Antigone

LIBRARY

UNIVERSITY OF
CALIFORNIA

SAN DIEGO

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COLLEGE SERIES OF GREEK AUTHORS

EDITED UNDER THE SUPERVISION OF

JOHN WILLIAMS WHITE, LEWIS R. PACKARD, anp THOMAS D. SEYMOUR,

SOPHOCLES

aa Pele) NO

EDITED
ON THE BASIS OF WOLFF’S EDITION

BY

MARTIN L. D’OOGE

PROFESSOR OF GREEK IN THE UNIVERSITY OF MICHIGAN.

GINN & COMPANY

BOSTON . NEW YORK - CHICAGO - LONDON

-- "

A.

Entered, according to Act of Congress, in the year 1888, by
Joun WILLIAMS WHITE AND Tuomas D, SEYMouR,
in the Office of the Librarian of Congress, at Washington,

36.6

GINN ἃ COMPANY - PRO-
PRIETORS + BOSTON + U.S.A,

PREFACE.

Tus edition of the Antigone is based upon Gustav Wolff’s
second edition, Leipzig, 1873.

In most cases where the text varies from his, the readings of
the Laurentian Ms. (L) have been adopted in preference to those
of inferior Mss. or to conjectures of Wolff and other editors.
The reasons for these changes are given in the Appendix, which
it is hoped furnishes sufficient material for an intelligent apprecia-
tion of the most important problems in the textual criticism of the
play. For the purpose of facilitating comparison, the rejected
readings of Wolff are placed at the foot of the text. Through
lack of such an aid as the Facsimile of the Laurentian Codex,
now in course of preparation, it has been necessary to take the
variants of the Mss. at second or third hand, chiefly from the
edition of Campbell.

The Commentary has been adapted to the needs of that large
number of students who begin their study of Greek tragedy with
this play.

The lyric parts have been arranged on the basis of the rhyth-
mical scheme which has been borrowed from Schmidt’s Rhythmic
and Metric, translated by Professor John Williams White.

Material has been taken freely from the editions of Bellermann,
Campbell, Nauck, Wecklein, and Dindorf.

The editor takes pleasure in expressing his grateful obligations
to his colleague, Professor Elisha Jones, for the use of critical
apparatus; and to his pupil, Mr. Walter Miller, A.M., for gener-

ous service in verifying references.
M. L. D’OOGE.

UNIVERSITY OF MICHIGAN,
August, 1884,

TO THE SECOND EDITION.

In preparing this edition the editor has had the benefit of corrections
and suggestions made by several of his reviewers, and in at least one
ease before the review has appeared in print. Grateful acknowledg-
ments are especially due to Professors Goodwin, J. H. Wright, and
F. B. Tarbell.

M. L. D’OOGE.,
UNIVERSITY OF MICHIGAX,
April, 1885.

ΣΟΦΟΚΛΕΟΥ͂Σ ΑΝΤΙΓΟΝΗ.

Digitized by the Internet Archive
in 2007 with funding from
Microsoft Corporation

https://archive.org/details/antigoneOOsophiala

iP

INTRODUCTION.

Oepirus and Iocasta, king and queen of Thebes, left a family
of four children, Eteocles, Polynices, Antigone, and Ismene.
The sons succeeded their father in the government of Thebes, each
to rule a year alternately with the other. Antigone became the
betrothed of Haemon, the son of Eurydice and of Creon, who was
the brother of Iocasta. Between Eteocles and Polynices a
strife arose (111) concerning the succession to the throne. Poly-
nices fled for protection and aid to Adrastus, king of Argos,
married his daughter Argia, and marched with a numerous and
brilliantly equipped (129, 130) host against his native city, in
order that he might take revenge by laying it waste with fire and
sword (285). :

In view of this impending peril, Creon had sought counsel from
the venerable seer Tiresias (993-95), who had declared that Ares
was wroth with Thebes because, at the founding of the city,
Cadmus had slain the serpent that guarded the Ares fountain.
Cadmus had sown the land with the serpent’s teeth, and from
these had sprung the first inhabitants. A scion of this stock
was desired by the god as a propitiatory sacrifice. As such an
offering, Megareus, the son of Creon (see on 991), threw himself
down from the ramparts of the citadel into the adjacent den of
the dragon (σηκὸν és μελαμβαθῆ δράκοντος, Eur. Phoen. 1010).
Encouraged by this sacrifice, the Thebans began the defence of
the fortified city. Before each of the seven gates stood a hostile
leader with his troops (141). Capaneus especially vaunted him-
self with insolent boasts (130, 136); and, as he was mounting
the ramparts with flaming torch in hand, Zeus struck him down
with a thunderbolt (131). The hostile brothers fell upon each
other, and both perished in this unnatural conflict (146). Thus

4 INTRODUCTION.

the Argives failed in securing the object of their expedition.
That which crippled the assault of the besiegers roused the courage
of the besieged; the former flee, the latter pursue. The hostile
chieftains find their death either at the gates of Thebes or on
the flight (141-3). Adrastus alone escapes. The flight and the
close of the combat occur in the night (103). With the dawn of
day Creon orders that the body of Eteocles be buried (23-30), and
that of Polynices be given as a prey to dogs and vultures.

In the earliest times the denial of burial rites to enemies was
not wholly unknown, and was not held to be an offence; still,
even in the Iliad a truce is made with the Trojans, that they may
bury their slain. Achilles, too, does not carry out his threat
against Hector; the gods protect Hector’s corpse and give aid in
its surrender. In the progress of civilization, the sentiment
towards the dead became still more tender. We find that among
the Athenians the sacredness of the duty of burial was early
inculeated. Solon decreed that if any one should find a corpse
unburied, he must at least strew dust over it; and while he
released children from other duties toward a parent who should
urge them to commit certain wrongs, from the duty of burial he
granted in no case release. A law of Clisthenes made the de-
march accountable, under heavy penalties, for the interment of
unburied corpses. Public enemies also were shown the last honor,
as in the case of the Persians after the battle of Marathon
(ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, Paus. I. 32, 4).
Xerxes had the Spartans that fell at Thermopylae buried. That
the bodies of those who fell in the naval battle of Arginusae were
not collected and given burial rites brought the penalty of death
upon six Athenian commanders. The tragedians especially teach
the sacredness of the duty of burial, from which there is no re-
lease, and represent it as an ancient and universal Hellenic cus-
tom. The only limitation of this custom seems to have been the
κοινὸς Ἑλλήνων νόμος, which forbade interment within the borders of
their native land of sacrilegious persons and of traitors who had
borne arms against their fellow-citizens. (See Visscher, Rhein.
Mus. N. F. xx. 445 ff.) — But against this practice the moral
sense of the people grew gradually more and more repugnant;

ΓΝΤΒΟΡΌΟΤΙΟΝ. 5

and here lies the source of the conflict in our tragedy between
the sternness of the civil law, which Creon seeks to maintain
with the energy of a ruler who sets great store by his authority,
and the kindness of the higher moral sense, which makes the burial
of the dead the inviolable duty of the nearest kinsmen. (Schneide-
win’s Introd. 7th ed. p. 25.)

The play begins at early dawn (100). The stage represents
the open square in the front of the royal palace upon the Cadméa,
the citadel of Thebes. The first actor (Protagonist) played the
parts of Antigone, Tiresias, and Eurydice; the second (Deuter-
agonist), of Ismene, Haemon, the Guard, and the Herald; the
third (Tritagonist), that of Creon. Contrary to the usual cus-
tom, the Chorus is not of the same age and sex with the chief
character of the play, whereas in the Electra, e.g., friendly young
women constitute the Chorus; but, because the deed of Antigone
touches the welfare of the State, since she has disregarded the
decree of the rightful ruler of the land, there stands between her
and Creon a Chorus of fifteen representatives of the most influ-
ential and venerable Thebans, who, through three successive
reigns (165 ff.), have proved themselves peaceful and obedient
subjects and discreet citizens, to whom peace and good govern-
ment are of the: first importance. (Schneidewin’s Introd. 7th ed.

p- 27.) :

Il.

REVIEW OF THE PLAY.

In tragedy the hero either contends against the right, and
thereby comes to destruction without accomplishing his purpose,
or he champions the right, and directly or indirectly secures its
triumph at the cost, it may be, of suffering, and even of his
own death. In the Antigone the heroine is a representative of
the latter class. Divine law is superior to human law,— this is
the central thought of the play. Antigone contends for this prin-
ciple; public sentiment decides in her favor (692-700); the
gods, through the lips of the seer (1064-73), approve her pur-
pose ; Creon, her adversary, finally acknowledges his wrong (1261-
76), and executes her wishes (1105 ff.). She dies in the con-
sciousness of duty discharged, highly extolled and tenderly beloved.
Creon lives, bereaved, accursed by his dearest ones, a heart-
broken man. As absolute ruler, he had the.right indeed to
dispose of the dead as well as of the living (214), but the man-
dates of religion forbade his exercising this right. It was not
for him to command what was impious, to abuse his authority in
such a way as to throw down the safeguards of divine institutions.

Granted that Creon had a right to deny burial within the bounds
of his native land to Polynices, on the score of being a traitor,
he disregarded the rights of the gods below, and violated the dic-
tates of a common and humane sentiment, by commanding that
his body be given as a prey to dogs. For whoever was laid low
in death was rightfully claimed by the infernal gods; and the
shades of the departed could not rest happily in the realm of
Hades until the last honors had been paid to their mortal remains.

It is not in a spirit of wantonness surely that Creon proclaims
his decree, but as the result of short-sightedness and failure
to weigh carefully all the circumstances (1242-69). The poet

REVIEW OF THE PLAY. 7

represents him as a man who, resolved τῶν ἀρίστων ἅπτεσθαι Bov-
λευμάτων, lays down for his guidance certain principles which he
is determined rigidly to obey, but by the narrow-minded and pas-
sionate application of which he falls into ἀβουλία. (Schneidewin,
Ρ- 26.) When his command has been disobeyed, his mind, wholly
possessed by the consciousness of his supreme authority, becomes
the more embittered the more he hears the timid utterances of
the Chorus, the counter arguments of Antigone and of her more
submissive sister, of his own son, and finally of the revered seer.
He expresses the sentiments of a despot (667, 738), insults the
Chorus (281), derides Antigone (524), and cherishes unfounded
and rash suspicion against all, — against Ismene (488), against a
part of the citizens (290), against the venerable Tiresias (1035) ;
he cannot from the outset imagine any other motive for the viola-
tion of his edict than the basest of all, bribery (221). Although
he becomes convinced of the innocence of Ismene, he nevertheless
causes her also to be arrested (579), and in a moment of passion
(769) orders her to be led forth to die with her sister. His anger
impels him to indulge in extravagant expressions (486, 668) and
in threats of useless cruelty, as, for example, that he will compel
his son to witness the execution of his betrothed (760). Finally
he loses his self-control completely, he slanders the prophet (1055),
and blasphemes the gods (780, 1040). Not until he hears pro-.
claimed the dreadful vengeance of heaven, about to fall upon
him and his house, does he bow in submission. And the more
stubborn and violent he was before, the more completely does he
now find himself crushed by misfortune. The mighty blows smite
him one by one: his son’s fury, that renders him oblivious of
filial piety, his son’s death, the death of his own wife, her curse.
Despairing, overwhelmed, full of bitter self-reproach, in death
aloe he sees release. The attendants support him and lead him
away, broken in body as well as in mind.

The counterpart of Creon is Antigone, who is resolved from the
first to honor the gods and to discharge her duty to her brother at
any cost. Had it not always and everywhere been incumbent
upon the nearest relatives to provide the funeral rites? That her
sister is not willing to join her in this task seems to her a flagrant

Sah REVIEW OF THE PLAY.

violation of sacred obligation. She treats her harshly and with
scorn. Having accomplished the deed, Antigone makes no attempt
to escape the hands of those appointed to seize the perpetrators.
She comes before Creon, in the proud consciousness of doing right,
filled with contempt for the man who will not grant the dead his
rightful repose. This accounts for the harshness of her manner
towards him also. His threats do not frighten her; with calm
deliberation she had from the first looked the consequences of her
conduct squarely in the face. But that she has really made a
sacrifice, that life has some value in her eyes, becomes apparent
when she goes to her death. Sophocles does not represent stereo-
typed figures, but human beings. So long as Antigone has to
act, she is animated by her sense of duty; but now she feels the
full terror of the premature death to which she has been so unjustly
condemned. Now first she realizes that she has sacrificed her
affections also upon the altar of duty. Prior to the fulfilment of
her task, there is no intimation of her love for Haemon, no waver-
ing. Unlike the modern playwright, Sophocles does not mix
motives ; he makes single-minded characters. Even when Antigone
stands before Creon, she is still inspired by a single thought, her
duty to her brother. The dead body might again be uncovered,
as it had been before by the guard, at the command of Creon; but
her pride forbade any attempt to soften his heart by an allusion to
his son. Nor was there any consideration of personal interests
and favor, but simply of justice and hallowed law. But when
there is nothing more left her in this life to do, then she laments
that she is not to share in the marriage hymn, that she must
depart unwedded. Here she shows herself a woman. No sooner,
however, does she enter the sepulchral prison than her energy is
aroused anew. She waits not for famine to waste her aways but
herself cuts at once the thread of life.

She is a maiden of heroic type, in action strong, in speech often
sharp. But the Greek ideal of a woman is not represented alone
by a Penelope, that uncomplaining sufferer. This we may learn
from the truest ideals of womanhood, the goddesses; for the an-
cients fashioned their divinities after their own image. Take, for
example, the virgin goddess Athene, who is a warrior. Her stat-

REVIEW OF THE PLAY. 9

ues wear a cold and hard expression; Sophocles portrays her un-
feeling enough to deride Ajax, whom, in her wrath, she had
deprived of reason. The virgin Artemis is a huntress, and is
represented in art as having a firm and muscular form; in the
earliest times she demanded bloody sacrifices. Hera dared to bid
defiance to the father of gods and men; in Homer she and even
Aphrodite go into battle.

But in our play the gentle side of womanly nature also finds its
type. Ismene is yielding, full of affection for her sister and her
deceased brother. She is self-sacrificing, too, for she wishes to
die with her sister. But she is brave only in suffering, not in
action. Thus she serves by her contrasted character to make
Antigone’s heroic greatness more conspicuous, just as Chryso-
themis forms the counterpart of her sister in the Electra of
Sophocles.

Haemon clings with tender affection to Antigone’s lofty soul ;
his heart is consumed with love. With filial respect he approaches
his father; but, indignant at the unreasonable treatment of his
affianced, he allows himself to be carried away so far as to harbor
violent and resentful feeling, and, in the moment of extreme de-
spair, to attempt a dreadful crime. The violence of his passion
and the turbulent blood of youth have overpowered him; but he
regains his self-command, and plunges the dagger into his own
side.

Eurydice appears on the stage but for a moment, yet leaves be-
hind an impression that is deep and abiding. She is wholly a
mother. Her determination is made the moment she hears of her
son’s fate; she cannot bear to survive her last remaining child.

Full of dignity, with a serene confidence in his gift of prophecy,
and conscious of his sacred vocation, the venerable Tiresias ad-
vances to the gates of the palace. His counsel ought to suffice.
But when this has been repulsed, when even the sanctity of his
calling has been assailed, he pours the vials of his righteous wrath
upon the guilty head of Creon, and the catastrophe succeeds.

The messenger describes with manifest interest and sympathy
the calamity that has befallen the house. But the guard thinks
only of himself. He shows the verbosity, the fondness for details,

10 REVIEW OF THE PLAY.

and the wit, of the common man. In the same way Homer places
Thersites in contrast with his hero.

We come last of all to the Chorus. The Chorus do not approve
Creon’s edict (211, 278, 1260, 1270), but, as subjects, they acknowl-
edge the legal power of the absolute ruler (506, 873), maintaining
towards him the loyal obedience which they have paid his prede-
cessors. Their venerable years forbid their interference by deeds
of personal violence. In meditative mood they regard the occur-
rences that come to pass, but do not try to resist or hinder them,
as may be inferred particularly from 681 and 725. On two occa-
sions, however, they influence Creon’s decision; once, when they
save Ismene (770) from the rashness of the king, and again
(1100) when they incite him, already wavering in his purpose, to
decisive and immediate action. As in 1094 and elsewhere, so at
the close of the play they draw conclusions from the course of the
action and the sentiments of the speakers.

The Choral Odes mark the successive steps in the development
of the play. After the dramatic plot has been indicated in the
prologue, the Chorus enters with its song of triumph. After the
burial in violation of the decree of Creon, the Chorus celebrates
human skill and wisdom, and condemns arrogance. After An-
tigone has been detected and arrested in the act of performing
the burial, the Chorus bewails the inherited woe of the house of
the Labdacidae, and the helplessness and shortsightedness of
mortals as contrasted with the almighty power of the ever blessed
Zeus. When Haemon has left his father in passion, the Chorus
celebrates the power of love, which has proved superior even to
filial piety ; thereupon follow lyric strains from the Chorus and
Antigone alternately ; and these are concluded by an ode of con-
solation addressed to Antigone, who is then led away to her death.
Finally, when Creon has relented, the Chorus sings a joyful hymn
in praise of Dionysus, the protector of Thebes and the divine
patron of the theatre.

Of the seven extant plays of Sophocles the Antigone is marked
by the severest style. No other play equals it in the extent of
the choral odes, the number of melic verses being more than one-
third of the whole number in the play. Before the time of

REVIEW OF THE PLAY. 11

Aeschylus only one actor was employed, and in this play we find
Creon (162, 766, 1091), and afterwards the messenger (1155,
1244), alone upon the stage in a colloquy with the Chorus. The
third actor was introduced first by Sophocles. In the Antigone
the three actors are together on the stage only in the second
epeisodion, and even there only two persons at a time (not count-
ing the Chorus) are engaged in the dialogue; the guard remains
silent as soon as Antigone begins -to speak, and so ‘does Antigone
when words pass between Ismene and Creon. The parodos con-
tains anapaestic verses, the regular rhythm in Greek marches, and
states the occasion of the entrance of the Chorus. This is the
old form. The Chorus announces the entrance of all the principal
persons, except in the case of Tiresias. The anapaestic and
iambic verses that conclude melic strophes are likewise in strophic
correspondence. Sophocles has avoided only in this play a change
of speaker within the limits of one trimeter. The resolution of a
long syllable into two short ones in the trimeter is found in this
play only twenty-nine times (besides six times in the case of proper
names), less frequently than in any other play of Sophocles with
the exception of the Electra. Nowhere is an anapaest found in
the first foot of the trimeter. A rigid symmetry is observable not
only in the corresponding parts of the odes, but also sometimes
in the relative number of lines given to each speaker in the
dialogue. ,

There is nothing in the Antigone from which it is to be inferred
that this play formed one of a tetralogy. Both the other extant
plays, the material of which is taken from the same myth, the
Oedipus Tyrannus and the Oedipus Coloneus, are distinguished
from the Antigone by a different conception of the characters
and treatment of the story, and by peculiarities of versification.
There are, besides, many traditions that the Oedipus Coloneus
was written in the last year of the poet’s life. Sophocles brought
it to pass that single plays also were admitted to the dramatic
contest. The custom of presenting tetralogies, although still prac-
tised during his lifetime, soon afterward became obsolete.

I. APISTO®ANOTS ΓΡΑΜΜΑΤΙΚΟΥ͂.

᾿Αντιγόνη παρὰ τὴν πρόσταξιν τῆς πόλεως" θάψασα
Ν a > , Ν » a ,
τὸν Πολυνείκην ἐφωράθη, καὶ εἰς μνημεῖον κατάγειον
> “~ ‘ a ’ ιν 8 249 4 Ν
ἐντεθεῖσα παρὰ τοῦ Κρέοντος ἀνήρηται"“ ἐφ᾽ ἡ καὶ
Αἵμων δυσπαθήσας διὰ τὸν εἰς αὐτὴν ἔρωτα ξίφει ἑαυ-

ν ,
5 TOV διεχειρίσατο.

2 2% Ν A 4 / Re
ἐπὶ δὲ τῷ τούτου θανάτῳ καὶ ἡ

μήτηρ Εὐρυδίκη ἑαυτὴν ἀνεῖλεν.
Κεῖται δὲ ἡ μυθοποιία καὶ παρὰ Ἐὐριπίδῃ ἐν ᾽Αντι-
youn: * πλὴν ἐκεῖ φωραθεῖσα μετὰ τοῦ Αἵμονος" δίδοται

πρὸς γάμου κοινωνίαν καὶ τέκνον τίκτει, τὸν Μαίονα.
ε Ν ‘ “ ’ J ’ > ’ “A
10 Ἡ μὲν σκηνὴ τοῦ δράματος ὑπόκειται ἐν Θήβαις ταῖς

Βοιωτικαῖς.
γερόντων.

ὁ δὲ χορὸς συνέστηκεν ἐξ ἐπιχωρίων
προλογίζει ᾿Αντιγόνη.

πράγματα ἐπὶ τῶν Κρέοντος βασιλείων
ραγμ ρ .

c ’ A A
ὑπόκειται δὲ τὰ
τὸ δὲ κεφά.

λαιόν ἐστι τάφος Πολυνείκους καὶ ᾿Αντιγόνης ἀναίρεσις

‘ a , μι ‘ , > , lal ν
15 καὶ θάνατος Αἵμονος καὶ μόρος Ἐὐρυδίκης, τῆς Αἵμονος
μητρός. φασὶ δὲ τὸν Σοφοκλέα ἠξιῶσθαι τῆς ἐν Σάμῳ

1 Named commonly Aristophanes
of Byzantium. He was a gramma-
rian and critic who lived in the second
half of the second century before
Christ, and was librarian of the Alex-
andrian library.

? Inasmuch as Creon in his position
of ruler was the representative of the
state.

8 See L. and 8. ἀναιρέω II.

4 Only fragments of this play have
been preserved.

5 Tf this is not a corrupt reading
for μετὰ τοῦτο Αἵμονι, αὐτῷ should be
supplied with δίδοται, and it is to be
assumed that in the play of Euripides
Haemon aided Antigone in the inter-
ment of her brother, as, according to
another myth, did Argia, the wife of
Polynices,

ΑΝΤΙΓΟΝῊΣ ὙΠΟΘΈΣΕΙΣ. 18

στρατηγίας, εὐδοκιμήσαντα ἐν τῇ διδασκαλίᾳ τῆς

᾿Αντιγόνης.

λέλεκται δὲ τὸ δρᾶμα τοῦτο λβ΄

Il. ΣΑΛΟΥΣΤΙΟΥ ΑΝΤΙΓΟΝΗῊΣ ὙΠΟΘΕΣΙΣ.

Τὸ μὲν δρᾶμα τῶν καλλίστων Σοφοκλέους.

στα-

’ὔ Ν ἈΝ ‘\ Ἁ ε / ε 4 Ἀ Ἁ
σιάζεται δὲ τὰ περὶ τὴν ἡρωίδα ἱστορούμενα καὶ τὴν

ἀδελφὴν αὐτῆς Ἰσμήνην.

ε Ν Ν ἊΨ 9 3 a
ὁ μὲν yap lwv” ev τοῖς

διθυράμβοις καταπρησθῆναί φησιν ἀμφοτέρας ἐν τῷ

5 ἱερῷ τῆς Ἥρας ὑπὸ Λαοδάμαντος τοῦ ᾿Ετεοκλέους"

Μίμνερμος" δέ φησι τὴν μὲν Ἰσμήνην προσομιλοῦσαν

Θεοκλυμένῳ" ὑπὸ Τυδέως κατὰ ᾿Αθηνᾶς ἐγκέλευσιν

τελευτῆσαι.

A \ > 3 Ν , Ν A ε ,
Ταῦυτα μεν ουν €OTL Τα ἕένως περι των ἡρωίδων

ε 4
10 ἱστορούμενα.

ε / ἈΝ / / we 'N
Ἢ μέντοι KO) δόξα σπουδαίας αυτας

ὑπείληφε καὶ φιλαδέλφους δαιμονίως, ἣ καὶ οἱ τῆς

τραγωδία ὶ ἑπό ὰ περὶ αὐτὰς διατέθειντα
ραγφῳδίας ποιηταὶ ἑπόμενοι τὰ περ ς ινται.

τὸ δὲ δρᾶμα τὴν ὀνομασίαν ἔσχεν ἀπὸ τῆς παρεχούσης

Ν ε /, > ’
τὴν ὑπόθεσιν ᾿Αντιγόνης.

δ. The Samian war began in the
spring of Ol. 84,4 (442 B.c.). If Soph-
ocles was appointed to a generalship
in this war in consequence of the
favorable impression made by his
Antigone, it seems likely that the pre-
sentation of this play occurred at the
great Dionysia immediately prior to
his appointment. Accordingly 443
B.C. is the commonly accepted date
of this play.

7 Is reckoned as the thirty-second. If
the time of their presentation is meant
in this statement, these thirty-two
plays would be distributed over the
period lying between 469 B.c., when
Sophocles presented his first play, and
443 να.

8 Suidas: Σαλούστιος, σοφιστής,
ἔγραψεν εἰς Δημοσθένην καὶ Ἡρόδοτον
ὑπόμνημα, καὶ ἄλλα.

®Ton was a writer of tragedy, of
lyric poetry, an historian and philos-
opher, and lived in Chios about the
time of Sophocles. The Dithyrambs,
in which the statements referred to
were contained, have not been pre-
served.

10 Mimnermus of Colophon, an ele-
giac poet who flourished about 630 B.c.
Bergk, Poet. Lyr. ii. Fr. 21: videtur
excidisse id quod de Antigone dixerat
Mimnermus.

11 Theoclymenus, the seer men-
tioned in the Odyssey, xv. 529, xvii.
151, xx. 350.

14 ἈΝΤΙΓΟΝῊΣ ὙΠΟΘΈΣΕΙΣ.

© , A ¥ A Lal , A
15 ὑπόκειται δὲ ἄταφον τὸ σῶμα Πολυνείκους. καὶ
᾿Αντιγόνη, θάπτειν αὐτὸν πειρωμένη, παρὰ τοῦ Κρέον-
τος κωλύεται, φωραθεῖσα δὲ αὐτὴ θάπτουσα ἀπόλλυται.
‘ ν , ε ,’ 7, A Θ᾿ A ‘ > ta
καὶ Αἵμων δέ, ὁ Κρέοντος, ἐρῶν αὐτῆς καὶ ἀφορήτως
ἔχων ἐπὶ τῇ τοιαύτῃ συμφορᾷ, αὑτὸν διαχειρίζεται"
90 ἐφ᾽ ᾧ καὶ ἡ μήτηρ Εὐριδίκη τελευτᾷ τὸν βίον ἀγχόνῃ.

ΠῚ.

᾿Αποθανόντα Πολυνείκη ἐν τῷ πρὸς τὸν ἀδελφὸν

, ’ ¥ > Ν 4 4
μονομαχίῳ Κρέων ἄταφον ἐκβαλὼν κηρύττει μηδένα
αὐτὸν θάπτειν, θάνατον τὴν ζημίαν ἀπειλήσας" τοῦτον
᾿Αντιγόνη ἡ ἀδελφὴ θάπτειν πειρᾶται. Καὶ δὴ λα-

5 θοῦσα τοὺς φύλακας ἐπιβάλλει χῶμα: οἷς ἐπαπειλεῖ
θάνατον 6 Κρέων, εἰ μὴ τὸν τοῦτο δράσαντα ἐξεύροιεν.

“- ‘ , ‘ > , , 2O4
οὗτοι τὴν κόνιν τὴν ἐπιβεβλημένην καθαίροντες οὐδὲν
» tA > “A « > , Ἁ Ν
ἧττον ἐφρούρουν. ἐπελθοῦσα ἡ ᾿Αντιγόνη καὶ γυμνὸν
εὑροῦσα τὸν νεκρὸν ἀνοιμώξασα ἑαυτὴν εἰσαγγέλλει.
,’ ε Ν ΄“ ’ ’ ’

10 ταύτην ὑπὸ τῶν φυλάκων παραδεδομένην Κρέων κατα-
δικάζει καὶ ζῶσαν εἰς τύμβον καθεῖρξεν. ἐπὶ τούτοις
Αἵμων, ὁ Κρέοντος υἱός, ὃς ἐμνᾶτο αὐτήν, ἀγανακτήσας
ἑαυτὸν προσεπισφάζει τῇ κόρῃ ἀπολομένῃ ἀγχόνῃ,

, "“ ’ 5»! - “
Τειρεσίου ταῦτα προθεσπίσαντος " ἐφ᾽ ᾧ λυπηθεῖσα
> a ε ’ , ε ‘ > , Ν

15 Εὐρυδίκη, ἡ Κρέοντος γαμετή, ἑαυτὴν ἀποσφάζει. καὶ
τέλος θρηνεῖ Κρέων τὸν τοῦ παιδὸς καὶ τῆς γαμετῆς
θάνατον.

ANTITONH.

Ta τοῦ δράματος πρόσωπα.

᾿Αντιγόνη.

Ἰσμήνη.

Χορὸς Θηβαίων γερόντων.
Κρέων.

Αἵμων.

Τειρεσίας.

Φύλαξ ἄγγελος.
"Ayyedos.
Εὐρυδίκη.

ΜυτΕΒ:
Two Servants of Creon.
An Attendant of Tiresias.
Two Maids of Eurydice.

First Scene. ANTIGONE AND ISMENE.

Πρόλογος.

ΑΝΤΙΓΟΝΗ.
Ὦ κοωὺν αὐτάδελφον Ἰόμήνης! κάρα,
cal > A
dp’ οἷσ!θ᾽ ὅτι, Ζεὺς. τῶν! ἀπ᾿ Οἰδίπου κακῶν
ε > ‘ Led ¥ 4 Lal ’
ὁποῖον οὐχὶ νῷν ἔτι ζώσαιν τελεῖ ;

1, The rear of the stage represents
a palace which has three doors, the
middle door being the largest. At
each side is a movable scene (7 πε-
plaxros). That at the right of the
spectators indicates the road to the
city, that at the left the road to the
country or to foreign parts. Anti-
gone has sent for Ismene (18, 19) to
come outside of the palace in order to
hold this interview with her alone.
The prologue indicates briefly the
occurrences that precede the action
of the play, and states the occasion
of the conflict that forms the material
of the tragedy (23-30).

κοινόν: Schol. συγγενικόν, of the

same family.— αὐτάδελφον: of the
same parents. Cf. Aesch. Eum. 89,
αὐτάδελφον αἷμα. ---- κάρα: expresses

affection or respect in addressing a
person. Cf. 899, 915; O. T. 950,
Ἰοκάστης κάρα. So caput in Lat.
Cf. Hor. Od. I. 24, 2, Tam cari
capitis.—By this combination of
epithets Antigone betrays her emo-
tion. The verse may be rendered :
O my own dear sister Ismene, of kin-
dred race.

2,3. ὅτι... ὁποῖον οὐχὶ xré.: that
of the ills springing from Oedipus there
is none that Zeus does not bring to pass,

10 ΣΟΦΟΚΛΈΟΥΣ

ὑδὲ ‘ ¥ > > Ν ¥ 3 > ld
οὐδὲν yap οὔτ᾽ ἀλγεινὸν οὔτ᾽ ἀτήσιμον
ΙΕ » Ν ἊΨ» ¥ ¥ ε aA >
δ οὔτ᾽ αἰσχρὸν οὔτ᾽ ἄτιμον ἔσθ᾽, ὁποῖον οὐ
τῶν σῶν τε κἀμῶν οὐκ ὄπωπ᾽ ἐγὼ κακῶν.
‘ A , a> > , ,
καὶ νῦν τί TOUT αὖ φασι πανδήμῳ πόλει
κήρυγμα θεῖναι τὸν στρατηγὸν ἀρτίως ;
ἔχεις τι κεἰσήκουσας ; ἤ σε λανθάνει
Ν ‘ , lal > nw ,
10 πρὸς τοὺς φίλους στείχοντα τῶν ἐχθρῶν κακά ;

εἰς. ὅποῖον οὐχί, which is the indir.
interr. after ὅτι for ποῖον οὐχί, is a
more animated way of saying πάντα,
or οὐδὲν κακόν ἐστιν ὅ τι οὐ Cf. O. T.
1401 f., apd μου μέμνησθ᾽ ὅτι (variants
ὅταν, ἔτι) of ἔργα δράσας ὑμῖν εἶτα δεῦρ᾽
ἐὼν ὁποῖ᾽ ἔπρασσον αὖθι. The use of
the indir. for the dir. interr. is com-
mon. Cf. Eur. Phoen. 878, ὁποῖα δ᾽

οὐ λέγων ἔπη eis ἔχθος ἦλθον. For
other readings, see App. ---ἀπό:

originating from the parricide and
incest of Oedipus. These evils are
enumerated in part in 49-57. —
νῴν: dat., as appears from τῶν σῶν τε
κἀμῶν (6), which amplifies the thought
of the possession of every ill. νῷν
(écay is taken as a gen. absol. by
others. —ér: throws its force upon
ζώσαιν and strengthens the implied
antithesis, “the rest being dead.”

4. ἀτήσιμον: ruinous, baneful, from
ἀτᾶν (which is used in the pass. in 17,
314). This is Dindorf’s conjecture
for ἄτης ἄτερ of the Mss. (see App.),
and is formed like ὀνήσιμος (995), dpe-
λήσιμος (Aj. 1022), etc.

δ. αἰσχρόν, ἄτιμον : point to
the shame and reproach inherited
from Oedipus by his children, while
ἀλγεινόν and arhomoy refer to the fatal
conflict of the brothers and the deso-
late condition of the sisters.

6. οὐκ: is a repetition of οὐ to add
emphasis. See Kr. Spr. 67, 11,3. A
somewhat similar repetition of οὐ in

Phil. 416, οὐχ ὁ Τυδέως γόνος οὐδ᾽ οὗμ.
πολητὸς Λαερτίῳ.. .. οὐ μὴ θάνωσιν. ---
κακῶν: part. gen.; supply ὅν after
ὁποῖον, forming supplementary pred.
after ὄπωπα. G. 1094,7; H. 732 a.

7. τί τοῦτ᾽ αὖ «ré.: an abridged
form for τί ἐστι τοῦτο... τὸ κήρυγμα ὃ
... θεῖναι. A similar turn in 218, 1049,
1172; G. 1602; H. 1012 ἃ. -- αὖ : in-
dicating impatience. —rav8qpw πόλει:
the whole body of the citizens, called
ἀστοῖσι in 193. .

8. στρατηγόν: Creon proclaims
himself βασιλεύς first in 162 ff.; as yet
he is but στρατηγός.

9. ἔχεις : “cognitum habes. So
Eur. Orest. 1120, ἔχω τοσοῦτον τἀπίλοιπα
δ᾽ οὐκ ἔχω. In Lat. habere some-
times has this sense.” Wund.—keloy- ἡ
κουσας: for the crasis, see α΄, 43, 2;
H. 77 ¢.

10. τῶν ἐχθρῶν : evils proceeding
Jrom our enemies against our friends.
The gen. of source with στείχοντα
without a prep. Schol. τὰ ἀπὸ τῶν
ἐχθρῶν κακὰ εἰς ἡμᾶς στείχοντα. Soph.
is fond of omitting preps. in such
consts. Cf. O. T. 152, rls... Πυθῶνος
ἔβας; 142, βάθρων ἵστασθε; 580, πάντ᾽
ἐμοῦ κομίζεται. Phil. 198 f., τὰ παθή-
ματα κεῖνα πρὸς αὐτὸν τῆς ὠμόφρονος
Χρύσης ἐπέβη (which is an exact par-
allel of our sent.). By οἱ φίλοι she
means Polynices; by τῶν ἐχθρῶν,
Creon, who had become ἐχθρός since
the κήρυγμα had come to her knowl-

ANTITONH. 17

ΓΣΜΗΝΗ.

ἐμοὶ μὲν οὐδεὶς μῦθος, ᾿Αντιγόνη, φίλων
» ε ‘ ¥ φ 3 Ν 9 > > 9
οὔθ᾽ ἡδὺς οὔτ᾽ ἀλγεινὸς ἵκετ᾽, ἐξ ὅτου

δυοῖν ἀδελφοῖν ἐστερήθημεν δύο,

μιᾷ θανόντων ἡμέρᾳ διπλῇ χερί"

15 ἐπεὶ δὲ φροῦδός ἐστιν ᾿Αργείων στρατὸς
> ἈΝ al a“ ὑδὲ ἴδ᾽ ε ,
ἐν νυκτὶ TH νῦν, οὐδὲν οἶδ᾽ ὑπέρτερον,

¥ 9 > “ a yy 3% > id
οὔτ εὐτυχοῦσα μᾶλλον οὔτ᾽ ἀτωμένη.

ἈΝΤΙΓΌΝΗ.

ἤδη καλῶς, καί σ᾽ ἐκτὸς αὐλείων πυλῶν

“ΟΣ 9 > 55 2 ε / 4,
τοῦδ᾽ οὕνεκ᾽ ἐξέπεμπον, ὡς μόνη κλύοις.

edge. The plur. makes the statement
more general. For similar instances,
see 99, 276, 565. W., with many other
editt., takes τῶν ἐχθρῶν as obj. gen.
with κακά, -t.e. evils that come upon
enemies. Wund. understands by these
evils the denial of burial rites, which
applies equally well, however, to
’ either interpretation.

11, ᾿Αντιγόνη : occasions an ana-
paest in the fifth foot. Soph. admits
the anapaest for the iambus in the
first foot, and in the case of proper
names also in the third, fourth, and
fifth.— φίλων : obj. gen. with μῦθος,
word concerning friends. Cf. O. T. 495,
φάτιν Οἰδιπόδα. Aj. 222, ἀνέρος ayye-
λίαν.

12. ἐξ ὅτου: “Soph. has not been
careful to mark the exact sequence
of the events preceding the action
of the play. But the death of the
brothers is supposed to have taken
place some time before the rout of
the Argive host.” Camp.

13. δυοῖν ἀδελφοῖν : gen. of separa-
tion. See G. 1117; H. 748. Such com-
binations as δύο... δυοῖν
ἴσοι.

... διπλῇ,
. « ἴσους (142), αὑταὶ. .. τῶν

αὐτῶν (929), μέλεοι μελέαν (977), and
contrasts in numerals like δύο... μίᾳ
(cf. 170, 989), are much sought by the
tragic writers.

14. θανόντων : in agreement with
ἀδελφοῖν. Such changes between dual
and plur. are not infrequent; cf. ὅθ.
— διπλῇ : mutual ; so in 170, but in 53
it has the more exact sense of double,
and in 51 it is poetic for δύο.

15. ἐπεί: since. Schol. ἀφ᾽ οὗ. So
ὅτε in Hom. JI. xxi. 80, ἠώς μοί ἐστιν
ἥδε δυωδεκάτη ὅτ᾽ ἐς Ἴλιον εἰλήλουθα.

16. ἐν νυκτί: the dialogue opens
at the dawn succeeding the night in
which the Argives fled. — ὑπέρτερον :
further.

17. εὐτυχοῦσα κτέ.: this clause is
epexegetic of οὐδὲν ὑπέρτερον and in
supplementary partic. const. after
οἶδα. --- μᾶλλον : to be taken with both
partics.

18. ἤδη Kadds: sc. σὲ οὐδὲν ὑπέρτε-
ρον εἰδυῖαν. A reproach is implied that
Ismene did not concern herself very
much with what occurred outside of
the palace.

19. τοῦδε: anticipates the clause
introduced by as. — ἐξέπεμπον : J sent

18

ΣΟΦΟΚΛΈΟΥΣ

ΙΣΜΗΝΗ.

90 τί δ᾽ ἔστι; δηλοῖς γάρ τι καλχαίνουσ᾽ ἔπος.

ἈΝΤΙΓΌΝΗ.

» ‘ , “A ‘ 4 4
ov yap τάφου νῷν τὼ κασιγνήτω Κρέων
τὸν μὲν προτίσας, τὸν δ᾽ ἀτιμάσας ἔχει;
> td id ε ΄ ‘ 4
Ereoxhéa μέν, as λέγουσι, σὺν δίκῃ
χρησθεὶς δικαίᾳ καὶ νόμῳ, κατὰ χθονὸς

¥ “A Ἂν ¥ Lal
25 ἔκρυψε τοῖς ἔνερθεν ἔντιμον νεκροῖς",

΄ rn ἊΨ ᾿ “2
2 Suv βικης XFVIEG
24 W.. χρηστοῖς. 9 7 ; PAA,
{8 . pe las (
for you (to come) out. The act. is used —_in appos. with its parts, τὸν μὲν... τὸν
here for the mid.; so réupasin 161; δέ, Cf. 561. 6. 914; Η. 624d.

mid. in O. T. 951, ri μ᾽ ἐξεπέμψω δεῦρο
τῶνδε δωμάτων.

20. δηλοῖς : trans., its object being
the following clause. Cf. 242, 471.
- καλχαίνουσα: the excited mind
is often likened to the sea made dark
by a storm. So Eur. Heracl. 40, ἀμφὶ
τοῖσδε καλχαίνων τέκνοις. Cf. Hom. 7].
xxi. 551, πολλὰ δέ οἱ κραδίη πόρφυρε. ----
ἔπος : matter; accus. of internal obj.

21. οὐ.... ἔχει : the statement put
in the form of a question expresses in-
dignation.— ydp: used here, and freq.
in the dialogue, with an ellipsis of
that for which the sent. thus intro-
duced gives the reason. “Yes” or
“No” may then be supplied to suit
the connection. Cf. 511, 517, 566,
743. — τάφου : “since the partics. προ-
ticas and ἀτιμάσας are used in the
sense of ἀξιώσας and οὐκ ἀξιώσας, the
gen. seems to depend on the idea of
value in both, though it is more
directly joined with the latter partic.”
Wund. See G. 1133; H. 746. W.,
Ell., and others take τάφου as a priva-
tive gen. with ἀτιμάσας. ---- νῷν : dat. of
interest.—rod κασιγνήτω: the whole

22. ἀτιμάσας ἔχει: the aor. or pf.
partic. with ἔχειν is used either as an

emphatic form when the idea of pos-
session is to be expressed, or simply
to denote more vividly the continu-
ance of the state or condition effected;
here, and freq. in tragedy, in the lat-
ter way. Cf. 82, 77, 180, 192.

24. χρησθεὶς xré.: having treated
with righteous justice and according to
law. See ΑΡΡ. ---δίκῃ δικαίᾳ: of Eur.
Phoen. 1651, ἔννομον τὴν δίκην.

25. ἔκρυψε: buried; so in 288. ---
ἔνερθεν : lit. from below. So πρόσθεν,
ὕπερθεν, κάτωθεν, etc., are often used
without reference to motion. Cf.
1070. — νεκροῖς : the Greeks seem to
have believed that the spirits of the
dead whose bodies were unburied
could not enter into the realm of
Hades, but were doomed to wander
until their bodies received burial
rites. No curse was so terrible as
that one “might die without burial.”
It is, therefore, not surprising that
the tragedy of the Antigone should
hinge upon the discharge of this
duty. Cf. Hom. JI. xxiii. 71 ff.

ΑΝΤΙΓΟΝΗ. 19

τὸν δ᾽ ἀθλίως θανόντα Πολυνείκους νέκυν
ἀστοῖσί φασιν ἐκκεκηρῦχθαι τὸ μὴ
τάφῳ καλύψαι μηδὲ κωκῦσαί τινα,
2” > + ¥ > La) ‘
ἐᾶν δ᾽ ἄταφον, ἄκλαυτον, οἰωνοῖς γλυκὺν
80 θησαυρὸν εἰσορῶσι πρὸς χάριν βορᾶς.
aA 4 εν > Ν 4 Ν
τοιαῦτά φασι τὸν ἀγαθὸν Κρέοντα σοὶ
» ’ ’ Ν > 4 4 > ν
κἀμοί----λέγω γὰρ κἀμέ --- κηρύξαντ᾽ ἔχειν,
καὶ δεῦρο νεῖσθαι ταῦτα τοῖσι μὴ εἰδόσιν
σαφῆ προκηρύξοντα, καὶ τὸ πρᾶγμ᾽ ἄγειν
> ε 3 3 4 > > a ΕΝ , A
35 οὐχ ὡς παρ οὐδέν, ἀλλ᾽ ὃς ἂν τούτων τι δρᾷ
’ “A ’ 3 /
φόνον προκεῖσθαι δημόλευστον ἐν πόλει.
οὕτως ἔχει σοι ταῦτα, καὶ δείξεις τάχα

26. τὸνδέ: d¢is antithetic to μέν in
23. --- ἀθλίως : indicates the pity of
the sister. —8avovra: belongs to Πολυ-
νείκους in thought, although in agree-
ment with νέκυν.

27. φασίν: subj. indef., like the
Eng. they say. — ἐκκεκηρῦχθαι : pass. ;
the following infs. are its subj.

29. édy: the subj. is πάντας implied
in twd.— ἄταφον : supply εἶναι after
ἐᾶν. Cf. Trach. 1083, ἀγύμναστόν μ᾽
ἐᾶν. --- οἰωνοῖς : dat. of interest with
θησαυρόν (= εὕρημα), which is in appos.
with νέκυν.

30. πρὸς χάριν βορᾶς : either ex-
presses the purpose, ἐᾶν τοῖς οἰωνοῖς
ἵνα ἢ αὐτοῖς βορά, or perhaps better
taken with εἰσορῶσι, when the sense
will be looking to the pleasure of
a repast (Schol. πρὸς τέρψιν tpopijs),
or looking upon (it) for the sake of food
(πρὸς χάριν = ἕνεκα).

31. τὸν ἀγαθόν: ironical.
275.

32. σοὶ κἀμοί: the decree was pro-
claimed to the citizens, but Antigone
represents it, with an exaggeration
due to her excited feelings, as aimed

So in

esp. at Ismene -and herself, since
the duty of interment pertained to
them first of all as the nearest of kin to
the slain. — κἀμέ: treated as an iso-
lated word. κἀμοί might have been
repeated. Cf. ἥδε in 567.

33. μή: unites in Soph. with εἰδέναι
and εἰδώς, οὐ, οὐκ, οὐχί, and ἀπό,
by synizesis. See Ὁ. 47; Η. 78. Cf.
263, 535. For the use of μή with a
partic. expressing cond., see G. 1612;
H. 1025.

34. σαφῆ: pred., with προκηρύ-:
tovra. — προκηρύξοντα: : for the use
of the fut. partic. to express purpose,
see G. 1563, 4; H. 969 c.—dyew:
hold, esteem ; like Lat. ducere.

35. ὡς map οὐδέν: as equal to
nothing, i.e. as of no account. Cf. 466.
-- τούτων : neut.

96. προκεῖσθαι : supply τούτῳ from
ὅς as indir. Ο]. --- δημόλευστον : by
public stoning. ‘This compound is not
found elsewhere except in Lycophro
(Alex. 331, πρέσβυν δημόλευστον), who
borrowed it from Soph.

37. οὕτως xré.: such is the situa-
tion. Cf. El. 761, τοιαῦτά σοι ταῦτ᾽

20 : ΣΟΦΟΚΛΈΟΥΣ

εἴτ᾽ εὐγενὴς πέφυξας εἴτ᾽ ἐσθλῶν κακή.

ΣΜΉΝΗ.

τί δ᾽, ὦ ταλαῖφρον, εἰ τάδ᾽ ἐν τούτοις, ἐγὼ
40 λύουσ᾽ ἂν ἢ ᾿φάπτουσα προσθείμην πλέον ;

ἈΝΤΙΓΌΝΗ.

εἰ ξυμπονήσεις καὶ ξυνεργάσει σκόπει.

ΙΣΜΗΝΗ.

“-, δύ a , > t
ποῖον TL κιν υνευμα; ποι γνωμῆὴς TOT εἰ;

ANTITONH.

εἰ τὸν νεκρὸν ξὺν τῇδε κουφιεῖς - χερί.

ἐστίν. --- σοί: ethical dat.
H. 770.

38. ἐσθλῶν : sc. παῖς. In accordance
with the principle of the ancients
fortes creantur fortibus et
bonis. Cf. Phil. 874, εὐγενὴς ἡ φύσις
κὰξ εὐγενῶν ἡ σή.

39,40. rl... προσθείμην πλέον:
lit. what more could I add, i.e. of what
use could I be? (not as L. and §.,
what should I gain?). Cf. O. C.
767, οὐκ ἤθελες θέλοντι προσθέσθαι
χάριν; ---οε-ἰ τάδ᾽ ἐν τούτοις : Schol.
εἰ ταῦτα Κρέων ἐκέλευσεν. --- λύουσ᾽ ἢ
᾽φάπτουσα: a colloquial phrase, like
τί δρῶν ἢ τί φωνῶν, οὔτε πάσχων οὔτε
δρῶν, having the general sense of in
what possible way. The expression is
evidently borrowed from the art of
weaving, “by loosening the web or
by tying fast a new thread.” Cf.
Aj. 1316, εἰ μὴ ξυνάψων ἀλλὰ συλλύσων
πάρει. W. understands λύουσα to
refer definitely to Ismene’s attempt
by entreaties to conciliate Creon, and
ἐφάπτουσα to her violent opposition,
which would involve a new conflict.
Others take λύουσα in the sense of

G. 1171;

undoing, i.e. violating (like λύειν νόμον),
and ἐφάπτουσα in the opposite sense
of confirming (Schol. βεβαιοῦσα) the
decree. So L. and §.

41. ξυνεργάσει: the ending -e for
the more usual -ἢ is freq. in the dia-
logue. Cf. 90, 93. See G. 624; H.
384.

42. κινδύνευμα : cognate accus. after
the first two verbs in the preceding
verse. — γνώμης : part. gen. G. 1088;
H. 757.—ed: from elu. Cf. O. C.
170, ποῖ τις φροντίδος ἔλθῃ ;

43. The const. of 41 is continued
as if 42 had not intervened. An-
tigone’s calm decision presents a
strong contrast to the painful agita-
tion of Ismene.— ξύν : together with
τῇδε χερί, i.e. TH ἐμῇ χερί. Antigone
holds up her right hand as she speaks.
Others join χερί directly with κουφιεῖς
and take tiv τῇδε as equiv. to ξὺν ἐμοί.
— κουφιεῖς : κουφίζειν = to raise up for
burial. Antigone’s first intention is
to lift the body with Ismene’s help,
and give it proper burial. Being un-
able to do this unaided, she sprinkles
the dust.

ANTITONH. 21

ISMHNH.

> \ nw θ ,ὔ > > 4 ’
ἢ γὰρ νοεῖς θάπτειν σφ᾽, ἀπόρρητον πόλει;

ANTITONH.

Ν A : ae. \ Ἂν , x ‘ Ν ,

45 τὸν γοῦν ἐμὸν Kal τὸν σόν, HY σὺ μὴ θέλῃς,
3 / > Ν Ν gee) ε ’
ἀδελφόν: οὐ γὰρ δὴ προδοῦσ᾽ ἁλώσομαι.

ΙΣΜΗΝΗ.

> s , > ,
ὦ σχετλία, Κρέοντος ἀντειρηκότος ;

ANTITONH.

tA? ὑδὲ Sin" a oA > ¥ ,
a οὐδὲν AUT@ τῶν EUWY μ᾽ εἰργειν μετα.

ΙΣΜΗΝΗ.

οἴμοι: φρόνησον, ὦ κασιγνήτη, πατὴρ

50 ὡς νῷν ἀπεχθὴς δυσκλεής τ᾽ ἀπώλετο,

46 W. brackets this verse.

44. γάρ: expresses surprise, like
Lat. nam, Eng. what, why. What,
do you intend, etc. Cf. also 574, 782,
736. —odé and the Dor. viv are

used by the tragedians for the masc.
and fem., sing. and plur. σφέ is some-
times used refiexively, and viv may
be neut. — ἀπόρρητον : in appos. with
θάπτειν.

45. tov... ἐμὸν κτέ.: in appos.
with opé.— θέλῃς : sc. θάπτειν. An-
tigone says “I shall at any rate bury
my brother, and in doing that yours
also, if you shall not be willing to do
it.” Others with a different punctua-
tion: “I shall at least bury my brother
even if you shall not be willing to
bury yours.”

41. σχετλία: daring, reckless. Is-
mene comes back to the thought
of 44.

48. οὐδέν : adv.— τῶν ἐμῶν : though
plur., refers particularly to Poly-

nices. Cf. τοὺς φίλους, 10. Gen. of
separation with εἴργειν. --- μέτα: 1.6.
μέτεστιν.

50. “Ismene now bids her sister
reflect upon the series of misfortunes
which had befallen their ill-starred
family, and not add by her imprudent
conduct to their troubles.” Bl. — vv:
dat. of interest.—darex Or)s δυσκλεής Te:
detested and infamous. For the Hom.
version of the Theban myth, see Hom.
Od. xi. 271 ff. In the three plays writ-
ten by Soph. on the Oedipus legend
the details of the story are varied to
suit the purpose of each play. In the
0.C., the aged king passes from earth
by a glorious translation; the Thebans
desire the possession of his grave,
and the place of his departure be-
comes in Attic legend a sanctuary of
refuge. In the Ὁ. T., the death of
the king does not follow upon his
self-inflicted blindness, and in this

ΣΟΦΟΚΛΈΟΥΣ

πρὸς αὐτοφώρων ἀμπλακημάτων διπλᾶς
¥ > Ld >. > > “A id
ὄψεις ἀράξας αὐτὸς avroupy@ χερί"
ἔπειτα μήτηρ καὶ γυνή, διπλοῦν ἔπος,
πλεκταῖσω ἀρτάναισι λωβᾶται βίον"

55 τρίτον δ᾽ ἀδελφὼ δύο μίαν καθ᾽ ἡμέραν
αὐτοκτονοῦντε, τῶ ταλαιπώρω, μόρον

‘ Ld > 2° Ὁ > ’ ΄“

κοινὸν κατειργάσαντ᾽ ἐπ᾿ ἀλλήλοιν χεροῖν.
νῦν δ᾽ αὖ μόνα δὴ νὼ λελειμμένα σκόπει

ν Ld > > ’ >

ὅσῳ κάκιστ᾽ ὀλούμεθ᾽, εἰ
60 ψῆφον τυράννων ἢ κράτη
passage also ἀράξας is prior in time to
Aero. The blinding of his eyes fol-
lows upon the suicide of Iocasta in
the O. T., and this is not contradicted
by ἔπειτα (53), as this word here sim-
ply introduces the second fact of the
narration without regard to sequence
in time.

51. πρός: in consequence of. Cf. O.
T. 1236, πρὺν τίνυς wor’ αἰτίας ; — avro-
Φώρων : lit. caught in the very act. The
adj. is transferred here from the doer
to the thing done, and the idea is that
Oedipus was caught in the guilt of in-
cest. We may render, misdeeds dis-
covered at the very time they were done.
The sense self-detected commonly given
is favored by Jebb, and is supported
by the later representation found in
the O. 7., in which the detection
through the efforts of Oedipus him-
self is an invention of the poet which
is foreign to the original form of the
myth. — διπλᾶς : see on 14.

53. διπλοῦν ἔπος: Schol. διπλοῦν
ἕνομα ἔχουσα. Double in reference to
Tocasta’s relation to Oedipus.

54. Cf. Ο. T.1263, ob δὴ κρεμαστὴν
τὴν γυναῖκ᾽ ἐσείδομεν πλεκταῖσιν αἰώραι-
σιν ἐμπεπλεγμένην. --- λωβᾶται : ends
disgracefully.

νόμου Bia
παρέξιμεν.

55. τρίτον δέ: as if πρῶτον μέν had
preceded ἔπειτα in the enumeration.
— δύο μίαν : see on 13.

56. αὐτοκτονοῦντε : by mutual slaugh-
ter, as if ἀλληλοκτονοῦντε. Cf. 172.
The refi. is used in the reciprocal
sense in 145 also. Cf. Aesch. Sept.
805, τεθνᾶσιν ἐκ χερῶν αὐτοκτόνων.

57. κατειργάσαντο «ré.:. translate
as if it were κατειργάσαντο χερσὶ μόρον
ἐπ᾿ ἀλλήλοις. This use of ἐπί is com-
mon. Cf. Hom. JI. iii. 132, ἐπ᾽ aa-
λήλοισι φέρον πολύδακρυν “Apna. — χε-
ροῖν: dat. of means, by violent hands.
χείρ, ποῦς, and similar words are often
added for the sake of vividness.

58. δή: gives emphasis to μόνα,
like Eng. all alone. — vo: transferred
from the dependent sent. and made
more emphatic. Prolepsis. See H.
878.

59. ὅσῳ: by how πεμοῆι. ---- κάκιστα:
i.e. of all the members of the royal
house. Ismene represents the case
in an exaggerated tone, so as to work
upon the feelings of her sister. —
ὀλούμεθα : change of number. See
on 14.— βίᾳ: in defiance of the
law. In 79, Bix πολιτῶν.

60. : plur. for sing., as in
10. The gen. limits both substs.

ΑΝΤΙΓΟΝΗ. 23

> 3312 A Ἀ A ‘ La JERS.
ἀλλ᾽ ὠννοεῖν χρὴ τοῦτο μὲν γυναῖχ᾽ ὅτι
¥
ἔφυμεν, ὡς πρὸς ἄνδρας οὐ μαχουμένα -
» > 9 > > ’ > /
ἔπειτα δ᾽ οὕνεκ᾽ ἀρχόμεσθ᾽ ἐκ κρεισσόνων,

\ A> > 4 » ων > 3 ’
καὶ TAUT ακουειν KATL TOVO adyiova.

> Ν A > > “Ὁ \ ε Ν ἈΝ
65 ἐγὼ μὲν οὖν αἰτοῦσα τοὺς ὑπὸ χθονὸς
΄ ¥ ε 4 ΄
ξύγγνοιαν ἴσχειν, ὡς βιάζομαι τάδε,

τοῖς ἐν τέλει βεβῶσι πείσομαι: τὸ γὰρ

περισσὰ πράσσειν οὐκ ἔχει νοῦν οὐδένα.

ἈΝΤΙΓΌΝΗ.

Ψ > > >".
οὔτ᾽ ἂν κελεύσαιμ ovr av, εἰ θέλοις ἔτι

61. τοῦτο μέν : adv., in the first place,
with which ἔπειτα δέ below is corre-
lated. Cf. O. C.440, τοῦτο μέν... of δέ.
Cf. also Phil. 1346, τοῦτο pév .. . εἶτα.
—yvvaike: pred. after ἔφυμεν. See
G. 907 ; H. 596. L. and S. φύω B. II.
Cf. 79.

62. ὡς: join with μαχουμένα; lit.
as not being about to contend, i.e. as
not fitted (by nature) to contend. Cf.
O. T. 625, ὡς οὐχ ὑπείξων λέγεις;
El. 1025, ὡς οὐχὶ συνδράσουσα νουθε-
τεῖς τάδε. The same sentiment is found
in El. 997, γυνὴ μὲν οὐδ᾽ ἀνὴρ ἔφυς, σθέ-
ves δ᾽ ἔλασσον τῶν ἐναντίων χερί.

63. οὕνεκ᾽... ἀκούειν : three consts.
are proposed: (1) οὕνεκα = ὅτι, be-
cause, and ἀκούειν depends on ἔφυμεν.
(It may be objected that ἀκούειν is
not stated to be a determination of
nature but a result of circumstances.)
(2) οὕνεκα as before, but ἀκούειν de-
pends on χρή supplied from 61. (But
is not the principal notion in ἐννοεῖν 1)
(3) οὕνεκα = that, and ἀκούειν depends
on ἀρχόμεσθα as an epexegetic inf.,
where ὥστε might be prefixed. So W.
and most editt.— ἀρχόμεσθα : for the
form, see G. 777, 1; H. 376 D, c.

64. καὶ.... κἄτι: both...and still.

- ἀκούειν : obey. Cf. Elect. 340, τῶν
κρατούντων ἐστὶ πάντ᾽ ἀκουστέα. ---
τῶνδε: refers to the same as ταῦτα.

65. τοὺς ὑπὸ χθονός: refers to
Polynices. In 77 Antigone first refers
to the gods. The plur. as in 10.

66. The tragic writers often use in
place of the verb the corresponding
subst. with ἔχειν, ἴσχειν, νέμειν, τρέφειν,
τίθεσθαι, to make prominent the state
implied in the subst. — τάδε: accus.
of cognate meaning, the noun being
implied in the verb. G. 1054; Η.
716 b. Cf. Lat. haec cogor. Cf.
1073.

67. BeBaor: the verbs come, go, and
stand are often used by the tragedians
for the more colorless become and be.
Cf. Elect. 1056, ὅταν ἐν κακοῖς βεβήκῃς.
— Ismene refers to Creon.

68. περισσά : things superfluous,
hence extravagant.

69. ἄν: in anticipation of δρῴης,
before which it is repeated. Sucha
repetition of ἄν often occurs when
special emphasis is to be given to
some word or phrase in close connec-
tion with which & is then placed,
as ἐμοῦ ye in this sent. See GMT.
223.

24 ΣΟΦΟΚΛΈΟΥΣ

τὸ πράσσει, ἐμοῦ γ᾽ ἂν ἡδέως δρῴης μέτα.
ἀλλ᾽ ἴσθ᾽ ὁποία σοι δοκεῖ" κεῖνον δ᾽ ἐγὼ

θώψω.

καλόν μοι τοῦτο ποιούσῃ θανεῖν "

φίλη μετ᾽ αὐτοῦ κείσομαι, φίλου μέτα,

΄ »
ὅσια πανουργῆσασ .

» Ἀ , ,ὔ
ἐπεὶ πλείων χρόνος

75 ὃν δεῖ μ᾽ ἀρέσκειν τοῖς κάτω τῶν ἐνθάδε:

.“ ’
ἐκεῖ γὰρ αἰεὶ κείσομαι.

σοὶ δ᾽ εἰ δοκεῖ,

‘ ΄- “~ » » » , > ¥
Ta Τῶν θεῶν εντιμι, ατιμασασ εχέε.

ΙΣΜΗΝΗ.

Se Ν » Ἂν a Ν δὲ
ἐγὼ μὲν οὐκ ἄτιμα ποιοῦμαι, τὸ δὲ
βίᾳ πολιτῶν δρᾶν ἔφυν ἀμήχανος.

ANTITONH.

80 σὺ μὲν τάδ᾽ ἂν προὔχοι᾽- ἐγὼ δὲ δὴ τάφον
χώσουσ᾽ ἀδελφῷ φιλτάτῳ πορεύσομαι.

11 W. ὁποίᾳ. 76 W. ἀεὶ.

10. ἐμοῦ: with μέτα; for the accent,
see G.116, 1; H. 109. --- ἡδέως : sc. ἐμοί.
Cf. 436. Transl.: would your acting
with me be agreeable to me.

71. ἴσθ᾽ ὁποία σοι δοκεῖ: be such
as seems good in your sight (i.e. base).
ἴσθι from εἰμί. Cf. Phil. 1049, τοιοῦ-
τός εἰμ᾽ ἐγώ.

72. θάψω : the position of this word
and the following asyndeton give em-
phasis and indicate the firm determi-
nation of the heroine. ‘ Antigone
knows from the beginning, with the
heightened consciousness of passion,
the consequences of her act. There
is no ‘irony of fortune’ so far as
she is concerned.” Camp.

74. ὅσια πανουργήσασα: presents ᾿

in a striking light the entire conflict
of this tragedy. Antigone violates the
decree of the ruler, but in doing so
she performs a religious and holy

deed. Cf. 924. The form of the
expression is the so-called oxymoron.
So in Eng. “cruel kindness,” “wise
nonsense.” ‘The Oxford edit. quotes
from Young’s Night Thoughts, “with
pious sacrilege a grave I stole.”

75. ὅν: accus. of duration of time.
-- τῶν ἐνθάδε: concisely for ἢ ὃν δεῖ
μ᾽ ἀρέσκειν τοῖς ἐνθάδε. For the gen.,
see G. 1153; H. 643 b.

76. ἐκεῖ: i.e. in Hades.

ΤΊ. τὰ τῶν θεῶν ἔντιμα : i.e. ἃ τοῖς
θεοῖς ἔντιμα νομίζεται, the rites of
burial. — ἀτιμάσασ᾽ ἔχε : see on 22.

78, 79. τὸ δρᾶν : join with auhya-
vos. (ὁ, 1545; H. 961. Tam incapa-
ble of acting against the will, etc,

80. ἂν προὔχοιο : προέχεσθαι, hold be-
Sore one’s self as a screen, hence allege as
a pretext. For the opt. with ἄν express-
ing mild command, see GMT, 237, —
δή: now, as the next thing to be done.

ANTITONH. 25

ISMHNH.

»¥ ’ὕ ε ε 4 ,
οἴμοι ταλαίνης, ὡς ὑπερδέδοικά σου.

ANTITONH.

, /, Ν Ν 50 7 /
μή μου προτάρβει' τὸν σὸν ἐξόρθου πότμον.

ΙΣΜΗΝΗ.

> 3 > 4 A Ν
ἀλλ᾽ οὖν προμηνύσῃς γε τοῦτο μηδενὶ
85 τοὔργον, κρυφῇ δὲ κεῦθε, σὺν δ᾽ αὕτως ἐγώ.

ANTITONH.

¥ ,
OLLOL, καταύδα.

πολλὸν ἐχθίων ἔσει

yD 2X8 Ν lal , (ὃ
σιγωσ, cov μὴ πᾶσι κηρύξῃς ταοξε.

ISMHNH.

θερμὴν ἐπὶ ψυχροῖσι καρδίαν ἔχεις.

ΑΝΤΙΓΟΝΗ.

ἀλλ᾽ οἶδ᾽ ἀρέσκουσ᾽ οἷς μάλισθ᾽ ἁδεῖν με χρή.

ISMHNH.

90 εἰ καὶ δυνήσει γ᾽. ἀλλ᾽ ἀμηχάνων ἐρᾷς.

82. ταλαίνης : with οἴμοι and ὥμοι
the tragic writers connect prons. and
adjs. in the gen. only when these refer
to the second or third pers. For the
first pers. the nom.is used. Hence τα-
Aaivns must refer to Antigone. See G.
1129; H. 761. —ds: excl.; so in 320,
1178, 1270.

84. ἀλλ᾽ οὖν: but at all events. —
προμηνύσῃς . - . μηδενί : the usual
position of the neg. before the com-
mand is here reversed. So Phil. 332,
οἴμοι ppdons μοι μὴ πέρας For the
subjv. in prohibition, see G. 1346 ;
H. 874 a.

86. οἴμοι: here an excl. of impa-
tience. Cf. 320. Oh, no! Speak it out

(καταύδα) ! ---- πολλόν: adv. accus.
This form, which is Ion., occurs in
tragedy besides here only in Trach.
1196 (πολλὸν ἔλαιον), and there also in
a trimeter.

87. σιγῶσα: by your silence. ἐὰν μὴ
«ré, explains σιγῶσα further. Such a
neg. additional clause to give empha-
sis to the affirmation is not infrequent.
Cf. 443, 492. Antigone shows her in-
creasing emotion.

88. θερμὴν ἐπὶ ψυχροῖσι: you have
a heart hot for chilling deeds, i.e. that
cause one to chill with fear. So
Hom. speaks of φόβος κρυερός, and
Pind. has κρυόεν μάντευμα.

90. ἀμηχάνων: you desire imprac-

20 SOPOKAEOYS

ἈΝΤΙΓΌΝΗ.

οὐκοῦν, ὅταν δὴ μὴ σθένω, πεπαύσομαι.

ΙΣΜΗΝΗ.
ἀρχὴν δὲ θηρᾶν οὐ πρέπει τἀμήχανα.

ἈΝΤΙΓΌΝΗ,

εἰ ταῦτα λέξεις, ἐχθαρεῖ μὲν ἐξ ἐμοῦ,
» ‘ 4 io 0 4 , δί
ἐχθρὰ δὲ τῷ θανόντι προσκείσει δίκῃ.

95 ἀλλ᾽ ἔα με καὶ τὴν ἐξ ἐμοῦ δυσβουλίαν
παθεῖν τὸ δεινὸν τοῦτο" πείσομαι γὰρ οὐ
τοσοῦτον οὐδέν, ὥστε μὴ οὐ καλῶς θανεῖν.

ISMHNH.

ἀλλ᾽ εἰ δοκεῖ σοι, στεῖχε.

τοῦτο δ᾽ ἴσθ᾽, ὅτι

ἄνους μὲν ἔρχει, τοῖς φίλοις δ᾽ ὀρθῶς φίλη.

ticable things. ἀδύνατα θηρᾷς was almost
proverbial.

91. οὐκοῦν : to be distinguished
from οὔκουν. --- πεπαύσομαι : the tense
is emphatic. See G. 1266.

92. ἀρχήν: adv., at all; join with
od. See G. 1060; H. 719.

93. éx@apet: pass. in sense.— ἐξ
ἐμοῦ : differs from ὑπ᾽ ἐμοῦ as indicat-
ing source rather than agency. It sug-
gests ἐξ ἐμοῦ in 95.

94. Contrasted with the sentiment
of 73. --- προσκείσει δίκῃ: you will
be justly hateful to him that is dead.

95. ἔα: one syllable by synizesis.
Cf. O. T. 1451, ἀλλ᾽ ta με ναίειν. ---- ἐξ
ἐμοῦ : more emphatic than ἐμήν. Cf.
1219; Elect. 619, ἡ ἐκ σοῦ δυσμένεια.

96. τὸ δεινὸν τοῦτο: sarcastic ;
what seems to you so dreadful, referring
to the thought of δθ. --- οὐ : stands
after its verb, as in 223.

97. μὴ οὐ καλῶς θανεῖν: Schol.
οὐδὲν δεινὸν πείσομαι ὅπερ με τῆς εὑ-

κλείας τοῦ καλοῦ θανάτου ἀποστερήσει.
For μὴ οὐ where οὐ strengthens the
preceding neg., see G. 1616; H. 1034,

99. ἔρχει: in the sense of going
away also in 1100, 1107. — rots φίλοις :
the sense as in 73; you are truly full
of love for your loved ones, meaning
esp. Polynices. So W. and many
editt. following the Schol., εὐνοϊκῶς δὲ
τῷ θανόντι. But this seems tame, and
inconsistent with the character of
Ismene, who would not wish to imply
that her love for her brother was less
than Antigone’s. Cf. 67 ff. Prefer-
able is the interpretation of Nauck,
Bonitz, Wund., et al., who understand
Ismene to say “however devoid of
good sense you may be, you are still
truly beloved by your friends,” 1.6.
especially by Ismene. φίλος can mean
either loving or beloved. — Antigone
retires behind the left periaktos.
Ismene returns to the women’s apart-
ments within the palace.

ANTITONH. 27

Seconp ScenE. CHORUS.

AFTERWARDS CREON WITH TWO

HERALDs.

Ildpodos.

ΧΟΡΟΣ.

Στροφὴ a.

100

ἀκτὶς; [ἀελίου, τὸ κάλλιστον sera φανὸν! Θήβᾳ

Ϊ
τῶν προτέρων φάρς,

ὀβάνθης ποτ᾽, ὦ χρυσέας ἁμέρας βλέφαρον, Δι καίων

105 Ϊ

Antigone goes to the Νήισται πύλαι
(cf. Aesch. Sept. 460), before which
the brothers had fallen and near
which the corpse of Polynices was
lying. The Chorus, composed of
fifteen venerable and prominent citi-
zens of Thebes, enter the orchestra
through the right parodos. They
halt and greet the rising sun, prob-
ably in the attitude of prayer, with
raised arms and extended hands.
They exult in the victory. Then
they advance to their position about
the thymele in the proper marching
measure, the anapaestic, and depict
in alternate march and dance move-
ment the struggle and its issue. At
the close of the ode, they give ex-
pression anew to the joy of the
triumph, and exhort to give thanks
to the gods. The Chorus remain in
the orchestra during the whole of the
play. The first strophe and anti-
strophe of the ode consist of smooth
Glyconic verses, in which the first
period portrays the advance of the
steeds of the sun and the retreat
of those of the enemy, and the
second period, with the resolved tri-
brachs (108, 125), the rapidity of the
flight and the tumult of the battle.

ὑπὲρ ῥεέθρων μόλοῦσα,

The Pherecratean verse usually forms
the close of Glyconic periods. Be-
tween the strophes intervene anapaes-
tic systems. These formed in the
oldest style of the tragedy the proper
parodos. Here also they serve as a
march measure. The last system
serves to introduce the person who is
next to appear on the stage. While
such an announcement of the person
never occurs in the case of menials
or messengers, it is rarely omitted in
other instances (once in this play,
988) in the older drama.

100. ἀελίου: Dor. of ἠέλιος, Att.
ἥλιος. The lyric parts of the tragedy
have many Dor. forms, since the
odes and choral hymns in honor of
Dionysus, from which the drama was
developed, had their origin among
the Dorians.

101. ἑπταπύλῳ : a standing epithet
of Thebes (cf 119, 141), distinguish-
ing it from Egyptian Thebes, which
was ἑκατόμπυλος.

102. τῶν προτέρων : a mingling of
two consts., κάλλιον τῶν προτέρων; and
κάλλιστον πάντων. So in 1212.

103. ἐφάνθης : with φανέν, φάος, is an
instance of what the rhetoricians call
παρήχησις. Cf. 974. Phil. 297, pny’

28 ΣΟΦΟΚΛΈΟΥΣ

τὸν pe ΣΉΞΕ, ᾿Αργόθεν [ἐκ] | φῶτα βάντα εν.
φυγάδα πρόδρομον ὀξυτέρῳ κινήσασα χαλινῷ "

110

bv! ἐφ᾽ ἡμετέρᾳ, γῇ Πολυνείκης,

ἀρθεὶς νεικέων ἐξ ἀμφιλόγων,

108. W. ᾿Αργογενῆ. 108. W. ὀξυτόρῳ.

ἄφαντον φῶς. --- ποτέ: at length. The
day of deliverance had been long
wished for.

104. βλέφαρον: poetic for ὄμμα.
Eur., Phoen. 543, calls the moon νυκτὸς
ἀφεγγὲς βλέφαρον.

105. Διρκαίων : the stream of Dirce
flows along the western portion of the
city, but unites afterward, north of it,
with the rivulet Ismenus, which flows
along the eastern part. Soph. unites
both under the name of the one more
celebrated in the myth. Ο 844. No-
where in Greece can purer and cooler
water be found than at Thebes. The
Theban poet whom Horace calls
“Dircaeum cycnum” begins his first
Olympian ode with ἄριστον μὲν ὕδωρ.
— ὑπέρ: over.

106. λεύκασπιν: the Argives are
called λεύκασπις στρατός in Eur. Phoen.
1099, and in Aesch. Sept. 89. This
epithet may owe its origin to the
similarity of sound between ἀργός
and “Apyos. Others suppose that the
shields of the Argives were faced
with a plate of metal, prob. of copper,
and that this highly burnished ap-
pearance is referred to not only here
but also in 114. -- ἔκ : with ᾿Αργόθεν
is similar to 7], viii. 304, ἐξ Αἰσύμηθεν.
The addition of ἐκ completes the
metre. Cf. the corresponding verse,
128, of the antistrophe. See App.

107. φῶτα: obj. of κινήσασα, Adras-
tus and his host.—-aveayiq: found

only here and later in the ancient
lexicographers.

108. πρόδρομον: at headlong pace ;
i.e. 80 as to become a precipitate fugi-
tive. — ὀξυτέρῳ : lit. with sharper bri-
dle. In Eng. a sharp pace means a
rapid one. Cf 1238, ὀξεῖαν pofy. The
Argives fled more rapidly with the
daylight than before.

