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° ΄

SOPHOCLES

WITH CRITICAL NOTES, COMMENTARY, AND
TRANSLATION IN ENGLISH PROSE,

BY

Sim RICTIAR DC. TEBE. irr.

FORMERLY REGIUS PROFESSOR OF GREEK
AND FELLOW OF TRINITY COLLEGE, CAMBRIDGE.

Lear ταῦ ee F-
THE OEDIPUS TYRANNUS,

Gs

15:

CAMBRIDGE:
AT THE UNIVERSITY PRESS.

1914

first Edition 1883.
Second Edition 1887. Third Edition (stereotyped) 1893.

Reprinted 1902, 1014

PH
HUIS
2,

IF /ua
at, |
Cop. >

PREEPACE, 10, ΤῊ SECOND 2 DITION.

is preparing a second edition of this volume, I have profited
by several criticisms with which the work has been favoured,
and by various other contributions to the study of Sophocles
which have come into my hands since 1883. The modification
of detail which is chiefly noticeable in the present edition is the
substitution of English for Latin as the language of the critical
notes on the text. Without having altered the opinion which I
formerly expressed, that Latin possesses unequalled merits for
this purpose, I had been led to feel that a combination of Latin
critical notes with an English commentary on the same page
suffered from acertain want of unity and harmony. There seemed
to be also a practical objection, viz. that some readers were
harassed by the change of mental attitude involved in turning
from a Latin to an English note on the same passage. The
intrinsic superiority of Latin as a vehicle of textual criticism
could hardly be deemed to outweigh these disadvantages; and
it is by this consideration that my choice has now been decided.

The Autotype Facsimile of the Laurentian Ms. of Sophocles,
published in 1885 by the Society for the Promotion of Hellenic
Studies, is by far the most important boon ever conferred on
students of the text. A possessor of this perfectly executed and
durable photograph commands an aid of indefinitely greater value
than the most minute and most exact collation; so far, indeed, as

the purposes of textual criticism are concerned, he has the

vl PREFACE.

manuscript itself before him. I have used the facsimile in care-
fully verifying the report of the Laurentian readings given in my
first edition, and on a few points have been enabled to supple-
ment it, or to render it more precise. In this connection I may
briefly advert to another point of detail which distinguishes the
present re-issue. Some of my friendly critics in Germany have
observed that those MSS. which are later than the Laurentian,
and which are all more or less signally inferior to it, were
reported in my first edition with a superfluous fulness, which
somewhat encumbered the critical apparatus, and also tended to
obscure the leading facts. The view which, for a long period
of time, has been steadily gaining ground in Germany is that,
whether the Laurentian MS. is or is not actually the sole source
of all the other Mss. of Sophocles now extant, at least the cases
are very rare in which any correction of the Laurentian by
another MS. is of a higher order than could have been furnished
by a grammarian’s conjecture. The difficulties in the way of sup-
posing the Laurentian to be, in fact, the unique source still seem
to me very considerable. But the experience gradually gained
in the progress of this work has impressed me, more and more,
with the truth of the other proposition just noticed,—viz., that
_ the positive worth of the corrections supplied by the other Mss.
is no greater than it easily might have been if the Laurentian
were their common parent. Forty years have passed since
Cobet first maintained that the Laurentian is the Ms. from
which all the rest have been immediately or indirectly tran-
scribed; and, though I cannot share the confidence with which
that view has since been defended by such scholars as Dindorf
and Moriz Seyffert, I can now comprehend it, at least, better

than formerly, Be our view of the genealogical facts what it

PREFACE. vii

may, it cannot be questioned that, in critical notes on the text
of Sophocles, the paramount significance of the Laurentian Ms,
must be brought into clear and bold relief. Dindorf effects this
by referring to the later MSS. under the generic name of ‘apo-
grapha.’ Mekler, in the 6th Teubner edition of Dindorf’s text
(1885) uses the letter ‘r’ to denote ‘lectio e recentiorum
librorum consensu aut uno alterove ducta.’ This symbol, ‘r,’
has been adopted by me in the critical notes of this edition
to denote ‘one or more of the MSs, other than the Laurentian’;
but it is used only in those cases where a more specific
statement was unnecessary. By thus combining the use of a
general symbol with occasional recourse to more particular
statement, I have sought to exhibit the relative importance of
the documents in a just perspective, without any undue sacrifice
of precision.

