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1218-1471

Exodos. Neoptolemus restores the bow, and resolves to keep his word by taking Philoctetes home. Heracles appears, and at his bidding Philoctetes consents to sail, not for Greece, but for Troy.

It is unusual for two actors (neither being a mute person) to enter together,— as Odysseus and Neoptolemus do here (1222),—except in the opening scene. This is the peculiarity to which the scholiast calls attention:

ἐντεῦθεν διπλοῦν ἐστι τὸ ἐπεισόδιον

. Of the other six plays, the Trachiniae is the only one in which the

ἔξοδος

begins with the entrance of more than one person (v. 971: Hyllus, and the

πρέσβυς

with Heracles). In O. C. 1099 (third

ἐπεισόδιον

) Theseus enters with Antigone and Ismene.

1218-1221

Much suspicion has fallen upon these verses. Some critics, indeed, hold that the only resource is to write them anew (see cr. n.). The points to which objection is made are the following.

(1) ὁμοῦ as a prep. with the gen. (schol.,

ἐγγύς

). The dat. is the usual case ( O. T. 1007 ). There are, however, two other passages in which the gen. is a well-attested reading. ( a) Xen. Anab. 4. 6. 24

πρὶν δὲ ὁμοῦ εἶναι τοὺς πολλοὺς ἀλλήλων

: three of the best MSS. support the gen., while others give

ἀλλήλοις

. ( b) Menander fr. incert. 204. The schol. on Rh. 2. 121 quotes it as

ὁμοῦ δὲ τῷ τίκτειν παρεγένεθ’ ἡ κόρη

: but the mutilated form of it found in Suidas, Photius and Harpocration has

τοῦ τίκτειν ὁμοῦ

. It is noteworthy that the use of

ὁμοῦ

in the sense of

ἐγγύς

(as distinguished from the sense ‘along with’) is said by the schol. on Apollonius to be distinctively AndAttic. , when it bore this sense, the analogy of

ἐγγύς, πέλας

, etc., might easily permit it to be sometimes construed with the gen. See Appendix.

(2) στείχων is suspected by Nauck, who says, ‘one would rather have expected the aorist (

ἀπελθών

).’ But the pres. partic. is quite right: ‘moving on my way, I should now have been near my ship.’

(3) στείχοντα following

στείχων

. This is a real blemish, though a small one. But it does not follow that it is corrupt. There are several proofs that Sophocles, writing rather for hearers than for readers, was not always careful to avoid such iteration of commonplace words. The emphasis here falls on the contrasted qualifications (

νεὼς ὁμοῦ

, and

πέλας

), not on the participles themselves. A recurrence which, in print, catches the eye would hardly have offended the ear. Cp. 87 , 88

πράσσειν

bis, with n.,—265

ἀγρίᾳ

, 267

ἀγρίῳ

: 1268 f.

λόγων, λόγοις

(4) πρὸς ἡμᾶς δεῦρ’ ἰόντ’ , repeating the sense of

πέλας στείχοντα

. The words are certainly unnecessary; but they are nothing worse. For a like redundancy, cp. Lysias or. 16 § 13

τοῖς μὲν ἱππεύουσιν ἀσφάλειαν εἶναι δεῖν νομίζοντας, τοῖς δ’ ὁπλίταις κίνδυνον ἡγουμένους

, where the second participle merely repeats the sense of the first, and might have been omitted. We could, indeed, take ἰόντ’ as=

ἰόντε

(for the elision of the dual, cp. Hes. Op. 199

ἴτον προλιπόντ’ ἀνθρώπους

), placing commas after

γόνον

and

ἰόντ’

. Then

στείχοντα

would refer to both men. ‘I see Hom. Od.and N. approaching, on their way hither to us.’ But this is less natural.

On the whole, I incline to think that these four vv. are sound, though (like vv. 265 ff.) they are somewhat carelessly written.

στείχων ἂν ἦ σοι . The ethic dat. implies, ‘thou would'st have seen me depart’: cp. O. C. 81

ἦ βέβηκεν ἡμὶν ὁ ξένος

;

ἐλεύσσομεν : for the plur. following the sing. ( ἦ ) cp. 1394 : Ant. 734 n.

οὐκ ἂν φράσειας : cp. Il. 5. 456

οὐκ ἂν δὴ τόνδ’ ἄνδρα μάχης ἐρύσαιο μετελθών

..; the formula is more courteous than

οὐ

with fut. ind. ( O. T. 430 n.). He seeks to restrain himself.

παλίντροπος : cp. 1190 n.

κέλευθον : cp. Ant. 1212

ἆυρα δυστυχεστάτην

κέλευθον ἕρπω...;

σὺν σπουδῇ ταχύς ; for

σύν

, cp. 268 n.

λύσων : cp. Ar. Ran. 691

λῦσαι τὰς πρότερον ἁμαρτίας

. Thuc. 3. 46

μεταγνῶναι καὶ...τὴν ἁμαρτίαν καταλῦσαι

δεινόν γε φωνεῖς : for

γε

in such comment, cp. O. T. 1035

δεινόν γ’ ὄνειδος σπαργάνων ἀνειλόμην

: Ai. 1127

κτείναντα; δεινόν γ’ εἶπας, εἰ καὶ ζῇς θανών

: El. 341.

ἣν σοὶ πιθόμενος . This passage (down to 1234) well illustrates the dramatic use of interruption in stichomuthia. The spectators are now to learn that the repentance of Neoptolemus is complete. Obeying his superiors (1226), he did a base deed (1228); he will restore the bow (1230, 1232); for he has no right to it (1234). Each point is thrown into relief by the excited interpellations of Odysseus. Cp. 210 n.

ὧν οὔ σοι πρέπον =

τούτων ἃ οὔ σοι πρέπον ἦν πρᾶξαι

. Cp. O.T. 862.

ἑλών . The partic. answers the question asked by ποῖον : ‘what unbecoming deed didst thou do?’ ‘(I did such a deed) by capturing,’ etc. Thus we understand

ἔπραξα ἔργον οὐ πρέπον μοι

. The verb which N. would naturally have used, if Od.had allowed him to finish his sentence, would have been

ἥμαρτον

, to which

ἣν

in 1226 would have been cogn. acc.: but, after the interruption, the verb is best supplied from v. 1227. Thus ἣν remains actually an acc. of respect, ‘(the sin), by which.’ Blaydes suggests

εἷλον ἄνδρα καὶ δόλοις

. It is true that in stichomuthia an interrupted speaker usually ends with a finite verb (as O. T. 560

ἔρρει

, O. C. 646

κρατήσω

). But in this context ἑλών is more forcible than

εἷλον

, since then it is Od.himself who supplies the description of the deed as

οὐ πρέπον

νέον : for the sinister sense, cp. 784 n.

ὥς μ’ ὑπῆλθέ τις φόβος . For this use of

τις

, in foreboding, cp. Ai. 1163

ἔσται μεγάλης ἔριδός τις ἀγών

: for its place, cp. 104 , 519, 1039. ὡς (‘how!’) as in El. 1112

τί δ’ ἔστιν, ὦ ξέν); ὥς μ’ ὑπέρχεται φόβος

.—Seyffert's conject., τοι for

τις

( El. 928

θαῦμά τοί μ’ ὑπέρχεται

), seems less fitting after

ὡς

. With regard to Nauck's ὑπήλυθεν , it may be noted that neither Aesch. nor Soph. admits

ἤλυθον

in dialogue, though Eur. does so ( Soph. El. 598 ).

παρ’ οὗπερ ἔλαβον : for the tribrach (not contained in one word), cp. 1247 : O. C. 26

ἀλλ’ ὅστις ὁ τόπος

: and n. on O. T. 537.

τί λέξεις ; for the fut., cp. 1204 n. —The interrogative οὔ τί που , like

οὐ δή

(900) and

οὐ δήπου

, was freq. in Attic ( Ar. Ran. 522 , etc.).

πότερα δὴ seems clearly right (see cr. n.): the

δή

gives indignant emphasis. δὲ is also possible ( cp. 917 ); but it is weaker, and gives a less good rhythm. For πότερα in a simple question (like Lat. an), cp. O. C. 333.

κερτομῶν , of bitter jest; cp. Ant. 956 n.

εἰ κερτόμησις . The quiet force of the answer would be rather spoiled by adding γ’ : cp. 105 n.

ἀναπολεῖν , to plough anew; hence, fig., ‘to go over the same ground’ again. Pind. N. 7. 104

ταὐτὰ...τρὶς τετράκι τ’ ἀμπολεῖν

. In this sense Attic prose preferred

ἐπαναπολεῖν

: Plat. Phileb. 60A

εὖ δ’ ἡ παροιμία δοκεῖ ἔχειν, τὸ καὶ δὶς καὶ τρὶς τό γε καλῶς ἔχον ἐπαναπολεῖν λόγῳ δεῖν

: Legg. 723 E

ἐπαναπολήσωμεν

. Cp.

τριπόλιστον οἶκτον

, Ant. 858 n.

ἀρχὴν , adv., placed before the negative word; cp. Ant. 92 n.

ἂν with ἐβουλόμην : cp. 427 , 1278: Lys. or. 12 § 22

ἐγὼ δ’ ἐβουλόμην ἂν αὐτοὺς ἀληθῆ λέγειν

εὖ νῦν . Though in O. T. 658 and El. 616 we have

εὖ νυν ἐπίστω

, the temporal

νῦν

seems fitter in this curt response.

ἀκηκοὼς is much better here than ἀκήκοας . In Ai. 480

πάντ’ ἀκήκοας λόγον

is fitting at the end of a speech: cp. above 241 n. But in a brief statement of resolve, such as this, the compact unity given by the participial construction suits the placid firmness of the speaker's tone. Cp. 253 , 567.

τὸ δρᾶν : for the art., cp. 118 n.

τίς ἔσται μ’ οὑπικωλύσων τάδε ; for this use of the fut. partic. with art., cp. O. T. 297. Dindorf is not quite accurate in saying that, after

ἔσται, οὑπικωλύων

‘would have sufficed,’ and that the poet preferred the fut. partic. only for the sake of correspondence with

κωλύσει

. The fut. partic. was required by Greek idiom, whether the principal verb was to be past, pres., or future. Cp. Xen. An. 2. 4. 5

ὁ ἡγησόμενος οὐδεὶς ἔσται

, ‘there will be no one to lead us’ ( Xen. could not have written

ὁ ἡγούμενος

). For the place of μ’ cp. Soph. O. T. 139

ἐκεῖνον ὁ κτανών

. The compound ἐπικωλύσων comes after the simple κωλύσει as in Soph. O. T. 566 f.

παρέσχομεν

after

ἔσχετε

, ib. 575 f.

ἐκμάνθαν’

after

μαθεῖν

. Cp. above, Soph. O. T. 249 : and for the converse, Soph. O. T. 911 f. τάδε : for the double acc. (a rare constr. with

κωλύω

), cp. Lys.p. 207 E

ἐμέ γε...καὶ μάλα πολλὰ κωλύουσιν

( sc.

οἱ γονεῖς

ἐν δὲ τοῖς . Attic usage recommends

τοῖς

, in preference to τοῖσδ’ here: see on O. C. 741

πᾶς δε Καδμείων λεὼς

καλεῖ δικαίως, ἐκ δὲ τῶν μάλιστ’ ἐγώ

δρασείεις : cp. 1001 n.

σοφά is right, as δίκαια shows: σοφόν would be intolerable here.

ἅ γ’ ἔλαβες : the

γ’

with causal force ( quae ceperis): cp. 663 . For the tribrach, cp. 1232 . Odysseus, ignoring the moral question, asserts a right of property in the bow, because his

βουλαί

(as he euphemistically calls them) have won it.

τὴν ἁμαρτίαν . The

ἀντιλαβή

marks a rising tone of excitement ( cp. 54 n.). These words sum up N.'s resolve, and his mentor turns from expostulations to threats.

ἀναλαβεῖν , ‘retrieve.’ So Eur. Ion 426

τὰς πρὶν ἀναλαβεῖν ἁμαρτίας

. This sense comes through that of ‘recovering’ (since the

ἁμαρτία

may be regarded as a loss of character),—not through the notion of ‘taking back’ a false move (for which the word was

ἀνατίθεσθαι

). Cp. Her. 5. 121

τοῦτο τὸ τρῶμα ἀνέλαβον

: id. 8. 109

ἀναλαμβάνειν τὴν προτέρην κακότητα

ξὺν τῷ δικαίῳ , i.e., having it on my side, as an ally: cp.

σὺν θεῷ

. So Ai. 1125

ξὺν τῷ δικαίῳ γὰπ μέγ’ ἔξεστιν φρονεῖν

τὸν σὸν οὐ ταρβῶ φόβον , I do not fear the terror (=terrible thing) of which thou speakest,— i.e., the wrath of the army. For this objective sense of

φόβος

, cp. O. C. 1651

ὡς δεινοῦ τινος

φόβου φανέντος

. For τὸν σὸν , El. 1110

οὐκ οἶδα τὴν σὴν κληδόν’

: fr. 169

οὐκ οἶδα τὴν σὴν πεῖραν· ἓν δ’ ἐπίσταμαι

.—I prefer this version to the other which is possible:— ‘I do not feel the fear which thy words suggest.’

1252-1253

Hermann's earlier view (see cr. n.) seems clearly the true one. Verse 1252, ἀλλ’ οὐδέ τοι κ.τ.λ., is the reply to a lost verse, in which Odysseus said that he would enforce his will with his own hand. Throughout this passage it is Odysseus who threatens, while Neoptolemus stands on the defensive. To Odysseus must belong

οὔ τἄρα Τρωσίν, ἀλλὰ σοὶ μαχούμεθα

, and

χεῖρα...ἐπιψαύουσαν

: while

ἔστω τὸ μέλλον

and

ἀλλὰ κἀμέ...κοὐ μέλλοντ’ ἔτι

are the answers of Neoptolemus. Hence, if we reject the hypothesis of a lost verse, only three resources remain.

(1) To transpose vv. 1252 and 1253. This was Hermann's later theory. The objection to it is that N. then says,

ἀλλ’ οὐδέ τοι σῇ χειρὶ πείθομαι τὸ δρᾶν

. |

ἔστω τὸ μέλλον

,—when the last three words lose the force which they now possess as a short and direct reply to a threat. Further, the verbal echoes in this dialogue (

τῶν σοφῶν

in 1246,

δίκαιον

in 1247,

φόβον

in 1251) make it probable that σῇ χειρὶ in 1252 referred to words of Odysseus which either included

χείρ

, or at least foretold his personal interference more explicitly than is done by μαχούμεθα .

(2) To remove v. 1252. Wunder proposes to delete it: Todt, to place it after v. 1290. Neither course is warrantable.

(3) To assume that vv. 1251, 1252 were spoken consecutively by N., and that v. 1252 alludes to a menacing gesture of Odysseus. This is Wecklein's view. But it appears scarcely consonant with the character and practice of Greek Tragedy that words spoken by one person should require the dumb action of another to make them clear.

If, then—as seems hardly doubtful—a verse has dropped out, its loss may have been due to the fact that it began with the same words as one of its next neighbours. In dialogue of this kind, anger is sometimes marked by derisive repetition: cp. O. T. 547

ΚΡ. τοῦτ’ αὐτὸ νῦν μου πρῶτ’ ἄκουσον ὡς ἐρῶ

. |

ΟΙ. τοῦτ’ αὐτὸ μή μοι φράζ’

etc. (with n. there). Odysseus—who asserts a

δίκαιον

of his own (1247)—may have replied to N.'s words, ξὺν τῷ δικαίῳ τὸν σὸν οὐ ταρβῶ φόβον , with some such retort as,

ξὺν τῷ δικαίῳ χεὶρ ἐμή σ’ ἀναγκάσει

. Or v. 1252, ἀλλ’ οὐδέ τοι κ.τ.λ., may have answered such a verse as,

ἀλλ’ οὐδ’ ἄλυπος τῆς ἐμῆς ἔσει χερός

The textual history of this passage is parallel with that of O. T. 622 —626, where the loss of one verse led to a similar confusion of persons in the MSS.

ἀλλ’ οὐδέ τοι : cp. O. C. 47

ἀλλ’ οὐδ’ ἐμοί τοι.

οὐδέ refers to σῇ χειρὶ : as he does not fear the Greek army (1250), so neither does he fear the violence of Odysseus. ‘But neither do I obey thy hand (=yield to thy threat of force), τὸ δρᾶν , so as to do thy bidding.’ —For the constr. of πείθομαι with dat. and inf., cp. Plat. Prot. 338A

καὶ πείθεσθέ μοι ῥαβδοῦχον...ἑλέσθαι

: for the art. with the inf., Plat. Prot. 118 n.: Soph. Ant. 1105

καρδίας δ’ ἐξίσταμαι

τὸ δρᾶν

ἔστω . Wecklein reads

ἴτω

, which is the fitter word where bold indifference to possible consequences is declared ( cp. 120 n., and O. T. 1458

ἀλλ’ ἡ μὲν ἡμῶν μοῖῤ, ὅποιπερ εἶς’, ο. τ. ι )/τω

). But the calmer word

ἔστω

is more dignified and more effective here. Cp. O. C. 1205

ἔστω δ’ οὖν ὅπως ὑμῖν φίλον

κοὐ μέλλοντ’ ἔτι : cp. 567 .

καίτοι , ‘however.’ Odysseus, who is not naturally

δύσοργος

(377), has quickly recovered his self-control. He recalls his threat of violence—speaking as if he had not heard N.'s reply. He now leaves the scene—in the hope that his parting threat will suffice—but remains near, to watch unseen. At the crisis he again interposes (1293),—as in v. 974.

ἐλθών : cp. El. 1033

ἐλθοῦσα μητρὶ ταῦτα πάντ’ ἔξειπε σῇ

ἐσωφρόνησας : for the aor., cp. 1099

φρονῆσαι

(n.).

κλαυμάτων : cp. Ant. 931

τοῖσιν ἄγουσιν

κλαύμαθ’ ὑπάρξει

. The familiar use of

κλαίων

in threats ( ib. 754) made it natural to use the subst. as =‘troubles’: hence the confusion of metaphor would not be felt. For like phrases with πόδα , see on Ant. 619.

Φιλοκτήτην λέγω : for this use of

λέγω

cp. Ant. 32 (n.). Matthiae's ground for proposing to read Φιλοκτήτης (as nom. for voc., cp. 432 ) was that the accus. seems awkward when it refers to a person who is accosted: but we may properly compare Ai. 71 ff.

οὗτος, σὲ

... | ...

προσμολεῖν καλῶ

Αἴαντα φωνῶ· στεῖχε δωμάτων πάρος

: for, though the sense of

φωνῶ

(‘I call to’) is different from that of

λέγω

, yet the objection to the accus. would be the same.

ἀμείψας , of leaving a place (as Tr. 659 ): but it can also denote ‘entering,’ as Her. 5. 72

πρὶν τὰς θύρας αὐτὸν ἀμεῖψαι

(cp. Soph. Ant. 945

ἀλλάξαι

(of leaving), n.).

πετρήρεις : here no more than

πετρίνας

. Cp. the phrase of Eur. in Ar. Th. 889

τυμβήρεις ἕδρας

, ‘seat on a tomb.’

τίς αὖ : cp. O. C. 1500 (Theseus entering)

τίς αὖ παρ’ ὑμῶν κοινὸς ἠχεῖται

κτύπος...;

ἄντροις , poet. plur., like

δώματα, αὐλαί

( Ant. 945 ),

θρόνοι

( O. C. 425 ), etc.

ἵσταται : cp. I. T. 1307

τίς ἀμφὶ δῶμα θεᾶς τόδ’ ἵστησιν βοήν;

ἐκκαλεῖσθε : the midd. here differs from the act. ( O. T. 597 n.) only by suggesting that their own interests are involved.— κεχρημένοι . The form

κέχρημαι

(

χράομαι

) in classical prose always means either, ‘to have used,’ or ‘to have been used.’ In poetry it means also, ‘to stand in need of.’ The partic. occurs only in poetry, as Od. 1. 13

νόστου κεχρημένον

: Eur. Ion 1199

πώματος κεχρημένοι

ὤμοι· κακὸν τὸ χρῆμα . Philoctetes, in the recesses of his cave, did not recognise the voice that called to him, and expected to see only the sailors, —who were still in front of the cave when he entered it (1217), and whom he regards as friends (1171). It is when he comes to the mouth of the cave, and sees Neoptolemus—the stealer of his bow— —that he exclaims

ὤμοι, κακὸν τὸ χρῆμα

. (For this use of χρῆμα , familiar in Attic, cp. Vesp. 799

ὅρα τὸ χρῆμα

: ib. 834

τί ποτε τὸ χρῆμ’

;)

μῶν τί μοι vέα … κακά ; Bergk's correction vέα is confirmed by the

κακα

in the text of L. Probably

κακόν

was merely a conjecture made to suit μέγα ,—a corruption which doubtless arose from the τι (‘perchance,’ O. C. 969 ) just before it.

πέμποντες , ‘ushering in,’ ‘heralding’: cp. Ant. 1286

ὦ κακάγγελτά μοι

προπέμψας ἄχη

, ‘O thou herald of evil, bitter tidings.’ (The use of

προπέμψατε

in 1205 is different.) His fear is that Neoptolemus has come to execute the threat of taking him to Troy by force (983). That is, indeed, the only evil that could now be added to his lot.

ἐκ λόγων , through them: cp. 88 n.

λόγοις : for the repetition, cp. 88 n.

τοιοῦτος is explained by πιστός etc.: cp. O. T. 435

ἡμεῖς τοιοίδ’ ἔφυμεν, ὡς μὲν σοὶ δοκεῖ

, |

μῷροι

: O. C. 62

τοιαῦτά σοι ταῦτ’ ἐστίν, ὦ ξέν’, οὐ λόγοις

τιμώμεν’

πιστός , inspiring confidence: cp. 71 .

ἀλλ’ οὔ τι μὴν : the same formula occurs in El. 817 : and

μὴν

seems here better than the v. l. μὴ .

παῦε : cp. O. C. 1751 n.

ἃν εἴπῃς γε . Dobree ( II. Adv. 47) would alter γε to σὺ , comparing Eur. Bacch. 655 (

σοφὸς σοφὸς σύ

), where

σύ

, lost in the MSS., was restored by Porson from Chr. Patiens 1529. But γε is right. ‘All thy words will be in vain (though I cannot resist force, if that be used).’ He knows what their

λόγοι

are worth ( cp. 1268 f., 1271).

καὶ πέρα γ’, ἴσθ’, ἢ λέγω : ‘yes, (I am so resolved,) and more strongly than my words express.’ Though

δεδογμένον

might be supplied with ἴσθ’ , it is better to supply

δέδοκται

. The simple

ἴσθι

i(s sometimes, like

σάφ’ ἴσθι

, parenthetic: O. T. 1022

δῶρόν ποτ’, ο. τ. ι )/σθι, τῶν ἐμῶν χειρῶν λαβών

. For ἢ λέγω , cp. Eur. Alc. 1082

ἀπώλεσέν με, κἄτι μᾶλλον ἢ λέγω

: id. Eur. Hec. 667

ὦ παντάλαινα, κἄτι μᾶλλον ἢ λέγω

ἀλλ’ ἤθελον μὲν ἄν : cp. 427 , 1239: and for

ἀλλὰ μέν

, 882 n.— πρὸς καιρὸν =

καιρίως

( O. T. 325 n.).— πέπαυμαι : for the perf., cp. 76

ὄλωλα

. Similarly

πεπαύσομαι

( Ant. 91 n.).— πάντα γὰρ : for this use of

γάρ

, marking assent, cp. Ant. 639.

κτήσει : cp. 1370 : Ai. 1360

κτᾶσθαι φίλους

: and for the constr. here, Eur. Or. 267

τὸ θεῖον δυσμενὲς κεκτήμεθα

ὅστις γ’ . When ὅστις refers, with causal force, to a definite antecedent ( O. T. 1184 ), the addition of γε to it is comparatively rare in Soph. ( Soph. O. C. 810

ὅτῳ γε

is not similar): while

ὅς γε

is frequent (663).

ἀπεστέρηκας , with acc. of the thing only: 931.

ἐλθών implies, ‘after robbing me, thou wilt not even leave me in peace.’ Cp. Ai. 1276

ἐρρύσατ’ ἐλθὼν μοῦνος.

ἔχθιστος γεγώς , having proved thyself a most hateful son of a noble sire. Achilles was

φίλτατος

to Ph. (242): the son has become

ἔχθιστος

by his theft of the bow.

The force of this passage will not be fully appreciated unless we remember that N. is now completely identified, in Ph. 's mind, with the action of Odysseus. Ph. was ready to allow that N.'s better instincts had been warped by evil guidance ( 971 , 1014 ). But then he hoped that N. would restore the bow. Odysseus prevented this: N. made no direct reply to the last appeal (1066 f.), and carried off his prize.

Pierson's conjecture αἴσχιστος was approved by Porson, and has received weighty support from recent critics. Cp. 906

αἰσχρὸς φανοῦμαι

. In Soph. Ph. 585 (=594 Porson)

αἴσχιστον

is a v. l. for

ἔχθιστον

: in Soph. O. T. 1519 at least one late MS. has

αἴσχιστος

for

ἔχθιστος

: and in Soph. Ai. 1059 Triclinius gave

ἐχθίστῳ

for

αἰσχίστῳ

. But, as it seems to me, we should rather lose than gain by forsaking the MSS. here.

ἆρα seems the true correction of the MS.

οὐκ ἆρα

οὐκ ἄρα

. The expected answer to a question asked by

ἆρα

may be either ‘yes’ ( Ant. 405 ), or ‘no’ ( Ai. 1304 ): here it suits the suspense between fear and hope. ἆρ’ οὐ is unsuitable; it would mean, ‘Is it not clear that I am being deceived again?’ When

ἆρ’ οὐ

is used, the answer ‘yes’ is always inevitable, and the tone of the query is usually triumphant (see O. T. 540 , O. T. 823 , O. T. 828 : O. C. 791 , O. C. 883 : Ai. 1034 : El. 614 ). The other conjecture, οὐ γὰρ , is also inappropriate; that would mean, ‘what, am I not being deceived again?’ (as if a second fraud had been expected. Cp. 246 : O. T. 1017 : Ai. 1348 ). The intrusion of

οὐκ

before

ἆρα

in the MSS. here may have been due to the scribe's reminiscence of passages in which the question πῶς εἶπας is followed by

οὐ

(246, O. T. 1017 ).

ἀπώμος’ , ‘I swear, ‘No’’ (like

ἀπόφημι

, ‘I say ‘No,’’ O. C. 317 ): Ar. Eq. 424

τοὺς θεοὺς ἀπώμνυν

. For the aor., cp. 1314 : Ai. 536

ἐπήνεσ’

: ib. 693

ἔφριξ’

: El. 668

ἐδεξάμην

: Eur. Hec. 1276

ἀπέπτυς’.

ἁγνοῦ : cp. Suppl. 652

Ζηνὸς ἵκτορας ἁγνοῦ

. The fact that

ἁγνόν

is oft. an epithet of

σέβας

(as in O. T. 830 ) is no adequate reason for writing ἁγνὸν … ὑψίστου here.

παρέσται , ‘shall be forthcoming’ (in fulfilment of thy word,—cp. O. C. 726 ): φανερόν , ‘before thine eyes’; cp. O. C. 910 ἐναργεῖς .

ἐγὼ δ’ ἀπαυδῶ γ’ :

γε

emphasises the verb: cp. 660 , 1037. Odysseus darts forward from his place of concealment ( cp. 1257 n.),—his voice being heard before he is seen (1295). At v. 974 he was just in time to prevent the bow being restored; now he is too late.

ὡς θεοὶ ξυνίστορες : cp. Ant. 542

ὧν τοὔργον, Ἅιδης χοἱ κάτω ξυνίστορες

: Suppl. 1174

Ζεὺς δὲ ξυνίστωρ οἵ τ’ ἐν οὐρανῷ θεοί

. For the invocation of the gods in a protest, cp. Thuc. 4. 87

μάρτυρας μὲν θεοὺς... ποιήσομαι ὡς ἐπ’ ἀγαθῷ ἥκων οὐ πείθω

: and id. 1. 78, Thuc. 2. 71.