109. κινήσασα: having urged on,
refers back to ἀκτίς and is prior to
μολοῦσα. The sun is said to do that
of which it is merely the occasion.
Cf. O. T. 438, ἥδ᾽ ἡμέρα φύσει σε καὶ
διαφθερεῖ.

110. ὅν: refers back to φῶτα and
is the obj. of a verb to be supplied
(ὦρσεν in the reading of W.). Schol.,
ὅντινα στρατὸν ᾿Αργείων ἤγαγεν ὃ Πολυ-
νείκης, Which led W. first to propose
εἰσήγαγεν, and Boeckh to insert dya-
γὼν θούριος. |

111. ἀρθείς : 1.6. from quiet repose.
Schol., ἐπαρθεὶς εἰς θυμὸν καὶ παροξυν-
θείς. Some suppose that the word
suggests the image of the bird “ soar-
ing on high.” — ἐξ: = διά, by means of.
- νεικέων : two syllables by synizesis.
See G. 47; H. 42. A play upon the
name Πολυνείκης, from πολύς and
νεῖκος. Cf. Aesch. Sept. 829, οἱ δῆτ᾽
ὀρθῶς κατ᾽ ἐπωνυμίαν καὶ πολυνεικεῖς
ὥλοντο. Eur. Phoen. 636, Πολυνείκην
νεικέων ἐπώνυμον. --- ἀμφιλόγων : with
words on both sides, hence wrangling.
Cf. Eur. Phoen. 500, ἀμφίλεκτος Epis.

ANTITONH. 29

© 2 ἅϑάι ἰκλάζων;
4. ὌΝ te aly Me εὖ α ΄
αἰετὸς ἐς γῆν ὡς, ὑπεῤέπτη,
a} :
λευκῆς χιόνος πτέρυγὰ στεγανός,

115

πολλῶν! μεθ᾽ | ὅπλων

ξύν θ᾽ ἱπποκόμοις 'κορύθεσίσιν.

᾿Αντιστροφὴ ά.

[

Ι | |
στὰς δ᾽ ὑπὲρ μελάθρων φονώσαισιν, ἀμφιχανὼν
; κύκλῳ ἰλόγχαις ἑπτάπ ον στόμα,
120 ἔβα, πρίν ποθ᾽ ἁμετέρων αἱμάτων γένυσιν πλησθῆναί

τε καὶ στεφάνωμα ἱπύργων

112. W. ὦρσεν: κεῖνος δ᾽ ὀξέα κλάζων.

118. W. αἰετὸς ὡς γῆν ὑπερέπτη.

122. W. γένυσι πλησθῆναι καὶ πρίν.

112. ὀξέα κλαΐζων : a figure freq.
met with in Hom. Cf Jl. xvi. 429,
ὥστ᾽ αἰγυπιοὶ γαμψώνυχες πέτρῃ ἐφ᾽
ὑψηλῇ μεγάλα κλάζοντε μάχωνται.

118. ὥς: for the accent, see G. 138,
2; H. 112. — ὑπερέπτη : flew over:
with eis the sense is to hover over and
swoop down upon, after the manner
of an eagle.

114. λευκῆς κτέ.: covered with
plumage white as snow. See on 106.
The gen. is that of characteristic.
Cf. O. T. 533, τόλμης πρόσωπον. Cf.
Aesch. Sept. 194, vipddos βρόμος ἐν
πύλαις.

“ΑἩ eagle stooped, of mighty size,

His silver pluming breast with snow contend-
ing.” — CONGREVE’S Opera of Semele.

116. ἱπποκόμοις κορύθεσσιν : an
Hom. expression. Cf. 17]. xiii. 182,
ἱππόκομοι κόρυθες λαμπροῖσι φάλοισιν.
The dat. in -εσσι is used elsewhere by
Soph. only in lyric parts, as in 976,
1297.

117. στὰς δ᾽ ὑπέρ: prob. refers to

the position of the Argive camp on
the Ismenian hill.— The image of
the eagle is dropped, and the savage
eagerness of the foe is likened to the
fury of a monster thirsting for blood.
Thus the poet is gradually led into
changing the likeness from an eagle
to a dragon. A somewhat similar
change of image occurs in Aesch.
Sept., where Tydeus is first likened
to a δράκων (381) and then to a ἵππος
(393).

118. κύκλῳ: adv., all around. Cf.
241.

119. ἑπτάπυλον στόμα: mouth of
seven gates, a bold turn for seven
gates which served as mouths. Cf.
Eur. Suppl. 401, ἀμφ᾽ ἑπταστόμους
πύλας.

121. αἱμάτων : gen.of fulness. The
pl. of αἷμα is not found elsewhere
in Soph. Aesch. has it eight, Eur.
nine times.— yévvow: dat. of place.
See G. 1196; H. 783. — πλησθῆναι:
inf: after πρίν. See G. 1470; H. 955.

80 SOPOKAEOYS

πευκάενθ᾽ Ἥφαιστον ἑλεῖν. τοῖος ἀμφὶ vor aki,
125 πάταγος “Apeos, ἀντιπάλῳ δυσχείρωμα δράκοντι.

Ζεὺς γὰρ μεγάλης γλώσσης κόμπους
ὑπερεχθαίρει, καί σφας ἐσιδὼν

a“ c κα 4
TOAAW ῥεύματι προσνισσομένους

130

χρυσοῦ καναχῆς ὑπέροπτα,

παλτῷ ῥιπτεῖ πυρὶ βαλβίδων

ἐπ᾿ ἄκρων ἤδη

νίκην ὁρμῶντ᾽ ἀλαλάξαι.

130. W. ὑπερόπτην.

123. πευκάενθ᾽ Ἥφαιστον: of the
god is predicated what belongs really
to his gift alone; so in 1007. The
fire of torches is meant, these being
usually made with pitch.

124-126. Such a tumult of war was
raised about his rear (i.e. of the retreat-
ing Argives), an onset not to be resisted
by the dragon foe. τοῖος always gives
the reason in Soph. for what precedes,
here for ἔβα. Cf. O. T. 1303, οὐδ᾽ ἐσι-
δεῖν δύναμαί σε, τοίαν φρίκην παρέχεις
μοι. Aj. 560, οὔτοι σε μή τις ὑβρίσῃ,
τοῖον φύλακα ἀμφί σοι λείψω. ----ἐτάθη:
like τείνειν βοήν. Cf. Hom. JI. xvii,
543, ἐπὶ Πατρόκλῳ τέτατο κρατερὴ
ὑσμίνη. --- ϑυσχείρωμα : used only here.
Cf. δυσχείρωτος, hard to subdue. Nom.
in appos. with πάταγος. --- δράκοντι :
dat. of interest with δυσχείρωμα. δρά-
κων is a term freq. used of an enemy.
So Aesch. Cho. 1047, δυοῖν δρακόντοιν,
of Aegisthus and Clytaemnestra; Eur.
Orest. 479, ὁ μητροφόντης δράκων, of
Orestes. In Aesch. Sept. 290, the
Theban chorus fears the Argives
δράκοντας ὥς τις πελειάς, and in 381,
Tydeus, one of the assailants, μαργῶν

ὡς δράκων βοᾷ.

goal.

129. ῥεύματι : dat.of manner. ῥεῦμα
of an armed host, freq. Cf Aesch.
Pers. 412, ῥεῦμα Περσικοῦ στρατοῦ.

130. καναχῆς : lit. in a great stream
of clank of gold, i.e. of clanking gold.
The reference is to the noise or clank
of their gilded weapons on the march.
—wréporra: disdainfully; neut. pl.,
used adv. Cf. O. T. 883, εἰ δέ τις
ὑπέροπτα χερσὶν ἢ λόγῳ πορεύεται.

131. παλτῷ xré.: smites with bran-
dished thunderbolt. The word παλτῷ
suggests the zig-zag flicker of the
lightning. — βαλβίδων ἐπ᾽ ἄκρων : upon
the summit of the battlements. The
metaphor is taken from the δρόμος
δίαυλος, in which the runner was to
complete the entire circuit and re-
turn to the starting-point; hence

133. ὁρμῶντα: in agreement with
the supplied obj. of ῥιπτεῖ; one who
was hurrying. The reference is to
Capaneus, one of the seven that led
the Argive host. Cf. Aesch. Sept. 432 ;
Eur. Phoen. 1174. The fall of Capa-
neus was a favorite representation in
art, especially in gem-cutting. An
Etruscan sarcophagus represents him

ANTITONH. 31

Στροφὴ β΄.
ἀντίτυπος δ᾽ ἐπὶ γᾷ πέσε τανταλωθείς,
’ a 4 / ξὺ ε a
135 πυρφόρος Os τότε μαινομένᾳ ξὺν ὁρμᾷ
βακχεύων ἐπέπνει ῥιπαῖς ἐχθίστων ἀνέμων.

εἶχε δ᾽ ἄλλᾳ τὰ μέν,
140
δεξιόσειρος.

ἄλλα δ᾽ ἐπ᾽ ἄλλοις ἐπενώμα στυφελίζων μέγας Αρης

ε \ ἈΝ Ν 292 € ‘ ᾽’
ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

, ¥ eae ¥
ταχθέντες ἴσοι πρὸς ἴσους ἔλιπον

138. W. τὰ Διός.

falling headlong from a scaling-lad-
der. Three gems represent the light-
ning flashing behind him.

134. ἀντίτυπος: pred. with πέσε;
lit. struck back, 1.6. with a counter
blow. In return for the fire which he
wished to kindle, he was struck by the
fire from heaven. Or, striking back,
i.e. with a rebound from the earth that
beat him back. Schol.,a&vw@ev τυπεὶς
ὑπὸ τοῦ κεραυνοῦ κάτωθεν δ᾽ ὑπὸ τῆς γῆς.
Suid. explains ἀντίτυπος by τὸ οὖν
ὁπωσοῦν ἀντιβαῖνον τῇ ἁφῇ. So most
editt.

135. πυρφόρος: as fire-bearer ; for
emphasis placed before the rel. clause
in which it belongs. Cf. 182. Cf. O.
C. 1318, εὔχεται Καπανεὺς τὸ Θήβης
ἄστυ δῃώσειν πυρί.

136. βακχεύων ἐπέπνει : frenzied

was blowing against it (sc. τῇ πόλει).
* 137. With blasts of most hostile
winds; cf. 930. The furious onset
of Capaneus is likened to a_tor-
nado.

138. τὰ μέν: the things just men-
tioned, sc. the boastful defiance of
Capaneus. — ἄλλᾳ : otherwise, i.e. than

he expected. In the next verse all
the others with their different fates
are contrasted with him. Cf Phi-
lostratus, Imagines i. 26 (p. 402), ἀπώ-
Aovro δ᾽ of μὲν ἄλλοι δόρασι καὶ λίθοις
καὶ πελέκεσι, Καπανεὺς δὲ λέγεται κε-
ραυνῷ βεβλῆσθαι, πρότερος κόμπῳ βαλὼν
τὸν Δία.

139. στυφελίζων :
σων.

140. δεξιόσειρος : found only here.
The sense is, with the strength and
dash of a right trace-horse. The
horse on the right side in the race had
to be the stronger and more swift be-
cause it passed over the greater dis-
tance in rounding the turning-posts
of the race-course from right to left.
Cf. El. 721, δεξιὸν ἀνεὶς σειραῖον
ἵππον. Aesch., Agam. 1640, compares
a proud man to σειραφόρον κριθῶντα
πῶλον.

141. These chieftains’ are named
by Aesch. in his “Seven against
Thebes.” Afterwards by Soph., O. C.
1311 ff. Adrastus, who, acc. to the
myth, escaped, is not usually reckoned
among the seven.

Schol. ταράσ-

82 ΣΟΦΟΚΛΈΟΥΣ

Ζηνὶ τροπαίῳ πάγχαλκα τέλη,
πλὴν τοῖν στυγεροῖν, ὦ πατρὸς ἑνὸς

145

μητρός τε μιᾶς φύντε καθ᾽ αὑτοῖν

δικρατεῖς λόγχας στήσαντ᾽ ἔχετον
κοινοῦ θανάτου μέρος ἄμφω.

᾿Αντιστροφὴ β΄.
ἀλλὰ yap a μεγαλώνυμος ἦλθε Nixa
τᾷ πολυαρμάτῳ ἀντιχαρεῖσα Θήβᾳ,

150
θεῶν δὲ ναοὺς χοροῖς

151. W. χρεὼν νῦν θέσθαι.

143. τροπαίῳ: Schol. διὰ τὸ φυγα-
δεύειν καὶ τροπὴν ποιεῖν τῶν πολεμίων.
- τη : tribute, offerings. Left
the tribute of their brazen panoplies.
After gaining a victory, it was cus-
tomary to hang up the arms taken
from the foe as trophies sacred to
Zeus.

144. τοῖν στυγεροῖν : the two wretched
men. “The fall of the brothers, each
by the other’s hand, left it undecided
which was the conqueror, which the
conquered, so that they supplied no
τέλη to Zeus.” Schn.— Nor would
arms polluted with the blood of
kindred be dedicated to Zeus.

145. αὐτοῖν : see on 56.

146. δικρατεῖς : coequally victori-
ous, ie. each against the other. In
Aj. 252, the Atridae are called “co-
equals in power.” The Schol. explains
by ὅτι ἀλλήλους ἀπέκτειναν. W. takes
it here in the sense of both the strong
(spears). — ἔχετον... ἄμφω: “ Each
strove for sole inheritance, but they

ἐκ μὲν δὴ πολέμων τῶν νῦν θέσθε λησμοσύναν,

share equally in a death which each
has given and each has received.”
Camp.

148. ἀλλὰ γάρ: γάρ confirms or
gives the reason for the thought
introduced by ἀλλά, which may be
either left to be supplied, as in
155, or explicitly added, as in 150,
with δή. In the latter case, the sent.
introduced by γάρ may be taken as
simply parenthetic, as in 392.

149. πολυαρμάτῳ: Pind. calls
Thebes φιλάρματος, εὐάρματος, πλάξιπ-
πος, χρυσάρματο-.--- ἀντιχαρεῖσα : τε-
joicing in the face of, joyfully greeting.
The prep. indicates the direction as
in ἀντιβλέπω, ἀντιλάμπω. Some prefer
to follow the interpretation of a
Schol., rejoicing mutually.

150. ἐκ: after. — θέσϑε λησμοσύ-
vav: -- λάθεσθε. Cf. O. T. 134, Mead?
ἐπιστροφήν, and see on 66. Supply
αὐτῶν from πολέμων with λησμοσύναν.

152. θεῶν: one syllable by syni-

zesis.

ἈΝΤΙΓΌΝΗ. 38

παννυχίοις πάντας ἐπέλθωμεν, ὁ Θήβας δ᾽ ἐλελίχθων

Βάκχιος ἄρχοι.

155

ἀλλ᾽ ὅδε yap δὴ βασιλεὺς χώρας,

Κρέων ὁ Μενοικέως, νεοχμὸς [ταγός],

-“ nw °°. % 4
νεαραῖσι θεῶν ἐπὶ συντυχίαις

an ’ὔ ἈΝ “Ὁ > ’
χώρει, τινα δὴ μῆτιν ἐρέσσων,

ὅτι σύγκλητον τήνδε γερόντων

160 προὔθετο λέσχην

κοινῷ κηρύγματι πέμψας ; -

156 ff. W.

νεοχμὸς LS MS wae

VU UY — νεαραῖσι θεῶν

2% ΄ “ ν On
€TL συντυχίαις χώρει, τινα δὴ.

153. παννυχίοις: the joyful pro-
cession shall celebrate the praises
esp. of the patron god of the city,
Dionysus (1122), to whom choral
songs and dances (1146) by night are
most appropriate; and besides, visit
all the temples and altars of the
city.

154. ἐλελίχθων : shaking Thebe
(with his dancing). Lat. pede ter-
ram quatiens. Pind., Pyth. vi. 50,
applies this epithet to Poseidon.
Connect Θήβας with this word, lit.
_ the shaker of Thebe. For such a gen.
many parallels are found, e.g. O. C.
1348, τῆσδε δημοῦχος χθονός, Aesch.
Sept. 109, πολίοχοι χθονός. --- Βάκ-
χιος : often for Βάκχος. --- ἄρχοι :
the change from the subjv. in ex-
hortation to the opt. expressing a
wish.

155. ἀλλ᾽... γάρ: But, hold, or,

enough, for, εἰς. --- ὅδε: join with
χωρεῖ, here comes. Cf. 526, 626.

156. Κρέων and Μενοικέως are
scanned with synizesis.— tayds: a
conjecture of W. See App.

158. τίνα δή: what, pray. They
wonder why they have been sum-
moned. — ἐξέσσων : as πορφύρειν
πολλά, καλχαίνειν ἔπος (20) express
figuratively the troubled and uncer-
tain state of an agitated mind, so
here the conscious and determined
action of the mind is indicated by
the figure of rowing. Similar is Aj.
251, τοίας ἐρέσσουσιν ἀπειλάς. Cf. also
Aesch. Ag. 802, πραπίδων οἴακα νέμων.

159. ὅτι: introduces the reason
of the enquiry. — σύγκλητον : an
allusion to the extraordinary session
of the ecclesia.

160. προὔθετο: appointed. The mid.
means for a conference with himself.
Cf. Luc. Necyom. 19, προὔθεσαν οἱ
πρυτάνεις ἐκκλησίαν.

161. κηρύγματι: dat. of means. —
πέμψας : Schol. μεταστειλάμενος.

34 SOPOKAEOYS

>
Ἐπεισόδιον a.

KPEQN.

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ
πολλῷ σάλῳ σείσαντες ὥρθωσαν πάλιν "

ε “ ? >. .5, > >
ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ
166 ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν
σέβοντας εἰδὼς εὖ θρόνων

’ ,ὕ
πάντων δίχα
τὰ Λαΐου
ee ὦ ’
ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὥρθου πόλιν,
» ‘ , > > ‘ ‘ 4 ¥
κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

162. Creon comes upon the stage
through the middle door of the pal-
ace, clad in royal attire, and attended
by two heralds, after the manner of
kings in the representation of trag-
edy (578,760). He delivers his throne
address to the Chorus, who represent
the most influential citizens of Thebes.
In his address he declares his right
to the succession and lays down the
principles of his administration. This
gives him occasion to proclaim his
first command, which he seeks to jus-
tify. The speech may be divided
into the following corresponding parts
of 8, 8, 6, 8, 6 verses, followed by 9
and then by 4. 162-9, occasion of the
assembly ; 170-7, Creon, the new
ruler, not yet tried; 178-83, his views;
184-91, their application to his con-
duct; 192-7, first command; 198-206,
second command; 207-10, closing
summary. — : a respectful
term of address, like the Eng. gentle-
men. πολῖται or Θηβαῖοι might have
been added. — πόλεος: for πόλεως;
not found elsewhere in Soph., but
occurs in Aesch. (cf. Suppl. 344).
In Eur. (cf bpeos, Bacch. 1026) and
Aristoph. (cf φύσεος, Vesp. 1282), the

gen. in -os for -ws occurs several times
in trimeters.

163. σάλῳ σείσαντες : alliteration.
“The ship of state” has been a favor-
ite figure with all poets from Alcaeus
to Longfellow. Cf 190. O. T. 22,
πόλις σαλεύει κανακουφίσαι κάρα βυθῶν
ἔτ᾽ οὐχ οἵα τε φοινίου σάλου. Eur.
Rhes. 249, ὅταν σαλεύῃ πόλις.

164. ὑμᾶς: obj. of ἔστειλα. Cf.
Phil. 60, στείλαντές σε ἐξ οἴκων μολεῖν.
Id. 494, 495, πολλὰ γὰρ τοῖς ἱγμένοις
ἔστελλον αὐτὸν ἱκεσίους πέμπων λιτὰς
εν μ᾽ ἐκσῶσαι, where the person is
added, as here, in the dat. to express
the means. —é« πάντων δίχα: apart
Jrom all, i.e. the rest.

165. τοῦτο pév: has its correlative
in τοῦτ᾽ αὖθις (167). See on 61. ;
166. oéBovras: partic. in indir.
disc. See G. 1588; H. 982. The time
of the partic. is impf. See GMT. 140.
—Opévev κράτη : enthroned power. Cf.

O. T. 237, κράτη τε καὶ θρόνους νέμω.

167. Supply the thought of σέ.
Bovras xré. from the preceding verse.
— Gpbov: guided aright,

168. διώλετο: the poet does not
indicate whether he follows here
the tradition ace. to which Oedipus

ANTITONH. 35

“ 4 > ,
παῖδας μένοντας ἐμπέδοις φρονήμασιν.

110 ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν

ε Pd + ’ 4 Ἀ
καθ᾽ ἡμέραν ὦλοντο, παισαντες TE και

πληγέντες αὐτόχειρι σὺν μιάσματι,
η μιάσμ

eS ’ δὴ 4, Ν / »
eyo KpaTy Ὕ) TAVTA και θρόνους εχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

175 ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν
ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.
ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

\ a ¥- τὸ ψ : ,
μὴ τῶν αριστῶν QATTTETAL βουλευμάτων,

died at Thebes (cf. Hom. J/. xxiii,
679), or that which made him die in
exile. In the later written Oedipus
Coloneus, the sons succeed to the
throne before the death of Oedipus.
But the statement of the text does
not conflict with that, διόλλυσθαι being
a word of more general meaning than
θνήσκειν. ---- κείνων παῖδας : descend-
ants of Laius and of Oedipus.

169. μένοντας xré.: remained loyal
to (ἀμφί), with steadfast purpose.

170. ἐκεῖνοι: refers here to what
is nearest, sc. παῖδας. But κείνων
above refers, as usual, to what is re-
mote. —ére: causal.— πρός: with
ὥλοντο which is pass. in sense.—
διπλῆς μίαν : see on 14.

172. αὐτόχειρι κτέ. : with the pollution
of mutual murder. See on 56. αὐτόχειρ
in 900, 1175 is somewhat different.

174. ἀγχιστεῖα : the neut. pl.
adj. instead of the abstract subst.
ἀγχιστεία. γένους depends on it. By
virtue of being next of kin to the de-
ceased. The poet makes no account
of the other myth (Boeotian), which
states that Polynices and Eteocles
left sons.

175-190. This passage is intro-
duced by Demosthenes in his oration
De Falsa Legatione, § 247, with ap-
plication to his own times. — apy-
Xavov: sc. ἐστί. --- παντός : cuius-
46. --- ϑέ: its force, as that of γάρ
in 178, is determined by the connec-
tion as follows: “After those named
before, to whom you were loyal, I am
now king. But I cannot yet claim
your confidence, because a man is
thoroughly well known only after he
has proved himself in the exercise of
authority. For he who in guiding
the affairs of state is base and cow-
ardly is wholly to be despised. ν

176. ψυχήν, φρόνημα, γνώμην : feel-
ing, spirit, 7ωαρσηιοηί, --- πρὶν ἂν.
avy: the subjv. after πρίν becuse
of the neg. force in ἀμήχανον. See
GMT. 638.

177. ἐντριβής : the proverb ἀρχὴ
ἄνδρα δείκνυσιν, originally attributed
to Bias, one of the seven sages, ap-
pears in various forms in Greek
literature. Cf. Plut. Dem. and Cic. iii.

179. po... ἅπτεται : the indic. in
a general rel. clause. See α, 1430;
GMT, 694,

86 ΣΟΦΟΚΛΈΟΥΣ

180 ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλήσας ἔχει,

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ.

‘ ΄ ϑ' Οὐ > ‘ “A ε “A ’
καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας
΄ ‘4 a“ > A“ 4
φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.
» 4 , ¥ ‘ ε ’ ε “ pad
ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

¥ > , ‘ ¥ δ. ται,
185 οὔτ᾽ ἂν σιωπήσαιμι τὴν ATHY ορων

“ ΝΥ Ὁ“
στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς

, > “A Lo , 9
θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

νον » ᾿ ε ’ Ν 4, ¥
no ἐστὶν ἡ σῴζουσα, Kal ταύτης ἔπι

190 πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.

“ > > te , , > ¥ ’ὔ
τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν.

180. τοῦ: obj. gen. after φόβου. ----
ἐγκλήσας ἔχει: see on 22. Cf. Shak.
Rich. IT. i. 3: “ Within my mouth
you have engaoled my tongue, Doubly
portcullised with my teeth and lips.”
Cf. 505 infra, Creon has in mind what
he speaks of below (289 ff.) more
openly, sc. his own courage in publicly
forbidding the burial of Polynices.

181. πάλαι: the Schol. says: καὶ
πρὶν ἄρξαι καὶ viv ὅτε ἐπὶ τὴν ἀρχὴν
ἐλήλυθα.

182. μείζον᾽ : as an object of greater
value. —dyrt: with the comp. instead
of 4%. So Trach. 577, στέρξει γυναῖκα
κεῖνος ἀντί σου πλέον.

183. οὐδαμοῦ: ic. ἐν οὐδεμιᾷ χώρᾳ.
Cf. Xen. Anab. ν. 7. 28, obs ἂν ἕλησθε
ἄρχοντας ἐν οὐδεμιᾷ ἔσοντα. Hence,
I hold in no esteem. Cf. Aesch, Pers.
497, θεοὺς νομίζων οὐδαμοῦ.

184, γάρ: gives the reason of οὐδα-
μοῦ λέγω. --- ἴστω Ζεύς: a solemn
oath. So Trach. 399, ἴστω μέγας Ζεύς.

186. ἀντὶ τῆς σωτηρίας: added to
τὴν ἄτην for the sake of intensifying

the expression by adding its opposite.
Cf. Trach. 148, ἕως tis ἀντὶ παρθένου
γυνὴ κληθῇ.

187. Const., οὔτ᾽ ἂν φίλον θείμην

ἐμαυτῷ ἄνδρα δυσμενῆ χθονός. This is -

said in allusion to Polynices.

188. τοῦτο γιγνώσκων : this being
my conviction, sc. what follows.

189. ἥδε ταύτης : both refer to
ἡ χθών.

190. ὀρθῆς : upright, safe. The
metaphor is apparent. Cf. 103. ---
τοὺς φίλους: our friends, i.e. those
we have. The thought is, that upon
the safety of the state depends all
our good; with the loss of the public
welfare we lose every private posses-
sion. Pericles expresses this thought
very forcibly in his funeral oration
(ef. Thue. ii. 60) as follows: καλῶς
μὲν yap φερόμενος ἀνὴρ τὸ καθ᾽ ἑαυτὸν
διαφθειρομένης τῆς πατρίδος οὐδὲν ἧσσον
ξυναπόλλυται, κακοτυχῶν δὲ ἐν εὐτυ-
χούσῃ πολλῷ μᾶλλον διασῴζεται.

191. τοιοῖσδε νόμοισι : by such prin-
ciples as these. —atv&w: the pres., be-

ΑΝΤΊΙΓΟΝΗ. 37

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω
> A , A > > ἰδί ,
ἀστοῖσι παίδων τῶν am Οἰδίπου πέρι"

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ΕἿΣ na , > 5 ’ ὃ ,

195 ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,

4 , Ν Ν , > > ’
τάφῳ τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι

a ta A ¥ , A
α τοις αριστοις EPXETAL KaT@ VEKPOLs*

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

200 φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

“ , Ν Ν ’ 3,"
κοινου πάσασθαι, τους δὲ δουλώσας αγειν,

cause Creon is already engaged in
putting these principles into execu-
tion, as he goes on to say.

192. ἀδελφά : Schol. ὁμοῖα. ---- τῶνδε:
depends on ἀδελφά, gen. of connection
or possession. See G. 1143; H. 754 d.
-- κηρύξας ἔχω : see on 22.

194. The sincerity of Creon is
apparent throughout this speech; he
believes honestly that this decree is
for the best interests of the state.
So much of the decree as related to
Eteocles had already been fulfilled
(25) ; solemn libations by the citizens
and a monument alone were lacking.
- πόλεως : a dissyllable by syni-
zesis.

196. τὰ πάντ᾽ ἐφαγνίσαι: to add
(ἐπί) all sacred offerings.

197. ἔρχεται κάτω: esp. the liba-
tions poured upon the grave. What
is done to the departed is supposed
to pass down to Hades, and to rejoice
or to grieve him; as Achilles says
in Jl. xxiii. 179, χαῖρέ μοι, ὦ Πάτρο-
κλε, καὶ εἰν ᾿Αἴδαο δόμοισιν: πάντα
γὰρ ἤδη τοι τελέω, τὰ πάροιθεν ὑπέστην.

— Electra (Soph. £/. 435 ff.) says to

her sister, who comes to bring offer-
ings from Clytaemnestra to the tomb
of Agamemnon, “to the winds with
them, etc., where none of these things
shall approach the resting-place of
our father.”

198. τὸν ξύναιμον : repeated in
τοῦτον (203), is the obj. of κτερίζειν,
κωκῦσαι (204). --- λέγω: W. construes
λέγω ἐκκεκηρῦχθαι μήτε τινὰ κτερίζειν
μήτε κωκῦσαι. It is better taken in
the sense of J mean, indicating con-
tempt, with change in punctuation.
Cf. Phil. 1261, σύ δ᾽ ὦ Ποίαντος παῖ,
Φιλοκτήτην λέγω, ἔξελθε.

199. ἐγγενεῖς : of his race, tutelary.

201. πρῆσαι : used in a general
sense, destroy, lay waste. — θεούς:
refers to the images of the gods,
the most sacred of which were the
ancient statues of wood. The poet
prob. had in mind Aesch. Sept. 582,
πόλιν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς
πορθεῖν, which is there also said of
Polynices.

202. κοινοῦ : Schol. ἀδελφικοῦ. --
πάσασθαι : the metre determines
whether this form is from ποτέομαι

38 SOSOKAEOYS

τοῦτον πόλει τῇδ᾽ ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν μήτε κωκῦσαΐ τινα,

»» > ¥ ‘ A > [ων 4
205 ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν.
, > ΑΝ, , ἊΨ eg a «2 lal

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

210 καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.

ΧΟΡΟΣ.

‘ “a > > ΄ “ / ,
σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέων,
τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει.

208. W. ἐκκεκηρῦχθαι.

or πάομαι. Figurative, and expres-
sive of great fury. Cf. ΕἸ. 542,
“Αἰδης tu” ἵμερον ἔσχε δαίσασθαι τῶν
ἐμῶν τέκνων; Hom. 7]. iv. 35, εἰ δὲ σύγ᾽
ὠμὸν βεβρώθοις Πρίαμον. --- τοὺς δέ: ir-
regular const., as if τῶν μὲν αἵματος
πάσασθαι had preceded.

204. τινά: every one, or with the
neg., no one, whoever he may be.
The infs. of this verse vary in tense
without much difference in sense.

205 f. Const., ἐᾶν ἄθαπτον (τοῦτον)
δέμας (in appos.) ἐδεστὸν καὶ πρὸς olw-
γῶν καὶ πρὸς κυνῶν. --- δέμας : in distinc-
tion from νεκρός and νέκυς, commonly
means a living body, or, as here, the
person in his bodily form, like σῶμα
in prose. Cf. 944.— ἰδεῖν : like Lat.
aspectu, join with αἰκισθέν. Cf. Ο. Τ.
792, γένος ὁρᾶν ἄτλητον. Aj. 818, δῶρον
"ἀνδρὸς ἐχθίστου ὁρᾶν.

207. The peroration refers with
the word φρόνημα to the main theme
(176) of the address.

208, τιμὴν προέξουσι : receive honor

211. W. κυρεῖν.

before (in preference to) the just. A
rhetorical exaggeration: the issue is
only as regards equal honor. In like
manner the ruler states the case ex-
travagantly in 486, 769, 1040.

209. ὅστις : sc. ἂν 17 or eorl.— θανὼν
καὶ ζῶν : the more emphatic word first.

211. The Chorus indicates, in a
respectful spirit, its disapproval of
the conduct of the ruler by the em-
phatic position of σοί, by the use of
που (213), by characterizing Polyni-
ces simply as δύσνουν and not as
ἄδικον or κακόν, and by impatience
manifested in 218 and 220. Also in
ἔνεστί σοι lies an acknowledgment
only of the actual power of Creon,
and 220 implies an obedience that
springs from fear, and not from con-
viction of right. This does not es-
cape Creon’s observation, 290.

212. The accs. are loosely con
nected with ἀρέσκει, as though it were
οὕτω τάσσεις. Or, we may supply the
idea of ποιεῖν, the phrase being ἀρέσκε'

ANTITONH.

39

, A a ΄, φι ΄,
νομῳ δὲ χρῆσθαι TAVTL που Ἂ, €VEOTL σοι

Ν A“ ’ > ’ “Ὁ 4
καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

ΚΡΕΩΝ.

ε a ’, > a > ,
215 ὡς ἂν σκοποι νυν ATE τῶν εἰρημένων.

ΧΟΡΟΣ.

,΄ a ’ ’,
νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

ΚΡΕΩ͂Ν.

5 > Ἦν» ε Lal ᾽: “ “ p Ὡς ,
ἀλλ᾽ εἰσ΄ ἑτοῖμοί τοῦ νεκροῦ Y ἐπίσκοποι.

ΧΟΡΟΣ.

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι ;

ΚΡΕΩΝ.

Ν Ἀ 3 Lad “~ > “A ,
TO μὴ πιχώρειν τοις απιστουσιν τάδε.

213. W. παντί που μέτεστί.

τινὶ ταῦτα ποιεῖν twa. This const. is
intimated by the gloss ποιεῖν on the
margin of L?.

213. πού: I suppose; sarcastic. —
γέ: throws its emphasis on wayri.—
ἔνεστί σοι : it is in your power. Cf.
Shak. Rich. 111. iv. 2: “Your grace
may do your pleasure.”

214. χὠπόσοι ζῶμεν : abridged for
καὶ (rep ἡμῶν) ὅπόσοι (ζῶμεν.

215. (See) that then ye be the guar-
dians of what has been said.— ὡς ἂν
ἦτε: ἄν with the subjv. in an obj.
clause. See GMT. 347 and 281; H. 882.
An impv. is implied. See GMT. 271;
H. 886. See also Kiihn. 552, An. 6.
W. connects this sent., which he sup-
poses interrupted by the leader of the
Chorus, with 219, 1.6. that ye may be,
etc., I command you not to yield, ete.
But the response of the Chorus indi-
cates that they understood this ex-
pression by itself as a direct com-

218.

W. ἄλλῳ.

mand.— νύν : inferential; since you
have heard my views.

216. τοῦτο: the Chorus mistake
the meaning of Creon, supposing that
by σκοποί he referred to the task of
watching the dead body in order that
it should not be buried.

217. yé: gives a contrast to 219.
“T am having the dead watched; do
ye give attention to the people.”

218. “If that is provided for, what
is this other (sc. in 215) command?”
For ti... τοῦτο, see on 7. Cf. Phil.
651, τί γὰρ ἔτ᾽ ἄλλ᾽ ἐρᾷς λαβεῖν.

219. τὸ μὴ ᾿πιχωρεῖν : sc. ἐπεντέλ-
Aw.— τοῖς ἀπιστοῦσιν : those who are
disobedient. ἀπιστεῖν -- ἀπειθεῖν here
and in 381, 656.

220. ὅς: represents ὥστε as corre-
lated with ofrw, and is necessary be-
cause the subj. (tls) of ἔστιν is omit-
ted. Cf. Xen. Anab. ii. 5. 12, τίς οὕτω
μαίνεται ὅστις οὐ βούλεταί σοι φίλος

40 ΣΟΦΟΚΛΈΟΥΣ

ΧΟΡΟΣ.

220 οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

ΚΡΕΩΝ.

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

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Tuirp SCENE.

CREON.

GUARD.

®TAAE.

¥ >: «A ‘ > 9 4 ν
ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο
4 ε , ”“ > ’ ’
δύσπνους ἱκάνω, κοῦφον ἐξάρας πόδα.
225 πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
ca a - > ‘ > > ΄
ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν.

223. W. οὔχ, ὅπως σπουδῆς.

εἶναι; From this verse we infer that
the Coryphaeus had already heard
Creon’s proclamation (36).

221. οὗτος: this is the wages; οὗτος
is attracted from the neut. τὸ θανεῖν to
the gender of the pred. — ὑπ᾽ ἐλπίδων :
by the hopes it raises. Cf. Stobaeus,
Flor. 110, 21, ai πονηραὶ ἐλπίδες ὥσπερ
οἱ κακοὶ ὁδηγοὶ ἐπὶ τὰ ἁμαρτήματα ἄγου-
σιν.

222. διώλεσεν : gnomic aor. See
G. 1292; H. 840. :

223. The guard enters the scene
at the left of the spectators. His
circumstantial recital, his homely
terms of expression, his sly humor,
and the avarice he displays in this
interview, mark the common man
in distinction from the hero of trag-
edy. “The messenger in the Trachi-
niae, the Corinthian in the Oedipus
Tyrannus, the pretended shipmaster
in the Philoctetes, afford the same
sort of contrast to the more tragic

personages.” Camp. --- οὐχ: see on
96. Cf. 255.— ὅπως: lit. how, an
indir. interr., but here equiv. to ὅτι,
that, in a declarative sent. This use
of ὅπως is freq. in Hdt. in a neg.
clause. Cf. ii. 49; iii. 116; v. 89.
In Att. this use is rare; yet cf. Antig.
685, and O. T. 548, τοῦτ᾽ αὐτὸ μή μοι
pal’, ὅπως οὐκ εἶ κακός.

224. “Not breathless with haste
have I come, like a messenger of
good tidings.” — κοῦφον xré.: having
raised up a nimble foot. Cf. Eur.
Troad. 342, μὴ κοῦφον αἴρῃ βῆμ᾽ és
᾿Αργείων στρατόν.

225. φροντίδων ἐπιστάσεις : lit. halt-
ings for reflections; i. to consider
what to do. Bl. fancies that Milton
imitated this passage in his Samson
Agon. 732: “with doubtful feet and
wavering resolution I come, still
dreading thy displeasure.”

226. ὁδοῖς : dat. of place.

227. ηὔδα μυθουμένη : pleonasm, as

ANTITONH. 41

ψυχὴ γὰρ nvoa πολλά μοι μυθουμένη e

, , “A e Ν . ὃ ’ δί
τάλας, τί χωρεῖς οἵ μολὼν δώσεις δίκην ;

> 79>»
τλήμων, μένεις ad; Kei τάδ᾽ εἴσεται Κρέων

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

τοιαῦθ᾽ ἑλίσσων ἤνυτον σπουδῇ βραδύς,

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.
τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

’
σοι.

Kel τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως"

235 τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,

A Ἀ “ a 3, x ‘ ’
τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

ΚΡΕΩ͂Ν.

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

231. W. σχολῇ.

in Ep. usage. So in Hat. ἔλεγε ods,
ἔφη λέγων. This is common in the
speech of daily life. Cf Arist. Av.
472, ἔφασκε λέγων. A messenger in
Aj. 757 uses the phrase ἔφη λέγων.
He speaks of his ψυχή as of a third
person who is talking with him. Cf
Shak. Henry V. iv. 1: “I and my
bosom must debate a while.”

228. ri: adv. why ?— ot: for ἐκεῖσε
οὗ.
229. αὖ: on the contrary.

230. ddyvvet: pass. Schol. τιμωρη-
θήσῃ.

231. ἤνυτον: sc. τὴν ὁδόν. Cf. 805.
--- σπουδῇ βραδύς : with slow haste.
A proverbial oxymoron, quite natural
to the conversational style of the
soldier. Cf O. C. 306, Kei βραδὺς
σπεύδει. Lat. festina lente.

232. A witty reversal of the com-
mon phrase “to make a long way
short.” As we say, “to make a long
story short.”

233. ἐνίκησεν : prevailed. Cf. 274.
The subj. is μολεῖν. 7

234. σοί: dat. of direction as in
prose after ἔχειν. Cf. Thuc. iii. 33. 1,
οὐ σχήσων ἄλλῃ ἢ Πελοποννήσῳ. So
in poetry with verbs of motion. This
use of the dat. is prob. an exten-
sion of the dat. of interest. Cf.
Aesch. Prom. 358, ἀλλ᾽ ἦλθεν αὐτῷ Ζη-
νὸς ἄγρυπνον βέλος. O. C. 81, ὦ τέκνον,
ἢ βέβηκεν ἡμῖν ὃ ξένος; Caesural
pause after the first syllable; cf: 250,
464, 531, 1068. --- τὸ μηδέν : since he
knows only that the deed has been
done, but not who did it. —$€: in the
apodosis marks more pointedly the
contrast. Cf. O. T. 302, εἰ καὶ μὴ
βλέπεις, φρονεῖς δ᾽ ὅμως.

235. SeSpaypévos: clinging fast to.
Cf. Il. xiii. 393, κόνιος δεδραγμένος
αἱματοέσσης. Ἶ

236. τὸ μὴ παθεῖν: as if ἐλπίζω
preceded. A similar constructio ad
sensum in 897, 1246. For the aor.
inf. with ἄν, see GMT. 211; H. 964.
-τὸ μόρσιμον : there is a kind of grim
humor in saying that he expects to
suffer nothing except what is destined.

42 ΣΟΦΟΚΛΈΟΥΣ

ΦΎΛΑΞ.

, [2 “ > A Ν a
φράσαι θέλω σοι πρῶτα τἀμαυτοῦ" τὸ yap
“~ > ¥* ὦ > ¥ > ν ε “a
πρᾶγμ᾽ ovr ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,
240 οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

KPEQN.

εὖ ye στοχάζει κἀποφράγνυσαι κύκλῳ

τὸ πρᾶγμα.

δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

ΦΥΛΑΞ.

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

ΚΡΕΩΝ.

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

ΦΥΛΑΞ.

245 καὶ δὴ λέγω σοι.

τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

241. W. τί φροιμιάζει.

238, γάρ: introduces the explana-
tion of what has just been said. So
in 407, 999.

240. Sixalws: supplies the prot. to
ἂν πέσοιμι; ἴ.ε. εἰ δικαίως πάθοιμι.

241. You aim carefully, and fence
the deed off from yourself on all sides.
The terms are evidently borrowed
from the occupation of the soldier. —

i : means primarily “to
fence off by means of a rampart.”
Cf. Shak. Henry VIII. iii. 2: “The
king in this perceives him, how he
coasts and hedges his own way.”

242. δηλοῖς: cf. 20.— dg: for its
use with the partic., see GMT. 916,
Of. Aj. 326, δῆλός ἐστιν ὥς τι δρασείων

κακόν.

243. γάρ: (yes) for, εἴς

242. W. σημαίνων.

244. ποτέ: hereexpressesimpatience,
like Lat. tandem. Cf. Phil. 816, 1. μέ.
Ges μέθες με. NE. ποῖ μεθῶ; 1. μέθες
ποτέ. --- ἀπαλλαχθεὶς ἄπει: relieve me
of your presence and be off? ἀπαλλάτ-
τεσθαι applies not only to the relief of
a person from something disagree-
able, but also to the disagreeable
thing that by its departure gives re-
lief. Cf. 422.

246. θάψας : inasmuch as to strew
the body with dust was the essential
part of burial, and in the view of the
ancients had the same value for the
spirits of the departed as burial with
full rites. — «dal: καί correlated with
καί in the next verse. — Suplay: lit.
thirsty,i.e. dry. Cf. πολυδίψιον “Apyos,
Hom, 1]. iy. 171.

ANTITONH. 43

: a
κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

,

ΚΡΕΩ͂Ν.

τί dys; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

ΦΥΛΑΞ.

οὐκ oo *

ἐκεῖ yap οὔτε που γενῇδος ἦν
250 πλῆγμ , οὐ δικέλλης ἐκβολή " στυφλὸς δὲ

3,

Kal χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη
τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.
ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος
δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.
2556 μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,

247. The ἐπί in composition has
the same force here as in 196.—
ἃ χρή: tc. τὰ νόμιμα; prob. fillets of
wool and fruits. Also libations.

248. ἀνδρῶν : the undesigned se-
lection of this word is caleulated to
heighten on the part of the spectators
(already informed in the prologue
who would do the deed) their expec-
tation of Creon’s subsequent surprise.

249. οὔτε... οὐ: instead of οὔτε
νων οὔτε; almost confined to poetry.
Cf. 258. O. C. 972, ὃς οὔτε βλάστας
πατρός, οὐ μητρὸς εἶχον. --- γενῇδος :
axe. Contracted from γενηΐς.

250. δικέλλης ἐκβολή: lit. upturn-
ing of mattock,i.e. earth turned up by a
mattock. There was nothing to indi-
cate the deed of a human being; the
earth strewn over the corpse had not
been taken from this locality.

251. χέρσος : dry, barren, in dis-
tinction from ground that is broken
and cultivated.

252. tpoxotow: “the circumstan-
tial account of the guard mentions
every conceivable way of marking or
disturbing the surface of the ground,

that he may deny the existence of
every possible trace.” Schn.— τὶς :
adds to the indefiniteness. Cf O. T.
107, (Φοῖβος) ἐπιστέλλει τοὺς αὐτοέντας
τιμωρεῖν τινας. O. Οὐ. 288, ὅταν ὃ κύριος
παρῇ τις. Cf. 951.

253. The guards relieved one an-
other during the night. But they
had either not been placed on duty
forthwith, or had not gone promptly,
or had not kept a sharp enough
watch at the dawning light. The
elder Philostratus, Imagines ii. 29, as-
sumes that the deed was done when
it was yet night, and portrays rhetori-
cally a scene in which Antigone by
the light of the moon takes up her
brother’s body in her arms, in order
to bury it secretly by the side of the
tomb of Eteocles.

254. θαῦμα δυσχερές:
wonder and dismay.

255. ὁ μέν: it, i.e. ὁ νέκυς. For the
guard, who thinks of nothing else,
the art. is sufficiently explicit. — μέν,
μέν: the first has for its correlative
δέ in 257; the second, δέ in 256. —

ἠφάνιστο: had been put out of sight.—

a sight of

44 ΣΟΦΟΚΛΈΟΥΣ

λεπτὴ δ᾽, ἄγος φεύγοντος ὥς, ἐπῆν κόνις.
σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν
ἐλθόντος, οὐ σπάσαντος, ἐξεφαίνετο.
λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,
260 φύλαξ ἐλέγχων φύλακα" κἂν ἐγίγνετο
πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν"
εἷς γάρ τις ἦν ἕκαστος ovfepyacpévos,

> ‘ > ,
κοὐδεὶς ἐναργής,

οὔ: for the accent of this word and
of ὥς in the next line, see G. 138;
Η. 112.

256. λεπτὴ ... κόνις : also for the
accidental passer by, as in this case,
it sufficed to cast three handfuls of
earth upon an unburied corpse in
order to escape defilement and to be
free from sacrilege. Cf. Hor. Od. I.
28, 36, iniecto ter pulvere cur-
ras. Schol., of yap νεκρὸν ὁρῶντες
ἄταφον καὶ μὴ ἐπαμησάμενοι κόνιν éva-
γεῖς εἶναι ἐδόκουν. --- φεύγοντος : 86.
τινός. Cf. El. 1323, κλύω τῶν ἔνδοθεν
χωροῦντος (τινός). Xen. Anab. iv. 8.
4, εἶπον ἐρωτήσαντος (sc. αὑτοῦ) ὅτι Μά-
κρωνές εἶσιν.

257. θηρός: θήρ usually not of do-

mestic animals, Cf. 1082.
258. οὐ: asyndeton; regularly
would be οὔτε. See on 249. Cf

Aesch. Prom. 451, οὔτε δόμους... od
ξυλουργίαν. “Neither were any foot-
prints to be seen on the ground, nor
were marks of the teeth of any de-
vouring beast found on the body.”

259. ἐρρόθουν : an admirable word
to express the confused noise of the
wrangling. Camp. translates, “ words
of abuse were loudly bandied to and
fro.”

260. φύλαξ: nom. as if ἐρροθοῦμεν
had gone before. Cf Aesch. Prom.
200, στάσις τ᾿ ἐν ἀλλήλοισιν ὠροθύνετο,

ἀλλ᾽ ἔφευγε μὴ εἰδέναι"

οἱ μὲν θέλοντες ἐκβαλεῖν... οἱ δὲ
σπεύδοντες. --- κἂν ἐγίγνετο : the prot.
would regularly be εἰ μή τις ἔλεξε, for
which we have λέγει tis 269. The
impf. for the sake of vividness, plac-
ing the strife in the present. Cy.
O. C. 950, ἐχειρούμην ἄγραν. καὶ ταῦτ᾽
ἂν οὐκ ἔπρασσον εἰ μή μοι ἀρὰς ἠρᾶτο.
O. Τ. 124, πῶς ὁ λῃστής, εἰ μὴ ξὺν
ἀργύρῳ ἐπράσσετ᾽ ἐνθένδ᾽, ἐς τόδ᾽ ἂν τόλ-

μης ἔβη;

261. τελευτῶσα: adv. to finish with,
at the ἐπεὶ. τ ὃ κωλύσων : either by
revealing the real criminal or by the
interference of superior authority.
Cf. Phil. 1242, τίς ἔσται μ᾽ οὑπικωλύσων
τάδε;

262. εἷς... τις... ἕκαστος : each
single individual of us in turn (τὶς) was
the perpetrator, sc. in the opinion of
the rest of us.

263. From the neg. the opposite
is often supplied; here from οὐδείς,
ἕκαστος as subj. of ἔφευγε. Cf. Soph.
Frg. 327, οὐδεὶς δοκεῖ εἶναι πένης ὧν
ἄνοσος, ἄλλ᾽ ἀεὶ νοσεῖν. Plat. Symp.
192 6, ταῦτα ἀκούσας οὐδ, ἂν εἷς ἐξαρνη-
θείη. . ., ἀλλ᾽ ἀτεχνῶς (sc. ἕκαστος)
οἵοιτ᾽ ἂν ἀκηκοέναι. ---- ἔφευγε μὴ εἰδέναι :
pleaded that he knew nothiny (of the deed),
For the use of μή, see G. 1615; 11, 1029,
Cf. 443, 535. 0. C. 1740, ἀπέφυγε τὸ
μὴ πίτνειν κακῶς. Eur. Heracl. 506,
παρόν σφε σῶσαι φευξόμεσθα μὴ θανεῖν;

é

ANTITONH. 45

> Die A Ν "ὃ ¥ a

ἦμεν δ᾽ ἑτοῖμοι καὶ μύδρους αἴρειν χεροῖν
266 καὶ πῦρ διέρπειν καὶ θεοὺς ὁρκωμοτεῖν

Ν , ὃ A , δέ

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ.

, > 9 3 350." > 3 A y

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσι πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα
210 νεῦσαι φόβῳ προὔτρεψεν" οὐ γὰρ εἴχομεν
¥ 3 > nw » ν ~ ΄-“
οὔτ᾽ ἀντιφωνεῖν, οὔθ᾽ ὅπως δρῶντες καλῶς

,
πράξαιμεν.
269. W. λέγει τις, εἷς ὅς.

264. μύδρους : pieces of red-hot metal.
Such ordeals were uncommon among
the Greeks. See Becker’s Charicles,
Ρ. 1891. Cf. Paus. vii. 25.8. “Prob-
ably ‘the waters of jealousy’ spoken
of in the Book of Numbers, c. 5, was
an ordeal. Under the name of ‘The
judgments of God,’ these methods of
testing the guilt or innocence of sus-
pected persons were prevalent in Eu-
rope during the middle ages. There
were two kinds of ordeal in Eng-
land, jfire-ordeal and water-ordeal. The
former was performed either (as here)
by taking in the hand a piece of red-
hot iron, or by walking barefoot and
blindfold over nine red-hot plough-
shares, and if the person escaped
unhurt, he was adjudged innocent.
Water-ordeal was performed either
by plunging the bare arm to the
elbow in boiling water, or by casting
the person suspected into a river or
pond of cold water, and if he floated,
without an effort to swim, it was an
evidence of guilt, but if he sunk, he
was acquitted.” Milner.

265. πῦρ διέρπειν : to pass through
the fire. Cf. Hor. Od. II. 1, incedis
per ignes suppositos cineri

ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

doloso. Verg. Aen. xi. 787, οὐ me-
dium freti pietate per ignem |
cultores multa premimus ves-
tigia pruna.— ὁρκωμοτεῖν : take
oath by, followed by the obj. clause
τὸ... δρᾶσαι... ξυνειδέναι.

266. τῳ ξυνειδέναι: lit. know with
anyone, i.e. be privy to his deed, be
his accomplice.

267. μήτ᾽ εἰργασμένῳ : supply μήτε
before βουλεύσαντι as the correlative
of μήτε before εἰργασμένῳ: Similar
are Phil.771, ἑκόντα μήτ᾽ ἄκοντα. Pind.
Pyth. iii. 30, οὐ θεός, ob βροτὸς ἔργοις
οὔτε βουλαῖς.

268. ἐρευνῶσι : sc. ἡμῖν. --- πλέον :
the thought is that nothing more was
to be gained by enquiry.

269. λέγει τις els: some one speaks.
Instead of εἷς tis. Cf Plat. Soph.
235 b, τοῦ γένους εἶναι τοῦ τῶν θαυματο-
ποιῶν τις εἷς.

270. εἴχομεν: ἔχειν is used in the
sense of know how when followed by
the inf.

271. ὅπως δρῶντες: by what course
of action. Cf. Aj. 428, otro: σ᾽ ἀπείρ-
yew οὔθ᾽ ὅπως ἐῶ λέγειν ἔχω.

272. καλῶς πράξαιμεν : εὖ ἔχοιμεν,
σῳῴοίμεθα. ---- ἀνοιστέον : reported.

46 ΣΟΦΟΚΛΈΟΥΣ

Lal A
σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

Ἁ βου ὧν » \ x ὃ ὃ ’
καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα
275 πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
, δ᾽ ¥ > ¢ ἰφὶ ἴδ᾽ ν =
πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι
στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

ΧΟΡΟΣ.

¥ > , , Ν ’
ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον
τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

ΚΡΕΩ͂Ν.

~ 4 > » ,’΄ “A 4
280 παῦσαι πρὶν ὀργῆς Kal pe μεστῶσαι λέγων,
δ “~ »¥ ‘ , 7
μὴ ᾿φευρεθῇς ἄνους Te Kai γέρων ἅμα.
λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων
πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

280. W. ὀργῆς κατά με.

274. ἐνίκα: see on 233.

275. καθαιρεῖ : seizes upon, hence
condemns; an Att. law-term. — τοῦτο

ἦν : ironical. Schol. ἐπειδὴ εἰς
τὰ ἀγαθὰ κλήρους βάλλουσιν. ἐν ἤθει
τοῦτό φησιν.

276. éxovow: for the plur., see on
10. The dramatists are partial to
such combinations as ἄκων οὐχ ἑκοῦσιν.
Cf. Aesch. Prom. 19, ἄκοντά σ᾽ ἄκων
δυσλύτοις χαλκεύμασι προσπασσαλεύσω.
Eur. Hipp. 319, φίλος μ᾽ ἀπόλλυσ᾽ οὐχ

ἑκοῦσαν οὐχ ἑκών. --- οἶδ᾽ ὅτι: I am

sure (sc. that I am here, etc.). Freq.
thus used parenthetically.
277. στέργει : likes. Cf. Shak.

Ant. and Cleop. ii. 5, “ Tho’ it be hon-
est, it is never good to bring bad
news.”

278. “The conscience of the elders,
which was stifled at first, begins to
awaken in the presence of the myste-
rious fact.” Camp. When the Chorus

participate in the dialogue, the Cory-
phaeus, as representative, speaks
alone, sometimes in the sing., as here,
and sometimes in the plur. number.
Cf. 681. — μή τι Kal: lest somehow
even. — : sc. ἐστίν. For the
indic., see GMT. 369, 1 and foot-note
2; H. 888. Cf. 1254. Plat. Lach. 196 ¢,
ὁρῶμεν μὴ Νικίας οἴεταί τι λέγειν.

279. ἡ ξύννοια Kré.: for some time
my mind has been anxiously deliberating.

280. καί: its force falls on μεστῶ-
σαι; before you have quite filled. Or, it
gives increased force to the warning,
καί often belonging to expressions of
fear and warning. Cf. Phil. 13, μὴ καὶ
μάθῃ μ᾽ ἥκοντα..

281. ἄνους : “Old men are supposed
to be wise ; be careful lest the proverb
δὶς παῖδες of γέροντες prove to be true
in your case.” Cf. O. C. 930, καί σ᾽ ὁ
πληθύων χρόνος γέρονθ᾽ ὁμοῦ τίθησι καὶ

τοῦ νοῦ κενόν.

ANTITONH. 47

πότερον ὑπερτιμῶντες ὡς εὐεργέτην
¥ tat ἢ, ν > ’
286 ἔκρυπτον αὐτόν, ὁστις ἀμφικίονας
\ ’ 3 3 ,
ναοὺς πυρώσων ἦλθε κἀναθήματα

\ A ey, \ , a
και γὴν EKELVOV, KAL νομους Siac Kedar *

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς ;

> x
OUK εστιν.

ἀλλὰ ταῦτα καὶ πάλαι πόλεως

290 ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοΐ,
“A 4 4 30.» 5% ~
κρυφῆ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ
λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.
ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

Μ

284. πότερον... ἤ: two possibili-
ties are presented that may make it
prob. that the burial was a favor be-
stowed by the gods; either that they
deemed Polynices to be good, or that
they honor the wicked. The first sup-
position is refuted by the addition of
ὅστις... διασκεδῶν ; the second needs
no refutation.

285. ἔκρυπτον: as in 25 without
γῇ. Cf. O. C. 621, otuds εὕδων καὶ
κεκρυμμένος νέκυς. --- ὅστις : one who.
See L. and S., s.v. II.

286. πυρώσων: to lay waste with
Sire.

287. γῆν ἐκείνων : the patron dei-
ties were at the same time the owners
of the land. Cf. Plat. Laws, iv. 717 a,
τοὺς τὴν πόλιν ἔχοντας θεούς. ἐκείνων
belongs also to the subst. in the pre-
ceding verse. — διασκεδῶν : used figu-
ratively; may be rendered to abolish.
Cf. O. C. 619, τὰ viv ξύμφωνα δεξιώ-
ματα δόρει διασκεδῶσιν.
᾿ 288. εἰσορᾷς: like ὁρᾷς. Cf. Eur.
Hipp. 51, εἰσορῶ τόνδε στείχοντα.

289. ταῦτα: ic. my decree. — πά-
Aor: not /ong ago as referring to
former time, for Creon had just come
to power. πάλαι is often used of time
passing now and may be rendered,

for some time have been, etc. Cf.
1036. El. 676, θανόντ᾽ ’Opéorny viv
τε καὶ πάλαι (sc. in 672) λέγω. Here
Creon alludes directly to πάλαι 279.
The Chorus had said,.“ for some time
I have been thinking,” and Creon an-
swers sharply, “for some time you
have been muttering against my com-
mand.”

290. ἄνδρες : purposely left indefi-
nite. — ἐρρόθουν: cf. 259. Eur. Andr.
1096 of a popular tumult, κἀκ τοῦδ᾽
ἐχώρει ῥόθιον ἐν πόλει κακόν. --- ἐμοί:
dat. of hostile direction, at me.

291. κρυφῆ .. «-. σείοντες : covertly
shaking the head, like an animal pre-
paring to throw off the yoke.

292. δικαίως : rightly ; i.e. as I had
a right to expect that they should.
—ds στέργειν ἐμέ: so as to accept my
sway. ws=wote. See GMT. 608.
Soin 303. For στέργειν in this sense,
ef. Aesch. Prom. 10, ὡς ἂν διδαχθῇ
τὴν Διὸς τυραννίδα στέργειν.

293. ἐκ τῶνδε: the malcontents in
290. --- τούτους : the as yet unknown
perpetrators of the deed. Thus, of
the murderers of Agamemnon, with-
out further designation, αὐτοῖς El. 334,
τούτων 348, τούτους 355. Cf. also
Antig. 400, 414, 685.

48 ΣΟΦΟΚΛΈΟΥΣ

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.
LAND! Ἁ » , Ἂν
295 οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος

‘\ , Pia
κακὸν νόμισμ᾽ ἔβλαστε.

»“"“ A 4
τοῦτο καὶ πόλεις

“ 7Q>0—CO« > ’ la
πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων,
τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας
χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν"
’ ΜΝ > , »¥
300 πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν

\ \ ¥ ΄ 297
καὶ TAaVTOS ἐργου δυσσέβειαν εἰδέναι.

ν Ν »ἕ » ,
ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

4 > 9.» ε “~ ’
χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.
ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

305 εὖ τοῦτ᾽ ἐπίστασ᾽, dpKws δέ σοι λέγω,
> κ᾿ ᾿ in’ oe 5 A ,
εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου
J ’ » δι Ὁ > > ‘ > 4
εὑρόντες ἐκφανεῖτ᾽ és ὀφθαλμοὺς ἐμούς,

294. παρηγμένους : led astray.

295. ἀνθρώποισιν: dat. of interest
with ἔβλαστε. ---- οἷον : the omitted an-
tec. is τοιοῦτον.

296. νόμισμα: institution. Camp.
translates “usance.” From this word
comes our Eng. “numismatics.” Cur-
rency, coin, is that which is sanc-
tioned by usage. — rovro: in agree-
ment with νόμισμα instead of with
ἄργυρος.

297. πορθεῖ: cf. Hor. Od. III. 16,
8 ff, Aurum per medios ire sa-
tellites|et perrumpere amat
saxa, potentius|ictu fulmi-
neo.—éfavlernow : drives out.

298. ἐκδιδάσκει: to be taken as
the principal pred. upon which ἵστα-
σθαι depends, and καὶ παραλλάσσει is
epexegetic as though it were παραλ-
λάσσον (by perverting).

299. πρὸς... ἵστασθαι: stand (ready)
for, turn to.

300. πανουργίας ἔχειν : equiv. to

πανουργεῖν, to play the villain. So
ἐλπίδας ἔχειν = ἐλπίζειν, ἄγρας ἔχειν =
ἀγρεύειν. Cf. νηπιάας ὀχέειν, Hom. Od.
i. 296.

301. εἰδέναι: to be conversant with,
practised in. So of the Cyclops,
Hom. Od. ix. 189, d0euloria ἤδη.

303. χρόνῳ ποτέ: at some time or
other ; join with ὡς δοῦναι. For ὡς,
see on 292. Cf. Aesch. Suppl. 732,
χρύνῳ τοι κυρίῳ τ᾽ ἐν ἡμέρᾳ δώσει
δίκην. This threat is made against the
guards, whom Creon supposes to have
become abettors of the deed under
the influence of bribes.

304. ἀλλά: serves here, as often,
to break off impatiently the previous
train of thought or remark. — εἴπερ:
not throwing any doubt upon the
statement, but emphasizing it; as we
might say “if indeed man is an im-
mortal being.”

305. ὅρκιος: pred. adj. for ady.
See G. 926; H. 619,

ey Oe

ANTITONH. 49

οὐχ ὑμὶν “Αιδης βοῦνος ἀρκέσει, πρὶν ἂν
ζῶντες κρεμαστοὶ τήνδε δηλώσηθ' ὕβριν,

910 ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον,

Ν Ν ε ’ Ν 4 > ν
τὸ λοιπὸν ἁρπάζητε καὶ μάθηθ᾽ ὅτι
οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

5 A Ν » A 4, Ν /
ἐκ τῶν yap αἰσχρῶν λημμάτων τοὺς πλείονας

> 4 » x x ,
ATWILEVOUS ἴδοις αν ἢ σεσωσμενους.

ΦΥΛΑΞ.

lal Ν κ᾿
315 εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;

ΚΡΕΩ͂Ν.

> > Ν lal ε > aA 4
OUK οἶσθα και νυν ὡς AVLAPWS λέγεις ;

308. οὐχ... ἀρκέσει, πρὶν av:
“there is a confusion of two consts. :
(1) οὐχ ὑμὶν “Aidns ἀρκέσει, to which
μοῦνος is added for emphasis, 7.e. οὐ
θανεῖσθε μόνον; and (2) od θανεῖσθε
πρίν xré. The Φύλαξ is to take this
message to his fellows.” Camp. —See
GMT. 638, for subjv. after πρίν. ---
μοῦνος: the Ion. form, used where
the metre requires a trochaic word.
So also in 508, 705.

309. κρεμαστοί: hung up; prob. by
the hands, so as to be flogged, after
the manner of slaves, and for.the pur-
pose of compelling them to testify
by whom they were bribed. In the
courts, testimony was extorted from
slaves by the rack. Cf. the punish-
ment of Melanthius, Hom. Od. xxii.
174 ff.

310. τὸ κέρδος : the supposed brib-
ery of the guards is in his mind. Cf.
222. ---- οἰστέον : one must get.

311. τὸ λοιπόν: for the future.—

dprafnre ... μάθητε: the former con-
tinued, the latter momentary. The

bitterness of this sarcasm is manifest.
Cf. 654. Oedipus blinded his eyes
ὁθούνεκ᾽ ἐν σκότῳ τὸ λοιπὸν ὀψοίατο
(Ο. T. 1218).

312. ἐξ ἅπαντος: from any and
every source. Cf. O. C. 807, ὅστις ἐξ
ἅπαντος εὖ λέγει. --- τὸ κερδαίνειν : for
τὸ κέρδος, Obj. οὗ φιλεῖν.

313. τοὺς πλείονας : the compari-
son is between ἀτωμένους and σεσωσμέ-
νους, not between πλείονας and its
opposite ; 1.6.
vous μᾶλλον ἂν ἴδοις ἢ σεσωσμένους.
So in O. C. 795, ἐν δὲ τῷ λέγειν κάκ᾽ ἂν
λάβοις τὰ πλείον᾽ ἢ σωτήρια.

315. δώσεις : will you permit (me?)
—ortpadels οὕτως tw: am I to turn
about and depart thus (i.e. without a
chance to say anything more)? Cf.
Phil. 1067, ἀλλ᾽ οὕτως ἄπει. For the
deliberative subjv., see G. 1858; H.
866, 3.

316. καὶ viv: even now; modifies
λέγεις. W. joins with οἶσθα ; but
we should then have οὐκ οἶσθα οὐδὲ
νῦν.

τοὺς πλείστους ἀτωμέ-

50 ΣΟΦΟΚΛΈΟΥΣ

ΦΎΛΑΞ.
ἐν τοῖσιν ὠσὶν ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

ΚΡΕΩ͂Ν.

τί Sai; ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου ;

ΦΥΛΑΞ.

ε ὃ “ > > “A ‘ 4 ἈΝ δ᾽ Φ 9 > ’
ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

ΚΡΕΩ͂Ν.
320 οἴμ᾽ ὡς ἄλημα δῆλον ἐκπεφυκὸς εἶ.

ΦΥΛΑΞ.

> A 4
οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

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

318. W. τί δαὶ ῥυθμίζεις.

317. δάκνει: are you stung. The
sense of the question is, whether his
grief is superficial or profound.

318. τί δαί: what, pray? expres-
sion of surprise. C/. Eur. Iphig. Aul.
1444, τί δαί; τὸ θνήσκειν οὐ τάφος voul-
Cera; — ῥυθμίζεις xré.: are you defin-
ing where my grief is located? He
refers, of course, to the preceding state-
ment of the guard. — ὅπου : sc. ἐστίν.
Cf. Aj. 33, τὰ δ᾽ οὐκ ἔχω μαθεῖν ὅπου.

319. τὰς φρένας, τὰ dra: partitive
appos. with σέ. See 6.917; Η. 625c.,

320. οἵμ᾽ : ie. οἴμοι. Cf. 1270, Aj.
354, 587. This word presents the only
instance of the elision of a diphthong
in Soph., whence W. and many others
have taken this as the accus. οἴμε, a
form warranted by of ἐμὲ δειλήν in
Anthol. Pal. 9, 408. But the dat.
form οἴμοι, ὥμοι is elsewhere the rule.
--ἄλημα: wily ἔπαυε. Odysseus is
named thus in Aj. 381 and 389, where

the Schol. explains it by τρίμμα,
παραλογιστικὸν mavovpynua. Here the
Schol. has τὸ περίτριμμα τῆς ἀγορᾶς (an
allusion, doubtless, to Dem. De Corona,
§ 127, where Dem. speaks in these
terms of Aeschin.). The abstract term
used for the concrete, as in 533, 568,
756. The partic. in the neut. agrees
with the pred. noun.

321. οὔκουν xré.: (however that
may be, sc. that I am an ἄλημα) this
deed at any rate I never did. Cf. 993.
Phil. 872, οὔκουν ᾿Ατρεῖδαι τοῦτ᾽ ἔτλη-
σαν. γέ brings into prominence the
antithesis between τοῦτο τὸ ἔργον and
the acute and knavish character of
the soldier. “ However refined aknave
I may be, still,” etc.

322. And that too having betrayed
your soul for money. The explicit
denial of the guard gives Creon the
occasion to charge the deed directly
upon him.

ANTITONH. 51

ΦΥΛΑΞ.

φεῦ:

> ‘\ ® a Ν an A
ἢ δεινὸν ᾧ δοκεῖ ye καὶ ψευδῆ δοκεῖν.

ΚΡΕΩ͂Ν.

κόμψευε νῦν τὴν δόξαν: εἰ δὲ ταῦτα μὴ

825 φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

ΦΥΛΑΞ.

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽ - ἐὰν δέ τοι

ληφθῃ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

880 καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

326. W. τὰ δεινὰ κέρδη.

323. The sense is, “one should not
in general make a conjecture where
one has no knowledge; doubly bad is
it when this conjecture is a groundless
one.” The first intimation of reproof
lies in yé. Camp. translates, “ what
a pity that one who is opinionated
should have a false opinion.” Boeckh
makes δοκεῖν subj. of δοκεῖ, and ren-
ders, “Oh truly bad, when one is de-
termined to hold false opinions.”

324. κόμψευε: Schol. σεμνολόγει"
τὴν δόκησιν περιλάλει. ---τὴν δόξαν :
that conjecture, 1.6. of which you
speak.

325. τοὺς Spavras: the perpetrators.
Here Creon drops the charge made
in 322 and returns to the thought of
806-312.

326. τὰ δειλὰ κέρδη : cowardly gain;
i.e. gain obtained through secret
bribery.

327. Creon has left the stage.
through the porta regia. The follow-
ing lines of the guard are a soliloquy.
—dAAd: the suppressed thought is
“may we not have to say that, etc.
(325-26), but may he, etc.” — evpeBely :
sc. ὃ δρῶν. --- μάλιστα : above all.

328. τε καί: 1.6. ἐάν τε ληφθῇ καὶ
ἐὰν μή. Whether he be taken or not.
τέ and καί often represent our Eng.
disjunctive or. The regular correla-
tives are τέ... τέ, as in εἴτε. .. εἴτε.
Cf. Phil. 1298, ἐάν τ᾽ ᾿Αχιλλέως παῖς
ἐάν τε μὴ θέλῃ.

829. οὐκ ἔσθ᾽ ὅπως : lit. there is not
in what way, i.e. it is not possible that.

330. καὶ viv: “even now I am pre-
served as by a miracle, and the sec-
ond time I should run the greatest
possible risk.” The guard leaves the
scene by the door through which he
had entered. Cf. 229,

52

ΣΟΦΟΚΛΈΟΥΣ

Στάσιμον a.

ΧΟΡΟΣ.
Στροφὴ ἅ.
πολλὰ τὰ δεινά, κοὐδὲν ἀνθρώπου δεινότερον πέλει"
335 τοῦτο καὶ πολιοῦ πέραν πόντου χειμερίῳ νότῳ

χωρεῖ, περιβρυχίοισιν

“A δ
περῶν ὑπ᾽ οἴδμασιν,

“~ A »
θεῶν τε τὰν ὑπερτάταν, Γᾶν

»” > 4 > 4
ἄφθιτον, ἀκαμάταν ἀποτρύεται,

332 ff. “Human ingenuity has sub-
dued earth, water, and air, and their
inhabitants, and has invented lan-
guage, political institutions, and the
healing art. The consciousness of
this power can incite man to what
is good, and when he observes law
and right, he occupies a high posi-
tion in the state. But arrogance
leads him to commit deeds of wanton-
ness; with a man of this character
I would have nothing to do.” The
strange burial, in defiance of the royal
edict, furnishes the immediate occa-
sion to the Chorus for celebrating
human skill and uttering warning
against arrogance.— The correspon-
dence of the rhythms is brought out
more effectively by the double occur-
rence of πόντου, and by the posi-
tion of the similarly formed words
ἀνεμόεν μηχανόεν, παντοπόρος ἄπορος,
and ὑψίπολις ἄπολις, in the corre-
sponding verses of the strophe and
antistrophe. — πολλὰ τὰ δεινά : many
are the wonderful things, Cf. Aesch.
Choeph. 585, πολλὰ μὲν ya τρέφει δεινὰ
δειμάτων ἄχη... ἀλλ᾽ ὑπέρτολμον ἂν-
δρὸς φρόνημα τίς λέγοι; --- πέλει: =
ἐστίν.

334. τοῦτο: ic. τὸ δεινόν ΟΥ̓δεινό-
τατον implied in δεινότερον; as in 296,

so here the pron. agrees with the
more remote subst. — καί : correlated
with τέ in 338.

335. vor@: (impelled) by the stormy
south wind. Dat. of cause. Others
call it a dat. of time.

336. περιβρυχίοισιν olSpacw: en-
gulfing waves, that let down the ship
into their depths (βρύξ) and threaten
to overwhelm it. ὑπό with the dat. =
beneath. Schol. τοῖς καλύπτουσι τὴν
ναῦν.

337. ὑπερτάταν : supreme, as eldest
and mother of all. Soph., Pail. 392,
calls her παμβῶτι Ta, μᾶτερ αὐτοῦ
Διός. Verg. Aen. vii. 136, prima
deorum. Α

339. ἄφθιτον : as never exhausted
by the produce she so constantly
supplies. The accus. is obj. of dzo-
τρύεται = wears out (for his own gain).
Since the trans. use of the mid. of
this verb is not found elsewhere, W.
governs the accus. by πολεύων, The
a privative is short by nature, but is
used long by Hom. im adjs. which
begin with three short syllables ; and
the Hom. quantity is often followed
by later poets. So here, and in ἀκά-
ματοι, ἀθανάτων, 607, 787. See L. and
S. under aiv. “The (choreic) dactyls
suit the thought of the continuous

ANTITONH. 53

340 ἰλλομένων ἀρότρων ἔτος εἷς ἔτος,

ε ’ 4 4
ἱππείῳ γένει πολεύων.

᾿Αντιστροφὴ a.

κουφονόων τε φῦλον ὀρνίθων ἀμφιβαλὼν ἄγει
345 καὶ θηρῶν ἀγρίων ἔθνη πόντου 7 εἰναλίαν φύσιν

’ὔ ’ὕ
σπείραισι δικτυοκλώστοις

περιφραδὴς ἀνήρ.

κρατεῖ δὲ μηχαναῖς ἀγραύλου

350

341. W. πολεῦον.

round of human labor, as those of
the antistrophe the movement of the
steed.” Camp.

340. ἰλλομένων : the Schol. explains
by περικυκλούντων. ἴλλω is to be
distinguished from εἰλέω (efAw), and
seems to mean originally wind, roll.
Aristot. περὶ οὐρανοῦ, ii. 14, says, of
μὲν (τὴν γῆν) ἴλλεσθαι καὶ κινεῖσθαί
φασι περὶ τὸν πόλον μέσον. The sense,
therefore, is the winding or turning
about (βουστροφηδόν) of the ploughs
at the end of the furrows. —€ros εἰς
ἔτος : from year to year.