The commentary, as it is now set forth, will furnish suffi-
cient evidence of the desire which I have felt to profit by any
criticism which has convinced my own judgment, and to express
gratitude for such criticism in the most practical form. Among
my foreign reviewers, mention is due to Professor Wecklein,
and to Dr Kaibel, the editor of the Epzgrammata Graeca.
To the latter I am indebted for calling my attention to
epigraphic evidence of the 5th and 4th centuries B.c. in regard
to the Attic orthography of certain words. The Grammatik der
Attischen Inschriften, by Professor Meisterhans (1885), is an
excellent hand-book of reference on this subject. Among
English critics, I owe grateful acknowledgments to the authors

1 In v. 68 I should have given ηὕρισκον, not εὕρισκον, had I then known the
evidence collected by Meisterhans from Attic inscriptions of the 5th and 4th centuries

B.C. for the temporal augment in the historical tenses of verbs beginning with ev.
Following that evidence, I have given ηὕρηκ᾽ in 546 and ηὑρῆσθαι in 1050.

viil PREFACE.

of unsigned reviews in several journals, as well as to some
eminent scholars whom I am permitted to thank by name,—
Professor Butcher,—whose examination of this work, in the
Fortnightly Review, has been to me an exceptionally valuable
source alike of instruction and of stimulus,—Professor Tyrrell,
Mr A. Sidgwick, and Mr R. Whitelaw. The criticisms of Mr
Whitelaw occupy a large space in the Transactions of the
Cambridge Philological Society for 1886. Although I have not
always been able to agree with his views, I have been indebted
to them for amendments on some points, and have never differed
from them without careful consideration; nor has anything
given me more pleasure in connection with this book than the
very kind and generous manner in which he has referred to it.

I must once again express my best thanks to the Managers

and staff of the Cambridge University Press.

THE COLLEGE, GLASGOW,
November, 1887.

CONTENTS:

INTRODUCTION . : ‘ : . page xi—li

§ 1. General characteristics of the play and of the fable. ~
§ 2. References in the Homeric Poems. ὃ 3. Other epic versions,

§ 4. Pindar. ὃ 5. The logographers. ὃ 6. The dramatists.—/
Aeschylus.

/§ 7. Sophocles. Original features of his plot. ὃ 8. Imagined
antecedents. ὃ 9. Analysis.“ ὃ 10. Aristotle’s criticisms.” The
element of improbability. § 11. The characters.“ § 12. Oedipus.

§ 13. Iocasta. ὃ 14. Teiresias. Creon. ὃ 15. Supposed allusions
to contemporary events. Alleged defeat of the play. ὃ 16. The
actor Polus. Significance of a story concerning him.

§ 17. Other plays on the subject. § 18. The Oedipus of
Seneca. ὃ 19. His relation to Sophocles. ὃ 20. The Oedipe of
Corneille. ὃ 21. The Oedifus of Dryden. ὃ 22. The Oedipe of
Voltaire. § 23. His criticisms. § 24. Essential difference between
Sophocles and the moderns. § 25. Their references to prophetic
instinct in Oedipus and Iocasta. ὃ 26. The improbable element ν΄
—how managed by the moderns.

§ 27. Recent revivals of Greek plays. ὃ 28. The Oedipus
Tyrannus—a crucial experiment. ὃ 29. The result at Harvard.

§ 30. Ocdipe Rot at the Théatre Frangais.—Conclusion.

MANUSCRIPTS, EDITIONS, ETC. . . ; ‘ : . lii—lxi
METRICAL ANALYSIS . : : : ; : Ixilli—xcv

ANCIENT ARGUMENTS TO THE PLAY; DRAMATIS PERSONAE;

STRUCTURE ; ; ; : Ρ : ; 37-9
395.4 oe : ; : : : Σ ἐ Ἢ ᾿ 2 tO== 200
APPENDIX . : ; ; : ; : : 20I—234

INDICES : ᾿ , : : : ; Ἶ 235—251

fi

ἘΚ τοΝ;

§ 1. THE Oedipus Tyrannus is in one sense the masterpiece
of Attic Tragedy. No other shows an equal degree of art in
the development of the plot; and this excellence depends on the
powerful and subtle drawing of the characters. Modern drama,
where minor parts can be multiplied and scene changed at
will, can more easily divorce the two kinds of merit. Some
of Voltaire’s plays, for instance, not first-rate in other ways, are
models of ingenious construction. The conditions of the Greek
stage left less room for sucha result. In the Oedipus Tyrannus
the highest constructive skill is seen to be intimately and
necessarily allied with the vivid delineation of a few persons.

Here it is peculiarly interesting to recover, so far as we
can, the form in which the story of Oedipus came to Sopho-
cles; to remark what he has altered or added; and to see how
the same subject has been handled by other dramatists.