ὑπέρ τ’ :

τε

irregularly placed, as in 185: O. C. 33

τῆς ὑπέρ τ’ ἐμοῦ

αὑτῆς θ’ ὁρώσης

τέκνον : a mode of address which he has not used since v. 997 (

ὦ παῖ

). Cp. 923

ὦ ξένε

(n.).

τίνος φώνημα ; In this agitated and rapid utterance, it seems best to understand

ἐστί

with

φώνημα

, and to take ἐπῃσθόμην with Ὀδυσσέως , rather than to suppose that

φώνημα

is governed by

ἐπῃσθόμην

and understood again with the proper name.

ἀποστελῶ , here, ‘convey away’; cp. 983

στελοῦσι

ἄξουσιν

in 985).

ἀλλ’ οὔ τι χαίρων : a regular formula in threats,—most forcible when, as here, the verb is left to be supplied from the last speaker's words: so Eur. Or. 1592 f.

ΟΠ....ἀρκέσω δ’ ἐγὼ λέγων

. |

ΜΕ. ἀλλ’ οὔ τι χαίρων, ἤν γε μὴ φυγῇς πτεροῖς

. Her. 3. 36

ἀπὸ δὲ ὤλεσας Κῦρον πειθόμενόν σοι. ἀλλ’ οὔ τι χαίρων, ἐπεὶ κ.τ.λ.

Sometimes, again, the verb is expressed: as in Soph. O. T. 363 : Ar. Ran. 843

ἀλλ’ οὔ τι χαίρων αὔτ’ ἐρεῖς

: id. Ar. Ach. 563

ἀλλ’ οὔτι

(so Bentley for

οὐδὲ

)

χαίρων ταῦτα τολμήσει λέγειν.

ὀρθωθῇ , be directed straight: fr. 430. 5

ὀρθοῦται κανών

. Cp. the fig. sense in Ant. 675

τῶν... ὀρθουμένων

, ‘lives whose course is fair.’

ἆ , in reproof, as O. T. 1147

ἆ, μὴ κόλαζε

: Aesch. Ag. 1087

ἆ, ποῖ ποτ’ ἤγαγές με

; the doubled

ἆ ἆ

also occurs in trimeters, as Eur. Or. 1598

οπ.ἔσται τάδ’. ΜΕ. ἆ ἆ, μηδαμῶς δράσῃς τάδε

μεθῇς is altered to ἀφῇς by Nauck, who thinks that

μέθες

in 1301 caused the error. But two points claim notice. (1)

μεθῇς

, ‘permit to escape from thy hand,’ ‘allow to fly,’ is a more forcible word than

ἀφῇς

(‘discharge’) when, as here, the archer is at the very point of shooting. Cp. O. T. 784

τῷ μεθέντι τὸν λόγον

, ‘who had let that taunt escape him’ (with n. there). Xen. Cyr. 4. 3 § 9

παλτὰ...οἶς καὶ μεθιέντες καὶ ἔχοντες χρῴμεθ’ ἄν

(‘darts which will serve us, whether our hands release or retain them’). (2) It is no objection to

μεθῇς

that

μέθες

in 1301 has a different application. Cp. n. on 762 (

δῆτα

μέθες με … χεῖρα : the second acc. defines the part: cp. Il. 11. 240

τὸν δ’ ἄορι πλῆξ’ αὐχένα

: Tr. 831 ff.

εἰ γάρ σφε

... |

χρίει

... |

πλευρά

τί μ’ ἄνδρα πολέμιον κ.τ.λ. At first sight it might appear simplest to suppose that ἀφείλου governs a double accus., μὴ κτανεῖν being epexegetic (‘thou hast robbed me of the man, so that I should not slay him’). But other passages show that there was an idiomatic use of

ἀφαιροῦμαι

with the inf., in which it was nearly equivalent to

κωλύω

. Pindar I. 1. 60

πάντα δ’ ἐξειπεῖν

... | ...

ἀφαιρεῖται βραχὺ μέτρον ἔχων

ὕμνος

, ‘hinders from uttering.’ Eur. Andr. 913

κἄκτεινας, ἤ τις συμφορά σ’ ἀφείλετο

; ( i.e.,

τὸ κτεῖναι

,—‘prevented thee’). Eur. Tro. 1145

τὸ δεσπότου τάχος

ἀφείλετ’ αὐτὴν παῖδα μὴ δοῦναι τάφῳ

, ‘her master's haste deprived her of the power to bury her son.’ So, here, the true construction seems to be, τί ἀφείλου με μὴ κτανεῖν ἄνδρα πολέμιον ; ‘why hast thou robbed me of the chance of slaying a foe?’ In admitting, but not requiring,

μή

with the inf., this

ἀφαιροῦμαι

is like other verbs of hindering. πολέμιον : for the tribrach in the 5th place, cp. Soph. O. T. 719 n. This is the rarest form of it (the last word of the verse being a ‘paeon quartus’): cp. 1327 : Aesch. Eum. 780

ἐγὼ δ’ ἄτιμος ἡ τάλαινα βαρύκοτος.

ἐχθρόν τ’ : cp. 1323

πολέμιον δυσμενῆ θ’

. He has avowed his hostility to the whole Greek army (1200), and can properly call Odysseus

πολέμιος

,—as Menelaus gives that name to Ajax ( Ai. 1132 ).

ἀλλ’ οὖν … γε : cp. Ant. 84 n.

τοὺς πρ. στρατοῦ : for the omission of

τοῦ

, cp. Ant. 10 n.

ψευδοκήρυκας , ‘lying heralds.’ The word alludes more particularly (as is indicated by ἐν δὲ τοῖς λόγοις θρασεῖς ) to the protest which Odysseus has just made ‘in the name of the whole army’ (1293 f.), and to his threat at vv. 1257 f.:—it is not merely an equivalent for ‘false envoy’ (because he had executed his mandate by fraud). In Attic Tragedy the

κῆρυξ

was especially associated with unsuccessful bluster. Examples are afforded by the herald of Aegyptus ( Suppl. 836 ff.), the herald of Creon ( Suppl. 399 ff.), and the herald of Eurystheus (id. Heracl. 55 ff.). Menelaus plays a similar part when he forbids the burial of Ajax ( Ai. 1047 ), and he is then attended by a

κῆρυξ

( ib. 1115

πρὸς ταῦτα πλείους δεῦρο κήρυκας λαβών κ.τ.λ.

). With

ψευδοκῆρυξ

cp.

ψευδόμαντις

( O. C. 1097 ): for the allusive plur., O. T. 366 n.

πρὸς αἰχμήν : cp. Tr. 266

πρὸς τόξου κρίσιν

εἶεν , ‘so far so good’: cp. Helen. 761

ΕΛ. εἶεν· τὰ μὲν δὴ δεῦρ’ ἀεὶ καλῶς ἔχει

: similarly it marks a pause between statement and comment ( O. C. 1308 n.).

ὅτου , causal gen.: cp. O. T. 698

ὅτου ποτὲ

μῆνιν τοσήνδε πράγματος στήσας ἔχεις

. The MS. ὅπου , though defensible, seems less suitable here.

εἰς ἐμέ : cp. 522 .

τὴν φύσιν δ’ : the elision gives quasi-caesura: cp. 276 and 101 n.— ἐξ ἧς , since the

φύσις

, or inherited strain of the

γένος

, can stand in poetry for the

γένος

itself.

ἔβλαστες : for the ε^ before

βλ

, cp. El. 440

πασῶν ἔβλαστε

, fr. 119

ἐπεὶ δὲ βλάστοι

, O. T. 717

παιδὸς δὲ βλάστας

: also O.C. 972, Eur. fr. 432, fr. adesp. 376. So Eur. fr. 698

πτώχ’ ἀμφίβλητα σώματος

. On the other hand, the

περιβλέπω

is regularly long ( O.C. 996 n.).

οὐχὶ Σισύφου πατρός , explaining what precedes: (‘thou hast shown, I say, that thou dost not spring from) Sisyphus.’ It is simpler to supply

βλαστών

(from

ἔβλαστες

) than

φύσιν

. The gen. is influenced by the prep. before

ἧς

: for πατρός , cp. 3 .

μετὰ ζώντων θ’ . The

θ’

, though wanting in L, seems genuine. For

τε... δέ

(instead of

τε...τε

), cp. Ant. 1096 n.— τεθνηκότων might be governed by

μετά

, but really depends rather on the unexpressed

ἄριστα ἀκούει

. The poet may have been thinking of Od. 11. 482 ff.,

σεῖο δ’ Ἀχιλλεῦ

, |

οὔτις ἀνὴρ προπάροιθε μακάρτατος οὔτ’ ἄρ’ ὀπίσσω·

πρὶν μὲν γάρ σε ζωὸν ἐτίομεν ἶσα θεοῖσιν

Ἀργεῖοι, νῦν δ’ αὖτε μέγα κρατέεις νεκύεσσιν

ἥσθην : for the aor., cp. 1289 n.: for the acc., O. T. 236 (n.): Ai. 136

σὲ μὲν εὖ πράσσοντ’ ἐπιχαίρω

: Eur. Hipp. 1339

τοὺς γὰρ εὐσεβεῖς θεοὶ

θνῄσκοντας οὐ χαίρουσι.

ἀμὸν for

ἐμὸν

is the best correction. The phrase

πατέρα τὸν ἀμὸν

occurs in El. 279 , El. 588 , El. 1496 , and in the first two of those passages

ἀμὸν

in L has been made from

ἐμὸν

. Cp. 1118 above (

ἀμᾶς

for

ἐμᾶς

).—With

ἥσθην πατέρα τε τὸν ἐμὸν

, or

ἥσθην γε πατέρα τὸν ἐμὸν

, the rhythm is enfeebled by two consecutive tribrachs,—without the justification given in 1029 by the pause after

ἄγετε

. And γε would be somewhat weak.

ὧν … σου τυχεῖν : for the double gen., cp. Xen. An. 5. 7. 33

οὗ δὲ δὴ πάντων οἰόμεθα τεύξεσθαι ἐπαίνου

(‘in a case where we expect to win praise from all men’): and Soph. O. C. 1170 n.

ἐφίεμαι , ‘desire,’ with inf., as Thuc. 6. 6

ἐφιέμενοι ...τῆς πάσης ἄρξειν

τὰς μὲν ἐκ θεῶν τύχας δοθείσας : for this order (instead of

σοθείσας τύχας

), cp. Thuc. 7. 23

αἱ πρὸ τοῦ στόματος νῆες ναυμαχοῦσαι

: O.T. 1245 (n.): for ἐκ , O.T. 590 n.

ἑκουσίοισιν , since, though Ph. could not have avoided the woes of the past ten years, their prolongation is now his own choice. Cp. Soph. El. 215

οἰκείας εἰς ἄτας

ἐμπίπτεις. ἑκούσιος

is in Attic either of two or of three terminations: cp. Soph. Tr. 727

ἐξ ἑκουσίας

, ib. 1123

ἑκουσία

: Thuc. 8. 27

καθ’ ἑκουσίαν

(yet id. 7. 57

ἑκούσιος...στρατεία

): Plat. Rep. 603C

βιαίους ἢ ἑκουσίας πράξεις

. But of

ἀκούσιος

the fem. in

‐ία, ‐ιαι

seems not to occur: cp. Legg. 861 E

βλάβαι... ἀκούσιοι.

ἔγκεινται , ‘are intent upon,’ meaning here, ‘persist in enduring,’ though a release is offered to them. Cp. Eur. Andr. 91

οἶσπερ ἐγκείμεσθ’ ἀεὶ

θρήνοισι καὶ γόοισι καὶ δακρύμασι

, |

πρὸς αἰθέρ’ ἐκτενοῦμεν· ἐμπέφυκε γὰρ

γυναιξὶ τέρψις τῶν παρεστώτων κακῶν

: where the sense is, ‘to which I give my days.’ So id. I. T. 144

ἴδεθ’ ὡς θρήνοις ἔγκειμαι

: Ion 182

οἷς δ’ ἔγκειμαι μόχθοις

. But sometimes Eur. uses this verb as simply =

κεῖμαι ἐν

: Helen. 269

πολλαῖς συμφοραῖς ἐγκείμεθα

(‘are plunged in’): and so ib. 924.

ἠγρίωσαι expresses the temper which fiercely rejects friendly remonstrance (whereas in 226

ἀπηγριωμένον

referred to aspect): cp. Od. 8. 575

ἠμὲν ὅσοι χαλεποί τε καὶ ἄγριοι οὐδὲ δίκαιοι

, |

ἠὲ φιλόξεινοι

. So in Plat. Rep. 410D

ἀγριότης

is associated with

σκληρότης

.— For οὔτε … τε , cp. 1363 : O. C. 1397 n. Here, as often, the clause with

τε

expresses the contrary of that with

οὔτε

(‘ so far from accepting advice, you resent it’): Her. 1. 63

ὅκως μήτε ἁλισθεῖεν ἔτι οἱ Ἀθηναῖοι, διεσκεδασμένοι τε εἶεν

: cp. id. 1. 119 quoted above on v. 950.

εὐνοίᾳ : cp. El. 233

ἀλλ’ οὖν εὐνοίᾳ γ’ αὐδῶ

. Schneidewin's view that L's reading, εὔνοιάν σοι λέγων , arose from

εὔσοιαν λέγων

(cp. O.C. 390

εὐσοίας χάριν

), is more ingenious than probable: rather

σοι

was a mere gloss, explaining the object of the

εὔνοια.

δυσμενῆ θ’ : cp. 1303 .

Ζῆνα … ὅρκιον , Zeus, the guardian of oaths,—who punishes men who break them. In the

βουλευτήριον

at Olympia there was a statue of

Ζεὺς Ὅρκιος

, with a thunderbolt in each hand ( Paus. 5. 24. 9 ). Cp. O.C. 1767

χὡ πάντ’ ἀΐων Διὸς Ὅρκος

(n.). Eur. Hipp. 1025

νῦν δ’ ὅρκιόν σοι Ζῆνα καὶ πέδον χθονὸς

ὄμνυμι

: id. Eur. Med. 208

τὰν Ζηνὸς ὁρκίαν Θέμιν

γράφου φρενῶν ἔσω : so Aesch. Cho. 450

τοιαῦτ’ ἀκούων ἐν φρεσὶν γράφου

. More often this metaphor is developed by the word

δέλτος

( Aesch. P. V. 789 , Soph. Tr. 683 , fr. 537), or a derivative of it ( Suppl. 179

δελτουμένας

, Eum. 275

δελτογράφῳ...φρενί

γράφου . The midd.

γράφομαι

is used in prose also (apart from its legal sense, ‘to indict’) of writing down something for one's own use: cp. Her. 2. 82 , Her. 8. 135 (

συγγραψάμενον

), Plat. Theaet. 142 So

δ. ἀπογράφομαι

, of taking an inventory ( Lys. or. 12, § 8 ).

σὺ γὰρ : for

γάρ

prefacing a statement, cp. 1337 : O. T. 277 n.

ἐκ θείας τύχης : cp. fr. 198

πῶς οὖν μάχωμαι θνητὸς ὢν θείᾳ τύχῃ

; Philoctetes has shown no consciousness that his misfortune was anything more than an ordinary accident ( cp. 267 , 632). He now learns that it was ordained by the gods,—in order that he might not reach Troy before the time appointed for that city's fall (197 ff.).

τὸν ἀκαλυφῆ σηκὸν =

τὸ ὑπαίθριον τέμενος

, the sacred precinct, open to the sky. This form

ἀκαλυφής

is similarly used by De Anim. 2. 9 (Berl. ed. 422 a 1),

τὸ ὀσφραντικὸν αἰσθητήριον ἀκάλυφες

(better

ἀκαλυφὲς

)

εἶναι

,— opp. to

ἔχειν ἐπικάλυμμα

. Here it is opposed to

ὑπόστεγος

στεγανός

. The word

σηκός

, in ref. to sacred places, properly means, as here, an enclosure without any roofed building (cp. Her. 4. 62 ), though poets sometimes use it as a general term for ‘shrine’: Eur. Ion 300

σηκοὺς...Τροφωνίου

(his cave): [Eur. ] Rhes. 501

εἰς Ἀθάνας σηκόν

. For

ἀκαλυφῆ

at the end of the v., cp. 1302 n.

κρύφιος οἰκουρῶν ὄφις . The epic version speaks merely of an

ὀλοόφρων ὕδρος

( Il. 2. 723 ). But the Attic poet feels that the mysterious significance of the event is enhanced, if the serpent which inflicted the bite is conceived as the

φύλαξ

of the shrine. Clearly Sophocles does not identify Chrysè with any form of Athena; Chrysè is, for him, a lesser deity: yet the associations of the Erechtheum have suggested the word οἰκουρῶν . The sacred serpent in that temple,—representative of Erichthonius, and guardian of Athena Polias,—was regularly called

οἰκουρὸς ὄφις

. Hesych.

οἰκουρὸν ὄφιν· τὸν τῆς Πολιάδος φύλακα δράκοντα

. Ar. Lys. 758

ἀλλ’ οὐ δύναμαι )γωγ’ οὐδὲ κοιμᾶσθ’ ἐν πόλει

(in the acropolis), |

ἐξ οὗ τὸν ὄφιν εἶδον τὸν οἰκουρόν ποτε

. Her. 8. 41

λέγουσι Ἀθηναῖοι ὄφιν μέγαν φύλακα τῆς ἀκροπόλιος ἐνδιαιτᾶσθαι ἐν τῷ ἱρῷ

.—For the verb

οἰκουρεῖν

, cp. Soph. O. C. 343.

The sacred precinct of Chrysè, with the serpent, is depicted on a

στάμνος

(wine-jar) of about 400 C.B. , now in the Campana collection at the Louvre. The image of Chrysè stands in the open air on a low pedestal; just in front of it is a low and rude altar, with fire burning on it; close to this is the serpent, at which Agamemnon is striking with his sceptre, while the wounded Philoctetes lies on the ground, with Achilles and others around him. See Introd. § 21.

παῦλαν , subject to τυχεῖν : cp. 275

οἷ’ αὐτοῖς τύχοι

. This is better than to make

παῦλαν

the object of

τυχεῖν

as =‘obtain’: since the acc. after

τυγχάνω

is elsewhere a neut. pron. or adj., or art. with inf. ( Ant. 778 n.). The correction of the MS. ἐντυχεῖν to ἂν τυχεῖν seems certain. In Aesch. P. V. 667

κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν

κεραυνόν, ὃς πᾶν ἐξαϊστώσοι γένος

, the future sense of the simple aor. inf. is sufficiently marked by the context.

μήποτ’ . The use of

μή

here is due to the notion of ‘feeling confident,’ not to the imperat.: see on O. T. 1455

τοσοῦτόν γ’ οἶδα, μήτε μ’ ἂν νόσον

μήτ’ ἄλλο πέρσαι μηδέν

ἕως ἂν is a certain emendation of ὡς ἂν , which would mean ‘in whatever way,’ ‘however’ ( Ai. 1369 ). But, ‘however the sun may rise,’ etc., could not stand for, ‘so long as the sun continues to rise.’

ὡς ἄν

never means, or could mean, ‘while.’ For

ἕως

scanned as one syllable (by synizesis), cp. Il. 17. 727 , Od. 2. 148. Cp. O. C. 1361

ἕωσπερ

(

ὥσπερ

MSS.)

ἂν ζῶ

: Ai. 1117

ἕως

(

ὡς

MSS.)

ἂν ᾖς οἶός περ εἶ.

αὑτὸς ἥλιος . Cp. Her. 8. 143

νῦν τε ἀπάγγελλε Μαρδονίῳ ὡς Ἀθηναῖοι λέγουσι, ἔστ’ ἂν ἥλιος τὴν αὐτὴν ὁδὸν ἴῃ τῇ περ καὶ νῦν ἔρχεται, μήκοτε ὁμολογήσειν ἡμέας Ξέρξῃ

. ‘While the same sun rises,’ etc.,=‘while the sun rises as he now does.’ It is possible that αὑτὸς may be a reminiscence of

τὴν αὐτὴν ὁδόν

in Her. ; at any rate it is decidedly more forcible here than Brunck's οὗτος , which he illustrates from Plut. Arist. 10 ,

τὸν ἥλιον δείξας· ἄχρις ἂν οὖτος ταύτην πορεύηται τὴν πορείαν, Ἀθηναῖοι πολεμήσουσι Πέρσαις

. The gesture implied by οὗτος would be superfluous here, since in saying ταύτῃ, τῇδε , he points to the east and to the west. (For the combination of these pronouns, cp. 841 n.)

αἴρῃ : there seems to be no other classical instance of this intrans. use; but cp.

ἀνίσχω, ἀνέχω

(of sunrise).

ἑκὼν αὐτὸς , a pleonasm (used also by Soph. Ph. 476 ), like, ‘of thine own free will.’ The oracle had made the consent of Ph. a condition (612): the use of fraud was an unauthorised device of Odysseus (103).

ἐντυχὼν with gen., instead of the usual dat., as in Her. 4. 140 , quoted on v. 320, where see n. The gen. here (like that with

συντυχών

there) has a special warrant, since the idea is that of ‘obtaining their aid.’

τῶν παρ’ ἡμῖν … Ἀσκληπιδῶν : cp. Il. 2. 731 (referring to the warriors from Tricca, Ithomè, and Oechalia in Thessaly),

τῶν δ’ αὖθ’ ἡγείσθην Ἀσκληπιόο δύο παῖδε

, |

ἰητῆρ’ ἀγαθώ, Ποδαλείριος ἠδὲ Μαχάων

.— The form

Ἀσκληπίδης

, for

Ἀσκληπιάδης

, occurs nowhere else, and is wrongly formed from

Ἀσκληπιός

. The rule for masc. patronymics is as follows:—(1) Stems in

α—

and

‐ιο‐

take the suffix

‐δα—‐

, when

α—

becomes

α^

, and

‐ιο‐

becomes

‐ια‐

: as

Ἀργεά‐δη‐ς

, from

Ἀργέα—‐ς, Μενοιτιά‐δη‐ς

from

Μενοίτιο‐ς

. (2) All other stems take

‐ιδα—

, as

Τανταλ‐ίδη‐ς

from

Τάνταλο‐ς

. But the first formation is sometimes used by poets instead of the second, for metre's sake: e.g.

Χαλκωδοντιάδης

( Il. 2. 541 ) for

Χαλκωδοντίδης, Τελαμωνιάδης

( ib. 9. 623) for

Τελαμωνίδης

. And the converse licence is attested by Etym. Magn. p. 210. 11 (quoted by Herm. ):

οἱ δὲ ποιηταὶ πολλάκις ἀποβάλλουσι τὸ α, οἷον, Ἐριχθονιάδης

(from

Ἐριχθόνιο‐ς

Ἐριχθονίδης

. [The writer wrongly adds

Τελαμωνιάδης, Τελαμωνίδης

, as if the latter were the irregular form.]

Ἐριχθονίδαι

occurs in C. I. 1. 411. The form

Ἀσκληπίδης

, then, though incorrect, may well be genuine.

This verse implies that both the sons of Asclepius were to have a part in the cure; and so in 1378 f. the plural is used. But, in the prevailing form of the legend, Machaon alone was the healer; probably because, in post-Homeric poetry, Machaon was the representative of surgery, as his brother was of medicine (cp. Preller, 1. p. 409). So Lesches in the Little Iliad, acc. to Proclus, p. 481 ed. Gaisford: the Orphic

Λιθικά

, 342 ff., where Machaon uses a powder made from a stone called

ὀφιῆτις

: Tzetzes, Posthom. 580 ff., where the stone is

ἐχιῆτις

: Propertius 2. 1. 59. An epic poet, Dionysius, represented Apollo as putting Ph. to sleep, when Machaon amputated the diseased part (Tzetzes on Lycophron 911: schol. Pind. P. 1. 109 ). Quintus Smyrnaeus is singular in making the healer Podaleirius (9. 463).

The scene of the cure occurs on a fragment of a bronze mirror (found in south Etruria, and ascribed to the 5th or 4th cent. B.C.), now in the archaeological Museum of the University of Bologna. It bears an Etruscan legend, Pheltute (Philoctetes), Machan (Machaon). The healer is in the act of bandaging the hero's foot; a sponge and a box of ointment rest on a sort of camp-stool (

δίφρος ὀκλαδίας

) between them. (Milani, Mito di F., pl. III. 49; pp. 104 ff.)

This verse has been thought inconsistent with 1437: but see n. there.

νόσου μαλαχθῇς : the gen. as after verbs denoting cessation or respite: Ai. 274

κἀνέπνευσε τῆς νόσου

: Eur. Or. 43

σῶμα κουφισθῇ νόσου

: so λωφᾶν , etc.

ξὺν τοῖσδε τόξοις , with its aid: cp. Xen. An. 3. 2. 8

σὺν τοῖς ὅπλοις...δίκην ἐπιθεῖναι αὐτοῖς

. But

σύν

with dat., in ref. to arms, is oft. no more than ἔχων with acc.; e.g. Il. 11. 251

στῆ δ’ εὐρὰξ σὺν δουρί.

πέρσυς φανῇς : the phrase suggests the glory of the exploit; cp. 1064 : Thuc. 2. 11

κάλλιστον...πολλοὺς ὄντας ἑνὶ κόσμῳ χρωμένους φαίνεσθαι

The language here is not strictly logical. It implies that, before the

παῦλα

can come, he must not only have been relieved (

μαλαχθῇς

), but also have taken Troy. The explanation seems to be simply that the writer was thinking of the victory as an event which was to follow closely on the cure. So, having used

μαλαχθῇς

, he subjoined

καὶ...πέρσας φανῇς

, instead of making the second statement independent of

πρὶν ἄν

( e.g.,

καὶ ἔπειτα πέρσας φανεῖ

). It is much as if one said, ‘You will never be cured until you find health and glory at Troy,’—instead of, ‘find health at Troy,—where you will also find glory.’ Schneidewin and others compare Ai. 106 —110:

θανεῖν γὰρ αὐτὸν οὔ τί πω θέλω...πρὶν ἂν...νῶτα φοινιχθεὶς θάνῃ

. The parallel would be closer if, there, we had

φοινιχθῇ καὶ θάνῃ

,—meaning

φοινιχθῇ· καὶ ἔπειτα θανεῖται

We cannot remove the difficulty by supposing that

μαλαχθῇς

denotes merely alleviation, not cure; for the poet clearly thinks of the cure as preceding the victory (919 f.: 1345 ff.: 1424 ff.).

ὡς δ’ οἶδα ταῦτα

κ.τ.λ.

The report of the prophecy given by the pretended

ἔμπορος

in 603—613 was true as far as it went, but designedly incomplete. Neoptolemus, we must suppose, derived his knowledge from the Atreidae or Odysseus ( cp. 114

ὡς ἐφάσκετ’

): who, however, had omitted to tell him that the aid of the bow was indispensable to his own success (112 ff.).

γὰρ as in 1326.

ἡμῖν ἔστιν (‘we have a man,’ etc.), rather than

ἡμῖν ἐστιν

(when the verb would be merely auxiliary to

ἁλούς

Ἕλενος : ff.: ἀριστόμαντις =

ἄριστος μάντις

, like

ἀληθόμαντις

( Aesch. Ag. 1241 ),

ὀρθόμαντις

( Pind. N. 1. 92 ), etc.

ὡς δεῖ γενέσθαι ταῦτα : i.e. , if Ph. consents to come (1332): if he does not, then Troy cannot be taken (611). The change of δεῖ to χρὴ is unnecessary, since

δεῖ

can equally well denote what is ordained by fate: cp. 998 : 1397: O. T. 825.

θέρους : so Verg. Aen. 3. 8 , vix prima inceperat aestas. The general tradition was that Troy fell about the end of May (late in the Attic month Thargelion): see Camill. 19 (where Ephorus and other writers are quoted for the statement), and Clemens Strom. 1. 21 , p. 139 (where

Διονύσιος ὁ Ἀργεῖος

is cited: cp. Müller Frag. Hist. III. p. 26). πᾶσαν , adverbial: cp. 386 .