341. ἱππείῳ γένει: since the har-
nessing of the horse is mentioned
below (850), yévos may be taken here
in the sense of offspring, i.e. mules.
So the Schol. ταῖς ἡμιόνοις, quoting
Hom. J/. x. 862 f. Cf also Simon.
Frg. 13 (Bergk), χαίρετ᾽ ἀελλοπόδων
θύγατρες ἵππων. --- πολεύων : breaking
the glebe.

342. κουφονόων: this epithet calls
attention to the blithe and thought-
less nature of birds rather than to
the ease and swiftness of their mo-
tion. Cf 617. Theognis 582, σμικρᾶς

ὄρνιθος κοῦφον ἔχουσα νόον,

θηρὸς ὀρεσσιβάτα, λασιαύχενά θ᾽

342. W. κουφονέων.

*“Then to those woods the next quick fiat
brings
The feathered kind, where merrily they sat,
As if their hearts were lighter than their
wings.”
Srr W. DAVENANT’s Gondibert,
B. II. vi. st. 57.

343. ἀμφιβαλών : of ensnaring game
with nets, which were used in hunt-
ing as well as in fishing. So Xen. in
his Cyneget. 6. 5 ff. gives directions
how to place the nets for entrapping
hares.

344. ἄγει: leads captive. The subj.
ἀνήρ is in 348. Cf. Eur. Hel. 312,
φόβος περιβαλών μ᾽ ἄγει.

345. πόντου κτέ. : Plumptre trans-
lates “the brood in sea-depths born.”
—dvois: the abstract for the con-
crete, like τροφή in Ο. 7. 1, ὦ τέκνα,
Κάδμου τροφή.

346. σπείραισι δικτυοκλώστοις : with
twisted cords woven into nets.

347. περιφραδής : Schol. πάντα εἰδώς.

349. ὀρεσσιβάτα: Dor. gen. See
G. 188, 3; H. 146 Ὁ.

350. 6’: such an elision at the end
of a verse, called technically ἐπισυνα-
λοιφή, Soph. makes in every kind of
verse. Of. 595, 802, 1031.

54 ΣΟΦΟΚΛΈΟΥΣ

ἵππον ὑπάξεται ἀμφίλοφον ζυγὸν

οὔρειόν T ἀκμῆτα ταῦρον.

Στροφὴ β΄.
καὶ φθέγμα καὶ ἀνεμόεν
355 φρόνημα καὶ ἀστυνόμους ὀργὰς ἐδιδάξατο καὶ δυσαύλων
πάγων ὑπαίθρεια καὶ δύσομβρα φεύγειν βέλη,
παντοπόρος" ἄπορος ἐπ᾽ οὐδὲν ἔρχεται

351. W. ἵππον évas ἄγει ἀμφίλοφον.

357. W. πάγων αἴθρεια.

351 f. ὑπάξεται κτέ.: brings under
the neck-encircling yoke the steed with

shaggy mane. For the double accus.,
cf. Hom. 7]. v. 731, ὑπὸ δὲ ζυγὸν ἤγαγεν
Ἥρη ἵππους. The fut. has a gnomic
use, denoting what man habitually
does. See GMT. 66. Cf Pind.
Olymp. vii. 1ff., Φιάλαν ὡς ef τις ἀφνειᾶς
ἀπὸ χειρὸς ἑλών | δωρήσεται | νεανίᾳ γαμ-
βρῷ. Hat. i. 173, εἰρομένου δὲ ἑτέρου
τὸν πλησίον τίς ἐστι, καταλέξει ἑωυτὸν
μητρόθεν καὶ τῆς μητρὸς avaveucera τὰς
μητέρας. With ἀμφίλοφον, cf. Hom.
Od. iii. 486, ζυγὸν ἀμφὶς ἔχοντες.

354. φθέγμα: speech. “Soph. ac-
cepts the popular theory, which was
also held by the Eleatics and Pytha-
goreans, that language is not an en-
dowment of nature (φύσει), but is the
result of conventional usage (θέσει
‘by attribution’) and cultivation.”
Schn. — ἀνεμόεν φρόνημα : two inter-
pretations are possible: (1) thought
swift as the wind; (2) high-soaring
thought, i.e. philosophy, wisdom. In
favor of (2) are the Schol., τὴν περὶ
τῶν μετεώρων φιλοσοφίαν, and the gloss
of Hesychius, ὑψηλόν, μετέωρον ; (1) is
favored by the use of dveuders = wind-
swift (see L. and S. s.v. qveudes), and
by the natural connection between

353. W. κατ᾽ ἀνεμόεν.

φθέγμα, the body of speech, the sound,
and φρόνημα, the spirit, the contents of
speech. For the sense, cf also Hom.
Od. vii. 36, ὡς εἰ πτερὸν ἠὲ νόημα.

355. ἀστυνόμους ὀργάς : the dispo-
sition suitable to social life. W., Wund.,
and others understand this to mean
the art of governing, which is favored
by the Schol., τὴν τῶν νόμων ἐμπειρίαν,
δι᾽ ὧν τὰ ἄστεα νέμονται, ὅ ἐστι διοι-
κοῦνται. ὀργή in the sense of τρόπος.
Cf. 875. Aj. 640, οὐκέτι συντρόφοις
ὀργαῖς ἔμπεδος. Hor. also, Sat. 1. 3,
103, makes the establishment of com-
munities follow upon the fixed use of
language: donee verba, quibus
voces sensusquenotarent, nomi-
naque invenere. Dehine op-
pida coeperunt munire, et.
ponere leges.

356f. ὑπαίθρεια : agrees with βέλη,
which may be used equally well of
frest and hail as of rain, in the sense of
shafts. Cf. Aesch. Agam 335, ἐν οἰκή-
μασιν ναίουσιν ἤδη τῶν ὑπαιθρίων πάγων
δρόσων τ᾽ ἀπαλλαγέντες. Transl., and
he has taught himself how to shun the
shafts of uncomfortable frosts under the
open sky and of driving rains.

358. ἄπορος: the asyndeton here
and in 370 emphasizes the contrast.

ANTITONH. δῦ

861 τὸ μέλλον: “Avda μόνον φεῦξιν οὐκ ἐπάξεται"
νόσων δ᾽ ἀμηχάνων φυγὰς ξυμπέφρασται.
᾿Αντιστροφὴ β΄.

365

4 Ν 4
σοφόν τι TO μηχανόεν

, ε Ν 2), (δ᾽ ¥ A Ν td IAX 5 5
τέχνας UTEep | €ATTL εχὼν ΤΟΤΕ μὲν KAKOV, ΑΛΛΟΤ ΕΠ

ἐσθλὸν ἕρπει"

΄ , N a > »¥ “gs
VOJLOUS TAPElLp@v χθονὸς θεῶν T ἐνορκον δίκαν,

889 f. W. ἄπορος ἐπ᾽ οὐδὲν ἔρχεται. μέλλοντος “Aida.

366. W. τότ᾽ ἐς κακόν.

359. ἐπ᾽ οὐδὲν τὸ μέλλον: 1.6. ἐπ᾿
οὐδὲν τῶν μελλόντων.

360. “Aida: cf. ὀρεσσιβάτα, 349.
The gen. depends on φεῦξιν.

361. ἐπάξεται : will not procure for
himself. Schol. θανάτου μόνον οὐχ
εὗρεν ἴαμα. Cf. Dem. de F. L. § 259,
αὐθαίρετον αὑτοῖς ἐπάγονται δουλείαν.
Thue. vi. 6. 2, οἱ Σελινούντιοι Συυρακοσί-
ous ἐπαγόμενοι ξυμμάχους. The fut. is
emphatic; he will never doit. — φεῦξιν:
for φύξις, is found only here and in
Hippocrates ; but διάφευξις, ἀπόφευξις,
κατάφευξις are found.

362. ἀμηχάνων: i.e. diseases that
would otherwise be irremediable.

363. φυγάς: points back to φεῦξις,
and makes the contrast pointed.— ξυμ-
πέφρασται: he has jointly with others
(ξύν) devised. So W. But the prep.
seems to be used rather to strengthen
the idea of the mid. voice, as in the
phrase συμφράζεσθαι μῆτιν ἑαυτῷ. See
L. and 5., s.v.

365. σοφόν τι: pred.; lit. as some-
thing shrewd. — τὸ μηχανόεν : forms
the counterpart to ἀμηχάνων 363, and
repeats the idea of μηχαναῖς 349,
since this inventive power is the main
theme.

366. τέχνας : join with τὸ unxavder,

368. W. νόμους πληρῶν.

inventive skill in art. — ὑπὲρ ἐλπίδα:
beyond expectation. — ἔχων : his skill

qualifies him to do good, yet incites

him also to break through all barriers.
A similar sentiment is found in Hor.
Od. I. 3, 25 f. and 37-40.

367. τοτὲ μὲν xré.: at one time to
what is base, at another to what is noble.
The omission of δέ is irregular. μέν
and δέ are both wanting in ΕἸ. 739,
τότ᾽ ἄλλος, ἄλλοθ᾽ ἅτερος. The prep.
ἐπί belongs to both adjs. πρός is simi-
larly placed with the second member
of the sent. in 1176. Cf. also O. T.
734, Δελφῶν κἀπὸ Aavalas ἄγει. For
a similar sentiment and expression,
cf. the verse of an unknown poet
quoted in Xen. Mem. i. 2. 20, αὐτὰρ
ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε δ᾽
ἐσθλός. -

368. παρείρων : lit. fastening along-
side of, hence weaving in with; sc. τῷ
μηχανόεντι τῆς τέχνης. The Schol.
explains by 6 πληρῶν τοὺς νόμους καὶ
τὴν δικαιοσύνην. That is, obedience
must be combined with skill.

369. θεῶν τ᾽ ἔνορκον δίκαν : and jus-
tice pledged with an oath by the gods.
So Eur. Med. 208, τὰν Ζηνὸς dpxtay
Θέμιν. Cf. Xen. Anab. ii. 5. 7, ὅρκοι
θεῶν = oaths by the gods.

56 ΣΟΦΟΚΛΈΟΥΣ

870 ὑψίπολις- ἄπολις, ὅτῳ τὸ μὴ καλὸν
ξύνεστι τόλμας χάριν. μήτ᾽ ἐμοὶ παρέστιος
815 γένοιτο μήτ᾽ ἴσον φρονῶν ὃς τάδ᾽ ἔρδει.

ἐς δαιμόνιον τέρας ἀμφινοῶ
τόδε: πῶς εἰδὼς ἀντιλογήσω
τήνδ᾽ οὐκ εἶναι παῖδ᾽ ᾿Αντιγόνην ;
ὦ δύστηνος καὶ δυστήνου

πατρὸς Οἰδιπόδα, τί ποτ᾽; οὐ δή που

, > > “ “ ,
σέ γ᾽ ἀπιστοῦσαν τοῖς βασιλείοις

ἀπάγουσι νόμοις
καὶ ἐν ἀφροσύνῃ
374. W. μήτε μοι.

370. ἄπολις : in contrast with ὑψί-
πολις, a8 ἄπορος and παντοπόρος in the
corresponding part of the strophe.
Cf. Eur. Troad. 1291, & δὲ μεγαλόπολις
ἄπολις ὄλωλεν Τροία.

372. ξύνεστι : the subj. is personi-
fied. Cf. O. C. 1244, dra: ἀεὶ ξυνοῦσαι.
E1610, εἰ σὺν δίκῃ ξύνεστι. ---- χάριν : =
Lat. gratia, causa. Cf. El. 427,
πέμπει με τοῦδε τοῦ φόβου χάριν.

373. παρέστιος : quest at my hearth;
ἐφέστιος is More common.

375. ἴσον φρονῶν : of the same way
of thinking (politically ), i.e. of the same
political party. Cf Xen. Hell. iv. 8.
24, ἐβοήθει τοῖς τὰ αὑτῶν φρονοῦσιν.
τὰ τοῦ δήμου, τὰ Λακεδαιμονίων φρονεῖν,
and similar expressions, are freq. —
τάδ᾽ ἔρδει: ic. λύει νόμους καὶ δίκην διὰ
τόλμην.

376. Antigone and the guard are
seen entering at the left of the spec-
tators.—és δαιμόνιον «ré.: in regard
to this strange marvel I stand in doubt.
—dyudwoe: found only here.

377. ἀντιλογήσω: subjv. of delib-
eration. See G. 1358; H. 866, 3.

καθελόντες ;

378. οὐκ εἶναι: for the use of οὐκ
with the inf. in indir. disc., see G.
1611; H. 1024. “Nihil in οὐκ par-
ticula offensionis est, quia
opponuntur εἰδὼς (ὅτι ἐστί) et
ἀντιλογήσω οὐκ εἶναι hoc sensu: πῶς
εἰδὼς ὅτι ἥδε ἡ παῖς ᾿Αντιγόνη ἐστὶν
ἀντιλογήσω ws οὐκ ἔστι." Weckl.

379. δύστηνος: the combining to-
gether of Antigone and her father is
significant, and throws light upon the
thought of 856.

380. Οἰδιπόδα : this gen. is found
in anapaestic verses also in Aesch.
Sept. 886 and 1055. οΟἰδίποδος and
Οἰδιπόδου, also the accus. Οἰδίποδα, are
not used by the tragedians.—ri ποτε:
what can this be? —ov δή που σέ ye:
surely it is not you, is it? Cf. Arist.
Ran. 526, τί δ᾽ ἔστιν; οὐ δή πού μ᾽
ἀφελέσθαι διανοεῖ ἅδωκας αὐτός; The
Chorus knew that some one had de-
fied the command of the ruler. They
are surprised and pained to learn that
it is Antigone who must suffer the
penalty of disobedience.

381. ἀπιστοῦσαν : see on 219.

ANTITONH. 57

FourtH ScENE. GUARD.

ANTIGONE.

AFTERWARDS CREON

WITH TWO ATTENDANTS.

Ἐπεισόδιον β΄.

ΦΥΛΑΞ.

HS ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη "

385 τήνδ᾽ εἵλομεν θάπτουσαν.

ἀλλὰ ποῦ Κρέων ;

ΧΟΡΟΣ.

ὅδ᾽ ἐκ δόμων ἄψορρος εἰς δέον περᾷ.

KPEQN.

( δ᾽ ἔστι; ποίᾳ Evuperpos
τί δ᾽ ἔστι; ποίᾳ ξύμμετρ

προὔβην τύχῃ;

ΦΥΛΑΞ.

¥ A > 4 > > > ,
avag, βροτοῖσιν οὐδέν €OT ATWILOTOV*

ψεύδει yap ἡ ᾿᾽πίνοια THY γνώμην " ἐπεὶ
890 σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ

382. ἀπάγουσι: a judicial term,
used of leading away to custody those
who have been caught in the act.

383. ἀφροσύνῃ : with this word the
Chorus do not censure the deed in
itself; they only call Antigone indis-
creet for imperilling her life.

384. The lapse of several hours is
assumed since 331. (ἡ 416. ---- ἥδε xré.:
here is that one who has done the deed.
- ἐκείνη : because in the former scene
the doer of this deed was the principal
subject of discourse.—Creon again
comes on the scene by the middle door
and hears the last verse spoken by the
guard. Hence the δέ and what fol-
lows in 387.

386. els δέον: for your need, oppor-
tunely. Cf. O. T. 1416, ἐς δέον πάρεσθ᾽
ὅδε Κρέων. The phrase naturally sug-
gests ξύμμετρος to Creon.

387. Evpperpos : coincident with ; just
in the nick of time to hear about. Cf
O. T. 84, ξύμμετρος yap ὡς κλύειν.

388. ἀπώμοτον : to be abjured as a
thing one will not do or undertake.
This proverb occurs first in a frag-
ment of Archilochus (74 Bergk) : xpn-
μάτων ἄελπτον οὐδέν ἐστιν οὐδ᾽ ἀπώ-
μοτον. Cf. what the guard has said
in 329.

389. For second thoughts belie one’s
resolutions.

390. σχολῇ : hardly, be slow to (do
anything). Similar is the Eng. in
Shak. Tit. Andron. i. 2, “T’ll trust by
leisure him that mocks me once.” —
ἥξω ἄν, arare usage. But see GMT. 208;
H. 845. W. takes ἄν with ἐξηύχουν, i.e.
41,4. W. takes ἄν with ἐξηύγου"», 1.6.
T should have declared, and cites Soph.
Aj. 430, τίς ἄν ποτ᾽ GeO” ὧδ᾽ ἐπώνυμον

58 ΣΟΦΟΚΛΈΟΥΣ

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε"
ἀλλ᾽, ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ
ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, δι ὅρκων καίπερ ὧν ἀπώμοτος,

395 κόρην ἄγων τήνδ᾽, ἣ καθευρἔέθη τάφον

κοσμουσα.

κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὕρμαιον, οὐκ ἄλλου, τόδε.
καὶ νῦν, avat, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽ " ἐγὼ δ᾽ ἐλεύθερος

400 δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.

ΚΡΕΩΝ.

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών ;

ΦΎΛΑΞ.

΄ Ν #7) > » , > 3.4
αυτὴ TOV α ρ ἔθαπτε" ΤΟΑΡῚ επιστασαι.

τοὐμὸν ξυνοίσειν ὄνομα τοῖς ἐμοῖς κακοῖς ;
Eur. Herc. Fur. 1355, οὐδ᾽ ἂν φόμην
ποτὲ εἰς τοῦθ᾽ ἱκέσθαι, δάκρυ᾽ ἀπ᾿ dupd-
τῶν βαλεῖν. Some read ἥκειν, so as to
avoid the fut. inf. with ἄν.

391. ἀπειλαῖς : dat. of cause. —
ἐχειμάσθην : the metaphor is well
brought out by the translation of
Camp., “when my soul was shaken with
the tempest of your former threatenings.”

392. ἐκτός : sc. ἐλπίδων : the subst.
not repeated. C/. 518.

393. οὐδέν : adv. in no respect. —
μῆκος : in greatness. The thought
regularly expressed would be τῇ zap’
ἐλπίδας χαρᾷ οὐδὲν ἔοικεν ἄλλη ἡδονή,
for it is of the smaller that we say it is
not like the greater. But this inver-
sion of terms is freq. with ἔοικεν. So
of an unusually great fear it is said
in Thue. vii. 71. 2, 6 φόβος ἦν οὐδενὶ
ἐοικώς. Cf. Eur. Frg. 554, ἐκ τῶν
ἀέλπτων ἡ χάρις μείζων βροτοῖς φανεῖσα

μᾶλλον ἣ τὸ προσδοκώμενον. “Pleasure
that comes unlooked for is thrice wel-
come.” Rogers’ Italy.

394. δι᾿ ὅρκων ἀπώμοτος : act.; bound
myself by an oath (se. that I would
not come). Above pass. So ἀνώμοτος
has both uses. — δ’ ὅρκων : added to
make the expression more vivid. So
γόοισιν, 427.

396. ἐνθάδ᾽ οὐκ: as was done be-
fore. Cf. 275.

397. θοὕὔρμαιον : like our Eng. wind-
fall, godsend. Hermes was the giver
of good luck. Cf. Plat. Gorg. 486 e,
οἶμαι ἐγὼ σοὶ ἐντετυχηκὼς τοιούτῳ
ἑρμαίῳ ἐντετυχηκέναι.

400. δίκαιος κτέ.: te. ἐμὲ δὲ δίκαιόν
ἐστιν ἀπηλλάχθαι ἐλεύθερον. ---- τῶνδε
κακῶν : those threatened by Creon.

401. τῷ τρόπῳ πόθεν : two inter-
rogatives combined in one sent. So
the Hom. τίς πόθεν ἐσσ᾽ ἀνδρῶν ; Trach.
421, ris πόθεν μολών;

ANTITONH. 59

ΚΡΕΩΝ.

ἢ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής ;

ΦΥΛΑΞ.

΄ 2 329A , a \ \ ἈΝ
ταυτὴν Ύ ἰδὼν θάπτουσαν OV συ TOV νέκρον

405 ἀπεῖπας.

dp ἔνδηλα καὶ σαφῆ λέγω;

ΚΡΕΩΝ.

QA “- σὺ δὲ 5 ’ ε ,
καὶ πῶς ὁρᾶται κἀπίληπτος ἡἠρέθη ;

ΦΥΛΑΞ.

τοιοῦτον ἦν τὸ πρᾶγμ'΄.

9 \ σ΄
οπτως γαρ ὭΚΟΜΕΜ,

Ν, Le Ν ὃ ΑΗ > a> > PA
πρὸς σοῦ τὰ δείν ἐκεῖν ἐπηπειλημένοι,

’ a a \
πᾶσαν κόνιν σήραντες ἣ κατεῖχε TOV

’, “ὦ # ’ >
410 νέκυν, μυδῶν TE σῶμα γυμνώσαντες εὖ,

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,
ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάλῃ πεφευγότες,

403. The sense is, “Are you in your
right mind when you say this ?”

404. rov: the art. would regularly
be omitted with the antec. incorpo-
rated in the rel. clause. It makes
νεκρόν more definite.

406. ὁρᾶται : historical pres.; a use
to which the tragedians are partial.
They also freq. change the tense in
the same sent., as here. Cf. 426-428.
Aj. 31, φράζει τε κἀδήλωσεν. ---ἐπίληπ-
τος: caught in the act.

407. γάρ: see on 288. --- ἥκομεν :
the other guards may have gone, from
fear and suspense, to meet their com-
rade on his return from the king,
and, in view of Creon’s threats, which
were directed against them all, have
returned together to watch the corpse
again.

408. τὰ δείν᾽ ἐκεῖνα : of. 305 ff.

409. σήραντες : having swept off. —
τόν: the art. at the end of the tri-

meter is very rare. Soph. has it also
in Phil. 263, O.C. 351, and El. 879.

410. pvdav: clammy, dank.— εὖ:
carefully.

411. καθήμεθ᾽ ἄκρων ἐκ πάγων : we
seated ourselves on the slope of the hills.
Cf. Hom. Od. xxi. 420, ἐκ δίφροιο
καθήμενος. Il. xiv. 154, στᾶσ᾽ ἐξ Od-
λύμποιο. --- ὑπήνεμοι : under the lee.
Some join ἄκρων ἐκ πάγων directly
with ὑπήνεμοι in the sense of ὅθι ἄκρων
ἐκ πάγων σκέπας ἦν ἀνέμοιο, i.e. “we
sat so that we were protected from
the wind by the tops of the hills.” —
They must have sat to windward of
the dead body, with their backs turned
to the wind and facing the corpse, in
order to be able to watch it, and at the
same time to avoid the stench which
in this situation the wind would blow
away from them.

412. βάλῃ : the subjy. is more vivid
than the opt.

60

ΣΟΦΟΚΛΈΟΥΣ

> 4 a ¥ . Ot & > ,
ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις
κακοῖσιν, εἴ τις τοῦδ᾽ ἀκηδήσοι πόνου.
᾿ ᾿φοωυ σὰ ¥ > > 5242 ’
418 χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι
, ’ ‘ ε ‘4 4
μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος
Ἀ A, > » ‘ GE > ’ Ν
καὶ καῦμ᾽ ἔθαλπε' καὶ τότ᾽ ἐξαίφνης χθονὸς
τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,
πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην
420 ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
» , , > ¥ , ’
αἰθήρ μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος

413. ἀνήρ: in distributive appos.
with the subj. of καθήμεθα. --- ἔπιρ-

ρόθοις : Schol. λοιδόροις. Cf. the use
of ῥοθεῖν in 290.
414. κακοῖσιν : used subst. and

equiv. to ὀνείδεσι. κακόν is used of
words also in Aj. 1244, αἰὲν ἡμᾶς
κακοῖς βαλεῖτε. Cf. Phil. 374, below.
- ἀκηδήσοι: fut. opt. in indir. disc.,
and with the apod. implied in the con-
text. See GMT. 128 and 696 II. Cf.
Phil. 374 ἴ., ἤρασσον κακοῖς... εἰ τἀμὰ
κεῖνος ὅπλ᾽ ἀφαιρήσοιτό με.

416. Cf. Hom. 1. viii. 68, ἦμος δ᾽
ἠέλιος μέσον οὐρανὸν ἀμφιβεβήκει.

417. χθονός: gen. of separation
after ἀείρας. Cf. O. T. 142, βάθρων
ἵστασθε. Plat. Gorg. 524 ἃ, ἔνδηλα πάντα
ἐστὶν ἐν τῇ ψυχῇ, ἐπειδὰν γυμνωθῇ τοῦ
σώματος.

418. “The detailed description of
this violent storm, that so greatly ter-
rified the company of watchers, makes
the undaunted courage of the heroine
appear the more illustrious.” Schn.
— τυφώς : a whirlwind; which, by
driving on high the dust, gives the
appearance of raising up a sudden
storm (σκηπτόν) from the ground. —
οὐράνιον : sent from heaven; or, per-
haps better, reaching to heaven. Cf.

ἐν χρόνῳ μακρῷ,

Aj. 196, ἄταν οὐρανίαν φλέγων. The
Schol., λυποῦν τὸν αἰθέρα, favors the
latter.—dxos: in appos. with σκηπτόν.

420. ἐν δέ: adv., and thereupon;
Lat. simul. Cf ΕἸ. 718, ἐν δ᾽ ἐμε-
στώθη δρόμος κτύπου. O.T'. 182, ἐν δ᾽
(among them) ἄλοχοι ἐπιστενάχουσιν.
Others take ἐν as belonging to the
verb and separated from it by so-
called tmesis. Other cases of tmesis
occur in 427, 432, 977, 1233.

421. μύσαντες : because of the dust
which was whirled aloft to the top of
the hill. This circumstance is added
to explain why they did not see the
approach of Antigone. — εἴχομεν : we
endured. Schol., ἀντείχομεν πρὸς τὴν
κόνιν. --- θείαν : because the ἄχος was
οὐράνιον. But since all calamities were
heaven-sent, the reference to οὐράνιον
is not necessary. — νόσον : used by
the tragedians of every kind of physi-
cal and mental suffering.

422. rovSe: neut., comprising all
that has been mentioned. — ἀπαλλα-
yévros : see on 244, — év χρόνῳ μακρῴ:
in the course of along while; giving time
for Antigone to come out of her con-
cealment, with the libation ready to be
poured. Cf. Phil. 235, τὸ λαβεῖν πρόσ-

φθεγμα τοιοῦδ᾽ ἀνδρὸς ἐν χρόνῳ μακρῷ.

ANTITONH. 61

e “A . > , aA
ἢ παῖς Opatai, κἀνακωκύει πικρᾶς

¥ 7k , ε 7 A
ὄρνιθος ὀξὺν φθόγγον, ws ὅταν κενῆς
425 εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος:
AS Ν A Ν ε ε “ /
οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσιν τοὔργον ἐξειργασμένοις.
Ν Ν 3 Ν ’ id /,
καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

¥ ΓΑ ΜΝ ΄ ΄, ¥ § ΄
430 €K T EVKPOTY)TOU χαλκέας aponv προχου

A ΄ § x , ,
χοαισι τρισπονόοισι TOV νέκυν στέφει.

5 A ἰδό cs θ ἈΝ δέ
χήμεις LOOVTES LEME a, συν € vw

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην.

423. Why Antigone returned to
the body the poet does not expressly
state. It is to be inferred that she
has heard or fears that the body
is again exposed by the command
of Creon. Accordingly she carries
with her the pitcher containing the
libation.— πικρᾶς : full of bitterness,
sorrowful. “The quality of the ob-
ject is transferred to the subject; 1.6.,

πικρᾶς, ἅτε πασχούσης πικρά. Camp.

So conversely in Phil. 209, τρυσάνωρ
= man-afflicting is applied to αὐδά, the
ery which expresses the pain.

424. ὄρνιθος : descriptive gen. Or-
der: ὡς ὅταν βλέψῃ λέχος εὐνῆς κενῆς
ὀρφανὸν νεοσσῶν. The comparison of
shrill and mournful cries with the
plaintive notes of birds robbed of
their young is Hom. Cf. Od. xvi.
216 ff., κλαῖον δὲ λιγέως, ἁδινώτερον ἤ τ᾽
οἰωνοί, φῆναι ἢ αἴγυπιοὶ γαμψώνυχες,
οἷσί τε τέκνα ἀγρόται ἐξείλοντο, πάρος
πετεηνὰ γενέσθαι.

425. εὐνῆς: with λέχος, couch of its
nest. Cf. Aesch. Pers, 543, λέκτρων
εὐνὰς ἁβροχίτωνας.

426. δέ: introduces the apod. with
increased emphasis in prose also, and

most commonly when a pron. is ex-
pressed. Cf. El. 25, ὥσπερ ἵππος...
ὡσαύτως δὲ σύ. ---- Ψψιλόν : uncovered.

427. γόοισιν: see on 394. — ἐκ:
join with ἠρᾶτο. See on 420.

428. ἠρᾶτο: impf. after the aor.;
see on 406.

430. dpSnv: ἄρασα πρόχουν. Urns
borne aloft on the shoulder or head
in scenes of sacrifice are a favorite
subject in Greek art.

431. τρισπόνδοισι : as in all sacred
observances the number three plays
an important part, so the libations
poured on the dead consisted of three
parts; sc. μελίκρατον (honey with
milk), wine, and spring water (cf. Od.
x. 518) ; or, milk, wine, and honey with
water (cf. Eur. Iphig. Taur. 159). In
many localities olive oil was used in-
stead of wine. These libations were
poured out sometimes mixed before-
hand,sometimes separate,with the face
turned to the west. —oréget: crowns,
in the sense of honors. Cf. El. 51,
τύμβον λοιβαῖσι καὶ καρατόμοις χλιδαῖς
στέψαντες.

432. σύν: together, adv. modifies
θηρώμεθα. --- viv: = αὐτήν.

62 SOPOKAEOYS

‘4 , 4 ld “A > id
καὶ tas τε πρόσθεν τάς τε viv ἠλέγχομεν
, Ὁ» > > Ν ’
135 πράξεις" ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
ἀλλ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.
τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι
ν » Ν Ἀ ‘ , ¥
ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν.

“
ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

440 ἐμοὶ πέφυκεν τῆς ἐμῆς σωτηρίας.

ΚΡΕΩΝ.

’
σὲ δή, σὲ τὴν νεύουσαν εἰς πέδον κάρα,

φὴς ἢ καταρνεῖ μὴ δεδρακέναι τάδε ;

ἈΝΤΙΓΌΝΗ.

‘ ‘ A > > ΄“ Ἀ ’
και φημὶ δρᾶσαι κουκ ἀπάρνουμαι TO μη.

439. W. πάντα τἄλλ᾽.

435. ἄπαρνος δ᾽ οὐδενὸς : an obj.
gen. after an adj. kindred to a verb
taking the accus. See G. 1142; H.
754. Cf. Hat. iii. 66, ἔξαρνος ἦν μὴ
μὲν ἀποκτεῖναι Σμέρδιν. --- καθίστατο:
implies her fixed and calm attitude.

436. ἀλλά: sc. καθίστατο. “But my
joy was still not unmingled.” For
ἡδέως ἐμοί we should use a concessive
clause.

437. αὐτόν : subj. accus. of τὸ
πεφευγέναι, Which is the subj. of ἥδι-
στον (ἐστίν). The thought is put ina
general form, that one himself.

438. τοὺς φίλους: the servant is
attached to the daughter of the royal
house.

439. Order: πάντα ταῦτα πέφυκέ
μοι ἥσσω λαβεῖν ἢ ἡ ἐμὴ σωτηρία. Cf.
£1. 1015, προνοίας οὐδὲν ἀνθρώποις ἔφυ
κέρδος λαβεῖν ἄμεινον. For the const.
of the inf., see G. 1528; H.952. The

sentiment indicates the ignoble nature
of the δοῦλος.

441. σὲ δή, σέ: you, IT mean, you.
A similar harsh tone is that of Aegis-
thus to Electra, El. 1445, σέ τοι, σὲ
κρίνω, val σέ, thy ἐν τῷ πάρος χρόνῳ
θρασεῖαν. The calm repose of Anti-
gone, who stands before Creon, in her
maidenly innocence, without showing
a single trace of fear or regret, exas-
perates him, as the tone of his address
indicates, —xdpa: cf. 269.

442. dys: sc. δεδρακέναι. μή is
due only to καταρνεῖ; for its use after
the verb of denial, see G. 1615; H.
1029. :

443. Antigone purposely imitates
in her reply the form of the question,
as below (450, 452) she recalls κη-
ρυχθέντα and νόμους (447, 449).— τὸ
pry: sc. δεδρακέναι. Regularly τὸ μὴ
ov. See GMT. 812.

ANTITONH. 63

ΚΡΕΩΝ,

σὺ μὲν κομίζοις ἂν σεαυτὸν ἣ θέλεις,
445 ἔξω βαρείας αἰτίας ἐλεύθερον"

σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,
ἤδησθα κηρυχθέντα μὴ πράσσειν τάδε;

ANTITONH.

ἤδη.

τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

ΚΡΕΩΝ,

Ν a 3 ἀπῇ ’ 3 ε ’ ’
καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους ;

ANTITONH.

450 οὐ γάρ τί μοι Ζεὺς ἦν 6 κηρύξας τάδε,

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη

4 3 > > , . 4
τοιούσδ εν ἀνθρώποισιν WPLOEV νομους"

452. W. οἷ τούσδ᾽... ὥρισαν.

444, σύ: to the guard. — κομίζοις
ἄν: may betake yourself. For the opt.
in mild command, see GMT. 237.

445. Free and exempt from grievous
imputation. The guard departs. The
actor who has played this part now
has an opportunity to change his
costume, in order to impersonate
Ismene.

446. μῆκος: 1.6. μακρὸν ἔπος.

447. κηρυχθέντα: the partic. is in
indir. disc. after ἤδησθα and = ὅτι
ἐκηρύχθη. The plur. of the impers.
is common with adjs. (ef. Aj. 1126,
δίκαια γὰρ τόνδ᾽ εὐτυχεῖν), very com-
mon with verbal adjs. (cf 677), less
common with partics., as here. Cf.
570, 576.

448. τί δ᾽ οὐκ ἔμελλον: and why
should I not (know it)?

449. δῆτα: then, marking an infer-
ence. “Knowing all this, did you
then have the daring,” etc.

450. ydp: (yes), for. This speech
of Antigone is one of the noblest
passages left us in ancient literature.
- τὶ : adv., at all.

451. τῶν κάτω θεῶν : since Δίκη
sent from below the Erinyes to pun-
ish transgression. Aesch. connects
her with these avenging deities. Cf
Eum. 511, ὦ Δίκα, ὦ θρόνοι τ᾽ "Ἐρινύων.
Eur. Med. 1889, ἀλλά σ᾽ Ἐρινὺς ὀλέ-
σειε τέκνων φονία τε Δίκη. She was
held to be the daughter of Zeus and
Themis.

452. τοιούσδε: sc. as you have laid
down. Cf.519.— ἐν ἀνθρώποισιν : who
are endowed with a sense of obliga-
tion towards the dead.

64

ΣΟΦΟΚΛΈΟΥΣ

Or , Lal 3» Ν Ν

οὐδὲ σθένειν τοσοῦτον ὠόμην τὰ σὰ
4 ν > »*» > ‘al A
κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῇ θεῶν
455 νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.

» , “ > 4 > > oF
ov γάρ τι νῦν ye κἀχθές, ἀλλ᾽ ἀεί ποτε
ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾽φάνη.
τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς
φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

460 δώσειν.
» Ἀ ‘ > ’
κεὶ μὴ σὺ προὐκήρυξας.

θανουμένη γὰρ ἐξήδη" τί δ᾽ ov;

> \ A ΄
ει δὲ του Xpevov

πρόσθεν θανοῦμαι, κέρδος αὖτ᾽ ἐγὼ λέγω.

454. W. ὡς τἄγραπτα. 462.

454f. Instead of connecting ὥστε
δύνασθαι with τὰ σὰ κηρύγματα and
making this its subj. Antigone gen-
eralizes the expression: that one being
a mortal (sc. you) should be able, etc.
Editt. generally make θνητὸν ὄνθ᾽ refer
to Creon, supplying σέ in thought from
τὰ σὰ κηρύγματα. But Prof. Goodwin
(Proceedings Amer. Philol. Assoc. 1876,
p. 4) supposes that Antigone has her-
self in mind,—that I being a mere
mortal, etc. The gender is no objec-
tion. Cf Eur. Med. 1017, 1018. In
favor of this view it is urged that
Antigone is more concerned through-
out the passage with defending her
own conduct than with condemning
Creon. — ὑπερδραμεῖν : lit. to run be-
yond (as in a race); here, to over-
pass, to render void; nearly the same
as ὑπερβαίνειν, above. Cf. Eur. Jon.
973, καὶ πῶς τὰ κρείσσω θνητὸς οὖσ᾽
ὑπερδράμω. Aristot. Rhet. 1. 16, ἐὰν μὲν
ἐναντίος 1 5 γεγραμμένος (νόμος) τῷ
πράγματι, τῷ κοινῷ νόμῳ χρηστέον καὶ
τοῖς ἐπιεικέσιν ὡς δικαιοτέροις. καὶ ... τὸ
μὲν ἐπιεικὲς ἀεὶ μένει καὶ οὐδέποτε μετα-
βάλλει, οὐδ᾽ 5 κοινός, κατὰ φύσιν γάρ

W. αὔτ᾽ (ΞΞ αὐτό).

ἐστιν" of δὲ γεγραμμένοι πολλάκις. In
connection with this he refers to Antig.
456 and 458. “Let not a mortal’s vain
command, Urge you to break th’ un-
alterable laws Of heav’n-descended
charity.” Mason’s Elfrida.

456. viv κἀχθές: form one idea,
to-day and yesterday. The brief du-
ration of merely human institutions
is meant. — del ποτε : “everlastingly,
without any clear distinction of past
or future. ποτέ gives the effect of
indefiniteness or infinity.” Camp.

457. ἐξ ὅτου: since when; sc. χρόνου.

458. τούτων: 1.6. νομίμων, namely,
for their violation; depends on τὴν
δίκην. --- οὐκ ἔμελλον : 7 was not about
to, did not mean ἴο. ---ἀνδρός : of a
mere man, emphatic.

459. ἐν θεοῖσι: in respect of, 1.6. to-
wards the gods; the penalty due them.

460. τί 8 οὔ: and why should I not
(have known that I must die)?

461. τοῦ χρόνου: Schol., τοῦ ejuap-
μένου δηλονότι.

462. αὖτε: “you call it penalty, I,
on the contrary, gain.” Cf. Shak. Julius
Caesar, iii. 1:

ANTITONH. 65

ν Ν > a ε $c. ὦ “-
ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ἢ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει ;
7 X ρ ρ

9 ¥ “ la) / La)
465 ουτως EMOLYE τοῦδε τοῦ μόρου τυχειν

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

Ν ’, > Ὁ > / ia
μητρὸς θανόντ᾽ ἄταφον ἀνεσχόμην νέκυν,
7 a» ¥ “ > > > 4
κείνοις ἂν ἤλγουν: τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

᾿ς > > A “ “ A ,
σοι ὃ ει δοκῶ νυν μώωρα δρῶσα τυγχάνειν,

410 σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.

ΧΟΡΟΣ.

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

-“ » >
TNS παιδός" εικειν δ᾽ ουκ ἐπίσταται κακοῖς.

467. W. μητρὸς θ᾽ ἑνός τ᾽ ἄταφον.

““Οαϑβοα. Why he that cuts off twenty years
of life
Cuts off so many years of fearing death.
Brut. Grant that, and then is death a
benefit.”

464. Caesura after the first sylla-
ble. See on 294. ---- φέρει : for φέρεται.
The act. is often used for the mid. by
Soph. Cf. 0.C. 5, σμικρὸν μὲν ἐξαι-
τοῦντα, τοῦ σμικροῦ δ᾽ ἔτι μεῖον φέ-
ροντα.

465. οὕτως : such being the case.

466. παρ᾽ οὐδέν : see on 35. — dAyos:
instead of a word of general meaning
the Greeks often use a word of more
definite sense. Here ἄλγος (ἐστίν) for
the more general idea of regard.—
av: see on 69.

467. τὸν ἐξ ἐμῆς κτέ. : the one sprung
Jrom my own mother.— θανόντ᾽ κτέ.:
when dead I had suffered to be (sc.
ὄντα) an unburied corpse.

468. κείνοις : at that, the supposed
thought. — τοῖσδε: at this, sc. what she
had done.

470. σχεδόν τι: mockingly spoken
of any fact or affair which the speaker
believes to be undoubted; zt almost
appears to me that; it wants but little
that ; possibly. In like tone Electra
closes a long speech to her mother,
Ei. 608, εἰ yap πέφυκα τῶνδε τῶν ἔργων
ἴδρις, σχεδόν τι τὴν σὴν οὐ καταισχύνω
φύσιν. --- μώρῳ, κτέ.: “I bear the charge
of folly from a fool.” Plumptre. The
sharpness of the utterance is enhanced
by the repetition napa, μώρῳ, μωρίαν.

471. The harshness of this last
remark the discreet and venerable
Chorus cannot approve. Their words,
however, do not express censure so
much as a characterization of Anti-
gone. Order: τὸ γέννημα τῆς παιδὸς
δηλοῖ (sc. ὄν) ὠμὸν (pred.) ἐξ ὠμοῦ
πατρός.

472. ἐπίσταται : sc. ἡ wats. — εἴκειν
κακοῖς: cf. Phil. 1046, ὁ ξένος φάτιν
τήνδ᾽ εἶπ᾽, ᾿Οδυσσεῦ, κοὐχ ὑπείκουσαν
κακοῖς.

66 ΣΟΦΟΚΛΈΟΥΣ

ΚΡΕΩ͂Ν.

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα
πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον
475 σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις"
- “ Ν ,
σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας.

» Ν » ’
οὐ γὰρ ἐκπέλει

al 3. 3. ἮΝ lal , > ΄- ’
φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.
480 αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,
νόμους ὑπερβαίνουσα τοὺς προκειμένους"

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

’ » “~ A nw »
τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.
A“ > 4 A > > 4 9 δ᾽ » 4
ἢ viv ἐγὼ μὲν οὐκ ἀνήρ, αὕτη ἀνήρ,
1856 εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.

473. i: “but pride comes be-
fore destruction.” By ἀλλά Creon
connects his reflections immediately
with the last words of the Chorus.
Bl. remarks how exactly, though un-
consciously, Creon describes in the
following words his own case.—tdad
σκλήρ᾽ ἄγαν φρονήματα: excessively
stubborn dispositions.

474. πίπτειν: fail, break down. Inf.
after ἴσθι, know that, etc. (not know
how); see G. 1592, and ef. οἶδα καταρ-
τυθέντας below. Cf. Aesch. Pers.
173, εὖ τόδ᾽ ἴσθι μή σε δὶς φράσαι.
Eur. Med. 593, εὖ νυν τόδ᾽ ἴσθι μὴ
γυναικὸς οὕνεκα γῆμαί με λέκτρα.

475. ὀπτόν: ἰεπιρεγεί.. --- ἐκ : see
on 11], --- περισκελῆ : so that it is very
hard.

476. πλεῖστα: very often; a sup. of
πολλά = πολλάκις. --- dv εἰσίδοις : you
will see ; a modest statement of a well-
known fact. See GMT. 237.

478. καταρτυθέντας : freq. used for

training or breaking horses. — ἐκπέλει :
explained by Hesychius as = ἔξεστιν.
A ἅπαξ λεγόμενον.

479. φρονεῖν péya: to be proud-spir-
ited. — ϑοῦλος : contemptuous in its
application to Antigone.

480. ἐξηπίστατο : with sarcastic
reference to 472. :

481. προκειμένους : ordained.

482. ὕβρις : in the pred., sc. ἐστίν.
— ἥδε: is the subj. and takes its gen-
der from ὕβρις.

483. ἐπαυχεῖν ... γελᾶν : in appos.
with ἥδε, subj. nom. — δεδρακυῖαν :
with γελᾶν, lit. at having done it ; over
her deed. The partic. is used with
γελᾶν as with χαίρειν and similar
verbs. Cf. Eur. Ale. 691, χαίρεις ὁρῶν
φῶς. It is not therefore simply a rep-
etition of ἐπεὶ δέδρακεν, but forms a
part of the pred, See G. 279, 1; H. 983.

485. If this (assumed) authority (se.
of defying this law) shall be exercised
by her with impunity.

ANTITONH. 67

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

A \ eon Ν ε ΄ a
TOV TAVTOS μιν Ζηνὸς ερκειου κυρει,

> ’ 5 4, > > 4
αὐτή τε xn ξύναιμος οὐκ ἀλύξετον

’ Ν Ν > ΕἾ
μόρου κακιστου" και γὰρ οὖν κείνην σον

490 ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.

, a> » Ν 78 > ’ὔ
και νιν καλεῖτ aoe 6 CL γαρ €LOOV αρτιως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ἡρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

495 μισῶ γε μέντοι χὦταν ἐν κακοῖσί τις

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

490. W. τάφους.

486. ἀδελφῆς : sc. θυγάτηρ which is
pred. to κυρεῖ (οὖσα). The omitted
partic. contains the leading idea. See
GMT. 887, 889. --- Ζηνὸς ἑρκείου: c/.
Hom. Od. xxii. 334f. The altar of Ζεὺς
ἑρκεῖος stood in the middle of the
house-court. By metonymy here for
the entire family. The expression is
the extravagant one of a passionate
man,— “more nearly akin to me than
all my kin,” which is, of course, im-
possible. Cf. O. T. 1365, εἰ δέ τι
πρεσβύτερον ἔτι κακοῦ κακόν.

488. ἡ ξύναιμος : in the blindness
of his passion Creon includes Ismene
in his condemnation, without any rea-
son except her anxious behavior, to
which he refers below as betraying
her guilt.

489. μόρου : gen. of separation with
ἀλύξετον, after the analogy of such
verbs as ἀπαλλάττεσθαι. Cf. El. 626,
θράσους τοῦδ᾽ οὐκ ἀλύξεις.

490. ἴσον: equally, likewise, ἐπαι-
τιῶμαι ἐκείνην τοῦδε τοῦ τάφου, ἴ.6. βου-
λεῦσαι αὐτόν. Cf. Phil. 62, οἱ ᾿Ατρεῖδαί
σε οὐκ ἠξίωσαν τῶν ᾿Αχιλλείων ὅπλων,
δοῦναι,

491. viv: sc. Ismene. — καλεῖτε:
addressed to the attendants.

492. ἐπήβολον φρενῶν : in possession
of her mind.

493. φιλεῖ: is wont. Cf. 722. —
πρόσθεν ἡρῆσθαι : to be detected before-
hand, i.e. before the deed has been
done.—kAorevs: pred. nom.,as a plot-
ter; like the poetjc use of κλέπτειν,
devise or do stealthily. Cf. El. 37,
δόλοισι κλέψαι σφαγάς. Aj. 1137, πόλλ᾽
ἂν λάθρα κλέψειας, κακά. The sense is,
that the evil conscience easily betrays
the evil-doer. So Shak. Hamlet, iii.
1, 88: “Thus conscience doth make
cowards of us all.”

495. “Lhate the offender that hides
his crime, but I hate also the one that
seeks to defend it.” Creon thinks
Ismene is trying to do the former,
Antigone the latter. Antigone is
seeking to escape punishment, he
thinks. This accounts for her reply
and the allusion to ἁλούς in ἑλών.

496. ἔπειτα: after the partic. Cf
Aj. 760, ὅστις ἀνθρώπου φύσιν βλαστών,
ἔπειτα μὴ κατ᾽ ἄνθρωπον φρονῇ. --- καλ-
λύνειν : to gloss over,

68 ΣΟΦΟΚΛΕΟΥΣ

ἈΝΤΙΓΌΝΗ.

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών ;

ΚΡΕΩΝ.

ἐγὼ μὲν οὐδέν: τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

ἈΝΤΙΓΟΝΗ.

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων
500 ἀ ὃν οὐδέ δ᾽ ἀρεσθείη ποτέ
ἀρεστὸν οὐδέν, μηδ᾽ ἀρ Ἢ ‘
9 Ν Ἁ Ν yy 3 > 4 > ¥
οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον
κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ
τιθεῖσα ; τούτοις τοῦτο πᾶσιν ἁνδάνειν

505 λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλήοι φόβος.

497. μεῖζον: ic. any desire that is
greater than this of putting me to death.

498. ἐγὼ μέν οὐδέν : 7 surely (desire)
nothing (beyond that). μέν is ἃ weak-
ened form of μήν, and like γέ makes
prominent (although also at the same
time restricting) the force of the word
with which it is connected. μέν is
often found without δέ, not alone in
the poets but also in “prose, esp. with
prons. (634, 681) and in asseverations
(551). The antithesis may be supplied
in thought, if it is not expressed by
some equivalent of δέ. --- ἅπαντ᾽ ἔχω:
an instance of what is called “tragic
irony.” The audience see in this ut-
terance a hidden and dreadful import.
Creon unconsciously pronounces his
own doom; in the death of Antigone
he has all the calamities that follow
in its train.

499. μέλλεις: do you delay.

500. μηδ᾽ ἀρεσθείη : sc. μηδὲν τῶν
σῶν λόγων. ἀρέσκεσθαι pass., here in
the sense of probari.

501. τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ : my views
are disagreeable. “ ἔφυ, are by nature,
and so cannot fail to be.” Camp.
Antigone thus cuts off any expecta-
tion that Creon may have had that
she would at the last acknowledge
her guilt and beg for pardon.

502. κλέος εὐκλεέστερον : more illus-
trious honor. A pleonastic expression,
like δυσπνόοις πνοαῖς (588), φρενῶν duc-
φρόνων (1261). Antigone appeals to
that latent sentiment of mankind that
regards the duty of burial of one’s
kindred as a most sacred one, and
that would honor her for sacrificing
her life in seeking to discharge this
duty. — dv... κατέσχον : the prot. is
represented by πόθεν, ἱ.6., “if I had
done what?” See on 240.

504 f. Order: λέγοιτ᾽ (pass.) ἂν
ἁνδάνειν τούτοις xré. Others prefer to
join τούτοις directly with λέγοιτο as
dat. of agent.

505. ἐγκλῇοι : see on 180, and the

App.

ΑΝΤΙΓΟΝΗ. 69

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ,
ἡ τὺρ μ

κάξεστιν αὐτῇ δρᾶν λέγειν θ᾽ ἃ βούλεται.]

ΚΡΕΩΝ.

Ν A δ α΄, A , ess
σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

ἈΝΤΙΓΌΝΗ.

ε ΟΝ > Ν δι φσι B ’
ὁρῶσι χοὗτοι, σοὶ δ᾽ ὑπίλλουσιν στόμα.

ΚΡΕΩΝ.

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

ANTITONH.

50.» Ν » Ν ‘ ε 4 ’
οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

ΚΡΕΩ͂Ν.

3» 9
οὔκουν ὅμαιμος χὠ καταντίον θανών;

W. gives 506 f. to the Chorus.

506 f. “With a just sense that
these verses are not fitting for Anti-
gone after 499, the old critic#remark:
οὐκ ἐν ἐπαίνῳ τοῦτο τῆς τυραννίδος, ἀλλ᾽
ἔχει τι εἰρωνείας 6 λόγος. But there is
no indication of any irony. The sen-
timent is wholly remote from the con-
nection.” N. We follow N. and D.
in bracketing these lines. The words
following have no reference to this
sentiment. See App.

508. τοῦτο: the same reference as
τοῦτο in 504, z.e. “that it is right to give
burial to Polynices.”—povvn τῶνδε:
Creon includes Antigone among the
Chorus, as she was also a Cadméan.
—podvos and ξεῖνος are used in tri-
meter also.

509. χούτοι: these also (think so).
- ὑπίλλουσιν : lit. they roll or wind
under, used of dogs which curl their
tails between their legs through fear ;
here metaphorically of curbing or sup-
pressing utterance.

510. εἰ φρονεῖς : after ἐπαιδεῖσθαι we
might expect an inf. or partic. clause ;
here εἰ does not express an uncertainty
but an assumed reality, almost = ὅτι.
See GMT. 494. Without paying any
attention to Antigone’s reply, Creon
obstinately holds fast to his opinion.
— τῶνδε χωρίς: differently from these.

511. γάρ: (no), for.—oéBav: subj.
of αἰσχρόν (ἐστιν).

512. χὠ καταντίον θανών: he also
that fell on the opposite side.

τὸ

ΣΟΦΟΚΛΈΟΥΣ

ἈΝΤΙΓΌΝΗ.

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

ΚΡΕΩΝ,

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν ;

ἈΝΤΙΓΌΝΗ.

515 οὐ μαρτυρήσει ταῦθ᾽ 6 κατθανὼν νέκυς.

KPEQN.

εἴ τοί ode τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

ἈΝΤΙΓΌΝΗ.

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὦλετο.

ΚΡΕΩΝ.

πορθῶν δὲ τήνδε γῆν: ὁ δ᾽ ἀντιστὰς ὕπερ.

ANTITONH.

ὅμως 6 γ᾽ ἽΛιδης τοὺς νόμους ἴσους ποθεῖ.

ΚΡΕΩΝ.

520 ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ

513. μιᾶς: sc. μητρός. Cf. 144, 145.
For an apparent parody of this verse,
cf. Arist. Acharn. 790, duoparpla γάρ
ἐστι κὴκ τωὐτῶ πατρός.

514. ἐκείνῳ: Eteocles; dat. with
δυσσεβῆ. Creon means, as he explains
more fully in 516, that Antigone by
honoring Polynices with burial is
placing the two brothers on an equal
footing, and that thus she is dishonor-
ing Eteocles. — τιμᾷς χάριν: do you
bestow the boon of an honor. χάριν is
accus. of internal obj.

515. ταῦτα : ic. that by burying
my brother Polynices I am dishonor-
ing him (Eteocles). ;

516. σφέ: see on 44.— τῷ δυσ-

κακῷ λαχεῖν ἴσος.

σεβεῖ: we should expect rather τὸν
δυσσεβῆ ἐξ ἴσου αὐτῷ. It is not implied
here that Antigone herself had be- "
stowed burial honors upon Eteocles.
Creon simply says, “ you are showing
him (Polynices) equal honor with that
conferred upon Eteocles.”
517. The equality of the brothers
is urged more sharply by Antigone.
518. πορθῶν δέ: (yes), but devastat-
ing. — ὕπερ: sc. τῆσδε γῆς. See on 392.
519. Hades desires that his laws
(z.e. his laws which require burial) be
equal, i.e. be equally administered to all.
520. The const. is ἴσος ἐστὶ λαχεῖν,
just as δίκαιος, ἄξιος, κτέ., are used in
the pers. const. with the inf.

ANTITONH. 71

ANTITONH.

τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε;

ΚΡΕΩ͂Ν.

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

ἈΝΤΙΓΌΝΗ.

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

ΚΡΕΩΝ.

κάτω νυν ἐλθοῦσ᾽, εἶ φιλητέον, φίλει

525 κείνους: ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

ΕἼΕΤΗ SceNE. CREON.

ANTIGONE.

IsMENE. Two ATTENDANTS.

ΧΟΡΟΣ.

καὶ μὴν πρὸ πυλῶν 740° Ἰσμήνη,
φιλάδελφα κάτω δάκρυ λειβομένη "

521. κάτωθεν : see on 25. “Who
knows if this (i.e. your sentiment that
the good and the evil are not to share
alike in burial) is regarded as pious in
the world below?”

522. Cf. Aj. 1356, ἐχθρὸν ὧδ᾽ αἰδεῖ
νέκυν; 1372, οὗτος δὲ κἀκεῖ κἀνθάδ᾽ dv
ἔμοιγ᾽ ὁμῶς ἔχθιστος ἔσται.

523. Surely, ’tis not my nature to
share in hatred, but in love. Ancient
art aims to represent the ideal, mod-
ern the real and individual. Hence
Soph. is sparing in the portrayal of
distinctive traits of character; but
he knows how with a single stroke to
bring to view the entire inner soul.
Here is laid open the womanly, tender
heart of Antigone, who has thus far
been presented to us only on the
heroic and austere side of her nature.
—ovro: areiteration of Creon’s word
gives edge to her reply.

524. Creon, seeing that further
argument is of no avail, breaks off
impatiently, and with scorn repeats
the sentence of death.

525. κείνους : sc. τοὺς κάτω, with
particular reference to Polynices. —
ἐμοῦ ζῶντος : while I live.

526. Ismene enters by the door
through which she had left the scene
(99), conducted by the attendants,
acc. to the command of Creon (491).
π- καὶ μήν : and lo! This phrase
often introduces a, new person. Cf
1180, 1257.— ἥδε: sc. ἐστίν. See on
155.

527. φιλάδελφα : Schol., φιλαδέλ-
φως, with sisterly affection. — ϑάκρυ :
this form is used by Soph. in the
trimeter also in Trach. 1199. Col-
lective in sense; cf. Aesch. Sept. 50,
δάκρυ λείβοντες. Ο. C.1251, δ ὄμματος
λείβων δάκρυον. --- λειβομένη : trans.

12 ΣΟΦΟΚΛΈΟΥΣ

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ΚΡΕΩ͂Ν.

ε» > 4
ῥέθος αἰσχύνει,
580 τέγγουσ᾽ εὐῶπα παρειάν.
‘ > ε >
σὺ δ᾽, ἡ Kar

» ε ¥ 2 3 ,
οἴκους ὡς ἔχιδν᾽ ὑφειμένη,

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ata κἀπαναστάσεις θρόνων,
φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

Ld “~ ~ > “~ Ν ‘ id td
535 φήσεις μετασχεῖν, ἢ ᾿ξομεῖ τὸ μὴ εἰδέναι ;

ΓΣΜΗΝΗ.

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμορροθεῖ,
καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

here, as in Aesch. Prom. 400, ἀπ᾿ ὄσσων
λειβομένα ῥέος.

528. νεφέλη : grief causes a cloud
to lower over the brow, from which
tears, like rain, pour forth. Cf Aesch.
Sept. 211, ὑπὲρ ὀμμάτων κρημναμενᾶν
νεφελᾶν, when clouds hang over the brow.

“ The tim’rous cloud
That hangs on thy clear brow.”
Gray’s Agrippina, Sc. II.
—aiparcev: flushed (with grief and
excitement).

529. ῥέθος : countenance. Cf. Eur.
Herc. Fur. 1205, ῥέθος ἀελίῳ δεῖξον. ----
αἰσχύνει: disfigures, mars. Cf. Shak.
Ant. and Cleop. iii. 2: “The April’s
in her eyes; it is love’s spring, And
these the showers to bring it on.”

531. σὺ δέ: in contrast with An-
tigone. —1... ὑφειμένη : the one who
has been lurking like a viper in my house.

532. λήθουσα «ré.: unnoticed have
been sucking my life’s blood. Cf. Shak.
Rich. ΠῚ. iii. 2: “Snakes, in my heart-
blood warm’d, that sting my heart!”

533. dra κἀπαναστάσεις : dual and

plur. combined, as in 13f. The ab-
stract for the concrete; see on 320.
Two pests and subverters of my throne.

_ Cf. 0. T. 379, Κρέων σοι πῆμ᾽ οὐδέν.

534. καὶ ov: you also, as your sis-
ter has acknowledged her guilt.

535. ἐξομεῖ : ἐξόμνυμι.----τὸ μὴ εἰδέναι :
see on 263.

536. εἴπερ: that is to say, if. —
ὁμορροθεῖ : metaphor from rowing,
like ὑπηρέτης, helper, then in general,
assent to, agree with. In this phrase
lies the intimation that Ismene is con-
scious of prevarication. These words
are like an anxious entreaty that her
sister would not deny her the conso-
lation of sharing her fate. In this
scene the true character of Ismene
comes more clearly to view: affec-
tionate and unselfish, but timid and
weak.

537. τῆς αἰτίας : governed directly
by ξυμμετίσχω, the notion of partici-
pation being silently continued in καὶ
φέρω. Cf. Aesch. Prom. 331, πάνσων
μετασχὼν καὶ τετολμηκὼς ἐμοί.

ANTITONH. 73

ANTITONH.

3 3 > 37 ““ ἘΠῚ 3 ε δί 3 > Ν
ἀλλ᾽ οὐκ ἐάσει τοῦτό Y Ἢ OlKN σ᾽, ἐπεὶ

¥y 3 > ’ ¥y 9 φῦ ὦ 4
οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

ΙΣΜΗΝΗ.

3 > > “ “~ “ > > 4
540 ἀλλ᾽ ἐν κακοις TOLS σοισιν οὐκ αἰσχύυνομαι

, > ‘ A 4, 4
ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

ΑΝΤΙΓΌΝΗ.
ὧν τοὔργον, ΛΑιδης χοὶ κάτω ξυνίστορες '
λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

ΓΣΜΗΝΗ.

> > ’
μήτοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ
545 θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.

ΑΝΤΙΓΌΝΗ.

a ’ ‘ ’ > A ἣν {ὦ
μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ θιγες
ποιοῦ σεαυτῆς: ἀρκέσω θνήσκουσ᾽ ἐγώ.

538. τοῦτο... σέ: double accus.
Or, more exactly, τοῦτο would be the
obj. of some verb like λέγειν or ποιεῖν
to be supplied.

541. ξύμπλουν: a common meta-
phor from sea-faring. Cf Eur. Here.
Fur, 1225, συμπλεῖν τοῖς φίλοισι δυσ-
τυχοῦσιν. Iph. Taur. 599, 6 ναυστολῶν
γάρ εἰμ᾽ ἐγὼ τὰς συμφοράς, οὗτος δὲ
συμπλεῖ. Shak. has “a coach-fellow
in affliction.” — ποιουμένη : supple-
mentary partic. after αἰσχύνομαι.

542. Const. ξυνίστορές (εἰσιν) ὧν
τὸ ἔργον ἐστίν. The rel. for the indir.
interr. Cf. Aj. 1259, ob μαθὼν ὃς εἶ
φύσιν. The plur. ὧν, although Anti-
gone alone has performed the burial.

543. λογοις : in word (alone), with
sarcastic allusion to 78 f. The anti-
thesis between λόγος and ἔργον is freq.
emphasized by the use of μόνον. Cf.

Dem. De Corona, ὃ 101, εἴ τι καλῶν
Adyw μόνον καταισχύνειν ἐπεχείρησα,
ἐπεὶ τό γε ἔργον οὐκ ἂν ἐποιήσατε.

545. τὸ μὴ οὐ θανεῖν: for the two
negs. see on 443. --- τέ, τέ: are corre-
lated, and civ σοί belongs also to
ἁγνίσαι. ---- ἁγνίσαι : like ἁγνὰ ποιεῖν.
But here in a general sense. Schol.,
τιμῆσαι. “Let me fulfil my sacred
duty towards him in company with
you, and share in your punishment.”

546. d: the accus. with θιγγάνειν,
as with ψαύειν, 961. The neut. of the
pron. is not uncommon with verbs of
this kind. Cf. O. C. 1106, αἰτεῖς ἃ
τεύξει. Ibid. 1168, ὅστις ἄν σου τοῦτο
προσχρηζοι τυχεῖν. Cf.778.— μὴ ᾽θιγες :
indic. in a cond. rel. sent. See GMT.
525; H. 914.

547. ποιοῦ σεαυτῆς : regard as your
own. — ἀρκέσω : pers. const.

“

74 ΣΟΦΟΚΛΈΟΥΣ

ἸΣΜΉΝΗ.
καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

ΑΝΤΙΓΌΝΗ.

Κρέοντ᾽ ἐρώτα" τοῦδε γὰρ σὺ κηδεμών.

ΓΣΜΗΝΗ.

δὅοτί ταῦτ᾽ ἀνιᾷς μ᾽ οὐδὲν ὠφελουμένη ;

ANTITONH.

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

ΙΣΜΗΝΗ.
τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;
ANTITONH.

”~ , » * > ε a)
σῶσον σεαυτήν" ov φθονῶ σ᾽ ὑπεκφυγεῖν.

ISMHNH.

Ὁ 4 > 4 A“ nw “A
οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

ἈΝΤΙΓΌΝΗ. “ .

555 σὺ μὲν yap εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.

I=MHNH.
3 » » = J 3 ’ “a > “A ,
ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

548. τίς βίος : i.e. πῶς ὁ βίος φίλος
ἐστίν;

549. κηδεμών : “ you are mindful of
his interests (in allusion to 47); and
perhaps he will take care to make
your life without me agreeable.”

550. ταῦτα: in this way. — οὐδὲν
ὠφελουμένη : when you gain nothing
thereby.

551. Antigone softens somewhat
the bitterness of her taunt in 549. εἰ
is used after ἀλγεῖν as after θαυμάζειν
αἰσχύνεσθαι and similar verbs, almost
like ὅτι. The thought is, “it is with
grief to myself that I mock you.” —

pév: see on 498. — ἐν σοὶ γελῶ: for
ἐγγελῶ σοί. Cf. El. 277, ὥσπερ eyye-
λῶσα τοῖς ποιουμένοις.

552. The repetition of δῆτα and
ὠφελεῖν adds intensity.— ἀλλὰ νῦν:
at least now (if I have not before).
Cf. 779.

554. οἴμοι τάλαινα: see on 82. ---
κἀμπλάκω: am 7 really (καί) to fail of:
καί, to augment the force of the ques-
tion, is found also in 726, 770. Others
take καί as implying the ellipsis of
ἢ σώσω ἐμαυτήν;

556. ἀλλ᾽ οὐκ κτέ.: “true, I chose
to live, but not with my words left un-

ANTITONH. 75

ANTITONH.

pe a 7 4 ”~ > - a. > ’ ΄“
καλῶς σὺ μὲν σοί, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

ΙΣΜΗΝΗ.

ν Ἁ » “A > ee ὦ ’
καὶ μὴν ἴση νῷν ἐστιν ἡ ᾿ξαμαρτία.

ΑΝΤΙΓΟΝΗ.
θάρσει: σὺ μὲν ζῇς, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι
560 τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.

ΚΡΕΩ͂Ν.

Ἀ AQ 7 7 ‘ Ν > ’
τὼ παῖδέ φημι τώδε τὴν μὲν ἀρτίως
ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

spoken. ἀρρήτοις in the pred. position.
Cf. Eur. Ion. 228, ἐπὶ δ᾽ ἀσφάκτοις
μήλοισι μὴ πάριτε. Ismene desires to
remind her sister that it was not from
indifference to Polynices (78, 90) that
she tried to dissuade her from bury-
ing him, and that she was one with
her in feeling. This is what she
means in 558. Antigone, however,
takes λόγοις to mean the arguments
of Ismene to justify her course. Some
prefer the too ingenious and strained*
interpretation of Boeckh, but not ac-
cording to my unspoken (i.e. secret) con-
victions.

557. σὺ μέν: sc. ἐδόκεις. --- τοῖς δ᾽
ἐγώ: regularly ἐγὼ δέ, to indicate the
antithesis to σὺ μέν. Cf.71,1101.—ol :
= σεαυτῇ. So in the phrase δοκῶ μοι.
Cf. Isocer. 15. 323, ἐμοῦ νομίζοντος ὅτι
ἂν ὑμῖν δόξῃ, τοῦθ᾽ ἕξειν μοι (= ἐμαυτῷ)
καλῶς. --- τοῖς δέ : to those, sc. the gods
of the lower world and the shade of
Polynices.

558. Ismene reiterates what she as-
serted in 536,537. The Schol. has ὅτι
σὺ μὲν ἔπραξας, ἐγὼ δὲ συνήδειν. Some

editt. understand Ismene to mean, “we
are both in equal error, you against
the state, but I against the dead.”

559. The dreadful fate of her par-
ents had already broken her heart.
To outward appearance only did she
walk among the living. Hence it was
natural that she should now seek to
benefit only. the dead by her efforts.
Her interest in her betrothal to Hae-
mon has been completely subordinated
to her sense of duty to her kindred.
When her resolve was taken to bury
Polynices at the cost of her life, she
counted herself among the dead. —
θάρσει: take heart!

560. ὠφελεῖν: to be of service to.
With the dat. in the poets and in
later prose. Cf. Eur. Orest. 666, χρὴ
τοῖς φίλοισιν ὠφελεῖν.

561. τὼ παῖδε, τὴν μέν, τήν δέ:
see on 21.— τώ, τώδε: for the gender,
see G. 388; H. 272 a.

562, τὴν δ᾽ ad’ οὗ xré.: and the
other ever since she was born. Anti-
gone’s conduct was the natural prod-
uct of her character.

76 SOPOKAEOYS

ISMHNH.

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

“-Ψ ~ A“ , > > Pad
νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

ΚΡΕΩ͂Ν.

4 ~ 9 A Ὁ“ ’ ’
565 σοὶ γοῦν, of εἵλου σὺν κακοῖς πράσσειν κακά.

ΙΣΜΗΝΗ.
τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον ;
ΚΡΕΩ͂Ν.

ἀλλ᾽ ἧδε μῶτοι μὴ λέγ᾽ - οὐ γὰρ ἔστ᾽ ἔτι.

I=MHNH.
ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου ;

ΚΡΕΩΝ.
δι σὸν . ay 4 pe ΄
αρώσιμοι y=p XEaTE pov εἰσὶν γύναι.
ISMHNH.

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

563. Ismene seeks, in a respectful
manner, to defend her sister and her-
self. She acknowledges the want of
good judgment; excuses it, however,
by saying that those who are overtaken
by a great calamity lose the discretion
(vods) that is theirs by native endow-
ment (ὃς ἂν βλάστῃ).

565. σοὶ γοῦν: sc. ὅ νοῦς ἐξέστη. ---
πράσσειν κακά : Ismene said κακῶς
πράσσειν = be unfortunate. Creon turns
it into κακὰ πράσσειν = do wicked things.
κακοῖς refers to Antigone.

566. τῆσδ᾽ ἄτερ: makes clear the
sense of μόνῃ, for Creon and others
still remain to her.

567. But surely say not “this one,”
for she is no more (i.e. she is as good as
dead). — ἥδε: esp. indicates persons

present ; here it refers to τῆσδε. When
the sense of a word as such is to be sig-
nified or quoted, the nom. is commonly
used and τό placed before the word.
Cf. Dem. De Corona, ὃ 88, τὸ δὲ ὑμεῖς
ὅταν λέγω, Thy πόλιν -λέγω. Without
τό, Menander 522, ἀναπνοὴν ᾿ἔχει Ζεῦ
σῶτερ εἰπεῖν, and Ar. Vesp. 1185, μῦς
καὶ γαλῇ μέλλεις λέγειν ἐν ἀνδράσιν;

568. : lit. nuptials, here
for bride. Cf. Eur. Andr. 907, ἄλλην
τιν᾽ εὐνὴν ἀντὶ σοῦ στέργει πόσις;

569. Full many a field there is which
he may plough. This remark addressed
to the noble young women is spite-
ful, contemptuous, and harsh.

570. ἡρμοσμένα : suited to him and
her, ie. in accord with their desires.
Transl. not as their hearts were plight-

ANTITONH. . 77

ΚΡΕΩ͂Ν.

Ν lags" ee es A
κακας eyo γυναικας πὍπηιεσι στυγω.

ΓΣΜΗΝΗ.

ὦ φίλταθ᾽ Αἵμων, ὥς σ᾽ ἀτιμάζει πατήρ.

ΚΡΕΩ͂Ν.

» "“ ν Ν Ἀ ‘ Ν ta
uyav YE λυπεῖς και GU και TO σον λέχος.

ΧΟΡΟΣ.

ἢ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον ;

574. W. gives this verse to Ismene.

ed; the sense being, that true affec-
tion bound their hearts together, and
no other betrothal could be agreeable.
For the plur. of the partic. see on
447.

572. This is an exclamation, not
an address to Haemon, for he is not
present. This verse, given by the Mss.
to Ismene, is assigned by most editt.
to Antigone, chiefly for the reason
that τὸ σὸν λέχος in the next verse is
more easily taken as your marriage
than as the marriage of which you
speak, and because Ismene, in response
to the remark of Creon, would defend
her sister, not Haemon, against the
reproach κακὰς γυναῖκας. But the lat-
ter objection bears with almost equal
force against the supposition that An-
tigone says this. Haemon is only indi-
rectly dishonored. Antigone closes
her discussion with Creon in 523, says
in 560 that she no longer has any in-
terest in life, has nowhere before
made any reference to her relations
with Haemon, and now preserves a
disdainful silence towards these re-
proaches. ‘The chief difficulty in

assigning the verse to Ismene will be
removed if we change σ᾽ to σφ᾽, when
the meaning is, O, dearest Haemon, how
your father dishonors her (Antigone, in
calling her κακὴ γυνή for you). This
makes easier also the reference of τὸ
σὸν λέχος. The omission of the art. or
pron. with πατήρ is no difficulty. Cf.
El. 525, πατὴρ yap ὡς ἐξ ἐμοῦ τέθνηκεν.

573. λυπεῖς : by speaking so much
about it.—to σὸν λέχος : Schol., τὸ
ὑπὸ σοῦ ὀνομαζόμενον. Cf. El. 1110,
οὐκ οἶδα τὴν σὴν κληδόνα (the report of
which you speak). Eur. Hipp. 118,
τὴν σὴν δὲ Κύπριν (Cypris whom you
praise) πόλλ᾽ ἐγὼ χαίρειν λέγω.

574. All the Mss., with one excep-
tion, give this verse to Ismene, and
many also 576. Boeckh and many
other editt. rightly assign both to
the Chorus: 574, because Ismene
has already asked this question in
568, and because it seems altogether
probable that the Chorus would re-
monstrate with Creon; 576, because
the calm and judicial tone, wholly
unsuited to Ismene, is proper only to
the Chorus.

78 ΣΟΦΟΚΛΈΟΥΣ

ΚΡΕΩ͂Ν.

575 Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἐμοί.

ΧΟΡΟΣ.

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

ΚΡΕΩ͂Ν.

Ἁ “ἊΣ, 3 ’,
καὶ σοὶ γε καμοί.

μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες - ἐκ δὲ τοῦδε χρὴ

» , > 5» 4
γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας.
580 φεύγουσι γάρ τοι χοὶ θρασεῖς, ὅταν πέλας
ἤδη τὸν “Any εἰσορῶσι τοῦ βίου.

575. ἐμοί: this marriage alliance
was a matter of deep interest to Creon,
father of the bridegroom and guardian
of the bride.

576. δεδογμένα : se. ἐστί; it has been
determined. For the plur. see on
447.

577. καὶ σοί ye κἀμοί: it is for you
certainly and for me (a fixed conclu-
sion). The dat. can be referred only
to the foregoing principal sent. —

TpiBds: sc. τρίβετε, ΟΥ moeire. —viv:

see on 44.

578. δμῶες : the attendants of the
king. — ἐκ τοῦδε: henceforth.

579. γυναῖκας : emphatic, and in
the pred. — μηδ᾽ ἀνειμένας : and not be
left at large. So, in El. 516, her mother
says to Electra, dvemévn αὖ στρέφει. οὐ
γὰρ πάρεστ᾽ Αἴγισθος, ὅς σ᾽ ἐπεῖχ᾽ ἀεὶ μή-
τοι θυραίαν γ᾽ οὖσαν αἰσχύνειν φίλους.
The Athenian women of the better
classes were rarely seen out of the
house except at public festivals; at
other times never unattended. The
sisters are now led by the guards to

the door that opens into the women’s
apartment. There the guards remain,
prob. as sentinels, for in 760 Creon
calls to them to lead Antigone back.
The king remains on the stage during
the chanting of the next choral ode,
absorbed in gloomy reflections.

580. Creon misjudges Antigone so
greatly that he fears she may try to
escape death, whereas she seeks it.

581. τοῦ βίου : gen. with πέλας. See
G. 182, 2; H. 757.