The essence of the myth is the son slaying his unknown
father, and thereby fulfilling a decree of fate. The subsequent
marriage, if not an original part of the story, seems to have
been an early addition. The central ideas are, (1) the irresis-
tible power of destiny, and (2) the sacredness of the primary
natural ties, as measured by the horror of an unconscious sin
against it. The direct and simple form in which these ideas
are embodied gives the legend an impress of high antiquity.
This might be illustrated by a comparison with the story of
Sohrab and Rustum as told in Mr Matthew Arnold’s beautiful
poem. The slaying of the unknown son by the father is there
surrounded with a pathos and a chivalrous tenderness which
have no counterpart in the grim simplicity of the Oedipus myth,
as it appears in its earliest known shape.

Homeric
Poems.

ΧΙ INTROD CCTION,

§ 2. The /éad, which knows the war of Polyneices and his
allies against Thebes (4. 378), once glances at the tale of
Oedipus—where Mecisteus, father of Euryalus, is said to have
visited Thebes in order to attend tne funeral games which were
celebrated after the death of Oedipus (23. 679 ἢ) :—

ὅς ποτε Θήβασδ᾽ ἦλθε δεδουπότος Οἰδιπόδαο
ἐς τάφον, --
—‘who came to Thebes of yore, when Oedipus had fallen, to his
burying.’

The word δεδουπότος plainly refers to a violent death in
fight, or at the hand of an assassin; it would not be in accord
with the tone of epic language to understand it as a figurative
phrase for a sudden fall from greatness. But more than this the
Iliad does not tell. The poet of the 23rd book imagines
Oedipus as having died by violence, and received burial at
Thebes, in the generation before the Trojan war.

The Nekyia in the Odyssey gives the earliest sketch of an
integral story (11. 271 ff.):—

Μητέρα τ᾽ Οἰὐἰδιπόδαο ἴδον, καλὴν ᾿Επικάστην,
ἣ μέγα ἔργον ἔρεξεν aidpeinoe νόοιο

͵7 @ tan ¢ Paes εν | io Pee ,
γημαμένη ᾧ viel’ ὁ δ᾽ ὃν πατέρ᾽ ἐξεναρίξας

A » ᾿] 9 Z \ 7 3 ,

ynuev' ἄφαρ δ᾽ ἀνάπυστα θεοὶ θέσαν ἀνθρώποισιν.
ἀλλ᾽ ὁ μὲν ἐν Θήβῃ πολυηράτῳ ἄλγεα πάσχων
Καδμείων ἤνασσε θεῶν ὀλοὰς διὰ βουλάς"
ἡ δ᾽ ἔβη εἰς ᾿Αἴδαο πυλάρταο κρατεροῖο,
ἁψαμένη βρόχον αἰπὺν ad’ ὑψηλοῖο μελάθρου,
ᾧ ἄχεϊ σχομένη" τῷ δ᾽ ἄλγεα καάλλιπ᾽ ὀπίσσω
eX Dad ja AL , a4

\ I~? e/ \ 3 / 3) ,
πολλὰ μάλ᾽, ὅσσα TE μητρὸς ‘Epivves ἐκτελέουσιν.

‘And I saw the mother of Oedipodes, fair Epicasté, who wrought a
dread deed with unwitting mind, in that she wedded her son; but he
had slain his father ere he wedded her; and presently the gods made
these things known among men. Yet he still ruled over the Cadmeans
in lovely Thebes, suffering anguish by the dire counsels of the gods;
but she went to the house of Hades, the strong warder, when she had
fastened a noose on high from the roof-beam, possessed by her pain;
and to him she bequeathed sorrows full many, even all that a mother’s
Avengers bring to pass.’

INTRODUCTION. ΧΗ

With regard to this outline in the Odyssey, it is to be noted
that it ignores (a) the deliverance of Thebes from the Sphinx—
though this may be implied in the marriage with Epicaste:
(0) the self-blinding of Oedipus: (c) the expulsion of Oedipus
from Thebes—herein agreeing with the indication in the //ad.
It further seems to exclude the notion of Epicasté having borne
children to Oedipus, since the discovery followed ‘presently’
on the union,—unless, indeed, by ἄφαρ the poet merely meant
‘suddenly.’

8.3. Lost poems of Hesiod may have touched on the story Other epic
of Oedipus; but in his extant work there is only a passing ““'°”*
reference to the war at Thebes (between Polyneices and
Eteocles), in which heroes fell, ‘fighting for the flocks of
Oedipus. Hesiod knows the Sphinx as the daughter of
Echidna and as the pest of Thebes’.