δίδωσ’ … ἑαυτόν , offers himself, κτείνειν , (for us) to slay: cp. 618 : Nub. 440

τουτὶ τό γ’ ἐμὸν σῶμ’ αὐτοῖσιν

παρέχω τύπτειν

καλὴ γὰρ ἡ )πίκτησις . The further gain (

ἐπίκτησις

) is the fame which he will win, in addition to being cured. This is indicated by the place of the words Ἑλλήνων ἕνα | κριθέντ’ ἄριστον (for

ἕνα

with the superl., cp. O. C. 563 f., n.). Then the clause relating to the cure is co-ordinated with the clause relating to victory; see on Ant. 1112. We should say rather, ‘that, while you are cured, you should also win fame.’ For τοῦτο μὲν followed by εἶτα , cp. Ant. 61 n.: for εἶτα (without

δέ

), El. 261 f.

πρῶτα μὲν...εἶτα

. Ellendt says, ‘

κτῆσιν

interpretatus schol. errat’: but the schol.'s words are,

ἡ )πίκτησις· ἡ κτῆσις τῆς δόξης

: which is exactly right.

ω στυγνὸς αἰών : for the nom., cp. 1186 , 1213.

αἰών

is here tinged with the notion of ‘fortune,’ cp. 179 .

ἄνω : cp. Ant. 1068

τῶν ἄνω

(the living): El. 1167

ἡνίκ’ ἦσθ’ ἄνω.

ἀφῆκας … μολεῖν : for the inf. (which was unnecessary) cp. Her. 1. 194

τὸ πλοῖον... ἀπιεῖσι κατὰ τὸν ποταμὸν φέρεσθαι

The one feeling which now makes Ph. waver is reluctance to repel the kindly entreaties of Neoptolemus. His hatred of the Greek chiefs is undiminished by the knowledge that they were unconscious instruments of destiny. Nor is he moved by the assurance of health and fame.

εἰκάθω : cp. O. C. 651 n.— εἰς φῶς … εἶμι , into the public gaze; cp. 581 : Xen. Ages. 9. 1 , where

τὸ φῶς

(‘publicity’) =

τὸ ἀεὶ ἐμφανὴς ε<*>ναι

, as opp. to

τὸ σπανίως ὁρᾶσθαι.

τῷ προσήγορος ; the dat., as in Plat. Theaet. 146A

φίλους τε καὶ προσηγόρους ἀλλήλοις

: but

μηδενὸς προσήγορος

in Soph. O. T. 1437. Cp. Thuc. 6. 16

ὥσπερ δυστυχοῦντες οὐ προσαγορευόμεθα

: and the prosperous Creon's words in O. T. 596 ,

νῦν με πᾶς ἀσπάζεται

ὦ τὰ πάντ’ ἰδόντες … κύκλοι . Although

τὰ πάντα ἀμφ’ ἐμοί

could stand for

τὰ ἀμφ’ ἐμοὶ πάντα

(cp. Ant. 659 n.), the interposed ἰδόντες here requires that ἀμφ’ ἐμοὶ should be taken with it: literally, ‘ye that, in my case, have seen all,’— i.e., ‘ye that have seen all the wrong done to me’ (

τὰ περὶ ἐμὲ πάθη

, schol.). Of the two readings,

ἀμφ’ ἐμοὶ

(L) and

ἀμφ’ ἐμοῦ

(A), the first has the better MS. authority; and though the second is more euphonious, that fact does not warrant a preference. As used by Soph. ,

ἀμφί

with gen. =‘concerning’ (554): with dat., either ‘concerning’ ( Soph. Ai. 684

ἀλλ’ ἀμφὶ μὲν τούτοισιν εὖ σχήσει

), or ‘around’ ( Soph. Ant. 1223 etc.). The sense ‘concerning’ is fittest here.

κύκλοι has been explained as ‘years’ (schol.), ‘the orbs of heaven’ (Brunck, Buttmann). Camerarius saw the true meaning. Cp. O. C. 704

ὁ γὰρ αἰὲν ὁρῶν κύκλος

(‘eye’) |

λεύσσει νιν Μορίου Διός

. O. T. 1270 ff.:

ἔπαισεν ἄρθρα τῶν αὑτοῦ κύκλων

, |

αὐδῶν τοιαῦθ’ ὁθούνεκ’ οὐκ ὄψοιντονιν

οὐδ’ οἷ’ ἔπασχεν οὔθ’ ὁποἶ ἔδρα κακά

Instead of saying,

ποίοις ὄμμασι βλέπων

( O. T. 1371 n.)

ξυνέσομαι τοῖσ’ Ἀτρέως παισίν

, he asks how his own eyes could endure to see it. These are the words of one who has brooded for years on every aspect of his own wrongs,—wrestling with misery in solitude. His own faculties are his comrades. Compare 1004

ὦ χεῖρες

: Tr. 1090 (Heracles in his agony),

ὦ νῶτα καὶ στέρν’, ὦ φίλοι βραχίονες

, |

ὑμεῖς ἐκεῖνοι δὴ καθέστατ’, κ.τ.λ.

οὐ γάρ με τἄλγος

κ.τ.λ.

‘How can I return to the Atreidae? For it is not merely a question of forgetting the past; I dread the future.’ He does not mean that he has ceased to resent the former wrongs, but only that his present resolve is influenced less by resentment than by fear.

οἷς γὰρ … κακούς : ‘for when a man's mind has (once) become a mother of evil deeds, it trains him to be evil in everything else,’— i.e., in all subsequent deeds. For κακούς as proleptic predicate, cp. Ant. 475 n.; Eur. Med. 296

παῖδας περισσῶς ἐκδιδάσκεσθαι σοφούς

A decision between the conject. κακούς and the MS. κακά demands care. I prefer κακούς , for these reasons. (1) κακά , if retained, would naturally suggest this sense:—‘When a man's mind has once given birth to evil (counsels), it trains the rest also ( i.e., his actions) to be evil.’ But the antithesis here is between the earlier and the later bad deeds; not between bad counsels and bad deeds. (2) The effect of κακούς is to indicate that τἄλλα stands in antithesis, not with κακῶν only, but with the whole preceding clause, and thus to suggest its true sense, viz., ‘in all that follows.’ (3) It is true that the image, μήτηρ γένηται , is then no longer consistently maintained; but this very failure to persevere with a metaphor is Sophoclean (cp. n. on O. T. 866 ). μήτηρ γένηται is a poetical equivalent for, ‘make a beginning of.’ Hence the poet felt that he did not require

ἅπαξ

, though we should naturally add ‘once.’ The same delicate economy may be observed in Ant. 584

οἷς γὰρ ἂν σεισθῇ θεόθεν δόμος, ἄτας

οὐδὲν ἐλλείπει

: ‘For when a house hath (once) been shaken from heaven, there the curse fails nevermore.’ The change of κακούς into κακά might easily have been caused by τἄλλα .—See Appendix.

καὶ σοῦ δ’ . The formula

καὶ... δέ

means ‘ and...also,’ with an emphasis on the intervening word. This is the only instance in Soph. : it occurs, however, in Aesch. P. V. 973 (

καὶ σὲ δ’ ἐν τούτοις λέγω

), Aesch. Eum. 65 : Soph. El. 1117 (

καὶ σὺ δ’ αὐθάδης ἔφυς

): Ar. Pax 250 : and oft. in Attic prose. The usual account of it is that the

καί

=‘also,’ while

δέ

=‘and.’ This suits those instances in which, as here,

καὶ...δέ

is preceded by a full stop, or by a pause; but it is less natural where

καὶ...δέ

links a new clause to a preceding one in the same sentence; as in Thuc. 4. 24

καὶ μάλιστα ἐνῆγον

(

τοὺς Συρακοσίους

)

οἱ Λοκροὶ τῶν Ρηγίνων κατὰ ἔχθραν, καὶ αὐτοὶ δὲ ἐσεβεβλήκεσαν κ.τ.λ.

: id. 9. 71

ὅπως μὴ παντάπασιν ἱπποκρατῶνται, καὶ χρήματα δὲ ἅμα αὐτόθεν τε ξυλλέξωνται καὶ παρ’ Ἀθηναίων ἔλθῃ, κ.τ.λ.

Examples of the latter class clearly suggest that in the combination

καὶ...δέ, καί

was the conjunction, while

δέ

, ‘on the other hand,’ added the force of ‘also.’ Cp. the well-known use of

δέ

with the pron. after a voc.:

Ἀντιγόνη, σὺ δ’ ἐνθάδε

φύλασσε

, Soph. O. C. 507 n.

θαυμάσας ἔχω =

τεθαύμακα

(emphatic): cp. Phaedr. 257 C

τὸν λόγον δέ σου πάλαι θαυμάσας ἔχω

, and ib. 258 B

τεθαυμακότες

. This constr. of

θαυμάζω

with gen. of pers. and acc. of thing is common ( Plat. Phaedo 89 A, etc.): the gen. is properly possessive (‘I wonder at this in you’). We find also the gen. with a dependent clause in place of the acc. ( H. 2. 3. 53

ὑμῶν...θαυμάζω εἰ μὴ

βοηθήσετε

); and the gen. alone ( Lys. or. 7 § 23

καὶ τούτου μὲν οὐ θαυμάζω

τόδε : this advice of thine that I should go to Troy.

χρῆν : cp. 418

ἔδει

.—For μήτε … τε cp. 1321 n.—

οἵ γε

ἐπεὶ ἐκεῖνοι

: cp. O. C. 263 (n. on

οἵτινες

): the plur. is implied in

Τροίαν

: cp. ib. 941.

καθύβρισαν with gen., as O. C. 960.

πατρὸς γέρας , the arms, wrought by Hephaestus, which were a gift of honour to Achilles (cp. note on

σέβας ὑπέρτατον

in 402). It would strain the words to render them, ‘a gift of honour (bequeathed to thee) from thy sire.’

[ οἳ τὸν ἄθλιον … ἔκριναν .] It can hardly be doubted that these words are spurious. See Appendix.

ἀναγκάζεις with double acc.: cp. O. T. 280. The present tense, expressing endeavour, is quite compatible with εἶ (‘dost thou intend to go..., and art thou trying to force...?’).

τόδε (L) =

τὸ ἰέναι ξυμμαχήσοντα

. The occurrence of the same form in 1362 is no argument for

τάδε

: cp. 88 n.

ξυνώμοσας has been needlessly changed to

ξυνῄνεσας

, a weaker word. The sense here is, ‘thou didst make a compact with me, confirmed by thine oath’ (813, 941). This is but a slight deflection,—surely permissible for poetry,—from the ordinary sense, ‘to take an oath along with another person.’

πέμψον without

με

: cp. 801 n.

ἔα κακῶς

κ.τ.λ.

The absence of caesura has the effect of allowing the words to fall from the speaker's lips with a certain deliberate emphasis: cp. 101 n. By ἀπόλλυσθαι he means the failure and ruin at Troy with which the gods will visit the Greeks: cp. 1035 ff. For κακῶς … κακούς cp. 166 n.

διπλῆν μὲν … διπλῆν δὲ : epanaphora (cp. Ant. 200 n.). The

χάρις

will be

διπλῆ

because he will have rescued Philoctetes, and also forsaken the Atreidae. Here he thinks of his father as still living: cp. n. on 1209 f.

πιστεύσαντα , ‘in reliance’ upon the divine oracle, and upon the report of it given by N. (1336—1343). Though

πιστεύω

sometimes=‘obey’ ( Tr. 1228 ), it is unnecessary to suppose that sense here.

1377 The words τῷδε δυστήνῳ ποδί (dat. of circumstance) have a compressed dramatic force. ‘What,—go to Agamemnon,—when I bear about with me this plague which caused him to cast me forth?’

μὲν οὖν : O. T. 705 n.

σε τήνδε τ’ ἔμπυον βάσιν : the phrase recalls those in which Ph. himself had spoken of the ulcered limb as if it had a being distinct from his own ( 786 , 1188 , 1202 ). Cp. O. C. 750

ἀεί σε κηδεύουσα καὶ τὸ σὸν κάρα.—υ

was short in

πύον

and

ἔμπυος

(as in Lat. puter), though long in

πύθω

(as in puteo, putidus): Empedocles 336

πύον, ἔπλετο λευκόν

: Andromachus (flor. circ. 50 A.D. ) ap. Galen p. 876

καὶ μογερῶν στέρνων ἀπολύεται ἔμπυον ἰλύν.

κἀποσώσοντας is a necessary correction here (cp. cr. n.).

αἶνον αἰνέσας . Though one sense of

αἶνος

was a story with a moral ( Hes. Op. 200 ), it could hardly have been used as it is here, in the sense of ‘advice,’ unless the meaning had been helped out by the cognate verb. Cp. Aesch. Ch. 555

αἰνω δὲ κρύπτειν τάσδε συνθήκας ἐμάς

(‘I recommend’).

ἃ … λῷσθ’ ὁρῶ τελούμενα (pres. part.), ‘what I see is in the way of being accomplished with the best results’ for us: i.e., what promises such results, if it be done. The pres. part., implying that the action is already in train, suits the speaker's hopeful tone. I should not, then, take τελούμενα as fut. part. with pass. sense; esp. as there is no clear example in Attic of

τελοῦμαι

as fut. pass., while

τελούμενος

as pres. part. pass. is frequent ( e.g. O. T. 797 , El. 1344 ).

καὶ ταῦτα λέξας

κ.τ.λ.

The question of Ph. is, ‘Art thou not ashamed before heaven of pretending that a return to Troy is for my good?’ (For καταισχύνει with acc., cp. Soph. O. T. 1424. ) Now, if we retain in 1383 the MS. ὠφελούμενος , Neoptolemus replies,—‘Why should one be ashamed, when he is receiving a benefit?’ This would be a sentiment like that of Odysseus in 111,

ὅταν τι δρᾷς εἰς κέρδος, οὐκ ὀκνεῖν πρέπει

. But the rejoinder of Ph. shows that N. cannot have so spoken; for Ph. asks,—‘Dost thou mean a benefit to the Atreidae, or to me?’ N.'s words, then, must have been to this effect,—‘Why should one be ashamed, when he is conferring a benefit?’ If, therefore, ὠφελούμενος is to be kept, it must be midd., not pass., ‘benefiting.’ There are some instances of rare midd. forms in Soph. (as

ποθουμένᾳ...φρενί

ποθούσῃ

in Soph. Tr. 103 ): but they usually occur in contexts which exclude the pass. sense. Here, a midd.

ὠφελούμενος

would be too ambiguous. The pass. sense of that form was familiar, whereas the midd. sense is unexampled.

Of emendations, Heath's ὠφελουμένους is the most attractive at first sight. But, if θεούς be left in 1382, then

ὠφελουμένους

could refer to nothing else: and such phrases as

τῷ...δαίμονι...σύμμαχος πέλω

( O. T. 244 ), or

τῷ θεῷ βοηθῶν

( Plat. Apol. 23B ), certainly do not warrant a description of the gods as ‘benefited’ when they are obeyed. ὠφελουμένων (gen. absol.), ‘when people are being benefited,’ would be too vague.

I am persuaded, then, that the fault in ὠφελούμενος is not confined to the termination. Buttmann's conjecture, ὠφελῶν φίλους , gives precisely what is required; since

φίλους

, in N.'s mouth, might well suggest Ph. 's reply in 1384,

λέγεις δ’ Ἀτρείδαις κ.τ.λ.

The origin of the corruption may have been the resemblance of the syllables

ΦΕΛ

and

ΦΙΛ

, leading a careless scribe to erase the second of them.

λέγεις δ’

κ.τ.λ.

: ‘Is this benefit of which thou speakest for the Atreidae, or one that concerns me?’

ἐπ’ ἐμοὶ =‘in my case’: cp. O. C. 414

καὶ ταῦτ’ ἐφ’ ἡμῖν Φοῖβος εἰρηκὼς κυρεῖ

; The prep.

ἐπί

might govern Ἀτρείδαις also (cp. O. T. 829 n.), but is better taken with the pron. only. L's reading, τάδε , is possibly right (cp. O. C. 885

ἆρ οὐχ ὕβρις τάδ’

;): but I prefer τόδε in this direct reference to the last speaker's phrase (

ὠφελῶν

σοί που . The particle conveys the assurance with a shade of friendly irony (‘ thy good, I should rather think’)— which marks surprise at Ph. 's question. Seyffert overlooks this when he objects to που here as having ‘dissimulationis aliquid.’

πῶς (

φίλος εἶ

), ὅς γε : cp. 663 n.

ὦ τᾶν : a familiar, but not homely, form of address: cp. O. T. 1145 n. Cp. Curtius Etym., 5th ed. (1886), vol. II. p. 336 (Eng. tr.): ‘If...

ὦ τᾶν

(also

ὦ )τᾶν

) has anything to do with

<*>της

, Lange's theory that

Ἐτᾶν

is an expansion of the st.

vετα

, like

μεγιστάν

from

μέγιστος

, is the most probable one.’ (In earlier editions he had inclined to the theory that

τᾶν

is an old form of

τύ, τύνη

.) Others favour the view that

τᾶν

comes from

τάλαν

θρασύνεσθαι κακοῖς , to become too bold, to show contumacy, amid troubles. The dat. is not causal, but rather a dat. of circumstance, expressing the idea, ‘in time of misfortune.’ Cp. the use of the dat. with regard to festivals ( Ar. Av. 1519

Θεσμοφορίοις νηστεύομεν

: Soph. Ant. 691 n.).

ὀλεῖς με , ‘wilt work my ruin by these persuasions,— i.e., if thou prevail on me to go to Troy.’ The addition of σε to γιγνώσκω has been suggested by the common idiom,

γιγνώσκω σε ὅτι ὀλεῖς

: the sense is not, ‘I now see through thee’; and the dat. τοῖσδε τοῖς λ. should therefore be taken with

ὀλεῖς

, not with

γιγνώσκω

οὔκουν ἔγωγε , ‘I, at least (

οὖν

), will not ruin thee’—though possibly thou mayest ruin thyself. Cp. 872 n. on

οὔκουν Ἀτρεῖδαι

ἐγὼ οὐκ : cp. 585 n.

οὐδέποθ’, ἑκόντα γ’ . In saying σώσους’ , N. meant, ‘they will restore thee to health, and to honour.’ Ph. replies, ‘Never,—if I must visit Troy of my own free will.’

ὥστε expresses the condition: cp. n. on O. C. 602

πῶς δῆτά σ’ ἂν πεμψαίαθ’, ὥστ’ οἰκεῖν δίχα

; The comma is better placed after

οὐδέποθ’

than after

ἑκόντα γ’

, since the latter thus gains emphasis. Cp. 1332 .

ἰδεῖν is right: the variant ἑλεῖν arose from the likeness of

, helped, perhaps, by a reminiscence of vv. 347, 998, 1347. μολεῖν would be feebler. For this use of

ἰδεῖν

(‘to set eyes upon,’ ‘visit’), cp. O. T. 824

εἴ...μοι φυγόντι μἤστι τοὺς ἐμοὺς ἰδεῖν

δρῷμεν : for the form, cp. 895 n.

ἐν λόγοις : cp. 60 n.

πείσειν δυνησόμεσθα . The fut. inf. is probably sound. It is made easier by the fact that

δύναμαι

is used in the fut. tense; not because the fut. indic. can be regarded as attracting the inf. into the same tense; but because, ‘we shall not be able to persuade,’ implies, ‘we cannot hope to persuade.’ Cp. Thuc. 3. 28

γνόντες δὲ οἱ ἐν τοῖς πράγμασιν οὔτ’ ἀποκωλύσειν δυνατοὶ ὄντες, εἴ τ’ ἀπομονωθήσονται τῆς ξυμβάσεως, κινδυνεύσοντες κ.τ.λ.

(where the MSS. agree in

ἀποκωλύσειν

, and

ἀποκωλύειν

is merely a conjecture). If πείσειν were to be altered, πεῖσαι would be more probable than πείθειν . See Appendix.

δυνησόμεσθα … λέγω : cp. 1221 .

ὡς , causal (‘for’), referring to

τί...ἂν...δρῷμεν

, which implies, ‘It is vain to do more.’

ῥᾷστ’ ἐμοὶ μὲν κ.τ.λ.: the sentence is a compressed form of

ῥᾷστα ἐμοί ἐστιν, αὐτῷ

(or

αὐτὸν

)

μὲν... λῆξαι, σὲ δὲ ζῆν, κ.τ.λ.

πάσχειν denotes the continuance of the sufferings: παθεῖν , the sum of those sufferings, regarded as a doom. So

δράσαντι παθεῖν

( Aesch. Ch. 313 ). Cp. 95

ἐξαμαρτεῖν...νικᾶν.

δεῖ : cp. 1339 n.

ᾔνεσας =

ξυνῄνεσας

( cp. 122 ),

ὠμολόγησας.

θιγών : cp. 813 .

πέμπειν . Here the inf. merely defines the action to which the pron. ἃ refers: the fut. inf. was therefore unnecessary: and the pres. inf. has been used, rather than the aor., because ‘sending’ is thought of as a process, not as a momentary act. Similarly the pres. (or aor.) inf. is sometimes used, rather than the fut., when the notion of fut. time is sufficiently expressed by the principal verb: cp. Thuc. 3. 13

ὥστε οὐκ εἰκὸς αὐτοὺς περιουσίαν νεῶν ἔχειν, ἢν

ὑμεῖς...ἐπεσβάλητε

: and id. 1. 81

οὕτως εἰκὸς Ἀθηναίους...μήτε...δουλεῦσαι κ.τ.λ.

βράδυνε , here intrans., as in Suppl. 730

εἰ βραδύνοιμεν βοῇ

, Plat. Rep. 528D

σπεύδων...μᾶλλον βραδύνω

, etc. Others take it transitively (‘delay us,’ or ‘delay the matter’). So

ταχύνω

also is either trans. or intrans.

τεθρήνηται , impersonal.

γόοις is better than λογοις , which may have arisen through the scribe's eye wandering to v. 1393. The very name of Troy renews the memory of his sorrows; and lamentation has been his portion too long. He would fain turn to thoughts of home. Some supply

Τροία

as subject to

τεθρήνηται

: this seems less fitting here. If τεθρύληται were read, then, indeed,

Τροία

would be the subject; ‘its name has been heard often enough in my laments’ ( satis decantata est...). But this v. l. seems to have arisen merely from the corruption

τεθρήληται

εἰ δοκεῖ, στείχωμεν . In a trochaic tetrameter the end of the fourth foot regularly coincides with the end of a word. This verse breaks the rule. The only other exception is Aesch. Pers. 165 ,

ταῦτά μοι διπλῆ μέριμν’ ἄφραστός ἐστιν ἐν φρεσίν

, where Porson wished to place

διπλῆ

after

φρεσίν

, and Hermann, to read

μέριμνα φραστός

. Hermann holds that the breach of rule here is excused by the pause after στείχωμεν . This I believe to be the true explanation. As

στείχωμεν

is the signal that the prayer of Ph. has at last been granted, it demands emphasis. The unusual rhythm—which would be too harsh in a continuous verse—here serves to accentuate the joyful surprise of Philoctetes.

A reference to the critical note will show how unsatisfactory have been the attempts to alter the words, ὦ γενναῖον εἰρηκὼς ἔπος . Porson's fine instinct refrained from any such attempt; he felt that, if the verse was to be amended, only one remedy was tolerable,—viz., to strike out εἰ δοκεῖ , and leave an iambic trimeter. In favour of this view, it might be said that a scribe, or an actor, who wished to make v. 1402 into a tetrameter, might have been led to

εἰ δοκεῖ

by a reminiscence of 526 and 645: though we cannot concede to Burges that the spuriousness of

εἰ δοκεῖ

is bewrayed by the lack of the usual

ἀλλά

before it. The absence of

ἀλλά

merely renders

εἰ δοκεῖ

a little more abrupt.

But the real difficulty in Porson's view arises from a consideration of the whole context. The transition from iambic to trochaic metre marks, as usual, a stirring moment,—here, the moment of setting out for the ship. I<*> seems clear, then, that the words which first announce the departure should open the trochaics, rather than close the iambics. So in Eur. Phoen. 588 , after the iambic dialogue between Iocasta and Eteocles, the first trochaic verse spoken by the latter is the sign that his fatal resolve is taken,—

μῆτερ, οὐ λόγων ἔθ’ ἁγών κ.τ.λ.

Cp. also Soph. O. T. 1515 ff.

ἀντέρειδε , plant firmly (on the ground). Lucian (perhaps with a reminiscence of this v.) uses the word of one who refuses to move,—

τὼ πόδε ἀντερείδων πρὸς τοὔδαφος

(

Κατάπλους

§ 4). Cp. Anthol. 12. 84

ἐπὶ γαῖαν,...ἴχνος ἐρειδόμενος

. This is better than to render, ‘lean thy steps on mine.’

τί γάρ, ἐὰν

κ.τ.λ.

Cp. Nub. 1445

τί δ’, ἢν ἔχων τὸν ἥττω

λόγον σε νικήσω

...; (also

τί γάρ, ἤν κ.τ.λ.

ib. 351).

ἐγὼ παρὼν : for the interruption of the sentence, cp. 210 n., 1226.

προσωφέλησιν : a compound found only here.

ἔρξεις : cp. Aesch. Pers. 786

πήματ’ ἔρξαντες

1407 After πελάζειν the MSS. have

σῆς πάτρας. ΝΕ. ἀλλ’ εἰ δρᾷς ταῦθ’, ὥσπερ αὐδᾷς

. This is probably an interpolation, which may have arisen in the first instance from

σῆς πάτρας

, a gloss explanatory of

πελάζειν

, the rest being then added, to supply a supposed defect of metre. Some of the attempts which have been made to expand the words,

ἀλλ’ εἰ δρᾷς ταῦθ’, ὥσπερ αὐδᾷς

, will be found in the Appendix. Seyffert's is the best,—

ἀλλ’ εἰ σὺ δὴ

ταῦτα δράσεις, ὥσπερ αὐδᾷς

: but no one of them is very probable. To the objection that, without these words, στεῖχε becomes too abrupt, we may perhaps reply that the decision of Neoptolemus has really been taken; these last misgivings which flit across his mind are not causes of serious hesitation. Thus the simple

στεῖχε

—implying his inward contentment with the answer,

εἴρξω πελάζειν

—is in truer harmony with the context than a form of words which would suggest that his consent depended, even now, on an explicit assurance.

προσκύσας χθόνα : cp. 533 : Ar. Eq. 156

τὴν γῆν πρόσκυσον καὶ τοὺς θεούς

μήπω γε

κ.τ.λ.

This is one of the instances in which the appearance of the ‘deus ex machina’ is not preceded by any notice in the text. Similar cases are those of Athena in I. T. 1435 and Suppl. 1183, and the Dioscuri in Helen. 1642. It may be inferred that in these instances the apparition was a sudden one,—effected, perhaps, by the actor coming out upon a high platform (

θεολογεῖον

) at the back of the scene. When, on the other hand, the approach of the deity is described in the text ( e.g. Androm. 1227 ff.), he was probably lowered, or raised, by machinery. (Cp. MA. üller, Griech. Bühnenalterthüm., pp. 151 ff.) The nine anapaests here are spoken as Heracles moves forward.— With regard to the dramatic fitness of this interposition, see Introd. § 11.

φάσκειν δ’ : inf. as imperat.: cp. 57 . For this use of

φάσκειν

, as= ‘deem,’ cp. O. T. 462 n.

ἀκοῇ τε κλύειν . If we had simply,

αὐδήν τε κλύειν, λεύσσειν τ’ ὄψιν

, the misplacing of the first

τε

would be of a common kind (cp. O. T. 258 n.): the further peculiarity here is that

ἀκοῇ τε κλύειν

suggests

ὀφθαλμοῖς τε λεύσσειν

, as if the object of both verbs were the person.

τὴν σὴν … χάριν : Tr. 485

κείνου τε καὶ σὴν ἐξ ἴσου κοινὴν χάριν

: Soph. Ph. 762

τρέφ’ ἀξίως νιν σοῦ τε τήν τ’ ἐμὴν χάριν

τὰ Διός τε φράσων . The son of Zeus comes from heaven to declare, with his own lips, that Zeus ordains the return of Philoctetes to Troy. Thus a wholly new motive is brought to bear on Ph. , who hitherto knew merely (at second hand) what Helenus had prophesied (1336 ff.).