582. Stricken with grief, the Chorus
is reminded of the inherited woe of
the Labdacidae, whose latest scions
even are not spared. Where once the
deity has ordained calamity, there its
baleful results continue to flow on.
Against the sovereign power of Zeus
no one can contend. Whereas the
god in undecaying power defends his
holy ordinances, to mortals no per-
manent prosperity is destined. Our
desires amuse us with delusive hopes,
and when once our perception has be-
come blinded we plunge inevitably

ANTITONH. 79

Στάσιμον β΄.

ΧΟΡΟΣ.
Στροφὴ a.

299 7 : a ¥ 27
εὐδαίμονες OLOL καάκων AYEVOTOS αἰων.

οἷς γὰρ ἂν σεισθῇ θεόθεν δόμος, ἄτας

585

οὐδὲν ἐλλείπει γενεᾶς ἐπὶ πλῆθος ἕρπον "

Ψ y , 3" ΄ Ψ
ομοιον WOTE TOVTLALS οἶδμα δυσπνόοις οταν

Θρήσσαισιν ἔρεβος ὕφαλον ἐπιδράμῃ πνοαῖς,

590

κυλίνδει βυσσόθεν κελαινὰν θῖνα Kat

id ’ / > > “ 3 ’,
δυσάνεμον, στόνῳ βρέμουσι δ᾽ ἀντιπλῆγες ἀκταί.

588. W. Θρήσσαις.

into ruin. — εὐδαίμονες : blest are they.
— ἄγευστος : act., like many adjs. de-
rived from verbs and compounded
with a privative; e.g. ἄψαυστος, ἄτρε-
στος, ἄδερκτος. For the gen. cf. O. T.
969, ἄψαυστος éyxous, and see G. 1140;
H. 7538 ἃ.

583. ois: the implied antec. τούτοις
is the indir. obj. of prov. — θεόθεν :
“the adv. of place supports the meta-
phor of a storm coming from a certain
quarter. Cf. Aesch. Prom. 1089, ῥιπὴ
Διόθεν. Camp.

584. ἄτας : depends on οὐδέν; noruin.

585. ἐλλείπει Eprov: fails to come
upon. Cf. Xen. Mem. ii. 6. 5, μὴ
ἐλλείπεσθαι εὖ ποιῶν τοὺς εὐεργετοῦντας.
- ἐπὶ πλῆθος γενεᾶς : 1.6. from gen-
eration to generation. So Shak.
Pericles, i. 4:

** One sorrow never comes but brings an heir,
That may succeed as his inheritor.”

586 ff. Const. ὅμοιον ὥστε ὅταν Opho-
σαισιν ποντίαις δυσπνόοις πνοαῖς οἶδμα
ἔρεβος ὕφαλον ἐπιδράμῃ. --- πνοαῖς : dat.
of cause. With δυσπνόοις πνοαῖς, cf.

590 ἢ, W. κελαινὰν θῖνα, καὶ

δυσάνεμοι στόνῳ βρέμουσιν.

1261 φρενῶν δυσφρόνων, 1277 πόνοι δύσ-
πονοι. ----τοντίαις : join as an adj. with
πνοαῖς, the Thracian sea-blasts. The
storms on the Euxine were notoriously
violent. Cf O. T. 196, τὸν ἀπόξενον
ὅρμον Θρηΐκιον κλύδωνα. Eur. Rhes. 440,
οἷα πόντον Opry kioy φυσήματα ἐπεζάρει.

589. ἔρεβος ὕφαλον : darkness under
the sea, i.e. under its surface ; the nether
darkness of the deep.

590. κυλίνδει, κτέ. : the wave (οἶδμα)
rolls up the black sand from the lowest
depths. Bl. compares Verg. Georg. iii.
240, ima exaestuat unda vor-
ticibus, nigramque alte sub-
jectat arenam. Cf. also Milton,
Par. Lost, vii. 212, ‘A sea dark, waste-
Sul, wild, Up from the bottom turned bi,
Surious winds And surging waves.”

591. δυσάνεμον: wind-tossed. Hesych.
explains by δυστάραχον, τὸ κακοὺς avé-
μους ἔχον: Cf. Apoll. Rhod. i. 593,
ἀκτήν τ᾽ αἰγιαλόν Te δυσήνεμον.

592. ἀντιπλῆγες : found only here.
Cf. ἀκτὰ κυματοπλήξ, O. C. 1241. Beat-
en in front, i.e. the waves and the storm

80 ΣΟΦΟΚΛΈΟΥΣ

* A: } . a.
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
la “ ὃ Ὁ ld , >
59 πήματα φθιτῶν ἐπὶ πήμασι πίπτοντ᾽,
50.» > , x , > a 2 ,
οὐδ᾽ ἀπαλλάσσει. γενεὰν γένος, ἀλλ᾽ ἐρείπει

θεῶν τις, οὐδ᾽ ἔχει λύσιν.

νῦν γὰρ ἐσχάτας ὑπὲρ

600 ῥίζας ἐτέτατο φάος ἐν Οἰδίπου δόμοις,
κατ᾽ αὖ νιν φοινία θεῷν τῶν νερτέρων

> “~ ‘ , > ἂν ‘\ a > ,
dua κοπὶς λόγου τ᾽ ἄνοια καὶ φρενῶν ἐρινύς.

595. W. φθιμένων.

do not come from the side (cf Hom.
Od. ν. 418, ἠιόνας παραπλῇγας) but di-
rectly forward upon the shore. Or,
ace. to Schn., beaten again, i.e. they
feel the returning stroke of the waves ;
and so the latest descendants of the
race feel beating against them the
returning blows of the ancient &rn. —
στόνῳ, xré.: and the headlands lashed
by the waves resound with a groan.

593. ἀρχαῖα: from of old, as an
ancient heritage; in the pred. — AaB-
δακιδᾶν : limiting gen. with οἴκων.

594 ἢ. 7 see the calamities of the race
succeeding the calamities of those that
are dead. The ills of Antigone fol-
lowed after those of Oedipus, and
Oedipus perished in consequence of
the murder of Laius, his father.

596. Nor does one generation (by sat-
isfying the anger of the gods) release
another (succeeding generation). As,
for example, Orestes, by the help of
Athene, brought to an end the curse
of the Tantalidae, and his descendants
were prospered. γενεά and γένος have
the same sense. Cf. νέκυν νεκρῶν in
1067. — ἐρείπει : sc. γενεάν. ᾿

597. ἔχει λύσιν: = λύε. Cf. Ο. Τ.
566, οὐκ ἔρευναν ἔσχετε. Aj. 564, δυσ-
μενῶν θήραν ἔχων. The subj. is γένος,
ἀλλ᾽ ἐρείπει θεῶν τις being parenthetic.

600. W. τέτατο.

Others, not so well, supply θεός as subj.

599. Instead of a concessive or
temporal clause, though light, etc., or
when light, etc., we have a co-ord. const.
αὖ makes the connection.

600. ἐσχάτας ῥίζας: lit. /ast roots,
ῥίζα for branch, scion of the house.
Antigone and Ismene were the last
hope for the growth of the family. —
érérato φάος: cf. Phil. 830, τάνδ᾽ αἴγλαν
ἃ τέταται τανῦν. φάος is a figure freq.
used for deliverance and hope. C/.
Hom. 7]. xviii. 102, where Achilles
says, οὐδέ τι Πατρόκλῳ γενόμην φάος
οὐδ᾽ ἑτάροισιν τοῖς ἄλλοις. Verg. Aen.
ii. 281, “O Lux Dardaniae.”

601. κατά: belongs to aug. The
Schol. explains καταμᾷ by θερίζει καὶ
ἐκκόπτει. --- viv: 1.6. τὴν ῥίζαν.

603. κοπίς: while the gods of the
lower world are not represented with
a scythe or sickle as a symbol of
their functions (like our “ Father
Time ” or “ Death”), yet the figure is
so natural that the expression mow
down or cut off is often said of the
gods and of men. Cf. Aesch. Suppl.
637, “Apn τὸν θερίζοντα βροτούς. Cf.
also Agam. 1655, τάδ᾽ ἐξαμῆσαι δύστηνον
θέρος. In Soph., Frg. 767, a μάκελλα
is attributed to Zeus, and Eur. Or.
1398, has ξίφεσιν σιδαρέοισιν “Ada.

ANTITONH.

81°

Στροφὴ β΄.

605 τεάν, Ζεῦ, δύνασιν τίς ἀνδρῶν ὑπερβασία κατάσχοι,

Ν »ν 2» Κ᾽ δι "τις sire x ¥ >
ταν οὐθ υπνος αιρει ποθ oO TAVTAY PEVUS OUT

ἀκάματοι θέοντες μῆνες, ἀγήρως δὲ χρόνῳ
ὃ 4 4 > ἣν ’ »
610 δυνάστας κατέχεις Ολύμπου μαρμαρόεσσαν αἴγλαν .
τό T ἔπειτα καὶ τὸ μέλλον

Wess \ 2 ΄
καὶ τὸ πριν επάρκέσει

605. W. σὰν ἄν.

603. λόγου ἄνοια lit. folly of judg-
ment. Of. 99.

604. φρενῶν ἐρινύς. ‘nfatuation of
mind; explained in 622-624. ἐρινύς
is the power which drives men into
destruction. When one with eyes
wide open freely goes to one’s own
death (as Antigone from her sense of
duty), it appears to the mere looker-on
like an infatuation inspired by some
demoniac power, and that is ἐρινύς.

605. reav: Hom. and Dor. for σάν.
Found also in ΕἾ. 1091, τεῶν ἐχθρῶν,
Aesch. Sept. 105, τεὰν γᾶν, and in a
few more places. — κατάσχοι : can re-
strain. The potential opt. with ἄν
omitted is Hom. Cf. Od. iii. 231, ῥεῖα
θεός γ᾽ ἐθέλων καὶ τηλόθεν ἄνδρα σαώσαι.
Il. xxii. 548, οὐκ ἔσθ᾽ ὃς σῆς γε κύνας
κεφαλῆς ἀπαλάλκοι. Occasionally also
in Att. Of. Aesch. Choeph. 594, ὑπέρ-
τολμον ἀνδρὸς φρόνημα τίς λέγοι; Eur.
Alc. 52, ἔσθ᾽ ὅπως ΓΑλκηστις ἐς γῆρας
μόλοι;

607. τάν: the oblique cases of the
art. are used by the tragedians also
as rels. — πανταγρεύς : the all-catching,
i.e. the one who seizes upon all. πανδα-
μάτωρ is the Hom. epithet of sleep.
ἀγρεύς, hunter, is applied to several
divinities and to things. The com-
pound πανταγρεύς is not found, but

612 f. W. ἐπαρκέσαι νόμον.

6 δ᾽ οὐδὲν ἕρπει

΄-“ ry
θνατῶν βίοτος πάμπολις, ἐκτὸς ἄτας.

παναγρεύς is. Cf. παναγρέος Μοίρης,
Paulus Silentarius, Anth. Pal. Similar
to πανταγρεύς are παντάρχης, πανόπτης,
κτέ.

608. ἀκάματοι : for the quantity of
a, see on 339. — θέοντες : 1.6. they run
their course unwearying.

609. ἀγήρως: Zeus is represented
also in art as a man in the full ma-
turity of his powers. — χρόνῳ: dat. of
means; a potentate whose power is
untouched by age. With this noble
description of the majesty of Zeus,
Blackwell compares the sublime words
of the Apostle Paul in 1 77m. vi. 15, 16,
ὃ μακάριος καὶ μόνος δυνάστης, ὃ βασιλεὺς
τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευ-
ὄντων, 6 μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν
ἀπρόσιτον.

611f. τό τ᾽ ἔπειτα κτέ.: these adv.
clauses express duration. ἔπειτα of
the time immediately following, μέλ-
λον of the more distant future. The
Schol. on ἔπρηξας καὶ ἔπειτα, Il. xviii.
357, has τὸ δὲ ἔπειτα ἀντὶ τοῦ παραυτίκα
νῦν. Cf. Eur. Iph. Taur. 1264, τά τε
πρῶτα τά τ᾽ ἐπειθ᾽ & τ᾽ ἔμελλε τυχεῖν.
The present is called by the gramma-
rians 6 éveorés, tempus instans.
We may transl. both in the present and
in the future and in the past this law
will be found to prevail. The expres-

82 ΣΟΦΟΚΛΈΟΥΣ

νόμος ὅδ᾽ - οὐδὲν ἕρπει

θνατῶν βιότῳ πλημμελὲς ἐκτὸς ἄτας.

᾿Αντιστροφὴ β΄.

615

a yap δὴ πολύπλαγκτος ἐλπὶς πολλοῖς μὲν ὄνησις

ἀνδρῶν,

πολλοῖς δ᾽ ἀπάτα κουφονόων ἐρώτων"

εἰδότι δ᾽ οὐδὲν ἕρπει, πρὶν πυρὶ θερμῷ πόδα τις
’ ’ ‘ Ὁ» Ν » ‘4
620 προσαύσῃ. σοφίᾳ yap ἔκ Tov κλεινὸν ἔπος πέφανται"
Ν Ν “A > > Ν
τὸ κακὸν δοκεῖν ποτ᾽ ἐσθλὸν

τῷδ᾽ ἔμμεν ὅτῳ φρένας
θεὸς ἄγει πρὸς ἄταν.

sion is condensed like that in Dem. De
Corona, ὃ 31, ὑπὲρ οὗ καὶ τότε καὶ νῦν
καὶ ἀεὶ ὁμολογῶ καὶ πολεμεῖν καὶ διαφέ-
ρεσθαι τούτοις.

613 f. Nothing that is sinful touches
the life of mortals without harm; ie.
all that is out of harmony ({(πλημμελές)
with the sovereignty of Zeus, all ὕβρις,
brings ruin to man’s life. Cf. Plat.,
Laws, 731d, τῷ δὲ... πλημμελεῖ καὶ
κακῷ ἐφιέναι δεῖ τὴν ὀργήν.

615. The reason (γάρ) of the fore-
going is not contained in the first
sent., which stands instead of a con-
cessive clause, although hope, etc., but
in πολλοῖς ἀπάτα. --- ὄνησις : in the
pred. So also ἀπάτα.

617. épwrev: subjective gen. “The
deception that is born of foolish
desires gives to many men hope.”

618. οὐδέν : obj. of εἰδότι; the subj.
of ἕρπει is ἡ ἀπατῶσα ἐλπίς, i.e.) ἀπάτη
or ἡ ἄτη. W. and BI. connect οὐδέν
with ἕρπει, nothing befalls a person
aware before, etc., the sense of which
is not at all clear.

620. προσαύσῃ : προσαύω, scorch,

is found only here, though αὔω and
compounds with dy-, ἀφ-, ἐξ-, Kar-,
and éy- occur. The same figure in
Hor. Od. II. 1, 7, “incedis per
ignes suppositos cineri do-
loso.” Of. also Phil. 1260, tows ἂν
ἐκτὸς κλαυμάτων ἔχοις πόδα. For the
omission of ἄν with πρίν, see GMT.
620.
621. πέφανται : has been uttered.
Cf. Trach. 1, λόγος ἔστ᾽ ἀρχαῖος ἀνθρώ-
πων φανείς.

622 ff. “Whom the gods would
destroy they first make mad.” Cf.
Theognis, 403 ff., πολλάκι δ᾽ εἰς ἀρετὴν
σπεύδει ἀνήρ, κέρδος διζήμενος, ὅν τινα
δαίμων πρόφρων εἰς μεγάλην ἀμπλακίην
παράγει, καί οἱ ἔθηκε δοκεῖν ἃ μὲν ἢ κακά,
ταῦτ᾽ ἀγάθ᾽ εἶναι εὐμαρέως, ἃ δ᾽ ἂν ἢ
χρήσιμα, ταῦτα κακά. Milton, Sams.
Agon. 1683, “ So fond are mortal men,
Fall’n into wrath divine, As their own
ruin on themselves t’ invite, Insensate
left, or to sense reprobate, And with
blindness internal struck.”

622. ἔμμεν : this Hom. form occurs
nowhere else in dramatic poetry.

ANTITONH. 83
625 πράσσει δ᾽ ὀλίγιστον χρόνον ἐκτὸς ἄτας.

ὅδε μὴν Αἵμων, παίδων τῶν σῶν
νέατον γέννημ᾽ " ap ἀχνύμενος
τῆς μελλογάμου τάλιδος ἥκει
μόρον ᾿Αντιγόνης,

ἀπάτας λεχέων ὑπεραλγῶν ;

‘

SrxtH Scene. Creon. Two Servants. ΗΆΕΜΟΝ.

Ἐπεισόδιον γ΄.

ΚΡΕΩ͂Ν.

τάχ᾽ εἰσόμεσθα μάντεων ὑπέρτερον.
ὦ παῖ, τελείαν ψῆφον ἄρα μὴ κλύων
~~ , A 4, 4
τῆς μελλονύμφου πατρὶ θυμαίνων πάρει;
ἢ σοὶ μὲν ἡμεῖς πανταχῆ δρῶντες φίλοι ;

625. πράσσει: fares; in this sense
commonly with some adv. or adj., in-
stead of which we have here ἐκτὸς ἄτας.
Cf. Ar. Equit. 548, ἵν᾽ 6 ποιητὴς ἀπίῃ
χαίρων κατὰ νοῦν πράξας. --- ὀλίγιστον
χρόνον: the very smallest space of time.
— ras: the repetition of this word
(cf 583) lends an impressive em-
phasis to the close of the ode.

626. ὅδε: see on 155.

627. véarov: the latest born and
the last to survive, since the older
Megareus had given his life as a
sacrifice. Cf. 1301 f.

628. μελλογάμου τάλιδος : intended
bride. The adj. is not superfluous,
and is formed like μελλονύμφου be-
low.

629. μόρον: the accus. after ἄχνυ-
σθαι is rare.

630. ἀπάτας λεχέων : the disappoint-
ment of his nuptials. ἀπάτας is gen. of
cause.

631. Haemon comes from the city
and enters at the right of the specta-
tors. —pdvrewy: 1.6. better than a seer
would tell us. The anticipation ex-
pressed by the Chorus is unpleasant
to Creon; hence his impatient and
sharp manner.

632. τελείαν: final, irrevocable. —
ἄρα py: can it be that .. .? expressing
doubt mingled with surprise. The
emphasis falls on θυμαίνων, and the
answer desired is no, but that feared
is yes. “Cf. El. 446, ἄρα ph δοκεῖς
λυτήρι᾽ αὐτῇ ταῦτα τοῦ φόνου φέρειν;

633. τῆς μελλονύμφου : obj. gen.
with ψῆφον. See onll. W. joins it,
with θυμαίνων as gen. of cause.

634. pév: makes coi emphatic; to
you, in distinction from the citizens
and Antigone. With ἡμεῖς supply
ἐσμέν. --- πανταχῆ δρῶντες: i.e. what-
ever we do. Cf. Aj. 1269, ὡς ἂν ποιήσῃ,
πανταχῇ χρηστός γ᾽ ἔσει.

84 ΣΟΦΟΚΛΈΟΥΣ

ΑΙΜΩΝ,

635 πάτερ, σός εἶμι, καὶ σύ μοι γνώμας ἔχων
‘ > “ ¥ > > ,
χρηστὰς ἀπορθοῖς, αἷς ἔγωγ᾽ ἐφέψομαι.

ἐμοὶ γὰρ οὐδεὶς ἀξιώσεται γάμος
’ , A “ ε La
μείζων φέρεσθαι σοῦ καλῶς ἡγουμένου.

ΚΡΕΩ͂Ν.

-“ , > aA ‘ κ᾿ " ν
οὕτω γάρ, ὦ παῖ, χρὴ διὰ στέρνων ἔχειν,
, 4 , > Ν c ,
640 γνώμης πατρῴας πάντ᾽ ὄπισθεν ἑστάναι.
τούτου γὰρ οὕνεκ᾽ ἄνδρες εὔχονται γονὰς

’ 4 > 4 ¥
κατηκόους φύσαντες ἐν δόμοις ἔχειν,

ε ‘528 > Ν > ΄ a
ως και TOV ἐχθρὸν ανταμυνώνται κακοῖς,

Ν Ν , A > » ’
καὶ τὸν φίλον τιμῶσιν ἐξ ἴσου πατρί.
645 ὅστις δ᾽ ἀνωφέλητα φιτύει τέκνα,
τί τόνδ᾽ ἂν εἴποις ἄλλο πλὴν αὑτῷ πόνους

646. W. πέδας.

635. Haemon begins the interview
with filial submission, and hopes to
persuade his father to change his
views ; still he gives an intimation of
his real feeling by saying if you have
(ἔχων) and if you guide well (καλῶς
ἡγουμένου. Creon, however, takes
both in the sense of since you, etc.

636. ἀπορθοῖς : you direct (me). Some

take this as an opt. of wishing, m7y you _

direct me; thus Haemon expresses him-
self with continued ambiguity.

637. ἀξιώσεται : passive. Cf. τιμή-
σεται, 210.

638. φέρεσθαι: depends on μείζων,
like ἥσσω λαβεῖν, 439, and similar ex-
pressions. TheSchol.explains by οὐδείς
μοι προκριθήσεται γάμος τῆς σῆς ἀρχῆς.

639. γάρ: in the connection there
is an ellipsis of something like this is
right, true. — διὰ στέρνων ἔχειν : lit. to
have (i.e. to be) throughout one’s breast,

i.e. thus ought one to think in one’s heart.
What follows is explanatory of οὕτω
and in appos. with ἔχειν.

641. τούτου οὕνεκα : anticipates the
clauses ὡς... dvrautvwvTa... Kal...
τιμῶσιν.

642. κατηκόους : obedient. — ᾧύ-
σαντες ἔχειν : that they may beget and
have. See on 22,

643. τὸν ἐχθρόν :
enemy is meant. ;

644. ἐξ ἴσου πατρί: ic. as the
father does. The sentiment here ex-
pressed finds ample illustration in
Greek literature. To return good for
good and evil for evil, to love friends
and to hate enemies, was the com-
monly accepted rule of the ancient
world.

646. τί ἄλλο: obj. of εἴποις, which
takes a double accus. (εἰπεῖν τί τινα),
τόνδε being the pers. obj.

their father’s

ANTITONH. 85

“a Ἀ Ν a > Aa ,
φῦσαι, πολὺν δὲ τοῖσιν ἐχθροῖσιν γέλων;
ft 4 , > 5 A \ , "Ὁ ΡΡ ἃ κ᾿
μή νύν ToT, ὦ παῖ, τὰς φρένας γ᾽ ὑφ᾽ ἡδονῆς
Ν. ν 5 5» ’ ΕΣ 9
γυναικὸς οὕνεκ᾽ ἐκβάλῃς, εἰδὼς ὅτι
Ν ΄, xp /
650 ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,

Ν Ἁ ΄΄ > /
γυνὴ κακὴ Edvevvos ἐν δόμοις.

τί γὰρ

γένοιτ᾽ ἂν ἕλκος μεῖζον ἢ φίλος κακός;

ἀλλὰ πτύσας ὡσεί τε δυσμενῆ μέθες

τὴν παῖδ᾽ ἐν ἽΛιδου τήνδε νυμφεύειν τινί.

655 ἐπεὶ γὰρ αὐτὴν εἷλον ἐμφανῶς ἐγὼ

πόλεως ἀπιστήσασαν ἐκ πάσης μόνην,

~ > > Ν > , /
ψευδῆ γ᾽ ἐμαυτὸν ov καταστήσω πόλει,

ἀλλὰ κτενῶ.

Ν “ar? > ’ ’
πρὸς ταῦτ᾽ ἐφυμνείτω Δία

ξύναιμον - εἰ γὰρ δὴ τά γ᾽ ἐγγενῆ φύσει

648. W. dv ἡδονὴν.

648. ὑφ᾽ ἡδονῆς : under the influence
of pleasure.

650. This is a chilling object of em-
brace. παραγκάλισμα is an instance of
the freq. poetic use of an abstract for
a concrete and a neut. for a personal
subst. So κήδευμα (O. T.85) for κηδεσ-
τής, δύσθεον μίσημα (Εἰ. 289). See on
ἄλημα, 520.

651. γυνή: in appos. with τοῦτο,
which conforms in gender to the pred.
noun. — γάρ: Creon supports his ad-
monition by a fact which the un-
wedded Haemon might know from his
own experience in the relations of
friendship. The bad wife is as harm-
ful as a bad friend.

652. ἕλκος : ulcer. “Wife, friend,
You hang like ulcers on me.” Shir-
ley’s Love’s Cruelty, iii. 4.

653. πτύσας: abs., = ἀποπτύσας,
with loathing. ὡσεὶ δυσμενῆ forms the
second clause, hence τέ. Some join
τέ With ὡσεί, as in Epic usage, but
this would be anomalous in Att. ὡσεί

659. W. τὰ συγγενῆ.

is found but once more in Soph., 86.
El. 234, μάτηρ ὡσεί τις πιστά.

654. νυμφεύειν τινί: “quanquam
vulgo significat wuzxorem dare
alicui tamen cum alibi tum hic
et infra 816, ᾿Αχέροντι νυμφεύσω,
valet uxorem dari alicui sive nubere
alicui.’”, Wund. The sarcasm is evi-
dent.

655. ἐμφανῶς: join with ἀπιστή-
σασαν.

657. ψευδῆ ye: “if she has the
boldness to disobey, I shall certainly
not break my word to the state in
failing to execute my threat of pun-
ishment.”

658. πρὸς ταῦτα: in view of this,
therefore. — ἐφυμνείτω «ré.: let her in-
voke against me Zeus, who presides
over kindred. For ἐφυμνεῖν, cf. 1305.
The allusion is to what Antigone has
said in 450 ff. See also 487.

659. The connection of thought is
as follows: “I must punish her, for
if I tolerate insubordination within

86

SOPOKAEOYS

660 ἄκοσμα θρέψω, κάρτα τοὺς ἔξω γένους "
ἐν τοῖς γὰρ οἰκείοισιν ὅστις ἔστ᾽ ἀνὴρ
χρηστός, φανεῖται κἀν πόλει δίκαιος ὦν.
ν > ε Ν a Ld 4
ὅστις δ᾽ ὑπερβὰς ἢ νόμους βιάζεται
ἢ τοὐπιτάσσειν τοῖς κρατύνουσιν νοεῖ,

» ¥ > »> [4 ~ > > A lal
665 οὐκ ἔστ᾽ ἐπαίνου τοῦτον ἐξ ἐμοῦ τυχεῖν.
ἀλλ᾽ ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν

ν \ + 97 \ > ΄
και σμικρα και δίκαια και TAVQAVTLA.

Η͂ A . ¥ >.
καὶ τοῦτον ἂν τὸν ἄνδρα θαρσοίην ἐγὼ

καλῶς μὲν ἄρχειν, εὖ δ᾽ ἂν ἄρχεσθαι θέλειν,
670 δορός τ᾽ ἂν ἐν χειμῶνι προστεταγμένον

669. W. brackets.

my house, then surely I shall be
obliged to do so outside; for only he
who treats his own kin justly (i.e. with
severity when they do wrong) will also
be just in the affairs of the state. The
lawful ruler should be obeyed in all
things. The man who obeys law and
authority will make a good ruler and
a good comrade in battle. Obedience
to law on the part of both ruler and
subject can alone save the state from
the greatest of evils.”

661. τοῖς οἰκείοισιν : neut. “Creon
characteristically relies on common-
place maxims.” Camp.

663. ὑπερβάς: in his presumption,
which shows itself in the two ways
specified. Cf. ὑπερβασία, 605.— βιά-
ἵεται: acts in defiance of the laws. See
on 59.

664. τοὐπιτάσσειν : obj. of νοεῖ.

666. στήσειε: we should regularly
have ὃν ἂν στήσῃ. See GMT. 5565.
The opt. makes the idea more gen-
eral, ic. if the state should appoint
any one. Cf. O. T. 314, ἄνδρα δ᾽ ὠφε-
Aciv ἀφ᾽ ὧν ἔχοι τε καὶ δύναιτο, κάλ-

670.

W.. δόρους.

λιστος πόνος. Nauck thinks that the
poet in this expression betrays the
Athenian republican, who sympa-
thizes with the political sentiment of
his contemporaries; for Creon was
ruler simply by virtue of hereditary
right. — κλύειν : to obey.

667. τἀναντία : i.c. μεγάλα καὶ ἄδικα.
Cf. Seneca, Med. 195, aequum at-
que iniquum regis imperium
feras. TheSchol. on Aesch. Prom. 75,
δοῦλε, δεσποτῶν ἄκουε καὶ δίκαια κἄδικα.
What the proverb says of slaves
Creon in the spirit of a despot applies
to freemen.

668 f. τοῦτον τὸν ἄνδρα: i.e. the
man who obeys. — dpxew: “supply
ἄν from ἄν θέλειν. The pres. inf. with
ἄν is used instead of ἄρξειν, θελήσειν.᾽
Weckl. Solon’s maxim was, ἄρχε
πρῶτον μαθὼν ἄρχεσθαι.

670. δορὸς ἐν χειμῶνι : in the storm
of hattle. Cf. Eur. Phoen. 859, ἐν
γὰρ κλύδωνι κείμεθα δορὸς Δαναϊδῶν.
“Where danger threatens; I rejoice
in the storm of spears.” Ossian’s Fingal,
Bk. iii. Cf Tempestas telorum.

᾿ΑΝΤΊΓΟΝΗ. 87

, , > Ν ,
μένειν δίκαιον κἀγαθὸν παρασ ΤΑΤΉΝΡ.

> , δὲ a > » ,ὕ
αναρχιᾶς ε μεῖζον ουκ εστιν κακον "

σ / > ¥ σῷ» > 4,
αὕτη πόλεις τ᾽ ὄλλυσιν, ἥδ᾽ ἀναστάτους

οἴκους τίθησιν, ἧδε συμμάχου δορὸς

‘ ’
615 TpoTas καταρρηγνυσι.

τῶν δ᾽ ὀρθουμένων

σῴζει τὰ πολλὰ σώμαθ᾽ ἡ πειθαρχία.

9 > 4? ‘ “
οὕτως ἀμυντέ᾽ ἐστὶ τοῖς κοσμουμένοις,

¥ Ἀ » ial ce I
KOUTOL γυναικὸς οὐδαμῶς ἡσσητέα.

κρεῖσσον γάρ, εἴπερ δεῖ, πρὸς ἀνδρὸς ἐκπεσεῖν,

673. W. ἠδ᾽ ἀναστάτους.

Verg. Aen. xii. 284. --- προστεταγμέ-
vov: placed at his post.
671. δίκαιον xré.:

trusty comrade.
672. In the contrast drawn here
between the results of ἀναρχία and

a staunch and

πειθαρχία, Soph. may have had in mind -

the famous Elegiac of Solon, ὑποθήκη
eis ᾿Αθηναίους, in which a similar con-
trast is drawn between δυσνομία and
εὐνομία. Cf. Bergk’s Lyric Anthology,
Solon, Frg. 4 (13).

673. πόλεις τε: as though καί or τέ
were to follow. So καί in 296. In

αὕτη... ἥδε... ἥδε we have an in-
stance of anaphora similar to τοῦτο...
τόδε... τόδε in 296 ff.

674. συμμάχου δορός: of the allied
spear, i.e. of allies in battle. Cf. Eur.
Herc. Fur. 1165, σύμμαχον φέρων δόρυ.

675. τροπὰς καταρρήγνυσι : causes
routs by breaking the ranks. τροπάς
is accus. of effect. See G. 1055;
H. 714. Cf. Hom. J]. xx. 55, ἐν δ᾽
αὐτοῖς ἔριδα ῥήγνυντο βαρεῖαν. Eur.
Suppl. 710, ἔρρηξε δ᾽ αὐδήν. Our Eng.,
to break a hole. The thought is, in-
subordination leads to the defeat, not
of the enemy, but of forces that are
allied; auxiliaries do not avail against

want of discipline. — τῶν ὀρθουμένων :
of those who stand firm. Cf. Xen. Cyr.
iii. 3. 45, εἰδὼς ὅτι of μὲν νικῶντες
σώζονται, of δὲ φεύγοντες ἀποθνήσκουσιν
μᾶλλον τῶν μενόντων. Others inter-
pret, of those who are guided aright,
t.e. the obedient, in allusion to ἀπορθοῖς,
636. The Schol., τῶν ἀρχομένων.

676. τὰ πολλὰ σώματα : = τοὺς πολ-
λούς. The more exact σώματα is used
because the preservation of the body
is esp. in mind.

677. οὕτως : so, as I have been say-
ing. Creon now makes the application
to the present situation. —dpuvréa:
the plur. for the sing., a freq. use in
adjs. and prons. — τοῖς κοσμουμένοις :
what has been ordained, public order ;
neut. plur. See on 447. For the
thought, cf. Thue. iii. 67. 6, ἀμύνατε
τῷ τῶν Ἑλλήνων νόμῳ.

678. γυναικός: gen. with verb of
inferiority. See G. 1120; H. 749.

679. κρεῖσσον : sc. ἐστίν. For this
sentiment, so prevalent in antiquity,
ef. 525. Eur. El. 930, καίτοι τόδ᾽
αἰσχρὸν προστατεῖν γε δωμάτων γυναῖκα,
μὴ τὸν ἄνδρα. --- ἐκπεσεῖν : lit. to fall
Jrom, i.e. one’s place; hence, to be
defeated.

88 SOPOKAEOYS

680 κοὐκ ἂν γυναικῶν ἥσσονες καλοίμεθ᾽ av.

ΧΟΡΟΣ.

ε a“ , > A “~ ’ 4
ἡμῖν μέν, εἰ μὴ τῷ χρόνῳ κεκλέμμεθα,
λέγειν φρονούντως ὧν λέγεις δοκεῖς πέρι.

ΑΙΜΩΝ.

πάτερ, θεοὶ φύουσιν ἀνθρώποις φρένας,

, Φ τι ἱ ,
TAVT@VY OF ἐστι KTHNMATWV ὑπέρτατον.

685 ἐγὼ δ᾽ ὅπως σὺ μὴ λέγεις ὀρθῶς τάδε

ἣν Ὁ ὃ ’ 43> > 4 4
οὔτ᾽ ἂν δυναίμην μήτ᾽ ἐπισταίμην λέγειν "

, ’ *» 5 , “~ »
γένοιτο μέντἂν χαἀτέρῳ καλώς ἔχον.

‘ > > 4 , “-“ 9
σοι ὃ OUV πέφυκα TAVTA προσκοπειν OTA

, * x , x Ψ »
λέγει" τις ἢ πράσσει τις ἢ ψέγειν ἔχει.

680. ἄν... ἄν: opt. in a mild ex-
hortation. See GMT. 237

681. μέν: see on 498. ---τῷ χρόνῳ:
by our age. A similar use in 729. The
Chorus may have in mind what Creon
has said in 281.— κεκλέμμεθα: in the
sense of deceive. So in 1218.

682. dv: ie. λέγειν περὶ (τούτων,
περὶ) dv λέγεις. The Chorus of vener-
able men cannot but approve what
Creon has said about obedience and
anarchy.

683. Haemon, like the Chorus, con-
cedes that the general sentiments ex-
pressed by Creon are not to be dis-
puted ; but he places in opposition the
public opinion, which sides with Anti-
gone. Bl. observes that the distaste-
fulness of the observations of Haemon
is judiciously tempered and disguised
by the dutiful and respectful feeling
that pervades them. — φρένας : wis-
dom, good sense. The same meaning
in 648, to which there is a covert
allusion.

684, ὑπέρτατον : in appos. with φρέ-

vas, in gender agreeing with κτημάτων.
Cf. 1050. For the thought, cf Aesch.
Agam. 927, τὸ μὴ κακῶς φρονεῖν θεοῦ
μέγιστον δῶρον.

685. ὅπως σὺ μὴ λέγεις κτέ. : Obj. of
λέγειν. For ὅπως, see GMT. 706.
The use of μή may be due to the in-
fluence of the following opt. So Prof.
Gildersleeve, Amer. Jour. of Philol. i. p
51. Others take the neg. as generic after
ὅπως, as it is after ὅς ὅστις, 691, 697.

686. μήτε: with opt. of wishing.

—héyew: the use of this word after

λέγεις is pointed, as if Haemon meant,
I will not say it, though I think it.

687. μέντάν : = μέντοι &y.— x arépw:
he refers, of course, to himself. —
καλῶς ἔχον: sc. τι, something that is
well. He means, another may be found
to have a sound opinion also (as well
as you).

688. σοὶ δ᾽ οὖν xré.: but, at any
rate (whether I have a good judg-
ment or not), 7 am naturally in a posi-
tion to take note in your interest (aol)

of, ete.

ΑΝΤΙΓΟΝΗ. 89

690 τὸ γὰρ σὸν ὄμμα δεινὸν ἀνδρὶ δημότῃ

/ 4, ea Ν Ν la 4
λόγοις τοιούτοις, οἷς σὺ μὴ τέρψει κλύων "

3 Ν > > 4, » ε Ν ,ὔ ’
ἐμοὶ δ᾽ ἀκούειν ἔσθ᾽ ὑπὸ σκότου τάδε,

“ ΩΣ
τὴν παῖδα ταύτην of ὀδύρεται πόλις,

πασῶν γυναικῶν ὡς ἀναξιωτάτη

696 κάκιστ᾽ am ἔργων εὐκλεεστάτων φθίνει,

ἥτις τὸν αὑτῆς αὐτάδελφον ἐν φοναῖς

Co 3 + / ε > > “A a
TET TOT ἄθαπτον μήθ᾽ UT ὠμήῆστων κυνων

» > > , vs e > > Lal
εἴασ᾽ ὀλέσθαι μήθ᾽ ὑπ᾽ οἰωνῶν τινος "
οὐχ nde χρυσῆς ἀξία τιμῆς λαχεῖν;
οι 9 Ν og We ὅθε lA ’ὔ
700 τοιάδ᾽ ἐρεμνὴ σῖγ᾽ ἐπέρχεται φάτις.

» Ν Ἀ A ’ 5 “a 4
ἐμοὶ δὲ σοῦ πράσσοντος εὐτυχῶς, πάτερ,

690. δεινόν : followed by the dat.
of interest and the dat. of cause;
because of such words. Cf. 391.

691. ots: for οἵοις, the exact cor-
relative.—py τέρψει : for μή with
the indic., see GMT. 518; H. 913.
Bell. takes the rel. clause as a final
one, and thus accounts for μή. But
the people do not say these things
in order that they may be reported to
the king. Cf: 700. The sense of the
entire passage is, the common citizen
shuns your look because he entertains
sentiments which you would not en-
joy to hear uttered.

692. ὑπὸ σκότου: The Schol., λαθ-
ραίως. ---ἔστι: = ἔξεστι.

693. οἷα: cognate accus., what ἰα-
ment the city makes over.

694. ὡς: (saying) that. What fol-
lows is the reported utterance of the
citizens.

695. ἀπό: in consequence of. The
occurrence of the triple sup. is worthy
of notice.

696. ἥτις κτέ.: gives the reason
for am ἔργων xré. in the view of the
citizens.

697. ἄθαπτον: pred. with ὀλέσθαι,
which is not used of death alone. Or,
with πεπτῶτα it may be directly joined
with αὐτάδελφον. --- μήτε : the rel.
clause is causal, and we should ex-
pect ἥτις οὐκ εἴασεν ὀλέσθαι ἄθαπτον
οὔτε... οὔτε; instead of this, the neg.
is expressed alone with the inf., and
it is μήτε, because in such clauses the
reason may be expressed in the form
of a cond., ἴ.6., ὃς (ὅστις) μή = εἰ μή,
equiv. to ὅτι οὔ. Cf. Ο. T. 1335, τί
γὰρ ἔδει μ᾽ ὁρᾶν ὅτῳ γὙ ὁρῶντι μηδὲν ἦν
ἰδεῖν γλυκύ; See GMT. 580.

699. ἥδε: i.e. such a one as this. —
χρυσῆς : χρυσοῦς is applied to anything
that is glorious or splendid. Cf. O. 7.
158, χρυσέας ἐλπίδος.

700. ἐρεμνή: dark, secret, as ὑπὸ
σκότου above.— ἐπέρχεται: sc. ἐμοί,
repeating the idea of 692. Or, bet-
ter, sc. πόλιν, goes on its way, spreads,
through the city. Cf. ἐπιδράμῃ, 589.
Aesch. Suppl. 560, λειμῶνα ἐπέρχεται
ὕδωρ τὸ Νείλου.

701. σοῦ πράσσοντος εὐτυχῶς : the
poet might have used τῆς σῆς εὐτυχίας.
Similar is σοῦ καλῶς ἡγουμένου, 638.

90 ΣΟΦΟΚΛΕΟΥΣ

> ¥ sO. “ ,
οὐκ ἔστιν οὐδὲν κτῆμα τιμιώτερον.
eek ν , > ΓΝ ΄,
τί γὰρ πατρὸς θάλλοντος εὐκλείας τέκνοις
ἄγαλμα μεῖζον, ἣ τί πρὸς παίδων πατρί;
‘ A A ‘el > δὰ 4
705 μὴ νῦν ἕν ἦθος μοῦνον ἐν σαυτῷ φόρει,
ὡς φὴς σύ, κοὐδὲν ἄλλο, τοῦτ᾽ ὀρθῶς ἔχειν.
ὅστις γὰρ αὐτὸς ἢ φρονεῖν μόνος δοκεῖ,
a “A a > ¥ a ‘ 2
ἢ γλῶσσαν, ἣν οὐκ ἄλλος, ἢ ψυχὴν ἔχειν,
= ΄ ¥ ,
οὗτοι διαπτυχθέντες ὥφθησαν κενοί.
710 ἀλλ᾽ ἄνδρα, Kel τις ἦ σοφός, τὸ μανθάνειν
Ld > > ἈΝ PANDY Ν Ν ‘ ’ ¥
πόλλ᾽ αἰσχρὸν οὐδὲν καὶ τὸ μὴ τείνειν ἄγαν.
ὁρᾷς παρὰ ῥείθροισι χειμάρροις ὅσα
δένδρων ὑπείκει, κλῶνας ὡς ἐκσῴζεται."

706. W. κοὐδὲν ἄλλο τοῦδ᾽.

702. τιμιώτερον : more valued.

703. εὐκλείας : gen. with the comp.
For what greater delight have children
than the renown of a prosperous father.

704. πρὸς παίδων : on the part of
children. — νῦν : used in the sense of
the illative viv by the poets metri
gratia, like dpa for ἄρα. But many
critics deny this.

705. ἦθος : sentiment, conviction. The
more usual word would be γνώμη or
δόξα.

706. ὡς: the rel. pron. ὅ would be
the regular use.—rovro is added be-
cause of the loose correlation of the
clauses. — ὀρθῶς ἔχειν : in appos. with
ῆθος.

709. οὗτοι: plur., because of the
general notion in ὅστις. --- διαπτυχθέν-
tes: Schol., ἀνακαλυφθέντες, i.e. when
we can thoroughly see through them.
-- v: are found to be. Gnomic
aor. Theognis, the elegiac poet, whose
gnomic verses were familiar to the
Athenian youth, says, 221 ff., ὅστις τοι
δοκέει τὸν πλησίον ἴδμεναι οὐδέν, ἀλλ᾽

αὐτὸς μοῦνος ποικίλα δήνε᾽ ἔχειν, κεῖνός
Ὑ᾽ ἄφρων ἐστί, νόου βεβλαμμένος ἐσθλοῦ.

710 f. Const., τὸ ἄνδρα μανθάνειν
πολλὰ καὶ τὸ μὴ τείνειν ἄγαν οὐδὲν
αἰσχρόν (ἐστιν). --- ἘῸΣ εἰ with. the
subjv., see GMT. 454; Η. 894 (b). —
τείνειν : in the sense of be firm. The
metaphor in τείνειν naturally suggests
what follows.

712. Haemon now unconsciously
turns Creon’s principles, inculcated
in like manner by means of similes
(473), against his father. Thus the
spectator’s attention is directed, as is
frequently the case in ancient tragedy,
to the hero’s ignorance of his own
character, by which the tragic conflict
is chiefly developed. — ῥείθροισι : the
larger trees are found by the side of
streams and in valleys. — παρά :
makes an iambus, since in Soph.
initial ῥ᾽ lengthens a preceding vowel
in the arsis. Cf. O. T. 847, εἰς ἐμὲ
ῥέπον. O.C.900, ἀπὸ putiipos. — doa:
the correlative τοσαῦτα is to be sup-
plied with ἐκσῴζεται.

ANTITONH. 91

Ν με. ὦ , > +. Δ pe ad ς
τὰ δ᾽ ἀντιτείνοντ᾽ αὐτόπρεμν᾽ ἀπόλλυται.
9 δὲ Ν. ν > A “ὃ
715 αυτως ναος οστις ἐεγκρατὴ 700A
τείνας ὑπείκει μηδέν, ὑπτίοις κάτω

στρέψας τὸ λοιπὸν σέλμασιν ναυτίλλεται.

ἀλλ᾽ εἶκε θυμοῦ καὶ μετάστασιν δίδου.

γνώμη γὰρ εἴ τις κἀπ᾽ ἐμοῦ νεωτέρου
120 πρόσεστι, φήμ᾽ ἔγωγε πρεσβεύειν πολύ,
φῦναι τὸν ἄνδρα πάντ᾽ ἐπιστήμης πλέων"

Ω > > na \ a N , er

εἰ δ᾽ οὖν, φιλεῖ yap τοῦτο μὴ ταύτῃ ῥέπειν,
4 ~ ’ > Ν Ν ’

καὶ τῶν λεγόντων εὖ καλὸν τὸ μανθάνειν.

718. W. ἀλλ᾽ εἶκε μύθῳ.

714. κλῶνας: note the antithesis :
these save their branches, those are
destroyed root and branch. For the
image, cf. Webster’s Appius and Vir-
ginia, p. 203 (iii. 2): —

“The bending willow, yielding to each wind,

Shall keep his footing firm, when the proud
oak,

Braving the storm, presuming on his root,

Shall have his body rent from head to
foot.”

715. ναός : the gen. depends on πόδα.
πούς is a rope, called “sheet,” fastened
to the lower corners of the sail, by
tightening or relaxing which the force
of the wind upon the vessel’s sail is
regulated. Cf Eur. Orest.705, καὶ ναῦς
γὰρ ἐνταθεῖσα πρὸς βίαν ποδὶ ἔβαψεν,
ἔστη δ᾽ αὖθις ἢν χαλᾷ πόδα. --- ἐγ-
κρατῇ : is used proleptically, i.e.
ὥστε ἐγκρατῇ εἶναι, stretched so as to
be taut.

716. ὑπείκει : refers back to 713.
--- μηδέν : this neg. is used because the
sent. is indef.

T1T. στρέψας κάτω: sc. τὴν ναῦν.

718. εἶκε: give way, yield. This
remark is pointed after Haemon has
used ὑπείκει twice. — Ovpot ... δίδου :
and grant a change of temper, i.e. give
up your anger. The position of καί is
unusual, unless we take θυμοῦ with
both εἶκε and μετάστασιν; yet cf. Ar.
Acharn. 884, τῷδε Kimxdpitta τῷ
ξένῳ. Some prefer to take θυμοῦ
with εἶκε alone, draw back from your
anger; but μετάστασιν alone is too
vague. Cf. Eur. Androm. 1003, οὐδέ
νιν μετάστασις γνώμης ὀνήσει.

719. κἀπ᾽ ἐμοῦ : from me also.

720. πρεσβεύειν : i.e. πρεσβύτερον
εἶναι, Lat. antiquius esse. The
inf. clause that follows is the subj.

722. εἰ δ᾽ οὖν: sc. μὴ τοιοῦτος ἔφυ.
-- φιλεῖ: see on 498. --- ταύτῃ: adv.

723. Const., καλόν (ἐστι) καὶ τὸ τῶν
εὖ λεγόντων μανθάνειν. Cf. 1031 f.
The sentiment may have been bor-
rowed from Hes. Op. 293 ff., οὗτος
μὲν πανάριστος bs αὐτῷ πάντα νοήσῃ
φρασσάμενος, τά κ᾽ ἔπειτα καὶ ἐς τέλος
ῆσιν ἀμείνω - ἐσθλὸς δ᾽ αὖ κἀκεῖνος ὃς
εὖ εἰπόντι πίθηται.

92 ΣΟΦΟΚΛΕΟΥΣ

ΧΟΡΟΣ.

¥ , > | ΜΙ, ¥ ’ [2
ἄναξ, σέ τ᾽ εἰκός, εἴ τι καίριον λέγει,
725 μαθεῖν, σέ 7 αὖ τοῦδ᾽. εὖ γὰρ εἴρηται διπλῇ.

ΚΡΕΩ͂Ν.

οἱ τηλικοίδε καὶ διδαξόμεσθα δὴ
φρονεῖν ὑπ᾽ ἀνδρὸς τηλικοῦδε τὴν φύσιν;

ΑΙΜΩΝ.

4 Ν Ν , > > > ‘ LA
μηδὲν τὸ μὴ Sixaov: εἰ δ᾽ ἐγὼ νέος,
> ‘ , κ᾿ a a ΕΣ A
ov τὸν χρόνον χρὴ μᾶλλον ἢ Tapya σκοπεῖν.

ΚΡΕΩ͂Ν.

» , > ‘ > Led LA
730 €pyov yap ἐστι τους ἀκοσμουντας σέβειν;

ΑΙΜΩΝ.

οὐδ᾽ ἂν κελεύσαιμ᾽ εὐσεβεῖν εἰς τοὺς κακούς.

ΚΡΕΩΝ.

3 G4 ν AQ> 2 7 ,
ovxX noe γὰρ τοιᾷδ ἐπείληπται νοσῳ;

ΑΙΜΩΝ.

οὔ φησι Θήβης τῆσδ᾽ ὁμόπτολις λεώς.

24. εἰκός : sc. ἐστίν. --- el: the
Chorus says εἰ, as in 681, acc. to the
respectful manner of subjects.

725. μαθεῖν : sc. αὐτοῦ, Haemon. —
σέ: Haemon.—edpyrar: impers.

726. τηλικοίδε... τηλικοῦδϑε : shall we
indeed who are so old be taught forsooth
by one of this age, ie. by such a
youngster as heis? A similar sarcasm
is contained in Plato’s Apol. 25d, τί
δῆτα, ὦ Μέλητε; τοσοῦτον σὺ ἐμοῦ σοφώ-
τερος εἶ τηλικούτου ὄντος τηλικόσδε ὥν;
For the force of καί, see on 554.

728. μηδέν, μή: the Schol. inter-
prets by μηδὲν διδάσκου ὃ μὴ δίκαιόν
ἐστί σοι μανθάνειν. This would account
for the use of the negatives.

729. τὸν χρόνον: see on 681.—
τἄργα: the facts. Haemon means the
truth of his plea, in distinction from
his person.

730. ἔργον: Creon sharply takes
up τὰ ἔργα, but with a slightly altered
meaning. 78. it a duty, etc.? — ἀκοσ-
μοῦντας : like ἄκοσμα in 660.

731. οὐδέ: not even, antithetic to
ἔργον. “I would not even urge, much
less do the deed,” or perhaps better
(with Kviéala) to take οὐδέ as simply
continuing the statement of Creon,
(no, it is not a duty,) and I would not
urge, etc.

732. τοιᾷδε: 1... τῇ ἀκοσμίν. Cf
ἀκοσμοῦντας above.

ANTITONH. 93

KPEQN.

, κ ΓΑ νι ee ' \ ΄ & κ«
πόλις γὰρ μιν αμε χρὴ τάσσειν ερειω;

ΑΙΜΩΝ.

735 ὁρᾷς τόδ᾽ ὡς εἴρηκας ὡς ἄγαν νέος ;

ΚΡΕΩΝ.

ἄλλῳ γὰρ ἢ "wot χρή με τῆσδ᾽ ἄρχειν χθονός;

ΑΙΜΩΝ.

πόλις γὰρ οὐκ ἔσθ᾽ ἥτις ἀνδρός ἐσθ᾽ ἑνός.

ΚΡΕΩΝ.

~ -- i
οὐ τοῦ κρατοῦντος ἡ πόλις νομίζεται;

ΑΙΜΩΝ.

καλῶς ἐρήμης γ᾽ ἂν σὺ γῆς ἄρχοις μόνος.

734. ἡμῖν: pluralis majestatis, in
connection with the sing. ἐμέ. Cf
1092, 1195. — dpé: 1.6. ἃ ἐμέ.

735. ὡς, ds: how (with εἴρηκας),
as (with νέος). So ὡς occurs twice in
the same sent. with different meaning
in O. T. 922, ὡς ὀκνοῦμεν βλέποντες ὡς
κυβερνήτην. --- ἄγαν νέος : sarcastic al-
Jusion to 726f. With the Athenian
it was a matter of course that the
final decision of state policy lay with
the people. But even the kings of
the Heroic age were guided by the
views of the most respected members
of the community and of the army,
and, as we see in Hom., were in-
fluenced by public opinion. Now, for
the first time, Haemon loses his tem-
per as he sees his last hope depart
with Creon’s refusal to heed the voice
of the people.

736. ἄλλῳ, ἐμοί: dats. of interest.
Cf. Aj. 1366 f., “AT. πᾶς ἀνὴρ αὑτῷ

πονεῖ. OA. τῷ γάρ με μᾶλλον εικὸς ἢ
᾿μαυτῷ πονεῖν; The question in 736, it
will be observed, is not quite the same
as in 734, where Creon asks, “ What
right have the people to dictate to
me?” Here he asks, by way of ex-
cuse for his passion, “ Whose wishes
am I to consult in ruling this land if
not my own?”

737. “That is no state, no commu-
nity, that is composed of one man.”
Cf. Cie. de Rep. iii. 8, “unius erat
populus ipse. Ergo ubi tyran-
nus est, ibi...dicendum est
plane nullam esse rempubli-
cam.” Others interpret ἀνδρός ἐσθ᾽
ἑνός as gen. of possession. Cf. Phil.
386, πόλις γάρ ἐστι πᾶσα τῶν ἡγουμέ-
νων. The next verse, 738, fits this
much better than the interpretation
of W., given above.

739. “You would make an excellent
king of a deserted land.” Similar use

94 ΣΟΦΟΚΛΈΟΥΣ

KPEQN,

σῷ» ε ¥ “A ‘ A
740 ὅδ᾽, ὡς ἔοικε, Τῇ γυναικι συμμσαχει.

AIMQN,

εἴπερ γυνὴ σύ' σοῦ yap οὖν προκήδομαι,

ΚΡΕΩΝ.

> , Ν , >A ,
@ TAYKQAKLOTE, διὰ δίκης ων TAT pl.

AIMON.

> ‘ δί Ld > 2 4 ε “a
ov yap δίκαιά σ᾽ ἐξαμαρτάνονθ᾽ ὁρῶ.

ΚΡΕΩ͂Ν.

ε 4 ‘ ‘ > ‘ > ἈΝ la
ἁμαρτάνω yap Tas ἐμὰς ἀρχὰς σέβων;

ΑΙΜΩΝ.

145 οὐ γὰρ σέβεις, τιμάς γε τὰς θεῶν πατῶν.

ΚΡΕΩ͂Ν.

> Ν Ν Ν 9
ὦ μιαρὸν ἦθος Kat γυναικὸς ὕστερον.

ΑΙΜΩΝ.

»¥ ἂ Y a > a By
ov τἂν ἕλοις ἥσσω ye τῶν αἰσχρῶν ἐμέ.

ΚΡΕΩΝ.

ε “a 4 “ ε Ν ’ 9
ὁ γοῦν λόγος σοι πᾶς ὑπὲρ κείνης ὅδε.

of καλῶς ye in Eur. Med. 04, καλῶς γ᾽ ἂν
δέξαιντο μ᾽ οἴκοις, ὧν πατέρα κατέκτανον.
740. He means that Haemon is all
the while secretly defending Antigone.
742. O, base villain, to come into con-
flict with your father! For διὰ δίκης,
μάχης, ἔχθρας κτέ. τινὶ ἰέναι, γίγνεσθαι,
see G. 1200,1; H. 795d. “From this
point the altercation becomes more
violent, each laying hold upon the
other’s words, and seeking to turn
them into ridicule, or to direct the edge
of them against the other.” Schn.
743. γάρ: (yes, 1 do) for.—ov: with

δίκαια, which Haemon uses with sar-
castic reference to δίκης. δίκαια ἐξα-
μαρτάνοντα is modelled after ἁμαρτίαν
ἁμαρτάνειν.

744, τὰς ἐμὰς ἀρχάς :
authority.

745. σέβεις : abs.; you donot act the
part of reverence, since you trample, etc.
--ἰ τιμὰς θεῶν : i.e. the rites of burial.

746. ὕστερον : the slave of. Cy: 680.

747. οὔ τἄν: ie. of τοι ἄν. The
position of γέ shows that ἥσσω τῶν
αἰσχρῶν together forms the antitnesis
to γυναικῶν ὕστερον. The thought un-

my own

ANTITONH. 95

AIMON.

4, “a 3 “ Ν “ A ,
Kat σου γε καμου και θεῶν των νερτέρων.

ΚΡΕΩΝ.

’ 3 > ¥ ε » “ al
750 ταύτην ποτ᾽ οὐκ ἔσθ᾽ ὡς ἔτι ζῶσαν γαμεῖς.

AIMON.

n® οὖν θανεῖται καὶ θανοῦσ᾽ ὀλεῖ τινα.

ΚΡΕΩ͂Ν,

ἢ κἀπαπειλῶν ὧδ᾽ ἐπεξέρχει θρασύς ;

ΑΙΜΩΝ.

’ὕ > ¥ > 5 Ἀ A Ν 4 4
tis δ᾽ ἔστ᾽ ἀπειλὴ πρὸς Kevas γνώμας λέγειν ;

ΚΡΕΩΝ.

iF ’ » A Es ’
κλαίων φρενώσεις, ὧν φρενῶν αὐτὸς κενός.

AIMON.

757 βούλει λέγειν τι καὶ λέγων μηδὲν κλύειν ;

ΚΡΕΩ͂Ν.

756 γυναικὸς ὧν δούλευμα, μὴ κώτιλλέ με.

W. retains the traditional order in 755-757.

derlying this utterance is, I defend
her, not because she is my betrothed,
but because she has done right.

750. οὐκ ἔσθ᾽ ὡς : it cannot be that.
Cf. Phil. 196, οὐκ ἔσθ᾽ ὡς οὐ θεῶν του
μελέτῃ, sc. πονεῖ. But ὅπως is more
common in this phrase.—éri: with
ποτέ modifies γαμεῖς. Cf. Aj. 1093, οὐκ
ἄν ποτ᾽ ἄνδρα θαυμάσαιμ᾽ ἔτι. Others
take ἔτι with ζῶσαν.---- ζῶσαν : ironical,
i.e. you can marry her in Hades if you
like. Cf. 654. This renewed threat
is called forth by Haemon’s mention
of the gods of the nether world.

751. Haemon means that he will
not survive the death of his betrothed.
Creon, however, takes τινὰ as pointing

to himself. The indef. τὶς is often
used by way of euphemism to indicate
a definite person. Cf. Aj. 1138, τοῦτ᾽
εἰς ἀνίαν τοὔπος ἔρχεταί τινι (1.6. col).

752. κἀπαπειλῶν : even threatening.
Haemon had before this made no
threat.—O@pacvs: pred. adj. See G.
926; H. 619.

753. “What I am saying are not
threats, but remonstrances against
folly.”

754. κλαίων : like ob χαίρων in 758.

757. βούλει λέγειν : οἱ Hes. Op.
721, εἰ δὲ κακὸν εἴπῃς, τάχα κ᾽ αὐτὸς
μεῖζον ἀκούσαις. ΕἾ. 523, κακῶς σε
λέγω κακῶς κλύουσα πρὸς σέθεν.

756. SovAcupa: see on 520,

96 | SOPOKAEOYS

ΑΙΜΩΝ.

755 εἰ μὴ πατὴρ ἦσθ᾽, εἶπον ἄν σ᾽ οὐκ εὖ φρονεῖν.

ΚΡΕΩΝ.

ἄληθες ; ἀλλ᾽ οὐ τόνδ᾽ Ὄλυμπον, ἴσθ᾽ ὅτι,
id > N id Sev , > 4
χαίρων ἐπὶ ψόγοισι δεννάσεις ἐμέ.
760 ἄγετε τὸ μῖσος, ὡς κατ᾽ ὄμματ᾽ αὐτίκα
, id ’ “ ’
παρόντι θνήσκῃ πλησία τῷ νυμφίῳ.

- 755. In 754 Creon recklessly re-
fuses all advice. Upon this refusal
Haemon’s response in 757 follows
naturally. Then Creon rejoins in 756,
“Yes, I do not wish to hear; desist,
minion of a woman, from wheedling
me.” Since hereupon every further
utterance on the part of Haemon is
evidently useless, nothing is left him
but to call this degree of stubborn-
ness “loss of reason.” “Were you
not my father, I should have said
(instead of the milder expression Bov-
λει λέγειν τι κτέ.) that you are not in
your right mind.” This leads the rage
of Creon to burst forth openly. In
the traditional order it is impossible
to understand how by far the harsh-
est utterance of all (755) could be
characterized by Creon with so mild a
term as κωτίλλειν. And again, what
is there in the comparatively calm
expression of 757 that should so vio-
lently inflame his anger? From the
order adopted we get also a much
more suitable use of κωτίλλειν, which
as a trans. verb can only mean coar,
talk over with fair words. — εἶπον :
with the inf. in the sense of say is
unusual, This instance may be added
to that given in GMT. 753, 3.

758. ἄληθες: indeed, really. Lat.
itane. An ironical and indignant
question. Cf. Shak. Jul. Cas. iv. 3:
Bru. “ Away, slight man!” Cas. “Is’t
possible ?” — τόνδ᾽ "Ολυμπον : Creon
raises his hand to heaven. — ov: with-
out μά, as in O. T. 1088, ob τὸν Ολυμπον
ἀπείρων οὐκ ἔσει, where also Olympus
signifies heaven. For the accus., see
G. 163, x. 2; H. 728.

759. ἐπὶ ψόγοισι : ἐπί expresses
the accompanying circumstance of
δεννάζειν, with reproaches, abusively.
Cf. 556. Eur. Troad. 315, ἐπὶ δάκρυσι
καὶ γόοισι καταστένουσ᾽ ἔχεις. Others,
ἐπί = insuper, like O. C. 544, δευτέραν
ἔπαισας ἐπὶ νόσῳ νόσον. Haemon has
thus far censured, but now, in his
rage, also reproaches his father.

760f. dyaye: addressed to one of
the two attendants (cf. 578), who goes
into the palace to lead forth Antigone.
- τὸ μῖσος : the hateful thing. The use
of the abstract noun heightens the
contempt. So Philoctetes says to
Odysseus, Phil. 991, ὦ μῖσος, ofa κἀξα-
νευρίσκεις λέγειν. --- Kar ὄμματα Kré.:
with great emphasis the king, in his
passion, indicates proximity by the use
of three expressions. So in Ὁ. T. 430,
remoteness is expressed by οὐ πάλιν
ἄψορρος οἴκων τῶνδ᾽ ἀποστραφεὶς ἄπει;

χε fies, . VP

ANTITONH.

97

AIMON.

ov δῆτ᾽ ἔμοιγε, τοῦτο μὴ δόξῃς ποτέ,

οὔθ᾽ ἥδ᾽ ὀλεῖται πλησία,

i Ὁ > \
Ov T οὐδαμὰ

τοὐμὸν προσόψει κρᾶτ᾽ ἐν ὀφθαλμοῖς ὁρῶν,

765 ὡς τοῖς θέλουσι τῶν φίλων μαίνῃ ξυνών.

ΧΟΡΟΣ.

ἁνήρ, ἀναξ, βέβηκεν ἐξ ὀργῆς ταχύς:
aA > > Ν “ 3 , ’

νοῦς δ᾽ ἐστὶ τηλικοῦτος ἀλγήσας βαρύς.

ΚΡΕΩ͂Ν.
δράτω, φρονείτω μεῖζον ἢ κατ᾽ avdp’ ἰών"

τὼ δ᾽ οὖν κόρα τώδ᾽ οὐκ ἀπαλλάξει μόρου.

ΧΟΡΟΣ.
+ A 5 Ν A nw n
770 ἄμφω yap αὐτὰ καὶ κατακτεῖναι νοεῖς ;

ΚΡΕΩ͂Ν.

οὐ τήν γε μὴ θιγοῦσαν"

762. ἔμοιγε : in emphatic position,
and belongs only to the clause οὔθ᾽...
πλησία.

764. τὸ κρᾶτα: found as a sing.
only in Soph. (Phil. 1001, 1457, O. T.
263), my head, me.—év ὀφθαλμοῖς : for
the instrumental dat. Cf. 962, 1003.
Epic fulness of expression.

765. ds... ξυνών : that you may
rave in the company of those of your
friends who are willing (to endure it).
There is in ὡς μαίνῃ an intentional ref-
erence to ὡς θνήσκῃ in 760f. Haemon
departs from the stage at the right of
the spectators. He does not again ap-
pear. The actor who played this part
now takes the rdle of the messenger.

767. τηλικοῦτος: i.e. of one so
young. See on 726. — βαρύς : porten-
tous, resentful. So in 1251. Cf. Phil.
1045 f., βαρύς τε καὶ βαρεῖαν ὁ ξένος
φάτιν τῆνδ᾽ εἶπε.

768. δράτω, φρονείτω : “the asyn-
deton is well suited to the impetuosity

εὖ yap οὖν λέγεις.

of Creon’s manner.” Bl.— μεῖζον κτέ. :
belongs to both verbs. — ἢ κατ᾽ ἄνδρα:
than becomes a mere man. ἄνθρωπος is
the usual word in this phrase. Cf. Aj.
760 f., ὅστις ἀνθρώπου φύσιν βλαστὼν
ἔπειτα μὴ κατ᾽ ἄνθρωπον φρονῇ.

769. τώ, τώδε: the fem. forms τά,
τάδε are not found in the Attic inscrip
tions that date from 450 to 320 B.c.
Cf. 561, El. 977, τώδε τὼ κασιγνήτω.
See G. 388, 410; H. 272 a. That
Creon should include both in his
threat, and should speak in 577-581
of both as if they were to die, is a
skilful touch of the poet in the por-:
traiture of Creon’s character. Creon
is so much absorbed in maintaining
his own prerogatives, and so blinded
by his anger as to forget that Ismene
is innocent of the deed (cf. 538-547).

770. ἄμφω : the position shows that
it is the important word. For καί,
see on 554.

771. μή: as if there might still Βα

98 ΣΟΦΟΚΛΈΟΥΣ

ΧΟΡΟΣ.

μόρῳ δὲ ποίῳ καί σφε βουλεύει κτανεῖν ;

ΚΡΕΩΝ.

ἄγων ἔρημος ἔνθ᾽ ἂν ἢ βροτῶν στίβος
, ’ A > 4
κρύψω πετρώδει ζῶσαν ἐν κατώρυχι,
~ a e ¥ , id
775 φορβῆς τοσοῦτον ws ἄγος μόνον προθείς,
ὅπως μίασμα πᾶσ᾽ ὑπεκφύγῃ πόλις.
» “Ὁ Ἀ ν a ’ id “A
κἀκεῖ Tov “Avdnv, ὃν μόνον σέβει θεῶν,

> 4 ’ Ν ‘\ “
αιτουμενὴ που τεύξεται TO μὴ θανεῖν,

a , a > Ν a “
ἢ γνώσεται γοῦν ἀλλὰ τηνικαῦθ᾽, ὅτι
780 πόνος περισσός ἐστι τἀν ἽΛιδου σέβειν.

775. W. ὅσον ἄγος.

some doubt about her having put
her hand to the deed.

772. καί: further, also. “If she is
to die, tell us further by what sort of a
death.” Cf. 1314. But W. and others
take καί here, as in 770, with the pred. ;
in what way do you really, etc.? —oge :
Antigone. See on 44.

773. dy ἡ : from the general form
of the rel. clause it appears that Creon
has not yet any definite locality in
mind. κατῶρυξ (774) shows that he is
thinking of some rocky cavern hewn
out by men’s hands.— βροτῶν : de-
pends on ἔρημος.

774. πετρώδει ἐν κατώρυχι : Schol.,
ἐν ὑπογείῳ σπηλαίῳ. In 1100 κατώρυξ
is used adj.

775. ἄγος: like the Lat. piaculum
has the double sense of pollution and
escape from pollution, i.e. expiation; in
256 the former, here the latter. So
the libations in Aesch. Choeph. 154 are
called ἄγος κακῶν ἀπότροπον. ---- ὧς : as
(to be). The exact correlative would
be ὅσον. Cf. Xen. Anab. iv. 8.12, δοκεῖ
τοσοῦτον χωρίον κατασχεῖν ὅσον ἔξω

τοὺς ἐσχάτους λόχους γενέσθαι τῶν
πολεμίων κεράτων. Cf. Hom. JI. xxii.
424, τῶν πάντων οὐ τόσσον ὀδύρομαι,
ἀχνύμενός περ, ὧς ἑνός. The Schol. ex-
plains, ἔθος παλαιόν, ὥστε τὸν βουλόμε-
νον καθειργνύναι τινά, ἀφοσιοῦσθαι βραχὺ
τιθέντα τροφῆς, καὶ ὑπενόουν κάθαρσιν τὸ
τοιοῦτο, ἵνα μὴ δοκῶσι λιμῷ ἀναιρεῖν,
τοῦτο γὰρ ἀσεβές. The same view was
held by the Romans. Plutarch, in
his life of Numa, 10, speaks of this
same custom when unfaithful Vestals
were punished.

776. πᾶσα: i.e. the community of
citizens in its entirety. “That no
part of the state may suffer.” More
commonly taken in the sense of πάν-
τως, πάμπαν, as in O. T. 823, ap’ οὐχὶ
πᾶς &varyvos ;

777. μόνον σέβει: referring to her
pious care for the burial of Polynices.
Cf. 519.

778. πού: no doubt. Tronical. —
τὸ μὴ θανεῖν : the accus. after τεύξεται
See on 546.

779. ἀλλά: see on 552.

780. πόνος περισσός : lost labor,

δ
δ ἐν. >,
ee ee

ANTITONH. 99

Στάσιμον γ΄.

ΧΟΡΟΣ.

ΕΣ “ν᾽ , ν ἃ > la ,
Epos ἄνίκατε μάχαν, ἔρως ὃς ev κτήμασι πίπτεις,

ὃς ἐν μαλακαῖς παρειαῖς νεάνιδος ἐννυχεύεις "
“ 4 4 » > > , > A
785 φοιτᾷς δ᾽ ὑπερπόντιος ἔν τ᾽ ἀγρονόμοις αὐλαῖς,
’ > BV - > , 4 > Ν
καί σ᾽ οὔτ᾽ ἀθανάτων φύξιμος οὐδεὶς
» ε ΄ Ὡς ἘΣ ΄ ε ὧν ¥ ,
790 οὔθ᾽ ἁμερίων σέ γ᾽ ἀνθρώτων, ὁ δ᾽ ἔχων μέμηνεν.

785. W. φοιτᾷς &.

781. The ode marks the close of
another act of the play. Creon, with-
out yielding to the entreaties of his
son, retires into the palace, whence he
reappears at 882. Antigone is about
to appear on her way to her tomb.
The ode celebrates the victorious
power of Eros. The disobedience of
Haemon, against his own interest, is
due to the might of love. The god
of love was not represented in the
classic period as a child (our Cupid).
The Eros of Praxiteles is in the bloom
of youth, ὡραῖος, or ἀνδρόπαις.

782. μάχαν: accus. of specifica-
tion. — ἐν κτήμασι : proleptical. Love
makes men his bondsmen when he
falls upon them. Cf. Eur. Hipp. 525,
Ἔρως ὃ κατ᾽ ὀμμάτων στάζεις πόθον,
εἰσάγων γλυκεῖαν ψυχαῖς χάριν obs ἐπι-
στρατεύσῃ. So Lucian, Dial. Deor.
vi. 3, makes Hera say to Zeus, σοῦ
μὲν πάνυ οὗτός γε δεσπότης ἐστί, καὶ
ὅλως κτῆμα καὶ παιδιὰ τοῦ Ἔρωτος
σύ γε.

784. ἐννυχεύεις : makest thy couch
upon. Cf. Hor. Od. IV. 18,7, Cupido
...Chiae pulcris excubat in

genis. Phryn. 8, λάμπει δ᾽ ἐπὶ πορ-
φυρέαις παρηίσι φῶς ἔρωτος. Pind. Nem.
Vili. 2, Ὥρα... παρθενηίοις ... ἐφίζοισα
γλεφάροις. Milton, L’ Allegro, 29, 30,
“Such as hang on Hebe’s cheek,
And love to live in dimple sleek.”

785. ὑπερπόντιος : pred. Cf. E/.312,
μὴ δόκει μ᾽ ἂν θυραῖον οἰχνεῖν. Led by
Aphrodite, Paris sought Helen across
the sea, and Menelaus pursued with
an army.

786. ἀγρονόμοις αὐλαῖς : i.e. ταῖς
νεμομέναις αὐλαῖς ἀγρῶν. Cf. Ο. 1Τ.1103,
τῷ (sc. Λοξιῷ) γὰρ πλάκες ἀγρόνομοι
πᾶσαι φίλαι. So Aphrodite sought
out Anchises in his shepherd’s hut.

787. σέ: obj. of φύξιμος used act.
Cf. Aesch. Agam. 1090, στέγην συνί-
στορα πολλὰ κακά. ;

789. σέ ye: emphatic repetition.
Cf. Phil. 1116, πότμος σε δαιμόνων οὐδὲ
σέ γε δόλος ἔσχε. Ο. Τ΄. 1098 ff., τίς σε,
τέκνον, τίς σ᾽ ἔτικτε... ἢ σέ γ᾽ εὐνάτειρα
Λοξίου ;

790. ἔχων: se. σέ, ἴ.6. Ἔρωτα. “He
who has thee as his master,” for we
can say ὃ πόθος ἔχει we as well as ἔχα
τὸν πόθον.

100

ΣΟΦΟΚΛΈΟΥΣ

᾿Αντιστροφή.
σὺ καὶ δικαίων ἀδίκους φρένας παρασπᾷς ἐπὶ λώβᾳ,
‘ Ν ‘4 “ > “ ’ ¥ ld
σὺ Kal τόδε νεῖκος ἀνδρῶν ξύνᾳιμον ἔχεις ταράξας "

795

νικᾷ δ᾽ ἐναργὴς βλεφάρων ἵμερος εὐλέκτρου

νύμφας, τῶν μεγάλων πάρεδρος ἐν ἀρχαῖς
800 θεσμῶν - ἄμαχος γὰρ ἐμπαίζει θεὸς ᾿Αφροδίτα.

νῦν δ᾽ ἤδη ᾿γὼ καὐτὸς θεσμῶν

791. ἀδίκους : fe. ὥστε ἀδίκους εἶναι.

792. ἐπὶ λώβᾳ: either to outrage, as
Haemon was led to treat his father
shamefully, or better with most editt.
in a subjective sense, to (their) ruin.
Under the influence of Eros good
men become bad.

794. ξύναιμον : for ξυναίμων, by what
is technically called enallage (ex-
change), a common figure of syntax.
Cf. 862, ματρῷαι λέκτρων Gra for μα-
τρῴων κτὲ. Phil. 1123, πολιᾶς πόντου
θινός. --- ἔχεις ταράξας : see on 22.