But the story of Oedipus was fully treated in some of those
lost epics which dealt with the Theban cycle of myths. One of
these was the ‘ Oedipodeia, Οἰδιπόδεια (ἔπη). According to this,
the four children of Oedipus were not borne by Iocasta, but by
a second wife, Euryganeia. Pausanias, who follows this account,
does not know the author of the poem*. It will be observed
that this epic agrees with the Odyssey in not making Iocasta
bear issue to Oedipus. It is by Attic writers, so far as we know,
that she was first described as doing so. Poets or logographers
who desired to preserve the favour of Dorians had a reason for
avoiding that version. There were houses which traced their
line from the children of Oedipus,—as Theron, tyrant of Acragas,
claimed descent from Thersandros, son of Polyneices*. To
represent these children as the offspring of an incestuous

1 Hes. Op. 162: war slew the heroes, τοὺς μὲν ἐφ᾽ ἑπταπύλῳ Θήβῃ... μαρναμένους
μήλων ἕνεκ᾽ Οἰδιπόδαο. The Sphinx: Zheog. 326, ἡ δ᾽ (Echidna) ἄρα Bik’ ὀλοὴν τέκε,
Καδμείοισιν ὄλεθρον. The hill near Thebes on which the Sphinx sat was called Φίκειον
ὄρος. References in lost Hesiodic poems: schol. on 71. 23. 680.

2 He speaks merely of ὁ τὰ ἔπη ποιήσας ἃ Οἰδιπόδεια ὀνομάζουσι (9. 5. 11). But the
inscription known as the ‘marmor Borgianum’ refers it to Cinaethon, a Lacedae-
monian poet who treated epically the Dorian family legends, and who is said to have
flourished about 775 B.C. Pausanias, however, who quotes Cinaethon on several
points of genealogy, certainly did not regard the Oedipodeva as his work.

8 Pind. O/. 2. 35.

Pindar.

XIV INTRODUCTION.

union would have been to declare the stream polluted at its
source,

We learn from Proclus that in the epic called the Cyprian
Lays (Κύπριαλ), which included the preparations for the Trojan
war, Nestor related ‘the story of Oedipus’ (τὰ περὶ Οἰδίπουν)
in the course of a digression (ἐν παρεκβάσει) which comprised
also the madness of Heracles, as well as the story of Theseus
and Ariadne. ‘This was probably one of the sources used by
the Attic dramatists. Another source, doubtless more fertile in
detail, was the epic entitled the Zhebaid (Θηβαΐς), and now
usually designated as the ‘Cyclic Thebaid, to distinguish it from
a later epic of the same name by Antimachus of Colophon, the
contemporary of Euripides. Only about 20 verses remain from
it. The chief fragment relates to the curse pronounced by
Oedipus on his sons. They had broken his strict command by
setting on his table the wine-cups (ἐκπώματα) used by Laius;
and he invoked a curse upon them :—

& \ \ en Ψ > ͵ὔ 9 A
aia δὲ παισὶν ἑοῖσι μετ᾽ ἀμφοτέροισιν ἐπαρὰς
/ a an

apyaréas ἠρᾶτο" θεὸν δ᾽ ov λάνθαν᾽ *Epuviv:

€ “ ς fiw? 2 / ’
ὡς οὗ οἱ πατρωϊ ἐνηείῃ φιλότητος

, 9 ᾿] ΄ ᾽ Μ Lé ’ /
δάσσαιιτ᾽, ἀμφοτέροισι δ᾽ ἔοι πόλεμός TE μάχαι TE.

‘And straightway, while his two sons were by, he uttered dire
curses,—and the Avenging goddess failed not to hear them,—that they
should divide their heritage in no kindly spirit, but that war and strife
should be ever between them.’

This 7hebatd—tracing the operation of a curse through the
whole history of the house—must have had an important share

‘in moulding the conception of the Aeschylean trilogy.

§ 4. Pindar touches on the story of Oedipus in OZ 2. 42 ff.
Destiny has often brought evil fortune after good,—
ἐξ οὗπερ ἔκτεινε Λᾷον μόριμος vids
συναντόμενος, ἐν δὲ Πυθῶνι χρησθὲν
παλαίφατον τέλεσσεν"
ἰδοῖσα δ᾽ ὀξεῖ" ᾿Ερινὺς
ἔπεφνέ οἱ σὺν ἀλλαλοφονίᾳ γένος ἀρήιον---

1 See the Didot ed. of the Cyclic fragments, p. 587.

st

INTRODUCTION. XV

‘from the day when his doomed son met Laius and killed him, and
accomplished the word given aforetime at Pytho. But the swift Erinys
beheld it, and slew his warlike sons, each by the other’s sword.’