ἣν στέλλει : cp. Ap. Rh. 4. 296

στέλλεσθαι τήνδ’ οἶμον

καὶ πρῶτα μέν would properly have been answered in 1421 by

ἔπειτα δὲ

(

καὶ σοὶ τοῦτο ἐπαγγέλλομαι

): but meanwhile the thought of sequence in the topics yields to that of parallelism between the two cases; and so in 1421 we have simply

καὶ σοί, κ.τ.λ.

—The phrase τὰς ἐμὰς λέξω τύχας might naturally seem the prelude to a fuller recital: but the meaning is simply this:—‘I have to tell thee that, after many sufferings, I have been received among the gods; and for thee, too, suffering is to end in glory.’

ἀθάνατον ἀρετὴν , ‘deathless glory.’ The difficulties felt regarding

ἀρετήν

have arisen from the words ὡς πάρεσθ’ ὁρᾶν , which imply some visible sign, and thus suggest that

ἀθάνατος ἀρετή

means something more than ‘undying fame of prowess.’ But no emendation is probable (see cr. n.). And the soundness of the text will appear from two considerations.

(1) The use of

ἀρετή

as=‘reputation won by merit’ was familiar: e.g., Lycurgus In Leocr. § 49 (quoted by Cavallin)

τὰ γὰρ ἆθλα τοῦ πολέμου τοῖς ἀγαθοῖς ἀνδράσιν ἐστὶν ἐλευθερία καὶ ἀρετή

. By an easy transition, this idea of fame won by deeds passed into that of ‘distinction’: cp. Theog. 29

μηδ’ αἰσχροῖσιν ἐπ’ ἔργμασι μηδ’ ἀδίκοισιν

τιμὰς μηδ’ ἀρετὰς ἕλκεο μηδ’ ἄφενος

: ‘and do not, by shameful deeds or unjust, grasp at honours, or distinctions, or wealth’; where the

τιμαί

refer to office or rank, and the

ἀρεταί

, as the context shows, also denote pre-eminence recognised in some external form.

(2) The force of the epithet should be observed. When Plato says,

ὑπὲρ ἀρετῆς ἀθανάτου...πάντες πάντα ποιοῦσιν

( Symp. 208 D), the

ἀθάνατος ἀρετή

is the reputation which survives on earth. But here

ἀθάνατος ἀρετή

is ‘the distinction of one who has been made immortal’: i.e., ‘deathless glory’ here means ‘glorious immortality.’ Thus the peculiar sense of

ἀρετήν

is helped by that sense which the context gives to

ἀθάνατον

ἔσχον , (‘ingressive’ aor.,) ‘came to have,’ ‘won’: Ant. 1229 : Ai. 465

ἔσχε στέφανον εὐκλείας.

ὡς πάρεσθ’ ὁρᾶν : a laurel-wreath perhaps sufficed as symbol of the apotheosis: see n. on 728.

τοῦτ’ is explained by the next v.; cp.

τοῦτο

in 1440.

ἐκ , not merely ‘after’ (720), but ‘as a result of,’ ‘through.’

εὐκλεᾶ θέσθαι , make it glorious: cp. 532 . (Not, ‘lay down, end, thy life in glory, as Ellendt takes it.)

πρῶτον μ<*> … ἀρετῇ τε . The

μέν

here is not corr<*>ative to

ἃ δ’

in 1431: it is followed by

τε

: cp. 1058 n. So in 1426 ff.,

Πάρ<*> μέν...πέρσεις τε

. Possibly τε ought to <*>

δέ

in one of the two places, or in both: but, in each case, the

τε

may be a trace of the somewhat careless writing which appears in this speech.

ἐκκρ<*>εὶς , as Menelaus was for the

μονομαλ<*>

with Paris ( Il. 3 ), and Ajax for that with Hector ( Il. 7 ).

Ηάριν : the slaying of Paris by Ph. was told by Lesches in the Little Iliad, and must have come into the

Φιλοκτήτης ἐν Τροίᾳ

of Sophocles.

αἴτιος κακῶν : cp. Alcman fr. 31

Δύσπαρις αἰνόπαρις, κακὸν Ἑλλάδι <*>τιανείρῃ

. Attius Philocteta fr. 18 Pari < *>yspari, si impar esses tibi, ego nunc non <*>ssem miser.

σκῦλά τ’

κ.τ.λ.

These spoils constitute the

ἀριστεὶα

. For the custom of hanging up such

<*>λα

in temples or houses, cp. Aesch. Ag. 577 : Aesch. Theb. 278 : I. T. 74: Verg. Aen. I. 247 ff. , 3. 286 ff. , etc.

ἐκλαβὼν is a more probable correction than

ἐκλαχὼν

of the MS. ἐκβαλὼν . The force of the compound is, ‘having received from the hands of the army,’—as a reward due to him. So

ἐκλα<*>βάνειν

is said of receiving what is surrendered under a treaty ( Isocr. or. 5 § 100

τὴν Ἀσίαν... παρὰ τῶν Ἑλλήνων ἐν ταῖς συνθήκαις ἐξέλαβεν

): or of receiving ‘in full’ ( Legg. 958 D

δίκας...ἐκλαβόντι

). Cp. Her. 8. 123 where, after Salamis, the

στρατηγοί

meet at the Isthmus,

ἀριστήια δώσοντες τῷ ἀξιωτάτῳ

, and vote by laying

ψῆφοι

on Poseidon's altar.

πέμψεις seems here to mean ‘convey’ (implying triumphal pomp): though elsewhere this use seems restricted to the escorting of persons (1368, 1399). It may, however, mean merely ‘send’ in advance (as in the Heracles Trach.sends his captives before him with the

κῆρυξ

).— Ποίαντι : Ph. thus learns that his father is indeed alive.

ἃ δ’ ἂν λάβῃς

κ.τ.λ.

: ‘and whatsoever spoils thou receivest from that army (the Greek

στρατεύματος

of 1429), (from those spoils) take memorials of my bow ( i.e., a thank-offering for its work) to my pyre.’ A portion of the

σκῦλα

is to be dedicated to Heracles on Mount Oeta; where in historical times such relics were doubtless shown at the so-called Pyra ( Liv. 36. 30 : Introd. § 1).

After the relative clause,

ἃ δ’ ἂν λάβῃς

, we understand, not

ταῦτα

(in apposition with

μνημεῖα

), but a partitive gen.,

τούτων

. This construction is a simple and natural one. For the partitive gen. thus understood, cp. n. on 1161 f., and Xen. Cyr. 8. 1. 20 quoted there. The sentence could have no ambiguity for a Greek audience, familiar with the custom that, after a victory, a part of the spoil (usually a

δεκάτη

) should be dedicated to the gods. Cp. Her. 8. 121 (after the battle of Salamis)

διεδάσαντο τὴν ληίην καὶ τὰ ἀκροθίνια ἀπέπεμψαν ἐς Δελφούς

. Xen. Anab. 5. 3. 4

τὴν δεκάτην ἣν τῷ Ἀπόλλωνι ἐξεῖλον καὶ τῇ Ἐφεσίᾳ Ἀρτέμιδι διέλαβον οἱ στρατηγοί, τὸ μέρος ἕκαστος, φυλάττειν τοῖς θεοῖς

. As Cavallin remarks, the passage was rightly understood by the schol. on 1432,

ἐκ τῶν ἀριστείων κἀμὲ τίμησον

. For the simple gen., τοῦδε τοῦ στρατοῦ , after λάβῃς , cp. Soph. O. T. 580

ἐμοῦ κομίζεται

, ib. 1022

δῶρόν ποτ’, σοπη. ο. τ. ι )/σθι, τῶν ἐμῶν χειρῶν λαβών

: ib. 1163

ἐδεξάμην δέ του

.—For other views, see Appendix.

καὶ σοὶ ταῦτ’

κ.τ.λ.

Heracles now addresses Neoptolemus in a parenthesis which extends down to 1437: then, at the words ἐγὼ δ’ , he again turns to Philoctetes. Two views of these words are possible. I prefer the first.

(1) ταῦτ’ refers to the general tenor of the preceding verses, from 1423 onwards, —viz., that Ph. is to go to Troy with N., and there triumph. ‘And to thee (as well as to Ph. ) I give these counsels’: i.e., it concerns thee, too, to note that he must accompany thee to Troy. In καὶ σοὶ the

καὶ

=‘ and’: but the emphasis which falls on

σοί

makes it equivalent to ‘thee also.’ If

καὶ

meant ‘also,’ the asyndeton would be too harsh. The change of ταῦτ’ to ταὔτ’ seems needless. A modified form of this view refers ταῦτ’ only to v. 1431, as if Heracles meant that Neoptolemus also must bring spoils to the pyre: but this seems less fitting.

(2) ταῦτ’ refers to what follows: the aor. παρῄνεσα is then like

ἀπώμοσα

in 1289 (n.): and the γὰρ after

οὔτε

merely introduces the statement (1049). I do not share Buttmann's feeling that καὶ σοὶ ought then to be σοὶ δὲ : but the whole context appears to render the first view more natural.

Heracles confirms what Odysseus had said (115). In glorifying Philoctetes, it was necessary to respect the legend which ascribed the capture of Troy to Neoptolemus (who was the hero of the

Ἰλίου πέρσις

, by Arctînus).

For τὸ Τρ. πεδίον , cp. 69 n.

συννόμω , ‘having the same pasture’—here, ‘seeking their prey on the same ground.’ Cp. Hist. An. 6. 18

οἱ ταῦροι ... ὄντες σύννομοι

. This primary sense of the adj. is here blended with the derived sense, ‘partners.’ The image is Homeric: cp. Il. 10. 297

βάν ῥ) ἴμεν ὥς τε λέοντε δύω διὰ νύκτα μέλαιναν

(Odysseus and Diomedes): cp. Il. 5. 548. So Aesch. Cho. 938

διπλοῦς λέων

(Orestes and Pylades): imitated by Eur. Or. 1401

λέοντες Ἕλλανες δύο διδύμω.

φυλάσσετον . Since neither can prevail without the other, each has the other's welfare in his keeping. We can perceive that the poet's mind glances from the metaphor to the thought of a

δίκαιος κἀγαθὸς παραστάτης

( Ant. 671 n.).

Ἀσκληπιὸν . In the Iliad Asclepius is a mortal, an

ἀμύμων ἰητήρ

living in western Thessaly, whose two sons, the physicians Podaleirius and Machaon, go thence to Troy. But Sophocles here thinks of Asclepius as a god, whom Heracles is to send from heaven. Prosaic objections have been made to this passage, on the ground that in 1333 it was said that Ph. was to be healed by the Asclepiadae. But it might be replied that those were merely the words of Neoptolemus, who was giving his own interpretation to a vague prediction of Helenus that Ph. would be healed. Even, however, if the oracle itself spoke of the Asclepiadae, there is no poetical unfitness in this further promise—that the healing god himself should visit Troy, to direct and inspire their skill.

Tradition placed Sophocles in a near relation to the cult of Asclepius. The poet is said to have been invested with the ‘priesthood’ (

ἱερωσύνη

, Vit. Soph. § 6) of the hero Alcon, a healing-god akin to Asclepius; indeed, the name

Ἄλκ‐ων

is cognate, if

Ἀσκληπιός

Ἀλεξ‐ήπιος

, by metathesis of

σκ

: cp. Preller I. 423 n. 2. A paean to Asclepius by Sophocles was extant in antiquity (Lucian Enc. Dem. 27 etc.), and legend declared that the god had visited the poet's hearth ( Plut. Num. 4 § 6).

τὸ δεύτερον . The first occasion was when Heracles himself made war on Laomedon, and, after taking Troy, gave the king's daughter, Hesione, to Telamon ( Ai. 1302 : Il. 5. 638 ff.). Cp. Pind. I. 5. 36 (the Aeacidae)

δὶς πόλιν Τρώων πράθον, ἑσπόμενοι

Ἡρακλῆι πρότερον

, |

καὶ σὺν Ἀτρείδαις

. Propert. 3. 1. 32 Troia bis Oetaei numine capta dei.— αὐτὴν =

τὴν πόλιν

, or

Τροίαν

, implied in Ἴλιον , which is regularly neuter (454) in post-homeric poetry. The exception in Eur. Andr. 103 occurs in a quasi-epic hexameter: conversely,

Ἴλιον αἰπὺ

in Il. 15. 71 occurs in a suspected passage.

ἐννοεῖθ’ , as a correction of the MS. ἐννοεῖσθ’ , is commended by the fact that, out of five other places where Soph. uses this compound, there are two ( Soph. O. T. 559 , Soph. Ant. 61 ) in which the act. form is proved by metre; while in a third, Soph. Tr. 578 ,

ἐννοήσασ’

is not likely to have come from

ἐννοηθεῖσ’

. On the other hand, the midd. was not less Attic than the act.; and, if

ἐννοεῖσθ’

here were not followed by an aspirate, it would have been rash to alter it.

εὐσεβεῖν . As the schol. observes, this warning derives force from the tradition that, after the fall of Troy, Neoptolemus ‘slew Priam, when he had taken refuge at the altar of

Ζεὺς ἑρκεῖος

.’ Neoptolemus himself was afterwards assassinated at Delphi: whence the proverb

Νεοπτολέμειος τίσις

( Paus. 4. 17. 4 ), meaning,

τὸ παθεῖν ὁποῖόν τις καὶ ἔδρασε

. The outrage of Ajax Oileus on Cassandra, in the temple of Athena at Troy ( Eur. Tro. 70 ), was another instance of

δυσσέβεια

ὡς τἄλλα πάντα

κ.τ.λ.

The ground for the precept (

εὐσεβεῖν

) is given by ὡς ,—viz., that Zeus deems ‘all other things,’—such as conquest, or glory—of secondary moment ( δεύτερ’ ἡγεῖται : cp. O. C. 351 ). Then the sentence introduced by γάρ explains why Zeus so deems; viz., because the effect of

εὐσέβεια

does not cease with man's life on earth, but is imperishable. That is, it brings happiness to the

εὐσεβής

in the life beyond the grave; and it is also of good example to the men who come after. Heracles can fitly say this; he is himself enjoying the reward of

εὐσέβεια

, and he comes from the presence of Zeus.

In v. 1443 the old emendation οὐ , for ἡ , seems an almost certain one: but the case in favour of it has not yet, perhaps, been adequately stated. It is not merely, or even chiefly, a verbal question; we must consider the whole passage. If we retain the MS. reading, ἡ γὰρ εὐσέβεια συνθνῄσκει βροτοῖς , ‘piety dies with mortals,’ the meaning is, ‘piety passes with men into the other life,’ there to find a reward. (Cp. Rev. xiv. 13,

τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ’ αὐτῶν

.) Now, this narrows the scope of the thought in an arbitrary way: for then

εὐσέβεια

is regarded only in its influence on the happiness of the departed. If, however, we read οὐ γὰρ ηὑσέβεια συνθνῄσκει βροτοῖς , this allows us to think also of the abiding influence upon human conduct; and the more comprehensive view is certainly the more fitting one in an exposition of the reason why Zeus attributes a paramount importance to

εὐσέβεια

A further objection to the MS. reading arises from the sense given to συνθνῄσκει , which, though intelligible (in the light of v. 1444), would be forced. The regular meaning of

θνῄσκω

and its compounds, when used figuratively, is ‘to become inoperative’ or ‘extinct,’ in contrast with

ζῆν

: e.g. , O. C. 611

θνῄσκει δὲ πίστις

. Aesch. Cho. 846 (

λόγοι

)...

θνῄσκοντες μάτην

. Eur. fr. 734

ἀρετὴ δέ, κἂν θάνῃ τις, οὐκ ἀπόλλυται

, |

ζῇ δ’ οὐκέτ’ ὄντος σώματος· κακοῖσι δὲ

ἅπαντα φροῦδα συνθανόνθ’ ὑπὸ χθονός

: where it is immaterial that the reference is to fame living or perishing on earth: the point is that

συνθανόνθ’

is opposed to

ζῇ

. In Ar. Ran. 868 , too—

ὅτι ἡ ποίησις οὐχὶ συντέθνηκέ μοι

, |

κείνῳ δὲ συντέθνηκεν

—the jest turns on the fact that the verb would naturally mean, ‘has perished’ with the author.

Two objections have been made to the emendation οὐ for ἡ . (1) The position of

οὐ

. But

οὐ

is rightly so placed, because, as τἄλλα πάντα indicates, there is an implied contrast between

εὐσέβεια

and other things which do perish with men. Cp. Soph. fr. incert. 841

οὐ τοῖς ἀθύμοις ἡ τύχη ξυλλαμβάνει

(though it does aid the brave). (2) The thought, οὐ … συνθνῄσκει , is repeated by οὐκ ἀπόλλυται . But v. 1444 is not a mere repetition; it is a re-statement in more forcible language, and, as such, it is rhetorically appropriate here.

Dindorf rejects all three verses (1442— 1444). But the conclusion, at v. 1441, would then be too abrupt. Schneidewin formerly spared v. 1442, rejecting only the two next vv. He supposed ( a) that Ζεύς was a gloss on πατήρ : ( b) that some one had written vv. 1443 f. in the margin, the original form of 1443 having been,

ἀλλ’ ἡ γὰρ εὐσέβεια συγγηρᾷ

(or

συνναίει

)

βροτοῖς

: then a scribe evolved our text. This hypothesis is too complex: besides, the speech would not end well with v. 1442. One of Hermann's views (see cr. n.) was that v. 1444 only should be rejected (

οὐ

being read in 1443): but this, too, would be ineffective.

ποθεινὸν ἐμοὶ : for the neglect of the usual caesura after the second foot, cp. 1470 : O. C. 1760 , O. C. 1771.

πέμψας : cp. 846 .

χρόνιος here=

χρόνῳ

, ‘ after a long time’ (as in O. C. 441 , n.): but in 1449

χρόνιοι

=‘ for long’ (

πολὺν χρόνον

γνώμην ταύτῃ τίθεμαι , ‘give my voice in this sense’:

τίθεμαι

as in the phrase

τίθεμαι ψῆφον

. Cp. Lys. or. 24 § 23

μηδαμῶς, ὦ βουλή, ταύτῃ θῆσθε τὴν ψῆφον

(so Taylor:

ταύτῃ...τῇ ψήφῳ

MSS.): Isae. or. 8 § 46

ᾗ δίκαιόν ἐστι, ταύτῃ τὴν ψῆφον τίθεσθε

: Her. 1. 120

ταύτῃ πλεῖστος γνώμην εἰμί

: id. 7. 143

ταύτῃ Θεμιστοκλέους ἀποφαινομένου

(

γνώμην

).—The reading γνώμην ταύτην is also possible: cp. Legg. 674 A

οὐκ ἂν τιθείμην ταύτην τὴν ψῆφον

: Andoc. or. 3 § 21

τίνα γνώμην ἔθεντο περὶ ὑμῶν

...; In Ar. Eccl. 658 the MSS. give

κἀγὼ ταύτην γνώμην ἐθέμην

: but Toup conjectures

ταύτῃ

, which Dindorf adopts.

The chief reason for preferring γνώμην ταύτῃ here is that it explains the alternative readings of the MSS.,

γνώμῃ ταύτῃ

and

γνώμην ταύτην

. So in Ant. 125 f. the true reading

ἀντιπάλῳ...δράκοντος

generated

ἀντιπάλῳ...δράκοντι

and

ἀντιπάλου...δράκοντος

.—Those who read γνώμῃ ταύτῃ τίθεμαι suppose that

ψῆφον

is understood with

τίθεμαι

, the dat. being modal. This is very awkward, and cannot be supported by any sound example.

μέλλετε πράσσειν : for the inf., cp. O. C. 1627

τί μέλλομεν

χωρεῖν

;

καιρὸς καὶ πλοῦς : ‘occasion (the need of the hour) urges you on, and the fair wind yonder ( ὅδ’ ) at the ship's stern’: i.e., ‘it is time for you to sail, and the weather is fair.’ Cp. 466 f. (n.). For κατὰ πρύμναν , cp. Thuc. 2. 97

ἢν ἀεὶ κατὰ πρύμναν ἱστῆται τὸ πνεῦμα

: Hom. Od. 11. 6

μετόπισθε νεὸς κυανοπρώροιο

ἴκμενον οὖρον ἵει

. It is best here to keep the ordinary Attic

πρύμναν

, which the MSS. give, since metre does not require

πρύμνην

( cp. 482 n.).

The place of γὰρ as sixth word is noteworthy. Soph. does not elsewhere place it later than fourth word (as in v. 1268); and this was the ordinary classical limit. But the examples in Comedy of the 4th cent. B.C. show that the Attic ear tolerated a greater licence. Thus

γάρ

stands as fifth word in Menander

Τροφώνιος

fr. 1. 2

διαφέρει τῷ μαγείρῳ τοῦτο γάρ

: as sixth, in Antiphanes

Ἁλιευομένη

ἐπὶ τὸ τάριχός ἐστιν ὡρμηκυῖα γάρ

(where Meineke needlessly writes

τάριχος δ’ ἐστὶν ὡρμηκυἶ ἄφαρ

): as seventh, in Athenion

Σαμόθρᾳκες

τοῦ θηριώδους καὶ παρασπόνδου βίου

ἡμᾶς γὰρ ἀπολύσασα

etc. (But in Alexis fr. incert. 7. 3

οὗ μήτε

πράττεται τέλος

μηδὲν γὰρ ἡμᾶς

, the emendation

παρ’ ἡμᾶς

is clearly right.) The unusual position of γὰρ led to a point being placed in L after ὅδ’ , and has been one cause of doubt as to the construction of the whole passage (see cr. n.).

1452 The preceding anapaests 1445 ff.) indicated that the moment of departure was at hand; and now, as στείχων shows, the movement is beginning.

καλέσω , aor. subj., as usual with

φέρε

: cp. 300 n. The sense is strictly, ‘invoke’ ( cp. 737 ): the land is addressed as a divine power, to which he makes a prayer (1464).

χαῖῤ, ὦ μέλαθρον

κ.τ.λ.

The eight verses which follow call up a picture of his past life in Lemnos,—the lonely cave,—the plain to the west of it,—the loud sea to the east,—the echoing cliffs to the north. Then, at v. 1461, his thoughts turn to the voyage that lies before him.

ξύμφρουρον , the witness of his weary watching and waiting: the cave is personified, as in 1081 ff. Cp. Aesch. P. V. 142

τῆσδε φάραγγος σκοπέλοις ἐν ἄκροις

φρουρὰν ἄζηλον ὀχήσω

Νύμφαι τ’

κ.τ.λ.

Next to the

μέλαθρον

itself, he naturally names the elemental deities of the region from which he obtained water, fuel, and the soothing

φύλλον

(292 ff., 649). Cp. Il. 20. 8

νυμφάων, αἵ τ’ ἄλσεα καλὰ νέμονται

καὶ πηγὰς ποταμῶν καὶ πίσεα ποιήεντα

(grassy water-meadows). Ap. Rh. 2. 821

νύμφαι ἑλειονόμοι

ἄρσην , of strong, deep sound: cp. Ar. Th. 124

κίθαρίν τε ματέρ’ ὕμνων

. |

ἄρσενι βοᾷ δόκιμον

. (In Soph. fr. 480

ἄρσενας χοὰς

Ἀχέροντος

is explained by some as ‘deep-sounding waves.’) Conversely in Hom. Od. 6. 122

κουράων...θῆλυς ἀυτή

. A difference between deeper and shriller tone was expressed by the terms

αὐλὸς ἀνδρήιος

and

γυναικήιος

( Her. 1. 17 ).

The MS. προβλής (without θ’ ) cannot be defended as an epithet of κτύπος ,—‘a sound sent forth by the sea’ (as Seyffert takes it). We must read either (1) προβολῆς with Hermann, or (2) προβλής θ’ with Musgrave and Schaefer. I prefer (1), because θ’ is decidedly tame, whether πόντου be taken with προβλής only, or (as seems needful) with κτύπος also. Nor can it be questioned that προβολῆς gives a much finer verse. It is true that we have had

προβλῆτες

in 936, whereas this sense of

προβολή

recurs only in later Greek (Quintus Smyrn. 9. 378

ἐπὶ προβολῇσι θαλάσσης

). But, if such a use of

προβολή

was actually a rare one, the presence of

πόντου

would make it clear.

οὗ seems to denote generally the region in which the cave was situated, —near, or perhaps upon, the

πόντου προβολή

. We can hardly refer it back to the word

μέλαθρον

πολλάκι , an epic and lyric form twice used in lyrics by Aesch. ( Aesch. Theb. 227 , Suppl. 131), but not elsewhere by

ἐνδόμυχον , a poet. word (like

ἐνδομάχης

); but, in later Greek at least, the verb formed from it seems to have been common: thus the schol. on Vesp. 970 explains

οἰκουρός

ἐνδομυχοῦντα

. For the place of

ἐνδόμυχον

after

κρᾶτα

, see note on

εὔχρυσον

in 393. The cave was on the east coast (see 1459 n.), but its seaward mouth is imagined as having a s. or S. E. aspect, so that the blasts of the stormy

νότος

( Soph. Ant. 335 n.) could carry rain and spray into the inmost recesses.

πληγαῖσι : cp. Lucr. 5. 955 verbera ventorum.

1459 This Ἑρμαῖον ὄρος is mentioned in only one other passage of classical literature,— Aesch. Ag. 283 , where the

Ἑρμαῖον λέπας Αήμνου

is the signalling station intermediate between Ida and Athos. It is doubtless the N. E. promontory of Lemnos, now Cape Plaka.

The only rival claim is that of Mount Skopia, near Cape Murzephlo (the N.W. promontory), which has greatly the advantage of Plaka in height. But two points are in favour of Plaka. (1) It was a fitting place for the beacon; for it is in a direct line between Ida and Athos; it is the nearest point to the Troad; and it runs out far into the sea. (2) The cave of Philoctetes commanded a view of the volcano Mosychlus (v. 800), and his cries were re-echoed from Mount Hermaeum. The two hills were therefore at no very great distance from each other. But there is no reason to suppose that a volcano ever existed near Cape Murzephlo, while there is some ground for thinking that one may have existed on the eastern coast (cp. Appendix on v. 800). See Tozer, Islands of the Aegean, pp. 273 f. (1890).

Hermaeum occurs elsewhere also as the ancient name of a promontory,— e.g., in Sardinia (=C. Marrargiu, on the W. coast), and on the European shore of the Bosporus (=Rumili Hissar).

The MSS. give the accent Ἕρμαιον here, but Ἑρμαῖον is right. Adjectives in

‐αιος

, of more than two syllables, were regularly properispomenon, like

Ἀθηναῖος

. Neuter substantives in

‐αιον

were proparoxytone; hence

Ἀθήναια

, as the name of the festival ( sc.

ἱερά

), and

ἕρμαιον

, a wind-fall.

ἀντίτυπον : cp. 693 f. (n.)— χειμαζομένῳ , fig., under stress of suffering; cp. 1194 : Aesch. P. V. 562

χαλινοῖς ἐν περίνοισιν

χειμαζόμενον

Λύκιόν τε ποτόν . There can be no doubt that Λύκιον is the true reading: the corruption γλύκιον , facilitated by the use of a small

as initial, may have been due simply to the fact that the Greeks, like ourselves, spoke of ‘fresh’ water as ‘sweet’ (

γλυκύ

, as dist. from

ἁλμυρόν

). The

Λύκιον ποτόν

must be a spring, or fount, in Lemnos, so called after Apollo

Λύκιος

. There was a more elaborate legend,—that this god, wishing to alleviate the sufferings of Philoctetes, had caused two fountains to arise in the island,—one of wine, and the other of honey. (Zenobius 4. 99, etc.: cp. Hermann's note here.) We do not know whether this

Λύκιον ποτόν

had been mentioned by any poet before Sophocles, —by Lesches, for example: but the way in which the name is introduced favours that supposition. Perhaps, indeed, a ‘Lycian’ fount at Lemnos may have been well known to Athenians in the poet's day.