795, 796. ἵμερος βλεφάρων νύμφας :
desire of the eyes for the bride. Subj.
and obj. gen. As love is awakened
by beauty, and beauty is observed
with the eyes, the poet uses instead
of ἀνδρός the more specific βλεφάρων,
as in 0. C. 729, ὀμμάτων φόβον. Or,
perhaps better, as many take it, the
flashing love-glance of the eyes of the
bride. For the two gens., cf. 929, 930,
and O. C. 669, τᾶσδε χώρας τὰ κράτιστα
yas ἔπαυλα. --- “The modern poet
speaks of love as ‘engendered in the
eyes, with gazing fed’; the ancients
rather spoke of an influence passing
from the eyes of the beloved to the
soul of the lover. Desire was viewed
as an emanation from the object.”
Camp.

798. πάρεδρος xré.: seated by the
side of the great laws in authority. That

is, Eros exerts influence on the minds
of men, hindering or aiding their de-
cisions. In the present instance Eros
overrides in the mind of Haemon the
duty of filial obedience. For πάρεδρος,
ef. Pind. Ol. viii. 21, Διὸς ξενίου πάρεδρος
θέμις. Eur. Med. 843, ἔρωτας τᾷ σοφίᾳ
παρέδρους παντοίας ἀρετᾶς ξυνεργούς.
Ο. C.1382, Δίκη ξύνεδρος Ζηνὸς ἀρχαίοις
νόμοις. Some take ἐν ἀρχαῖς in the
sense of in the counsels of princes.
θεσμῶν prob. refers to the laws of
nature and of the gods, such as filial
obedience, patriotism, piety.

799. ἄμαχος: in the pred.; uncon-
querable. Dale translates, Matchless
in might, In sport like this fair Venus
takes delight, and quotes Hor. Od. I.
33,10ff., Veneri, cui placet im-
pares Formas atque animos
sub juga aénea Saevo mit-
tere cum joco. é

801f. Antigone is led by the attend-
ant through the door of the women’s
apartment, and appears for the last
time. In allusion to Haemon, whom
Eros has led from the path of obedi-
ence, the Coryphaeus says, “I too am
in danger of trespassing the θεσμοί,᾽ in
so far as he compassionates Antigone,
who is condemned by the king. —
θεσμῶν ἔξω φέρομαι : said in a general
sense, and explained by ἴσχειν...
δακρύων.

ὟΝ

ANTITONH. 101

ἔξω φέρομαι τάδ᾽ ὁρῶν, ἴσχειν δ᾽
οὐκέτι πηγὰς δύναμαι δακρύων,

Ν ’ ν ε “ ΄

τὸν παγκοίτην ὅθ᾽ ὁρῶ θάλαμον

80ὅ τήνδ᾽ ᾿Αντιγόνην ἀνύτουσαν.

SEVENTH SCENE. CREON. ANTIGONE.

Two SERVANTS OF

CREON.

Ἐπεισόδιον δ΄.

ΑΝΤΙΓΌΝΗ.
Στροφὴ a.

ὁρᾶτ᾽ ἔμ᾽, ὦ γᾶς πατρίας πολῖται, τὰν νεάταν ὁδὸν

’ ld Ν , 4 > ,
στείχουσαν, véatov δὲ φέγγος λεύσσουσαν ἀελίου,
810 κοὔποτ᾽ αὖθις: ἀλλά μ᾽ ὁ παγκοίτας ἽΛιδας ζῶσαν ἄγει

Ν 35 4
ταν Ἀχέροντος

802. τάδ᾽ ὁρῶν : repeated in ὅθ᾽ ὁρῶ.
—8é€: elision is common at the end
of anapaestic verse. Cf. 817, 820.

804. tov παγκοίτην θάλαμον : the
chamber where all must lie. ‘“'The im-
plied contrast between the fate of
Antigone and her intended bridal
recurs repeatedly throughout the lat-
ter part of the play.” Camp.

805. ἀνύτουσαν: see on 231. Cf
O. C. 1562, ἐξανύσαι τὰν παγκευθῆ κάτω
νεκρῶν πλάκα.

806-882. Κομμός. The ancients hon-
ored the dead witha dirge. Antigone
must chant her own lamentation.
The first strophe and antistrophe
consist mainly of glyconics, which
are a favorite verse for expressing
lament. Antigone compares her fate
with that of Niobe. The response of
the Chorus, that Niobe is a goddess,
and that to share her fate is glorious,
Antigone looks upon as a mockery
of her distress. Hence the second

strophe and antistrophe express still
more gloomy feeling, indicated by
syncopated choreic verses of vary-
ing length. Antigone feels deserted
by the living and gives a moment’s
painful reflection to the horrible fate
of her entire family.

808. véarov: adv.; for the last time.
Cf. Eur. Troad. 201, véarov τεκέων σώ-
ματα λεύσσω.

810. κοὔποτ᾽ αὖθις : sc. ὄψομαι. CF.
Aj. 856, σὲ δ᾽ ἡμέρας σέλας προσεννέπω
πανύστατον δὴ κοὔποτ αὖθις ὕστερον. ---
παγκοίτας : that puts all to rest ; or, as
in 804, intr. See App.

812. ᾿Αχέροντος : cf. Hom. Od. x.
518, ἔνθα εἰς ᾿Αχέροντα Πυριφλεγέθων
τε ῥέουσι. --- ἀκτάν : accus. of limit of
motion after ἄγει.

814. Here first Antigone, after hay-
ing discharged her holy task, gives
utterance to the more gentle and
womanly feelings of her nature. Not
until now do we learn that Haemon

102

ΣΟΦΟΚΛΈΟΥΣ

> , ¥ ε id ¥ oe aoe ee, | ,
ἀκτάν, οὔθ᾽ ὑμεναίων ἔγκληρον, οὔτ᾽ ἐπὶ νυμφείοις
815 πώ μέ τις ὕμνος ὕμνησεν, ἀλλ᾽ ᾿Αχέροντι νυμφεύσω.

ΧΟΡΟΣ.

» al 4 ‘ ¥ ¥ >
οὐκοῦν κλεινὴ Kal ἔπαινον ἔχουσ᾽
> pee. ὦ Ὁ A ,
ἐς τόδ᾽ ἀπέρχει κεῦθος νεκύων,

¥ , “a ,
οὔτε φθινάσιν πληγεῖσα νόσοις

οὔτε ξιφέων ἐπίχειρα λαχοῦσ᾽,

ἀλλ᾽ αὐτόνομος ζῶσα μόνη δὴ
θνητῶν ᾿Αίδην καταβήσει.

was dear to her heart, and do we
see how painful was the sacrifice
that she paid to duty. — ἔγκληρον:
the Schol. explains by μέτοχον. The
ὑμέναιοι Were sung to the accompani-
ment of flutes at marriage processions,
and in honor of both the bridegroom
and the bride. —éal νυμφείοις ὕμνος :
refers to the ἐπιθαλάμιον, which was
sung by a chorus of maidens, in honor
of the bride alone, after the wedding-
feast and in the house of the bride-
groom. Cf. Theocr. 18. 3, πρόσθε
νεογράπτω θαλάμω χορὸν ἐστάσαντο.

815. ὕμνησεν : the finite verb is
used instead of some turn of expres-
sion corresponding to ἔγκληρον after
the preceding οὔτε.

816. ᾿Αχέροντι: not dat. of place
but of indir. obj. Cf. 654. The thought
that she is to be the bride of death
recurs several times under different
forms. Cf. 891,1205. So Shak. Romeo
and Juliet: “I would the fool were
married to her grave” (iii.5); “ Death
is my son-in-law, Death is my heir; my
daughter hath he wedded” (iv. δ).

817. “The Chorus makes that very
fact a matter of consolation which An-
tigone has just lamented, namely, that
she isgoing down to Hadesalive.” Schn.

820. ξιφέων ἐπίχειρα : recompense
of the sword, i.e. death by the sword.
In O. C. 1678, it is said of the death of
“Oedipus, βέβηκεν; ὡς μάλιστ᾽ ἂν εἰ πόθῳ
λάβοις. τί γάρ; ὅτῳ μήτ᾽ “Apns μήτε
πόντος ἀντέκυρσεν.

821. αὐτόνομος : the Schol., ἰδίῳ
καὶ καινῷ νόμῳβ. It is explained by
μόνη θνητῶν ζῶσα. In response to this,
Antigone refers to the similar case of
Niobe. Many take it in the more
usual sense of by your own free choice.
Cf. 875. This also agrees with the
first part of the Schol., μετ᾽ ἐλευθερίας
τεθνήξῃ.

822. ᾿Αίδην καταβήσει : this repeti-
tion of ἀπέρχει κτὲ. heightens the effect.

823. Niobe, the daughter of Tan-
talus, boasted that she had more
children than Leto, she having seven
sons and seven daughters, while the
goddess had but one each. On the
complaint of Leto, Apollo slew the
sons and Artemis the daughters, and
Niobe herself was transformed into
a rock on Mount Sipylus. On this
mountain is still to be seen, in the
side of a cliff of yellow limestone, a
huge form which, as seen from a dis-
tance, resembles a woman sitting in
mournful attitude, with dark face, dark

ANTITONH. 103

ANTIFONH.
᾿Αντιστροφὴ a.
ld
ἤκουσα δὴ λυγροτάταν ὀλέσθαι τὰν Φρυγίαν ἕξέναν
>»
825 Ταντάλου Σιπύλῳ πρὸς ἄκρῳ, τὰν κισσὸς ὡς ἀτενὴς
΄ ΄ , , »¥ ᾽.
πετραία βλάστα δάμασεν, καί νιν ὄμβροι τακομέναν,

ὡς φάτις ἀνδρῶν,

arms folded over her breast, and white
garments. Originally a freak of na-
ture, the parts of this rock-formation
below the head were later shaped into
the form of a human body, and the
parts at the side hewn away terrace-
fashion —the whole presenting the
image of a divinity (prob. Cybele) of
Asia Minor. Over this rock the water
drops and trickles. The fate of Niobe
has been the theme of epic, lyric, and
tragic poetry. The death of the chil-
dren was represented in sculpture by
Scopas. The Niobe group in the
Uffizi gallery at Florence is probably
a copy, in its main features, of the
work of Scopas, dating from the
Roman period. For the myth, cf Hom.
Il. xxiv. 602 ff.; Ovid Met. vi. 310 ff.

824. Φρυγίαν : Mount Sipylus is in
Lydia, but the more extended and
vague use of the name Phrygia, found
in Hom., was borrowed by other
Greek and by Roman writers. Cf.
Strabo, xii. 571. — ξέναν : from An-
tigone’s point of view, because as the
wife of Amphion, king of Thebes,
Niobe had lived many years in that
city.

825. Tavrddov: sc. daughter. —
ἄκρῳ: the figure itself is, however,
not on the summit of the mountain,
but in the middle of a cliff. Yet so
also Ov. Met. vi. 311, says, fixa ca-
cumine montis. Cf Sen. Agam.
373, stat nune Sipyli vertice
summo flebile saxum,

826. τάν: here arel. pron. See G.
940; H. 275 D.— κισσός : her trans-
formation into stone is poetically rep-
resented as a rocky growth, πετραία
BaAdora. As the ivy envelops a tree
with tight clinging clasp, so as to
cover it from view and to bring it
under its power (δάμασεν), so the stone
grew about Niobe. In δάμασεν and
κατευνάζει below there is an allusion
to ἀλλ᾽ ᾿Αχέροντι νυμφεύσω, 816; that
is, as the stone embraced Niobe, so
the god brings me to the stony bridal
chamber of death.

828. ὄμβροι : sc. λείπουσι, from
λείπει below. — τακομέναν : melting
away, pining away. This word is the
more appropriate here, because it is
applicable in its physical sense to
snow. Sen. Agam. 374, et adhuc
lacrimas marmora fundunt
antiqua novas. The marvellous
phenomenon of the eternal weeping
was combined with the explanation.
The snow does not remain long upon
Mount Sipylus, and the duration of
the weeping is expressed by the phrase,
ὄμβροι χιών τ᾽ οὐδαμὰ λείπε. The
water which trickles down from the
ridge of the mountain over the figure
arises from and is supplied by the
rains and the melted snow, and never
fails. ὀφρύς and δειράς are alike ap-
plicable to a mountain and to a human
being. So in-Eng., foot of a moun.
tain, brow of a hill, head of a bay.

829. φάτις: sc, ἐστίν.

104

SOPOKAEOYS

880 χιών τ᾽ οὐδαμὰ λείπει, τέγγει δ᾽ ὑπ᾿ ὀφρύσι παγκλαύτοις
δειράδας - ἃ με δαίμων ὁμοιοτάταν κατευνάζει.

ΧΟΡΟΣ.

ἀλλὰ θεός τοι καὶ θεογεννής,

ἡμεῖς δὲ βροτοὶ καὶ θνητογενεῖς.

καίτοι φθιμένῳ τοῖς ἰσοθέοις

ἔγκληρα λαχεῖν μέγ᾽ ἀκοῦσαι.

ΑΝΤΙΓΌΝΗ.
Στροφὴ β΄.
v A ae Ν “A ,
οἴμοι γελῶμαι. τί με, πρὸς θεῶν πατρῴων,
840 οὐκ οἰχομέναν ὑβρίζεις, ἀλλ᾽ ἐπίφαντον ;

834. W. θειογενής.

836 ff. W. καί τῳ φθιμένῳ μέγ᾽ ἀκοῦσαι
τοῖς ἰσοθέοις ἔγκληρα λαχεῖν
ρα. VV VU Vee
ζῶσαν καὶ ἔπειτα θανοῦσαν.

832. ᾧ ὁμοιοτάταν : most like to her.

834f. ἀλλά: sc. Νιόβη ἐστί. ---- θεο-
γεννής: she was the daughter of a
Pleiad, and Tantalus, her father, was
the son of Zeus. In these verses the
Chorus is understood to administer a
reproof to Antigone for presuming
to compare herself with a goddess.
“Still,” they say, “it is a great thing
for one who is dead to have it said
of him that he shared in the lot of
those who are the equals of the gods.”

837. ἔγκληρα λαχεῖν : to receive
as his lot that which is shared or
inherited. ἔγκληρος is either act.,
sharing in, as in 814, or pass., allotted,
inherited, as in Eur. Herc. Fur. 468,
ἔγκληρα πεδία τἀμὰ γῆς κεκτημένος.
Here pass., that which is allotted to the
equals of gods. The inf. λαχεῖν is the

subj. of ἐστίν to be supplied. — ἀκοῦ-
σαι: to hear said of one’s self, like the
Lat. audire. Cf. Xen. Anab. vii.
7.23, μέγα (ἐδόκει εἶναι) εὖ ἀκούειν ὑπὸ
ἑξακισχιλίων ἀνθρώπων. :

838. γελῶμαι : the Chorus has mis-
interpreted the motive that leads
Antigone to liken her fate to that of
Niobe. She has in mind only the
external likeness of their horrible
doom, and not, as the Chorus seems
to take it, any moral resemblance of
character and destiny. Hence, οἴμοι
γελῶμαι.

840. οὐκ : 4. longs only to the partic.
—olxopévav: ὕχεσθαι has the time
of the pf. and. “ten the secondary
sunse of be deaw Of. Phil. 414, ἀλλ᾽
ἢ χοῦτος οἴχεται. “ὧν, where θανών
is pleonastic.

ANTITONH.

105

ὦ πόλις, ὦ πόλεως πολυκτήμονες ἄνδρες"

ἮΝ aA -“
ἰὼ Διρκαιαι κρηναι

845 Θήβας τ᾽ εὐαρμάτου ἄλσος, ἔμπας ξυμμάρτυρας dup

ἐπικτώμαι,

4
οἵα φίλων ἄκλαυτος, οἵοις νόμοις

πρὸς ἕργμα τυμβόχωστον ἔρχομαι τάφου ποτανίου "
ΕΝ ΄ , > ee A ¥ > 2 A
850 ἰὼ δύστανός γ᾽, οὔτ᾽ ἐν βροτοῖσιν οὔτ᾽ ἐν νεκροῖσι

id > aA > 0 »“λ»
μέτοικος, οὐ ζῶσιν, οὐ θανοῦσιν.

ΧΟΡΟΣ.
Στροφὴ γ΄.

nw > S, 2? ¥ ,
προβᾶσ €7T εσχάτον θράσους

850. W. ἰὼ δύστανος, οὔτ᾽ ἐν βροτοῖς.

843, πολυκτήμονες : opulent, and
hence eminent, noble.

844. The stream of Dirce is formed
by several abundant springs near the
grove of Demeter and Core. See on
105.

845. εὐαρμάτου : see on 149.

846. ἔμπας xré.: I take you at any
rate as my witnesses.—dppe: Aecol.
form; found in tragedy only here and
in Aesch. Eum. 620.

847. ota... ἔρχομαι : the sent. de-
pends on ξυμμάρτυρας as if ξυμμαρτυρῶ
had preceded. ofa is pred. adj. instead
of an adv.— φίλων: with ἄκλαυτος.
For the gen. after adjs. compounded
with a privative, see G. 1141; H. 753.
Cf. 1035; Aj. 910, ἄφρακτος φίλων.
Trach. 685, τὸ φάρμακον ἄπυρον ἀκτῖνός
τε θερμῆς ἄθικτον.

848. ἕργμα : Schol. περίφραγμα; an
enclosure. So Aesch. Choeph. 154, πρὸς
ἕργμα (variant ἔρυμα) τόδε, of the
grave of Agamemnon. From ἕργω,
Att. cipyw or efpyw. The same idea in
περιπτύξαντες, 886, as in Epyua. The
tomb consists of a rocky vault, the en-

trance to which is walled up or blocked
up by layers of stone. See on 1204f.
Transl., the mound-like enclosed vault of
a strange tomb.— ποταινίου : unheard
of, since only νεκροὶ ἐν τάφῳ τίθενται.

850. Cf. Eur. Suppl. 968 f., οὔτ᾽ ἐν
τοῖς φθιμένοις οὔτ᾽ ἐν ζῶσιν κρινομένα,
χωρὶς δή τινα τῶνδ᾽ ἔχουσα μοῖραν.
Sen. Oed. 949, via, qua nec se-
pultis mixtus et vivis tamen
exemtus erres. In lamenting it is
natural to repeat the same thought
in varied terms of expression. Cf. 813,
881,917,1810. Eur. Suppl. 966, ἄπαις
ἄτεκνος after οὐκέτ᾽ εὔτεκνος, οὐκέτ᾽
εὔπαις (955). The text as it stands
is not free from‘ objections. There is
no proper antithesis between βροτοῖσιν
and νεκροῖσι. See the App. for further
discussion.

853 ff. Advancing to the highest pitch
of audacity, thou hast fallen violently
against the lofty seat of justice. The
Chorus uses this expression because
Antigone in 451 has appealed to
Δίκη, and means to say that in her
daring defiance of the king’s author-

106 SOPOKAEOYS

ὑψηλὸν ἐς Δίκας βάθρον

>
855 προσέπεσες, ὦ τέκνον, πολύ.

πατρῷον δ᾽ ἐκτίνεις τιν᾽ ἄθλον.

ἈΝΤΙΓΌΝΗ.
᾿Αντιστροφὴ β΄.
¥ > ’ » 4A 7
ἔψαυσας ἀλγεινοτάτας ἐμοὶ μερίμνας,
860 πατρὸς τριπόλιστον οἶκτον, τοῦ τε πρόπαντος

ἁμετέρου πότμου κλεινοῖς Λαβδακίδαισιν.

ἰὼ ματρῷαι λέκτρων

> , , > > , >. ἐδ ἃ; Ν ,
865 ἅἄται κοιμήματά τ GUTOYHVYHT ἐμῳ πατρὶ δυσμόρου

ity she has fallen into punishment.
So, in substance, W. and most editt.
But the interpretation of Kviéala,
adopted by Bell., commends itself:
advancing to the highest pitch of daring,
upon the lofty pedestal of justice, thou
hast fallen far down, i.e., by discharg-
ing the high command of justice with
greatest daring thou art plunged into
ruin. This view of the passage is
favored by the Schol., βουλομένη ὅσιόν
τι δρᾶν περὶ τὸν ἀδελφόν, τὰ ἐναντία
πέπονθας, as also by the fact that the
Chorus nowhere else plainly con-
demns Antigone, but expresses sym-
pathy for her, and that no reference
is made by Antigone in what follows
to the condemnation which the usual
interpretation implies.— βάθρον : the
pedestal on which the image of jus-
tice is imagined to rest. Cf. Plat.
Phaedr. 254b, καὶ πάλιν εἶδεν αὐτὴν
μετὰ σωφροσύνης ἐν ἁγνῷ βάθρῳ βεβῶ-
σαν. O.T. 865, νόμοι ὑψίποδες.

856. The conflict with the ruler, by
which Antigone comes to her fate,
has arisen in consequence of inherited
woe. Cf. 2, 583, 871. Eur. Herc. Fur.
983, ἔχθραν πατρῷαν ἐκτίνων.

ματρός,

858. μερίμνας : accus. plur. after
ἔψαυσας. Cf. 961, and see on 546.

860. πατρός xré.: the thrice-repeated
tale of my father’s woe. οἶκτον in direct
appos. with μερίμνας. W. takes πατρός
and πότμου below as obj. gen. after
μερίμνας, and οἶκτον in appos. with the
effect implied in ἔψαυσας μερίμνας, com-
paring Aesch. Agam. 225, ἔτλα θυτὴρ
γενέσθαι θυγατρός, πολέμων ἀρωγὰν. ---
τριπόλιστον : from πολίζειν, a parallel
form of roAciv=turn. Cf. Pind. Pyth.
Vi. 2, ἄρουραν Χαρίτων ἀναπολίζομεν.
Phil. 1238, δὶς ταὐτὰ βούλει καὶ τρὶς
ἀναπολεῖν μ᾽ ἔπη; τρι- -- πολύ. Cf.
τρισάθλιος, O. C.372; τριπάλτων πημά-
των, Aesch. Sept. 985; τρίλλιστος,
Hom. J/. viii. 488.

862. AaBSaxiSaw: see on 593.
“The dat. in explanation of ἁμετέρου,
instead of the gen. Clearer than the
gen. with so many gens. preceding,
and with an ‘ethical’ force: ‘the lot
that fell on us.’” Camp. .

863. ματρῴαι κτέ. : for dra pa-
τρῴων λέκτρων. See on 793. O calami-
ties resulting from my mother’s nuptials.

864 f. The couch of my ill-fated
mother shared by my father, her own

ee

ANTITONH. 107

οἵων ἐγώ ποθ᾽ a ταλαίφρων ἔφυν"
πρὸς οὗς ἀραῖος, ἄγαμος, dd ἐγὼ μέτοικος ἔρχομαι.
870 ἰὼ δυσπότμων ἰὼ γάμων κασίγνητε κύρσας,
θανὼν ἔτ᾽ οὖσαν κατήναρές με.

ΧΟΡΟΣ.

7A br} γ΄.
σέβειν μὲν εὐσέβειά τις,
κράτος δ᾽ 6 άτος μέλει
ράτος δ᾽ ὅτῳ κράτος μέλει.

παραβατὸν οὐδαμῇ πέλει,

815 σὲ δ᾽ αὐτόγνωτος ὥλεσ᾽ ὀργά.

870. W. ἰὼ ἰὼ κάσις δυσπότμων γάμων κυρήσας.

offspring. Oedipus was at the same
time husband and son of Iocasta. Cf.
O. Τ. 1214, γάμον τεκνοῦντα καὶ τεκνού-
μενον. ---- αὐτογέννητα : instead of αὐτο-
γεννήτῳ, is another instance, like μα-
tppau above for ματρῴων, of poetic
enallage of epithets. — πατρί: is gov-
erned by κοιμήματα, a verbal subst.
Cf. Plat. Theaet. 168 ὁ, τῷ ἑταίρῳ σου
eis βοήθειαν.

866. οἵων: W. makes refer to dra
and κοιμήματα. But the reference is
more natural to the latter word alone,
or to the parents, who are referred to
again in οὕς below. - Here the use of
οἷος rather than ὅς adds pathos, and is
exclamatory. Cf. the use of ofos in
1228. For the gen., see on 38.

867. dpatos: an adj. of three end-
ings, but the tragedians often use such
adjs. with one ending for the masc.
and fem. Cf. ἀνόσιον νέκυν, 1071;
ἄμβροτε Φάμα, O. T. 158.

868. ἅδε: here; so τήνδε, 805.

869. δυσπότμων: the mention of
her departure to her parents reminds
Antigone of the dead Polynices, ex-
cept for whose unfortunate marriage
alliance with the daughter of Adrastus

the expedition against Thebes would
not have been undertaken, and the
consequent fate of Polynices and her-
self might not have come to pass.

871. θανών: cf. Trach. 1163, ζῶντά
μ᾽ ἔκτεινεν θανών (Nessus slew Hera-
cles). El. 808, Opéra φίλταθ᾽, ὥς μ᾽
ἀπώλεσας θανών.

872. σέβειν : sc. κράτος from the sec-
ond clause. Cf El. 929, ἡδὺς οὐδὲ μητρὶ
δυσχερής. But by supplying this word
the antithesis indicated by μὲν... δέ is
notso well brought out, and the connec-
tion of 875 is not so good, as when we
take σέβειν abs. (cf. O. T. 897). Thus
the sense is, to reverence is one form of
piety (τὶς =a kind of), 1.6. as you did in
performing the rites of burial for your
brother; but there is another matter
to be thought-of. So the Schol.,
εὐσεβὲς μὲν τὸ σέβειν τοὺς ἀποθανόντας.

873. κράτος: 1.6. the authority of
government.—péde: belongs. Cf. O. T.
377, ᾿Απόλλων ᾧ τάδ᾽ ἐκπρᾶξαι μέλει.

875. αὐτόγνωτος ὀργά: self-willed
temper. αὐτόγνωτος is equiv. to ἢ αὐτὴ
γιγνώσκει, which of itself determines
freely and without external compul-
sion.

108

ΣΟΦΟΚΛΈΟΥΣ

ANTIFONH.
ἄκλαυτος, ἄφιλος, ἀνυμέναιος ταλαίφρων ἄγομαι

τάνδ᾽ ἑτοίμαν ὁδόν "

οὐκέτι μοι τόδε λαμπάδος ἱρὸν

880 ὄμμα θέμις ὁρᾶν ταλαίνᾳ "

Ν > 3.» Ἂ, 4 > Ud
τὸν δ᾽ ἐμὸν πότμον ἀδάκρυτον

οὐδεὶς φίλων στενάζει.

ΚΡΕΩ͂Ν.

ἃ > ¥ > > Loa Ἁ ΄ Ν a θ “~
p ἴστ᾽, ἀοιδὰς καὶ γόους πρὸ τοῦ θανεῖν,
ε »Ο» ἃ 4 > ἮΝ > ¢ 4
ὡς οὐδ᾽ ἂν εἷς παύσαιτ᾽ ἄν, εἰ χρείη λέγειν;
885 οὐκ ἀξεθ᾽ ὡς τάχιστα; καὶ κατηρεφεῖ
τύμβῳ περιπτύξαντες, ὡς εἴρηκ᾽ ἐγώ,
ἄφετε μόνην, ἔρημον, εἴτε χρῇ θανεῖν,
a ee 4 “a 4 ig
εἴτ᾽ ἐν τοιαύτῃ ζῶσα τυμβεύειν στέγῃ.

879. W. ἱερόν.

876. dxAavros: i.e. without the
customary funeral lamentations. A
parallel triplet of adjs. occurs in O. C.
1221, ἀνυμέναιος, ἄλυρος, &xopos.

878. τάνδ᾽ ἑτοίμαν ὁδόν: over the
way that is here appointed.

879 f. λαμπάδος ἱρὸν ὄμμα : ie.
the sun. Cf. Eur. Med. 352, ἡ πιοῦσα
λαμπὰς θεοῦ.

880. θέμις : sc. ἐστίν, which is freq.
omitted in such phrases. ΟἿ Lat.
fas est.

881. dSdxpvrov: pred., anticipating
οὐδεὶς στενάζει. Cf. ἀδίκους, 791.

883. Creon, who has returned to
the scene during the last lament of
Antigone, speaks now in passionate
anger the fatal word of command to
his attendants. Const., ap’ ἴστε ὡς, εἰ
χρείη λέγειν ἀοιδὰς .. . οὐδ᾽ ἂν εἷς παύ-
car’ ἄν; Soph. has the uncontracted
form ἀοιδάς only here; in trimeter it
is found in Eur. Troad. 1245, Cycl. 40.

884. χρείη: if it were of use. Cf.
O. C. 268, εἴ σοι τὰ μητρὸς καὶ πατρὸς
χρείη λέγειν.

885. οὐκ ἄξετε: addressed to the
attendants. Equiv. to an imv., and
therefore easily connected with ἄφετε.
Cf. O. T. 637, οὐκ ef σύ 7 οἴκους σύ
τε, Κρέον, κατὰ στέγας; Dem. in Mid.
8 116, οὐκ ἀποκτενεῖτε; οὐκ ἐπὶ τὴν
οἰκίαν βαδιεῖσθε; οὐχὶ συλλήψεσθε;

886. περιπτύξαντες : cf. Eur. Phoen.
1357, τειχέων περιπτυχαί. The exact
phrase is ὅ τύμβος περιπτύσσει, but
the act is poetically transferred to
the guards who conduct her to her
tomb and close its still open side. —-
εἴρηκα: sc. in 774.

887. χρῇ : Schol. χρήζει καὶ θέλει.
See L. and S. s.v. χράω (B) III. 2.

888. τυμβεύειν : intr. only here.
Many verbs in -evew, e.g. νυμφεύειν,
πρεσβεύειν, xwAevew, are both trans.
and intr. ν

ANTITONH.

109

ε -“ Ἀ ε Ν > Ν 4 A 4
ἡμεῖς yap ἁγνοὶ τοὐπὶ τήνδε THY κόρην"
890 μετοικίας δ᾽ οὖν τῆς ἄνω στερήσεται.

ANTITONH.

ae

ὦ τύμβος, ὦ vupdetov, ὦ κατασκαφὴς

¥ ΠΡ, Ω ΄
OLKYHOLS aetppoupos, οὐ πορεύομαι

Ν Ν 5 “Ὁ - 5 Ν 5 Ὁ“
πρὸς τοὺς ἐμαυτῆς, ὧν ἀριθμὸν ἐν νεκροῖς
πλεῖστον δέδεκται Φερσέφασσ᾽ ὀλωλότων "

896 ὧν λοισθία ᾽γὼ καὶ κάκιστα δὴ μακρῷ

/ 7 al > ’ 4,
κάτειμι, πρίν μοι μοῖραν ἐξήκειν βίου.

ἐλθοῦσα μέντοι
φίλη μὲν ἥξειν
μῆτερ, φίλη δὲ

889. ἁγνοὶ τοὐπί: guiltless so far as
pertains to. τό is accus. of specifica-
tion. Cf. Eur. Alc. 666, τέθνηκα γὰρ
δὴ τοὐπὶ σέ. Hec. 514, ἡμεῖς δ᾽ ἄτεκνοι
τοὐπὶ σέ. Creon disclaims all respon-
sibility for the fate of Antigone ;
not, however, simply because he has
altered the penalty from stoning to
that of immurement.

890. οὖν : at all events. — μετοικίας
τῆς ἄνω: Schol. τὸ μέθ᾽ ἡμῶν ἄνω
οἰκεῖν. Cf. 1224, εὐνῆς τῆς κάτω. Phil.
1348, τί με, τί δῆτ᾽ ἔχεις ἄνω βλέποντα
κοὺκ ἀφῆκας εἰς Αἵδου μολεῖν;

891. τύμβος: the nom. for the
γος. See G. 1045. While Antigone
utters this pathetic lament she turns
to go to her tomb. — vupdetov: cf.
1205.

892. ἀείφρουρος : ever-guarding, i.e.
everlasting, an epithet appropriate to
the grave, for so she regards the cavern
in which she is to be immured.

894. Φερσέφασσα: Φερσέφαττα, Ar.
Ran. 671. Φερρεφάττης is found in an
inscription upon a priest’s throne in
the theatre of Dionysus at Athens.

, Di Ὁ > , ,
κάρτ᾽ ἐν ἐλπίσιν τρέφω
’ ‘ \ ,
πατρί, προσφιλὴς δὲ col,
σοΐ, κασίγνητον κάρα"

895. λοισθία: pred. adj. in agree-
ment with the subj. ἐγώ. Ismene is
not counted by her, because she had
renounced, in the view of Antigone,
all obligations to her family. Cf. 941.
Similarly Electra says that she dies
without parents (cf. El. 187, ἅτις
ἄνευ τοκέων κατατάκομαι) because her
mother is ἀμήτωρ. --- κάκιστα δή: be-
cause innocent, in the bloom of youth,
and buried alive.—paxpo: Schol.
πολύ.

896. πρίν... ἐξήκειν βίου: before
my allotted time of life has expired.

897. ἐν ἐλπίσιν τρέφω : 7 cherish it
among my hopes. Soph. is partial to the
use of τρέφω for ἔχω Cf. 660, 1089.

898 ἢ. φίλη, προσφιλής, φίλη: in
anaphora similar, not always identical,
words are often used by the poets.
Cf. El. 267, ὅταν Bw... εἰσίδω δὲ... ἴδω.
O. T. 133, ἐπαξίως yap Φοῖβος, ἀξίως
δὲ σύ.

899. κασίγνητον κάρα: the Schol.
and most editt. refer this to Eteocles.
But this emphatic and affectionate ap-
pellation, at the close of a sentence

110 SOPOKAEOYS

900 ἐπεὶ θανόντας αὐτόχειρ ὑμᾶς ἐγὼ
» 4 > ,
ἔλουσα κἀκόσμησα κἀπιτυμβίους
xods ἔδωκα: νῦν δέ, Πολύνεικες, τὸ σὸν

δέμας περιστέλλουσα τοιάδ᾽ ἄρνυμαι.

’ dee Fees Wht Se: a an >
καίτοι σ᾽ ἐγὼ ᾿᾽τίμησα τοῖς φρονοῦσιν εὖ"
» , > ¥>R > ’ ᾿ »
905 οὐ γάρ ποτ᾽ οὔτ᾽ ἂν εἰ τέκνων μήτηρ ἔφυν,

905. W. brackets 905-914, through νόμῳ.

that involves a climax, would not of
itself, without addition of the name,
be understood to refer to Eteocles,
who is quite remote from the interest
of the play. Besides, Polynices is
addressed by the same terms in 915
(supposing that verse to be genuine),
and in 870 κασίγνητε also, without any
further designation, refers to Poly-
nices.

900. ὑμᾶς : refers strictly only to
the parents. To Polynices applies
properly only ἐπιτυμβίους χοὰς ἔδωκα,
but these libations were counted as a
kind of substitute for the complete
rites indicated by λούειν and κοσμεῖν.

901. ἔλουσα κτέ : notin exact agree-
ment with the details narrated in the
Oedipus Tyrannus and Oedipus Colo-
neus, both of which plays were written
later than the Antigone. For in those
plays Antigone is still a child when
Tocasta dies (0. T. 1511), and the body
of Oedipus is buried by no human
hand (0. C. 1656 ff., 1760 ff.). The poet
follows in this play probably the older
form of the myth.

902. νῦν δέ: these words do not
introduce a contrast, but a climax:
“This is my consolation in death, that
not only by you, my parents, because
I have discharged towards you my
filial duty, I shall be welcomed in
Hades, but also and especially shall
I be dear to you, Polynices, because

now I am reaping death as the reward
of my piety towards you.”

904. τοῖς φρονοῦσιν: in the view of
the wise. —e}: separated from ἐτίμησα,
and at the end of the verse is em-
phatic. Cf O. C. 642, ὦ Zed, διδοίης
τοῖσι τοιούτοισιν εὖ.

905 ff. This passage has been held
by W. and many other editt. to be
spurious, for the following reasons:
(1) From its close resemblance to the
story told by Hat. iii. 119, of the wife
of Intaphernes, who, in reply to the
offer of Darius to release from death
any one whom she might choose of
her male relatives, including her hus-
band, preferred her brother. (2) From
its inconsistency with the character of
Antigone and the context. Antigone
everywhere maintains that the burial
of one’s kin is an unqualified and
sacred duty; she would accordingly
have buried also a husband and child,
had she had any. To this it may be
replied: (1) The story of Hdt. may
have suggested this passage to the poet,
but does not prove these lines to be
an interpolation. So in Ὁ. C. 338 f.
there is an allusion to a description
given by Hat. ii. 35. And, again, this
passage is one of the best attested in
Soph., since it is cited in Arist. Phet.
iii. 16. (2) Antigone, so far from con-
tradicting what she had said before
with reference to the sacredness of

ANTITONH.

111

¥ 9 93 , 0 Ἁ oA
OUT εἰ TOOLS μοι KATUQV@V ETYKETO,

Bia πολιτῶν τόνδ᾽ ἂν ἠρόμην πόνον
t nP μη 7

, ’ \ “Ὁ Ν , 4
τίνος νόμου δὴ ταῦτα πρὸς χάριν λέγω;

, A ¥ ld » 3
πόσις μὲν av μοι κατθανόντος ἄλλος ἦν,

910 καὶ παῖς ἀπ᾽ ἄλλου φωτός, εἰ τοῦδ᾽ ἤμπλακον "

Ν δ᾽ > 9 ὃ Ν ἂν θό
HYTpPOS ἐν Atoov Kat TAT POS KEKEVUOTOLV

οὐκ ἔστ᾽ ἀδελφὸς ὅστις ἂν βλάστοι ποτέ.

ὃ , a9 4 Δ See
TOLWOE μέντοι σ᾽ ἐκπροτιμησασ᾽ ἐγὼ

the duty of burial, only emphasizes
this thought the more by showing that
a violation or neglect of this duty in
the present case is without remedy ; for
there can be no substitute fora brother
as there might be for husband or chil-
dren. What she really would do were
she wife or mother, needs not be taken
account of. That the passage is some-
what in the sophistical vein may be a
matter of regret, but is not a sufficient
reason for rejecting it. See App. for
additional remarks.

906. ἐτήκετο: had been wasting
away, i.e. going to dissolution from
exposure to the sun and the air. The
same thought must be supplied to
complete 905, sc. εἰ τέκνον κατθανὸν
ἐτήκετο.

907. βίᾳ πολιτῶν : it is true that
Antigone has said in 509 and else-
where that the citizens are at heart
in sympathy with her. Now, however,
when all is to succumb to the behest
of authority, and when she regards
herself as ἄκλαυτος, ἄφιλος, the expres-
sion Aix πολιτῶν is not at all strange.
— ἂν ἠρόμην : would Ihave taken upon
myself.

908. For the sake of what principle
pray do I say this? A self-interroga-
tion, as in O. C. 1808, τί δῆτα νῦν
ἀφιγμένος κυρῶ;

909. κατθανόντος : must agree with
the gen. of πόσις to be supplied; ἃ
hard const. The omission of the pers.
or dem. pron. or of a general or indef.
subst. in the gen. abs. is not un-
known. Cf. O. T. 629, otra κακῶς γ᾽
ἄρχοντος (sc. σοῦ). Xen. Cyr. iii. 3. 54,
ἰόντων eis μάχην. Bell. makes the gen.
depend on ἄλλος in the comp. sense,
like ἕτερος. Cf. ἄλλα τῶν δικαίων, Xen.
Mem. iv. 4. 23. The partic. supplies
the prot. to dv... ἦν.

910. τοῦδ᾽ ἤμπλακον : cf Eur. Ale.
418, γυναικὸς ἐσθλῆς ἤμπλακες, of the
dead Alcestis. τοῦδε refers to παῖς,
ἦ.6., she combines both suppositions,
the loss of her first husband and of
his child.

911. κεκευθότοιν : intr.
abs. is causal.

912. The expression is a strange
one. Instead of saying, “therefore
no brother can ever spring up for me
again,” she says, “there is no brother
who, etc.” — ἂν βλάστοι : the opt. with
ἄν in a general rel. clause, equiv. to a
fut. indic. See GMT. 238,

913. σέ: Polynices, as is plain
from κασίγνητον κάρα, 915.— τοιῴδε
νόμῳ: she means the principle just
stated. — ἐκπροτιμήσασα : having hon-
ored in preference to (all others). This

The gen.

compound is not found elsewhere.

112

ΣΟΦΟΚΛΈΟΥΣ

, , ee Lap ε ,
νόμῳ, Κρέοντι ταῦτ᾽ ἔδοξ᾽ ἁμαρτάνειν
915 καὶ δεινὰ τολμᾶν, ὦ κασίγνητον κάρα. ἡ
jo Ἂς ν ‘ a ΄ x
καὶ νῦν aye με διὰ χερῶν οὕτω λαβὼν
ἄλεκτρον, ἀνυμέναιον, οὔτε του γάμου
, a“ . ¥ ’ “
μέρος λαχοῦσαν οὔτε παιδείου τροφῆς"
ἀλλ᾽ ὧδ᾽ ἔρημος πρὸς φίλων ἡ δύσμορος
920 ζῶσ᾽ εἰς θανόντων ἔρχομαι κατασκαφᾶς,
, “A , ,
ποίαν παρεξελθοῦσα δαιμόνων δίκην ;
τί χρή με τὴν δύστηνον ἐς θεοὺς ἔτι
βλέπειν, τίν᾽ αὐδᾶν ξυμμάχων, ἐπεί γε δὴ
‘ 4 . > “a > > ,
τὴν δυσσέβειαν εὐσεβοῦσ᾽ ἐκτησάμην ;

916. ἄγει: i.e. he orders to be led;
but, as the Schol. observes, this is
more expressive than κελεύει &yewv. —
διὰ χερῶν λαβών : seizing me with
his hands. διά, as in 1258. Cf. Ο. C.
470, δι᾽ ὁσίων χειρῶν Orydv. Aesch.
Suppl. 193, ἔχουσαι διὰ χερῶν.

917 f. The accumulation of adjs.,
as in 852, is pathetic.

918. Electra laments in similar
strain. El. 164, ἄτεκνος, ἀνύμφευτος
αἰὲν οἰχνῶ. ----παιδείου τροφῆς : the rear-
ing of children. That maidens should
utter such regrets was not offensive
to the taste of the ancients, who re-
garded marriage as the only proper
destiny of woman, and γνησίων παίδων
σπορά as the object of marriage.

919. ἔρημος πρός: deserted on the
part of, by.

920. κατασκαφάς:: i.e. τύμβον. Cf.
Aesch. Sept. 1008, θάπτειν γῆς φίλαις
xatackapais. Ibid. 1038, τάφον γὰρ
αὐτὴ καὶ κατασκαφὰς ey... unxavh-
σομαι.

921 f. ποίαν... δίκην; τί χρή:
“the suddenness of these transitions
is very expressive of the agitation of
Antigone’s mind. Her fate leads her

even to doubt the providence of the
gods, but not to admit that she has
done wrong.” Camp.— All these la-
ments and reflections intensify Anti-
gone’s sacrifice of herself to her sense
of duty, and make her a more real
human character. —-< olay: .more em-
phatic here than τίνα; as if she asked
indignantly, “ What sort of right of
the gods can it be that I have violated
for which I am to suffer this penalty?”

923. τίν᾽ αὐδᾶν ξυμμάχων : what one
of allies to invoke. The gen. is used
perhaps in order to make it clear that
men are referred to, since ξύμμαχον
might have been interpreted to mean
a god. Antigone may have both
human and divine allies in mind, and
then the gen. of the whole is needed.
She certainly feels that she has been
abandoned by both.

924. δυσσέβειαν: a quality or an
action is freq. mentioned instead of
the praise and reward or the blame
and punishment attaching to it. So
here, the charge or blame of impiety. Cf.
El. 968, εὐσέβειαν ἐκ πατρὸς θανόντος
οἴσει. Eur. Med. 218, δύσκλειαν ἐκτή-
σαντο καὶ ῥᾳθυμίαν.

ANTITONH.

113

925 ἀλλ᾽ εἰ μὲν οὖν τάδ᾽ ἐστὶν ἐν θεοῖς καλά,
παθόντες ἂν ξυγγνοῖμεν ἡμαρτηκότες '
> > Bie 4 Ν ’ Ν
εἰ δ᾽ οἵδ᾽ ἁμαρτάνουσι, μὴ πλείω κακὰ

πάθοιεν ἢ καὶ δρῶσιν ἐκδίκως ἐμέ.

ΧΟΡΟΣ.

¥ a 2 A ae 2 aig
€TL TOV AUTWVY AVELWV αυται

930

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.

ΚΡΕΩΝ.

Τ ovyap τούτων τοῖσ ιν ἄγουσ υ

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

925 f. “If the gods regard this right
(sc. that 1 though pious am thought
impious), would confess, having been
taught by my suffering (acc. to the
maxim πάθος dos), that I have done
wrong.” That she does not seriously
believe this is shown by the following
ἐκδίκως. In similar strain the Chorus
in O. T. 895, εἰ yap αἱ τοιαίδε πράξεις
τίμιαι (with the gods), τί δεῖ we xo-
pevey; For συγγιγνώσκω = confess,
grant, cf. Plat. Laws,717d; Hadt.i. 45;
iv.126, For the mixed cond. sent., see
GMT. 503. —év θεοῖς: Lat. apud
deos, ie. in their opinion. Cf
1242.

926. παθόντες : the use of the masc.
in place of the fem. is common in
tragedy where a woman speaks of
herself in the first pers. plur. So
Electra says of herself, ΕἾ. 399, πε-
covped’, εἰ χρή, πατρὶ τιμωρούμενοι.

927. οἵδε: Creon. See on 10. --- μὴ
πλείω : 1.6. aS Many, as καί in the next
verse shows. A similar turn is found
in Phil. 794, πῶς ἂν ἀντ᾽ ἐμοῦ τὸν ἴσον
χρόνον τρέφοιτε τήνδε τὴν νόσον; Trach.
1038, τὰν ὧδ᾽ ἐπίδοιμι πεσοῦσαν αὕτως,
ὧδ᾽ αὕτως, ὥς μ᾽ ὥλεσεν.

928. καί: makes the comparison

more close. — ἐκδίκως : Schiol. ἔξω τοῦ
δικαίου.

929 ἢ. ἔτι: Antigone remains un-
changed; she has neither confessed
that she has done wrong nor suc-
cumbed through fear. — ἀνέμων ῥιπαὶ :
forms one idea (cf. 137); ψυχῆς de-
pends on it. Wild tempests of the soul.
Cf. Aj. 616, τὰ πρὶν ἔργα χεροῖν μεγίστας
ἀρετᾶς. Cf. “Α gust of the soul, i’ faith
it overset me.” Coleridge’s Remorse,
ii. 1.— τῶν αὐτῶν αὑταὶ : see on 13.

930. ye: adds emphasis to τήνδε.
A different nature from hers would
have yielded.

931. τούτων : gen. of cause. He
makes the attendants accountable for
the imprecation of Antigone, an op-
portunity for which was given by
their delay.

932. κλαύμαθ᾽ ὑπάρξει «ré.: an im-
plied threat similar to κλαίων φρενώσεις,
754. — ὕπερ: on account of. The last
syllable of ὕπερ is here made long.
The use of the sy//aba anceps is allowed
by Soph. and Eur. at the close of
an anapaestic verse when there is a
change of dramatis personae. Cf.
Eur. Med. 1396, MH. μένε καὶ yijpas.
IA, ὦ τέκνα φίχτατα.

114

SO®OKAEOYS

ANTITONH.

¥ 4 A> 0 ,
οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

ȴ 5 Lal
τοὔπος ἀφῖκται.

ΧΟΡΟΣ.

935

θαρσεῖν οὐδὲν παραμυθοῦμαι,

᾿ > ta ἂν ee “a
μὴ οὐ τάδε τὰἀύτῃ κατακυροῦσθαι.

ΑΝΤΙΓΟΝΗ.

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,

τὴν βασιλειδῶν μούνην λοιπήν,

939. W. δὴ ᾿γὼ κοὐκέτι μελλώ.

933. The attendants seize Antigone.
The Chorus no longer see hope (935),
and assent to the view expressed, as
in δ760.--- θανάτου : gen. after ἐγγυτάτω.
See G. 1148-49; Η. 757. ---- τοῦτο τοὔ-
πος: i.e. the threat of Creon to the
attendants.

935. θαρσεῖν: the subj. to be sup-
plied is σέ. ---- οὐδέν : by no means.

936. μὴ ov: for the double neg.,
see G. 1616; H. 1034.-- ταύτῃ : in this
way, i.e. as you have said. — κατα-
κυροῦσθαι: be ratified, realized. The
inf. without regard to tense, referring
to the fut. See GMT. 96.

937. γῆς Θήβης: the domain of
Thebes embraced also rural districts
and smaller towns. Cf. O. C. 668,
πατρῷον ἄστυ γῆς ἔχει. For the double
gen., cf. 929 f.

938. mpoyeveits: ancestral. It cor-
responds to πατρῷον. The ancient and

venerated patron gods of the state
are meant.

939. μέλλω: do I delay. Cf. Phil.
1256, ταὐτὸν τόδ᾽ ὄψει δρῶντα Kod
μέλλοντ᾽ ἔτι.

940. οἱ kotpavidar: ye princely men.
The members of the Chorus are called
ἄνακτες in 988. This word stands in
connection with βασιλειδῶν, implying
that the scions of the κοίρανοι, the for-
mer rulers of the land, ought to have
protected the daughter of the βασι-
Aeds, since she was closely connected
with them. oi, the art. with the appos.
(κοιρανίδαι) of the voc., like τὸ φάος,
100.

941. βασιλειδῶν : of the royal house.
Cf. Plat. Critias, 110 6. ἐγέννησαν τὸ
τῶν δέκα βασιλειδῶν γένος. Suidas has
the gloss βασιλείδης - 5 τοῦ βασιλέω“.----
μούνην: Ion. for μόνην. She counts
Ismene no longer. See on 895,

ANTITONH.

τ ‘ 7 9 a ,
OLa T pos OL@V ἀνδρῶν πάσχω,

Ἁ 5 ’ ’
τὴν εὐσεβίαν σεβίσασα.

Στάσιμον 8’.

ΧΟΡΟΣ.
Στροφὴ d.

ἔτλα καὶ Δανάας οὐράνιον φῶς

945 ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς "

κρυπτομίνα δ᾽ ἐν τυμβήρει θαλάμῳ κατεζεύχθη -

942. οἷα πρὸς οἵων: cf Aj. 557,
δείξεις οἷος ἐξ οἵου (πατρὸς) ἐτράφη».
Trach. 995, ἱερῶν οἵαν οἵων... χάριν.

943. Having honored (the duty of)
piety. The assonance of the Greek is
noticeable.

944. While Antigone is conducted
to her “ chamber of death,” the Chorus
chant this hymn of condolence, whose
strains fall upon her ear as she de-
parts. Her fate is compared with
that of Danae, of Lycurgus, and of
Cleopatra, against whom alike, though
they, like her, were of royal birth, the
omnipotent force of Destiny prevailed.
— To Cleopatra two strophes are de-
voted, χαριζόμενος τοῖς θεαταῖς, since
she was of Athenian race; to Danae
and Lycurgus but one each. — The
musical effect of this ode is height-
ened by the repetition of words and
sounds, as if they were echoed back,
such as κερτομίοις, 956, 962; κατεζεύχθη
ζεύχθη, 947, 955; μανίας μανίαις, 958,
961; ἀρατὸν ἀραχθέντων, 972, 975;
ἀλαὸν ἀλαστόροισιν, 974.— The story
of Danae here alluded to is that
Acrisius, king of Argos, had been
warned by an oracle that if his
daughter Danae should ever give
birth to a son he should receive his
death at this son’s hands. Where-

fore, he confined her in a θάλαμον
χαλκοῦν ἐν τῇ αὐλῇ τῆς οἰκίας κατὰ
γῆς (cf. turris aénea, Hor. Od. III.
16, 1), the foundations of which, it
was believed, were still to be seen
at Argos in the time of Hadrian.
Cf. Pausan. ii. 23. 7. But Zeus
penetrated the roof in a shower of
gold, and begat from Danae Perseus.
A beautiful version of this story is
to be found in William Morris’s The
Earthly Paradise, under the title of
“The Doom of King Acrisius.”

945. ἀλλάξαι: to exchange, i.e. for
the gloom of the prison. Cf Eur.
Hec. 483, ἀλλάξασ᾽ *Atda θαλάμου-. ----
δέμας : the person of Danae; a poetic
paraphrase. Cf. 205. σῶμα is also
thus used. Cf. Trach. 908, οἰκετῶν
δέμας. Eur. Med. 1108, σῶμα ἤλυθε
τέκνων. ----χαλκοδέτοις : “so called be-
cause the masonry was lined with
brazen plates, secured by nails, such
as are said to have been found in the
Thesaurus of Mycenae.” Schn. See
Schliemann’s Mycenae, p. 44.

946 f. The point of the comparison
with the fate of Antigone is contained
in the words xpumropuéva... κατεζεύχθη.
- κατεζεύχθη: κατά strengthens the
notion, i.e. completely, securely, as in
κατακτείνειν, κατακόπτειν, κτὲ.

116 ΣΟΦΟΚΛΈΟΥΣ

kairo. καὶ γενεᾷ τίμιος, ὦ παῖ, παῖ,
950 καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
ἀλλ᾽ a μοιριδία τις δύνασις δεινά"

οὔτ᾽ av vw ὄλβος οὔτ᾽ "Apys, οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

᾿Αντιστροφὴ ἅ.
96 ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,
᾿Ηδωνῶν βασιλεύς, κερτομίοις ὀργαῖς,

948. καί: both, correl. with the καί
below. — τίμιος : sc. ἦν. Because de-
scended from Danaus, the grandson
of Poseidon. — παῖ wat: pathetic rep-
etition.

949. ταμιεύεσκε: she treasured up,
as a ταμίας does the treasure of a state
or temple. The Hom. iterative ending
-σκον occurs in tragedy only three
times more: παύεσκε, 963; ἔσκεν,
Aesch. Pers. 656; κλαίεσκον (in tri-
meter), Aesch. Frg. 305.

950. χρυσορύτους : the common
form is χρυσόρρυτος, but cf. χρυσόραπις,
Pind. Pyth. iv. 178; χρυσορόου, Eur.
Bacch. 154; ἁγνορύτων, Aesch. Prom.
435.

951. Const. & μοιριδία δύνασίς (ἐστι)
δεινά τις (δύνασι5). τὶς lends a peculiar
shade to the thought by implying
that this power of fate is something
not fully known. For the sentiment,
cf. 987. Pind. Pyth. xii. 30, τό γε
μόρσιμον ob παρφυκτόν. Hat. i. 91, τὴν
πεπρωμένην polpny ἀδύνατά ἐστιν ἀπο-
φυγέειν καὶ θεῷ.

952 ff. οὔτε... οὔτε...οὐ.... οὐχ: ἃ
double parallelism is indicated: on
the one hand, money which may buy,
or force of arms which may secure
protection; and, on the other, battle-
ments or flight in ships which may
afford escape. So Hor. says of Care,

Od. II. 16, 21, scandit aeratas
vitiosa naves cura nec tur-
mas equitum relinquit ocior

Euro; Od. II. 1, 38, neque de--

cedit aerata triremi et post
equitem sedet.—dy: with ἐκφύ.-.
yoev, With a sense approaching that
of the fut. indic. See GMT. 238. Cf
1339.

955. Lycurgus, king of the Edo-
nians, who lived on the Strymon in
Thrace, was punished for attacking
Dionysus on his return from the
Orient and for opposing the celebra-
tion of his worship. According to
the account of Apollodorus, Lycur-
gus, made insane by Dionysus, slew
in his frenzy his son and cut off his
own leg, after which he was taken by
the Edonians to Mount Pangaeum,
where he was chained, and afterwards,
at the command of Dionysus, torn
asunder by horses. Homer has him
punished with blindness and speedy
death. See J/. vi. 139. The comparison
with Antigone is contained in ζεύχθη
νον πετρώδει.... δεσμῷ. --- ὀξύχολος : εὐ
Verg. Aen. iii. 15, acri Lycurgo.

956. κερτομίοις ὀργαῖς : dat. of
cause, because of his harsh temper.
Or, perhaps better, on account of his
insolent mockery, lit. mocking temper.
Cf. Eur. Alc. 1125, κέρτομος χαρά

—
NS να. -.

ANTITONH.

117

ἐκ Διονύσου πετρώδει κατάφαρκτος ἐν δεσμῷ.

Ψ a ΄ x 3 ΄,
OUTW TAS MPAVLAS δεινὸν αποσ τάζει

> 4, 4 La > 4 ’
960 ἀνθηρόν τε μένος " κεῖνος ἐπέγνω μανίαις

4, be ἣν 3 ’ ’
ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους γυναῖκας εὔιόν τε πῦρ,
965 φιλαύλους τ᾽ ἠρέθιζε Μούσας.

960. W. ἔνθηρον.

In Aesch. Frg. 59, he is said to have
called Dionysus yivvis. See App.

957. πετρώδει xré.: the rocky cav-
ern in Mount Pangaeum is referred to.
- κατάφαρκτος : instead of κατάφρακ-
τος, by the metathesis of ῥ, which, acc.
to the lexicographers, is quite common
in the older Att. writers ; cf. épdptayro,
ναύφαρκτον, πεφαργμένος.

959 f. thus, i.e. by such punishment,
the terrible and exuberant fury of mad-
ness trickles away, i.e. comes to nought.
For the interpretation and reading of
W. and other editt., see the App. —
ἀνθηρόν : Schol., τὸ ἀκμαῖον καὶ ἀνθοῦν

ἐν κακοῖς. Cf. Trach. 1000, μανίας
ἄνθος. Ibid. 1089, (νόσος) ἤνθηκεν,

Aesch. Pers. 821, ὕβρις ἐξανθοῦσα.

960. ἐπέγνω : he became aware after-
wards (ἐπί), i.e.after he was punished.
—pavias: dat. of manner with pavwr.

961. ψαύων: equiv. to ὅτι ἔψαυεν
after ἐπέγνω. See GMT. 904, 910;
and for the tense, 140. — τὸν θεόν:
for the accus., see on 546. So also the
post-classical Nonnus, Dion. 45, 317,
τίγριν οὐ ψαύοντα φορῆα. Ellendt sug-
gests that the accus. is due to the use
of ψαύειν in the sense of λοιδορεῖν. ---
ἐν κερτομίοις γλώσσαις : with reviling
words. See on 956. — év: the dat. after
ἐν sometimes passes over into an almost
purely instrumental sense. Cf. 764,
1003. Phil. 60, ἐν λιταῖς στείλαντες.
Ibid. 1393, ἐν λόγοις πείσειν.

965. W. δ᾽ ἠρέθιζε.

963. παύεσκε: see on 949. The
repetition of his efforts may be re-
ferred to by the iterative form. —
ἐνθέους γυναῖκας : the Bacchantes, the
attendants of Dionysus.

964. εὔιον : he compelled them to
put out the mystic flame of their
torches, which they brandished while
shouting edo? cdot. Cf. O. T. 211,
Βάκχον εὔιον. Eur. Bacch. 155 f., μέλ-
mete τὸν Διόνυσον βαρυβρόμων ὑπὸ τυμ-
πάνων εὔια τὸν εὔιον ἀγγαλλόμεναι θεόν.
The opposition to the introduction of
the Dionysus cult into Thrace is prob.
the origin of this legend.

965. φιλαύλους Μούσας : the Muses,
originally Nymphs, were connected
with Dionysus in an ancient Thracian
cult; reference to them is, therefore,
especially appropriate when speaking
of the locality where the scene of the
myth of Lycurgus is laid. Tis ποτ᾽
ἔσθ᾽ ὁ μουσόμαντις; asks Lycurgus con-
temptuously in Aesch. Frg. 58. Eusta-
thius on Hom. Od. xvii. 205, says
λέγονται καὶ Μοῦσαι Διονύσου τροφοί.
Erato, Thalia, and Terpsichore are
found represented in art as Bacchan-
tes. This connection of the Muses
with Dionysus was carried over
from Thrace into Boeotia. According
to an Orchomenian myth, the Muses
concealed Dionysus when he fled to
them for refuge. A new connecting
link with the Muses was added when

118

ΣΟΦΟΚΛΈΟΥΣ

Στροφὴ β΄.
παρὰ δὲ Κυανεᾶν σπιλάδων διδύμας ἁλὸς
ἀκταὶ Βοσπόριαι ἰδ᾽ ὁ Θρῃκῶν ἀξενος

970
δισσοῖσι Φινεῖδαις
εἶδεν ἀρατὸν ἕλκος

968. W. τὰ δ᾽ ὁ Θρῃκῶν.

tragedies began to be performed at
the Dionysia. In the theatre at Athens
two seats of honor belonging to the
priests of Dionysus Melpomenus have
been exhumed. The flute, which was
used in the worship of Dionysus, is
often seen in the hands of the Muses
as represented in vase paintings and
in statuary of the later period.

966 f. And by the Cyanean rocks of
the double sea are the Bosporian cliffs.
Cf. Strabo, vii. 319, αἱ δὲ Kudvea: πρὸς
τῷ στόματι τοῦ Πόντου εἰσὶ δύο νησίδια

-. πορθμῷ διειργόμενα ὅσον εἴκοσι στα-
δίων. Called by Hom. (Od. xii. 61)
Πλαγκταί. Cf. Eur. Med. 2, κυανέας
Συμπληγάδας. These small rocky
islands, now called Urekjaki, lie at
the entrance of the Bosporus into
the Black Sea.— παρά: the gen. to
express the idea of extension ; i.e. from
these extend. — διδύμας : because there
was a sea on either side of the rocks.
Dion. Perieg. 156, after describing the
Cyanean rocks, says, ἐκ τοῦδ᾽ ἂν καὶ
χόντον ἴδοις διθάλασσαν ἐόντα.

968, ἰδέ: Ion. for ἠδέ. Not found
elsewhere in tragedy. — dfevos: of
Aesch. Prom. 726, Σαλμυδησσία γνάθος
ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν.

970. Σαλμυδησσός: the coast of
the Thracian Bosporus, as far as the
promontory of Thynias. The inhab-
itants of this region pillaged the ves-

Σαλμυδησσός, ἵν᾿ ἀγχίπολις “Apys

970. W. ἄγχουρος “Apys.

sels that were wrecked on their coast
(an ancient flotsam). Οὐ Xen. Anab.
vii. 5. 12.— twa: where. — ἀγχίπολις :
dwelling hard by. In Hom. J1. xiii.
301, Od. viii. 361, Ares is spoken of as
dwelling in Thrace. Others, tutelary
god of the city. Cf. Aesch. Sept. 501,
Ὄνγκα Παλλὰς ἥδ᾽ ἀγχίπτολις.

971 ff. Const. ἵνα ΓΑρης εἶδεν ἀρατὸν
ἕλκος, τυφλωθὲν ἀλαὸν δισσοῖσι Φινεΐδαις,
κύκλοις ἀλαστόροις ὀμμάτων ἀραχθέντων
ἐξ ἀγρίας δάμαρτος. ---- Φινεΐδαις : the
winged Boreas carried away with him
Orithyia, the daughter of Erechtheus,
king of Athens. Cleopatra, daughter
of Orithyia, married Phineus, the king
of Salmydessus. Afterwards Phineus
rejected her and had her imprisoned,
and then took for his wife Idothea,
sister of Cadmus (or, Idaea, daughter
of Dardanus), who smote with blind-
ness the sons of Cleopatra, and caused
them to be shut up in a vaulted tomb.

972 ff. ἀρατόν : accursed, i.e. bring-
ing a curse on Phineus and Idothea.
The word occurs nowhere else in the
tragedians, and its genuineness here
is suspected. See App. for other
readings. — ἕλκος τυφλωθὲν ἀλαόν :
the blinding wound struck so as to cause
sightlessness. We find ἕλκος βάλλειν or
ovrav (cf. Hom. 71]. v. 361, xvi. 511); so
here τυφλοῦν ἕλκος, to inflict.a wound
by blinding. This is followed by

ANTITONH.

119

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

> Ν 3 ’ > 4 4
ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

975 ἀραχθέντων ὑφ᾽ αἱματηραῖς

εἴρεσσι καὶ κερκίδων ἀκμαῖσνν.
χείρ μ

᾿Αντιστροφὴ β΄.
κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

“ ’ » 3 ’ ,
κλαῖον ματρός, ἔχοντες ἀνύμφευτον γονάν "

980
979. W. κλαῖον, ματρὸς ἔχοντες.

two dats., κύκλοις, indir. obj. or aim
of the action ‘in τυφλοῦν, and Φινεΐδαις,
dat. of reference or interest, as in the
freq. Hom. expression, μένος δέ of ἔμ-
βαλε θυμῷ. Cf. Eur. [ph. Taur. 853,
φάσγανον δέρᾳ θῆκέ μοι πατήρ. ἄλαόν is
predic.

974. ἀλαστόροισιν : vengeance bring-
ing. ἀλάστορος for ἀλάστωρ, as in
Aesch. Frg. 87, mpevpevhs ἀλάστορος.
This word means properly an aveng-
ing spirit, and is applied with great
significance to the sightless eyeballs
that seek for vengeance from the gods.

975. ὑπό: with the dat. as in ὑπὸ
χερσὶ δαμῆναι and many other Hom.
expressions. Cf. 0. T. 209, τὸν, ὦ Ζεῦ,
ὑπὸ σῷ φθίσον κεραυνῷ.

976. χείρεσσι: see οἷ; 116.— κερκί-
Sev ἀκμαῖσιν : with the points of shut-
tles. The shuttle was sharpened at
the point so as to slip in between the
threads of the warp, which was up-
right. It was with this instrument
that Alemene bored out the eyes of
Eurystheus after his death. Oedipus
smote his eyes with the brooch of his
wife. Cf. Ο. T. 1268.

977. xara: modifies τακόμενοι ;
separation of the verb from its

ε Ν ’, A > ,
a δὲ σπέρμα μεν αρχαιογόνὼων

prep. In trimeters this occurs in
427, 432, 1233; in lyric parts, in
1272, 1274. Cf also O. T. 1198, κατὰ
μὲν φθίσας. Phil. 1177, ἀπό viv pe
λείπετε. ---- μέλεοι κτέ.: they (i.e. the
Phineidae) wretchedly wasting away
(in their imprisonment) bewailed the
wretched state of their mother (who had
borne them in a calamitous wedlock
and who likewise was incarcerated
in a dungeon). Thus the fates of
the deserted mother and of the sons
are connected, and the poet easily in-
troduces the comparison between the
destiny of Cleopatra, not clearly stated
but readily inferred, and that of Anti-
gone. That this is the chief point of
the entire referencé to the story of
the Phineidae appears from 980-87.
For this reason the punctuation of
W., which separates κλαῖον from μα-
τρός, is not acceptable. — μέλεοι pe-
λέαν : see on 13. Cf. Ο. T.479, μέλεος ἡ
μελέῳ ποδὶ χηρεύων.

979. ἀνύμφευτον γονάν : a birth from
an unblest wedlock. The attrib. belongs
prop. to ματρός ; she was δύσνυμφος-.

980. a δέ: but she. Dem. use of the
art. Cleopatra is meant. — σπέρμα:
in lineage. ;

120 SOPOKAEOYS

ἄντασ᾽ ᾿Ερεχθεὶϊδᾶν,
τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλαισιν ἐν πατρῴαις
985 Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
θεῶν mais: ἀλλὰ κἀπ᾽ ἐκείνᾳ
Μοῖραι μακραΐωνες ἔσχον, ὦ παῖ.

981. ἄντασε: nancisci; like τυχεῖν
followed by the gen. C/. Hom. Od.
iii. 44, δαίτης ἠντήσατε. O. C. 1445,
ἀντῆσαι κακῶν. --- Ἐ!ρεχθεϊδᾶν : see on
971f. They are called ἀρχαιόγονοι by
the Chorus because they were αὐτό-
xOoves. Cf. Aj. 202, γενεὰ χθονίων ἀπ᾿
"EpexOcidav. μέν (980) and δέ (983)
place her origin and nurture in con-
trast.

983. τηλεπόροις : far-piercing, i.e.
extending far into the mountain side.
These caverns were the Σαρπηδονία
πέτρα of Mount Pangaeum in Thrace.

984. πατρῴαις : the whirlwinds
amid which she was reared are per-
sonified by this epithet; they are her
sisters.

985. Bopeds: not to be confused
with Bopéas. For the patronymic form,
see G. 846, 1; H. 559.— ἅμιππος:
horses that were yoked and ran to-
gether were called ἅμιπποι σύνδρομοι,
hence, keeping pace with, fleet as a steed.
In the poets Boreas and his children
are often the types of swiftness. Cf.
Tyrt. Frg. 12, 4, νικῴη δὲ θέων θρηίκιον
Βορέην. Theogn. 715, ὠκύτερας πόδας
παίδων Βορέω. As Zetes and Calais, the
sons of Boreas, were said to be winged,
so the poet transfers the swiftness of
the sire here also to the daughter. —
ὀρθόποδος «ré.: on top of craggy steeps.
This is not contradictory to τραφῆναι
ἐν ἄντροις, because here the poet has
in mind the free ranging of the Boread
on lofty hills. For ὑπέρ in this sense,

cf. 1126. Super Pindo, on the top
of Pindus, Hor. Od, 1. 12, 6. With
ὀρθόπους, applied to a hill, cf. ὑψίπους,
applied to laws, O. 7’. 866. The high
crags tower straight up as if on firm
feet.

986f. θεῶν παῖς : she was thus γενεᾷ
τίμιος, like Danae (949). Her father
was a wind-god, her grandfather was
Erechtheus, the son of Hephaestus and
Gaea. This myth awakened in the
mind of the Athenians grateful recol-
lections. They believed that Boreas,
moved by his relationship with the
family of their ancient king, had de-
stroyed the Persian fleet, and they
styled him their helpful relative,
and consecrated to him a shrine on
the banks of the Ilissus. — ἀλλ᾽ κἀπ᾽
ἐκείνᾳ... ἔσχον : but even against her
(notwithstanding all her supposed
immunity) the fates directed their
way. ἔχειν with ἐπί, in the sense
of make one’s way to, come upon,
is found in Hom. Od. xxii. 75, ἐπὶ
δ᾽ αὐτῷ πάντες ἔχωμεν. The expression
is often used of directing one’s way
in riding or sailing. ‘The Schol. para-
phrases by ἐπέσχον, ἐπετέθησαν, ἐπε-
βάρησαν.

987. μακραίωνες : so called because
they are supposed to have existed
from the earliest time. The epithet
in Aesch. Lum. 172 is wadaryeveis. —
ὦ wat: Antigone is apostrophized
after her departure, as Oedipus in
Ο. C.1567, πάλιν σε δαίμων δίκαιος αὔξοι.

ANTITONH.

ΕἘΙΘΉΤΗ Scene. CREON.

121

TIRESIAS.

᾿Επεισόδιον é.

TEIPESIAS.

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν
δύ᾽ ἐξ ἑνὸς βλέποντε: τοῖς τυφλοῖσι γὰρ

990 αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

ΚΡΕΩΝ.

,ὔ > ¥ > 4 , ,
τί δ᾽ ἔστιν, ὦ γέραιε Τειρεσία, νέον ;

TEIPESIAS.

ἐγὼ διδάξω, Kai σὺ τῷ μάντει πιθοῦ.

ΚΡΕΩΝ.

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

ΤΕΙΡΕΣΊΑΣ.

τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

988. The unannounced appearance
of Tiresias marks the beginning of
the περιπέτεια of the play. The blind
seer, led by a boy, enters the scene at
the right of the spectators. — ἄνακ-
tes: see on 940.

989. ἐξ ἑνός : 1.6. by the eyes of one.

990. αὕτη: sc. κοινῇ. ἐκ προηγητοῦ
is addéd to explain αὕτη, the thought
being that the blind can journey only
with the help of a guide.

991. δέ: indicates some suppressed
emotion or surprise. In order to un-
derstand the attitude of Creon towards
Tiresias and these first words of their
interview, it is to be borne in mind
that in the recent siege of Thebes
Tiresias had declared to Creon that

Ares was angry with the city, because
at its founding the dragon which was
sacred to him had been slain, and
that he would give deliverance to the
Thebans only when expiation had
been made by the death of some
descendant of the men that had
sprung from the teeth of the dragon.
Thereupon Creon’s son, Megareus,
offered himself as a sacrifice to Ares,
and the city received deliverance and
quiet by the death of the two sons of
Oedipus and the succession of Creon
to the throne.

994. δι᾽ ὀρθῆς: sc. 6500.— ναυκληρεῖς :
the same metaphor is freq. in Aesch.,
e.g. Sept. 652, σὺ δ᾽ αὐτὸς γνῶθι ναυκλη-
ρεῖν πόλιν. Cf. Eng. piloting the state

122 ΣΟΦΟΚΛΈΟΥΣ

ΚΡΕΩ͂Ν.

996 ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

ΤΕΙΡΕΣΙΑΣ.
φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

KPEQN.

o> ¥ ε > x . , ,
τι ὃ coTW ; WS Cyw TO σὸν φρίσσω στομα.

ΤΕΙΡΕΣΊΑΣ.

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.
εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

1000 ἵζων, ἵν᾽ ἣν μοι παντὸς oiwvod λιμήν,

> α΄. ΄ , > 4 σὰ
ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

ld Ἦν ‘ 4
κλάζοντας οἴστρῳ Kat βεβαρβαρωμένῳ-
καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

995. Const. ἔχω μαρτυρεῖν (τοῦτο),
πεπονθὼς dvhoma. Others prefer to
join ὀνήσιμα directly with μαρτυρεῖν,
taking πεπονθώς abs. = from experience.
The reference is to the events men-
tioned above on 991. W., however,
thinks that the poet refers to the
time when Oedipus proposed to slay
Creon as the supposed murderer of
Laius, and Oedipus was led by the seer
to detect himself as the guilty man.

996. βεβώς : supplementary partic.
after φρόνει, think that you stand. Cf.
Trach. 289, φρόνει νιν ὡς ἥξοντα. ---
ἐπὶ ξυροῦ τύχης: lit. upon the razor’s
edye of fortune. A proverbial expres-
sion, the earliest form of which is
found in Hom. 7]. x. 173 f., viv yap
δὴ πάντεσσιν ἐπὶ ξυροῦ ἵσταται ἀκμῆς ἢ
μάλα Avypds ὄλεθρος ᾿Αχαιοῖς ἠὲ βιῶναι.
Cf. Hat. vi. 11, ἐπὶ ξυροῦ γὰρ ἀκμῆς
ἔχεται ἡμῖν τὰ πρήγματα ἢ εἶναι ἐλευ-
θέροισι ἢ δούλοισι. Milton, Par. Reg.
i. 94, “You see our danger on the
utmost edge of hazard.”

997. ds: how; exclamatory. Cf. El.
1112, τί δ᾽ ἔστιν ; ὥς μ᾽ ὑπέρχεται φόβος.

999. γάρ: see on 2938. --- παλαιόν:
consecrated by ancient tradition. —
ὀρνιθοσκόπον : the οἰωνοσκοπεῖον Τειρε-
σίου καλούμενον was still pointed out
on the acropolis of Thebes in the time
of the Antonines. Cf. Paus. ix. 16. 1.
᾿Ὀρνιθομαντεία was the oldest method
of divination that had been reduced
to a system among the Greeks. For
places of long-continued observation
localities were chosen that were fre-
quented by birds; hence Aiuhy= resort.
Cf. Lat. templum = locus manu
auguris designatus in aére.

1001. ἀγνῶτα : unknown, strange.
— κακῴ : inauspicious.