Traces of Apollo

Λύκιος

in Lemnos are not surprising. From early times he had been worshipped under that title, not only in the valley of the Xanthus, but also in the Troad (cp. Il. 4. 101 , with Leaf's note). A gloss in Hesychius (s.v.

Λυκαῖον

) points to a cognate worship of Apollo in the neighbouring islet of Chrysè.

Λύκιος

and

Λύκειος

may both alike be referred to

λυκ

, as designating the god of light. In actual Greek usage, while

Λύκειος

was usually connected with the idea of

λυκοκτόνος

( O. T. 203 n.),

Λύκιος

was chiefly associated with Lycia. But, instead of the title

Λύκιος

being derived thence, it is more likely that the country of the people once called Tremǐlae took its name from the cult of the

Λύκιος

. (Cp. Preller, I. 202.)

It has been objected to the mention of

κρῆναι

that at v. 717 Ph. was described as having only

στατὸν ὕδωρ

: but that was merely the conjecture of the Chorus. Cp. 21

ποτὸν κρηναῖον

λείπομεν ὑμᾶς, λείπομεν ἤδη . Hermann's motive for converting v. 1463 into a paroemiac (see cr. n.) is that the emphasis seems to require such a pause. It would certainly be admissible; but it does not appear necessary. If v. 1463 remains an ordinary dimeter, then the final paroemiac (1468) is all the more effective. And the change is open to one decided objection. If ἤδη is altered to οὐ δὴ , the second λείπομεν becomes weak. As to the sequence of dactyls in 1463, cp. Eur. Hipp. 1361

πρόσφορά μ’ αἴρετε, σύντονα δ’ ἕλκετε.

ἐπιβάντες , ‘entered on’ that hope,—as upon ground which it was lawful to tread: cp. n. on O. C. 189

εὐσεβίας ἐπιβαίνοντες

καί μ’ εὐπλοίᾳ πέμψον : for the modal dat., cp. O. T. 51

ἀλλ’ ἀσφαλείᾳ τήνδ’ ἀνόρθωσον πόλιν.

ἀμέμπτως , ‘so that I shall have no cause to complain’: cp. Suppl. 269

πράξας ἀμέμπτως

. (Others understand, ‘without complaint on thy part,’—because I leave thee, or because I have changed my resolve.)— Meineke objects that Ph. cannot properly ask the island for a good voyage. But just as Orestes prays Argos and her gods to welcome him ( Soph. El. 67 ), so Ph. here prays Lemnos to speed her parting guest. Cp. 986 .

ἔνθ’ =

ἐκεῖσε ὅποι

, as in El. 1099

ὁδοιποροῦμεν ἔνθα χρῄζομεν

: similarly

ἔνθα

ἐκεῖσε ὅπου

in O. T. 796

ἔφευγον, ἔνθα μήποτ’ ὀψοίμην.

Μοῖρα : some write

μοῖρα

, as in 331; but the epithet

ἡ μεγάλη

seems here to imply definite personification.

φίλων : Heracles and Neoptolemus. —The πανδαμάτωρ δαίμων is clearly Zeus, whose ordinances Heracles came to announce (1415). The epithet is fitting; for the stubborn purpose of Ph. has been overruled; and Troy is soon to fall. Cp. Soph. Ant. 605 ff.

Νύμφαις ἁλίαισιν ἐπευξάμενοι . Ritter, who rejects vv. 1469—1471, argues that the nymphs had no power over the sea; that belonged to Poseidon and other gods. But this was not the old Greek conception. The sea-nymphs, properly so called, were the Nereids (for the

Ὠκεανῖναι

were rather the nymphs of rivers and fountains). The list of the Nereids given by Hesiod ( Th. 250 ff.) shows that they were imagined, not merely as representing, but as influencing, the various moods of the sea. Thus he says of the Nereid

Κυμοδόκη

that, with her sister

Κυματολήγη

, ‘she quickly calms waves on the gloomy deep, and the blasts of fierce winds.’ The good offices of the Nereids to mariners are expressed by such names as

Φέρουσα, Ηοντοπόρεια

, and

Εὐλιμένη

. A voyager, then, might well pay his vows to them.

νόστου , said by the Chorus of sailors who had come from Troy, means ‘return,’ rather than merely ‘journey’ (as in 43 ).

σωτῆρας with fem. subst.: cp. O. T. 81 n.

Commentary on Sophocles: Philoctetes. Sir Richard C. Jebb. Cambridge. 1932.

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 (1)

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 1257 focus

καίτοι σ᾽ ἐάσω· τῷ δὲ σύμπαντι στρατῷ

λέξω τάδ᾽ ἐλθών, ὅς σε τιμωρήσεται.

ΝΕ.

ἐσωφρόνησας· κἂν τὰ λοίφ᾽ λοὶφ' οὕτω φρονῇς φρον(ει)ς φρονῇς,

ἴσως ἂν ἐκτὸς κλαυμάτων ἔχοις πόδα.

σὺ δ᾽, ὦ Ποίαντος Ποίαντ(.)ς παῖ, Φιλοκτήτην λέγω,
1260

ἔξελθ᾽, ἀμείψας τάσδε πετρήρεις στέγας.

ΦΙ.

τίς αὖ παρ᾽ ἄντροις θόρυβος ἵσταται βοῆς ;

τί μ᾽ ἐκκαλεῖσθε; τοῦ κεχρημένοι κεχρημένον, ξένοι;

ὤμοι· κακὸν τὸ χρῆμα. μῶν τί μοι μέγα

ΦΙΛΟΚΤΗΤΗΣ.

ΦΙ.

πάρεστε πρὸς κακοῖσι πέμποντες κακόν κακὰ κακόν?
1265

ΝΕ.

θάρσει· λόγους δ᾽ ἄκουσον οὓς ἥκω φέρων.

ΦΙ.

δέδοικ᾽ ἔγωγε. καὶ τὰ πρὶν γὰρ ἐκ λόγων

καλῶν κακῶς ἔπραξα, σοῖς πεισθεὶς λόγοις.

ΝΕ.

οὔκουν οὐκοῦν οὔκουν ἔνεστι καὶ μεταγνῶναι πάλιν παλιν?

ΦΙ.

τοιοῦτος ἦσθα οἶσθα τοῖς λόγοισι χώτε μου
1270

τὰ τόξ᾽ ἔκλεπτες, πιστός, ἀτηρὸς λάθρα.

ΝΕ.

ἀλλ᾽ οὐ τι μὴν μὴ νῦν· βούλομαι δέ σου κλύειν,

πότερα δέδοκταί σοι μένοντι καρτερεῖν,

ἢ πλεῖν μεθ᾽ ἡμῶν.

ΦΙ.

παῦε παῦσαι παθε, μὴ λέξης πέρα.

μάτην γὰρ ἂν ἂν ἂν εἴπῃς γε πάντ᾽ εἰρήσεται.
1275

ΝΕ.

οὕτω δέδοκται ;

ΦΙ.

καὶ πέρα πέραι γ᾽ ἴσθ᾽ ἢ λέγω.

ΝΕ.

ἀλλ᾽ ἤθελον μὲν ἄν σε πεισθῆναι λόγοις

ἐμοῖσιν· εἰ δὲ μή τι πρὸς καιρὸν λέγων

κυρῶ, πέπαυμαι.

ΦΙ.

πάντα γὰρ φράσεις μάτην.

οὐ γάρ ποτ' εὔνουν τὴν ἐμὴν κτήσει φρένα,
1280

ΣΟΦΟΚΛΕΟΥΣ

ὅστις γ᾽ ἐμοῦ δόλοισι τὸν βίον λαβὼν

ἀπεστέρηκας, κᾆτα νουθετεῖς ἐμὲ

ἐλθών, ἀρίστου πατρὸς ἔχθιστος γεγώς.

ὄλοισθ᾽, ᾿Ατρείδαι μὲν μάλιστ᾽ μάλισθ' μάλιστ', ἔπειτα δὲ

ὁ Λαρτίου παῖς, καὶ σύ.

1285

NE.

μὴ 'πεύξῃ πέρα·

δέχου δὲ χειρὸς ἐξ ἐμῆς ἐμοῦ βέλη τάδε.

ΦΙ.

πῶς εἶπας; ἆρα οὐκ ἆρα οὐκ ἄρα δεύτερον δολούμεθα δουλούμεθα δολούμεθα ;

ΝΕ,

ἀπώμοσ᾽ ἁγνοῦ Ζηνὸς ὕψιστον σέβας σέβας.

ΦΙ.

ὦ φίλτατ᾽ εἰπών, εἰ λέγεις ἐτήτυμα.

ΝΕ.

τοὔργον παρέσται φανερόν. ἀλλὰ δεξιὰν
1290

πρότεινε .. τεινε προύτεινε πρότεινε χεῖρα, καὶ κράτει τῶν σῶν ὅπλων.

ΟΔ.

ἐγὼ δ᾽ ἀπαυδῶ γ᾽, ὡς θεοὶ ξυνίστορες,

ὑπέρ τ᾽ ᾿Ατρειδῶν τοῦ τε σύμπαντος στρατοῦ.

ΦΙΛΟΚΤΗΤΗΣ.

ΦΙ.

τέκνον, τίνος φώνημα; μῶν ᾿Οδυσσέως

ἐπῃσθόμην ;
1295

ΟΔ.

σάφ᾽ ἴσθι· καὶ πέλας γ᾽ ὁρᾷς,

ὅς σ᾽ ἐς τὰ Τροίας πεδί᾽ πεδί πεδί᾽ ἀποστελῶ βίᾳ,

ἐάν τ᾿ ᾿Αχιλλέως παῖς ἐάν τε μὴ θέλῃ.

ΦΙ.

ἀλλ᾽ οὔ τι χαίρων, ἣν τόδ᾽ ὀρθωθῇ βέλος.

ΝΕ.

ἆ da dã â â, μηδαμῶς μη δαμῶς, μὴ πρὸς θεῶν, μεθῇς βέλος.

ΦΙ.

μέθες με, πρὸς θεῶν, χεῖρα, φίλτατον τέκνον.
1300

ΝΕ.

οὐκ ἂν μεθείην μεθείμην.

Ф1.

φεῦ· τί μ᾽ τίν' τί μ' ἄνδρα πολέμιον

ἐχθρόν τ᾽ ἀφείλου μὴ κτανεῖν τόξοις ἐμοῖς;

ΝΕ.

ἀλλ᾽ οὔτ᾽ ἐμοὶ τοῦτ᾽ ἐστὶν οὔτε σοὶ καλόν καλόν οὔτε σοί.

ΦΙ.

ἀλλ᾽ οὖν τοσοῦτόν γ᾽ ἴσθι, τοὺς πρώτους στρατοῦ,

τοὺς τῶν ᾿Αχαιῶν ψευδοκήρυκας, κακοὺς
1305

ὄντας πρὸς αἰχμήν, ἐν δὲ τοῖς λόγοις θρασεῖς.

ΝΕ.

εἶεν. τὰ μὴν δὴ δὴ τόξ᾽ ἔχεις, κοὐκ ἔσθ᾽ ὅπου

ΣΟΦΟΚΛΕΟΥΣ

ὀργὴν ἔχοις ἂν οὐδὲ μέμψιν εἰς ἐμέ.

ΦΙ.

ξύμφημι. τὴν φύσιν δ᾽ δ' ἔδειξας, ὦ τέκνον,

ἐξ ἧς ἔβλαστες, οὐχὶ Σισύφου πατρός,
1310

ἀλλ᾽ ἐξ᾿Αχιλλέως, ὃς μετὰ ζώντων θ᾽ θ' ὅτ᾽ ἦν

ἤκου᾽ ἄριστα, νῦν δὲ τῶν τεθνηκότων.

ΝΕ.

ἥσθην πατέρα τε τε τὸν ἐμὸν ἀμὸν εὐλογοῦντά σε

αὐτόν τέ μ· ὧν δέ σου τυχεῖν ἐφίεμαι

ἄκουσον. ἀνθρώποισι τὰς μὲν ἐκ θεῶν
1315

τύχας δοθείσας ἔστ᾽ ἀναγκαῖον φέρειν·

ὅσοι δ᾽ ἑκουσίοισιν ἔγκεινται βλάβαις,

ὥσπερ σύ, τούτοις τοτούσιν τουτοίσιν τούτοις οὔτε συγγνώμην ἔχειν

δίκαιόν ἐστιν οὔτ᾽ ἐποικτείρειν τινά.

σὺ δ᾽ ἠγρίωσαι, κοὔτε σύμβουλον δέχει,
1320

ἐάν τε νουθετῇ τις εὐνοίᾳ εὔνοιάν σοι εὐνοίᾳ εὔνοιαν λέγων,

στυγεῖς, πολέμιον δυσμενή θ᾽ ἡγούμενος.

ὅμως δὲ λέξω· Ζῆνα δ᾽ ὅρκιον καλῶ·

ΦΙΛΟΚΤΗΤΗΣ.

καὶ ταῦτ᾽ ἐπίστω, καὶ γράφου φρενῶν ἔσω.

σὺ γὰρ νοσεῖς τόδ' ἄλγος ἐκ θείας τύχης,

1325

Χρύσης χρυσῆσ χρύσης πελασθεὶς φύλακος, ὃς τὸν ἀκαλυφῆ

σηκὸν φυλάσσει κρύφιος οἰκουρῶν ὄφις·

καὶ παῦλαν ἴσθι τῆσδε μήποτ᾽ ἐντυχεῖν

νόσου βαρείας, ὡς ἂν αὑτὸς αὐτὸς ἥλιος

ταύτῃ ταύτηι, ι from σ ταύτῃ μὲν αἴρῃ, τῇδε δ᾽ αὖ δύνῃ πάλιν,

1330

πρὶν ἂν τὰ Τροίας πεδί᾽ ἑκὼν αὐτὸς αὐτὸσ ἑκὼν ἑκὼν αὐτὸς μόλῃς,

καὶ τῶν παρ᾿ ἡμῖν ἐντυχὼν ᾿Ασκληπιδῶν ἀσκληπι(α?)δῶν ἀσκληπιαδῶν

νόσου μαλαχθῇς μαλαχθείς τῆσδε, καὶ τὰ πέργαμα

ξὺν τοῖσδε τόξοις ξύν τ᾿ ἐμοὶ πέρσας φανῇς φ(α)νῆισ φανῇς.

ὡς δ᾽ οἶδα ταῦτα τῇδ᾽ ἔχοντ᾽ ἐγὼ ἀγὼ φράσω.

1335

ἀνὴρ γὰρ ἡμῖν ἐστιν ἐκ Τροίας ἁλούς,

ΣΟΦΟΚΛΕΟΥΣ

"Ελενος ἀριστόμαντις, ὃς λέγει σαφῶς

ὡς δεῖ γενέσθαι ταῦτα· καὶ πρὸς τοῖσδ᾽ ἔτι,

ὡς ἔστ᾽ ἀνάγκη τοῦ παρεστώτος θέρους

Τροίαν ἁλῶναι πᾶσαν· ἢ δίδωσ᾽ ἑκὼν

1340

κτείνειν ἑαυτόν, ἣν τάδε ψευσθῇ λέγων ψευδῆ λέγῃ γρ. λέγων.

ταῦτ᾽ οὖν ἐπεὶ κάτοισθα, συγχώρει sic συγχώρη θέλων.

καλὴ γὰρ ἡ ᾿πίκτησις, ῾Ελλήνων ἕνα

κριθέντ᾽ ἄριστον, τοῦτο μὲν παιωνίας

εἰς χεῖρας ἐλθεῖν, εἶτα τὴν ή from ά πολύστονον

1345

Τροίαν ἑλόντα κλέος κλέο(υ)ς κλέος ὑπέρτατον λαβεῖν.

ΦΙ.

ὦ στυγνὸς αἰών, τί με, τί δῆτ᾽ ἔχεις ἄνω

βλέποντα κοὐκ ἀφῆκας εἰς "Αιδου μολεῖν;

οἴμοι, τί δράσω; πῶς ἀπιστήσω λόγοις

τοῖς τοῦδ᾽, ὃς εὔνους ὢν ἐμοὶ παρῄνεσεν;
1350

ἀλλ᾽ εἰκάθω δῆτ'; εἶτα πῶς ὁ δύσμορος

εἰς φῶς τάδ᾽ ἔρξας εἶμι; τῷ προσήγορος;

πῶς, ὦ τὰ πάντ᾿ ἰδόντες ἀμφ᾿ ἐμοῦ κύκλοι,·

ΦΙΛΟΚΤΗΤΗΣ.

ταῦτ᾽ ἐξανασχήσεσθε, τοῖσιν ᾿Ατρέως

ἐμὲ ξυνόντα παισίν πασὶν παισὶν, οἵ μ᾿ ἀπώλεσαν ;

1355

πῶς τῷ πανώλει παιδὶ τῷ Λαερτίου ;

οὐ γάρ με τἄλγος μ' ἔτ' αλγοσ μετάλγος τῶν παρελθόντων δάκνει,

ἀλλ᾽ οἷα χρὴ παθεῖν με πρὸς τούτων ἔτι

δοκῶ προλεύσσειν. οἷς γὰρ ἡ γνώμη κακῶν κακὸν κακῶν

μήτηρ γένηται, τἄλλα παιδεύει κακά.

1360

καὶ σοῦ δ᾽ γ' ἔγωγε θαυμάσας ἔχω τόδε.

χρῆν γάρ σε μήτ' αὐτόν ποτ' εἰς Τροίαν μολεῖν,

ἡμᾶς τ᾿ ἀπείργειν· οἵ γέ τε σου καθύβρισαν καθ᾽ ὕβρισαν καθύβρισαν,

πατρὸς γέρας συλῶντες, [οἳ τὸν ἄθλιον

Αἴανθ᾽ ὅπλων σοῦ πατρὸς ὕστερον δίκῃ

1365

᾿Ὀδυσσέως ἔκριναν,] εἶτα τοῖσδε σὺ

εἶ ξυμμαχήσων, κἄμ᾿ καί μ' ἀναγκάζεις τάδε τόδε, ο from a τάδε τόδε γρ. τάδε?

μὴ δῆτα, τέκνον· ἀλλ᾽, ἅ μοι ξυνώμοσας,

πέμψον πρὸς οἴκους· καὐτὸς ἐν Σκύρῳ μένων

ἔα κακῶς αὐτοὺς ἀπόλλυσθαι ἀπόλλυσθε κακούς.

1370

χοὔτω διπλῆν μὲν ἐξ ἐμοῦ κτήσει χάριν χάριν

διπλῆν δὲ πατρός· κοὐ κακοὺς κακῶς κακοὺς κακοὺς ἐπωφελῶν

δόξεις ὁμοῖος τοῖς κακοῖς πεφυκέναι.

ΝΕ.

λέγεις μὲν εἰκότ᾽ εἰκότ(α), ἀλλ᾽ ὅμως σε σε βούλομαι

θεοῖς τε πιστεύσαντα τοῖς τ᾿ ἐμοῖς λόγοις
1375

φίλου μετ᾿ ἀνδρὸς τοῦδε τῆσδ᾽ ἐκπλεῖν χθονός.

ΦΙ.

ἢ πρὸς τὰ Τροίας πεδία καὶ τὸν ᾿Ατρέως

ἔχθιστον υἱὸν τῷδε δυστήνῳ ποδί;

ΝΕ.

πρὸς τοὺς μὲν οὖν σε τήνδε τ᾽ ἔμπυον βάσιν

παύσοντας ἄλγους κἀποσώζοντας νόσου.
1380

ΦΙ.

ὦ δεινὸν αἶνον αἰνέσας, τί φής ποτε;

ΝΕ.

ἃ σοί τε κἀμοὶ λῷσθ᾽ καλῶς κάλ' ὁρῶ τελούμενα.

ΦΙΛΟΚΤΗΤΗΣ.

ΦΙ.

καὶ ταῦτα λέξας οὐ καταισχύνει κατ᾿ αἰσχύνηι καταισχύνη θεούς;

ΝΕ.

πῶς γάρ τις αἰσχύνοιτ᾽ οι from ει αἰσχύνοιτ' ἂν ὠφελούμενος;

ΦΙ.

λέγεις δ᾽ ᾿Ατρείδαις ὄφελος, ἢ 'π᾿ ἐμοὶ τόδε τάδε ;
1385

ΝΕ.

σοί που φίλος γ᾽ ὤν, χώ λόγος τοιόσδε μου μοι.

ΦΙ.

πῶς, ὅς γε τοῖς ἐχθροῖσιν ἐκδοῦναι θέλεις;

ΝΕ.

ὦ τάν τὰν τᾶν, διδάσκου μὴ θρασύνεσθαι κακοῖς.

ΦΙ.

ὀλεῖς με, γιγνώσκω σε, τοῖσδε τοῖς λόγοις λό(ισ)γοισ λόγοις.

ΝΕ.

οὔκουν ἔγωγε· φημὶ δ᾽ οὔ σε μανθάνειν.
1390

ΦΙ.

ἐγὼ οὐκ ᾿Ατρείδας ἔγωγ᾽ οὐκατρείδας ἐγώ γ᾽ οὐκ ἀτρείδας ἔγωγ᾽ ἀτρείδας ἐκβαλόντας οἶδά με;

ΝΕ.

ἀλλ᾽ ἐκβαλόντες εἰ πάλιν σώσουσ᾽ σώ? ουσ' σώσουσ' σώσουσί σ᾽ ὅρα.

ΦΙ.

οὐδέποθ᾽ ἑκόντα γ' ὥστε τὴν Τροίαν ἰδεῖν ἑλεῖν ἰδεῖν ἑλεῖν (γρ. ἐλθεῖν).

ΣΟΦΟΚΛΕΟΥΣ

ΝΕ.

τί δῆτ᾽ ἂν ἡμεῖς δρῶμεν, εἰ σε γ᾽ ἐν add λόγοις

πείσειν δυνησόμεσθα μηδὲν ὧν λέγω;
1395

ὡς ῥᾷστ᾽ ἐμοὶ μὲν μὲν τῶν λόγων λῆξαι, σὲ δὲ

ζῇν ὥσπερ ἤδη ζῇς ἄνευ σωτηρίας.

ΦΙ.

ἔα με πάσχειν ταῦθ᾽ ἅπερ παθεῖν με δεῖ·

ἃ δ᾽ ἤνεσάς μοι δεξιᾶς ἐμῆς θιγών,

πέμπειν πρὸς οἴκους, ταῦτά μοι πρᾶξον, τέκνον,
1400

καὶ μὴ βράδυνε, μηδ᾽ ἐπιμνησθῇς ἔτι

Τροίας· ἅλις γάρ μοι τεθρήνηται γόοις γρ. γόοισ λόγος.

ΝΕ.

εἰ δοκεῖ, στείχωμεν στίχωμεν στείχωμεν στείχω μὲν.

ΦΙ.

ὦ γενναῖον εἰρηκὼς ἔπος.

ΝΕ.

ἀντέρειδε νῦν βάσιν σήν.

ΦΙ.

εἰς ὅσον γ' ἐγὼ σθένω.

ΦΙΛΟΚΤΗΤΗΣ.

ΝΕ.

αἰτίαν δὲ πῶς ᾿Αχαιῶν φεύξομαι φεύξωμαι φεύξομαι?
1405

ФІ.

μὴ φροντίσῃς.

ΝΕ.

τί γάρ, ἐὰν πορθῶσι χώραν τὴν ἐμήν;

ΦΙ.

ἐγὼ παρὼν

ΝΕ.

τίνα προσωφέλησιν πρὸσ ὠφέλησιν ἔρξεις έρξεις?

ΦΙ.

βέλεσι τοῖς ῾Ηρακλέους Ἡρακλείοις

ΝΕ.

πῶς λέγεις;

ФІ.

εἴρξω πελάζειν πελάζειν σῆς πάτρας πελάζειν σῆς πατρίδος *.

NE.

στεῖχε προσκύσας χθόνα.

ΗΡΑΚΛΗΣ.

μήπω γε, πρὶν πρὶ πρὶν ἂν τῶν ἡμετέρων

ἀΐῃς ἀΐεισ ἀΐῃς μύθων, παῖ Ποίαντος·
1410

φάσκειν δ᾽ αὐδὴν τὴν ῾Ηρακλέους

ἀκοῇ τ' τε τ' κλύειν λεύσσειν τ᾿ ὄψιν.

τὴν σὴν δ᾽ ἥκω χάριν οὐρανίας

ἕδρας προλιπών,

τὰ Διός τε φράσων βουλεύματά σοι,
1415

κατερητύσων κατηρετύσων κατερητυσών θ᾽ ὁδὸν ἣν στέλλει·

σὺ δ᾽ ἐμῶν μύθων ἐπάκουσον.

καὶ πρῶτα μέν σοι τὰς ἐμὰς λέξω τύχας,

ΣΟΦΟΚΛΕΟΥΣ

ὅσους πονήσας καὶ διεξελθὼν πόνους

ἀθάνατον ἀρετὴν ἔσχον, ὡς πάρεσθ᾽ ὁρᾶν.

1420

καὶ σοί, σάφ᾽ ἴσθι, τοῦτ᾽ ὀφείλεται παθεῖν,

ἐκ τῶν πόνων τῶνδ᾽ τῶν τῶνδ᾽ εὐκλεᾶ εὐκλέα εὐκλεᾶ θέσθαι βίον.

ἐλθὼν δὲ σὺν τῷδ᾽ ἀνδρὶ πρὸς τὸ Τρωϊκὸν

πόλισμα, πρῶτον μὲν νόσου παύσει λυγρᾶς,

ἀρετῇ τε πρῶτος ἐκκριθεὶς στρατεύματος,

1425

Πάριν μέν, ὃς τῶνδ᾽ αἴτιος κακῶν ἔφυ,

τόξοισι τοῖς ἐμοῖσι νοσφιεῖς νοσφίσεισ νοσφιεῖς βίου,

πέρσεις τε Τροίαν, σκυλά τ᾽ εἰς μέλαθρα σὰ

πέμψεις, ἀριστεῖ᾽ ἐκλαβὼν ἐκβαλών στρατεύματος,

Ποίαντι πατρὶ πρὸς πάτρας Οἴτης πλάκα.

1430

ἃ δ᾽ ἂν λάβῃς σὺ σκῦλα τοῦδε τοῦ στρατοῦ,

τόξων ἐμῶν μνημεῖα πρὸς πυρὰν ἐμὴν

ΦΙΛΟΚΤΗΤΗΣ.

κόμιζε. καὶ σοὶ ταῦτ᾽, ᾿Αχιλλέως τέκνον,

παρῄνεσ· οὔτε γὰρ σὺ τοῦδ᾽ ἄτερ σθένεις

ἑλεῖν τὸ Τροίας πεδίον οὔθ᾽ οὗτος σέθεν.

1435

ἀλλ᾿ ὡς λέοντε συννόμω φυλάσσετον

οὗτος σὲ καὶ σὺ τόνδ'. ἐγὼ δ᾽ ᾿Ασκληπιὸν

παυστῆρα πέμψω σῆς νόσου πρὸς Ιλιον.

τὸ δεύτερον γὰρ τοῖς ἐμοῖς αὐτὴν χρεὼν

τόξοις ἁλῶναι. τοῦτο δ᾽ ἐννοεῖσθ᾽, ὅταν

1440

πορθῆτε πορθεῖτε πορθήτε ? γαῖαν, εὐσεβεῖν τὰ πρὸς θεούς.

ὡς τἄλλα πάντα δεύτερ᾽ ἡγεῖται πατὴρ

Ζεύς· ἡ γὰρ εὐσέβεια συνθνήσκει βροτοῖς,

ΣΟΦΟΚΛΕΟΥΣ

κἂν ζῶσι κἂν θάνωσιν, οὐκ ἀπόλλυται.

ΦΙ.

ὦ φθέγμα ποθεινὸν ἐμοὶ πέμψας,
1445

χρόνιός τε φανείς,

οὐκ ἀπιθήσω ι from ει ἀπιθήσω τοῖς σοῖς μύθοις.

ΝΕ.

κἀγὼ γνώμῃ γνώμη γνώμῃ ταύτῃ ταῦτα τίθεμαι.

ΗΡ.