1002. κλάζοντας : a “constructio
ad sensum,” as if ὄρνιθας φθεγγομένους
had preceded. — βεβαρβαρωμένῳ: the
cry of the birds, ordinarily so readily
understood by the augur, was strange
and unintelligible to him.

1003. ἐν: see on 764. Here évadds

ANTITONH.

123

ἔγνων: πτερῶν yap potBdos οὐκ ἄσημος ἦν.
1005 εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην

ὠμοῖσι παμφλέκτοισιν - ἐκ δὲ θυμάτων
μ μ μ

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

. μυδῶσα κηκὶς μηρίων ἐτήκετο

» > 4 ‘\ ,
KATUPE κἀνέπτυε, καὶ μετάρσιοι

1010 yohai διεσπείροντο, καὶ καταρρυεῖς

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

“Ὁ. Ν “ΟΣ » ’ 4
τοιαυτα παιδὸς τοῦδ ἐμάνθανον παρα

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα -

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

to the clearness of the sent., standing
by the side of φοναῖς (=in bloody fray)
a dat. of manner.

1004. γάρ: tells how he knew,
though he was blind.

1005. ἐγευόμην : 1.6. ἐπειρώμην. Sim-
ilar is γεύεσθαι ἀλκῆς, ἀέθλων. Alarmed
at the fighting of the birds, Tiresias
makes trial of divination by fire, which
also terrifies him with its bad omens.

1006. βωμοῖσι : dat.of place. παν-
in παμφλέκτοισιν indicates, as it freq.
does in the tragic writers, simply a
high degree, like Eng. very. Cf. παν-
τελεῖς, 1016 and 1163. El. 105, παμ-
φεγγεῖς ἄστρων ῥιπάς.

1007. Ἥφαιστος : see on 123.
With this passage cf. Sen. Oed. 307,
Tir. Quid flamma? Utrumne
clarus ignis et nitidus stetit,
Rectusque purum verticem
caelo tulit, An latera circa
serpit incertus viae, Et fluc-
tuante turbidus fumo labat?
If the fire was kindled with diffi-
culty, or the flame was divided and
did not immediately take hold of all
the parts of the victim, or if instead
of ascending in a straight line the
flame whirled round, or if there arose

thick black smoke, the sacrifice in-
dicated the divine displeasure, and
was a portent of evil.

1009. μετάρσιοι: in the pred.

1010. χολαί: the galls were a part
of the σπλάγχνα that were examined
in divination. Prometheus, Aesch.
Prom. 496, names as one of the arts
of divination which he taught men,
χολῆς AoBod τε ποικίλην εὐμορφίαν.
- καταρρυεῖς : lit. flowing down,
here melted away; in agreement with
μηροί, because that from which or
with which anything flows is itself
often spoken of as flowing, as e.g.
ῥέεν αἵματι aia. So we say in Eng.
“the streets ran with blood.”

1011. μηροί: the thigh-bones with
some of the flesh still upon them,
whereas μηρία are the pieces of flesh
cut from the thighs. This distinction,
however, is not always observed. —
πιμελῆς : the thigh-bones lay bare of
the enveloping caul that had melted
away from them. Hom. JI. i. 460,
μηρούς τ᾽ ἐξέταμον κατά τε κνίσῃ ἐκά-
λυψαν δίπτυχα ποιήσαντες.

1018. φθίνοντα: W. takes in indir.
disc. after ἐμάνθανον, and explanatory
of τοιαῦτα. Accordingly he punctuates

124

ΣΟΦΟΚΛΕΟΥΣ

1ο1δκαὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς
πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς
τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.
= 2 > id ’ Ν ¥
Kar ov δέχονται θυστάδας Auras ἔτι
1020 θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
2Q> "ν > 4 > “A Ld
οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ Bods,
ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

“ιν 4 ΄ ,
Ταῦτ OVV, TEKVOY, φρόνησ ov.

ἀνθρώποισι yap

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνεν "
» ‘ ε , “ > > ἂν 9:8...
1025 ἐπεὶ δ᾽ αἀμαρτῃ, κεινος OUKET EOT ἀνὴρ

after πάρα. But it seems better to join
τοιαῦτα directly with μαντεύματα, to
take φθίνοντα adj., and to transl. such
failing prophecies from sacrifices that
give no sign. Cf. O. T. 906, φθίνοντα
Λαΐου θέσφατα. Psalm 74, 9, “We see
not our signs, there is no more any
prophet.” ΑΒ the cries of the birds
(1001 f.), so also the sacrifices refuse
to give the seer intelligible and favor-
able omens.

1015. ταῦτα νοσεῖ: is afflicted with
this trouble. ταῦτα is the cognate
accus., the noun being implied in the
verb. See G. 1054; H. 716 b.

1016. παντελής : acc. to W., all-
sacred; as ἀτελὴς ἱερῶν is one who
has not been initiated in the sacred
mysteries; νεοτελής and ἀρτιτελής, one
who is newly initiated. But this
sense is not suitable to παντελῇ, 1163.
Cf. also παντελὴς δάμαρ, O. T. 930.
The use of παντελῶς is also against it.
L. ἃ 8., Ell., and many others render
παντελεῖς all; better, all completely,
with its force upon πλήρεις, as though
it were πᾶσαι παντελῶς πλήρεις.

1017 f. πλήρεις τοῦ γόνου: i.e. of
his body, pieces of which the birds

and dogs had carried or let fall on
the altars.— βορᾶς : in appos. with
γόνου; i.e. mangled for food. In this
way the shrines of the gods were pol-
luted. Camp. illustrates the thought
by a quotation from Webster’s Appius
and Virg., p. 165, “ Come, you birds of
death, And fill your greedy crops with
human flesh; Then to the city fly, dis-
gorge it there Before the senate, and
Jrom thence arise, A plague to choke
all Rome.” .

1021. ὄρνις: with short i. So in
Hom. 1]. xxiv. 219, also in a dactylic
verse in El. 149, and a few times in
trimeters, esp. in Eur. and Ar. —
εὐσήμους : giving clear augury; con-
trasted with ἄσημος, 1013, and referring
back to οἴστρῳ βεβαρβαρωμένῳ, 1002.

1022. Glutted as they are with the
bloody fat of a slain πιαη. ---- αἵματος :
a gen. of characteristic, like λευκῆς
χιόνος, 114.— BeBpa@res: in the plur.
because ὄρνις is collective in sense. —
ἀνδροφθόρου : = ἀνδρὸς φθαρέντος. Cf.
Eur. Orest, 1649, αἵματος μητροκτόνου.
Cycl. 127, Bop? ἀνθρωποκτόνῳ.

1025. ἁμάρτῃ: the subj. is to be
supplied from the following ἀνήρ.

ANTITONH.

9 Ν
ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν
Ν > a WE Nad ΄
πεσὼν ἀκεῖται μηδ᾽ ἀκίνητος πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.
ἀλλ᾽ εἶκε τῷ θανόντι μηδ᾽ ὀλωλότα

1030 κέντει.

’ a? 7 A ’ἅ φι ῳ cal
tis ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν ;

εὖ σοι φρονήσας εὖ λέγω" τὸ μανθάνειν δ᾽
ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

ΚΡΕΩ͂Ν.

> , ’ 9 , A
ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

3, ec δὰ > ~ ε Ν ’
1035 ἀπράκτος υμιν εἰμι" τῶν VITAL YEVOUS
> 4, > , 4

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι

1035 f. W. cis. μῶν ὑπαὶ γένους... πάλαι;

For the subjv. without ἄν, see GMT.
640. Cf. O. C. 1225, ἐπεὶ φανῇ.

1027. ἀκεῖται, πέλει : see on 179.

1028. αὐθαδία κτέ. : obstinacy incurs
the charge of folly.

1029. εἶκε τῴ θανόντι : relent towards
the dead.

1030. ἐπικτανεῖν : to slay again. ἐπί
as in ἐπιγαμέω. Cf. 1288. Phil. 946,
évalpwy νεκρόν. “Strike him no more,
you see he’s dead already.” Ford’s
Witch of Edmonton, iv. 2.

1031 f. εὖ: the repetition of this
word and of λέγειν gives to the clos-
ing part of the seer’s speech an oracu-
lar and striking effect. For the elision
in δ᾽, see on 860. --- εἰ λέγοι: in case
he should speak ; opt. with the pres.
indice. in the apod. Cf. 666. Aj. 1344,
οὐ δίκαιον (ἐστίν), εἰ θάνοι, βλάπτειν
τὸν ἐσθλόν. --- κέρδος : in the sense of
κερδαλέα, as in 1326.

1033. ὥστε: for ds. Cf. 1084.

1034. rofevere: figurative. Cf.
Aesch. Suppl. 446, καὶ γλῶσσα τοξεύ-

σασα μὴ τὰ καίρια. Psalm 64,3, “Who
whet their tongue like a sword, and bend
to shoot their arrows, bitter words.” —
ἀνδρὸς τοῦδε: i.e. ἐμοῦ. --- μαντικῆς:
sc. τέχνης. The gen. after ἄπρακτος
(see on 847), which means untried,
unassailed by.

1035. τῶν ὑπαὶ γένους : by whose tribe;
i.e. τῶν μάντεων, Which is easily sug-
gested by μαντικῆς. ‘“Creon’s heated
imagination suggests to him that the
whole tribe of prophets and diviners
have greedily marked him for their
prey.” Camp.—dérat: in trimeter is
found also in El. 711, Aesch. Agam.
944, Eum. 417.

1036. ἐμπεφόρτισμαι : ἐμφορτίζειν is
found elsewhere only in post-classical
writers, who use it in the sense of load,
load upon; Hes., Op. 690, has τὰ μείονα
φορτίζεσθαι. Dem. has ἀντιφορτίζειν,
and Xen. ἐπιφορτίζειν, used of lading a
ship with merchandise. ἐξημπόλημαι
evidently refers to the same transac-
tion, and the expression is equiv. to

126

ΣΟΦΟΚΛΕΟΥ͂Σ

, > > A“ ᾿-ι ἊΝ ,
κερδαίνετ᾽, ἐμπολᾶτε τἀπὸ Σάρδεων
ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν ἸΙνδικὸν

’ ’ > > “ a ,
χρυσόν: τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε.

1040 οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,
οὐδ᾽ ὡς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον.

εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.
’ > 4 4 , aA
1045 πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
» Ν Ἀ ’ > ¥ > 9 ,
xoi πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

» ‘ “~ id “A 4 Ud
αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

φεῦ"

ΤΕΙΡΕΣΙΑΣ.

n~

dp oldev ἀνθρώπων τις, dpa φράζεται,

ΚΡΕΩ͂Ν.

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

I have been sold and delivered as mer-
chandise.

1037. The asyndeton adds empha-
sis and indicates Creon’s excitement.
“You may barter me in return for
the greatest treasures, you will never
succeed in making me abandon my
purpose.” The wealth of Sardis and
India was proverbial.

1038. ἤλεκτρον : neut. in Soph. and
Hdt. Gold, with a partly natural,
partly artificial alloy of silver, about
one-fourth part. Perhaps this is what
Hat. i. 50, calls λευκὸς χρυσός, in dis-
tinction from ἄπεφθος χρυσός.

1040. Creon replies to what the
seer said in 1016 ff. Passion again
carries him away, as in 760, 769, and
even to the point of blasphemy, as
in 487, 780.

1041. viv: the body of Polynices.

1042. οὐδέ: repetition of οὐδέ in

1040, and followed by μή with the
fut. παρήσω. See GMT. 295, and ef.
El. 1052, of σοι μὴ μεθέψομαί ποτε. ---
μίασμα: μοϊιιίῖοη.

1043. γάρ: introduces the apology
for his seemingly blasphemous ex-
pression. So Oedipus, O. 7. 334, after
calling Tiresias ὦ κακῶν κάκιστε,
checks himself, and apologizes by
adding, καὶ yap ἂν πέτρου φύσιν σύ γ᾽
ὀργάνειας.

1045. The fifth foot is an anapaest,
as in 991.

1046. πολλά: modifies δεινοί and
=ndvv. So Phil. 254, ὦ πόλλ᾽ ἐγὼ
μοχθηρός. Hom. 7]. vi. 458, πόλλ᾽ dexa-
(Couévn. — πτώματα : cognate accus.
after πίπτουσι.

1047. κέρδους : Creon_ retorts
sharply to the words of Tiresias in
1031 f.

1048. ris: “I see,” he says, “from

ANTITONH.

127

TEIPESIAS.

9 ,
W5000@ κρατιστον κτημάτων εὐβουλία;

ΚΡΕΩ͂Ν.
ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

TEIPESIAS.

, \ , Res Ὁ, , ¥
ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

ΚΡΕΩ͂Ν.

» ’ Ν , > “ n
οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

ΤΕΙΡΕΣΊΑΣ.

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

ΚΡΕΩΝ.

105570 μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

ΤΕΙΡΕΣΙΑΣ.

‘\ SE , > 4 ~
τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

ΚΡΕΩ͂Ν.

Φ-.5. ὦ Ν ‘_» a , ,
ap οἶσθα TaYOUS οντας av λέγῃς λέγων;

your example, how thoughtless and
foolish men generally are.”

1050. Tiresias finishes the sent.
begun in 1048, and interrupted by
the excited Creon. Haemon had ex-
pressed the same sentiment to Creon
in 684. --- ὅσῳ : see on 59.

1051. ὅσῳπερ: the correlative το-
σούτῳ is omitted. — οἶμαι : is sarcastic,
like Eng. 7 suppose. In 1053 Creon
regains his composure for a few mo-
ments.

1052. πλήρης : infected with.

1054. καὶ μὴν λέγεις : and yet you
do speak (ill) of (the seer).

1055. φιλάργυρον: sc. ἐστίν. Cf.
Eur. Iph. Aul. 520, τὸ μαντικὸν πᾶν
σπέρμα φιλότιμον κακόν. The art of

divination was at this time much
practised in Athens by a set of men
of vain and mercenary character. Cf
Plat. Rep. 8041», ἀγύρται δὲ καὶ μάν-
τεις ἐπὶ πλουσίων θύρας ἰόντες πείθουσιν
κτέ.

1056. τὸ δ᾽ ἐκ τυράννων : sc. γένος;
the breed of tyrants. ἐκ with the gen.
here, and ἀπό in 193, instead of the gen.
of connection. As before to Haemon
(737), so here to the seer, Soph. at-
tributes a sentiment that is supposed
to show the poet’s Athenian love of
freedom and popular government. —
αἰσχροκέρδειαν : Creon is αἰσχροκερδής
in maintaining his edict against the
sacred rights of duty to kindred.

1057. W. interprets, do you know in

»

128 SOPOKAEOYS

TEIPESIAS.

old: ἐξ ἐμοῦ yap τήνδ᾽ ἔχεις σώσας πόλιν.

ΚΡΕΩ͂Ν.

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

ΤΕΙΡΕΣΙΑΣ.

¥ > ¢ ΒΝ “~ ,
1060 ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.

ΚΡΕΩΝ.

, , δὲ YX , ὃ ,
κίνει, μόνον δὲ μὴ Tl κέρδεσιν λέγων.

ΤΕΙΡΕΣΙΑΣ.

ν ‘ ¥ .᾿ ΄“ Ν ‘ ,
ουτω γαρ ἤδη και δοκῶ TO GOV μέρος.

KPEQN.

ὡς μὴ ᾽μπολήσων ἴσθι τὴν ἐμὴν φρένα.

saying all this that still there are rulers
(who can punish you for your reproach-
ful words)? In ταγούς he refers to
himself. Better, do you know that you
are speaking whatever you say of men
who are your rulers? Ἷ

1058. The rejoinder of Tiresias is
pointed. But for the seer, the city
would have been destroyed (see on
991 and 1303), and Creon could not
have ruled over it. — ἐξ ἐμοῦ : ie. by
my advice. ἐξ as in O. T. 1221, ἀνέ.
πνευσα ἐκ σέθεν.

1059. σύ: sc. el. Creon acknowl-
edges the benefits derived from the
prophet’s art, but tries to distinguish
between Tiresias as the interpreter of
the divine will and as a mere man.

1060. διά: see on 639. The limit-
ing attrib. διὰ φρενῶν is placed irregu-
larly outside of the limited τὰ ἀκίνητα.
The phrase means, the things that lie
undisclosed in my mind.

1061. xiva: out with them! — py:

with λέγων, which has a cond. force.
- κέρδεσιν : like κέρδους in 1047.
1062. οὕτω γὰρ κτὲ.: for so (ie.
μὴ ἐπὶ κέρδεσιν λέγειν) I think (I am)
now even (about to speak) as far as you
are concerned. With δοκῶ we may
supply λέξειν. Tiresias makes an
ironical application of the preceding
command of Creon: “do not speak
for (your) gain” is the command;
and the reply is, “you will get no
gain from what I am now about to
say.” Others understand the seer to
mean, “I think also that what I am
now saying will not be a gain for my-
self, since I cannot hope to receive
any reward for my prophecy as far
as youare concerned.” Many punctu-
ate as a question, following the Schol.,
who says, οὕτω νομίζεις, ὅτι ἐπὶ κέρδεσι
λέγω; With τὸ σὸν μέρος cf. O. T.
1509, ἐρήμους πλὴν ὅσον 7d σὺν μέρος.

1063. ὡς μὴ ᾿μπολήσων: for the
use of ὡς with the partic., see GMT.

ANTITONH.

129

ΤΕΙΡΕΣΊΑΣ.

ἀλλ᾽ εὖ γέ τοι κάτισθι μὴ πολλοὺς ἔτι

1065 τρόχους ἁμιλλητῆρας ἡλίου τελῶν,

> - nw wn ΣῈ. > , 4
ἐν οἷσι τῶν σῶν αὐτὸς ἐκ σπλάγχνων ἕνα

΄ ca > Ν 3 X ¥
VEKVYV VEKP@V ἀμοιβὸν ἀντιδοὺς εσει,

3 a + Ν a ¥ Ν ΄
ἀνθ᾽ ὧν ἔχεις μὲν τῶν ἄνω βαλὼν κάτω

4 5» 5 , 5 4 4
ψυχήν τ᾽ ἀτίμως ἐν τάφῳ κατῴκισας,
1070 ἔχεις δὲ τῶν κάτωθεν ἐνθάδ᾽ αὖ θεῶν

»” 5 a 4
ἄμοιρον, ἀκτέριστον, ἀνόσιον νέκυν.

4 α 3, ἈΝ Ἃ ¥ ἴω »
ων OUTE σοι μέτεστιν OUTE τοις ανὼ

916. ἐμπολᾶν-εεσαΐπ by purchase, hence
get into complete control. ‘“ Threaten as
you may,” says Creon, “you will
never gain the control of my mind.”
Cf. Phil. 253, ws μηδὲν eldor ἴσθι
μ᾽ ὧν ἀνιστορεῖς. The use of μή is due
to the force of the imv. which colors
the dependent clause as not a negation
in fact, but one willed or aimed at by
the speaker. Similar is μή in 1064.

1064. The seer angrily rejoins
κάτισθι to the ἔσθι of Creon.

1065. τρόχους ... τελῶν : thou shalt
not finish many rivalling courses of the
sun. The figure is taken from the
chariot race, to which the daily course
of the sun in its swift and curved path
is likened.

1066. ἐν οἷσι : in the course of which;
like ἐν χρόνῳ μακρῷ, 422. The regular
const. would have been πρίν with the
subjv., but the poet has written as if
ὀλίγαι ἡμέραι ἔσονται or some such
phrase had preceded. Cf. O. C. 617,
μυρίας νύκτας ἡμέρας τ᾽ ἐν αἷς τὰ νῦν
ξύμφωνα δεξιώματα δόρει διασκεδῶσιν.
- σπλάγχνων : loins.

1067. νέκυν νεκρῶν: a change of
_words, as γενεὰν γένος, ὅ96. --- ἀμοιβόν :
he means Haemon in exchange for
Antigone and Polynices.

1068. ἀνθ᾽ dv: because that; an at-
traction for ἀντὶ τούτων &, which is
sometimes found instead of ἀντὶ τού-
των ὅτι. Cf. Ar. Plut. 433, σφὼ ποιήσω
τήμερον δοῦναι δίκην, ἀνθ᾽ ὧν ἐμὲ ζητεῖτον
ἐνθένδ᾽ ἀφανίσαι. ---- ἔχεις βαλών: ἃ peri-
phrasis for ἔβαλες, chosen so as to make
a parallelism with ἔχεις ...vékvy in
stating the two parts of Creon’s guilt.
This intentional parallelism is notice-
able also in the phrases τῶν ἄνω and
τῶν κάτωθεν, the latter only being de-
pendent on ἄμοιρον. Both the trans-
gressions of Creon, that against the
gods above as well as that against
the gods below, are stated each in two
verses. The entire passage, 1068-1076,
is somewhat obscure in expression, in
keeping with the character of oracu-
lar utterances. —rTav ἄνω:
Antigone is meant.

1069. ψυχήν: α spirit, i.e. a living
person in contrast with νέκυν in 1071.

1070. He cannot gain a restful
abode in Hades since he is ἀκτέριστος
and ἀνόσιος. ---- ἐνθάδε : i.e. on the
earth.

1072. dy: neut. plur., in a general
expression instead of οὗ (véxvos). The
gen. depends on μέτεστιν. Some make
ὧν refer definitely to the two parts of

86. τινά.

130 SOPOKAEOYS

θεοῖσιν, ἀλλ᾽ ἐκ σοῦ βιάζονται τάδε.
’ “~ ε /

τούτων σε λωβητῆρες ὑστεροφθόροι

1075 λοχῶσιν ἽΑιδον καὶ θεῶν ᾿Ερινύες,
> ”“~ > “ “ -“ cal
ἐν τοῖσιν αὐτοῖς τοῖσδε ληφθῆναι κακοῖς.
καὶ ταῦτ᾽ ἄθρησον εἰ κατηργυρωμένος
λέγω: φανεῖ γὰρ οὐ μακροῦ χρόνου τριβὴ

ἀνδρῶν γυναικῶν σοῖς δόμοις κωκύματα.

Creon’s guilt: “With these, rights
that pertain to the gods below (which
have been violated in the case of
Polynices and Antigone), neither you
nor the gods above have any concern.”

1073. βιάζονται rade: they are done
this violence ; for τάδε, see on 66. The
subj. of βιάζονται is in dispute. W.
and many other editt. take it to be of
κάτωθεν θεοί in 1070; others take it to
be of θεοί, i.e. the gods above, whose
realm is polluted by a dead body
(Polynices) left unburied, and the
gods below, from whom one of their
own subjects (Polynices) is sacrile-
giously kept. Still others understand
οἱ ἄνω θεοί to be the subj., as they are
the ones more esp. offended by the
presence of the corpse of Polynices. In
support of this interpretation Camp.
quotes the following from Lys. 2. 7,
᾿Αδράστου δὲ καὶ Πολυνείκους ἐπὶ Θήβας
στρατευσάντων καὶ ἡττηθέντων μάχῃ,
οὐκ ἐώντων Καδμείων θάπτειν τοὺς νε-
κρούς, ᾿Αθηναῖοι ἡγησάμενοι ἐκείνους μὲν
εἴ τι ἠδίκουν ἀποθανόντας δίκην ἔχειν
τὴν μεγίστην, τοὺς δὲ κάτω τὰ αὑτῶν οὐ
κομίζεσθαι, ἱερῶν δὲ μιαινομένων τοὺς ἄνω
θεοὺς ἀσεβεῖσθαι.

1074. λωβητῆρες : masc., but in
appos. with Ἐρινύες, fem. Cf. 0. T.
81, σωτῆρι τύχῃ. ---τούτων : for this:
gen. of cause.— ὑστεροφθόροι : ate
destroying, ie. after the deed. Cf.
Aesch. Agam. 58, ὑστερόποινον Ἐρινύν.

1075. “AvSov kal θεῶν: an expres-
sion like Ζεὺς καὶ θεοί. The Erinyes
serve the gods of the supernal as
well as of the infernal world, both of
whom Creon had offended.

1076. ἐν τοῖσιν αὐτοῖς κτέ. : 80 as to
be overtaken by these self-same calami-
ties. Cf. Aesch. Choeph. 556f., ὡς
ἂν δόλῳ κτείναντες ἄνδρα τίμιον δόλῳ
τε καὶ ληφθῶσιν ἐν ταὐτῷ βρόχῳ.
Like for like, the same that you
have brought upon others; Creon put
Antigone to death, and his own family
shall be destroyed; he cursed Poly-
nices, and he shall be cursed by his
own wife and ΒΟΗ. --- ληφθῆναι: inf.
of result aimed at after λοχῶσι with-
out ὥστε. The pass. inf. is not com-
mon in this const. For this use of the
inf., see Kr. Spr. 55, 3, 20. Cf. 0. C.
385, ἐμοῦ ὥραν tw’ ἕξειν ὥστε σωθῆναι.

1077. κατηργυρωμένος : the Schol.,
ἀργύρῳ πεισθείς. The reference is to
what was said in 1036 and 10565.
Pind., Pyth. xi. 41, calls a speech
bought with money φωνὰν ὑπάργυρον.

1078. Const. τριβὴ φανεῖ κωκύματα
ἀνδρῶν (καὶ) γυναικῶν. The expression
is purposely obscure in its reference
to Haemon and Eurydice. For the
asyndeton, cf. 887. Ar. Ran. 157, ξυνου-
σίας ἀνδρῶν γυναικῶν. Some editt. take
ob... τριβή parenthetic, make κωκύ-
ματα subj., and supply ταῦτα (these
things that I tell you) as obj. of φανεῖ.

ΑΝΤΙΓΟΝΗ.

181

1080 ἐχθραὶ δὲ πᾶσαι συνταράσσονται πόλεις,

ὅσων σπαράγματ᾽ ἢ κύνες καθήγνισαν,
A "

ἢ θῆρες, ἤ τις πτηνὸς οἰωνός, φέρων

ἀνόσιον ὀσμὴν ἑστιοῦχον ἐς πόλιν"

“ 4, A Ν ν /
τοιαῦτά σου, λυπεῖς yap, ὥστε τοξότης

1086 ἀφῆκα θυμῷ καρδίας τοξεύματα

βέβαια, τῶν σὺ θάλπος οὐχ ὑπεκδραμεῖ.

3 A Ἀ ae A 3, \ , Y
ω παι, συ ὃ ημας απαγε προς δόμους, Wa

ἈΝ ᾿ a 3 , 24a
τὸν θυμὸν οὗτος ἐς νεωτέρους ἀφῇ

καὶ γνῷ τρέφειν τὴν γλῶσσαν ἡσυχωτέραν

1080. W. συνταράξονται.
1088. W. ἐς πάλην.

1080 ff. Transl., and all states are
disturbed and become hateful (to the
gods), the mangled remains of whose
citizens either dogs have devoted to bur-
ial or wild beasts or some winged bird,
carrying an unholy savor into a city
with its sacred hearths. The statement
is in form a general one, but applies
to the present condition of Thebes,
whose altars have been polluted by
the unburied corpse of Polynices,
upon which dogs and birds of prey
have been feeding. Cf. 1016-22.
ἐχθραί is pred., as if it were ὥστε ἐχ-
Opal γίγνεσθαι. ---- καθαγνίζειν : is freq.
used of the consecration of burial,
hence with bitter mockery here “ the
dogs have given him the rites of bur-
ial”; so Gorgias calls vultures ἔμψυχοι
τάφοι. Cf. also Aesch. Sept. 1020, οὕτω
πετηνῶν τόνδ᾽ ὑπ᾽ οἰωνῶν δοκεῖ ταφέντ᾽
ἀτίμως τοὐπιτίμιον λαβεῖν. As a par-
allel in Eng., cf. Shak. Macbeth, iii. 4,
“Our monuments shall be the maws
of kites.” For other interpretations
and a discussion of W.’s reading, see
App.

1084 f. Tiresias alludes to what

1081. W. τὰ πράγματ᾽.

Creon had said in 1033. — ἀφῆκα θυμῷ
σου xré.: W. interprets, J have launched
at your heart arrows from my heart, the
poet changing his words so as not to
say θυμῷ θυμοῦ or καρδίᾳ καρδίας. Better
perhaps to take σοῦ with ἀφῆκα roted-
ματα, as with verbs of aiming at, ἐφί-
εσθαι, etc.; θυμῷ, in anger (λυπεῖς γάρ);
καρδίας τοξεύματα, arrows shot at the
heart, piercing the heart. For the fig-
urative expression, see on 1034. Cf.
“ And now, instead of bullets wrapp’d
in fire, They shoot but calm words.”
Shak. King John, ii. 1.

1086. τῶν : see on 605. — θάλπος :
figurative use. He means that to turn
back from the path of folly is no
longer possible for Creon, and that
the predictions of evil are speedily
to be fulfilled.

1087. ὦ παῖ: the position of the
voc.. before the pron. is to be noted.
Cf. παῖ, ob δέ, Aj. 1409; ᾿Αντιγόνη, σὺ
δέ, O. C.507 ; Φοῖβε, σοὶ δέ, O. T. 1096.
The lad who conducted the seer is
addressed.

1089. ἡσυχωτέραν : pred., so that
it shall be more gentle.

132 ΣΟΦΟΚΛΈΟΥΣ

1090TOv νοῦν T ἀμείνω τῶν φρενῶν ὧν νῦν φέρει.

" XOPO3.
ἁνήρ, ἄναξ, βέβηκε δεινὰ θεσπίσας.
ἐπιστάμεσθα δ᾽, ἐξ ὅτου λευκὴν ἐγὼ
τήνδ᾽ ἐκ μελαίνης ἀμφιβάλλομαι τρίχα,
μή πώ ποτ᾽ αὐτὸν ψεῦδος ἐς πόλιν λακεῖν.

ΚΡΕΩΝ.

ν ιν ‘ , ,
1095 ἔγνωκα καὐτός, Kal ταράσσομαι φρένας.
ld > > “a ‘ , > 4, Ν
τό τ᾽ εἰκαθεῖν γὰρ δεινόν, ἀντιστάντα δὲ
» , Ν » “ 4,
ary πατάξαι θυμὸν ἐν δεινῷ πάρα.

ΧΟΡΟΣ.
εὐβουλίας δεῖ, παῖ Μενοικέως, λαβεῖν.

ΚΡΕΩ͂Ν.
τί δῆτα χρὴ δρᾶν φράζε, πείσομαι δ᾽ ἐγώ.

ΧΟΡΟΣ.
1100 ἐλθὼν κόρην μὲν ἐκ κατώρυχος στέγης

1097. W. ἐν δεινῷ πέρα.

1090. τῶν φρενῶν κτέ. : than the
thoughts which now he holds. φρενῶν, in-
stead of repeating νοῦς. See on 1067.

1092. ἐξ ὅτου : ever since. —éye:
the interchange of sing. and plur. is
freq. Cf. 734, 1196.

1093. ἀμφιβάλλομαι κτέ. : 7 have
been crowned with these white locks once
black. ἐκ denotes the change from
one to the other; cf πλούσιος ἐκ
πτωχοῦ. “Although we are hoary
with age, we cannot recall a single
instance of the seer’s speaking a
falsehood.”

1094. λακεῖν: the inf. after ἐπί-
σταμαι for the more common partic.

1095. καὐτός: 7) myself too, ie. as
well as you.

1096. τέ, δέ: δέ is used here for
τέ or xal,in order to mark the con-
trast more strongly. Cf. Trach. 285,
ταῦτα πόσις τε σὸς ἐφεῖτ᾽ ἐγὼ δὲ τελῶ.

1097. But by resisting to smite my
soul with calamity (also) presents itself
as terrible. The Schol. says, τὸ δὲ
ἀντιστάντα βλαβῆναι. Connect ἐν
δεινῷ with πάρα (= πάρεστιν), i.e. it is
near as an object of terror. Cf. El.
384, ἐν καλῷ ἐστι φρονεῖν. This is
the least unsatisfactory interpreta-
tion of the text. For W.’s reading
and other interpretations, see App. .

1098. λαβεῖν : i.e. ὥστε λαβεῖν αὐτήν.

1100. ἐλθών : like ἰών, μολών, κτέ.,
added for the sake of vividness. ἐλθών
is used also for the reason that is

Αι. 4».

ΑΝΤΙΓΟΝΗ.

133

» , Ν “A id ’
ἄνες, κτίσον δὲ τῷ προκειμένῳ τάφον.

ΚΡΕΩΝ.

Ἀ ὦ “ Ἀ “~ nw
και ταῦτ ETQLVELS και δοκεῖ παρεικαθεῖν ;

ΧΟΡΟΣ.

ὅσον γ᾽, ἄναξ, τάχιστα: συντέμνουσι γὰρ

θεῶν ποδώκεις τοὺς κακόφρονας Βλάβαι.

ΚΡΕΩ͂Ν.

1105 οἴμοι: μόλις μέν, καρδίας δ᾽ ἐξίσταμαι

τὸ δρᾶν, ἀνάγκῃ δ᾽ οὐχὶ δυσμαχητέον.

ΧΟΡΟΣ.

δρᾶ νυν τάδ᾽ ἐλθὼν μηδ᾽ ἐπ᾽ ἄλλοισι τρέπε.

1105. W. μόλις μὲν καρδίᾳ ᾿ξεπίσταμαι.

given in 1107.— κατώρυχος : subter-
ranean.

1101. ἄνες : set free. —“ The Chorus
think of saving the living first and
then of burying the dead ; but Creon’s
superstition once awakened drives him
to the opposite course. Cf. 1197 ff.”
Camp.

1102. ταῦτα : obj. of παρεικαθεῖν,
which depends alone on the more re-
mote ἐπαινεῖς, 1.6. do you really (καί)
advise me to yield in these things, and
do you think (that I should)?

1103. συντέμνουσι : of συντέμνειν
ὁδόν = to cut short a journey.

1104. τοὺς κακόφρονας : non tam
sunt qui mala meditantur quam
qui non recte faciunt recteve
sentiunt.—BaAdBar: the Erinyes
are meant. Cf. 1075. Aesch. Eum.
491, εἰ κρατήσει Δίκα τε καὶ BAdBa τοῦδε
untpoxtévov. They are called also

*Apal. Cf. Eum. 417,’Apai δ᾽ ἐν οἴκοις
γῆς ὑπαὶ κεκλήμεθα.

1105 f. μόλις μέν, καρδίας κτέ. :
hard it is for me to give up (lit. to stand
away from) my heart’s purpose, but I do
it ( for all that), so as to execute (what you
advise). Cf. Eur. Phoen. 1421, μόλις
μέν, ἐξέτεινε δ᾽ εἰς ἧπαρ ξίφος. Cf. Ar.
Nub. 1868, κἀγὼ μόλις μέν, ἀλλ᾽ ὅμως
ἠνεσχόμην τὸ πρῶτον. For this sense
of ἐξίσταμαι, cf. Eur. Iph. Aul. 479,
kal τῶν παλαιῶν ἐξαφίσταμαι λόγων.

1106. τὸ δρᾶν: “for the art. with
the exepegetic inf., cf O. T. 1416,
πάρεσθ᾽ ὅδε Κρέων τὸ πράσσειν καὶ τὸ
βουλεύειν." Camp. --- ϑυσμαχητέον :
engage in an unfortunate (and neces-
sarily unsuccessful) strife. Cf. Trach.
492, θεοῖσι δυσμαχοῦντες. Cf. Simon.
Frg. 5, 21, ἀνάγκᾳ δ᾽ οὐδὲ θεοὶ μάχονται.

1107. ἐπ᾽ ἄλλοισι τρέπε: equiv. to
ἐπίτρεπε ἄλλοις.

134

SO®OKAEOYS

KPEQN.

e ἐν ε ν , > ¥
@O ὡς exw στ εἰχοίμ, αν.

ἡ feta Se
tT UT οπαονες,

ν > ¥ 9 > .᾿ , 35 abd “

ol τ᾽ ὄντες οἵ 7 ἀπόντες, ἀξίνας χεροῖν
1110 ὁρμᾶσθ᾽ ἑλόντες εἰς ἐπόψιον τόπον.

ἐγὼ δ᾽, ἐπειδὴ δόξα τῇδ᾽ ἐπεστράφη,

> , > ‘ ‘ > 4

αὐτός τ᾽ ἔδησα καὶ παρὼν ἐκλύσομαι.

δέδοικα γὰρ μὴ τοὺς καθεστῶτας νόμους

Ὁ» , ‘ ’ “A

ἄριστον ἢ σῴζοντα τὸν βίον τελεῖν.

1108 f. W. στείχοιμ᾽ ἂν οἵ τ᾽ ὀπάονες,
σ > ee Ὁ ’ sf -
οἵ τ᾽ ὄντες οἵ τ᾽ ἀπόντες, ἀξίνας χεροῖν.

1108. ὡς ἔχω: as 7 am, i.e. without
further delay. —tr Ure: “ this reading,
which appears only in the text of
Triclinius, is more prob. than any
other, the broken tribrach being ex-
cused by the agitation of Creon.”
Camp. For a similar repetition of
the imv., cf. Phil. 832, ἴθ᾽ ἴθι μοι
παιήων. O. T. 1480, δεῦρ᾽ ἴτ᾽, ἔλθετε.

1109. οἵ τ᾽ ὄντες κτέ.: ie. all to-
gether; ὄντες -- παρόντες. Cf. El. 305,
τὰς οὔσας τέ μου Kal Tas ἀπούσας ἐλπίδας
διέφθορεν. The nom. with the art. in
appos. with the voc., as in 100. Cf
940. El. 634, ob, ἣ παροῦσά μοι.
Aesch. Pers. 156, μῆτερ 4 Ξέρξου γεραιά,
χαῖρε, Aapelov γύναι.

1110. ἐπόψιον τόπον : cf. 1197.
The body of Polynices lay exposed
on the highest part of the plain. This
brief expression suffices to designate
to the attendants the place, which
was well known. That, however, he
intends also himself first to go to the
place where the corpse lay, as it ap-
pears that he does from the account
of the messenger in 1196 ff., it is not
necessary for him to state in these
brief and hurriedly spoken directions.
The whole passage shows the greatest
haste and anxiety.

1111. δόξα τῇδε κτέ.: my opinion
has changed in this way. For the per-
sonification of δόξα, cf. O. T. 911, δόξα
μοι παρεστάθη.

1112. τέ, καί: as, so; the two sents.
are made co-ord. where regularly a
subord. rel. or partic. clause would
precede the principal sent. Cf. 0. C.
1375, τοιάσδ᾽ ἀρὰς σφῷν πρόσθε τ᾽ ἐξανῆκ᾽
ἐγὼ νῦν τ᾽ ἀνακαλοῦμαι ξυμμάχου-. ---
ἔδησα, ἐκλύσομαι: a proverbial ex-
pression having the sense of doing
and undoing. “What wrong I have
done I will myself repair.” Cf. 40.
Aj. 1317, εἰ μὴ ξυνάψων ἀλλὰ συλλύσων
πάρει. Many take these words in their
literal sense, “as I myself bound
her, so I will be present myself to
set her free.”

1113f. The form of expression is
peculiar; instead of saying “I am of
the opinion that it is best,” he says “I
fear that it may prove to be best.” —
καθεστῶτας : the anciently established
laws that guarded the sacred rites of
burial and duty to kindred, which by
his decree against the burial of Poly-
nices and conduct toward Antigone
he had violated.—o@{ovra: observing;
partic. in agreement with the omitted
subj. of τελεῖν,

ANTITONH.

135

Ὑπόρχημα.

ΧΟΡΟΣ.

Στροφὴ a.

1115
καὶ Διὸς βαρυβρεμέτα

πολυώνυμε, Καδμείας νύμφας ἄγαλμα

γένος, κλυτὰν ὃς ἀμφέπεις

Ἰκαρίαν, μέδεις δὲ
,’ὕ > ,’
1120 παγκοίνοις Ἐλευσινίας

1115. W. ἄγαλμα νύμφας.

1115. Since the Greek drama had
its origin in the celebration of the wor-
ship of Dionysus, the dramatists often
sought opportunity to insert odes in
their plays in honor of this god. This
ode, which is a song accompanied by a
livelier dance than that which accom-
panies the stasima (hence the name
ὑπόρχημα), gives expression to the joy-
ful anticipations of the Chorus, that,
since Creon has changed his purpose,
the evils threatened by the seer will
be averted, and that the future of the
state may yet be prosperous under
the guardianship of Bacchus, the tute-
lary divinity of Thebes. Soph. intro-
duces in several plays such odes of
hope and joy at the turning-point of
the tragedy when the spectator al-
ready has a foreboding of the catas-
trophe. Thus the poet affords a
respite to the suspense and gloom
that hold the mind of the spectator,
and heightens the effect of the actual
occurrence of the catastrophe. C/.,e.7.,
O. T. 1086 ff., Aj. 693 ff.—The const.
of the main sent. is, MoAvévupe . . . ὃς
ἀμφέπεις. .. μέδεις δὲ... Baxxed... καὶ
νῦν... μολεῖν (τὰν. 1148)... πορθμόν.
Between the parts of this sent. have

been inserted by paratactic structure,
in the Hom. style, the two sents. σὲ
δ᾽ ὑπὲρ xré. (1126), and καί σε Νυσαίων
κτὲ. (1131). — πολυώνυμε : Schol. ὦ
Διόνυσε" of μὲν γὰρ Βάκχον, οἱ δὲ Ἴακχον,
οἱ δὲ Λύαιον, οἱ δὲ Εὔιον, οἱ δὲ Διθύραμβον
αὐτὸν καλοῦσιν. --- νύμφας : Semele,
the bride of Zeus and mother of
Dionysus.

1117. γένος : child. Cf. Aj. 784,
ὦ Τέκμησσα, δύσμορον γένος.

1118. ἀμφέπεις : cf Hom. 7]. i. 37,
ὃς Χρύσην ἀμφιβέβηκα-.

1119. Ἰκαρίαν: the Athenian poet
begins with Icaria, a fruitful deme of
Attica, near Marathon, where, accord-
ing to tradition, the vine was first
planted, and where the rural celebra-
tion of Dionysiac worship in Attica
found its earliest abode, and where,
according to the belief of some, trag-
edy originated. Cf Athen. ii. 40a,
ἡ τῆς τραγῳδίας εὕρεσις ἐν Ἱκαρίῳ τῆς
᾿Αττικῆς. --- μέδεις : intr., bearest sway.
The act., common only in the partic.,
is found also in Soph. Frg. 341, μέδεις
mpavas ἢ μέδεις λίμνας.

1120 f. παγκοίνοις κτέ.: in the alk
receiving vales of the Eleusinian Deo,
i.e. in the vales of Eleusis, where the

136 ΣΟΦΟΚΛΈΟΥΣ

Δῃοῦς ἐν κόλποις, Βακχεῦ, Βακχᾶν

ὁ ματρόπολιν Θήβαν

ναιετῶν παρ᾽ ὑγρῶν

1195 Ἰσμηνοῦ ῥείθρων, ἀγρίου 7 ἐπὶ σπορᾷ δράκοντος.

᾿Αντιστροφὴ a.

σὲ δ᾽ ὑπὲρ διλόφου πέτρας στέροψ ὄπωπε

λιγνύς, ἔνθα Κωρύκιαι

1121f. W. ὦ Βακχεῦ, Βακχᾶν ματρόπολιν Θήβαν.

mystae from all parts of Greece were
received. Next to Icaria, the chief
seat in Attica of the worship of
Dionysus was Eleusis, with its famous
mysteries of Demeter and Cora and
the boy Iacchus. The city’s domain
lay along the bay, which was the
haven for all the worshippers that
sailed hither from all parts of Greece.
Similarly, Pind. Olymp. vi. 63, calls
Olympia πάγκοινον χώραν.

1121. Βακχεῦ: Βάκχος is the com-
mon form.

1122. ματρόπολιν : Triclinius ob-
serves: ἐπειδὴ ἐν Θήβαις ὁ Διόνυσος μὲν
γέγονεν, οὗτος δὲ τὰς Βάκχας πεποίηκεν,
διὰ τοῦτο μητρόπολιν αὐτὴν τῶν βακχῶν
λέγει. The worship of Bacchus prob.
went from Thebes to Delphi, where
it was held in almost as high esteem
as that of Apollo, and whence it ob-
tained general and solemn recognition
throughout all Hellas. It appears
that from Thebes first women went
forth to engage in mystic rites by
night on Mount Parnassus.

1123 f. παρὰ ῥείθρων : alongside of
the streams. παρά with the gen. in-
stead of the dat. Cf. 966.

1124. Ἰσμηνοῦ: see on 105.

1125, ἐπὶ σπορᾷ: lit. by the seed,

ie. with the offspring. When Cadmus
had found the site where, according
to the oracle, he should settle, he
sowed, at the command of Athena,
the teeth of a dragon which he had
slain Out of these teeth there sprang
up armed warriors, who slew one
another; five, however, survived, and
became the progenitors of the The-
bans, who for this reason were called
by the poets σπαρτοὶ ἄνδρες.

1126. ὑπέρ: see on 985. — διλόφου
πέτρας: Parnassus was freq. called
δικόρυφος. On Parnassus women from
Phocis, Boeotia, and Attica, cele-
brated every other year, at the time
of the winter solstice, an orgy in
honor of Dionysus and Apollo, by
night and with torchlight (στέροψ
Acyvés) illumination. Behind the
twin-peaks at the left from the path
that leads to the summit, there lies
between two fertile table-lands a les-
ser peak, near the top of which is
found the entrance of the Corycian
cave. In this cave, which is of sta-
lactite formation, is still to be seen
an ancient altar. An _ inscription
shows the cave to be dedicated Πανὶ
καὶ Νύμφαις ; these are the companions
of Dionysus. Cf. Eur. Phoen. 226,

ae ΟΣ

ANTITONH.,.

181

νύμφαι στείχουσι Βακχίδες,

1180Κασταλίας τε νᾶμα’
,ὔ Fa 5 ’ὔ
καὶ σε Νυσαίων ὀρέων

’ κε vs . ὧδ Ν
κισσήρεις ὄχθαι χλωρά τ᾽ ἀκτὰ

πολυστάφυλος πέμπει,

> 4 > ’ὔ
ἀμβρότων ἐπέων
1135

3 , aA 3 fal 2.3 ,
evalovTwr, @nBaias €7 LO KOTTOUVT αγυιας"

Στροφὴ β΄.

A e , ’
τὰν ἐκ πασᾶν τιμς UTEPTATAV πόλεων͵

Ν \ ,
PaTpl συν κεραυνιᾳ

A ¥
1140Kal νῦν, ὡς βιαίας ἔχεται

1129. ὙΥ. στείχουσι νύμφαι.

ὦ λάμπουσα πέτρα πυρὸς δικόρυφον σέλας
ὑπὲρ ἄκρων Βακχείων Διονύσου.

1130. νᾶμα : sc. ὄπωπέ oe. The
fountain of Castalia, celebrated as the
inspiring source of Greek poetry, was
for many centuries an object of local
interest. An earthquake in 1870
dislodged a mass of rock from an
overhanging cliff, which crushed the
basin that enclosed the spring, and
buried it from sight.

1131. Νυσαίων : Νῦσα was the name
of several districts in all of which
Dionysus was worshipped. Here a
district in Euboea is meant, as 1145
shows. There was a tradition that a
wonderful vine was to be seen here
which blossomed and bore fruit in
the same day.

1132. χλωρά : lustrous with fresh
green. “The word suggests the rich-
ness of young vegetation, esp. of the
vine.” Camp.

1133. πέμπει : send forth; its obj. is
σέ. Cf. Ο. C. 298, ds κἀμὲ δεῦρ᾽ ἔπεμπεν.

1194, ἀμβρότων : = θείων, because
these songs were inspired of the gods.
Similarly ἀμβρόσιος of poems ; cf. Pind.
Pyth. iv. 582, παγὰν ἀμβροσίων ἐπέων.
Ar. Av. 749, duBpociwy μελέων, of the
poetry of Phrynichus.

1135. εὐαζόντων : cf. Trach. 219,
where the ery is evo? εὐοῖ.

1136, ἐπισκοποῦντα : watching over,
as a tutelary divinity. Cf. φθεγμάτων
ἐπίσκοπε, 1148.

1137. τάν: see on 607; the rel.
refers to Θήβαν implied in Θηβαΐας.
Cf. O. C. 730, φόρον τῆς ἐμῆς ἐπεισόδου,
ὃν (1.6. ἐμέ) μήτε ὀκνεῖτε μήτ᾽ ἀφῆτε.

1139. κεραυνίᾳ : because Semele
was smitten by the thunderbolt of
Zeus, when her wish to behold the
god in his glory was granted her. Cf
Eur. Bacch. 6 ff.

1140. καὶ viv: now also. For the
const., see on 1115.— ὡς ἔχεται κτέ.:
since the entire city is plaque-stricken,
lit. is held fast by a violent disease,
since ἡ νόσος ἢ ξύνεστιν ἡ πόλις, not

188 ΣΟΦΟΚΛΕΟΥΣ

πάνδαμος πόλις ἐπὶ νόσου,

μολεῖν καθαρσίῳ ποδὶ Παρνασίαν ὑπὲρ κλιτὺν

1145) στονόεντα πορθμόν.

᾿Αντιστροφὴ β΄.

ἰὼ πῦρ πνειόντων χοράγ᾽ ἄστρων, νυχίων

φθεγμάτων ἐπίσκοπε,

παῖ Διὸς γένεθλον, προφάνηθ᾽,

1150 ὦναξ σαῖς ἅμα περιπόλοις

ν
Θυίαισιν, αἵ σε μαινόμεναι πάννυχοι χορεύουσι

Ν ’ ¥
Tov ταμίαν Ἴακχον.

1140. W. ἰὼ πύρπνων ἄστρων χοραγὲ καὶ νυχίων.

withstanding Creon’s change of mind,
still continues. The use of ἐπί is
peculiar; some prefer ὑπό. For ἔχεται,
of. Aj. 1145, ἡνίκ᾽ ἐν κακῷ χειμῶνος
εἴχετο.

1143. μολεῖν καθαρσίῳ ποδί: poetic
for μόλε καθάρσιος. ; 5

1145. πορθμόν: the Euripus. ἢ

1146. πῦρ πνειόντων : cf. Pind. Frg.
123, πῦρ πνέοντος κεραυνοῦ. Aesch.
Prom. 359, πυρπνόον βέλος.

1147, ἄστρων : W. takes poetically
for torches. But it seems preferabl¢ to
take it literally of the stars, which by
a poetical fancy are said to move in
a bacchantic chorus. So the Schol.
also interprets, κατὰ γάρ τινα μυστικὸν
λόγον τῶν ἀστέρων ἐστὶ χορηγός. Cf.
Eur. Jon, 1074 ff., αἰσχύνομαι τὸν πο-
λύυμνον θεόν, εἰ παρὰ καλλιχόροισι παγαῖς
λαμπάδα θεωρὸν εἰκάδων ὕψεται ἐννύχιος
ἄυπνος ὥν, ὅτε καὶ Διὸς ἀστερωπὸς
ἀνεχόρευσεν αἰθήρ, χορεύει δὲ σελάνα.
Bacchus is lord and leader of the
sights and sounds of night. The stars

in their courses hold revel with his
torch-bearers ; the voices of the night
are wakened by their shouting.

“ΑἸ those shining worlds above,
In mystic dance began to move.”
ConGREVE’s Hymn to Harmony.

1149. wat Διὸς γένεθλον : appos. ;
son of Zeus, his offspring ; as if it were
ἐκ Διὸς γεγὼς παῖς.

1151. Θυίαισιν : the Bacchantes.
Cf. 0. T. 211 £., Βάκχον εὔιον Μαινάδων
ὁμόστολον.

1152. σέ: obj. of χορεύουσι = cele-
brate in choral dance. Cf. O. T. 10938,
σὲ χορεύεσθαι πρὸς ἡμῶν. Eur. Herc.
Fur. 871, τάχα σ᾽ ἐγὼ μᾶλλον χορεύσω.
- μαινόμεναι: frenzied,

1154. ταμίαν: the ruler ; the one who
directs their movements. —”Iaxxov:
this name was applied to Bacchus
esp. in the mystic celebration of his
worship, and prop. signifies the one
who is addressed with loud huzzahs

(ἰαχή).

ANTITONH. 139
Ninto Scene. MeEsseNGER. AFTERWARDS EURYDICE AND
ATTENDANTS.
"E€odos.
AITEAOS.

1166

Κάδμου πάροικοι καὶ δόμων ᾿Αμφίονος,
μου πάρ pov ᾿Αμ

> » - oe 4 A 4 9 ἃ 3 ’ ’ὔ
οὐκ ἔσθ᾽ ὁποῖον στάντ᾽ ἂν ἀνθρώπου βίον

ς Το > ἃ 4 ’ ,
οὔτ᾽ αἰνέσαιμ᾽ ἂν οὔτε μεμψαίμην ποτέ.

τύχη γὰρ ὀρθοῖ καὶ τύχη καταρρέπει
τὸν εὐτυχοῦντα τὸν τε δυστυχοῦντ᾽ ἀεί,

1155. The messenger enters the
scene at the left. His part is played
by the actor who had represented in
turn Ismene, Haemon, and the Guard.
With mournful reflections of a gen-
eral character, he prepares the way
for the recital of the calamities that
have happened, and leads the mind
of the spectator back from the joy-
ful elation awakened by the song
and dance of the chorus to a state of
sorrow and gloomy foreboding. —
δόμων : the Thebans dwell by the side
of (παρ-) the citadel that was founded
by Cadmus and afterwards inhabited
by Amphion ; hence Thebes was often
called the city of Cadmus and Am-
phion. Cf. Sen. Herc. Fur. 272, Cad-
mea proles civitasque Am-
phionis.

1156. “Nemo ante mortem
beatus.”—ordvra : while it (still)
stands (erect). 1158 is included in the
figurative expression. The subst. is
assimilated to the rel., instead of οὐκ
ἔστι ποτὲ Bios ὅποῖον.--- ΤῊ 6 accumula-
tion of negs. is due to the fact that
οὐκ ἔσθ᾽ ὑποῖος = οὐδείς. Cf. Plat.
Apol. 81 6, οὐ γὰρ ἔστιν ὅστις ἀνθρώπων
σωθήσεται, οὔτε ὑμῖν οὔτε ἄλλῳ οὐδενὶ

πλήθει ἐναντιούμενος. So W. But the
full force of ὁποῖον στάντα does not
come out in this interpretation, since
στῆναι may have the figurative sense
of be conditioned, be situated. Cf. Aj.
950, οὐκ ἂν τάδ᾽ ἔστη τῇδε, μὴ θεῶν μέτα.
The sent. may be equiv. to οὐκ ἔστι βίος
ὁποῖος ἂν στῇ ὃν κτέ. So Ellendi ex-
plains: οὐκ ἔστι βίος τοιοῦτος ὥστε ἐπαι-
νέσαιμ᾽ ἂν στάντα ὁποιονοῦν. The sense
then is, “there is no life, whatever be
its state, that I can praise.” The addi-
tional phrase οὔτε μεμψαίμην is closely
related to the thought, but expands
the proverb of the mutability of for-
tune, which 1158 f. then amplifies. For
a similar sentiment, cf. Phil. 802 ἔ.

1158. καταρρέπει : causes to sink.
ῥέπειν is usually intr.; but trans. in
Aesch. Eum. 875, οὔτ᾽ ἂν δικαίως τῇδ᾽
ἐπιρρέποις πόλει μῆνίν τιν᾽ ἢ κότον Tw
ἢ βλάβην. Theogn. 157, Ζεὺς τὸ τά-
λαντον ἐπιρρέπει ἄλλοτε ἄλλως. For
the sentiment, ἢ ΄Ν

“ΤῸ Fortune give immortal praise,
Fortune deposes, and can raise.”
GRANVILLE’S British Enchanters, iii. 3.

1159. ἀεί: belongs to both verbs,
and at the same time to the partics.

14 ΣΟΦΟΚΛΕΟΥΣ

1160 καὶ μάντις οὐδεὶς τῶν καθεστώτων βροτοῖς.
Κρέων γὰρ ἦν ζηλωτός, ὡς ἐμοί, ποτέ,
σώσας μὲν ἐχθρῶν τήνδε Καδμείαν χθόνα
λαβών τε χώρας παντελῆ μοναρχίαν
ηὔθυνε, θάλλων εὐγενεῖ τέκνων σπορᾷ"

1166 καὶ νῦν ἀφεῖται πάντα.

τὰς γὰρ ἡδονὰς

ὅταν προδῶσιν ἄνδρες, οὐ τίθημ᾽ ἐγὼ

ζῆν τοῦτον, ἀλλ᾽ ἔμψυχον ἡγοῦμαι νεκρόν.
’ Ν > > 4 4

πλούτει TE γὰρ κατ οἶκον, εἰ βούλει, μέγα,

καὶ ζῆ τύραννον σχῆμ᾽ ἔχων: ἐὰν δ᾽ ἀπῇ
ττοτούτων τὸ χαίρειν, τἄλλ᾽

1160. τῶν καθεστώτων: of the things
that are established; i.e. whether the
things that now are will remain per-
manent or not. “There is no prophet
to mortals of that which is destined
for them.” Cf. Aj. 1419, οὐδεὶς μάντις
τῶν μελλόντων. But in this citation
the point of view is changed from
the permanence of the present to the
changed conditions which the future
may bring.

1161. ὡς ἐμοί: sc. ἐδόκε. Cf. Aj.
395, ἔρεβος, ὦ φαεννότατον, ὡς ἐμοί.
Eur. Jon, 1519, τὸ γένος οὐδὲν μεμ-
πτόν, ὡς ἡμῖν, τόδε.

1162. ἐχθρῶν: gen. of separation.
Cf. Phil. 919, σῶσαι κακοῦ.

1163 f. λαβών re: Creon was fa-
vored by fortune both in his public
station and in his private life; hence
σώσας μέν should have corresponding
to it θάλλων δέ (λαβών τε simply add-
ing an additional fact to the first rea-
son), but the regularity of the sent. is
broken by εὔθυνε. --- παντελῆ : see on
1016.

1165. ἀφεῖται: is lost.

1166. προδῶσιν: forfeit. Cf. Eur.
Ale. 201, κλαίει ἄκοιτιν, καὶ μὴ προδοῦ-
ναι λίσσεται τἀμήχανα (ζητῶν. --- τίθημι

> ~ ΄-“
ἐγὼ καπνοῦ σκιᾶς

xré.: the Schol. explains by οὐ τίθημι
ἐν τοῖς ζῶσι τὸν τοιοῦτον " οἷον, οὐ νο-
μίζω Civ ἐκεῖνον τὸν ἄνδρα ὃν ἂν προδῶ-
σιν αἱ ἡδοναί.

1167. τοῦτον, νεκρόν: sing., as
though ἀνήρ had preceded. The con-
trary change from sing. to plur. is
found in 709, 1022. For the senti-
ment, ef. Simon. Frg. 71, tis yap ἅδο-
vas ἄτερ θνατῶν βίος ποθεινὸς ἢ ποία
τυραννίς; τᾶς δ᾽ ἄτερ οὐδὲ θεῶν ζαλωτὸς
αἰών. An imitation of the passage
by Antiphanes is found in Stobaeus,
Flor. 63, 12, εἰ yap ἀφέλοι τις τοῦ
βίου τὰς ἡδονὰς καταλείπετ᾽ οὐδὲν ἕτε-
pov ἢ τεθνηκέναι. Cf.

“ Whose life with care is overcast,

That man’s not said to live, but last.”
Herrick’s Verses to Mr. Wicks.

1168. κατ᾽ οἶκον: where treasures
are kept. —péya: adv. with πλούτει.

1169. τύραννον σχῆμα : lordly state.

1170. τούτων: gen. of separation
with ἀπῇ. The reference is to this
wealth and pomp just spoken of. —
καπνοῦ σκιᾶς : gen. of value or price.
This expression was proverbial. C7.
Phil. 946, κοὺκ οἶδ᾽ ἐναίρων νεκρὸν ἢ
καπνοῦ σκιάν. Aesch. Frg. 390, τὸ

ANTITONH.

141

οὐκ ἂν πριαίμην ἀνδρὶ πρὸς τὴν ἡδονήν.

ΧΟΡΟΣ.

τί δ᾽ αὖ τόδ᾽ ἄχθος βασιλέων ἥκεις φέρων;

ΑΓΓΕΛΟΣ.

τεθνᾶσιν: οἱ δὲ ζῶντες αἴτιοι θανεῖν.

ΧΟΡΟΣ.

Ν ’ ’ δὲ Ψ. 6 , ’
καὶ τίς φονεύει, τίς δ᾽ ὁ κείμενος ; λέγε.

ΑΓΓΈΛΟΣ.

1176 Αἵμων ὄλωλεν - αὐτόχειρ δ᾽ αἱμάσσεται.

ΧΟΡΟΣ.

πότερα πατρῴας ἢ πρὸς οἰκείας χερός;

βροτεῖον σπέρμα πιστὸν οὐδὲν μᾶλλον ἢ
καπνοῦ σκιά.

1171. οὐκ ἂν... ἀνδρί: 7 would not
buy from a man. ἄἂνδρί is a dat. of in-
terest.
πρίωμαί σοι τὰ χορίδια; So δέχεσθαί
τί τινι-- to receive something from some
one.—mpos: in view of, in comparison
with. Cf. Eur. Frg. 96, οὐδὲν ηὑγένεια
πρὸς τὰ χρήματα. Ton, 1510, μηδεὶς
δοκείτω μηδὲν ἄελπτον εἶναι πρὸς τὰ
τυγχάνοντα νῦν.

1172. αὖ: again; i.e. after we have
seen Antigone condemned to death
and Haemon made angry.— τόδε: see
on 7.— βασιλέων : of the royal house.
Children of the king are often called
βασιλεῖς.

1173. τεθνᾶσιν: sc. βασιλεῖς. He
means Antigone and Haemon. —
αἴτιοι: the full const. is, αἴτιοί εἶσι
τοῦ θανεῖν. See GMT. 749, for the
omission of the art. with the inf. Cf
Trach. 1233, ἢ μητρὶ θανεῖν μόνη pe-
ταίτιος.

Cf. Ar. Acharn. 812, πόσου.

1174. φονεύει: is the slayer. —o
κείμενος : the slain. Cf. Aj. 989, τοῖς
ἐχθροῖσί τοι φιλοῦσι πάντες κειμένοις
ἐπεγγελᾶν. From the account that
follows, it is evident that Eurydice,
being about to go forth with her
attendants, was at the door of the
palace, and heard the announcement
of the messenger in 1175; but, over-
come by the sudden news of the
dreadful event, she is for the moment
bereft of her senses (1188), and does
not appear until 1180.

1175. αὐτόχειρ : could be taken by
the Chorus in the general sense also
of murdered by one of his kinsmen;
hence the following question. Cf
Xen. Hell. vi. 4. 35, αὐτὸς (᾿Αλέξανδρος)
αὖ ἀποθνήσκει, αὐτοχειρίᾳ μὲν ὑπὸ τῶν
τῆς γυναικὸς ἀδελφῶν. Cf. also the
use οὗ αὐθέντης. Notice the parono-
masia in Αἵμων aiudooerat.

1176. πρός : belongs to both clauses.
See on 367.—olxelas: here used in
the sense of ἴδιος.

142 ΣΟΦΟΚΛΕΟΥΣ

ΑΓΓΈΛΟΣ.

ΠΝ Ἁ ε A“ ‘ , ,
αὐτὸς πρὸς αὑτοῦ, πατρὶ μηνίσας φόνου.

ΧΟΡΟΣ.

> 4 Ἂν ε ¥y > 3 θὸ ¥
ὦ μᾶντι, TOUTOS ὡς ap ὀρῦὕον HYVaas.

ΑΓΓΕΛΟΣ.

ὡς ὧδ᾽ ἐχόντων τἄλλα βουλεύειν πάρα.

ΧΟΡΟΣ.

1180Kal μὴν ὁρῶ τάλαιναν Ἑὐρυδίκην ὁμοῦ,

δάμαρτα τὴν Κρέοντος" ἐκ δὲ δωμάτων

ἤτοι κλύουσα παιδὸς ἢ τύχῃ πάρα.

ΕΥ̓ΡΥΔΙΚΗ.

> , > , a , > ,

ὦ πάντες ἀστοί, τῶν λόγων ἐπῃσθόμην
A »» ’ » , »“

πρὸς ἔξοδον στείχουσα, Παλλάδος θεᾶς

1177. φόνου : because of the murder
(of Antigone). φόνος is murder by
shedding of blood, and is used to por-
tray the strong feeling of Haemon.

1178. ὡς : =how; exclamatory. The
allusion is to the prediction in 1078 ff.
- ἤνυσας : ἀνύειν is used of fulfilling
a word. Cf. Ο. T.720f.,’AwéAAwy οὔτ᾽
ἐκεῖνον ἤνυσεν φονέα γενέσθαι πατρὸς
οὔτε Λάιον πρὸς παιδὸς θανεῖν. O. C.
453, τὰ ἐξ ἐμοῦ παλαίφατα μαντεῖα, ἁμοὶ
Φοῖβος ἤνυσέν ποτε.

1179. ὡς ὧδ᾽ ἐχόντων: sc. τῶνδε.
The gen. absol. without subj. is freq.
in both prose and poetry. See G.
1568; H. 972 a. For the use of
ws, see G. 1574; H. 978. Cf. Aj.
981, ὡς ὧδ᾽ ἐχόντων πάρα στενάζειν. ----
τἄλλα : i.e. how further calamities
may be averted and the gods may be
appeased.— πάρα : i.e. πάρεστι, now
it is the right time, or now it is in
place.

1180. καὶ μήν: see on 526. Eury-
dice comes forth from the palace
(1174), accompanied by two attend-
ants (1189), as was customary in the
case of queens in the representations
of the Greek stage.

1182. παιδός : equiv. to περὶ παιδός.
Cf. O. C. 501, κλύων σοῦ δεῦρ᾽ ἀφίξεται
ταχύς. Phil. 439, ἀναξίου μὲν φωτὸς
ἐξερήσομαι. ---- πάρα : here not exactly
as in 1179, but in the sense οὗ is at
hand. Cf. O. C. 550, Θησεὺς πάρα.

1183. πάντες: 1.2. of παρόντες. She
thus enjoins upon each oné the duty
of giving her the desired information.
- τῶν λόγων : your conversation.

1184. προσήγορος : προσαγορεύειν
may take two accuss., τὴν Παλλάδα
προσαγορεύω εὔγματα. Cf. the Hom.
phrase, ᾿Αθηναίην ἔπεα πτερόεντα mpo-
σηύδα, and similar expressions. Hence
with προσήγορος two gens. ; προσήγορος
Παλλάδος means as suppliant of Pallas,

ANTITONH.

143

1185 ὅπως ἱκοίμην εὐγμάτων προσήγορος.
καὶ τυγχάνω τε κλῇθρ᾽ ἀνασπαστοῦ πύλης

χαλῶσα, καί με φθόγγος οἰκείου κακοῦ
βάλλει δι ὦτων - ὑπτία δὲ κλίνομαι

δείσασα πρὸς ὃμωαῖσι κἀποπλήσσομαι.

τιιϑοἀλλ᾽ ὅστις ἦν ὁ μῦθος αὖθις εἴπατε"

“ Ν » 3 9
κακῶν γὰρ οὐκ ἄπειρος οὖσ᾽ ἀκούσομαι.

ΑΓΓΈΛΟΣ.

> , ’ ’ Ν Ν > A
ἐγώ, φίλη δέσποινα, καὶ παρὼν ἐρῶ,

> \ ’ ~ 5 ’ ¥
κοὐδὲν παρήσω τῆς ἀληθείας ἔπος.

τί γάρ σε μαλθάσσοιμ᾽

προσήγορος εὐγμάτων, one who offers
supplications.

1186 f. καί: connects this with the
sent. immediately preceding; then
follow τέ... καί, connecting the two
parts of this sent. We have here co-
ordination of sents. instead of subordi-
nation (παράταξις instead of timdragis).
Cf. Hdt. iv. 135, νύξ τε ἐγένετο καὶ
Δαρεῖος ἐχρᾶτο τῇ γνώμῃ ταύτῃ. Xen.
Anab. i. 8. 1, καὶ ἤδη τε ἣν ἀμφὶ ἀγορὰν
πλήθουσαν, καὶ πλησίον ἦν 6 σταθμός.
Ibid. iv. 6.2, καὶ ἤδη τ᾽ ἦν ἐν τῷ τρίτῳ
σταθμῷ καὶ Χειρίσοφος αὐτῷ ἐχαλεπάνθη.
This parataxis gives to the account
animation, and makes manifest the
anxious haste of the queen. — ava-
σπαστοῦ πύλης: Eurydice wished to
go forth to the altar of Zeus. The
leaves or valves of the door were
secured on the inside by means of a
long bolt which passed across the
door. This bolt must be pushed back
or loosened (χαλᾶν), and then the door
was thrown or pushed out (ἀνασπᾶν) ;
thus ἀνασπαστοῦ is used proleptically,
i.e. “ when I was loosening the bolt of
the door so that it flew open.” The
opposite is ἐπισπᾶν = draw to, shut,

x & 3 σ΄
αν @WV ες υστερον

like ἐπιρράττειν. Cf. Ο. T. 1244, πύλας
ἐπιρράξασ᾽ ἔσω. ---- This sense of ἀνα-
σπαστοῦ, though not exact, seems
warranted by its use in other places.
Cf. Polyb. v. 39. 4, ὥρμησαν πρὸς τὴν
ἄκραν, ὧς ἀνασπάσοντες ταύτης Tas πυλί-
das. Cf. also Aj. 802, λόγους ἀνέσπα
=he uttered words. Eur. Med. 1381,
τύμβους ἀνασπῶν.

.1188. δι᾽ ὥτων : the sound penetrates
her ears. Cf. El. 737, ὀξὺν δι᾽ ὥτων
κέλαδον ἐνσείσας θοαῖς πώλοις.

1189. πρὸς δμωαῖσι: 1.6. she falls
in her swoon backwards into the arms
of her attendants.

1190. αὖθις εἴπατε: tell me again.
She vainly hoped she had not heard
correctly at first (1183).

1191. κακῶν : obj. gen. after the adj.
ἄπειρο. See G, 1141; H. 753 d.
—ovK ἄπειρος: i.e. well versed in,
an instance of litotes.

1192. παρών: since I was present
there. The pres. partic. represents an
impf. here, and is freq. so used. Cf.
O. C. 1587, ὡς elpwe, καὶ σύ που παρὼν
ἔξοισθα. Aesch. Pers. 267, παρὼν φρά-
σαιμ᾽ ἂν of ἐπορσύνθη κακά.

1194. ὧν: se. τούτοις as antec. The

144 ΣΟΦΟΚΛΈΟΥΣ

τἰϑαψεῦσται φανούμεθ᾽; ὀρθὸν ἁλήθει᾽ ἀεί.
ἐγὼ δὲ σῷ ποδαγὸς ἑσπόμην πόσει

πεδίον ἐπ᾽ ἄκρον, ἔνθ᾽ ἔκειτο νηλεὲς

, “~ ’, ¥
κυνοσπάρακτον σῶμα Πολυνείκους ἔτι"

καὶ τὸν μέν, αἰτήσαντες ἐνοδίαν θεὸν
1900 Πλούτωνά τ᾽ ὀργὰς εὐμενεῖς κατασχεθεῖν,

λούσαντες ἁγνὸν λουτρόν, ἐν νεοσπάσιν

θαλλοῖς ὃ δὴ ᾿᾽λέλειπτο συγκατήθομεν,

Ἁ 4 > / > ’ A
καὶ τύμβον ὀρθόκρανον οἰκείας χθονὸς

χώσαντες, αὖθις πρὸς λιθόστρωτον κόρης

gen. after ψεῦσται, as often with ψεύ-
δεσθαι. Cf. Plat. Apol. 22 ἃ, τούτου
οὐκ ἐψεύσθην.

1195. φανούμεθα: see on 1092. ---
ὀρθόν: safe. Cf. Ο. T. 695, κατ᾽ ὀρθὸν
οὐρίσας, waft in a safe course. The
pred. adj. is in the neut., although its
subst. is fem. See G. 925; H. 617.
Cf. βαρύ, 1251.

1196. δέ: points to a slight ellipsis,
ἣν δὲ τὸ πρᾶγμα τοιοῦτο: ἐγὼ κτέ. ---
ποδαγός : attendant, companion. The
tragedians use the forms with a in the
compounds of ἄγω (e.g. ὁδαγός, κυνα-
yés), except in ἀρχηγός, στρατηγός,
κυνηγέτης, and their derivatives.

1197. ἐπ᾽ ἄκρον: see on 1110.

1199. τὸν μέν: that one; obj. of
λούσαντες.---ἐνοδίαν θεόν : goddess of
the cross-roads. Hecaté is meant, Lat.
Trivia. Cf. Soph. Frg. 490, τῆς
civodlas Ἑκάτης. Hecate is identified
partly with Artemis and partly with
Persephone as goddess of the lower
world. She and Pluto are invoked
because to them it is esp. offensive
that the body of Polynices is left
unburied. At Athens there were
many small statues of Hecate placed
before the houses and at the crossings
of the streets.

1200. εὐμενεῖς : belongs to θεόν and
Πλούτωνα, and is proleptic; that they
would restrain their anger and be gra-
cious. Cf. El. 1011, κατάσχες ὀργήν.

1201. λουτρόν : cognate accus. ΟΝ
1046. Trach. 50, πολλὰ ὀδύρματα τὴν
Ἡράκλειον ἔξοδον γοωμένην.

1202. ἐν νεοσπάσιν θαλλοῖς : with
newly-plucked boughs. Olive boughs
are prob. meant, which were used for
the funeral pyres, as Boeckh shows
from Dem. xliii. 71. Cf O. C. 474,
where, as here, θαλλοί is found with-
out expletive of olive boughs; in
that instance used to twine around
ἃ κρατήρ.

1203. οἰκείας χθονός : of his native
soil. Cf. Aj. 859, ὦ γῆς ἱερὸν οἰκείας
πέδον Σαλαμῖνος. To be buried in the
soil of one’s native land was the de-
sire of all. The messenger makes
prominent that this should be the
portion of Polynices as a partial
atonement.

1204f. αὖθις: again, then, as con-
trasted with τὸν μὲν «ré. 1199. Cf. 167.
- πρὸς vupdetov εἰσεβαίνομεν : πρός im-
plies a verb of motion; “we went up
to and proceeded to enterin” (impf.).
Cf. 0. C.125, προσέβα οὐκ ἄν mor’ ἄλσος
és. — λιθόστρωτον νυμφεῖον κοῖλον :

ANTITONH.

145

1205 νυμφεῖον Αἰιδου κοῖλον εἰσεβαίνομεν.

“ > ¥ > a 4
φωνῆς δ᾽ ἄπωθεν ὀρθίων κωκυμάτων

΄ > / > Ν ’ὔ
κλύει τις ἀκτέριστον ἀμφὶ παστάδα,

καὶ δεσπότῃ Κρέοντι σημαίνει μολών "
τῷ δ᾽ ἀθλίας ἄσημα περιβαίνει βοῆς

1210 ἕρποντι μᾶλλον ἄσσον, οἰμώξας δ᾽ ἔπος

ἵησι δυσθρήνητον - ὦ τάλας ἐγώ,

> | 4 3 ,
ap ELLE μαντις ; αρα δυστυχεστάτην

κέλευθον ἕρπω τῶν παρελθουσῶν ὁδῶν ;

παιδός με σαίνει φθόγγος.