μή νυν μὴ νῦν χρόνιοι μέλλετε πράσσειν πράττειν.

καιρὸς καὶ πλοῦς
1450

ὅδ᾽ ὅδ'. ἐπείγει γὰρ κατὰ πρύμναν.

ΦΙ.

φέρε νυν νῦν στείχων χώραν στεί χώραν στείχ χώραν στείχων χώραν καλέσω.

χαῖρ᾽, ὦ μέλαθρον ξύμφρουρον ἐμοί,

Νύμφαι τ᾽ ἔνυδροι λειμωνιάδες,

καὶ κτύπος ἄρσην πόντου προβολῆς προβλὴς προβολὴς,
1455

ΦΙΛΟΚΤΗΤΗΣ.

οὗ πολλάκι δὴ τοὐμὸν ἐτέγχθη ἐτέχθη

κρᾶτ᾽ ἐνδόμυχον πληγαῖσι πληγῆισι νότου,

πολλὰ δὲ φωνῆς τῆς ἡμετέρας

Ἑρμαῖον Ερμαιον ὄρος παρέπεμψεν ἐμοὶ

στόνον ἀντίτυπον χειμαζομένῳ.

1460

νῦν δ᾽, ὦ κρῆναι Λύκιόν γλύκιον γλυκίον (γρ. λυκίον) τε ποτόν,

λείπομεν ὑμᾶς, λείπομεν ἤδη,

δόξης οὔ ποτε τῆσδ᾽ ἐπιβάντες.

χαῖρ᾽, ὦ Λήμνου πέδον ἀμφίαλον,

καί μ' εὐπλοίᾳ πέμψον ψ from C1 or C2 πέμψον ἀμέμπτως,

1465

ἔνθ᾽ ἡ μεγάλη Μοίρα κομίζει,

ΣΟΦΟΚΛΕΟΥΣ ΦΙΛΟΚΤΗΤΗΣ.

γνώμη τε φίλων, χώ πανδαμάτωρ

δαίμων, ὃς ταῦτ᾽ ἐπέκρανεν.

ΧΟ.

χωρῶμεν δὴ ἤδη ἰδοὺ πάντες ἀολλεῖς ἀολλέες ἀολλεῖς,

Νύμφαις ἁλίαισιν ἐπευξάμενοι ἐπευξάμενοι
1470

νόστου σωτῆρας σωτηρίας ἱκέσθαι.

Translations (5)

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 1257 focus

And me thou soon shalt see

Doing the like and dallying not!—And yet

I will not touch thee, but will go and tell

The army, that shall wreak this on thy head.

NEO

Thou show’st discretion: which if thou preserve,

Thou may’st maintain a path exempt from pain.

Ho! son of Poeas, Philoctetes, come
1260

And leave thy habitation in the rock.

PHI

What noise again is troubling my poor cave?

Why do ye summon me? What crave ye, sirs?

Ha! ’tis some knavery. Are ye come to add

Some monster evil to my mountainous woe?
1265

NEO

Fear not, but hearken to what now I speak.

PHI

I needs must fear thee, whose fair words erewhile

Brought me to bitter fortune.

NEO

May not men

Repent and change?

PHI

Such wast thou in thy talk,
1270

When thou didst rob me of my bow,—so bright
1270

Without, so black within.

NEO

Ah, but not now,

Assure thee! Only let me hear thy will,

Is ’t constant to remain here and endure,

Or to make voyage with us?

PHI

Stop, speak no more!

Idle and vain will all thine utterance be.
1275

NEO

Thou art so resolved?

PHI

More firmly than I say.

NEO

I would I might have brought thee to my mind,

But since my words are out of tune, I have done.

PHI

Thou wert best. No word of thine can touch my soul

Or win me to thy love, who by deceit
1280

Hast reft my life away. And then thou com’st

To school me,—of noblest father, basest son!

Perish, the Atridae first of all, and then

Laërtes’ child, and thou!

NEO

Curse me no more,

But take this hallowed weapon from my hand.

PHI

What words are these? Am I again deceived?

NEO

No, by the holiest name of Zeus on high!

PHI

O voice of gladness, if thy speech be true!

NEO

The deed shall prove it. Only reach thy hand,
1290

And be again sole master of thy bow.

OD

But I make protest, in the sight of Heaven,

For Atreus’ sons, and all the Achaean host.

PHI

Dear son, whose voice disturbs us? Do I hear

Odysseus?

OD

Ay, and thou behold’st him nigh,

And he shall force thee to the Trojan plain,

Howe’er Achilles’ offspring make or mar.

PHI

This shaft shall bear thee sorrow for that boast.
1300

NEO

Let it not fly, by Heaven!

PHI

Dear child, let go

Mine arm!

NEO

I will not.

PHI

Ah! Why hast thou robbed

My bow of bringing down mine enemy?

NEO

This were ignoble both for thee and me.

PHI

One thing is manifest, the first o’ the host

Lying forerunners of the Achaean band,
1310

Are brave with words, but cowards with the steel.

NEO

Well, now the bow is thine. Thou hast no cause

For blame or anger any more ’gainst me.

PHI

None. Thou hast proved thy birthright, dearest boy.

Not from the loins of Sisyphus thou earnest,

But from Achilles, who in life was held

Noblest of men alive, and now o’ the dead.

NEO

It gladdens me that thou shouldst speak in praise

Both of my sire and me. But hear me tell

The boon for which I sue thee.—Mortal men

Must bear such evils as high Heaven ordains;

But those afflicted by self-chosen ills,

Like thine to-day, receive not from just men

Or kind indulgence or compassionate thought.

And thou art restive grown, and wilt not hearken,

But though one counsel thee with kind’st intent,

Wilt take him for a dark malignant foe.

Yet, calling Zeus to witness for my soul,

Once more I will speak. Know this, and mark it well:
1375

Thou bear’st this sickness by a heavenly doom,
1375

Through coming near to Chrysa’s sentinel,
1375

The lurking snake, that guards the sky-roofed fold.
1375

And from this plague thou ne’er shall find reprieve
1375

While the same Sun god rears him from the east
1375

And droops to west again, till thou be come
1375

Of thine own willing mind to Troia’s plain,
1375

Where our physicians, sons of Phoebus’ child,
1375

Shall soothe thee from thy sore, and thou with me
1375

And with this bow shalt take Troy’s citadel.
1375

How do I know this? I will tell thee straight

We have a Trojan captive, Helenus,

Both prince and prophet, who hath clearly told

This must be so, yea, and ere harvest time

This year, great Troy must fall, else if his words

Be falsified, who will may slay the seer.

Now, since thou know’st of this, yield thy consent;

For glorious is the gain, being singled forth

From all the Greeks as noblest, first to come

To healing hands, and then to win renown

Unrivalled, vanquishing all tearful Troy.

PHI

Oh how I hate my life! Why must it keep

This breathing form from sinking to the shades?

How can I prove a rebel to his mind

Who thus exhorts me with affectionate heart?

And yet, oh misery! must I give way?

Then how could I endure the light of heaven?

With whom could I exchange a word? Ay me!

Eyes that have seen each act of my sad life,

How could ye bear it, to behold the sons

Of Atreus, my destroyers, comrades now

And friends! Laërtes’ wicked son, my friend!

And less I feel the grief of former wrong

Than shudder with expectance of fresh harm

They yet may work on me. For when the mind

Hath once been mother of an evil brood,

It nurses nought but evils. Yea, at thee

I marvel. Thou should’st ne’er return to Troy,

Nor suffer me to go, when thou remember’st

What insult they have done thee, ravishing

Thy father’s rights from thee. And wilt thou then

Sail to befriend them, pressing me in aid?

Nay, do not, son; but, even as thou hast sworn,

Convey me home, and thou, in Scyros dwelling,

Leave to their evil doom those evil men.

So thou shalt win a twofold gratitude

From me and from my father, and not seem,

Helping vile men, to be as vile as they.

NEO

’Tis fairly spoken. Yet I would that thou

Relying on my word and on Heaven’s aid,

Would’st voyage forth from Lemnos with thy friend.
1380

PHI

Mean’st thou to Troy, and to the hateful sons

Of Atreus, me, with this distressful limb?

NEO

Nay, but to those that will relieve the pain

Of thy torn foot and heal thee of thy plague.

PHI

Thy words are horrible. What mean’st thou, boy?

NEO

The act I deem the noblest for us both.

PHI

Wilt thou speak so? Where is thy fear of Heaven?
1385

NEO

Why should I fear, when I see certain gain?

PHI

Gain for the sons of Atreus, or for me?

NEO

Methinks a friend should give thee friendly counsel.

PHI

Friendly, to hand me over to my foes?

NEO

Ah, be not hardened in thy misery!
1390

PHI

I know thou wilt ruin me by what thou speakest.

NEO

Not I. The case is dark to thee, I see.

PHI

I know the Atreidae cast me on this rock.

NEO

But how, if they should save thee afterward?

PHI

They ne’er shall make me see Troy with my will.

NEO

Hard is my fortune, then, if by no sleight

Of reasoning I can draw thee to my mind.

For me, ’twere easiest to end speech, that thou

Might’st live on as thou livest in hopeless pain.

PHI

Then leave me to my fate!—But thou hast touched

My right hand with thine own, and given consent

To bear me to my home. Do this, dear son!

And do not linger to take thought of Troy.

Enough that name hath echoed in my groans.

NEO

If thou wilt, let us be going.

PHI

Nobly hast thou said the word.

NEO

Lean thy steps on mine.
1405

PHI

As firmly as my foot will strength afford.

NEO

Ah! but how shall I escape Achaean anger?

PHI

Do not care!

NEO

Ah! but should they spoil my country!

PHI

I to shield thee will be there.

NEO

How to shield me, how to aid me?

PHI

With the shafts of Heracles

I will scare them.

NEO

Give thy blessing to this isle, and come in peace.

HERACLES
HERACLES appears from above.

First, son of Poeas, wait till thou hast heard

The voice of Heracles, and weighed his word.
1410

Him thou beholdest from the Heavenly seat

Come down, for thee leaving the blest retreat,

To tell thee all high Zeus intends, and stay

Thy purpose in the journey of to-day.

Then hear me, first how after my long toils
1415

By strange adventure I have found and won

Immortal glory, which thine eyes perceive;

And the like lot, I tell thee, shall be thine,

After these pains to rise to glorious fame.

Sailing with this thy comrade to Troy-town,

First thou shalt heal thee from thy grievous sore,

And then, being singled forth from all the host

As noblest, thou shalt conquer with that bow

Paris, prime author of these years of harm,
1425

And capture Troy, and bear back to thy hall

The choicest guerdon, for thy valour’s meed,

To Oeta’s vale and thine own father’s home.

But every prize thou tak’st be sure thou bear

Unto my pyre, in memory of my bow.
1430

This word, Achilles’ offspring, is for thee

No less. For, as thou could’st not without him,

So, without thee, he cannot conquer Troy.

Then, like twin lions hunting the same hill,
1435

Guard thou him, and he thee! and I will send

Asclepius Troyward to relieve thy pain.

For Ilion now a second time must fall

Before the Herculean bow. But, take good heed,

Midst all your spoil to hold the gods in awe.
1440

For our great Father counteth piety

Far above all. This follows men in death,

And fails them not when they resign their breath.

PHI

Thou whom I have longed to see,
1445

Thy dear voice is law to me.

NEO

I obey with gladdened heart.

HER

Lose no time: at once depart!

Bright occasion and fair wind
1450

Urge your vessel from behind.

PHI

Come, let me bless the region ere I go.

Poor house, sad comrade of my watch, farewell!

Ye nymphs of meadows where soft waters flow

Thou ocean headland, pealing thy deep knell,
1455

Where oft within my cavern as I lay

My hair was moist with dashing south-wind’s spray,

And ofttimes came from Hermes’ foreland high

Sad replication of my storm-vext cry;

Ye fountains and thou Lycian water sweet,—
1460

I never thought to leave you, yet my feet

Are turning from your paths,—we part for aye.

Farewell! and waft me kindly on my way,

O Lemnian earth enclosed by circling seas,

To sail, where mighty Fate my course decrees,
1465

And friendly voices point me, and the will

Of that heroic power, who doth this act fulfil.

CH

Come now all in one strong band;

Then, ere loosing from the land,

Pray we to the nymphs of sea
1470

Kind protectresses to be,
1470

Till we touch the Trojan strand.

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 1257 focus

Doch nein, ich will dich lassen und dem ganzen Heer

Die Sache kundthun: dieses wird dich züchtigen.

(geht ab.)

Neoptolemos.

Da denkst du weise: wenn du so auch fürder denkst,

So hältst du sicher deinen Fuß vor Leid bewahrt.
1220

Du Sohn des Pöas, Philoktetes, höre mich,

Verlasse dieses Felsendach und komm heraus!

Philoktetes tritt aus der Höhle. Neoptolemos.

Philoktetes.

Was tönt an meiner Höhle hier ein neuer Lärm?

Wozu mich rufen? Was begehrt ihr, Fremdlinge?

(erblickt den Neoptolemos.)

Ach, etwas Uebles ist es! Seid ihr wieder da,
1225

Und bringt zum alten Leide mir ein großes Leid?

Neoptolemos.

Getrost! Vernimm erst, was ich kam dir kundzuthun.

Philoktetes.

Mir bangt. Zuvor ja kam ich schon in tiefes Leid

Durch schöne Worte, weil ich deinem Wort vertraut.

Neoptolemos.

Unmöglich also wäre Sinnesänderung?
1230

Philoktetes.

So warst du deinen Worten nach auch redlich und

Voll Tück im Herzen, als du mir den Bogen stahlst.

Neoptolemos.

Doch nun gewiß nicht. Aber laß mich hören, ob

Du hier zu bleiben unverrückt entschlossen bist,

Ob mitzuschiffen.
1235

Philoktetes.

Schweige, sprich nicht weiter mehr!
1235

Denn was du sagst auch, Alles ist umsonst gesagt.

Du bleibst darauf?

Und fester, als ich's sagen kanu.

Neoptolemos.

Wohl möcht' ich lieber, daß du meinen Worten, Freund,

Dich fügtest: aber wenn ich ungelegen dir

Geredet, schweig' ich.
1240

Philoktetes.

Jedes Wort wär' auch umsonst.
1240

Wohlwollend stimmst du meinen Sinn niemals für dich,

Du, der mit arger Tücke mir den Unterhalt

So schnöd' entwandt hat, und darauf mit Mahnungen

Mir kommt, des besten Vaters ungerath'ner Sohn!

Tod euch, des Atreus Söhnen, euch vor Allen, dann
1245

Dir und Laertes' Sohne!

Neoptolemos.

Nicht mehr fluche mir!

Nimm hier von meinen Händen dein Geschoß zurück.

Philoktetes.

Wie sagst du? Werd' ich abermals durch List berückt?

Neoptolemos.

Ich schwöre bei der heil'gen Macht des höchsten Zeus

Philoktetes.

theure, liebe Laute, wenn du's redlich meinst!
1250

Neoptolemos.

Gleich wird's die That bewähren: strecke nur getrost

Die Hand daher, und werde deiner Waffen Herr!

Odysseus (plözlich zurückkommend.) Die Vorigen.

Und ich verbiet' es

Odysseus.

Zeugen sind die Götter mir!

Im Namen der Atriden und des ganzen Heers.

Philoktetes.

Kind, wessen Worte waren dies? Vernahm ich nicht
1255

Die Stimm' Odysseus'?

Odysseus.

Allerdings, und siehst ihn hier,

Der dich zu Troja's Eb'nen mit Gewalt entführt,

Der Sohn Achillens woll' es, oder woll' es nicht.

(den Bogen spannend)

Philoktetes.

Doch nicht zu deinem Heile, wenn mein Bogen trifft!

Neoptolemos.

Ha, nimmer! Bei den Göttern! Laß die Pfeile ruh'u!
1260

Philoktetes.

Frei laß die Hand mir, bei den Göttern, liebes Kind!

(Odysseus entfernt sich eilig.)

Neoptolemos.

Das werd' ich nimmer!

Philoktetes.

Wehe! Was verwehrst du mir,

Mit meinem Pfeil zu tödten solch verhaßten Feind?

Neoptolemos.

Das wäre wahrlich weder mir noch dir ein Ruhm.

Philoktetes.

So wisse dieses Eine, daß die Fürsten dort,
1265

Die Lügenboten im Achäerheere, feig¹

Im Lanzenkampfe, muthig nur in Worten sind!

Neoptolemos.

Es sei! Du hast den Bogen, und es bleibt dir Nichts,

Weßhalb du zürnen oder mich anklagen kannst.

Philoktetes.

Ich stimme bei. Schön hast du deinen Stamm bewährt,
1270

Aus dem du sprossest, Jüngling: nicht von Sisyphos,

Vom Sohn des Peleus stammst du, der im Leben einst

Der beste Held hieß, nun der Todten größter heißt.

Neoptolemos.

Mit Freuden hör' ich, wie du meinen Vater lobst

Und mich: vernimm nun, was du mir gewähren sollst.
1275

Wohl muß der Mensch die Loose, die der Götter Rath

Auflegt, ergeben tragen als Nothwendigkeit;

Doch wer in selbsterwähltem Leid gefangen ist,

Wie du, verdient es nimmer, daß nachsichtig ihm

Verziehen werde, daß man ihm Erbarmen schenkt.
1280

Du bist erbittert, weisest ab des Freundes Rath,

Und wenn dich Einer wohlgesinnt verweisend warnt,

Dem zürnst du wie dem Gegner, siehst als Feind ihn an.

Und dennoch sag' ich's, rufe Zeus, des Eides Gott,

Und du bedenk' es, schreib' es tief in deine Brust:
1285

Dies Leiden ward von Göttern über dich verhängt,

Weil du der Schlange nahtest, Chryse's Hüterin,²

Die dort den obdachlosen Herd geheim bewacht.

Und wisse: niemals findest du des Leides Ziel,

Der schweren Krankheit, nie, solang die Sonne hier
1290

Aufsteigt und wieder dort hinab zum Meere sinkt,

Bevor in Troja's Ebne du freiwillig ziehst,

Und auf Asklepios' Söhne triffst in unserm Heer,³

Die deine Qual dir lindern, und die stolze Burg

Mit diesem Bogen, im Verein mit mir, zerstörst.
1295

Und wie ich solches sicher weiß, erklär' ich dir.

Ein Mann vom Troervolke fiel in unsre Hand,

Der Seher erster, Helenos, der klar bezeugt,

Es müsse so sich fügen, und noch dies dazu:

Das Schicksal wolle, daß in diesem Sommer noch
1300

Die ganze Troja falle; gerne will er sich

Dem Tode bieten, täuscht er uns in diesem Spruch.

Nun, da du dies vernommen, gib uns willig nach.

Ein schöner Lohn ja wär' es, als der Edelste

Des Heers erkoren, erst die Hand, die heilende,
1305

Zu finden, dann der Troer vielbeweinte Burg

Zu stürzen, hochgefeiert in des Ruhmes Glanz.

Philoktetes.

Verhaßtes Leben, was erhältst du mich im Licht

Noch oben, sendest in die Gruft mich nicht hinab?

Weh, was beginn' ich? Kann ich dieses Mannes Wort
1310

Mißtrauen, der so wohlgesinnt mir Rath ertheilt?

So folg' ich also? Doch wie soll ich Armer dann

An's Licht der Sonne treten? Wen, wen red' ich an?

Ihr Augen, die ihr Alles saht, was mir geschah,

Wie könntet ihr es tragen, daß ich wieder mich
1315

Gesellt des Atreus Söhnen, die mich mordeten,

Gesellt dem Alverderber dort, Laertes' Sohn?

Denn Schmerz um's überstandne Leid nagt nicht an mir;

Doch was ich noch von diesen dulden muß, ich kann

Es wohl voraussehn. Denn ein Sinn, der Einmal nur
1320

Gebar den Frevel, mehr gebiert er Frevel noch.

Und voll Verwund'rung seh' ich, was auch du beginnst.

Denn weder selber solltest du nach Troja zieh'n,

Noch uns an jene fesseln, die dich höhnten, dir

Des Vaters Kleinod raubten. Dennoch willst du geh'n,
1325

Für sie zu kämpfen, ja du drängst auch mich dazu?

Nicht also, Jüngling; sondern wie du mir's beschworst,

Geleite mich nach Hause, bleib' in Skyros selbst,

Und laß die Bösen untergeh'n in böser Noth.

So nimmst du zwiefach einen Dank von mir zum Lohn,
1330

Zwiefach vom Vater, und erscheinst, indem du dich

Entziehst dem Bösen, nimmerdar den Bösen gleich.

Neoptolemos.

Du sprichst geziemend; aber doch verlangt es mich,

Daß du der Götter hohem Spruch und meinem Wort

Vertrautest und von dannen zögst mit deinem Freund.
1335

Philoktetes.

Du meinst in Troja's Ebne, zum verhaßten Feind,

Dem Sohn des Atreus, mit dem schwergetroff'nen Fuß?⁴

Neoptolemos.

Zu jenen, welche deinen Fuß, von Eiter schwer,

Dir lindernd heilen, dich befrei'n von deiner Dual.

Philoktetes.

schnöder, unheilvoller Rath! Was denkst du doch?
1340

Neoptolemos.

Was dir und mir zum Besten endlich dienen wird.

Philoktetes.

Und so zu reden, schämst du dich vor Göttern nicht?

Neoptolemos.

Wie sollte denn sich schämen, wer Gewinn erlangt?

Philoktetes.

Du meinst für Atreus' Söhne nur, nicht auch für mich?

Neoptolemos.

Dir wohlbefreundet, red' ich auch als Freund zu dir.
1345

Philoktetes.

Du, der mich meinen Feinden auszuliefern sinnt?

Neoptolemos.

Lieber, lern' im Ungemach nicht trozig sein.

Philoktetes.

Dein Wort, verderben will es mich ich kenne dich!

Neoptolemos.

Nein, wahrlich; du nur, sag' ich, willst es nicht verstehn.

Philoktetes.

Doch weiß ich: Atreus' Söhne, die verstießen mich.
1350

Neoptolemos.

Die dich verstießen, siehe nun, sie retten dich.

Philoktetes.

Wohl: doch mit freiem Willen seh' ich Troja nie.

Neoptolemos.

Was soll ich noch beginnen, wenn kein Wort von mir,

Wenn keine meiner Bitten dich bestimmen kann?

Am besten, ich enthalte mich des Worts, und du
1355

Lebst, wie du jezt lebst, ohne Trost und Hülfe fort.

Philoktetes.

Ja, laß mich Alles dulden, was ich dulden muß.

Doch was du mir bei meiner Rechten angelobt,

Mich heimzuführen, das gewähre mir, o Kind,

Und ohne Säumen; sprich mir nicht von Troja mehr;
1360

Denn schon zu viel klang dieser Name meinem Ohr.

Neoptolemos.

Wenn es dir gefällt, so geh'n wir.

Philoktetes.

Sohn, du sprachst ein edles Wort.

Neoptolemos.

Stüze nun beherzt den Fuß auf.

Wie es meine Kraft vermag.

Aber wie entflieh'n dem Vorwurf unsers Heers?

Wenn sie nun mein Land verheeren?
1365

Philoktetes.

Da sorge nicht.

Dann bin ich zur Seite dir

Neoptolemos.

Welchen Schuz wirst du mir bieten?

Philoktetes.

Mit Herakles' Pfeilen hier -

Neoptolemos.

Thust du was?

Philoktetes.

Halt' ich sie ferne!

Neoptolemos.

Küsse noch das Land und geh!,

(Herakles erscheint auf einer Wolke schwebend.) Herakles. Die Vorigen.

Herakles.

Nicht ehe, bevor aus unserem Mund

Du die Worte gehört, o Pöas' Sohn!

Denn wisse, dir tönt in die Ohren der Laut
1370

Von Herakles' Stimme, du siehst sein Bild.

Ich komm' aus Liebe zu dir und verließ

Der Unsterblichen Siz,

Zu verkündigen dir die Beschlüsse des Zeus

Und zu wehren den Weg, zu dem du dich schickst:
1375

So vernimm denn meine Gebote!

Vor Allem ruf' ich dir zurück mein eignes Loos,

Die Mühen alle, deren Bahn durchkämpfend ich

Errang unsterblich Wesen, wie du schauen kannst.⁵

Auch dir, vernimm es, ist bestimmt dasselbe Ziel,
1380

Aus solchen Mühen ruhmgekrönt hervorzugehn.

Du ziehst mit diesem Manne vor die Troerstadt,

Und wirst zuerst von deiner bittern Qual erlöst;

Dann, als der Helden erster auserseh'n im Heer,

Vertilgst du Paris, dieses Leids Urheber einst,
1385

Mit meinem Bogen aus der Zahl der Lebenden,

Und stürzest Troja, wählst des Raubes besten Preis

Dir aus vom Heere, sendest ihn dem Vater heim,

Dem Pöas, in des Deta heimatliche Flur.

Doch andre Beute, welche du vom Heer gewinnst,
1390

Die trage hin, als meines Bogens Ehrenmal,

Zu meinem Scheiterhausen. Dich auch mahn' ich nun,

O Sohn Achillens. Denn du kannst nicht ohne Den

Die Troerveste stürzen, er nicht ohne dich:

Ein treugeselltes Löwenpaar, behütet euch,
1395

Er dich, du ihn! Doch um zu stillen deine Qual,

Send' ich zu Troja's Veste dir Asklepios.

Zum zweitenmale muß die Stadt durch mein Geschoß⁶

Gewonnen werden. Wenn ihr dann das Land verheert,

Bedenket fromm zu scheuen, was der Götter ist.⁷
1400

Zeus achtet alles Andre ja für niedriger;

Die Götterfurcht stirbt mit den Menschen nicht dahin;⁸

Sie leben oder sterben, sie blüht unverwelkt.

Philoktetes.

Du, der willkommenen Ruf mir gesandt

Und endlich erscheint,
1405

Wie freudig gehorch' ich deinem Gebot!

Neoptolemos.

Mein Will' auch stimmt zu dem gleichen Entschluß.

Herakles.

Auf, eilt nun ohne Verzug an das Werk:

Schon drängt ja die Zeit,

Und Fahrwind weht um das Steuer.
1410
(er verschwindet.) Philoktetes. Neoptolemos. Der Chor.

Philoktetes.

Wohlan denn! Scheidend begrüß' ich das Land.

Leb wohl, mein Felsdach, das mich geschirmt,

Ihr Nymphen der Bäche, der Au'n, lebt wohl,

Und o mächtig am Vorberg brandende See,

Wo die Fluten, erregt von den Stößen des Süds,
1415

Oft nezten mein Haupt in dem Winkel der Kluft, -

Wo den klagenden Laut, wann wild auf mich

Einstürmte der Schmerz, der hermäische Berg⁹

Im Rückhall oft mir herübergesandt!

Ihr Brunnen umher und Apollons Quell,¹⁰
1420

Ich verlass' euch nun, ich scheide von euch,

Der nie so Kühnes zu hoffen gewagt.

Mein Lemnos, umflutetes Land, leb' wohl,

Und in glücklicher Fahrt send' harmlos uns

Hin, wo das gewaltige Schicksal führt
1425

Und der Freunde Geheiß und des Gottes Gewalt,¹¹

Der dies allmächtig verhängte!

Der Chor.

Nun laßt uns alle vereint hinzieh'n,

Nachdem wir gefleht zu den Nymphen des Meers,

Als Hüter die Fahrt zu geleiten!
1430

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 1257 focus

But I will let thee go ;

Greece shall know all thy guilt, and shall revenge it.

Neoptolemus
\Exit Ulysses. Scene II.

Chorus.

Neoptolemus

'Twas well determined ; always be as wise

As now thou art, and thou may'st live in safety.

Thy rocky habitation, and come forth.

Philoctetes
\j\.p'proacliing towards the cave.

[from the cave^ What noLse was that? Who

Philoctetes
Scene III.

Aks ! what would you, strangers ? Are you
1265

come
1265

To heap fresh miseries on me ?
1265

Neoptolemus

Be of comfort,

And hear the tidings which I bring.

Philoctetes

I dare not ;

Thy flattering tongue already hath betrayed me.

Neoptolemus

And is there then no room for penitence ?

Philoctetes

Such were thy words, when, seemingly sincere,
1270

Yet meaning ill, thou stolst my arms away.

Neoptolemus

But now it is not so. I only came

To know if thou art resolute to stay.

Or sail with us.

Philoctetes

No more of that ; 'tis vain

And useless all.
1275

Neoptolemus

Art thou then fixed?

Philoctetes

I am ;

It is impossible to say how firmly.

Neoptolemus

I thought I could have moved thee, but I've

done.

Philoctetes

'Tis well thou hast ; thy labour had been vain ;

For never could my soul esteem the man
1280

Who robbed me of my dearest, best possession,

And now would have me listen to his counsels —

Unworthy offspring of the best of men !

Perish th' Atridte ! perish first Ulysses !

Perish thyself !
1285

Neoptolemus

Withhold thy imprecations,

And take thy arrows back.

Philoctetes

A second time

Wouldst thou deceive me ?

Neoptolemus

By th' almighty power

Of sacred Jove I swear.

Philoctetes

O joyful sound I

If thou sayst truly.

Neoptolemus

Let my actions speak.
1290

Stretch forth thy hand, and take thy arms again.

Ulysses
\Gives him the arrows. Scene IY.

Witness ye gods ! Here, in the name of Greece

And the Atrid?e, I forbid it.

Phil

Ha!

What voice is that ? Ulysses' ?

Ulysses

Aye, 'tis I —

I who perforce will cany thee to Troy

Spite of Achilles' son.

PiiiL. \)'aising his arm as intending to throw an

arroio at Ulysses]. Not if I aim

This shaft aright.

Neoptolemus

Now, by the gods, I beg thee

Stop thy rash hand ! \_Layiny hold of h im .

Philoctetes

Let go my arm.

Neoptolemus

I will not.

Philoctetes

Shall I not slay my enemy ?

Neoptolemus

Oh, no !

'Twould cast dishonour on us both.

Philoctetes

Thou knowst,

These Grecian chiefs are loud pretending boasters,
1310

Brave but in tongue, and cowards in the field.

Neoptolemus

I know it ; but remember, I restored

Thy arrows to thee, and thou hast no cause

For rage or for complaint against thy friend.

Philoctetes

I own thy goodness. Thou hast shown thyself

Worthy thy birth ; no son of Sisyphus,

But of Achilles, who on earth preserved

A fame unspotted, and amongst the dead

Still shines superior, an illustrious shade.

Neoptolemus

Joyful I thank thee for a father's praise,

And for my own ; but listen to my words,

And mark me well. Misfortunes, which the gods

Inflict on mortals, they perforce must bear :

But when, oppressed by voluntary woes,

They make themselves unhappy, they deserve not

Our pity or our pardon. Such art thou.

Thy savage soul, impatient of advice.
1375

Rejects the wholesome counsel of thy friend,
1375

And treats him like a foe ; but I will speak,
1375

Jove be my witness ! Therefore hear my words,
1375

And grave them in thy heart. The dire disease
1375

Thou long hast suffered is from angry heaven,
1375

Which thus aflBicts thee for thy rash approach

To the fell serpent, which on Chrysa's shore

Watched o'er the sacred treasures. Know baside,

That whilst the sun in yonder east shall rise,

Or in the west decline, distemj>ered still

Thou ever shalt remain, unless to Troy

Thy willing mind transport thee. There the sons

Of ^sculapius shall restore thee — there

By my assistance shalt thou conquer Troy.

I know it well ; for that prophetic sage.

The Trojan captive Helenus, foretold

It should be so. " Proud Troy (he added then)

This very year must fall ; if not, my life
1380

Shall answer for the falsehood." Therefore yield.
1380

Thus to be deemed the first of Grecians, thus
1380

By Paean's favourite sons to be restored.
1380

And thus marked out the conqueror of Troy,
1380

Is sure distinguished happiness.
1380

Philoctetes

O life !

Detested, why wilt thou still keep me here?

Why not dismiss me to the tomb ! Alas !

What can I do ? How can I disbelieve

My generous friend ? I must consent, and yet

Can I do this, and look upon the sun?

Can I behold my friends — will they forgive.

Will they associate with me after this?

And you, ye heavenly orbs that roll around me,

How will ye bear to see me linked with those

Who have destroyed me, e'en the sons of x\treus,

E'en with Ulysses, source of all my woes?

My sufferings past I could forget ; but oh !

I dread the woes to come ; for well I know

When once the mind 's corrupted it brings forth

Unnumbered crimes, and ills to ills succeed.

It moves my wonder much that thou, my friend,

Shouldst thus advise me, whom it ill becomes

To think of Troy. I rather had believed

Thou wouldst have sent me far, far off fi-om those

Who have defrauded thee of thy just right,

x\nd gave thy arms away. Are these the men

Whom thou wouldst serve? whom thou wouldst thus

compel me

To save and to defend. ? It must not be.

Kemember, O my son ! the solemn oath

Thou gav'st to bear me to my native soil.

Do this, my friend, remain thyself at Scyros,

And leave these Avretches to be wretched still.

Thus shalt thou merit double thanks, from me

And from thy father ; nor by succour given

To vile betrayers j>rove thyself as vile.

Ned. Thou Siiyst most truly. Yet confide in heaven,

Trust to thy friend, and leave this hated place.

Philoctetes

Leave it ! For whom ? Foi- Troy and the

Atridse ?

These wounds forbid it.

Neoptolemus

They shall all be healed,

Where I will carry thee.

Philoctetes

An idle tale

Thou tellst me, surely ; dost thou not ?

Neoptolemus

I speak

What best may serve us both.

Philoctetes

But, speaking thus,
1385

Dost thou not fear th' oflfended gods ?
1385

Neoptolemus

Why fear them?

Can I offend the gods by doing good ?

Philoctetes

What good ? To whom? To me or to th'

Atridae?

Neoptolemus

I am thy friend, and therefore would persuade

thee.

Philoctetes

And therefore give me to my foes.

Neoptolemus

Alas !
1390

Let not misfortunes thus transport thy soul
1390

To rage and bitterness.
1390

Philoctetes

Thou wouldst destroy me.

Neoptolemus

Thou knowst me not.

Philoctetes

I know th' Atridee well.

Who left me here.

Neoptolemus

They did ; yet they perhaps,

E'en they, O Philoctetes ! may preserve thee.

Philoctetes

I never will to Troy.

Neoptolemus

What 's to be done ?

Since I can ne'er persuade thee, I submit ;

Live on in misery.

Philoctetes

Then let me suffer ;

Suffer I must ; but, oh ! perform thy promise ;

Think on thy plighted faith, and guard me homo

Instant, my friend, nor ever call back Troy

To my remembrance ; I have felt enough

From Troy already.

Ned. Let us go ; prepare !

Philoctetes

O glorious sound !

Neoptolemus

Bear thyself up.

Philoctetes

I will,

If possible.

Ned. But how sliall I escape

The wrath of Greece?

Phil Oh ! think not of it.

NEC. What

If they should waste my kingdom ?

Philoctetes

I'll be there.

Neoptolemus

Alas ! what canst thou do?

Philoctetes

And with these arrows

Of my Alcides

Neoptolemus

Ha ! What sayst thou ?

Philoctetes

Drive

Thy foes before me. Not a Greek shall dare

Approach thy borders.

Neoptolemus

If thou wilt do this.

Salute the earth, and instant hence. Away !

Hercules
Scene IV.

[descends and speaks]. Stay, son of Pean! Lo

to thee 'tis given
1410

Once more to see and hear thy loved Alcides,

Who for thy sake hath left yon heavenly mansions.

And comes to tell thee the decrees of Jove ;

To turn thee from the paths thou meanst to tread,

rffFLOCrETES.
1415

Ami guide thy footsteps right. Therefore attend.

Thou knowst what toils, what labours I endured,

Ere I by virtue gained immortal fame ;

Thou too like me by toils must lise to glory —

Thou too must suffer, ere thou canst be happy;

Hence with thy friend to Troy, where honour calls,

Where health awaits thee — where, by virtue raised

To highest rank, and leader of the war,

Paris, its hateful author, shalt thou slay,
1425

Lay waste proud Troy, and send thy trophies home,

Thy valour's due reward, to glad thy sire

On QCta's top. The gifts which Greece bestows

Must thou reserve to grace my funeral pile.

And be a monument to after-ages
1430

Of these all-conquering arms. Son of Achilles

Without his aid thou canst not conquer Troy,

Go then, and, like two lions in the field

Roaming for prey, guard ye each other well ;
1435

My ^sculapius will I send e'en now

To heal thy wounds. Then go, and conquer Troy ;

But when you lay the vanquished city waste,

Be careful that you venerate the gods ;

For far above all other gifts doth Jove,
1440

Th' almighty father, hold true piety ;

Whether we live or die, that still survives

Beyond the reach of fate, and is immortal.

Neoptolemus
\turnin(j to Neoptolemus (For now to thee I speak), remember this.

Once more to let me hear that wished-for voice,

To see thee after so long time, was bliss

I could not hope for. Oh ! I will obey

Thy great commands most willingly.

Philoctetes

And I.

Hercules

Delay not then. For lo ! a prosperous wind

Swells in thy sail. The time invites. Adieu !

Philoctetes
[Hercules reascends. Scene V.

I will but pay my salutations here,

And instantly depart. To thee, my cave,

Where I so long have dwelt, I bid farewell !

And you, ye nymphs, who on the watery plains

Deign to reside, farewell ! Farewell the noise
1455

Of beating waves, which I so oft have heard

From the rough sea, which by the black wiiids driven

O'erw helmed me, shivering. Oft th' Hermsean mount

Echoed my plaintive voice> by wintry stor^ns

Afflicted, and returned me groan for groan.
1460

Now, ye fresh fountains, each Lycajan spring,

I leave you now. Alas ! I little thought

To leave you ever. And thou sea-girt isle,

Lemnos, farewell ! Permit me to depart

By thee unblamed, and with a prosperous gale
1465

To go where fate demands, where kindest friends

By counsel urge me, where all-powerful Jove

In his unerring wisdom hath decreed.

Chorus

Let us be gone, and to the ocean nymphs

Our humble prayers prefer, that they would all

Propitious smile, and grant us safe return.

A

N T I G O N E.

DRAMATIS PERSONiE.

Creon

King of Thehes.

Eurydice

Wife of Creon.

H^MON, Son of Creon.

Antigone

Daughter of (Edij^us.

Tiresias

a PropJiet.

A Messenger, Guard, Ser-
1470

vant, and Attendants.

Chorus

composed of Ancient

Men of Thebes.

Antigone
ACT I. Scene I.

Isjiene.

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 1257 focus

I now forbear thee to the host of Greece

This will I tell; their vengeance thou shalt feel.

Neoptolemus

Thou hast shown wisdom: always be thus wise,

And tears perchance may not bedew thy path.th/

Ho! son of Poeas! Philoctetes, ho!
1260

Come forth, and quit thy cavern in the rock.

Philoctetes
PHILOCTETES, NEOPTOLEMUS, CHORUS.

What means this clamorous uproar at my cave?

Why call you me? What would you? Ah, I fear

Some further mischief. Come you to augment

My woes, and add to ill some greater ill ?
1265

Neoptolemus

Be confident, and calmly hear my words.or

Philoctetes

Already I have heard them; they were fair of

I trusted them, and basely was deceived.si

Neoptolemus

Canst thou forgive? I blush at what is past.oli

Philoctetes

So didst thou speak, so win my easy faith, not
1270

Veiling the treacherous fraud that stole my bowal

Neoptolemus

But not so now. This I would hear from thee:

Is thy heart fix’d in this drear cave to stay,

Or wilt thou sail with us?

Philoctetes

Forbear; no more;

For all, which thou canst urge, will be in vain.
1275

Neoptolemus

Is this thy firm resolve?

Philoctetes

It is, more firm than language can express.

Neoptolemus

It was my wish my words might have prevail'd:

If they offend thee, I will say no more.

Philoctetes

Thy plea were vain: nor wilt thou find my heart

Feeling for thee one favourable thought.
1280

Thou hast deprived me of the means of life;

And now with thy monitions art thou come,

Thou hated son of an illustrious sire!

Perdition seize you all, th' Atridæ first,

Ulysses

then thee.

Neoptolemus

Forbear thy curse,

And from my hand receive thy bow again.

Philoctetes

What, am I then a second time deceived?

Neoptolemus

By the high awe of holy Jove I swear.

Philoctetes

These words, if true, with transport fill my soul.

Neoptolemus

The deed shall prove them true. Stretch forth thy hand,
1290

And of thy sacred arms again be lord.

Ulysses
ULYSSES, NEOPTOLEMUS, PHILOCTETES,

That for th' Atridæ and the Grecian host,

(Ye gods bear witness to me) I forbid.

Philoctetes

Whose voice is this? Ulysses do I hear?

Ulysses

Be thou assured of that, and seest him nigh

Who to the plains of Troy will bear thee hence

By force, and in defiance of this Youth.

Philoctetes

But not with joy, if well this shaft be aim'd.
1300

Neoptolemus

Ah no; discharge not, by the gods, the shaft.

Philoctetes

Nay, by the gods, my son, let go my hand.

Neoptolemus

I must not let it go.

Philoctetes

Why wou'dst thou check

My vengeance on a foe, an hated foe?

Neoptolemus

That were to thee dishonour, and to me.

Philoctetes

But know thou this; these Grecian Chiefs, so prompt

With studied falsehoods to betray, in fight
1310

Are dastards, but right valiant with their tongues.

Neoptolemus

Well, let that pass: thou hast thy bow; no cause

Hast thou of anger, or to blame me more.

Philoctetes

I own it; thou hast shown thy generous blood

Nobly descended, not from Sisyphus

But from Achilles, of illustrious fame

When living, and illustrious 'mongst the dead.

Neoptolemus

The praise thou givest my father and myself

Is grateful to me: but what I desire

From thee t' obtain, now hear. The ills, on men

Inflicted by the gods, they must sustain :

But miseries on themselves by choice derived,

And self-will'd waywardness, have no just claim

To pardon, or to pity. All thy thoughts

Are wild and fierce; thy soul disdains advice;

And when with warm benevolence a friend

Glows to direct thee right, thy hatred flames,

And treats him as a foe: yet I will speak,

And call almighty Jove t' attest the truth.

Hear thou my words, and write them on thy heart.

The anguish of this wound was by the gods

Assign'd thee, when thy foot too near approach'd

The fatal place, where lay conceal'd from view

The serpent, guardian of th' uncover'd shrine

At Chryse. From this fierce disease no pause,

Be thou assured, is thine, whilst in the east

Yon sun shall rise, and rolling its bright course

Sink in the west, till it beholds thee tread

With williug steps the plains of Ilium: there

The sons of Esculapius shalt thou find,...
1375

And of thy wound be heal'd: then shall thy bow,
1375

Join'd by my arms, lay waste the Phrygian state.
1375

How I know this, attend, and thou shalt hear...
1375

Amidst the Grecian camp there is a man
1375

From Troy, a captive, Helenus, a seer
1375

Of high renown: the fates he thus declared;
1375

Adding that ere the present summer yields
1375

To autumn its dominion, Troy must falli:
1375

That this is true he sets his life at gageb
1375

Assured of this, let thy reluctance cease,
1375

Embark with us. What honour to be rank'd
1375

First'mongst the Grecian heroes, by the sons
1375

Of Pæan to be heal'd, to storm the tow'rs
1375

Of Troy lamenting with deep groans her fall,
1375

And grasp the highest meed that glory gives!
1375

PHII.. Oh hated life, why in the light of heav'ni
1375

Dost thou detain me? Why not sink me down
1375

To the dark mansions of the dead? Ah me
1375

To his monitions shall I still be deaf?e
1375

They flow from generous friendship. Should I yield,
1375

How in the face of day could I appear?
1375

With whom hold converse? How, ye eyes that view

All things around me, would ye bear these things?

How bear to see me friendly with the sons

Of Atreus, authors of these cruel wrongs?

How with Ulysses, that destructive pest?

Yet not the just resentment of past griefs

Pierces so deep as that presaging sense

Of what I yet must suffer: for the mind,

That to base deeds gives birth, assiduous trains,

Like an ill parent, other deeds as base.

At thee indeed I marvel much; to Trey

Thou never shou'dst steer back thy course, and me

Thou shou'dst keep far from those, who basely wrong'd,

And robb'd thee of thy father's glorious arms *.

Yet wilt thou go, confederate in the war

With these, compelling me to join their arms.

Not so, my son; me to my country send,

I have thy oath, do thou at Scyros stay,

And let them vilely perish in return

For their vile deeds; a double grace to me,

And to thy father; to the base afford

No aid, but show thou art not base like them.

Neoptolemus

What thou hast said has reason: yet I wish

That to the gods obedient, and my words,

With me thy friend from Lemnos thou wou'dst sail.
1380

Philoctetes

What, to Sigæum, and the hated son

Of Atreus, with the anguish of this wound?

Neoptolemus

To those, whose skill shall stanch this putrid gore,

Heal thy disease, and free thee from thy pains.

Philoctetes

Why this inglorious measure dost thou urge?

Neoptolemus

Wou'dst thou comply, thy glory, I foresee,

It would advance, and mine.

Philoctetes

While thus thou speak'st,
1385

Dost thou not blush in reverence of the gods?
1385

Neoptolemus

Why should kind office raise a blush ?

Philoctetes

To me,

Or to th' Atridæ kind?

Neoptolemus

To thee a friend

I speak the words of friendship.

Philoctetes

To my foes

Would friendship yield me?

Neoptolemus

Learn amidst thy ills
1390

More gentle thoughts.
1390

Philoctetes

I know thee; thy soft words

Would sooth me into ruin.

Far from me

Neoptolemus

Be such design: thou dost not know-

I know

Philoctetes

The sons of Atreus left me on these rocks.

Neoptolemus

But (think on this) they wish to save thee now.

Philoctetes

Not to see Troy: my soul abhors the thought.

Neoptolemus

What can I do, since all that I can urge

Moves not thy mind? An easier part remains,

To urge my plea no more, but let thee live,

As now thou livest, thy disease unheal'd.

Philoctetes

Yes, let me suffer what my fate requires

I suffer. But, remember, thou hast pledged

Thy hand to bear me to my household gods :

Perform it; haste; and think of Troy no more :

Troy hath already caused me groans enough.

Neoptolemus

Well; if it be thy pleasure, let us gò.

Philoctetes

That generous word with transport fills my soul.

Neoptolemus

Assay thy steps.
1405

Philoctetes

With all the strength I have.

Neoptolemus

Th' avenging Grecians how shall I escape ?

Philoctetes

Regard them not.

Neoptolemus

Should they my country waste?

Philoctetes

I will be present.

Neoptolemus

What thy potent aid?

Philoctetes

These shafts of Hercules shall check their march;

No hostile pow'r thy country shall approach.

Neoptolemus

Wilt thou do this? Then come, embark with me,

And to the rocks of Lemnos bid farewell.

Hercules
HERCULES, PHILOCTETES, NEOPTOLEMUS,

Not yet, O son of Peas: to my words

First be attentive. Know thou hear'st the voice
1410

Of Hercules, thine eyes behold his form.

Leaving the heav'nly mansions for thy sake

I come, announcing the decrees of Jove,

And charge thee not to steer thy purposed course.

Do thou with fix'd attention mark my words.

My fortunes to thy memory I recal,

What dangers I subdued, what toils achieved,
1420

By virtue made immortal, as thine eyes

Behold. And know, thou too must suffer thus,

And by such toils a life of glory gain.

Go with this leader to the walls of Troy;

There first thy fell disease shall be relieved:

There 'midst the host of Greece in valour rank'd

The noblest of her heroes, with thy bow

Paris, the guilty cause of all these ills,

Thou shalt deprive of life, lay waste the state

Of Troy, and send triumphant to thy house,

To Eta, to thy father, the rich spoils,

Selected by the host, thy glorious prize.

But bear thou to my funeral pyre these spoils,

The trophies of my bow.---My mandates now,

Son of Achilles, I to thee address;

For without him thou hast not pow'r to waste

Philoctetes

The fields of Troy; nor he without thy arms;
1445

But, like two lions that together range,
1445

Guard each the other. I to Troy will send
1445

Sage Esculapius; he shall heal thy wound;
1445

For Ilium by my shafts again must fall.
1445

But 'midst the ravages of conquest spare,

With reverence spare things sacred to the gods:

This holy awe is pleasing to high Jove:

For piety with mortals doth not die;

Live they or die, that never perishes.

With joy once more beyond my hopes I hear

That voice, with joy that long lost form behold.

Thy mandates unreluctant I obey.

Neoptolemus

I too with reverence bow to thy commands.

Hercules

Delay not then: the favouring gales arise,

Inviting to a prosperous course your sails.

Philoctetes

Well, I now go; but first address this land.

Farewell thou mansion, guardian of my life!

Ye Nymphs, that o'er th' irriguous vales preside,

Farewell, and thou loud roar of dashing waves !
1455

Oft hath your foam within this cavern'd rock,

Driv'n by the stormy South, bedew'd my head.

And thou, Hermæan mountain, who my groans

Hast oft re-echoed in my storms of woe!

Now, O ye fountains, and ye dulcet streams,

I leave you, now I leave you: this my thoughts

Never presaged. Farewell, thou wave-wash'd shore

Of Lemnos; speed my course, and send me safe

Whither my glorious destiny now calls,
1465

The counsels of my friends, and that high pow'r

Whose sovereign will these great events ordain'd!

Chorus

Let us now go, together let us go,

And to the ocean-nymphs present our vows
1470

With guardian care to speed our wish'd return.

English (Sir Richard Jebb, 1904) (OCR draft) Experimental (English (Sir Richard Jebb, 1904)) — 1218-1470 focus

Chorus

Long ago I would have left you to go to my ship, had I not seen

Odysseus approaching, and the son of Achilles, too, coming here for us.
1220

Enter Neoptolemus and Odysseus.

Odysseus

Will you not tell me why you make this return journey with such eager speed?

Neoptolemus

I come to undo the mistake that I made earlier.

Odysseus

Your words alarm me—what mistake was that?
1225

Neoptolemus

The one I made when I obeyed you and all the army.

Odysseus

What did you do that was unworthy of you?

Neoptolemus

I captured a man by disgraceful deceits and treachery.

Odysseus

What man? Oh! Can you be planning something rash?

Neoptolemus

Rash, no. But to Poeas’ son—
1230

Odysseus

What are you going to do? Suddenly a certain fear comes over me.

Neoptolemus

—From whom I took this bow, back to him—

Odysseus

Zeus! What will you say? Certainly you do not intend to give it back?

Neoptolemus

Yes, I do, because disgracefully and unjustly I got hold of it.

Odysseus

In the name of the gods, are you saying this to mock me?
1235

Neoptolemus

If it is mockery to speak the truth.

Odysseus

What do you mean, Neoptolemus? What are you saying?

Neoptolemus

Must I repeat the same words twice and three times?

Odysseus

I would not have wished to hear them even once.

Neoptolemus

Know for certain that I have nothing more to say.
1240

Odysseus

There is someone, I tell you, who will prevent your deed.

Neoptolemus

What do you mean? Who will oppose me in this?

Odysseus

The whole host of the Achaeans, and I for one.

Neoptolemus

Wise though you were born, your threats are void of wisdom.

Odysseus

And your words are not wise, nor is that which you want to do.
1245

Neoptolemus

And yet if they are just, they are better than wise.

Odysseus

And how is it just for you to give up what was won by means of my plans?

Neoptolemus

My error was to my dishonor, and now I must try to retrieve it.

Odysseus

The army of the Achaeans causes you no fear, when you do this?
1250

Neoptolemus

With justice on my side, I do not tremble at the terrors you name.

Odysseus

Neoptolemus

No, not even at the threat of your hand do I yield obedience.

Odysseus

Then our battles shall be not with the Trojans, but with you.

Neoptolemus

So be it, if that is what the future holds.

Odysseus

Do you see my right hand

clasping my sword hilt?
1255

Neoptolemus

You will see me do the same, and not slowly.

1257

Odysseus

However, I will let you be. But I will go report this to all the army, and by them you will be punished.

Neoptolemus

You have come to your senses. And if you are so prudent hereafter,

perhaps you may steer clear of trouble. Odysseus feigns departure, but conceals himself nearby.
1260

But you, son of Poeas, Philoctetes, come out! Leave the shelter of your rocky home!

Philoctetes
Within.

What is this disruptive cry once more rising beside my cave? Why do you call me? What do you want of me? He appears at the mouth of the cave, and sees Neoptolemus.

Oh, no! This business will bring me no good. Have you come bringing me new misery on top of the old?
1265

Neoptolemus

Take heart and listen to my words.

Philoctetes

I am afraid. Beautiful words did me evil once before, when I believed your promises.

Neoptolemus

Is there no room, then, for repentance?
1270

Philoctetes

You spoke just like this, when you were seeking to steal my bow—a professed friend, with my destruction in his treacherous heart.

Neoptolemus

I assure you, I am not so now. I merely wish to know whether you have resolved to stay here and endure, or to sail with us.

Philoctetes

Stop, not another word! Whatever you may say will be said in vain.

Neoptolemus

You are so resolved?

Philoctetes

More firmly, believe me, than words can say.

Neoptolemus

Well, I could have wished that you had listened to my words, but if nothing that I say will help,then I am finished.

Philoctetes

Yes, all your pleas will be in vain.
You will never gain my mind’s good will, since first you fraudulently seized my means of life and robbed me of it, and then you have come here to admonish me, you most hateful descendant of so noble a father!

Ruin seize you all, the Atreids first, and next the son of Laertes , and you!
1285

Neoptolemus

Speak no more curses, and instead receive these weapons from my hand.

1288

Philoctetes

What did you say? Am I being tricked a second time?

Neoptolemus

No, I swear it by the pure majesty of Zeus most high!

Philoctetes

O welcome words—if your words are true!
1290

Neoptolemus

The deed will soon make it plain. Come, stretch out your right hand and be master of your bow! As he hands the bow and arrows to Philoctetes, Odysseus suddenly appears.

Odysseus

But I forbid it, as the gods are my witnesses, in the name of the Atreids and the entire army!

Philoctetes

Son, whose voice was that? Do I hear Odysseus?
1295

Odysseus

Be sure of it, and you see him at your side, who will carry you to the plains of Troy by force, whether or not the son of Achilles is willing.

Philoctetes

But it will bring you no joy, if this arrow fly straight. Odysseus flees from the stage.

Neoptolemus

Wait—by the gods, no! Do not let it fly!
1300

Philoctetes

Let go of me, in the name of the gods, dear boy!

Neoptolemus

I will not.

Philoctetes

Alas! Why did you take from me the chance to kill my hated enemy with my bow?

Neoptolemus

It would have been honorable neither for me, nor for you.

Philoctetes

Well, you may be sure of one thing, at least: the army’s chiefs, the lying heralds of the Greeks, though bold with words, are cowards in the fight.
1305

Neoptolemus

Good; the bow is yours, and you have no cause for anger or complaint against me.

Philoctetes

Agreed. You have revealed the true stock, my son, from which you spring. You are no child of Sisyphus, but of Achilles, whose fame was the fairest when he was among the living, as it is now with the dead.
1310

1314

Neoptolemus

I delight at your praise of my father,

and of myself. But hear what I desire to gain from you. It is true that men are compelled to bear the fortunes given by the gods; but when they cling to self-inflicted miseries, as you do,
1315

no one can justly excuse or pity them. You have become savage: you welcome no counsellor, and if someone admonishes you, even if he speaks in all good will, you detest him and consider him an enemy who wishes you ill. All the same I will speak to you, calling Zeus who guards oaths to witness.
1320

And you remember these words and write them in your heart: you suffer this plague’s affliction in accordance with god-sent fate, because you came near to Chryse ’s guardian, the serpent who secretly watches over her home and guards her roofless sanctuary. Know also that you will never gain relief from this grave sickness,
1325

as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’s
1330

aid and mine, be hailed as the sacker of Troy ’s towers. How I know these things are so ordained, I will tell you. We have a Trojan prisoner, Helenus, foremost among seers, who says plainly that all this must come to pass, and further,
1335

that this very summer must see the complete capture of Troy . Otherwise he willingly gives himself over for execution, if these prophecies of his prove false. Therefore, now that you understand everything, give way graciously. It is a glorious addition to your gain to be singled out
1340

as best of the Greeks—first, for coming into healing hands, and then for taking Troy rich in tears, and so winning a matchless renown.
1345

1348

Philoctetes

Hateful life, why, why do you keep me in the light of day, instead of letting me go to Hades’ domain?