᾿ ἀλλὰ πρόσπολοι,

y+ > > A Ν ΄ ΄
1215\T ἄσσον ὠκεῖς, καὶ παραστάντες τάφῳ

the hollow bridal-chamber paved with
stones. The tomb in which Antigone
was imprisoned, to judge from the
description here given, was a cavern
excavated in the side of a hill or
hewn into the rock (ef. 774), some-
what like the so-called treasury of
Atreus near Mycenae, and other vault-
like tombs found on or near the sites
of ancient cities. — νυμφεῖον “Αιδου :
the two form one idea (like our word
death-bed), on which κόρης depends.
For the idea, ¢f. 816, 891.
1206f. Const. ἄπωθεν κλύει τις φωνῆς
ὀρθίων κωκυμάτων. ὄρθιος means loud,
shrill. Cf. El. 683, ὀρθίων κηρυγμάτων.
The messenger uses the pres. in order
to make the scene as vivid as possible.
1207. ἀκτέριστον παστάδα : un-
consecrated tomb (lit. chamber). So
called because Antigone, by being, as
it were, buried alive, failed of the
proper κτερίσματα of the dead.
1208. μολών : adds to the vividness.
1209. τῷ δέ: to this one; dat. of in-
terest with περιβαίνει. Cf. Hom. 7|.
xvii. 80, Πατρόκλῳ περιβά-. .---- ἀθλίας
ἄσημα βοῆς: an indistinct cry of dis-
tress. The expression is equiv. to

ἀθλία ἄσημος Bon. Cf. 1265. Ο. T.
1474, τὰ φίλτατ᾽ ἐκγόνοιν euoiv. — περι-
βαίνει : surrounds; the idea is, that it
fills his ears, it encompasses him on
every hand. Cf. Hom. Od. vi. 122,
ὥς τέ we κουράων ἀμφήλυθε ath. Id.
i. 351, ἀοιδήν, ἥτις ἀκουόντεσσι νεωτάτη
ἀμφιπέληται.

1210. μᾶλλον ὦσσον : a double
comp. is. occasionally found both in
prose and in poetry. Cf Aesch. Sept.
673, μᾶλλον ἐνδικώτερος. Eur. Hee.
377, μᾶλλον εὐτυχέστερος.

1213. παρελθουσῶν : see on 102.

1214. σαίνει : originally used of
the wagging of a dog’s tail; hence
make signs of recognition; here it may
be rendered touches, agitates, i.e. by
a feeling of recognition. Cf Eur.
Hipp. 862 f., καὶ μὴν τύποι ye σφενδόνης
χρυσηλάτου τῆς οὐκέτ᾽ οὔσης τῆσδε
προσσαίνουσί με.

1215. ὠκεῖς: pred. adj. used in-
stead of an adv. See G. 926; H. 619.
The attendants, being younger and
swifter, precede the king. Perhaps
also he lags somewhat behind through
a vague consciousness that a fearful
spectacle awaits him, that he is al-

140

ΣΟΦΟΚΛΈΟΥΣ

ἀθρήσαθ᾽, ἁρμὸν χώματος λιθοσπαδῆ
δύντες πρὸς αὐτὸ στόμιον, εἰ τὸν Αἵμονος
φθόγγον συνίημ᾽, ἢ θεοῖσι κλέπτομαι.
τάδ᾽ ἐξ ἀθύμου δεσπότου κελεύσμασιν

1220 ἠθροῦμεν - ἐν δὲ λοισθίῳ τυμβεύματι
τὴν μὲν κρεμαστὴν αὐχένος κατείδομεν,
βρόχῳ μιτώδει σινδόνος καθημμένην,
τὸν δ᾽ ἀμφὶ μέσσῃ περιπετῆ προσκείμενον,
εὐνῆς ἀποιμώζοντα τῆς κάτω φθορὰν

ready hearing the κωκύματα announced
in 1079.

1216. ἀθρήσατε: has for its obj. the
clause εἰ... κλέπτομαι. --- ἁρμὸν χώμα-
τὸς xré.: we are to imagine that from
the vaulted tomb, which is farther in
the recess of the rocky excavation,
there runs a passage-way that leads
to the outermost entrance, which was
closed by means of one or more large
stones or by masonry. The apuds is
the opening or chink in this mound
(χῶμα) at its entrance, made by draw-
ing away one or more of the stones
(λιθοσπαδής5). Creon says accordingly :
“when you are at the tomb, enter into
the opening (which he presupposes
to have been made) of the mound,
and going up to the very mouth of
the vault within see whether it is the
sound of Haemon’s voice that I hear,
or not.” With λιθοσπαδής, cf. vev-
ροσπαδὴς ἄτρακτος, Phil. 290.

1218. θεοῖσι κλέπτομαι : the Schol.,
ἀπατῶμαι ὑπὸ θεῶν. Cf. 681.

1219. ἐκ δεσπότου κελεύσμασιν :
at the commands sb gmg 2 Jrom our
lord. See on 95. Cf. O. T. 310, ἀπ’
οἰωνῶν φάτιν.

1220. λοισθίῳ τυμβεύματι: the in-
nermost part of the tomb.

1221. τὴν μέν: Antigone; con-
trasted with τὸν δέ (1223), Haemon.

-- αὐχένος: by the neck. Cf. Hom.
Il, xiii. 383, ποδός ἕλκε κατὰ κρατερὴν
ὑσμίνην ἥρως ᾿Ιδομενεύς.

1222. βρόχῳ μιτώδει κτέ. : fastened
(sc. to the roof) by a thread-woven
noose of fine linen. This may have
been either her girdle, or, more likely,
her veil.— καθημμένην : the Schol.,
τὸν τράχηλον δεδεμένην. Iocasta in the
Oedipus Tyrannus, and Phaedra in the
Hippolytus of Eur., are other well-
known instances of hanging.

1223. μέσσῃ: her waist; with oo
metri gratia. Cf. 1236. — περι-
metry: pred., 1.6. so that he embraced.

-From 1237-1240 it is evident that

Antigone’s body lay prostrate on the
ground. The attendants could not
have seen Antigone suspended, but
they inferred that this was the man-
ner of her death from the noose that
was still around her neck. It is also
naturally inferred that the first thing
that Haemon did was to unfasten the
noose from the ceiling, that he might

‘ save Antigone, if possible, from

death.

1224. εὐνῆς κτέ. : lamenting the ruin
of his bridal that was only to be found
in death (τῆς κἀτω. Cf. 1241. W.
and others take εὐνή here, like λέχος,
in the sense of bride, citing Eur. Andr.
907, ἄλλην tw’ εὐνὴν ἀντὶ σοῦ στέργει

ΑΝΤΊΓΟΝΗ.

147

1225 καὶ πατρὸς ἔργα καὶ τὸ δύστηνον λέχος.
ε > ε ε aA Ν > 4 »
ὁ δ᾽ ὡς ὁρᾷ σφε, στυγνὸν οἰμώξας ἔσω
χωρεῖ πρὸς αὐτὸν κἀνακωκύσας καλεῖ"

> nw es » » ,ὕ
ὦ τλῆμον, οἷον ἔργον εἴργασαι" τίνα
A » > ΨᾺ a 8 0 4
vow ἔσχες; ἐν τῷ συμφορᾶς διεφθάρης;
1230 ἔξελθε, τέκνον, ἱκέσιός σε λίσσομαι.

Ἀ » 5» ’ 3, 4 c “
τὸν δ᾽ ἀγρίοις ὄσσοισι παπτήνας ὃ παῖς,

4 , 50." > , /,
πτύσας προσώπῳ κοὐδὲν ἀντειπών, ξίφους

ἕλκει διπλοῦς κνώδοντας - ἐκ δ᾽ ὁρμωμένον

πατρὸς φυγαῖσιν Human: εἶθ᾽ ὁ δύσμορος

1235av0T@ χολωθείς, ὥσπερ εἶχ᾽, ἐπενταθεὶς

ἤρεισε πλευραῖς μέσσον

πόσις; But there is no need of taking
it there any more than here in the
sense of person.

1225. λέχος: bride. “So Lat. lec-
tus, Cf. Propert. ii.6,23, Felix Ad-
meti conjux et lectus Ulixis.
Cf. Eur. El. 481, σὰ λέχεα = thy spouse.
Haemon commiseratur se ip-
sum, patrem, sponsam.” Weckl.

1226. ὁ δέ: 1.6. Creon.— ode: Le.
Haemon. See on 44.

1229. νοῦν ἔσχες : what thought had
you? A colloquial phrase like our
“what possessed you to do this? ” —
τῷ: 1.6. τίνι; the following gen. limits
it. Cf. Aj. 314, ἐν τῷ πράγματος-. ---
év: with, by means of. See on 962.

1231. τόν: obj. of πτύσας as well
as of παπτήνας.

1232. πτύσας προσώπῳ : lit. spurn-
ing him by his face, i.e. with abhorrence
in his countenance. W., not so well,
takes προσώπῳ as dat. of direction, as
if it were, “casting a look of con-
tempt at his (Creon’s) countenance.
Cf. Plato Euthyd. 275e, μειδιάσας τῷ
προσώπῳ, with a smile upon his face. —
κοὐδὲν ἀντειπών : this is a fine touch.

» ΕῚ ΓΑ ῆς

ἔγχος: ἐς δ᾽ ὑγρὸν

It is with a look alone that Haemon
answers his father. Cf Eur. Phoen.
1440, φωνὴν μὲν οὐκ ἀφῆκεν, ὀμμάτων
δ᾽ ἄπο προσεῖπε δακρύοις.

1233. In a frenzy of passion, and
bereft of judgment through grief,
Haemon draws his sword to strike
his father. But the next moment he
is stung with a feeling of self-reproach
(αὑτῷ χολωθείς). Unwilling to survive .
his betrothed he is driven to self-de-
struction, as he predicted in 751.—
κνώδοντας : the cross-pieces (or prongs)
of a sword, placed usually where the
blade is joined with the hilt. In Aj.
1025, Teucer says to his brother, who
has thrown himself upon a sword, πῶς
σ᾽ ἀποσπάσω τοῦδ᾽ αἰόλου κνώδοντος; ; —
ἐκ : join with ὁρμωμένου.

1234. φυγαῖσιν : dat. of means with
ἐξορμωμένου.

1235. ὥσπερ εἶχε: cf 1108. Hae-
mon held the sword in his hand, as
ὥσπερ εἶχε and ἤρεισε show, and
stabbed himself. The ῥῆσις ἀγγελική
is fond of giving minute details, as
the guard in 430f. -

1236. ἤρεισε κτέ.: cf. Pind. Pyth.

148

ΣΟΦΟΚΛΈΟΥΣ

ἀγκῶν᾽ ἔτ᾽ ἔμφρων παρθένῳ προσπτύσσεται"
καὶ φυσιῶν ὀξεῖαν ἐκβάλλει ῥοὴν
λευκῇ παρειᾷ φοινίου σταλάγματος.

1940 κεῖται δὲ νεκρὸς περὶ νεκρῷ, τὰ νυμφικὰ
τέλη λαχὼν δείλαιος ἔν γ᾽ ἽΛιδου δόμοις,
δείξας ἐν ἀνθρώποισι τὴν ἀβουλίαν,
ὅσῳ μέγιστον ἀνδρὶ πρόσκειται κακόν.

ΧΟΡΟΣ.

4 asta > 4 ε ‘ 4
τί TOUT ἂν εἰκάσειας ; ἢ γυνὴ πάλιν
1945 φρούδη, πρὶν εἰπεῖν ἐσθλὸν ἣ κακὸν λόγον.

ΑΓΓΕΛΟΣ.

καὐτὸς τεθάμβηκ᾽- ἐλπίσιν δὲ βόσκομαι

x. 51, ἄγκυραν ἔρεισον χθονί. ἔγχος is
freq. used in the sense of sword also
by the tragedians. C/. Aj. 658, κρύψω
τόδ᾽ ἔγχος. --- μέσσον: adv., so that
it should strike the middle of his
body. Some connect μέσσον with
ἔγχος, ie. half its length, up to its
middle.

1236 f. és δ᾽ ὑγρόν «ré.: he clung to
the maiden enfolding her in his slack-
ening arm. — és ἀγκῶνα : as if λαβὼν or
some such verbal idea were in mind.
W. takes ὑγρὸν ἀγκῶνα of the arm of
Antigone, i.e. “he fell into her arm,”
which lay outstretched ; but this does
not fit so well with προσπτύσσεται.
For ὑγρός = relaxing, languid, cf. Eur.
Phoen. 1439, of the dying Eteocles,
ἤκουσε μητρὸς κἀπιθεὶς ὑγρὰν χέρα.
Tibul. i. 1. 60, moriens defici-
“ente manu.

1238f. Const. ὀξεῖαν ἐκβάλλει ῥοὴν
φοινίου σταλάγματος παρειᾷ (παρθένου).
Cf. Aesch. Agam. 1889, κἀκφυσιῶν
ὀξεῖαν αἵματος σφαγὴν βάλλει μ᾽ ἐρεμνῇ

ψακάδι φοινίας δρόσου. --- φοινίου στα-
λάγματος: of gory drops. —mwapaq:
dat. of direction.

1240. The variable quantity of the
penult in véxpos is to be noticed. Cf
Eur. Phoen, 881, πολλοὶ δὲ νεκροὶ περὶ
véxpois

1241. τέλη λαχών : having obtained
his nuptial rites. The marriage rite
was sometimes called τέλος. “They
have become united (σύνευνοι) in
Hades.”

1242, τὴν ἀβουλίαν: by prolepsis
obj. of δείξας, instead of subj. of πρόσ-
κειται. The ἀβουλία is that of Creon,
who is the cause of the death of both.
Speechless, with her horrible resolve
fully made, Eurydice withdraws into
the palace. So Iocasta, O. T. 1075,
and Deianira, Trach. 813, leave the
stage in silence.

1244. τοῦτο: sc. εἶναι. “ What do
you think is the meaning of this con-
duct?”

1246. ἐλπίσιν βόσκομαι: c/. 897.

ANTITONH. 149

¥ , ΄ > ΄ ΄
αχὴ τεκνου κλύουσ αν ες 7 ὁλιν yoous

> > ’ 5» 2. 4 ἈΝ ’ »
οὐκ ἀξιώσειν, ἀλλ᾽ ὑπὸ στέγης ἔσω

Spwats προθήσειν πένθος οἰκεῖον στένειν "

’ Ν 5 bf 4 ε /,
1250 YYVORNS yep ουκ απειρος, ὥσθ᾽ αμαρτανειν.

ΧΟΡΟΣ.

> > > Ν 3 > 4 > »¥ Ν Ν
οὐκ οἷδ᾽- ἐμοὶ δ᾽ οὖν ἥ T ἄγαν σιγὴ βαρὺ

δοκεῖ προσεῖναι χὴ μάτην πολλὴ βοή.

ΑΓΓΕΛΟΣ.

> eas WW ; , \ ,
ἀλλ εἰσόμεσθα, μη τι και κατασχέετον

κρυφῇ καλύπτει καρδίᾳ θυμουμένῃ,

1255dduous παραστείχοντες.

εὖ γὰρ οὖν λέγεις"

XN ~ » , > a A ΄
καὶ τῆς ἄγαν γάρ ἐστί που σιγῆς βάρος.

1250. W. retains this verse.

1247. és πόλιν: in the presence of
the city, 1.6, in public. Thus Electra
(ΕἸ. 254) makes excuse to the Chorus
for her public lamentation, for which
she is chided by her sister and mother
(Εἰ. 328, 516). Ajax says to his wife
(Aj. 579), δῶμα πάκτου μηδ᾽ ἐπισκήνους
γόους δάκρυε. Tocasta gives vent to
her grief only after she has entered
her chamber (cf. Ὁ. T. 1241-50).—
γόους : obj. of στένειν, which is to be
taken with ἀξιώσειν as well as with
προθήσειν.

1249. Spwats προθήσειν κτέ.: to lay
upon her servants the task of bewailing
the sorrow of the household. Cf. Hom.
Il. vi. 499, ἀμφιπόλους, τῇσίν τε γόον
πάσῃσιν ἔνωρσεν.

1250. She is not inexperienced in
good judgment so that she should com-
mit a wrong (i.e. lay violent hands on
herself}. ἁμαρτάνειν is used abs. here,
as it oftenis in poetry and prose. Cf.

Hom. Od. xiii. 214, Ζεὺς τίνυται, ὅς τις
ἁμάρτῃ. See App.

1251. τέ: correlated with καί (x7)
in the next verse.— βαρύ: see on
1195. With the thought, cf

« This dead stillness
Makes me more apprehend than all the noise
That madmen raise.”
LEE’s Cesar Borgia, iii. 1.

1253 f. μὴ καλύπτει : see on 278.—
κατάσχετον: suppressed, kept back.

1255. παραστείχοντες : proceeding
to or into. Cf. Eur. Med. 1137, ἐπεὶ
παρῆλθε νυμφικοὺς δόμους. Hipp. 108,
παρελθόντες δόμους σίτων μέλεσθε.

1256. ydp: usually stands after the
first or second word of its clause, here
after the third. Cf. O. T. 1430, τοῖς
ἐν γένει γάρ. El. 659, τοὺς ἐκ Διὸς γάρ.
- τῆς ἄγαν σιγῆς: a pred. partitive
gen. with ἔστι βάρος. --- βάρος : lit. a
weight, i.e. a grave import. The mes-
senger follows the queen. He returns
presently as the ἐξάγγελος.

150 ΣΟΦΟΚΛΈΟΥΣ

TENTH SCENE.

CREON AND MESSENGER.

ΧΟΡΟΣ.

καὶ μὴν ὅδ᾽ ἄναξ αὐτὸς ἐφήκει
μνῆμ᾽ ἐπίσημον διὰ χειρὸς ἔχων,
> , > ΄Ὁ > > 4

εἰ θέμις εἰπεῖν, οὐκ ἀλλοτρίαν

1960 ἄτην, ἀλλ᾽ αὐτὸς ἁμαρτών.
ΚΡΕΩ͂Ν.
fy Στροφὴ a.
ἰώ,

φρενῶν δυσφρόνων ἁμαρτήματα

4A , >
στερεὰ θανατόεντ᾽.
A
ὦ κτανόντας TE Kal

θανόντας βλέποντες ἐμφυλίους.

1257 ff. The four following verses
are anapaests spoken by the Cory-
phaeus in order to announce the ap-
proach of Creon, who comes accom-
panying the body of Haemon. With
this scene may fittingly be compared
that in Shakespeare’s King Lear,
where the aged king enters bearing
the lifeless body of his daughter Cor-
delia.—xal μήν : cf. 526.—65e: ¢f. 155.

1258. μνῆμ᾽ ἐπίσημον: the Schol.
explains by τὸν νεκρόν. The corpse of
his son is to Creon a manifest token in
his hands (cf. 1279) that he himself
has done wrong.— διὰ χειρὸς ἔχων:
see on 916; but the phrase is to be
taken figuratively (cf 1345) in the
sense of possessing. Creon walks with
faltering step by the side of the bier
on which the corpse of Haemon has
been laid, which was represented by
a veiled figure, as was that of Ajax
after his suicide.

1259. εἰ θέμις : the Chorus speak
still with some timidity and hesita-

tion; but in 1270 they declare their
opinion boldly.

1260. ἄτην : in appos. with μνῆμα.
Instead of continuing the sent. regu-
larly GAA’ οἰκεῖον ἁμάρτημα, the poet
changes the const.

1261. The dreadful events described
in this scene, while not occurring in
open view upon the stage, yet smite
Creon before our eyes with full force.
The king is wholly crushed, and
acknowledges his guilt. The doch-
miac verses suited, with their con-
stant change of measure, their retard-
ing irrational arsis, their resolution of
long syllables, to represent passion
and exhaustion, picture the distrac-
tion of Creon’s mind.— φρενῶν δυσ-
φρόνων: φρένες which are not really
φρένες.

1262. στερεά: stubborn, since they
sprang from φρένες orepeal. — θανα-
τόεντα: ἴ.6. θανάτων αἴτια.

1269 ἢ, ὦ βλέποντες : addressed to
the Chorus. O, ye beholding, instead of

ANTITONH.

1265

151

ὦμοι ἐμῶν ἄνολβα βουλευμάτων.

2\ a ΄ ΄, δ ΄
ἰὼ παι, VEOS ve@ ξὺν μόρῳ,

7 A 7. A
αἰαι αἱαι,

ἔθανες, ἀπελύθης,

ἐμαῖς οὐδὲ σαῖσι δυσβουλίαις.

ΧΟΡΟΣ.

τἸῷτοοίμ᾽ ὡς ἔοικας ὀψὲ τὴν δίκην ἰδεῖν.

ΚΡΕΩΝ.

Στροφὴ β΄.

¥
οἴμοι,

ἔχω μαθὼν δείλαιος: ἐν δ᾽ ἐμῷ κάρᾳ

Ἀ Y ie See , ig ’ > ¥
θεὸς τότ᾽ dpa τότε μέγα βάρος μ᾽ ἔχων
ἔπαισεν, ἐν δ᾽ ἔσεισεν ἀγρίαις ὁδοῖς,

1265. W. ἰὼ ἐμῶν.

Alas! ye behold. W. makes ἁμαρτήματα
(1261) also the obj. of βλέποντες.
The similarity of sound in κτανόντας
θανόντας is noticeable. Cf. Phil. 336,
ὁ κτανών τε χὠ θανών. --- ἐμφυλίους :
= ἐγγενεῖς.

1265. ἄνολβα βουλευμάτων : 7.e. ἀνόλ-
βων βουλευμάτων. Cf. 1209.

1266. νέος νέῳ: for a similar play
upon words, cf. 156, 977. νέῳ refers
to his untimely fate.

1268. ἀπελύθης : thou didst depart ;

like the mid. in 1814. Cf Plut. Frg.

(Wyttenbach, p. 135), ἀπολύεσθαι γὰρ
τὸν ἀποθνήσκοντα καὶ τὸν θάνατον ἀπό-
λυσιν καλοῦσιν. Similarly οἴχεται and
βέβηκε are often used of those who
have died.

1270. ot ds: see on 320. ds is
exclamatory.

1271. ἔχω μαθών : puts more stress
upon the duration of effect than the

simple pf.; having learned, I have it,
i.e. I know it perfectly well ; he means
the truth of what the Chorus has just
said.

1272. τότε: in contrast with ὀψέ
above; he means at the time of his
δυσβουλία. The repetition shows the
speaker’s intense feeling. Like the
Homeric heroes, he casts the blame
of his ἄτη upon a hostile δαίμων, which
struck his head.

1273. μέγα βάρος ἔχων : = βαρύνων,
ἴ.6. with great weight.

1274. ἔπαισεν : by the expression
παίειν με ἐν κάρᾳ he means that the
divinity impaired or distracted his
mind. —év: separated from its verb,
i.e. ἐνέσεισεν. See on 977. He drove
me in wild courses. ὅδός is freq.
used of a course of conduct. Cf
Pind. Olymp. vii. 85, πραγμάτων ὀρθὰν
ὁδόν.

152

ΣΟΦΟΚΛΈΟΥΣ

τϑτδοῖμοι, λακπάτητον ἀντρέπων χαράν.

φεῦ φεῦ, ὦ πόνοι βροτῶν δύσπονοι.

ΕΞΑΓΓΈΛΟΣ.

> , ε ¥ ‘ ,
ὦ δέσποθ᾽, as ἔχων TE καὶ κεκτημένος,
‘ ‘ Ν aA , ’ ‘ ΠΣ ’
τὰ μὲν πρὸ χειρῶν τάδε φέρων τὰ δ᾽ ἐν δόμοις
¥ 9 ‘ δ ων ’
12ὥϑθεοικας KEW καὶ TAX ὄψεσθαι κακα.

KPEOQN.

0 »¥ > , a a ¥
Tt 5 €OTW AU κακιον, 1) KQKQ@V €TL;

EZAITEAOS.

γυνὴ τέθνηκε τοῦδε παμμήτωρ νεκροῦ,
δύστηνος, ἄρτι νεοτόμοισι πλήγμασιν.

1281. W. κάκιον ἐκ κακῶν.

1275. λακπάτητον : proleptic; that
is trampled under foot. — ἀντρέπων :
shows apocope of the prep., which is
not common in Soph. Cf. O. C. 1070,
ἄμβασις, Aj. 416, ἀμπνοάς; Trach. 838,
ἄμμιγα, a few times ἀμμένειν, and regu-
larly κατθανεῖν.

1276. φεῦ, ὦ: the hiatus is only
apparent because of the natural pause
after interjections.— πόνοι ϑύσπονοι.
cf. 1261, though not exactly the same.
Here the prefix δυς- simply intensifies
the idea of πόνος, as in δυστάλας, €.9.,
but in δύσφρων it negatives or gives a
sinister sense to the idea of φρήν.

1278f. The attendant, who in 1256
followed Eurydice into the palace,
now returns as ἐξάγγελος. The state-
ment of the principal sent., ds ἔχων
τε καὶ κεκτημένος (κακὰ) ἔοικας ἥκειν
is confirmed by the two clauses τὰ
μὲν. .. φέρων and τὰ 8 ἐν δόμοις;
but the const. of the latter, if regu-
lar, would be ὀψόμενος κακά. Instead

of this, Soph. writes ὄψεσθαι, de-
pendent on ἔοικας and connected
by καί with ἥκειν. The structure
of the sent. seems to imply .that
Creon comes as if on purpose to
behold fresh calamity added to his
former woe.— ἔχων, κεκτημένος : ex-
presses the fullest possession; the
obj. to be supplied is κακά. Cf. Plat.,
Rep. 382 Ὁ, ἔχειν τε καὶ κεκτῆσθαι
ψεῦδος. Cratyl. 393 Ὁ, κρατεῖ τε αὐτοῦ
καὶ κέκτηται καὶ ἔχει αὐτό.---πρὸ χειρῶν:
present before you. The Schol. explains
the sense by ὡς τοῦ Κρέοντος τὸν παῖδα
βαστάζοντος. Cf. 1258. Eur. Iph. Aul.
36, δέλτον ἣν πρὸ χερῶν ἔτι βαστάζεις.

1281. Transl., but what worse evil
is there again, or what still of evils (re-
mains untried)? See App.

1282. παμμήτωρ: belongs to γυνή,
being in form an adj. Usually it
means mother of all (γῆ, φύσις), but
here it is in contrast with a μήτηρ ἀμή-
τωρ, since maternal love has broken

ANTITONH. 153

KPEQN.

᾿Αντιστροφὴ a.

77
tO,

ἰὼ δυσκάθαρτος “Avdov λιμήν,

’ ᾿ ete. κα ’ Se /
i285TL pL apa τί μ᾽ ὀλέκεις ;

ὦ κακάγγελτά μοι

, » , a ,
προπέμψας ἄχη, τίνα θροεῖς λόγον;
3 “Ὁ 3 Lk ΤΩΣ. δ᾽ 4

αἰαῖ, ὀλωλότ᾽ ἄνδρ᾽ ἐπεξειργάσω.

, 4 > “ ’ 7 4
τί φῇς, ὦ παῖ, τίνα λέγεις μοι νέον,

1290aiat αἰαῖ,
σφάγιον ἐπ᾽ ὀλέθρῳ

γυναικεῖον ἀμφικεῖσθαι μόρον;

ΕΞΑΓΓΈΛΟΣ.

ὁρᾶν πάρεστιν" οὐ γὰρ ἐν μυχοῖς ἔτι.

ΚΡΕΩ͂Ν.
᾿Αντιστροφὴ β΄.

ΕἾ
οἰμοι,

1295 κακὸν τόδ᾽ ἄλλο δεύτερον βλέπω τάλας.

the heart of Eurydice. For the sense
of πᾶς in composition here, see on
1016. Cf. Aesch. Sept. 291, ὥς τις
τέκνων ὑπερδέδοικεν πάντροφος meAcids.

1284. δυσκάθαρτος : hard to be pro-
pitiated, implacable. So καθαρμός in
O. 6. 466 =propitiation. The epithet
seems to be applied to death in a
general sense. Cf. Thomson’s Sea-
sons, Winter, 393, “Cruel as death and
hungry as the grave.”—Atpyv: a freq.
epithet of death. Cf Stob. Flor. 120,
11, πάντων λιμὴν τῶν μερόπων ὃ θάνατός
ἐστιν.

‘*God wold I were aryved in the porte
Of Deth, to which my sorrow wol me lede.”
CuaucEr’s Troil. and Cress. i.

1287. προπέμψας «ré.: addressed

to the ἐξάγγελος. Thou who hast
brought woe to me by these evil tidings.
προπέμπειν is often used in the sense
of praebere. Cf. Phil. 1205, ξίφος
μοι προπέμψατε.

1288. “One already dead thou dost
slay again.” Cf. 1030.

1289 ff. ὦ wat: the messenger. See
the App.—rtiva λέγεις κτέ. : const. τίνα
νέον σφάγιον γυναικεῖον (= γυναικός)
μόρον λέγεις ἀμφικεῖσθαι μοι ἐπ᾽ ὀλέθρῳ.
νέος is said with reference to the former
violent death, sc. that of Haemon. —
ἐπὶ ὀλέθρῳ: added to the destruction
(already wrought). Cf. 1281 and 1288.
Or, perhaps better, for my destruction.

1294. By means of the ἐκκύκλημα,
the dead body of Eurydice, lying

154 ΣΟΦΟΚΛΈΟΥΣ

τίς ἄρα, τίς με πότμος ἔτι περιμένει;
ἔχω μὲν ἐν χείρεσσιν ἀρτίως τέκνον,
, ἈΝ > δα 4 ,
τάλας, τὸν δ᾽ ἔναντα προσβλέπω νεκρόν.
1800 φεῦ φεῦ μᾶτερ ἀθλίᾳ, φεῦ τέκνον.

ἘΞΑΓΓΈΛΟΣ.

HO ὀξυθήκτῳ βωμία περὶ ξίφει
λύει kehawa βλέφαρα, κωκύσασα μὲν

nn A , ’ A ,
Tov πρὶν θανόντος Μεγαρέως κλεινὸν λάχος,

αὖθις δὲ τοῦδε, λοίσθιον δὲ σοὶ κακὰς
1305 πράξεις ἐφυμνήσασα τῷ παιδοκτόνῳ.

1801. W. ἡ δ᾽ ὀξύθηκτος ἥδε βωμία πέριξ.

within the palace, is brought to the
view of the spectators. — év μυχοῖς :
the inner apartments are meant.

1296. ris dpa, ris: repetition as in
1285.

1297. pév: not in its natural place,
since it marks the contrast between
τέκνον and τὸν vexpdv.— ἐν χείρεσσιν :
not that he literally carries in his
arms the corpse of Haemon (see on
1258), but the expression is chosen to
make the situation seem as pathetic
as possible.

1298. ἔναντα : the corpse of Eury-
dice lies over against that of Haemon.

1301. But she (having fallen) at the
altar upon a sharp-whetted sword. With
βωμία we need to supply the idea of
κειμένη OF πτώσιμος. With ὀξυθήκτῳ
ξίφει, cf. ἀμφιθήκτῳ ξίφει, 1309. For
περὶ ξιφει, cf Hom. JI. xiii. 441, ἐρει-
κόμενος περὶ δουρί. Od. xi. 424, ἀπο-
θνήσκων περὶ φασγάνῳ. Aj. 828, πε-
πτῶτα περὶ νεορράντῳ ξίφει.

1302. λύει βλέφαρα: relaxes her

1303. W. κλεινὸν λέχος.

eyelids. The phrase is like the Hom.
λῦσε δὲ γυῖα, γούνατα. Cf. also Anth,
Pal. 8, 11 (inscription of Cyzicus),
ἀνθ᾽ ὧν ὄμματ᾽ ἔλυσε τὰ Γοργόνος ἐνθάδε
Περσεύς. We speak of the eyelids
breaking in death. — κελαινά: is pro-
leptic; “so that the darkness of
death enshrouded them.” Cf. Hom.
Tl. ν. 310, ἀμφὶ δὲ ὄσσε κελαινὴ νύξ
ἐκάλυψεν.

1303. Μεγαρέως : the story of the
fate of Megareus is given by Euripi-
des (who calls him Meneceus) in the
Phoenissae. See on 991. His fate is
κλεινόν in that it was famous in
Thebes, and in contrast with that of
Haemon.

1304. τοῦδε: sc. Adxos; he means
that of Haemon.

1305. ἐφυμνήσασα : τοιαῦτ᾽ ἐφυμνῶν
is used in O. 7. 1275 of the impreca-
tions of Oedipus when he is smiting
his ΘΥ68. --- κακὰς πράξεις: res ad-
versas. The whole phrase is equiv.
to κακῶς πράττειν σοι ἐφύμνησεν.

"ἄρον ὰ......)

ANTITONH.

155

KPEQN.

Στροφὴ γ΄.

"κα ψ A
αἰαῖ αἰαῖ,
’
ἀνέπταν φόβῳ.

ΚΣ oe 3 ,
TL μι QUK ανταιαν

ἔπαισέν τις ἀμφιθήκτῳ ξίφει;

1810 δείλαιος ἐγὼ αἰαῖ,

δειλαίᾳ δὲ συγκέκραμαι δύᾳ.

ΕΞΑΓΓΈΛΟΣ.

ε Φ δ΄ lal ΕῚ , »
ως ALTLAV γε τῶνδε κακεινῶν EX OV

\ a ΄ A ΓΕ. ΄ ΄
προς TNS θανούσης ToS επεσκήπτου μορων.

ΚΡΕΩΝ.

΄ x Stes ἄντ ᾧ a ,
ποιῳ δὲ κἀπέλύσατ εν φοναῖς τροπῳ;

1307. ἀνέπταν φόβῳ: Iam startled

with fright. A present state of mind is
often expressed by the aor. as having
been caused and entered into some
time before. Here, 7 was startled,
i.e. when I heard your words. Cf.
Phil. 1314, ἥσθην πατέρα tov ἀμὸν εὐλο-
γοῦντά σε. Ο. C. 1466, ἔπτηξα θυμόν.
See GMT. 60. The metaphor in
ἀνέπταν is that of a frightened bird.
That the affection of his wife should
have turned into hate, and that her
last words should fasten upon him
the dreadful guilt, is to Creon’s heart
the bitterest pang of all.

1308. τί μ᾽ οὐκ ἔπαισεν : in sense
approaching theimy. Cf. Plat. Phaed.
86d, εἰ οὖν τις ὑμῶν εὐπορώτερος ἐμοῦ,
τί οὐκ ἀπεκρίνατο; --- ἀνταίαν : 86.
πληγήν. Cf. El. 1415, παῖσον διπλῆν.
Aesch. Sept. 895, διανταίαν πεπλαγμέ-
vous.

1310. δείλαιος : the second syllable
a is metrically short here. So also
in El. 849, δειλαία δειλαίων κυρεῖς --
πᾶσι θνατοῖς ἔφυ μόρος. So the first

syllable of αἰαΐ is measured short. —
ἐγώ: sc. eiul.

1311. συγκέκραμαι δύᾳ: 17 am be-
come closely allied with misery. By the
use of this compound the poet per-
sonifies δύα ; it is made his companion,
as it were. Cf. Aj. 895, οἴκτῳ τῷδε
συγκεκραμένην.

1312. The messenger continues his
statement from 1302 ff.; at the same
time he connects his words with
Creon’s lament, and assents with yé_
to its truthfulness. — τῶνδε μόρων:
the death of Haemon; ἐκείνων, that
of Megareus.

1313. ἐπεσκήπτου: in the act. and
mid. this verb means lay a command
or an accusation upon one. Here, in
the latter sense and in the pass. C/.
Plat. Legg. xi. 937 Ὁ, ἐὰν (δούλη) ἐπι-
σκηφθῇ τὰ ψευδῆ μαρτυρῆσαι. --- πρός :
with the gen. after pass. verbs often
denotes agency, like ὑπό.ςο. See G,
1216, 1 (0), H. 805, 1 ¢.

1314. καί: see on 772. — daredv-
σατο: see on 1268.

156 ΣΟΦΟΚΛΈΟΥΣ

ἘΞΑΓΓΈΛΟΣ.

’ 2. τ 98 > , ε td 9
ιϑιδπαίσασ᾽ ὑφ᾽ ἧπαρ αὐτόχειρ αὑτήν, ὅπως
παιδὸς τόδ᾽ ἤσθετ᾽ ὀξυκώκυτον πάθος.

ΚΡΕΩ͂Ν.
Στροφὴ δ΄.
ὦμοι μοι, τάδ᾽ οὐκ ἐπ᾽ ἄλλον βροτῶν
ιϑορέἐμᾶς ἁρμόσει ποτ᾽ ἐξ αἰτίας.
» , fet Ἀπ." » > ’
ἐγὼ γάρ o ἐγὼ ἐἕκανον, ὦ μέλεος,
oS | det AR. J >A ’
ἐγὼ, φάμ᾽ ἔτυμον, ἰὼ πρόσπολοι,
» 4 3 , ¥ 4 “ὦ ’
1825 ἄγετέ μ᾽ ὅτι τάχος, ἄγετέ μ᾽ ἐκποδών
τὸν οὐκ ὄντα μᾶλλον ἢ μηδένα.

ΧΟΡΟΣ.

κέρδη παραινεῖς, εἴ τι κέρδος ἐν κακοῖς"
βράχιστα γὰρ κράτιστα τἀν ποσὶν κακά.

1317. W. ἰώ μοι, τάδ᾽ οὐκ.

1315. αὐτόχειρ: see on 117. ---
ὅπως : temporal; as soon as.

1316. ὀξυκώκυτον : loudly bewailed ;
the loud shrieks and wailings over
the dead are referred to. “The mes-
senger repeats positively that it was
the tidings of Haemon’s death that
drove Eurydice to this fatal act, in
order that Creon may be fully sen-
sible that he bears all the dreadful
responsibility.” Schn.

1319. ἁρμόσει : intr.; will fit.— ἐξ
ἐμᾶς αἰτίας: (leing shifted) from my
blame, i.e. 80 as to exonerate me.
“These deeds can never be fitly trans-
ferred to the charge of another.”

1322. ὦ μέλεος : O wretched me.

1323. ἐγώ: I (did it). The triple
ἐγώ shows the intensity of Creon’s
feeling of self-condemnation.

1325 f. As Creon here and in 1339

asks to be put out of the way as
quickly as possible, so Oedipus ex-
claims in his distress, O. 7. 1840, ἀπά-
yer’ ἐκτόπιον ὅτι τάχιστά με, ἀπάγετ᾽,
ὦ φίλοι, and 1410, ὅπως τάχιστα, πρὸς
θεῶν, ἔξω μέ που καλύψατε.

1326. τὸν οὐκ ὄντα κτέ. : who am
no more than he who is not. Cf. Ο. T.
1019, πῶς ὁ φύσας ἐξ ἴσου τῷ μηδενί;

1327. κέρδη: see on 1032. The
Chorus refer to his entreaty, &yeré μ᾽
ἐκποδών. Yet this phrase may mean
put me out of life, as well as take me
out of the way of this spectacle, and
Creon may use it in the former, while
the Chorus understands it simply in
the latter sense. In 1828ff. Creon
expresses his meaning more clearly
and emphatically.

1328. Const. τὰν ποσὶν κακὰ κράτιστα
(ἐστιν) βράχιστα (ὄντα). Pers. const.,

"
a

ANTITONH.

157

KPEQN.

᾿Αντιστροφὴ γ΄.

¥ ¥
τὼ LTO,
1330

4 , ε A > 3 “a
φανήτω μόρων ὁ κάλλιστ᾽ ἐμῶν

> ‘ , μέ ε 4
εμοι τερμιαν ayov ape pav

ψ ¥ ¥
VITATOS* LTW LTO,

ὅπως μηκέτ᾽ ἦμαρ ἀλλ᾽ εἰσίδω.

ΧΟΡΟΣ.

μέλλοντα ταῦτα.
1335 πράσσειν.

τῶν προκειμένων τι χρὴ

μέλει γὰρ τῶνδ᾽ ὅτοισι χρὴ μέλειν.

ΚΡΕΩΝ.

ἀλλ᾽ ὧν ἐρῶ μὲν ταῦτα συγκατηνυξάμην.

ΧΟΡΟΣ.

μὴ νῦν προσεύχου μηδέν: ὡς πεπρωμένης
οὐκ ἔστι θνητοῖς συμφορᾶς ἀπαλλαγή.

asin Ο. T. 1868, κρείσσων γὰρ ἦσθα μη-
κέτ᾽ ὧν ἢ ζῶν τυφλός. “ When you go
within,” says the Chorus, “ the dread-
ful spectacle will at any rate be cut
short for you.”

1329 ff. Const. φανήτω ὃ μόρων ἐμῶν
ὕπατος, κάλλιστ᾽ ἄγων τερμίαν ἁμέραν
ἐμοί. --- κάλλιστα: happily.

1334. “Do not concern yourself
about dying; that belongs to the
future; let that take care of itself.”
- τῶν προκειμένων τι: something of
that which the present requires. The
Chorus is thinking esp. of the burial
of the dead.

1335. τῶνδε : refers to the same as
ταῦτα above.—éroucr: 1.6. the gods.
The alliteration in μέλλοντα, μέλει, μέ-

Aew gives to the sent. something of
an oracular and proverbial tone. Cf
Aesch. Agam. 974, μέλοι δέ τοι σοὶ
τῶνπερ ἂν μέλλῃς τελεῖν.

1336. μέν: without δέ; see on 498.
“But that at any rate is my desire.”
-συγκατηυξάμην : σύν here has the
sense of together, 1.6. embracing all
the things that I desire. “I summed
up all in my prayer.” Camp.

1337. ds: since.

1338. This was a common senti-
ment. Cf. e.g. Hom. 71. vi. 488, μοῖραν δ᾽
οὔτινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν.
Theog. 817, ἔμπης ὅ τι μοῖρα παθεῖν,
οὐκ ἔσθ᾽ ὑπαλύξαι. Verg. Aen. vi. 316,
desine fata deum flecti sperare
precando.

158

ΣΟΦΟΚΛΈΟΥΣ

ΚΡΕΩ͂Ν.
᾿Αντιστροφὴ δ΄.
ἄγοιτ᾽ ἂν μάταιον avdp’ ἐκποδών,

σ > A ΦῪΣ eS > € 4 ,
13400S, ὦ παι, CE τ ουχ εκων KQATEKQAVOY,

σέ τ᾽ αὐτάν, ὦμοι μέλεος, οὐδ᾽ ἔχω
ὅπα πρὸς πότερον ἴδω, πάντα γὰρ

ιϑάδλέχρια τἀν χεροῖν: τάδ᾽ ἐπὶ κρατί μοι
πότμος δυσκόμιστος εἰσήλατο.

ΧΟΡΟΣ.

πολλῷ τὸ φρονεῖν εὐδαιμονίας
“A ε , Ἁ Ν 4 > > ‘
πρῶτον ὑπάρχει" χρὴ δὲ τά γ᾽ εἰς θεοὺς

1341. W. δά δια ὍΝ.
1345. W. τὰ δ᾽ ἐπὶ κρατί.

1341. σὲ αὐτάν : this expression
contains a passionate and intensive
force well fitted to the situation ;
thee, O son, I slew, and thee thyself
(O wife)!

1342 ff. οὐδ᾽ ἔχω daa κτέ.: I do
not know where (and) to which one I
shall look. ὁρᾶν πρός twa is like Baé-
mew eis τοὺς θεούς (923), 1.6. to look
to one for support or comfort. “TI
can no longer look to my wife and to
my son for help, and I know not which
way to turn for comfort.”

1345. λέχρια: the opposite of ὀρθά.
The Schol. explains it by πλάγια καὶ
πεπτωκότα; hence, out of joint, wrong.
— πάντα τἀν χεροῖν : all that I am oe-
cupied with. “ All my life has turned
out wrong.”

1346. τάδε: accus. of internal obj.
with εἰσήλατο, cf. El. 293, τάδ᾽ ἐξυβρί-
(et; thus has leaped upon my head an
intolerable doom. Cf. O. T. 263, viv
δ᾽ ἐς τὸ κείνου κρᾶτ᾽ ἐνήλαθ᾽ ἡ τύχη.

1842 f. W. πρὸς πότερον ἴδω πᾷ κλιθῶ

1848 ἴ, πολλῷ τὸ φρονεῖν κτέ. : wis-
dom is by far the most important part of
happiness. W. says that the Chorus in
this sent. sum up the chief moral of
the play. But this is true only with
reference to Creon. The king, in the
proud consciousness of despotic power,
has trangressed a divine command
and shown himself deficient in that
prudence that is esp. characteristic of "
old age. That these calamities would
fall upon him in consequence of his
guilt, the seer had foretold. Creon has
finally acknowledged his wrong, thus
verifying the old gnome πάθος μάθος
(cf. 926) ; but all too late.

1349. yé: from such an offence, at
any rate, every one would shrink
back.— rd els θεούς : the things that
pertain to the gods. πρός would be
more exact, but εἰς may be due to
such phrases as ἀσεβεῖν εἰς θεούς. (7.
Eur. Bacch. 490, σὲ κἀσεβοῦντ᾽ εἰς τὸν
θεόν. Phil. 1441, εὐσεβεῖν τὰ πρὸς θεούς.

ANTITONH. 159

1350 μηδὲν ἀσεπτεῖν: μεγάλοι δέ λόγοι
μεγάλας πληγὰς τῶν ὑπεραύχων

ἀποτίσαντες

’ ἈΝ

γήρᾳ τὸ φρονεῖν ἐδίδαξαν.

1350 ff. Const. μεγάλοι δὲ λόγοι τῶν
ὑπεραύχων ἀποτίσαντες μεγάλας πληγὰς
ἐδίδαξαν (gnomic aor.) γήρᾳ τὸ φρονεῖν.
-- γήρᾳ: in old age; i.e. to the aged.
The word is emphatic, “teach men

wisdom at last.” Creon cannot fail
to recall with bitter sorrow his proud
refusal, διδάσκεσθαι φρονεῖν πρὸς ἀνδρὸς
τηλικοῦδε τὴν φύσιν (727).

160 RHYTHMICAL SCHEME,

RHYTHMICAL SCHEME OF THE LYRIC PARTS
OF THE ANTIGONE.

Tue rhythm of the dialogue of tragedy is for the most part
the so-called iambic trimeter. For a description of this verse,
see Schmidt’s Rhythmic and Metric, 26, 111.; G. 1658; H. 1091.
Occasionally there is synizesis. See note on 33.

In the lyric parts of the Antigone the rhythm most commonly
employed is the logacedic. For this verse, see Schmidt, 13; G.
1679-1682 ; H. 1108 ff. The Parodos and Kommos have ana-
paestic systems interposed between the strophes and antistrophes,
and the Exodos closes with anapaests. For the anapaestic rhythm,
see Schmidt, 10, IL, 31,3; G. 1675 ff.; H. 1108 ff.

In the structure of a few rhythmical periods the logaoedic are
followed by choreic series. A rhythmical period is a combination
of two or more rhythmical sentences (κῶλα) grouped according to
fixed principles so as to form a unit, and marked by a pause at
its close. See Schmidt, 24. For choreic sentences, see Schmidt,
10, IV. ; 22, 5.

The rhthind of the Exodos is the dochmiac, for which see
Schmidt, 23, 4; G. 1691; H. 1125 f.

The charsaters dmployed in the scheme are sufficiently ex-
plained in the treatises on versification to be found in the gram-
mars,* with possibly the following exceptions : —

The anacrusis (see Schmidt, 7,5 ; G. 1635 ; H. 1079) sometimes
consists of two short syllables, which are indicated by the mark w.

* See G. 1626-1641; H. 1067-1070.

In adopting the rhythmical scheme of Schmidt, it was found undesirable
in all cases to accept the text used by him. No departure from the text of
Schmidt, however, has involved any important change in his metrical notation,
excepting in two instances, which are discussed in the critical Appendix, on
798 and 1323.

RHYTHMICAL SCHEME. 161

The Roman numerals I., II., II., etc., indicate the rhythmical
periods, the beginning of which is marked in the text by an
indented line.

The mark ὦ means that an irrational long, whether in the
strophe or antistrophe, corresponds to a short syllable.

The beginning of a rhythmical sentence within a verse is
marked in the text by a dot (-) under the initial letter of the
first word or syllable of the sentence.

In the rhythmical schemes a comma (;) signifies diaeresis or
caesura. See Schmidt, 19, 2, 11. and III.

1
Tue Paropos (vy. 100-154).
Str. a.
E: oF oe eves ea we ha Meer ow fee ah toe κι ἢ
Crt Hien Pe AO
Cito POS. bee ks Nee | eee le es ἢ 12}
wvul_vul—_vl
ἘΠῚ Se Nae Steerer iors απ) fA
Wixial Was hae bas or Poa | LH Pe Ad

Per. IJ. The inverted order of the first two measures of the
third verse of the strophe (_>|]—v|, not _U|]— >], as was to
be expected, see Schmidt, 13, 2) is noteworthy. The antistrophe,
however, is regular (_ >] —>]).

Str. |B
bw be P Sa bali pe Ob AG
wulweulwseultle_vul Le | AX
τ Sb Sn so le ba ae baw ee AT
ee] L— bes ae ee
Th ΞΟ ns Pee Pe eer ot ἰΙω ϊ;--ὦἹ

Per. III. The so-called versus Adonius (see Schmidt, 22, 11 ;
G. 1682, 1; H. 1111 a) as postlude is noteworthy.

162 RHYTHMICAL SCHEME.

I.

First Stasmon (vv. 332-375).

Str. a.
L ay t os Ua 1 ee | sat Sas ee A
ag τ ἡ ας τ ἡ τ OS wt τὴν ἢ
Ἧ, Ss τ νη κω | ct ΔῊ
ey OAL Y (eer ee ee
UF bee RE Ἐπ WA νον ee
III. er ee hee ee ee ἢ
-ἰ a a, pene el (eee
- 7 er ee oa Ae
Str. B’.
Ct, bln EN ae
ie ced ee ie a ag Fe er owe
1 wins χἢ L. Peoria a oss AVE ots od eb oy τῶ BAe
2 Poet ὦ Oat ear el AA
ἐν ΟΝ i | Syst L, Poy Nee his ae
CPS, 3, De pes RE: ea aD Me Mees Veco Ἢ

The chorus begins with a logaoedic period ; then follow choreic
periods, the first of which, however, begins with a logaoedic verse,
which softens the change from the one rhythm to the other. Str. a,
Per. III., and Str. β', Per. I., are not logaoedic, but choreic. The
apparent dactyls are, therefore, not cyclic dactyls (—v ὦ, i.e. Je
but what may be called choreic dactyls (. ὦ, i.e. J 3). The
caesura in Str. β΄, verse 2, makes this clear. The apparent corre-
spondence, therefore, in this same verse, _~, is in fact __g. Con-
cerning choreic dactyls, see Schmidt, 15.

III.

III.

IL

Chi IC

Vw

ς

RHYTHMICAL SCHEME. 163

ἘΠῚ:

Srconp Stasimon (vv. 582-625).

Str. a.
DA bo ee eek oor Pea Ae

Spe es alta RRs PEAT
Cie) et ay ce Pim ἡ thay
ΣΎΝ ain teh) oe ee bea ἀν ἡ ΑΕΔ Ἢ oe ee Bo AR
Ὡς. αὐ Στ Ἱ!

bas ie bs i a et ΡΣ ΔΕ
oe Ae oe UR tee CN γι πο ke Ps 0 AT

Str. ῥ᾽.

LL Jrmvuluevl c= μος & Bawa Se Beare
raw vue Bee bap Pa GP 1s ofA)
ραν κῶς Ch fate Wee baa δὲ eh ers PS A

ε- ba tales ee alas he | ι- |_A]
te eg Wo ef tee = Pca FOR
5 ARE an Ral ee
Wrath we be te hee Al
a bt, bebe ee Po Ad

IV.
Tuirp Srasmmon (vv. 781-800).

ak banka Pom ΡΞ ΕΞ κὰδ ΟΣ Pee
Roesch Ἐν ἢ Ὁ Bh Pc, UG re te Pe GAS PBs ice A
Pu te bt να γος ποτ bi ee es PLAT
oo ef ἢ beg ear f Oe Ξ 2 A
ne Ry oe | tS | | ae lulu | ἔς ΤΣ

164 RHYTHMICAL SCHEME,

Vv.

Kommos (vv. 806-882).

Str. a.

Lo: vu] cl Yaw baw > Sw Ὁ AS
-- Oo last ΚΗ Ὡς: rete oe Sh
= wl welevuwitc, FS Ol o> teow? AD
π-ωωου!-.υἢ

Ἐν κυ πῶ Ἐπ 8 ὡς a ee
aware k rh! te κα ἠδ τ | A

bir, β΄.

Bo ἢ Pere oe τ-

Sievwl ἔκ ἐ [AS
υ ϑ ὧς ὁ ες Ἰ} ow)
ss oe ba ee ee TAG
Sia ΜΠ] πὰ aol & tS] vetlel hie AD
πες τα} τ} τ πὰ
Ose) te Ἐκ ἡ τ ἡ τ ΞΟ
aie ἀπο πε ee ἢ τ ΟὟ
οὐ ἘΝ Ἐν. OTE τ ἢ
Str. γ΄.
ate ee ASO eA ee Oe
ἀρ. νι ὉΠ. πὰ ἡ ἢ
ἀκ τ local 2 leh
υ a he tow hoot ἐν, TAS

Rwiavivecluvwi ee Pow] LO lee tS At

-- WAT Gerd, Poe THAT

RHYTHMICAL SCHEME. 165

II. = @ 1 Se Pee Ro eel
- ier ee Poe Pel

Pea ee) ES al VEO ΟΣ ees |
ig kh ee ol eae PAN

This chorus begins (str. 4) with sentences of like form (Gly-
conics), then becomes more varied by the interchange of sentences ©
of different lengths (str. 8’), and finally closes with series of like
form (str. y', epod.).

The first strophe and the beginning of the second are in
logaoedic measure. After these come choreic periods, which
become more lively toward the close in consequence of the occur-
rence of the three choreic dactyls. As in the First Stasimon
above, choreic dactyls are introduced to relieve the otherwise
too great repose of choreic series.

VI.

Fourta Srastmon (vv. 944-987).

Str. a.
Bie ene) ite aoe | te OA
a2 > bevy 1 te ears foe AG
ἘΠ πο Ps | ne ee ay Pe 27 ce eh ἊΝ
Ἐπ Se Pare rh aed ene | i et SAH
ay | εξ] | Ae Jmvule_All
ta wor te Ree ee 5 [τ 1} ;
ἘΚ ee ae eat og Oe .- eed ee BAAS
ἐπα OEE ey Fe ee eA
Str. β΄.
lL vuvlwulwelwelevul_Al

aioe aig πο ae fis ASF

166 RHYTHMICAL SCHEME.

I. —_ whws τ νων τλῆ
So Vlada
-͵)χξσυ --υἹ ι.. iA
πὶ eS τὰν ὦ ΣΝ ΔῈ
ων ΛΗ
ως ἃ τὰ, ποι εξ, ee AR
» iw 1. dd Boar dice) tes τ ΔῊ
VII.

Hyporcnema (vy. 1115-1154).

Str. a.
τ 63 7: OY ee en ae ee SA
. αὐ πα ΝΥ

es Sere es en ἢ
= aes Ae ee AA
ey Petes CO Ser Δ

δ αν Woh eed eee A

Ἐπ νων Φ AS
σι ee τ ν
Ii. -.-»ΠῸ τυ co A ea Peas A ee Ae
Str. B’.

Sta 4 ὦ τ eo ea i Ae
a AD pee AY A: ee ΣΎΧΣΙ
~Sl|wvu|lwvl_aAil
—~>lwvuluvvldAl

Wee w|i ees eS Ot een

—wy| oud 4c Δ

RHYTHMICAL SCHEME. 167

VIII.
Tue Exopos (vv. 1261-1347).

Str. 4.
bet oere
CHa a fer eee Nas oo ean AAMT
RU τ Ό }

as χε [πεν

Wi ae ἐπ ap Wa Se AT
I. του ee ae es ee
Wate σον» PSE oe eee geal ἢ
DE OGStowUGePpeawAl
SOF eee eso Pee re fA
Str. B’.
trim.
VIWWNUIWollUUWuI_AI
trim.
Bic Pie ko eee pie ae bos Ae ἢ
Sk ee Sd Cy he ey A |
Str. γ΄.
Ree wes
Go wit Ses he Oh eae eA
Re ey ete eee Pe A
ΤΠ, Sees, τοϊν ee Pe Il
Ae yy Ee CA eet TNA
Str. δ΄,
Ch eee aay Be ee
UI τ ὅλ πὸ, TO eee AISNE a A ee Po AH
By Dm eae τὰς cz | ee ty 9 | ee es OY
CF Sore a ee alee ese. ἡ SANT
DAE ALG ee walks kon ee: |
Csi deren τὸ λοι ὦ ee” AH

168 RHYTHMICAL SCHEME.

Str. a.

In consequence of the correspondence of vv. 3 and 4, v. 3 must
be regarded a catalectic bacchic dipody. These syllables have not
infrequently such value.

Str. β΄.
We must not regard v. 5 a dochmius with following choreic
tripody : —
ας ἢ... a ΟΖ ΘΝ

Such a verse would be altogether unrhythmical. It is simply a
melic iambic trimeter, which probably was not sung but recited : —

Pe) ens ΣΝ besa st KA

Str. γ΄.
Str. y and str. ¢ close with exactly the same period.

APPENDIX.

A LIST OF THE MANUSCRIPTS AND EDITIONS OF THE ANTIGONE RE-
FERRED TO MOST FREQUENTLY IN THE CRITICAL NOTES.

L. Codex Laurentianus; the most valuable of the Mss. of Soph., and
believed by many to be the archetype of all the other Codices of Soph.
extant. It was written in the tenth or eleventh century, and contains,
besides the seven plays of Soph., the seven plays of Aesch., the Argo-
nautica of Apollonius Rhodius, and Scholia by different hands. In this
Ms. are found also corrections, apparently of the same date as that of the
codex, and therefore designated as prima manus or διορθωτής.

1:2. A Ms. of the fourteenth century, in the Laurentian Library,
generally regarded as a rescript of the preceding codex. It is charac-
terized by many interpolations, but is valuable for the light it throws on
some doubtful and obscure readings of L.

A. A Ms. of the thirteenth century, in the National Library of Paris, —
containing all the seven plays. It is regarded by some as the chief of a
different family of Mss. from that of which L is the archetype.

V (Cod. 468). A Ms. of the thirteenth century, in the Library of
St. Mark’s at Venice.

Vat. The oldest of the Mss. in the Vatican Library containing the
Antigone ; it was written in the fourteenth century.

E. A Ms. of the fourteenth century, in the National Library of Paris.
It contains the Aj., El., O. T., besides the Antigone.

Among the ancient apographs of the codices, that of the grammarian
Triclinius is one of the most freq. quoted. It was made in the fourteenth
century, and is characterized by some corrections of trivial importance
and by great licence of interpolation, esp. in the lyric parts.

Sophokles Antigone. Erklart von G. Wolff. Dritte Auflage, bearbeitet
von L. Bellermann. Leipzig, 1878. (Referred to as Bell.)

Sophoclis Dramata, edidit Theo. Bergk. Lips., 1838.

Sophocles with English Notes, by F. H. M. Blaydes. London, 1859.
(Referred to as Bl.)

Sophokles Antigone, Griechisch und Deutsch, you August Boeckh.
Berlin, 1848.

170 APPENDIX.

Sophoclis Dramata. Denuo recensuit et illustravit Bothe cum annota-
tione integra Brunckii. Lips., 1806. (Referred to as Brunck.)

Sophocles with English Notes and Introductions, by L. Campbell.
Vol. I. Second edition, revised. Oxford, 1879. (Referred to as Camp.)

Sophoclis Tragoediae superstites et perditarum fragmenta, ex recensione
et cum commentariis G. Dindorfii. Editio tertia. Vol. III. Oxon., 1860.
(Referred to as Dind.)

Poetae Scenici Graeci, ex recensione ἃ. Dindorfii. Editio quinta.
Lips., 1869. (Referred to as Dind. Poet. Scen.)

Sophoclis Tragoediae, cum brev. not. Erfurdt. Editio tertia, cum
adnotationibus Hermanni. Lips., 1830. (Referred to as Herm.)

Antigone, nebst den Scholien des Laurentianus, herausgegeben von
M. Schmidt. Jena, 1880.

Antigone. Erkliirt von Schneidewin. Dritte Auflage. Berlin, 1856.
(Referred to as Schn.)

Antigone. Erklirt von Schneidewin. Siebente Auflage, besorgt von
Nauck. Berlin, 1875. (Referred to as N.)

Sophoclis Antigone. Edidit F. Schubert. Lips., 1883.

Antigone, recensuit et brevi adnotatione instruxit M. Seyffert.
Berolini, 1865. (Referred to as Seyff.)

Sophoclis Antigone, recensuit et explanavit E. Wunder, editio tertia.
Gothae, 1846. (Referred to as Wund.)

Sophoclis Antigone, recensuit et explanavit E. Wunder, editio quinta,
quam curavit N. Wecklein. Lips., 1878. (Referred to as Weckl.)

Occasional reference is made also to the Lexicon Sophocleum of Fr.
Ellendt. Editio altera emendata. Curavit H. Genthe. Berolini, 1872.
(Referred to as Ell.)

Also to Meineke’s Beitrdge zur Philologischen Kritik der Antigone des
Sophokles. Berlin, 1861. (Referred to as Mein.)

Also to Wecklein’s Ars Sophoclis Emendandi. (Referred to as Weckl.
Soph. Emend.) Wiirzburg, 1869.

Also to H. Bonitz’s Beitrdége zur Erkldrung des Sophokles. Wien,
1855-57.

Also to J. Kviéala’s Beitrdge zur Kritik und Erkldrung des Sophokles.
Wien, 1865.

Other important treatises and dissertations to which reference is made
are usually mentioned in connection with the name.

afi»
~ i

APPENDIX. 171

A BRIEF ACCOUNT OF THE MOST IMPORTANT VARIANTS IN THE MSS..,
OF CONJECTURAL READINGS, AND EMENDATIONS.

2f. Whether to read ὅτι or 6 τι cannot be decided from the Mss. L,
ace. to Dind. Poet. Scen., has 6, τι, with diastole by another hand. The
Schol. of L has ὅτι. With the reading 6 τι two views, with minor variations,
have been taken of this sent.: (1) ὁποῖον, as repetition of 6 τι in an indir.
interr. sent. without a conj. (as in a sent. containing two dir. interrs., ef. 401) ;
(2) ὁποῖον, as introducing a clause subord. to that introduced by 6 τι, with
which ἐστίν is then to be supplied; here ὁποῖον = qualis, the correl. τοῖος being
omitted. Among the more plausible conjectures are: 6 tt... | ἐλλεῖπον
οὐχὶ, Dind. Poet. Scen.; ὅτι... | τὸ ποῖον οὐχὶ (-- πᾶν ὁποιονοῦν), Nauck
(Krit. Bemerk.); ὅ τι... | χώποϊον οὐχὶ (cf quis et qualis), Seyff.
Schmidt proposes 6 tt. . . | ἔοικεν ovxl . . . τελεῖν, but how out of such a plain
sent. the present reading could have arisen, it is difficult to see. Heimsoeth
Krit. Studien, dp οἶσθά που τι... | ὁποῖον οὐ Ζεὺς νῴν xré. Paley Eng.
Journ. Philol. x., dp’ οἶσθ᾽ Stu... | οὐκ ἔσθ᾽ ὁποῖον οὐχὶ νῴν ζώσαιν τελεῖ;

4, The Mss. read ἄτης ἄτερ. All attempts to explain this reading are
abortive. Boeckh’s interpretation, “to say nothing of the ruin,” where ἄτερ
= χωρίς, has had the most followers. Some have tried (in vain) to get the
sense “not without ruin,” by changing οὔτ᾽ to οὐδ᾽, or by supplying the force
of an ov from οὐδέν. F. Wieseler Philol., 1860, p. 474, proposes οὔ 7
ἄτης ἄτερ. Other emendations are: ἀτήριον Brunck; ἄτης ἔχον Porson;
ἄκης ἄτερ Ast, and approved by Welcker (λείη. Mus. 1861, p. 310) ; ἄτης μέτα
Vauvilliers; ἄτης πέρα Weckl. (Soph. Emend.). Paley believes 4-6 to be an
interpolation.

5. The repetition of the οὐκ in 6 is suspicious. May not orotov ov
originally have been ὁποιονοῦν = qualecunque? To this surmise we are
led also by the statement of Schmidt that two Mss. (Monac. 500, and Vindob.
160) have οὐχί (traces of which also appear in L, E), which may be a corrup-
tion of -ovv.

18. L ἤιδειν ; but that the Schol. read ἤδη is evident from the gloss, ἀντὶ
τοῦ ἤδεα.

24. The reading of the text is that of the Mss. Its anomalies are χρησθείς
= χρησάμενος, χρῆσθαι σὺν δίκῃ, and δίκῃ δικαίᾳ. With Wund., Mein.,Schn., BL,
Dind., we should prefer to reject the verse as a gloss. For χρησθείς W. reads
χρηστοῖς (with righteous justice and law in the sight of the good). Camp. suggests
προθείς, having laid him out; Herm. and Ell. χρῃσθείς = παραγγελθείς, ic.
Eteocles requested Creon to bury him with appropriate rites in case he should
fall. Weckl. Soph. Emend. proposes μνησθεὶς δίκης δή or δικαίων. Margoliouth
Studia Scenica I. favors χρῆσθαι δικαιῶν kal νόμῳ κατὰ χθονὸς.

29. ἄταφον ἄκλαυτον : so read L, Ε΄. Inferior Mss. and most editt. ἄκλαυτον
ἄταφον, which is the more usual order (Eur. Hec. 30), and gives a smoother

172 APPENDIX.

metrical verse. Still, a tribrach in the second foot of the iambic trimeter is
not unexampled: cf. πότερα, Phil. 1235; χθόνιε, Aesch. Choeph. 1; πατέρα,
Phil. 1314.

40. C. A. Lehmann, Hermes xiv. 468, conjectures Avove’ dv 40" ἅπτουσα.

46. This verse is rejected by W. and by many other editt., on the ground
that it breaks the στιχομυθία or single-verse-dialogue. Such a break, however,
is not without example in Soph.’ Cf O. T. 356-380, 1171 f. The remark of
Didymus, ὑπὸ τῶν ὑπομνηματιστῶν τὸν στίχον νενοθεῦσθαι, has influenced
editt.

48. μ᾽ has been inserted by Brunck from the Schol.

57. L reads ἐπαλλήλοιν, adopted by Herm. and Seyff. in the sense, taken
with χεροῖν, of ἀλληλοφόνοιν. Others, in order to avoid the recurrence of the
final syllable -ow, propose to read χερί, or to transpose μόρον and χεροῖν.

70. Meineke proposes ἐμοί γ᾽ and supplies ἐμοῦ with μετά, so as to throw
more emphasis upon ἡδέως.

71. The older Mss. read ὁποῖα, and ἴσθι evidently is imv. of οἶδα; the
meaning then is hold such views as you please. But for this sense φρονεῖν
is the usual word. W. adopts the reading ὁποίᾳ, which Herm. thought was
required by the syntax.

76. Lalad. Gerth de dial. tragoed., Curt. Stud. 1., Ὁ, 209f., has shown that
both the Attic ἀεί and the Ionic αἰεί are used by the dramatic writers, and
that where a spondaic word was needed, as here, the older and more weighty
form αἰεί was preferred. In 184, 1159, 1195, ἀεί, with the first syllable short-
ened so as to form an iambus; in 166, 456, ἀεί is commonly measured uv —,
though there we might have an irrational spondee.

106. W. reads "Apyoyevq by conjecture. This is adopted by Gleditsch,
Die Cantica der Soph. Tragoedien. Bl., *Apyéiov. Feussner and Schiitz
read ᾿Αργόθεν ἐκ | Bavra φῶτα πανσαγίᾳ, joining ἐκ with Bavra. Copyists
might easily omit ἐκ in such a position. Ἐς. Ahrens proposes ᾿Απιόθεν.

108. W. is the only recent edit. who follows L in reading ὀξυτόρῳ = sharp-
pointed, piercing. W.makes it refer to the sharp sound of the snapping of
the reins over the backs of the horses. ὀξυτόνῳ, ὀξυκρότῳ have been suggested.
E has ὀξυτέρῳ. The Schol. explains by ὀξεῖ.

110. γῇ and ὑπερέπτη (113) are emendations of Dind., who supposes that
γᾷ and ὑπερέπτα came into the Mss. through an erroneous extension by the
copyists of the use of Doric forms to the anapaestic systems. Were Doric
forms to be introduced generally into the anapaests of Soph., a great many
changes of text would be necessary. If, on the contrary, Dorisms are to
be excluded from the anapaests, only the following need to be changed: Ant.
804, παγκοίταν; 822, θνατῶν ᾿Αἴδαν; Aj. 202, "Epex Saday ; 234, ποίμναν ; ΕἾ. 90,
πλαγάς; Ο. 7. 1303, δύσταν. See note on 380, where a Doric form occurs in
an anapaestic system.

112. In the Mss., the corresponding verse (129) of the next anapaestic
system has two feet more than this. Because of this circumstance (which,

APPENDIX. 173

however, is far from being conclusive, since exact correspondence in anapaests
is not always strictly observed, cf. Aj. 206-219, Phil. 144-149 with 162-168),
and the need of some word to govern ὅν, and in view of the Schol., ὅντινα
στρατὸν . . . ἤγαγεν ὁ Πολυνείκης, and the fact that Polynices cannot be
the subject of what follows in the next strophe, most editt. have supposed
that there was a lacuna in the Mss., which they have tried to supply in
various ways: e.g. Erfurdt proposed ἐπόρευσε θοῶς δ᾽, Schn. ἤγαγε᾽ κεῖνος δ᾽.
In W.’s reading (taken from J. Fr. Martin) ὦρσεν means incited, and κεῖνος
refers to Adrastus, the leader of the Argives. The editt. that do not accept
a lacuna generally follow Scaliger’s change in 110, ὃς... Πολυνείκους, which
avoids the difficulty of making Polynices the subj. of the following verbs.

113. εἰς (és) γᾶν ὡς, most of the Mss. αἰετὸς ὡς γᾶν, the Schol. W., αἰετὸς
ὡς γῆν. If an exact correspondence of verses in this anapaestic system is to
be maintained, we must have a paroemiac here to correspond with 130, where
the reading, however, is too uncertain to control the text of this verse.

117. φονώσαισιν is the emendation of Boeckh for φονίαισιν or φοινίαισι of
the Mss., which does not suit the metre. The Schol., ταῖς τῶν φόνων ἐρώσαις
λόγχαις, also favors Boeckh’s change.

122. τε καί. In the Mss. τε is wanting; it was added by Triclinius. So
read most editt. Boeckh reads ἐμπλησθῆναι; BI., νιν ἢ; W., καὶ πρὶν; Weckl.,
Soph. Emend., τι καὶ, the τὶ giving a sarcastic force to πλησθῆναι.

124 ff. Most editt. adopt, with minor differences, this interpretation:
The poet holding fast to the image of the eagle, which represents the Ar-
gives, refers by δράκοντι to the Thebans, thus alluding to the fable of the
eagle and the dragon, and to the origin of the Thebans. The passage would
then read, suitably to the construction of δράκοντι in the sent.: (1) Such a
warlike din, a thing difficult to overcome, was made at his back by his antagonist
the dragon; or (2) a hard conquest for the dragon matching his foe. Two objec-
tions may be urged: (1) The use of otds, ἔβα, ἀμφιχανών, γένυσιν is not in
keeping with the retention of the figure in αἰετός. (2) πάταγος ἐτάθη must
be said, of course, of the Thebans, and yet acc. to this interpretation this
πάταγος was ἃ δυσχείρωμα for the Thebans. We understand the poet to say
that the Argive foe ἔβα, because τοῖος πάταγος κτέ. that he found it a thing
hard to overpower. Schmidt proposes, τοῖός γ᾽ ἀμφὶ dar’ ἐτάθη πάταγος ”Apeos
ἀντιπάλῳ δοὺς χείρωμα δράκοντι, which he translates, “such a mighty din of
battle arose about the man (the Argive foe), that it gave him as a conquest to
the opposing dragon (sc. the Thebans). Gleditsch proposes, ἀμφὶ τῶνδ᾽ ἐτάθη
( πάταγος “Apeos ἀντιπάλου τε σπείραμα δράκοντος (δράκων being the Thebans).

130. L has ὑπεροπτίασ' with ὑπερόπτασ' on the margin a antiqua manu. The
former word is plainly a mistake, and such conjectures as ὑπεροπλίαις of Vau-
villiers (adopted by Bell.) and ὑπεροπτείας of Boeckh are unsatisfactory. W.’s
reading, ὑπερόπτην (referring to Capaneus and obj. of ῥιπτεῖ), is ingenious ; but
the word seems necessary to the thought of the preceding sent., for it was their
defiant and proud advance which Ζεὺς ὑπερεχθαίρει xté. ὑπερόπτα is found in E,

174 APPENDIX.

134. ἀντίτυπας is’ the reading of Triclinius, of several inferior Mss., and of
the Schol. L has ἀντίτυπα with ws written above by a later hand. The metre
is against dyrirvra. Many editt. follow Porson in writing ἀντιτύπᾳ in agree-
ment with γᾷ (the earth smiting back); but we should then expect the regular
form ἀντιτύπῳ.

138. Διός is the conjecture of W. from the mutilated reading of L (traces
of ὃ or & with two unequal marks of apostrophe). τὰ μὲν is found in most of
the Mss. Wolff’s reading brings out the double antithesis between Capaneus
and the other chieftains on the one hand and”Apys and Ζεύς on the other.
Weckl.’s conjecture, εἶχε δ᾽ ἄλλᾳ τὰ τοῦδ᾽ (aliter se habuerunt res
huius, ie. Capanei), is worthy of mention. So also is that of Gleditsch,
εἷλε τόνδ᾽ ἅδε μοῖρ᾽ ἄλλα κτέ.

151. The Mss. are divided between θέσθαι (so L) and θέσθε. Some editt.
take θέσθαι as the inf. for the imv. W.adopts Weckl.’s (Soph. Emend.) emen-
dation, χρεὼν viv θέσϑαι. N. and Schmidt read χρή. Bl. proposes θῶμεν for
θέσθε. Schubert adopts Kvitala’s conjecture and reads τις viv θέσϑω.

156 ff. The Mss. read νεοχμὸς with one anapaest lacking in 156, and fol-
lowed by veapator Gedy κτέ. of our text. The cola in L begin with the words
Κρέων | νεαραῖσι | χωρεῖ | ὅτι | προὔθετο | κοινῷ. It seems necessary there-
fore to supply a word in 156. The omission there of some word denoting
ruler is further indicated by the Schol. on νεοχμός : νεωστὶ κατασταθεὶς els τὴν
ἀρχὴν Kal τυραννίδα. With the change of νεοχμὸς νεαραῖσι into νεοχμοῖσι,
adopted by several editt., we lose what appears to be an important part of the
thought, sc. that Creon had just come into power, a fact to which he himself
refers in his speech (170-174). Wolff’s supposition that two anapaests fell out
just before νεαραῖσι (he would supply veoxpas ταγὸς ταχθείς for the entire
supposed lacuna) seems more violent than, following the arrangement of the
verses indicated above, to take verse 160 as an anapaestic monometer. That
anapaestic systems do not need to correspond to each other in strophic
arrangement is, acc. to Bell., to be seen in the Parodos of the Phil. and that
of the O. C.

158. τίνα in most editt., after the reading of Vat., and A.

169. ἐμπέδους is preferred by Reiske, Hartung, Schmidt, N., “almost” by
Bl. W. objects~that the usual expression for “standing firm,” as opposed to
“fleeing,” is ἔμπεδον μένειν.

180. ἐγκλήσας is the old Attic form for ἐγκλείσας. Photius Ler., p. 168,
says: κλῇσαι of ἀρχαῖοι λέγουσιν, οὐ κλεῖσαι, Kal κλῇδα " οὕτω Kal οἱ τραγικοὶ
καὶ Θουκυδίδης. The Mss. of the tragedians vary between ἢ anda. Cf. Gerth
de dial. tragoed., Curt. Stud. I. b., 217 ff. So ἐγκλήοι, 505, κλῇθρον, 1186.

189. σῳῴΐουσα. The iota subscript in the forms which have { is good
Attic usage. Cf Weckl. Curae Epigraphicae, p. 45.

203. The Mss. read ἐκκεκηρύχθαι, corrected to ἐκκεκηρῦχθαι, which is the
reading of W. This inf. must depend on λέγω. ἐκκεκήρυκται is the emenda-
tion of Musgrave, and is the reading of the most editt.

ate
πων.

APPENDIX. 175

206. αἰκισθέντ᾽ is the common reading (1, has αἰκισθένταᾶ, A αἰκισθέν τ᾽).
With the former reading, the best const. is to take ἄθαπτον καὶ αἰκισθέντ᾽
together, and δέμας as accus. of specification with αἰκισθϑέντ᾽ ἰδεῖν.

211f. L Κρέων. Inferior Mss. Κρέον. Many editt. reject these readings,
partly in order to get a const. for the accus. of the next verse. W. reads xv-
petv, and construes tov δύσνουν κτέ. κυρεῖν ταῦτ᾽ ἀρέσκει σοί. N. proposes in
211 σὺ ταῦτα δράσεις. Schmidt changes the next verse to Spay τόν τε κτέ.,
Weckl. Soph. Emend. to ἐσ τόν te κτέ. Dind. changes καί to κἀς. Bell. reads
τὸ δρᾶν instead of Κρέων.

213. Erfurdt corrected πού τ᾽ ἔνεστι of the Mss. To avoid πού ye, Dind.
(1836) and Mein. proposed που μέτεστι, which W. has adopted. Bergk and
N. read παντὶ col γ᾽ ἔνεστί που.

218. 1, ἄλλω. ἄλλω A, E. ἄλλο is found in only one late Ms. (acc. to
Camp.). The contrast is not between the Chorus and some other person who
is commanded, but between the command given to other persons and that
enjoined by Creon upon the Chorus.

223. Mss. τάχους. W. σπουδῆς from the supposed citation of this passage

in Arist. Rhet. iii. 14, and from the Schol., ὅτι μετὰ σπουδῆς ἀσθμαίνων πρὸς
σὲ πεπόρευμαι. But why prefer to the unexceptionable Ms. reading a citation
which may have been carelessly made from memory? That Aristotle was not
infallible in his quotations, is shown in a critical note of Bell.’s revision of
Wolff. :
231. W. follows the Mss. σχολῇ, which he connects with ἤνυτον = 7 ac-
complished with difficulty, and hence βραδύς. Bl. adopts the emendation of the
Schol. σχολῇ ταχύς, which gives an oxymoron like σπουδῇ βραδύς; but the
latter is more suitable to the thought.

241. εὖ ye στοχάζῃ (ει) in the Mss. This is the common reading of the
editt. W. followed Bergk, who substituted ri φροιμιάζῃ (ει), taken from the
supposed citation of this passage in Arist. Rhet. iii. 14.10. The Schol. on
Arist. ἰ. c. says, τὸ δὲ τί φροιμιάζῃ τοῦ Kpéovrds ἐστι λέγοντος. Bell. shows that
not much weight is to be given to this Schol. Cope and Camp. think the words
in Aristotle are prob. a quot. from Eur. Zph. Taur. 1162.

242. σημαίνων in L, A. σημανῶν in two later Mss.

258. Naber, in Mnemosyne ix. 212 ff., proposes ἕλκοντος for the meaningless
ἐλθόντος.

263. The Mss. have ἀλλ᾽ ἔφευγε τὸ μὴ εἰδέναι, one syllable too many. Er-
furdt cut out τὸ. Other conjectures are: Goettling ἔφασκε μὴ εἰδέναι, Seyff.
ἔφη τὸ μή εἰδέναι, Bl. πᾶς δ᾽ ἔφευγε μὴ εἰδέναι, Dind. ἔφευγε πᾶς τὸ μή. Pos-
sibly εἰδέναι is a gloss upon τὸ μὴ, borrowed from ξυνειδέναι in 266.

269. The punctuation in the text is that generally adopted. Camp. and
Bl. rightly hold that the contrast between εἷς and πάντας, secured by W.’s
punctuation, is pointless here.

279. Camp. adopts N.’s emendation of ἢ for 3.

280. W. changes κἀμέ of the Mss. to κατά pe, joining the prep. with

176 APPENDIX.

μεστῶσαι, on the ground that καί with ἐμέ would imply that the guard had
provoked some one else also. καί pe is an improvement suggested by Seidler
on κἀμέ in changing the place of the emphasis.

286. An exchange of position between πυρώσων and ἐκείνων, suggested by
N., would help the clearness of the sent. For νόμους, Herwerden proposes
δόμους.

292. N. reads νῶτον δικαίως εἶχον εὐλόφως φέρειν, which is based upon
four quotations of this passage by Eustathius. But it is generally believed
that Eustathius here quoted incorrectly from memory. W. concludes that he
had in mind the line of Eur. Frg. 175, ὅστις εὐλόφως φέρει τὸν δαίμονα.

313 f. These verses are rejected by Bergk as an interpolation, and
placed by Schmidt after 326, as being more appropriate there. By this ar-
rangement, Creon and the Guard have each the same number (5) of verses.

318. τί δὲ is the reading of most Mss. and editt. Salin L. W. has τὶ δαὶ
ῥυθμίζεις. With the punctuation of the text, adopted from Seyff. and fol-
lowed by Camp., the question has more point.

320. All the Mss. read λάλημα, except L which seems to have had (a)AdAnpa,
the first a being erased. Both λάλημα and ἄλημα are explained by the Schol.
δῆλον favors ἄλημα, since it needs no inference to prove λάλημα; besides,
Creon had already referred indirectly to the soldier’s loquacity (316).

326. The Mss. τὰ Sava, which is adopted by Seyff. and W. W. thinks
there is a sarcastic allusion to δεινόν in 823. But this seems unmeaning, nor
does Sava give the required sense. Most editt. rd δειλὰ from the ree
τἄδηλα is a conjecture of Weckl. Soph. Emend.

342. L has πόλευον; the other Mss. are divided between πολεῦον and
πολεύων. Camp. remarks that the masc. is more prob. because ἀνήρ follows
in the antistrophe, and Wund. thinks it more prob. that πολεύων was changed
by copyists into πολεῦον (to agree with τοῦτο) than that the opposite change
was made.

343. W. reads κουφονέων, which is the corrected reading of L and is
found in later Mss. The Schol. explains by κούφως καὶ ταχέως φερομένων.
κουφονόων is an emendation of Brunck, and is now generally accepted.

351. L has ἕξεται with ἄ written above ἕ in the Schol. Other Mss. have
either Gera: or erat. Thus the verse lacks one syllable of being complete.
ὑπάξεται was proposed by Brunck. From the Schol. on ἀμφίλοφον (kal λείπει
ἡ umd ὑπὸ ζυγὸν ἄγει), and from the Schol. in the next verse (ἀπὸ κοινοῦ τὸ
ὑπὸ ζυγὸν ἄξεται), it is to be inferred either that ὑπό was wholly wanting in
the text of the Schol., or that the prep. was compounded with the verb, and that
its omission with ζυγόν (cf Dionys. Hal. Hist. iii. 469, ὑπήγαγον τὸν ‘Opdriov
ὑπὸ ζυγόν) became a matter of comment. ἄγειν ζυγόν without a prep., in the
sense of to bring under the yoke, is unknown. W.’s conjectural reading fas
ἄγει is forced. Among the most plausible emendations are: ὀχμάζεται ἀμφι-
βαλὼν ζυγόν, Herm.; ὁπλίζεται ἀμφίλοφον ζυγόν (¢/. ὡπλίσαθ᾽ ἵππους, Hom. 7].
xxiii. 301), G. Jacob; ἵππον ἐθίζεται, G. H. Miiller. Margoliouth adopts

APPENDIX. 177

ἀέξεται from Dind. Poet. Scen., and reads ἵππον ἀέξεται ἀμφιπόλων ζυγόν,
οὔρειον κτέ., which he translates, “he rears him a yoke of servants in the
horse and the bull.” Brunck’s reading seems the least unsatisfactory.

354. W. adopts the conjectural reading of Wieseler, κατ᾽ ἀνεμόεν φρόνημα,
and interprets: “The thought which is swift as the wind becomes definitely
fixed by means of the word.”

357. The Mss. αἴθρια (= αἴθρεια). So W., who takes it as= τὰ αἴθρεια with
πάγων (cf. 1209, 1265), i.e. the keenness of the frosts. This is the reading also of BI.
and Wund. Boeckh’s conjecture ὑπαίθρεια has been adopted chiefly because,
as Camp. says, the repetition of VU ?_. U |__| _ ὦ | _ in verses 3, 4, 6, suits
the composition of the strophe better than the introduction of the bacchius
and cretic in verse 3, i.e. ___|___ WU _.. Camp. reads διαίθρεια; other editt.
are divided between ἐναίθρεια and ὑπαίθρεια.

360. W. departs without sufficient reason from the Mss. reading adopted in
the text. The phrase to which he objects is not τὸ οὐδέν but οὐδὲν τὸ μέλλον.

361 ff. The traditional reading is not free from difficulty. Schmidt pro-
poses Ἅιδα μόνον φεῦξιν οὐκ ἔφραξέ πᾳ νόσων δ᾽ ἀμηχάνους κτέ. For ἐπάξεται
several changes have been proposed, e.g. ἐπεύξεται, ἐπαρκέσει, ἐπάσεται.

365. σοφόν τι is hard to justify. In place of it, Heimsoeth proposes δεινόν
τι; Schmidt, τοῖόν τι ; Gleditsch, τοσόνδε.

366. W. reads τότ᾽ ἐς to make the verse logaoedic. J. Η. H. Schmidt
makes it choreic. See Schmidt’s Rhythmic and Metric, p. 175, foot-note.

368. παρείρων in the Mss. Gloss in 1,2 πληρῶν τηρῶν. Seyff., Erfurdt,
Herm., Boeckh., Camp., follow the Mss. Boeckh interprets by violating from
the idea of falsely inserting. The most noticeable emendations are: πληρῶν,
adopted by W., from the Schol.; τ᾽ ἀείρων = ὑψῶν, Schn.; τε τηρῶν, Kayser ;
περαίνων, Wund.; παραιρῶν, Dind., Ell.; and γεραίρων, Musgrave, Reiske, N.,
Bonitz. The last fits the thought best.

375. Mein. thinks τάδ᾽ cannot be right and reads κάκ᾽, 1, ἔρδοι. This is
preferred by Camp. and Bl. to ἔρδει because of the preceding opt.

386. μέσον has been restored by Seyff. from L. The other Mss. have εἰς
δέον. Ν. reads εἰς καιρόν, Weckl. Soph. Emend., ἐς καλόν.

390. Weckl. conjectures δεῦρό μ᾽ ἐξηύχουν.

4111. Keck proposes ὑπήνεμον ὀσμὴν.

414. The Mss. read ἀφειδήσοι, which is exactly contrary to the sense re-
quired, sc. to be neglectful of. The reading of the text is the emendation of
Bonitz, and is adopted by Seyff., N., Weckl. Golisch (Jahrb. Philol. 1878,
p. 176) proposes εἴ τις τοῦ δ᾽ ἀφ᾽ εὐδήσοι πόνου.

436. Dind. changes ἀλλ᾽ ἡδέως to ἅμ᾽ ἡδέως, which has found favor with
many editt. But ἀλλά adds the thought “she confessed all,” which was the
cause of both pain and pleasure to the Guard.

439. W.has adopted the proposal of Bl. τἄλλ᾽ against all Mss. authority
and without sufficient reason. By πάντα ταῦτα, the Guard simply means “all
these considerations that I have been speaking of.”

178 APPENDIX.

447. L ἤιδεισ τὰ, which has been taken by most editt. as ἤδης τά. Cobet,
Nov. Lectt. 215, emends to ἤδησϑα, ace. to the directions of the old gramma-
rians for the wadad’Ar€ls. Cf also Trach. 988,

452. τοιούσδ᾽... ὥρισεν is the conjecture of Valckenaer for the traditional
ot τούσδ᾽... ὥρισαν, and is preferred by W. in his critical appendix, and
adopted by Seyff., N., Bonitz, Schmidt, et al. The defenders of the Ms. read-
ing find in τούσδ᾽ an intentional sarcasm on the same expression in Creon’s
question, and understand it to refer to the laws of sepulture. But the ex-
pression τούσδ᾽ ἐν ἀνθρώποις seems rather vague for this.

454. ds τἄγραπτα is the reading of Boeckh after one Ms., for ὥστ᾽ ἄγραπτα.

462. L has air’. Brunck wrote αὔτ᾽ after inferior Mss.

467. W. changes the Mss. θανόντ᾽ to θ᾽ ἑνός τ᾽, i.e. the one sprung from my
mother, and one (sc. father). If only the mother is mentioned, W. argues that
Polynices would be represented as only a half-brother of Antigone. But W.’s
reading is not justified by ἑνὸς ἀνδρός re καὶ μιᾶς υἱεῖς, Plat. Legg. i. 627 ὁ,
and similar passages, in which identity of parentage is expressed by the use of
els or ὁ αὐτός. Mein. proposes ἐκ μιᾶς μητρὸς πατρός τ᾽ ἄθαπτον. ἄθαπτον
ἠνσχόμην νέκυν is the ordinary reading. The Mss. vary between ἠισχόμην L,
ἠνσχόμην A, ἠνεσχόμην Vat., ἠσχόμην and ἰσχόμην inferior Mss. The Schol.
ἠνεσχόμην " ὑπερεῖδον. ἠνσχόμην has no warrant. ἠνεσχόμην and ἀνεσχόμην
are found in use. The simple ἔχομαι in the sense οὗ τλῆναι is not found.
ἄθαπτον may be a gloss, or a change from ἄταφον when the corrupt form
ἠνσχόμην had gained foothold. Bl. thinks the disturbance in the text arose
from the omission of ὄντ᾽, and that νέκυν is a gloss, and reads ἄθαπτον ὄντ᾽
ἠνεσχόμην. Weckl. Soph. Emend. also prefers this.

486. ὁμαιμονεστέρα (o) in A, Vat., ὁμαιμονεστέρα (ts) in L. The reading
of the text gives a plainer const. than ὁμαιμονεστέρας, which would have to be
taken (as ἀδελφῆς is) in the pred. gen. with κυρεῖ (οὖσα).

490. W. reads τάφους obj. of βουλεῦσαι, and makes τοῦδε gen. of posses-
sion referring to Polynices. For the plur. he cites O. 7. 987, οἱ πατρὸς τάφοι.
He objects to βουλεῦσαι as epexegetic inf. on account of its position, and to
taking ἴσον subst. with τοῦδε τάφου, like ἴσον τῆς τύχης, γῆς, and similar
phrases. Metzger proposes τόνδε κηδεῦσαι τάφον. Keck would read τοῦδε
φροντίσαι τάφον.

505. The Mss. read ἐγκλείσοι, ἐγκλήσοι. But the fut. opt. is not used in
independent cond. sents. Some editt. prefer the aor. ἐγκλήσαι, ἐγκλείσαι.

506 f. By giving these verses to the Chorus, W. avoids some of the difficul-
ties mentioned in the notes. W. cannot be right in supposing that there is
any reference to these verses in what follows. τοῦτο (508) plainly refers to
502 ff. ὑπίλλουσιν στόμα does not imply that the Chorus have spoken, but is
only another form of the statement in 504,505. In assigning these verses to
the Chorus, W. has chosen the less objectionable course.

520. ἴσον is a variant. Some editt. read ἴσα, others ἴσους, and supply
ποθεῖ as pred. from the preceding verse.

APPENDIX. 179

527. δάκρυα λειβόμενα L, λειβομένα A, λειβομένη L,? V, Vat. Schol. δάκρυ᾽
εἰβομένη, the reading of Triclinius. But εὔβω is not found in the tragedians.
εἰβομένα, Aesch. Prom. 400, is a conjecture of Herm.

531. Editt. generally read 4, omit comma after ὑφειμένη, and have comma
instead of colon after θρόνων. L, V read ἡ. Valckenaer, on Phoen. 1637,
shows that the art. is often found after a pron. in an address to indicate
mockery or anger. ( El. 357, σὺ δ᾽ ἡμῖν ἡ μισοῦσα μισεῖς μὲν λόγῳ.

557. L has μέν y οὐ (1) corrected a prima manu to μέντοι (= μέν τοι).
Schol. σεαυτῇ καλῶς ἐδόκεις φρονεῖν. The variants are many. A has μὲν τοῖς;
which is preferred by the most editt. because it gives a more pointed contrast
with τοῖς δέ. Two interpretations are then given: (1) “You in the view of these
(Creon), but I in the view of those (the gods below and Polynices) seemed, etc.”
(2) “You seemed in that way (your way) to be exercising good judgment, but I
in this way (my way).” Schubert reads, after Kvitala, σὺ μὲν τώς, τὼς ὃ ἐγώ.

575. The common reading is ἔφυ. L. has ἐμοί, followed by W., Schn., Seyff.,
Dind. Poet. Scen. N. proposes μόνος, Mein. κυρεῖ, Weckl. Soph. Emend. μένει.

578f. L. has τᾶσδε (instead of τοῦδε), prob. by inadvertence because of the
following τάσδε; just as A has both times τοῦδε. These variants and the pecu-
liar emphasis of γυναῖκας εἶναι have led to several emendations ; e.g. ev δὲ
τάσδε χρὴ γυναῖκας ἵἴλαι, Dind.; εἶρξαι, Schmidt ; εὖ Serds δὲ χρὴ, Seyff.; ἐκδέ-
τας δὲ χρὴ γυναῖκας εἶναι, Weckl., after Engelmann.

580. Naber, Mnemosyne ix. p. 212 f., proposes φρίσσουσι for φεύγουσι,
but this robs yap of its force.

586. Most of the Mss. ποντίας dAds, corrected by Elmsley.

588. Triclinius read Θρήσσαις for Θρήσσῃσιν of the Mss., which has been
corrected by Ell. to Θρήσσαισιν. Bergk proposes ἔρεβος ἔφαλον, which is ap-
proved by BI.

591. The text has the Ms. reading. W. objects to the combination of
κελαινάν and δυσάνεμον (a permanent and a temporary quality) by means
of καί. The position of δέ is unusual. W.’s reading δυσάνεμοι is the con-
jecture of Bergk.

594 ff. “To find a perfectly satisfactory reading as a substitute for these
ill-fitting words is hardly possible.” N. Instead of φθιμένων of the Mss.,
Herm. reads φθιτών, which he takes metrically as the required spondee ; but
θιτός has elsewhere a short penult. Dind. Poet. Scen. proposed πήματ᾽ ἄλλ
ἄλλοις ἐπὶ πήμασι. Kolster, Das zweite Stasimon in Soph. Antigone, Jahrb.
Philol. 1867, p. 101 ff., ingeniously conjectures πήματ᾽ ἀφθίτως for πήματα
φθιμένων. Schmidt reads: ἀρχαῖα τὰ Λαβδακιδᾶν φθιτῶν ὁρῶμαι | πήματ᾽
οἴκῳ πῆμ᾽ ἐπὶ πήματι τίκτοντ᾽.

596. Kolster changes γένος to ἄγος, i.e. “the blood-guiltiness (of the race)
does not leave posterity free.”

600. Th. Kock conjectures θάλος for φάος. This is adopted by Seyff. and
defended by Kolster.

603. Mss. κόνις. κοπὶς is the emendation of Jortin, now generally

180 APPENDIX.

received. Those who defend κόνις make it refer to the strewing of the dust
over the corpse, which becomes for Antigone φοινία. With this reading κατ-
αμᾷ is to be taken in the secondary sense of heap upon, which a Schol. explains
by καλύπτει. Camp. following Donaldson, defends this by saying that as
καταμᾶσθαι κόνιν is “to cover one’s self with dust,” so by a poetical inversion
the dust may be said καταμᾶν, “to cover or sweep out of sight.”

605. ody av is Weckl.’s emendation for τεὰν of the Mss., and is received
by W. through a supposed necessity for “ἄν with the potential opt. in the
dramatists.

606. Inferior Mss. read ὑπερβασίᾳ.

607. Most of the Mss. read παντογήρως. A has πανταγήρως, wholly free
Srom old age, i.e. ever young. παντογήρως means either making all aged, or very
aged, ancient. In neither sense has the word any fitness here. A Schol.
explains by ὁ αἰώνιος. As analogous, Bell. cites wappéyas, πάγκακος, and παγ-
γήρως from later Greek as applied to χρόνος. πανταγρεύς is W.’s conjecture.
Other conjectures are: παγκρατής, πάντας αἱρῶν, πάντ᾽ ἀγρῶν. παντογήρως
may have arisen from a supposed antithesis to the following ἀγήρως.

608. The Mss. reading 6 παντογήρως οὔτ᾽ ἀκάματοι θεῶν is manifestly incor-
rect when the verse is metrically compared with the corresponding -νόων ἐρώτων
| εἰδότι δ᾽ οὐδὲν ἕρπει of the antistrophe. Dind. writes οὔτ᾽ ἄκοποι θεῶν ww;
Herm., οὔτε θεῶν ἄκμητοι; Schn., οὔτ᾽ ἐτέων ἄκματοι. μῆνες θεῶν seems un-
suitable. θέοντες is the conjecture of Donaldson and Heimsoeth. Instead of
this word, Weckl. would prefer some verb (like φθεροῦσιν or φθίνουσιν in
trans. sense) which fits better to the idea of μῆνες than αἱροῦσιν from αἱρεῖ.
The true reading is yet to be found.

612f. W. reads ἐπαρκέσαι νόμον, makes the inf. express purpose after
κατέχεις δυνάστας, and interprets so as to protect law and authority forever.
This construction of the inf. as if δύνασαι ὥστε preceded,.and this sense of
ἐπαρκεῖν, are doubtful.

613f. The Mss. οὐδὲν ἕρπει θνατῶν βιότῳ πάμπολις (παμπολὺν 1) ἐκτὸς ἄτας.
This means, in no respect does it (this law) approach the life of mortals in every
state (i.e. everywhere) free from harm. But this conflicts with the leading thought
at the beginning of the ode. The required thought is, no one who comes in con-
flict with the sovereignity of Zeus, etc. The same objection holds against W.’s
reading: ὁ δ᾽ οὐδὲν ἕρπει θνατῶν βίοτος xrté., the life of mortals in every state does
not pass free from calamity. The contradiction lies in saying “blest are they
who are free from calamity,” and then, “no life is exempt from calamity.”
Many editt. take refuge in πάμπολύ γ᾽ for πάμπολις, which is understood to
mean nothing proceeds very far without ἄτη (which involves the same contradic-
tion as that objected to above), or to the life of man nothing beyond the bounds
comes free from ἄτη (where the sense of πάμπολυ seems forced). Lange’s
conjecture (adopted by Schubert) wdvredes, nothing that is complete, with the
notion that πάντελες is for a mortal &xperpov, and the striving for it ὕπερβα-
σία, is artificial. πλημμελές has been adopted from Weckl. Soph. Emend. as

APPENDIX. 181

being most in harmony with the thought and at the same time requiring no
violent change of the Ms. reading. Dind. abandons the passage, supposing
ἕρπει and ἐκτὸς ἄτας to be interpolated from 618 and 625.

620. L reads προσαύσῃ. The other Mss. vary between προψαύσῃ, προσ-
ψαύσῃ; mpordpy, mporaipy. The Schol., προσφέρει, favors ave or αἴρω.

625. Mss. ὀλιγοστὸν. ὀλίγιστον is Bergk’s emendation. ὀλιγοστόν is a
doubtful form, and would mean one of a few.

633. θυμαίνων is the reading of an old Schol. for λυσσαίνων, which is a
ἅπαξ λεγόμενον and means rave.

646. W.’s πέδας for πόνους is a marginal reading of L, and is apparently
confirmed by the Schol. But πόνους makes good sense, and is recommended
by 0. C. 460, τῇδε τῇ πόλει μέγαν σωτήρ᾽ ἀρεῖσθε, τοῖς δ᾽ ἐμοῖς ἐχθροῖς πόνους.

648. The Mss. read τὰς φρένας ὑφ᾽ ἡδονῆς. Triclinius first inserted γ᾽
before ὑφ᾽ to heal the metrical fault. But it is difficult to see any force in γέ
with φρένας. W.’s reading δι᾿ ἡδονὴν is a conjecture of Bl. Dind. Poet. Scen.
dpévas ὑφ᾽ ἡδονῆς δαμεὶς, gives an apparent dactyl in the third foot. He also
proposes σὰς ὑφ᾽ ἡδονῆς φρένας, which is adopted by Schubert. Mein. proposes
φρένας σύ γ᾽ ἡδονῇ. Weckl. τάσδ᾽ ὑφ᾽ ἡδονῆς φρένας.

659. L has τά τ᾽ ἐνγενῆ, with συγγενῆ written above. συγγενῆ is prob. a
gloss, but is regarded by W. as an original correction. Erfurdt corrected
to τά γ᾽ ἐγγενή.

669. W. rejects this verse, (1) because εὖ ἄρχεσθαι seems to him superfluous
after what is said in 666 ff.; (2) because ἄρχεσθαι ought to come before
ἄρχειν, since to rule well is a result of to obey well; (3) because with this verse
omitted the number of verses spoken by Creon and by Haemon would be
exactly equal. These reasons seem insufficient. Soph. is not so rigid an
observer as Aesch. of correspondence in the στιχομυθία. Bl. would prefer
to read καλῶς τ᾽ av ἄρχειν εὖ τ᾽ ἂν ἄρχεσθαι.

673. W. reads πόλεις τ᾽... ἠδ᾽ (= ἠδέ) after two inferior Mss. This ap-
pears to be the emendation of a scribe who wished to avoid the anacoluthon
occasioned by τέ... ἥδε. Many editt. effect the same result by omitting τ᾽,
which has, however, the best Mss. authority.

674. L reads συμμαχηι (= σὺν paxy). This is defended by Camp. and
others, but with difficulty. Better is the emendation of Held (Progr. Schweid-
nitz, 1854), kay μάχῃ δορὸς. The reading of W. is the conjecture of Reiske,
and is almost generally received.

G75. Keck objects to τροπὰς, and would substitute τάξεις for it.

688. L has σοῦ with ἃ written above, a@ prima manu. σοὶ is the reading
also of A, V. Most editt. write σοῦ.

706. W.’s change of τοῦτ᾽ to τοῦδ᾽ is unnecessary, and without Ms.
support.

707. Priscian, Instit. Gram. 17, 157, quotes this verse thus: ὅστις γὰρ
αὐτῶν ev φρονεῖν μόνος δοκεῖ.

718. Most Mss. have θυμῷ, which some join with εἴκει as a local dat., yield

182 APPENDIX.

in your heart (but this is an Epic usage), others with δίδουν, allow to your anger
a departure. θυμοῦ is found in 1,3, V, and in several later Mss. W.’s con-
jecture μύθῳ, yield in respect to your edict, does not recommend itself.

736. The Mss. ye. W., with many editt., adopts Dobree’s emendation.
The succession of 738, 737, 736, 739, seems preferable to that of the text.

747. The Mss. οὐκ dy. οὔ τὰν is Elmsley’s conjecture.

755 ff. The transposition adopted from Bell., and suggested to him by
Donner, is preferred also by Weckl. N. places 756-7 after 749 (cf also
Enger, Philol. 1867, p. 344), but this order makes the connection less
clear.

760. 1, ἄγαγε, A ἄγετε. Several editt. prefer the latter.

775. W. adopts ὅσον for ds of the Mss. from Β]., on the ground that
τοσοῦτον requires a correlative. But ὡς may stand instead of ὅσον.

785, W. adopts the conjecture of Winckelmann, θ᾽ for δ᾽. Dind. Poet.
Scen. also reads θ᾽, and adopts the reading és τ᾽ of L in 782, which gives the
correlation of τέ... τέ.

789. Instead of é of the Mss., N., Bl, Weckl., W., read σέ y. ἐπ᾽ is
defended by Camp., who makes it mean in the case of. Erfurdt and others
take it for ἔπεστι.

798. L has wdpepyos, which is prob. the error of a copyist. The reading of
the text requires the resolution of the arsis of a logaoedic dactyl, by which a
proceleusmatic {πάρεδρος ἐν) corresponds to a dactyl of three times (φύξιμος).
This is so rare and questionable as to lead many editt. to abandon the Ms. read-
ing and to adopt that of Emperius, νύμφας τῶν μεγάλων τῶνδε πάρεδρος, which
removes the metrical difficulty. Still, although cases of this resolution are
rare, a few seem well authenticated. Schmidt, Rhythmic and Metric, p. 58, gives
one instance, Pind. Pyth. xi. 4, παρ Μελίαν = θέμιν ἱεράν. W. adds, Nem. vii.
10, Evgevida πάτρα = εἰ Mvaporvvas. Also, Soph. Aj. 403, ὀλέθριον αἰκίζει =
εὔφρονες ᾿Αργείοις. In Eur. we find at least one instance: Androm. 490,
ἔριδος ὕπερ = avroxparovs. In Soph., Bell. has found O. 7. 1195, οὐδένα
μακαρίζω = Θήβαισιν ἀνάσσων, and 970 of the Ant., ἀγχίπολις ΓΆρης = dpxato-
yovev (981). As analogous Bell. cites the fact that also in comic trimeter
there are a few instances where a measure of three times (which is the measure
of the logaoedic dactyl, the long syllable being χρόνος ἄλογος = one and a
half times) is filled by four short syllables, namely, when an anapaest follows
upon a tribrach (dactyl); e.g. Arist. Ach. 733, dxoverov δή, ποτέχετ᾽ ἐμὶν τὰν
γαστέρα, vv ξι ΡΝ Ὁ: συν μος | ee eee Aves, 108, ποδαπὼ τὸ
γένος; ὅθεν αἱ τριήρεις αἱ καλαί; UY |_| vou |_| oJ] 1...:

811. Bl. prefers πάγκοινος, which exactly fits the metre in the correspond-
ing verse, 828, of the antistrophe. Cf. El. 138, é’ Ata παγκοίνου λίμνας.

814. L, A, V, ἐπινυμφίδιος, which gives a dactyl where a spondee is found
in the corresponding verse of the antistrophe. The word is found only in one
other place, Meleager, Anth. Pal. 7,182. ἐπὶ νυμφείοις is Bergk’s emendation,
adopted by Schn., Wund., N. But Dind., Bl., Camp. et al. read ἐπινύμφειος.

APPENDIX. 183

828. The Mss. have ὄμβρῳ. ὄμβροι is the almost certain conjecture of
Musgrave. Camp. alone of recent editt. defends ὄμβρῳ.

831. For θ᾽ ὑπ᾽ of the Mss. most editt. read 8 im. This follows in part
quite naturally from the correction in 828.

834. The Mss. vary between θεογενής, metrically impossible, and θεογεννής.
W. reads θειογενής», after Wieseler, because he thinks Seoyevvys an unknown
and improbable form. N. cites an instance of it in Tzetzes, and of πον-
τογεννής in Nicetas, of πρωτογεννής in Theod. Prod. But these are too late
to be of any authoritative value. He thinks Soph. may have written θείου τε
γένους. θειογενής occurs once in the Sibylline Oracles, 5, 261.

836 ff. καίτοι φθιμένῳ. W., under the influence of a Schol., ὅστις τοῖς ἰσο-
Odors ὁμοίως ἐτελεύτησεν, writes καί τῳ. But the use of the masc. of the partic.
without the art. makes the statement general. Variants are φθιμένᾳ, φθιμέναν.
If 838 (ζῶσαν καὶ ἔπειτα θανοῦσαν) were to be retained, there is reason for
preferring φθιμένᾳ, since the reference in 838 is definitely to Antigone, and
with that φθιμένᾳ would better agree than φθιμένῳ. But 838 is rejected as a
verse without point. It was rejected already by the Aldine edit. If the verse
is retained, a verse is still wanting to complete the correspondence with the pre--
ceding anapaestic system, 817-822. 'This fact (which, however, is not decisive
here) and the Schol. καρτερεῖν σε χρή, ὡς καὶ ἡ Νιόβη ἐκαρτέρησεν παραμυ-
θούμενος αὐτήν, to which nothing in the text corresponds, have led some to
believe that a verse has fallen out between 837 and 838. W. proposes this:
σὲ δὲ Kal τλῆναι πρέπον ὡς κείνην, by which the Chorus would mean, “it is
proper that you also show fortitude as did she,” but which Antigone should
understand to mean “it is fitting that you also suffer”; and it is to this then
that Antigone alludes by οἴμοι γέλωμαι. By transposing the words in 836-7,
as has been done here, a paroemiac is avoided in the middle of the system,
and u in ἰσοθεοῖς is kept short, as is usual in tragedy. .

840. οἰχομέναν is the correction of Martin for ὀλομέναν, ὀλλομέναν of the
Mss. Some adopt ovAopévay from Triclinius; but this commonly means
destructive. }

846. ἐπικτῶμαι. A marginal reading is ἐπιβοῶμαι (for ἐπιβῶμαι), which
Bl. prefers. Wund. reads ἐπαυδῶμαι.

848. Most of the Mss. have épypa, corrected by Brunck to épypa. 1, épypa.
Many editt. follow Herm. in reading ἕρμα.

850 f. W. has adopted βροτοῖς from Triclinius. y has been inserted
metri gratia. ὙΠῸ metre of this and of the corresponding verse, 870, of
the antistrophe do not agree. Bergk, Dind., et αἱ, reject the verse as an
interpolation. Conjectures are numerous. Several editt. adopt that of Em-
perius, οὔτ᾽ ἐν τοῖσιν ἔτ᾽ οὔτε τοῖσιν. Gleditsch’s reading is ἰὼ δύσποτμος
βροτῶν, οὐδὲ νεκρὸς νεκροῖσιν | μέτοικος, οὐ ζῶσιν, οὐ θανοῦσιν, which is in
exact metrical correspondence with the commonly received reading of the
antistrophe, ἰὼ δυσπότμων κασίγνητε γάμων κυρήσας, θανὼν ἔτ᾽ οὖσαν κατή-
ναρές με. ν

184 APPENDIX.

855. L reads πολύν. W. proposes πόλει. Schn., Bergk, ποδοῖν = violently.
προσέπεσες does not seem to be the right verb. V has προσέπαισας. (δ
Aesch. Prom. 885, λόγοι παίουσ᾽ εἰκῆ | στυγνῆς πρὸς κύμασιν ἄτης.

860. οἶτον is Brunck’s reading for οἶκτον, adopted by Dind., BL, N.

865. δυσμόρῳ in L. The Schol. has ϑυσμόρου agreeing with ματρός, which
is preferred by most editt.

869f. W.’s reading is without authority, except that ἰώ is found repeated
in L, which seems to be an attempt to make the metre agree with the cor-
responding verse of the strophe, 850. Bell. gets a closer metrical corre-
spondence by reading ἰὼ δυσπότμων ld γάμων κασίγνητε κύρσας, Which has
been adopted as being the least objectionable.

877. Dind. rejects ταλαίφρων as a repetition from 866, and reads ἔρχομαι!
τὰν πυμάταν ὁδόν.

879. Mss. ἱερὸν. Many editt. read ἱρὸν so as to avoid resolution of the
trochee. ipds is written also in Ὁ, C. 16. But N. denies that this form was
ever used by Soph.

887. The Mss. vary between ἀφεῖτε, ἀφῆτε, ἄφετε, and ἄπιτε.

888. Morstadt’s conjecture that rupBevew is a copyist’s error for vupdevew
is approved by Weckl.

905 ff. The spuriousness of these verses was first urged by A. Jacob, .
Quaest. Soph., 1821. Critics are not agreed as to the extent of the supposed
interpolation. W. brackets 905-913 + νόμῳ 914; N., 904-920; Dind., 900-928 ;
Schmidt, 904-924; Weckl., 905-912. A passage of somewhat similar rhetori-
cal character is Εἰ. 1301 ff.

916. Kern would write δὴ Κρέων for διὰ χερῶν.

922 f. These verses are rejected by N. on the ground that 922 is contra-
dictory to the attitude of Antigone, who from the first has been convinced that
the gods approve her deed, and that Creon will have to suffer for his conduct,
and because the phrase rly’ . . . ξυμμάχων is too obscure. For ξυμμάχων some
prefer ξυμμαχεῖν.

927. For μὴ πλείω, N. would prefer μὴ pelo. But the reading of the
text is more emphatic, since it implies that a suffering greater than her own
can hardly be conceived. Her fate, certainly, is as bitter as one could wish
for Creon.

935 f. The Schol. was in doubt whether to assign these lines to Creon or
to the Chorus. The Mss. assign them to Creon. Most editt. follow Boeckh in
giving them to the Chorus. Crcon’s threat in 932 seems to leave nothing
more to be said by him. Antigone recognizes this in 933-4. The final con-
firmation comes most fittingly from the Chorus.

939. μέλλω, Mss. and editt. generally. μελλώ was adopted by W. from
Mein., on the mistaken ground that μέλλω is not suited to the sense. μελλώ is
a rare word, and is nowhere found in Soph.

941. βασιλίδα L, A, E, Vat., 1,3, Schol. But this gives a dactyl and an
anapaest in the same dipody. Seyff. emended to βασιλειδᾶν, supposing the

APPENDIX. 185

final vy omitted before the next p. This is adopted by Camp. Triclinius
read βασίλειαν, Herm., βασιληΐδα, Emperius, Θήβης τὴν κοιρανιδάν | μούνην
λοιπήν (on which τὴν βασιλίδα would be a gloss). Bergk prefers AaBSaxiday.
N. brackets βασιλίδα. Dind. rejects the whole line.

943. The Mss. εὐσέβειαν. Triclinius changed this to evoeBiay in order to
make a paroemiac at the close of the anapaestic system.

948. καὶ is omitted by the Mss., and added by Herm.

952. ὄλβος is Erfurdt’s generally received emendation for the Mss. ὄμβρος.
Erfurdt compares Bacchylides ap. Stob. Ecl. Phys. I. 166, θνατοῖσι δ᾽ οὐκ
αὐθαίρετοι [οὔτ᾽ ὄλβος οὔτ᾽ ἀκάματος ΓΑρης.

955. ὀξύχολος is Scaliger’s correction of the Mss. ὀξυχόλως.

956. W. remarks on κερτομίοις that the repetition of this word after so short
an interval is suspicious, that the word does not well suit épyats, and that the
dat. of cause is more properly joined with Dionysus, who is the doer. Dind.
suspects a dittography. The error caused by letting the eye fall upon 962
may have crowded out a word like ἀντιβίοις, which would give by the violent
anger of Dionysus.

957. L has κατάφαρκτοςς The other Mss. have mostly κατάφρακτος.
Metathesis of p is freq. See Weckl. Curae Epigraphicae, p. 43.

959f. W. writes ἔνθηρον after Pleitner, Progr. 1864. Only thus, he says,
does Soph. come into harmony with the version of this myth given by Apol-
lodorus. See on 955. W., accordingly, gives the sense thus: “In the case of
him who is thus bound to the rocks, the violence of horses makes the mad-
ness (together with the blood) trickle away; i.e. his mad insolence vanishes
with his life.” But without a more definite reference than ἔνθηρον, is it
probable that the poet would be understood to refer to this feature of the
story? W.implies that στάζειν is not easily understood unless it refers to the
dripping of blood. But cf Aesch. Agam. 179, orate δ᾽ ἐν ὕπνῳ... πόνος.
The Schol. explains by οὕτω καὶ τοῦ Λυκούργου ἀπὸ τῆς μανίας ὀργὴ ἀποβαίνει.
Camp. renders: “So dire is the excess of rage that flows from madness.”
Bergk and N. propose ἀτηρόν for ἀνθηρόν.

965. W. adopts δ᾽ from Seyff. All the Mss. have τ᾽ except L, which omits
the conj.

966. The Mss. Kvavedv πελαγέων (πελάγεων L) πετρῶν. This is now gen-
erally rejected, πετρῶν being undoubtedly a gloss. σπιλάδων, Wieseler’s
emendation, is now commonly received. Cf. Hesych. σπιλάδες ai περιε-
χόμεναι TH θαλάσσῃ πέτραι. Soph. Frg. 341, Πόσειδον, és γλαυκᾶς μέδεις
εὐανέμου λίμνας ἐφ᾽ ὑψηλαῖς σπιλάδεσσι στομάτων.

968. The Mss. vary between ἡ δ᾽ and ἠδ᾽, impossible metrically. W. reads
τὰ δ᾽ used in an adv. sense =tum (τὰ péev=quum being omitted), to make
prominent the locality which is directly connected with the story. It would
be difficult to sustain this view.

969. ἄξενος is Boeckh’s addition for the lost σοῖο ἡ»... Mein. suggests
gov. Camp. would prefer some verb like ἵσταται or κλήζεται. ἀπόξενον in O. T.

186 APPENDIX.

196, is explained by the Schol. by δυσχείμερον and referred to Salmydessus.
Cf. Aesch, Prom. 726, Σαλμυδησσία γνάθας | ἐχθρόξενος ναύταισι.

970. &yxovpos is adopted by W. from Dind. (who has since rejected it) for
metrical reasons. For the resolution of the long thesis in a logaoedic dactyl,
see on 798, App.

972 ff. ἀρατὸν ἕλκος was changed by Schn. to dpatov ἕλκος, τυφλωθὲν to
dpaxrov. Wund., Dind., Bl, Weckl., read ἀραχθὲν for τυφλωθὲν, and adopt
ἄτερθ᾽ ἐγχέων, the conjecture of Herm. for the senseless ἀραχθὲν ἐγχέων of the
Mss. ἀραχθέντων is the emendation of Lachmann. N. would prefer dpay@év
ἐξ ἀγρίας δάμαρτος... τυφλωθέντων ὑφ᾽ αἱματηραῖς.

979. L has πατρὸς.

984. θνέλλαισιν. So Ell. and Dind. for the Mss. θυέλλῃσιν.

1021. εὐσήμους is not a sure reading. Two letters are erased in L after
ev. N. thinks the true reading to be αἰσίους.

1027. πελεῖ L, πέλη A. Bergk, Dind., Wund. write deyrat . . . πέλῃ.

1035. Most of the Mss. have τῶν ὃ ὑπαὶ γένους. The text follows Herm.,
Boeckh, Bonitz, Camp. in striking out δ᾽, and taking τῶν as a rel. or dem. pron.
pov, the reading of W., is impossible, for it leaves ὑπαὶ γένους entirely in-
definite. Some editt. think the reference is to the relatives of Creon, particu-
larly to Antigone and Haemon. To accommodate this interpretation several
changes have been suggested. N. proposes τοῖσι δ᾽ ἐν γένει; Dind., τῶν δὲ
συγγενῶν ὕπο.

1036. κἀκπεφόρτισμαι is the reading of a later hand in L and of some
inferior Mss. Camp. prefers this.

1037. L has ra (dv written above a prima manu). The other Mss. vary be-
tween τὸν προσαρδέων, τὸν πρὸς σάρδεων, τὸν πρὸ Σαρδέων. The reading of
ΒΙ. is adopted in the text.

1056. For τὸ δ᾽ ἐκ, Hartung reads τὸ δ᾽ αὖ. Cobet conjectures τὸ δέ ye.

1065. τρόχους is Erfurdt’s emendation of τροχούς which means the turning
of the wheel. This reading would better fit Winckelmann’s emendation ἥλιον
τελεῖν, Which is adopted by N. Kvitala favors τελεῖν in an intr. sense = to
come to an end. Certain critics, in a realistic vein, argue for τροχούς, on the
ground that, because the predictions of Tiresias were to be fulfilled in the
course of that day, Soph. would not make the seer say τρόχους, as if several
days might yet elapse. But the expression is to be taken as an indefinite one,
like that in 1078.

1069. κατῴκισας : so read most of the Mss. and editt. E, 1,3, have κατοι-
κίσας. With the partic., re is superfluous.

1080-83. A perplexing passage. The first difficulty is the exact reference.
W., Erfurdt, Herm., Seyff., Camp., suppose that these verses contain a predic-
tion of the war of the Epigoni, who ten years later avenged the denial of
burial rites to their fathers by the destruction of Thebes. To make this ref-
erence more apparent, W. adopts the conjecture of Seyff., τὰ πράγματ᾽, i.e.
which (lit. whose affairs) dogs have polluted, and follows Bergk in reading

APPENDIX. 187

συνταράξονται, acc. to a late Schol., αἱ πόλεις ἐταναστήσονταί σοι. Wund.,
Dind., Mein., Weckl., reject the passage as an interpolation fabricated
from 1016-17. Boeckh, Schn., N., Bell., take the passage either as a
general statement or as referring to the calamities that are to befall
Thebes, without any particular allusion to the war of the Epigoni. Against
this particular allusion Boeckh objects with much force as follows: (1) There
is no reference in the entire play to any such event, nor to the tradition
(cf. Hdt. ix. 27) that the other Argive leaders were denied burial. (2)
πόλεις ἐχθραί cannot refer to the Argive cities, since they were already
in hostility with Thebes. (83) It is absurd to speak of birds —to say
nothing of dogs —carrying this “unholy savor” into Peloponnesian cities.
The second difficulty is the connection of the passage with the context. The
transition between 1077-79 and 1080-86 is abrupt. Schn. seeks to make it
less so by taking πᾶσαι πόλεις in the sense of the entire state, and connecting
it closely with σοῖς δόμοις ; but πᾶσαι πόλεις cannot be tortured to mean that.
To what éx@pat refers is uncertain. Some supply ταῖς "Epwio. from
1075; others, σοί, meaning Creon; others, with the Schol., τοῖς Θηβαίοις;
others, tots θεοῖς. These difficulties led Schiitz and Kviéala to place the pas-
sage immediately after 1022, where ἐχθραί would naturally be taken with θεοί
in 1020, i.e. hateful to the gods, and the connection is thus much more clear.
The third difficulty is in the use of certain expressions. (1) ὅσων σπαράγματα
can hardly mean anything else than the mangled remains of as many (citizens). One
of the most ingenious solutions of this difficulty is that of Schiitz, who proposes
to read τἀπάργματα and takes καθήγνισαν in the sense of polluted (cf. Schol.,
μετα ἄγους ἐκόμισαν, and Hesych., καθαγίσω " συντελέσω καὶ καθιερώσω, παρὰ δε
Σοφοκλεῖ ἐκ τῶν ἐναντίων ἐπὶ τοῦ μιαίνειν τέτακται), 1.6. the sacrificial offerings of
which dogs have polluted, εἰς. (2) ἑστιοῦχον has been objected to on the ground
that πόλιν would not be found in the rel. sent. after πόλεις. This led W. to
adopt the conjecture of Wieseler, πάλην, meaning the ash of the sacrificial
hearth. N. conjectures πόλον, and translates the phrase, to their own native
sphere, i.e. the sky. But neither is satisfactory. The interpretation given in the
notes is a choice of evils, but the preference would be more decided were the
passage to be placed in immediate connection with 1022, as indicated above.

1089. ἡσυχωτέραν is the Mss. reading for the more common Attic ἡσυχαί-
τερον. ἡσυχώτατος is found, acc. to some editt., in Plat. Charm. 160 a, and
ἡσυχώτερον in Bekk. Anecd. 98, 19.

1090. ὧν is Brunck’s emendation for ἢ of the Mss. Those who retain ἢ
connect νοῦν with τῶν φρενῶν in the sense of the spirit of his mind (like γνώμῃ
φρενῶν, O. T. 524, Lat. mens animi). But the position of the words is
against this. N. defends ἢ, and thinks the sent. is a combination of two
consts., Viz., ἀμείνω φρενῶν τῶν νῦν φέρει and ἀμείνω ἢ ὃν νῦν φέρει.

1096. εἰκαθεῖν. Mss. εἰκάθειν. ditt. have generally followed Elmsley
in holding this and similar forms to be second aorists. But Curtius, Verbum
II., p. 346, decides in favor of the traditional accentuation, and shows that @
does not belong exclusively to any tense stem.

188 APPENDIX.

1096 f. No satisfactory reading for these verses has yet been found.
W.’s view seems wholly untenable. His const. is πέρα ἐν Save (ἐστὶν)
ἀντιστάντα θυμὸν (subj.) πατάξαι ἄτῃ, ie. it is a still more terrible thing for the
soul that resists to throb with calamity {πατάξαι taken absolutely (as in Eng.
we say “to palpitate with fear”), and ἄτῃ as dat. of instrument). πέρα for
πάρα finds favor also with Bl., N., who take the thought to be “to yield is
hard, but to resist is still more terrible.” N. compares such phrases as δεινὸν
καὶ πέρα δεινοῦ (Dem. 45, 73), πέπονθα δεινὰ πλεῖστα καὶ δεινῶν πέρα (Greg.
Naz. II. p. 178), and proposes to read ἄτῃ παλαῖσαι δεινὰ καὶ δεινῶν πέρα.
From 1099 it is evident that Creon is already casting about how to find his
way out of his trouble; and in this frame of mind he is not so likely to
consider what is more or less terrible as to seek for the best reason for
yielding, which is, that he is ruined if he does not yield. ἄτῃ is difficult to
understand. By reading ἄτη (nom.), and making θυμόν obj., the sense would
be, but calamity is at the door to smite my soul resisting. Cf. Ar. Ran. 54,
πόθος τὴν καρδίαν ἐπάταξε. :

1098. λαβεῖν, or λακεῖν in L, but most editt. take this to be dittography of
λακεῖν, 1094, and read Kpéov, found in inferior Mss.

1105. W. has rejected the reading of his first edit. καρδίας δ᾽ ἐξίσταμαι
for καρδίᾳ ξεπίσταμαι after L, which is difficult to defend, and is now
generally abandoned. The Schol. explains by μόγις μεθίσταμαι τῆς προτέρας

*

S-

1108. L reads tr or tr, with doubtful breathing; A has ofr’; most of the
later Mss. have tr’. The second tr of the text is found first in Triclinius.
W. makes οἵ τ᾽ émdoves the subj. of στείχοιεν dv, supplied from στείχοιμ᾽ ἄν.

1111. L has δόξαι τῆδ᾽ ἐπεστράφην. The Schol. explains by δοκήσει
μετεστράφην. μεταστρέφειν is the regular compound for change about. ὅδόξᾳ
would make the verse unmetrical.

1115. W. and N. change the order of the words in order to make the
metrical correspondence more exact in the strophe and antistrophe. But in
logaoedic verse an irrational long is admissible in the unaccented syllable.

1119. The Mss. have Ἰταλίαν. The Schol., Sud τὸ πολνάμπελον τῆς χώρας,
also points to this. So read most editt. But W., N., Bell., prefer Ἱκαρίαν
for the reason that it is highly improbable that Soph. should here mention
remote Italy and omit all reference to the original home of the Attic cult
of Dionysus. Copyists might easily mistake the well-known Ἰταλία for this
to them unknown Attic deme.

1121 f. W. reads ὦ Βακχεῦ, Βακχᾶν ματρόπολιν, with the Mss. and most
editt. But ὦ in some of the Mss. is written above Βακχεῦ. ὦ was rejected
by Herm., and 6 before ματρόπολιν was added by Musgrave so as to make
the metre correspond exactly with that of the corresponding verse of the
antistrophe. -

1123 f. The Mss. have ναίων παρ᾽ ὑγρὸν... ῥέεθρον. Dind. emends to
ναιετῶν. ὑγρῶν is the reading of Triclinius. ῥείθρων is the emendation of

APPENDIX. 189

Herm. These changes have been adopted by most recent editt. Camp.,
however, follows the Mss.

1129. The Mss. have νύμφαι στείχουσι, which has been transposed metri
gratia by Bl. and W. But even then the metre does not exactly agree with
the corresponding verse of the strophe (στείχουσι -- γένος κλυ-). Keeping
the same order as that of the Mss., Dind. proposed νύμφαι στίχουσι, which
has been adopted by Schmidt in his metrical scheme. But the authority for
στίχουσι is only a gloss of Hesychius, who freq. interchanges εἰ ands. Mein.
proposed to read κλειτάν for κλυτάν in the strophe. Rauchenstein, Rhein.
Mus. N. Ε΄. xxvi. 116, proposes Κωρύκιον | νύμφαι νέμουσι. The Mss. reading
has been retained in this edit., and the irrational long syllable admitted in the
metrical scheme.

1143. Παρνασίαν : Dind. for Ilapvyctav. Cf. Παρνασοῦ, O. T. 475;
Παρνάσιος, Aesch. Choeph. 952.

1146. In W.’s reading, πῦρ πνεόντων of the Mss. has been changed to
πύρπνων, a word not found in Soph., and the order of xopayé ἄστρων
has been reversed. πνειόντων of the text was first suggested by Brunck.
So we have in Aesch. Choeph. 622, πνείονθ᾽ (acc. to Heath’s emendation), and
the Aldine edit. read καταπνείει in Agam. 105.

1150. προφάνηθ᾽ avat is Bergk’s emendation of προφάνηθι Nagtas, where
κιαὶς may have arisen in the Mss. from an emendation of @viact. Boeckh,
Dind. θῶρι retain the Mss. reading or change to προφάνηθ᾽ ὦ Ναξίαις, and
insert apa before πόλις in 1141, so as to make the metre of the corresponding
verses agree. W. suggests to keep the Mss. reading, and to change πάνδαμος
to παλαιόδαμος, 1141.

1156. Mein. and N. think the text corrupt, and deny the correctness of the
interpretation given in the notes. Mein. calls attention to the unpleasant
frequency of the syllable av, and would prefer ὁποῖον ἄν ti’ ἀνθρώπου βίον.

1160. BI. prefers ἐφεστώτων to καθεστώτων, with which N. agrees.

1166. προδῶσιν ἄνδρες, οὐ κτέ. is taken from Athenaeus (see infra) for
προδῶσιν, ἀνδρὸς οὐ xré. of the older Mss. W. is inclined to favor the con-
jecture of BI., προδῷ τις, ἄνδρες (voc.).

1167. This verse is omitted in the Mss., and was added by Turnebus from
Athenaeus vii. 280. The Schol. seems to have read it. N. proposes οὔτι φήμ᾽
ἐγὼ ζῆν, or od τίθημ᾽ ἐγὼ ζῶν. Schmidt proposes tds γὰρ ἡδονὰς ὅταν προδῴς,
ἐν tact o οὐ τίθημ᾽ ἐγώ, or, if 1167 is included as genuine, τὰς γὰρ ἡδονὰς |
ὃς ἂν προδῴ, τοιοῦτον οὐ τίθημ᾽ ἐγὼ | ἐν ζῶσιν, ἀλλ᾽ ἔμψυχον ἡγοῦμαι νεκρόν.

1168. L reads πλουτεῖ καὶ fy. This is defended by Camp. as being an
instance of the pres. indic. to state a supposition. But the impv. seems more
forcible. The statement is a general one.

1175. αὐτόχειρ is in the view of many critics an unsatisfactory reading.
Mein. conjectured ἀρτίχειρ = slain just now by a bloody hand, or (Lehrs) struck
by a mighty hand. Keck proposes avrémas. Jacob regards 1176-77 as an
interpolation.

190 APPENDIX.

1179. βουλεύειν has been suspected as a false reading. Weckl. Soph.
Emend. proposes συμβάλλειν.

1182. Brunck reads περᾷ for πάρα, and is followed by Dind. Poet. Scen.
and N.

1184 f. Παλλάδος εὐγμάτων προσήγορος is suspected by many editt
W. cannot find another instance of προσήγορος used as a subst. But κατή-
yopos and συνήγορος are formed and used in precisely the same way. Παλ-
λάδος βρέτας, or σέβας, has been conjectured.

1195. dArev is Neue’s emendation of the Mss. ἡ ἀλήθεί,

1200. The Mss. κατασχέθειν. Elmsley writes κατασχεθεῖν. See on 1096.

1208. μολών : L has αθ written by an ancient corrector over oA, i.e.
μαθών, which seems preferable.

1209. Schiifer prefers περισαίνει, Wund. περιπολεῖ, for wep Batver.

1214. For σαίνει Keck would read κινεῖ.

1216. Seyff., followed by N., prefers χάσματος for χώματος. Cf. Hesych.
χάσμα = στόμα ἢ σχίσμα γῆς.

1219. Some of the best editt. follow Burton’s emendation κελευσμάτων.
Of. Aesch. Pers. 397, ἔπαισαν ἅλμην βρύχιον ἐκ κελεύσματος. Eur. ph. Taur.
1405, ἐπωμίδας κώπῃ προσαρμόσαντες ἐκ κελεύσματος.

1225. This verse is suspected by Dind. because of the supposed tautology
in δύστηνον λέχος after the more emphatic εὐνῆς φθοράν. Mein. for the
same reason writes τέλος for λέχος, Bergk λάχος. But there is no tautology
with the explanation adopted in the notes.

1228. Instead of οἷον, L reads ποῖον.

1232. L reads ἀντειπὼν ὅλως. ξίφους is written as a gloss in some Mss.
Dind. used to read ἀντειπὼν ξίφους, but in his Poet. Scen. reads ἀντειπὼν ἔπος.
Weckl. thinks that in the original codex κολεῶν was written above ξίφους, to
explain the expression “to draw the sword from the scabbard,” and that this
is the origin of ὅλως.

1238. The reading of the Schol. and of two inferior Mss. is πνοὴν. ῥοὴν
is found in L, L?, and two Vatican Mss. Many recent editt. prefer πνοήν, on.
the ground that it is a “harder” reading; but others again find πνοὴν ἐκβάλ-
λει too “hard.”

1241. The Mss. have ἐν, except L*, which has εἰν, the Epic form, which is
defended by Gerth, Curt. Stud. I., and adopted by Camp. ἔν y was suggested
by Heath, and is now generally accepted. γέ seems to be needed here.

1250. Dind. Poet. Scen., Mein., N., and others reject this verse for these
reasons: (1) γνώμης ἄπειρος is a strange expression. (2) ἁμαρτάνειν is blind ;
the Schol. takes it to refer to the mistake of “ bewailing in public.” (3) οὐκ
οἶδα xré. (1251) is a more fitting reply of the Chorus if 1250 is expunged.
(4) By the rejection of this verse the stichomythy of the passage 1244-56 is
perfect, the messenger and the Chorus having each respectively two and four
verses twice.

1251. L, A, E read ἔμοιδ᾽, which some think to be intended for ἔμοιγ᾽.

APPENDIX. 191

1265. ἰώμοι of the Mss. has been corrected by Turnebus to ὦμοι, which is
now generally adopted. But W. reads ἰὼ, on the ground that ὦμοι here would
be a violation of the principle laid down in the note on 82. He seems not to
distinguish between τῶν ἐμῶν πραγμάτων and ἐμοῦ, 1.6. between the use of the
pers. pron. and that of the poss. pron. in this const. Cf Aj. 980, ὦμοι
βαρείας dpa τῆς ἐμῆς τύχης.

1281. W. reads ἐκ κακῶν, a needless change from the Mss. ἢ κακών, first
made by Canter. Several editt. read τί δ᾽ ἔστιν; ἢ κάκιον αὖ κακῶν ἔτι ;

1289 ff. The Mss. generally read τί φῇς, ὦ παῖ; τίνα λέγεις μοι νέον λόγον ;
Most editt., following Seidler, reject λόγον as a false repetition from 1287.
Camp. suspects, with good reason, ὦ wat as a false reading for αἰαῖ. It
might be added that παῖ is nowhere else used by Soph. in addressing a servant
or messenger; ὦ παῖ in 1087, to which W. refers, is not parallel, the person
addressed there being the lad who escorts Tiresias. R. Enger (Philol. xii.
p. 457) proposes τί φῇς, ὦ τίν᾽ αὖ λέγεις μοι νέον ;

1294. This verse, which is given by the Mss. to the messenger, is assigned
to the Chorus by Erfurdt and most editt. after him, for the reason that thus
an exact correspondence of persons is obtained in the first pair of strophes
and antistrophes and the intervening trimeters; i.c. 1294 should be given to
the Chorus because 1270 is so given. But such a correspondence fails further
on (cf. 1312-16 and 1334-38), and is not necessary here. Besides, this state-
ment seems to come more properly from the messenger, who naturally would
say, “see for yourselves, it is as I have told you.”

1301. W. follows the Mss., which read (with slight variation in the words
ἡ δ᾽ and ἥδε), ἡ δ᾽ ὀξύθηκτος ἥδε βωμία πέριξ. This reading is absurd. ὀξύθηκτος
can only mean sharply whetted, and is always used of weapons. πέριξ is ποῦ ἡ
found elsewhere in Soph., and is difficult to explain. The reading adopted in
the text is the conjecture of Arndt. Some prefer Arndt’s subsequent change,
πτώσιμος περὶ ξίφει for βωμία περὶ ξίφει. Dind. conjectures, after the reading
of Aj. 899, νεοσφαγὴς κεῖται κρυφαίῳ φασγάνῳ περιπτυχής, the true reading
to be ἡ δ᾽ ὀξυθήκτῳ φασγάνῳ περιπτυχής.

1303. W. follows the Mss. in reading λέχος, which he understands to mean
the cavern or den of the serpent (σηκὸν és μελαμβαθῆ δράκοντος, Eur. Phoen.
1010), into which Megareus threw himself, and which thus became his couch.
Most editt. adopt the emendation of Bothe, λάχος. Mein. prefers τέλος.
W. supposes, with Canter, that a verse spoken at this place by Creon has
disappeared from the Mss. The only ground for this assumption is that thus
we should have six trimeters to correspond to the six after the first pair of
strophes. W. proposes for this omitted verse, ἦ pot χολωθεῖσ᾽ ἀθλίου φονῶν
téxovs; But 1304 follows immediately upon 1303 without any break or
interruption.

1310. Two of the Mss. read φεῦ φεῦ, and this seems to be a reading of L
written a recentissima manu above an erasure. But φεῦ φεῦ is unmetrical.
Erfurdt read at at, changed by later critics to αἰαῖ.

192 APPENDIX.

1317. W. changes ὦμοι μοι of the Mss. to ἰώ μοι to correspond in metre
with ἄγοιτ᾽ ἄν of the antistrophe. But the anacrusis may be an irrational
long syllable.

1318 f. The metrical agreement between these and the corresponding
verses of the antistrophe is not exact. Kolster (Pilol. 1857, p. 456) proposes
ἐγὼ γάρ σ᾽ ὦμοι μέλεος, ἔκτανον = σέ τ᾽ αὐτάν, ὦμοι μέλεος, οὐδ᾽ ἔχω.

1323. The Mss. read ὅτι τάχος, as in the text. But this requires that
-xos be treated as syllaba anceps, and whether this syllable can be so treated
depends upon the arrangement of the verse. It is a disputed point whether
to arrange these dochmiacs into systems. Westphal and Schmidt favor
dochmiae systems. Christ also joins two, sometimes three, dochmii to
make one verse. If this is done here, -xos as syllaba anceps can be justified
only on the ground that it occurs in an emotional passage in which the same
word is repeated. This is allowed by Westphal, but not by J. H. H. Schmidt,
who everywhere avoids the correspondence τὸ at the end of the first dochmius
of the dimeter. In this instance Schmidt avoids the difficulty by adopting the
unwarranted conjecture of Schone, ἀπάγετέ μ᾽ ὅτι τάχος. W. and Bell. make
a monometer here, and thus make τάχος end the verse. By reading τάχιστ᾽
the difficulty would be solved if the arrangement by systems is kept.

1336. The editt. vary between ἐρῶ μὲν (with the most of the Mss.), ἐρῶμαι,
ἐρῶμεν (with V), ἐρῶ ye, ἐρῶ ᾽γώ.

1340. κατέκανον is from κατακαίνω, poetic form of κατακτείνω. The Mss.
read κατέκτανον, which was corrected by Herm. to κάκτανον, after Vat. 57,
and is supported by Hom. 7]. vi. 164, κάκτανε. This form gives a more exact
metrical correspondence than κατέκανον, and may well stand as a Homeric
reminiscence. It is adopted by Camp. N. reads éxravov.

1341. There is no good reason for changing αὐτάν of the Mss. to αὖ τάνδ᾽,
as W. and many other editt. have done after Seidler.

1342 ff. The best Mss. read ὅπα πρὸς πρότερον (πότερον, A) παῖ (πᾷ) καὶ
θῶ πάντα γὰρ. This is impossible metrically, and the sense of πᾶ καὶ θῶ is hard
to understand. W. adopts Musgrave’s emendation πᾷ κλιθῶ, and rejects ὅπα,
but this does not agree with the corresponding verses of the strophe, where
the reading is not in dispute. To get any metrical agreement, the alternative
is either to drop πάντα γὰρ or to reject πᾶ καὶ θῶ (or πᾷ κλιθῶ). Camp.
prefers to do the latter, for the reason that πάντα γὰρ seems to have the
better Mss. authority, and that the asyndeton in πᾷ κλιθῶ, A€éx pia τάν χεροῖν
is harsh.

1345. The common reading is τὰ δ᾽, which many editt. connect with τάν
χεροῖν, as though there were an antithesis between what was at hand and what
was impending, making τὰ ἐπὶ κρατί refer to a fate that hangs over him.

GREEK INDEX.

[The numerals refer to the notes, or to the verses of the text.]

a privative sometimes long, 339.

ἄγος, pollution or expiation, 256, 775.

ἀγχιστεῖα, neut. pl. instead of the
abstract subst., 174.

ἀδελφά-- ὅμοια, followed by gen., 192.

αι, measured as a short syllable, 1310.

ἀλλὰ yap explained, 148, 155, 392.

ἀλλὰ νῦν τηνικαῦτα, 552, 779.

ἂν ἥξειν, indir. for ἂν ἥξω, 390.

ἄν with the aor. inf., 236; with the
subjv. in an obj. clause, 215;
omitted with the opt., 605.

ay repeated to give emphasis to some
word or phrase, 69.

ἀντί instead of ἤ after the compara-
tive, 182.

ἀοιδάς for gids, found only here in
Soph., 883.

ἀπιστεῖν = ἀπειθεῖν, 219, 381, 656.

Βάκχιος for Βάκχος, 154.
βίᾳ, in defiance of, 59, 79.
Bopeds, 985.

yap, in questions to indicate surprise,
44, 574, 732, 786; the fourth word
of its clause, 1256; used ellipti-
cally, 21, 243, 511, 517, 566, 743.

δέ, in apodosis, 234.

δέμας, different from νεκρός, 205.

δύο δυοῖν διπλῇ, ἴσοι ἴσους, and simi-
lar combinations, 13, 1266.

εἰ, followed by the subjv., 710.

-e, the older Attic ending in the sec-
ond pers. sing. mid. in tragedy, 41.

εἶπον, in the sense of say followed by
the inf., 755.

els τις, 262, 269.

ἐκ, after ᾿Αργόθεν, 106.

ἔμμεν, only instance of this form in
dramatic poetry, 622.

ἐν δέ, and thereupon, Lat. simul, 420.

ἐπεί = ἀφ᾽ οὗ, 15.

ἔχει ἀτιμάσας, denoting the continu-
ance of the state or result effected,
22, 77.

Ζεὺς ἑρκεῖος, 487.

Ἥφαιστος, in the sense of jire, 123,
1007.

θοὔρμαιον, godsend, 397.

καὶ μήν, introducing a new scene or
character, 526, 1180, 1257.

κάρα, in addressing a person, 1, 899,
915.

κρᾶτα, used only in the sing. by Soph.,
764.

μᾶλλον decoy, 1210.

py, after verbs of neg. meaning, 263,
443, 5385; for μὴ οὐ, 443.

μὴ οὐκ after οὐκ, 97, 936.

μήτε... μήτε, peculiar use in a rel.
clause expressing cause or reason,
697.

μοῦνος, Ionic for μόνος, 308, 508, 705.

viy, use by the tragedians, 44, 432.
Cf. opé.
viv = νύν illative, metri gratia, 704.

οἶδ᾽ ὅτι, parenthetic.

Οἰδιπόδα, Doric gen. in anapaestic
rhythm, 380.

ὅπως, how, = ὅτι in a declarative sen-
tence, 223, 685.

194 GREEK INDEX.

ὄρνις, with i short, 1021.

és, after οὕτως representing ὥστε, 220.

ὅτε, causal, 170.

ov δὲ μή, 1042.

οὐκ, repeated after od, 6; with the
inf. in indir. disc., 378.

οὔτε... ov, for οὔτε... οὔτε, 249, 258,

map οὐδέν, of no account, 35, 466.

πόλεος, for πόλεως, 162.

πολλόν, Ionic form, rare in tragedy,
86.

Πολυνείκης, play upon the name, 110.

ποτέ = Lat. tandem, 244.

πρός = ὑπό with the gen. after pass.
verbs, 1313.

πρὸς χάριν = ἕνεκα, 30.

ὁ initial lengthens a preceding vowel
on which the ictus falls, 712.

σφέ, use by the tragedians, 44.

τά, τάδε, fem. forms in the dual of the
art. and of dem. prons., 769,

!

τάλαινα, its case after οἴμοι and Spor,
82,

τὲ... kat, for re... τέ in a disjunc-
tive question, 328.

tedv, Homeric and Doric for σάν, 605.

τί τοῦτο κήρυγμα, abridged for τί
ἐστι τοῦτο τὸ κήρυγμα ὃ Kré., 6, 7.

τοῖος introducing the reason for what
precedes, 124-126.

τοῦτο pev ... ἔπειτα δέ, 61.

vppe, Aeolic, found only here in
Soph., 846.

vrai, in trimeter, 1035.

ὑπέρ, on top of, 985, 1126.

Φερσέφασσα, 894.
φεῦξις, for φύξις, 361.
φιλεῖ, is wont, 493, 722.

ὡς = ὥστε with the inf., 292, 303 ; with
the partic., 1063, 1179.

ὡσεί, 653.

ὥστε = ὡς, 1033, 1084.

Νὰ 1... “Ὺ

INDEX OF SUBJECTS.

[The numerals refer to the notes.]

Abstract for concrete term, 320, 345,
533, 568, 756.

Accusative after an adj. of act. mean-
ing, 787; of effect, 675.

Acheron, 812, 816.

Active used for the middle, 19, 161.

Adjectives compounded with a priva-
tive, 582, 847.

Alliteration, 163, 943, 1335.

Ambiguity intentional, 635 f.

Anapaest in iambic trimeter, 11, 991,
1045.

Apocope, 1275.

Article at the close of the trimeter,
409; used as relative, 607, 826, 1086,
1137.

Asyndeton, 358, 370.

Attraction of gender, 221, 296.

Augury, 991.

Caesura after the first syllable, 234,
250, 464, 531, 1058.

Capaneus, 133.

Character portrayed by Sophocles,
528.

Chorus, its attitude, 211, 471, 855.

Cleopatra, 944, 971.

Combinations of the same or similar
words sought by the tragedians, 13,
142, 929, 977.

Constructio ad sensum, 236, 897, 1246.

Danae, 944.

Darius and the wife of Intaphernes,
905 f.

Dative in -εσσι, 116, 976, 1297.

Dative of direction, 234.

Dionysia in Attica, 1119.

Dirce, 105, 844.

Doric forms in the lyric parts, 100.

Dual and plural combined, 14, 59,
§33.

Elision at the end of an anapaestic
verse, 802, 817, 820; of a diphthong,
320.

Enallage, 794, 865.

Erinyes, 451, 1075, 1104.

Freedom and popular government,
love of, 1056.

Future in a gnomic sense, 351.

Future optative in indir. disc., 414.

Future perfect, emphatic, 91.

Genitive objective after an adj. kin-
dred to a verb taking an accusative,
435.

Hanging as a mode of suicide, 1222.
Hecate, 1199.
Historical present, 406.

Tacchus, 1154.

Indicative after μή, 278, 1254; in a
general or conditional rel. clause,
179, 546.

Infinitive after οἶδα equivalent to a
clause introduced by ὅτι, 474.

Interrogative, indirect for direct, 2, 3.

Interrogatives, two combined in one
sentence without a conj., 401.

Trony, 498.

Iteratives, 949.

Libations in honor of the dead, 491,
Litotes, 1191.
Lycurgus, 944.

Masculine in place of the fem., where
a woman speaks of herself in the
first pers. pl., 926.

190

Megareus, 991, 1303.
Metaphors and Similes :
bit of horses, 477.
brittleness of iron, 475.
dragon, 117, 124, 126.
eagle, 112 ff.
fellow voyager, 541.
ivy, 826.
light, 600.
mournful cry of a bird, 424 f.
piloting, 994.
race horse, 140.
rain cloud, 528.
razor’s edge, 996.
rowing, 158.
sailing, 715 ff.
scorching the foot in the fire, 620.
scythe, 603.
sea darkened by a storm, 20.
ship of state, 163, 190.
storm of the spear, 670.
successive billows, 586 ff.
tempest, 137, 391.
trees bending before the wind, 713.
ulcer, 652.
words like arrows, 1034, 1084 f.
Mingling of constructions, 102, 1212.
Muses, 965.
Mycenae, 945.

Neuter of the pred. adj., 1195, 1251.
Niobe and her fate, 823.
Nominative for vocative, 891.

Nysa and its wonderful vine, 1131. °

Oedipus myth in Sophocles, 50, 901.

Offerings upon their tombs that bene-
fit the dead, 197.

Omission of pron. or subst. in the
gen. abs. const., 909, 1179.

Optative instead of subjv. with ἄν,
666.

Optative with pres, indic. in the apod.,
1031; with ἄν to express mild com-
mand, 80, 444, 680; with & ina
general rel. clause, 912.

Oxymoron, 74, 231, 924, 1261.

INDEX OF SUBJECTS.

Parataxis and Hypotaxis, 1186 f,

Parechesis, 103, 974.

Parnassus, 1126.

Parody by Aristophanes, 513.

Paronomasia, 1175.

Participle aorist or perfect with ἔχειν,
22, 32, 77, 180, 192.

Partitive apposition, 21, 319, 561.

Pleonasm, 227.

Pluralis majestaticus, 734, 1092, 1195.

Plural in impersonal constructions,
447; referring to one spaces 10, 60,
65, 99, 276, 565.

Pollution from leaving a corpse un-
buried, 256.

Preposition placed in second member
of a clause to be taken also with
first member, 367, 1176.

Prolepsis, 58.

Quotation or repetition of a word as
a word, 567.

Reflexive with the sense of the re-
ciprocal pronoun, 56, 145,

Relative pron. for the indir. interr.,542.

Repetition of the negative οὐκ, 6.

Salmydessus, 970.

Sipylus, 825.

State of the souls of the dead whose
bodies were left unburied, 25, 1070.

Subjunctive after πρὶν ἄν, 176, 308;
in prohibition, 84.

Substantive with ἔχειν, νέμειν, ἴσχειν,
κτὲ. instead of the verb that cor-
responds in meaning, 66, 150.

Syllaba anceps at the close of an ana-
paestic verse, 932.

Synizesis of μή and εἰδέναι, εἰδώς, κτὲ.,
33, 263, 5385; other instances, 95,
152, 156, 191.

Thebes, epithets applied to it, 101,
119, 141, 149.

Tmesis (so called), 977, 1274.

Trials by ordeal among the Greeks,
264,

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