Ah, me, what shall I do? How can I ignore this man’s words, when he has advised me with good will? But shall I yield, then? How, after doing that, shall I, ill-fated, come into men’s sight? Whom will I be able to talk to? You orbs that have watched my every suffering,
1350

how could you endure to see me consorting with the sons of Atreus, who caused my ruin, or with the accursed son of Laertes ? It is not my resentment for what has already been done that stings me, rather it is the many troubles which I seem to foresee I must suffer at the hands of
1355

these men in the future. For when the mind of men has once mothered wrongdoing, it trains those men to be wrongdoers in all else thereafter. And in you, too, I wonder at this. You should never yourself revisit Troy , and should prevent me from going there, seeing that those men have done you outrage
1360

by stripping you of your father’s arms when, in the suit for the weapons, they judged unhappy Ajax inferior to Odysseus. After that, will you go to fight at their side, and compel me to do the same? No, do not do it, son, but, as you swore to me, escort me home. You yourself remain in Scyros, and leave those evil men to their evil doom.
1365

So shall you win double thanks from me, as from your father, and you will not appear through your service to bad men to be like them in your nature.
1370

Neoptolemus

Your recommendation is reasonable, but nevertheless, I wish that you would put your trust in the gods and in my words,

and sail from this land with me, your friend.
1375

Philoctetes

What! To the plains of Troy and to the abhorred son of Atreus, with this miserable foot?

Neoptolemus

No, rather to those who will free you and your pus-filled limb from pain, and will save you from your sickness.

1380

Philoctetes

You giver of frightening advice, what have you said?
1380

Neoptolemus

I recognize what will be best in the end for you and for me.

Philoctetes

Have you no shame before the gods for saying that?

Neoptolemus

Why should a man be ashamed of benefiting his friends?

Philoctetes

Do you mean a benefit to the Atreids, or for me?

Neoptolemus

For you, certainly, since I am your friend and speak in friendship.
1385

Philoctetes

How can that be, when you would give me up to my enemies?

Neoptolemus

Please, sir, learn to be less defiant in misfortune.

Philoctetes

You will ruin me—I know it—with these words.

Neoptolemus

Not I. But you, I say, will not understand.

Philoctetes

Do I not know already that the Atreids cast me away?
1390

Neoptolemus

They cast you out, yes, but look if they will not in turn restore you.

Philoctetes

Never—if I must first consent to see Troy .

Neoptolemus

What can I do, then if my pleading fails to persuade you of anything that I recommend?

The easiest course for me is to stop talking, and for you to live, just as you do now, without deliverance.
1395

Philoctetes

Let me bear the sufferings that are fated me. But what you promised me with your right hand in mine—to bring me home,—that promise fulfil for me, son,

and do not delay, or remind me further of Troy . I have had my fill of grief and lamentations.
1400

1402

Neoptolemus

If it is your will, let us go.

Philoctetes

O noble words!

Neoptolemus

Now lean your steps firmly upon mine.

Philoctetes

As far as my strength allows.

Neoptolemus

But how shall I escape blame from the Achaeans?

Philoctetes

Disregard it.

Neoptolemus

What if they ravage my country?
1405

Philoctetes

I will be there—

Neoptolemus

And what aid will you render?

Philoctetes

—And with the shafts of Heracles—

Neoptolemus

What?

Philoctetes

—I will keep them away.

Neoptolemus

Then say your farewell to this island, and leave with me.

1408 Heracles appears above the stage.

Heracles

Not yet, not until you have heard my commands,

son of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come
1410

to reveal to you the purposes of Zeus, and to halt the journey on which you are departing. Hearken to my words.
First I would tell you of my own fortunes—how, by toiling through and enduring so many toils to the end, I have won the glory of deathlessness, as you witness.
1415

And for you, be sure, this fate is ordained, that through these toils of yours you will make your life far-famed.
You shall go with this man to the Trojan city, where, first, you shall be healed of your cruel sickness,
1420

and then, chosen out as foremost among the warriors in prowess, with my bow you shall sever Paris , the author of these evils, from life. You shall sack Troy and shall receive from the army the spoils of supreme valor to carry home
1425

to the heights of your native Oeta for the delight of your father Poeas. And whatever spoils you receive from that army, from them carry to my pyre a thank-offering for my bow. And these counsels hold for you also, son of Achilles,
1430

for you have not the might to subdue the Trojan realm without him, nor he without you. Rather, like twin lions with the same quarry, each of you must guard the other’s life. For the healing of your sickness, I will send Asclepius to Troy , since it is doomed to fall a second time
1435

before my arrows. But of this be mindful, when you plunder the land—that you show reverence towards the gods. Do this because Father Zeus regards all else as of less account, and because Piety does not die along with mortals. Whether they are alive or dead, their piety does not perish.
1440

1445

Philoctetes

Ah, friend whose voice I have longed to hear, whose shape I see at long last, I will not disobey your commands!
1445

Neoptolemus

I, too, consent.

Heracles

Then do not long delay,

for the occasion and the fair wind there at your stern urge you forward.
1450

Philoctetes

Come, then, let me hail this land as I depart. Farewell, chamber that shared my watches. Farewell,

nymphs of stream and meadow, and you, strong pounding of the sea-lashed cape, where often in the cavern’s inmost recess my head was wetted by the south wind’s blasts, and where many times the Hermaean mount sent an echo
1455

to my sad groans in the gale of my sorrow! But now, clear springs and Lycian fount, I am leaving you, leaving you at last, though such a hope had never buoyed me! Farewell, sea-wrapped Lemnos ,
1460

and send me off with sailing fair to my heart’s content, send me to the destination appointed me by mighty Fate and the will of my friends, and by the all-taming god who has brought these things to pass.
1465

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καίτοι σ᾽ ἐάσω· τῷ δὲ σύμπαντι στρατῷ λέξω τάδ᾽ ἐλθών, ὅς σε τιμωρήσεται.

ΦΙ. τίς αὖ παρ᾽ ἄντροις θόρυβος ἵσταται βοῆς ; τί μ᾽ ἐκκαλεῖσθε; τοῦ κεχρημένοι κεχρημένον, ξένοι; ὤμοι· κακὸν τὸ χρῆμα. μῶν τί μοι μέγα

ΦΙΛΟΚΤΗΤΗΣ.

ΦΙ. πάρεστε πρὸς κακοῖσι πέμποντες κακόν κακὰ κακόν? 1265

ΝΕ. θάρσει· λόγους δ᾽ ἄκουσον οὓς ἥκω φέρων.

ΦΙ. δέδοικ᾽ ἔγωγε. καὶ τὰ πρὶν γὰρ ἐκ λόγων καλῶν κακῶς ἔπραξα, σοῖς πεισθεὶς λόγοις.

ΝΕ. οὔκουν οὐκοῦν οὔκουν ἔνεστι καὶ μεταγνῶναι πάλιν παλιν?

ΦΙ. τοιοῦτος ἦσθα οἶσθα τοῖς λόγοισι χώτε μου 1270 τὰ τόξ᾽ ἔκλεπτες, πιστός, ἀτηρὸς λάθρα.

ΝΕ. ἀλλ᾽ οὐ τι μὴν μὴ νῦν· βούλομαι δέ σου κλύειν, πότερα δέδοκταί σοι μένοντι καρτερεῖν, ἢ πλεῖν μεθ᾽ ἡμῶν.

ΦΙ. παῦε παῦσαι παθε, μὴ λέξης πέρα. μάτην γὰρ ἂν ἂν ἂν εἴπῃς γε πάντ᾽ εἰρήσεται. 1275

ΝΕ. οὕτω δέδοκται ;

ΦΙ. καὶ πέρα πέραι γ᾽ ἴσθ᾽ ἢ λέγω.

ΝΕ. ἀλλ᾽ ἤθελον μὲν ἄν σε πεισθῆναι λόγοις ἐμοῖσιν· εἰ δὲ μή τι πρὸς καιρὸν λέγων κυρῶ, πέπαυμαι.

ΦΙ. πάντα γὰρ φράσεις μάτην. οὐ γάρ ποτ' εὔνουν τὴν ἐμὴν κτήσει φρένα, 1280

ΣΟΦΟΚΛΕΟΥΣ

NE. μὴ 'πεύξῃ πέρα· δέχου δὲ χειρὸς ἐξ ἐμῆς ἐμοῦ βέλη τάδε.

ΦΙ.

πῶς εἶπας; ἆρα οὐκ ἆρα οὐκ ἄρα δεύτερον δολούμεθα δουλούμεθα δολούμεθα ;

ΝΕ, ἀπώμοσ᾽ ἁγνοῦ Ζηνὸς ὕψιστον σέβας σέβας.

ΦΙ. ὦ φίλτατ᾽ εἰπών, εἰ λέγεις ἐτήτυμα.

ΝΕ. τοὔργον παρέσται φανερόν. ἀλλὰ δεξιὰν 1290 πρότεινε .. τεινε προύτεινε πρότεινε χεῖρα, καὶ κράτει τῶν σῶν ὅπλων.

ΟΔ. ἐγὼ δ᾽ ἀπαυδῶ γ᾽, ὡς θεοὶ ξυνίστορες, ὑπέρ τ᾽ ᾿Ατρειδῶν τοῦ τε σύμπαντος στρατοῦ.

ΦΙΛΟΚΤΗΤΗΣ.

ΦΙ. τέκνον, τίνος φώνημα; μῶν ᾿Οδυσσέως ἐπῃσθόμην ; 1295

ΟΔ. σάφ᾽ ἴσθι· καὶ πέλας γ᾽ ὁρᾷς, ὅς σ᾽ ἐς τὰ Τροίας πεδί᾽ πεδί πεδί᾽ ἀποστελῶ βίᾳ, ἐάν τ᾿ ᾿Αχιλλέως παῖς ἐάν τε μὴ θέλῃ.

ΦΙ. ἀλλ᾽ οὔ τι χαίρων, ἣν τόδ᾽ ὀρθωθῇ βέλος.

ΝΕ. ἆ da dã â â, μηδαμῶς μη δαμῶς, μὴ πρὸς θεῶν, μεθῇς βέλος.

ΦΙ. μέθες με, πρὸς θεῶν, χεῖρα, φίλτατον τέκνον. 1300

ΝΕ. οὐκ ἂν μεθείην μεθείμην.

Ф1. φεῦ· τί μ᾽ τίν' τί μ' ἄνδρα πολέμιον ἐχθρόν τ᾽ ἀφείλου μὴ κτανεῖν τόξοις ἐμοῖς;

ΝΕ. ἀλλ᾽ οὔτ᾽ ἐμοὶ τοῦτ᾽ ἐστὶν οὔτε σοὶ καλόν καλόν οὔτε σοί.

ΦΙ. ἀλλ᾽ οὖν τοσοῦτόν γ᾽ ἴσθι, τοὺς πρώτους στρατοῦ, τοὺς τῶν ᾿Αχαιῶν ψευδοκήρυκας, κακοὺς 1305 ὄντας πρὸς αἰχμήν, ἐν δὲ τοῖς λόγοις θρασεῖς.

ΝΕ. εἶεν. τὰ μὴν δὴ δὴ τόξ᾽ ἔχεις, κοὐκ ἔσθ᾽ ὅπου

ΣΟΦΟΚΛΕΟΥΣ

ΝΕ.

ΦΙΛΟΚΤΗΤΗΣ.

ΣΟΦΟΚΛΕΟΥΣ

ΦΙ.

ΦΙΛΟΚΤΗΤΗΣ.

ΝΕ. λέγεις μὲν εἰκότ᾽ εἰκότ(α), ἀλλ᾽ ὅμως σε σε βούλομαι θεοῖς τε πιστεύσαντα τοῖς τ᾿ ἐμοῖς λόγοις 1375 φίλου μετ᾿ ἀνδρὸς τοῦδε τῆσδ᾽ ἐκπλεῖν χθονός.

ΦΙ. ἢ πρὸς τὰ Τροίας πεδία καὶ τὸν ᾿Ατρέως ἔχθιστον υἱὸν τῷδε δυστήνῳ ποδί;

ΝΕ. πρὸς τοὺς μὲν οὖν σε τήνδε τ᾽ ἔμπυον βάσιν παύσοντας ἄλγους κἀποσώζοντας νόσου. 1380

ΦΙ.

ὦ δεινὸν αἶνον αἰνέσας, τί φής ποτε;

ΝΕ. ἃ σοί τε κἀμοὶ λῷσθ᾽ καλῶς κάλ' ὁρῶ τελούμενα.

ΦΙΛΟΚΤΗΤΗΣ.

ΦΙ. καὶ ταῦτα λέξας οὐ καταισχύνει κατ᾿ αἰσχύνηι καταισχύνη θεούς;

ΝΕ. πῶς γάρ τις αἰσχύνοιτ᾽ οι from ει αἰσχύνοιτ' ἂν ὠφελούμενος;

ΦΙ. λέγεις δ᾽ ᾿Ατρείδαις ὄφελος, ἢ 'π᾿ ἐμοὶ τόδε τάδε ; 1385

ΝΕ. σοί που φίλος γ᾽ ὤν, χώ λόγος τοιόσδε μου μοι.

ΦΙ. πῶς, ὅς γε τοῖς ἐχθροῖσιν ἐκδοῦναι θέλεις;

ΝΕ. ὦ τάν τὰν τᾶν, διδάσκου μὴ θρασύνεσθαι κακοῖς.

ΦΙ. ὀλεῖς με, γιγνώσκω σε, τοῖσδε τοῖς λόγοις λό(ισ)γοισ λόγοις.

ΝΕ. οὔκουν ἔγωγε· φημὶ δ᾽ οὔ σε μανθάνειν. 1390

ΦΙ. ἐγὼ οὐκ ᾿Ατρείδας ἔγωγ᾽ οὐκατρείδας ἐγώ γ᾽ οὐκ ἀτρείδας ἔγωγ᾽ ἀτρείδας ἐκβαλόντας οἶδά με;

ΝΕ. ἀλλ᾽ ἐκβαλόντες εἰ πάλιν σώσουσ᾽ σώ? ουσ' σώσουσ' σώσουσί σ᾽ ὅρα.

ΦΙ. οὐδέποθ᾽ ἑκόντα γ' ὥστε τὴν Τροίαν ἰδεῖν ἑλεῖν ἰδεῖν ἑλεῖν (γρ. ἐλθεῖν).

ΣΟΦΟΚΛΕΟΥΣ

ΝΕ.

εἰ δοκεῖ, στείχωμεν στίχωμεν στείχωμεν στείχω μὲν.

ΦΙ. ὦ γενναῖον εἰρηκὼς ἔπος.

ΝΕ. ἀντέρειδε νῦν βάσιν σήν.

ΦΙ. εἰς ὅσον γ' ἐγὼ σθένω.

ΦΙΛΟΚΤΗΤΗΣ.

ΝΕ. αἰτίαν δὲ πῶς ᾿Αχαιῶν φεύξομαι φεύξωμαι φεύξομαι? 1405

ФІ. μὴ φροντίσῃς.

ΝΕ. τί γάρ, ἐὰν πορθῶσι χώραν τὴν ἐμήν;

ΦΙ. ἐγὼ παρὼν

ΝΕ. τίνα προσωφέλησιν πρὸσ ὠφέλησιν ἔρξεις έρξεις?

ΦΙ. βέλεσι τοῖς ῾Ηρακλέους Ἡρακλείοις

ΝΕ. πῶς λέγεις;

ФІ. εἴρξω πελάζειν πελάζειν σῆς πάτρας πελάζειν σῆς πατρίδος *.

NE. στεῖχε προσκύσας χθόνα.

ΗΡΑΚΛΗΣ.

καίτοι σ᾽ ἐάσω· τῷ δὲ σύμπαντι στρατῷ

λέξω τάδ᾽ ἐλθών, ὅς σε τιμωρήσεται.

ΦΙ.

τίς αὖ παρ᾽ ἄντροις θόρυβος ἵσταται βοῆς ;

τί μ᾽ ἐκκαλεῖσθε; τοῦ κεχρημένοι κεχρημένον, ξένοι;

ὤμοι· κακὸν τὸ χρῆμα. μῶν τί μοι μέγα

ΦΙ.

πάρεστε πρὸς κακοῖσι πέμποντες κακόν κακὰ κακόν?
1265

ΝΕ.

θάρσει· λόγους δ᾽ ἄκουσον οὓς ἥκω φέρων.

ΦΙ.

δέδοικ᾽ ἔγωγε. καὶ τὰ πρὶν γὰρ ἐκ λόγων

καλῶν κακῶς ἔπραξα, σοῖς πεισθεὶς λόγοις.

ΝΕ.

οὔκουν οὐκοῦν οὔκουν ἔνεστι καὶ μεταγνῶναι πάλιν παλιν?

ΦΙ.

τοιοῦτος ἦσθα οἶσθα τοῖς λόγοισι χώτε μου
1270

τὰ τόξ᾽ ἔκλεπτες, πιστός, ἀτηρὸς λάθρα.

ΝΕ.

ἀλλ᾽ οὐ τι μὴν μὴ νῦν· βούλομαι δέ σου κλύειν,

πότερα δέδοκταί σοι μένοντι καρτερεῖν,

ἢ πλεῖν μεθ᾽ ἡμῶν.

ΦΙ.

παῦε παῦσαι παθε, μὴ λέξης πέρα.

μάτην γὰρ ἂν ἂν ἂν εἴπῃς γε πάντ᾽ εἰρήσεται.
1275

ΝΕ.

οὕτω δέδοκται ;

ΦΙ.

καὶ πέρα πέραι γ᾽ ἴσθ᾽ ἢ λέγω.

ΝΕ.

ἀλλ᾽ ἤθελον μὲν ἄν σε πεισθῆναι λόγοις

ἐμοῖσιν· εἰ δὲ μή τι πρὸς καιρὸν λέγων

κυρῶ, πέπαυμαι.

ΦΙ.

πάντα γὰρ φράσεις μάτην.

οὐ γάρ ποτ' εὔνουν τὴν ἐμὴν κτήσει φρένα,
1280

NE.

μὴ 'πεύξῃ πέρα·

δέχου δὲ χειρὸς ἐξ ἐμῆς ἐμοῦ βέλη τάδε.

ΝΕ,

ἀπώμοσ᾽ ἁγνοῦ Ζηνὸς ὕψιστον σέβας σέβας.

ΦΙ.

ὦ φίλτατ᾽ εἰπών, εἰ λέγεις ἐτήτυμα.

ΝΕ.

τοὔργον παρέσται φανερόν. ἀλλὰ δεξιὰν
1290

πρότεινε .. τεινε προύτεινε πρότεινε χεῖρα, καὶ κράτει τῶν σῶν ὅπλων.

ΟΔ.

ἐγὼ δ᾽ ἀπαυδῶ γ᾽, ὡς θεοὶ ξυνίστορες,

ὑπέρ τ᾽ ᾿Ατρειδῶν τοῦ τε σύμπαντος στρατοῦ.

ΦΙ.

τέκνον, τίνος φώνημα; μῶν ᾿Οδυσσέως

ἐπῃσθόμην ;
1295

ΟΔ.

σάφ᾽ ἴσθι· καὶ πέλας γ᾽ ὁρᾷς,

ὅς σ᾽ ἐς τὰ Τροίας πεδί᾽ πεδί πεδί᾽ ἀποστελῶ βίᾳ,

ἐάν τ᾿ ᾿Αχιλλέως παῖς ἐάν τε μὴ θέλῃ.

ΦΙ.

ἀλλ᾽ οὔ τι χαίρων, ἣν τόδ᾽ ὀρθωθῇ βέλος.

ΝΕ.

ἆ da dã â â, μηδαμῶς μη δαμῶς, μὴ πρὸς θεῶν, μεθῇς βέλος.

ΦΙ.

μέθες με, πρὸς θεῶν, χεῖρα, φίλτατον τέκνον.
1300

ΝΕ.

οὐκ ἂν μεθείην μεθείμην.

Ф1.

φεῦ· τί μ᾽ τίν' τί μ' ἄνδρα πολέμιον

ἐχθρόν τ᾽ ἀφείλου μὴ κτανεῖν τόξοις ἐμοῖς;

ΝΕ.

ἀλλ᾽ οὔτ᾽ ἐμοὶ τοῦτ᾽ ἐστὶν οὔτε σοὶ καλόν καλόν οὔτε σοί.

ΦΙ.

ἀλλ᾽ οὖν τοσοῦτόν γ᾽ ἴσθι, τοὺς πρώτους στρατοῦ,

τοὺς τῶν ᾿Αχαιῶν ψευδοκήρυκας, κακοὺς
1305

ὄντας πρὸς αἰχμήν, ἐν δὲ τοῖς λόγοις θρασεῖς.

ΝΕ.

εἶεν. τὰ μὴν δὴ δὴ τόξ᾽ ἔχεις, κοὐκ ἔσθ᾽ ὅπου

ΝΕ.

λέγεις μὲν εἰκότ᾽ εἰκότ(α), ἀλλ᾽ ὅμως σε σε βούλομαι

θεοῖς τε πιστεύσαντα τοῖς τ᾿ ἐμοῖς λόγοις
1375

φίλου μετ᾿ ἀνδρὸς τοῦδε τῆσδ᾽ ἐκπλεῖν χθονός.

ΦΙ.

ἢ πρὸς τὰ Τροίας πεδία καὶ τὸν ᾿Ατρέως

ἔχθιστον υἱὸν τῷδε δυστήνῳ ποδί;

ΝΕ.

πρὸς τοὺς μὲν οὖν σε τήνδε τ᾽ ἔμπυον βάσιν

παύσοντας ἄλγους κἀποσώζοντας νόσου.
1380

ΝΕ.

ἃ σοί τε κἀμοὶ λῷσθ᾽ καλῶς κάλ' ὁρῶ τελούμενα.

ΦΙ.

καὶ ταῦτα λέξας οὐ καταισχύνει κατ᾿ αἰσχύνηι καταισχύνη θεούς;

ΝΕ.

πῶς γάρ τις αἰσχύνοιτ᾽ οι from ει αἰσχύνοιτ' ἂν ὠφελούμενος;

ΦΙ.

λέγεις δ᾽ ᾿Ατρείδαις ὄφελος, ἢ 'π᾿ ἐμοὶ τόδε τάδε ;
1385

ΝΕ.

σοί που φίλος γ᾽ ὤν, χώ λόγος τοιόσδε μου μοι.

ΦΙ.

πῶς, ὅς γε τοῖς ἐχθροῖσιν ἐκδοῦναι θέλεις;

ΝΕ.

ὦ τάν τὰν τᾶν, διδάσκου μὴ θρασύνεσθαι κακοῖς.

ΦΙ.

ὀλεῖς με, γιγνώσκω σε, τοῖσδε τοῖς λόγοις λό(ισ)γοισ λόγοις.

ΝΕ.

οὔκουν ἔγωγε· φημὶ δ᾽ οὔ σε μανθάνειν.
1390

ΦΙ.

ἐγὼ οὐκ ᾿Ατρείδας ἔγωγ᾽ οὐκατρείδας ἐγώ γ᾽ οὐκ ἀτρείδας ἔγωγ᾽ ἀτρείδας ἐκβαλόντας οἶδά με;

ΝΕ.

ἀλλ᾽ ἐκβαλόντες εἰ πάλιν σώσουσ᾽ σώ? ουσ' σώσουσ' σώσουσί σ᾽ ὅρα.

ΦΙ.

οὐδέποθ᾽ ἑκόντα γ' ὥστε τὴν Τροίαν ἰδεῖν ἑλεῖν ἰδεῖν ἑλεῖν (γρ. ἐλθεῖν).

ΦΙ.

ὦ γενναῖον εἰρηκὼς ἔπος.

ΝΕ.

ἀντέρειδε νῦν βάσιν σήν.

ΦΙ.

εἰς ὅσον γ' ἐγὼ σθένω.

ΝΕ.

αἰτίαν δὲ πῶς ᾿Αχαιῶν φεύξομαι φεύξωμαι φεύξομαι?
1405

ФІ.

μὴ φροντίσῃς.

ΝΕ.

τί γάρ, ἐὰν πορθῶσι χώραν τὴν ἐμήν;

ΦΙ.

ἐγὼ παρὼν

ΝΕ.

τίνα προσωφέλησιν πρὸσ ὠφέλησιν ἔρξεις έρξεις?

ΦΙ.

βέλεσι τοῖς ῾Ηρακλέους Ἡρακλείοις

ΝΕ.

πῶς λέγεις;

ФІ.

εἴρξω πελάζειν πελάζειν σῆς πάτρας πελάζειν σῆς πατρίδος *.

NE.

στεῖχε προσκύσας χθόνα.

ὦ φθέγμα ποθεινὸν ἐμοὶ πέμψας,
1445

χρόνιός τε φανείς,

οὐκ ἀπιθήσω ι from ει ἀπιθήσω τοῖς σοῖς μύθοις.

ΝΕ.

κἀγὼ γνώμῃ γνώμη γνώμῃ ταύτῃ ταῦτα τίθεμαι.

ΗΡ.

μή νυν μὴ νῦν χρόνιοι μέλλετε πράσσειν πράττειν.

καιρὸς καὶ πλοῦς
1450

ὅδ᾽ ὅδ'. ἐπείγει γὰρ κατὰ πρύμναν.

ΧΟ.

χωρῶμεν δὴ ἤδη ἰδοὺ πάντες ἀολλεῖς ἀολλέες ἀολλεῖς,

Νύμφαις ἁλίαισιν ἐπευξάμενοι ἐπευξάμενοι
1470

νόστου σωτῆρας σωτηρίας ἱκέσθαι.

And me thou soon shalt see

Doing the like and dallying not!—And yet

I will not touch thee, but will go and tell

The army, that shall wreak this on thy head.

NEO

Thou show’st discretion: which if thou preserve,

Thou may’st maintain a path exempt from pain.

Ho! son of Poeas, Philoctetes, come
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And leave thy habitation in the rock.

PHI

What noise again is troubling my poor cave?

Why do ye summon me? What crave ye, sirs?

Ha! ’tis some knavery. Are ye come to add

Some monster evil to my mountainous woe?
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NEO

Fear not, but hearken to what now I speak.

PHI

I needs must fear thee, whose fair words erewhile

Brought me to bitter fortune.

NEO

May not men

Repent and change?

PHI

Such wast thou in thy talk,
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When thou didst rob me of my bow,—so bright
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Without, so black within.

NEO

Ah, but not now,

Assure thee! Only let me hear thy will,

Is ’t constant to remain here and endure,

Or to make voyage with us?

PHI

Stop, speak no more!

Idle and vain will all thine utterance be.
1275

NEO

Thou art so resolved?

PHI

More firmly than I say.

NEO

I would I might have brought thee to my mind,

But since my words are out of tune, I have done.

PHI

Thou wert best. No word of thine can touch my soul

Or win me to thy love, who by deceit
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Hast reft my life away. And then thou com’st

To school me,—of noblest father, basest son!

Perish, the Atridae first of all, and then

Laërtes’ child, and thou!

NEO

Curse me no more,

But take this hallowed weapon from my hand.

NEO

No, by the holiest name of Zeus on high!

PHI

O voice of gladness, if thy speech be true!

NEO

The deed shall prove it. Only reach thy hand,
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And be again sole master of thy bow.

OD

But I make protest, in the sight of Heaven,

For Atreus’ sons, and all the Achaean host.

PHI

Dear son, whose voice disturbs us? Do I hear

Odysseus?

OD

Ay, and thou behold’st him nigh,

And he shall force thee to the Trojan plain,

Howe’er Achilles’ offspring make or mar.

PHI

This shaft shall bear thee sorrow for that boast.
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