Here the Fury is represented as destroying the sons in direct
retribution for the parricide, not in answer to the imprecation of
Oedipus. A fragment of Pindar alludes to the riddle of the
Sphinx, and he uses ‘the wisdom of Oedipus’ to denote counsel
wrapped in dark sayings,—since the skill which solves riddling
speech can weave it’.

§ 5. The logographers could not omit the story of Oedipus The logo-
in a systematic treatment of the Theban myths. Hellanicus of wi al
Mitylene (circ. 450 B.C.) is mentioned by the Scholiast on the
Phoenissae (61) as agreeing with Euripides in regard to the self-
blinding of Oedipus*. The contemporary Pherecydes of Leros
(usually called ‘Athenian’ since Athens was his home) treated
the legends of Thebes in the fifth of ten books forming a com-
prehensive survey of Greek tradition®. According to him, Iocasta
bore two sons to Oedipus, who were slain by the Minyae: but,
as in the Oedzpodeia, his second wife Euryganeia bore Eteocles
and Polyneices, Antigone and Ismene. This seems to be the
earliest known version which ascribes issue to the marriage of
Tocasta with Oedipus.

§ 6. However incomplete this sketch may be relatively to The dra-
the materials which existed in the early part of the fifth century ™4S‘
B.C., it may at least serve to suggest the general conditions under
which Tragedy entered on the treatment of the subject. The
story of Oedipus, defined in its main features by a tradition older
than the Odyssey, had been elaborated in the epics of later poets
and the prose of chroniclers. There were versions differing in
detail, and allowing scope for selection. While the great outlines

1 Pind. fr. 62 αἴνιγμα παρθένου | ἐξ ἀγριᾶν ἡνάθων: Pyth. 4. 263 τὰν Οἰδιπόδα
σοφίαν. Pindar’s elder contemporary Corinna had sung of Oedipus as delivering
Thebes not only from the Sphinx but also from τὴν Τευμησσίαν ἀλώπεκα---α fox from
the Boeotian village of Teumessus: but we hear no more of this less formidable
pest. (Bergk, Poet. Lyr. p. 949.)

2 Miiller, Frag. Histor. τ. 85.

% Miiller, 2d. 1. 48.

Aeschylus.

xvi INTRODUCTION.

were constant, minor circumstances might be adapted to the
dramatist’s chosen view.

Aeschylus, Sophocles, and Euripides agree in a trait which
does not belong to any extant version before theirs. Iocasta, not
Euryganeia, is the mother of Eteocles and Polyneices, Antigone
and Ismene. They agree also in connecting the doom of the
two brothers with a curse pronounced by Oedipus. Neither
the scanty fragments’ which alone represent the Oedipus of
Euripides, nor the hints in the Phoenzssae, enable us to de-
termine the distinctive features of his treatment. With regard
to Aeschylus, though our knowledge is very meagre, it suffices
at least to show the broad difference between his plan and that
of Sophocles.

Aeschylus treated the story of Oedipus as he treated the story
of Agamemnon. Oedipus became the foremost figure of a
trilogy which traced the action of an inherited curse in the house
of Labdacus, even as the Oresteia traced the action of such a
curse in the house of Pelops. That trilogy consisted of the
Laius, the Oedipus, and the extant Seven against Thebes; the
satyric drama being the Sphinx. From the Laius only a few

1 Nauck Zur. Fragm. 544—561, to which Unger adds Soph. /*. incert. 663,
Meineke adesfota 107, 309, others adesp. 6. Almost all the verses are commonplaces.
From fr. 546, 547 I should conjecture that the Creon of Eur. defended himself
against a charge of treason in a passage parallel with Soph. O. 7. 583—615. One
fragment of two lines is curious (545): ἡμεῖς δὲ Πολύβου παῖδ᾽ ἐρείσαντες πέδῳ | ἐξομ-
ματοῦμεν καὶ διόλλυμεν κόρας. Quoting these, the Schol. on Eur. PA. 61 says: ἐν δὲ
τῷ Οἰδίποδι of Λαΐου θεράποντες ἐτύφλωσαν αὐτόν. This would seem to mean that,
after the discovery, the old retainers of Laius blinded Oedipus—for the Schol. is
commenting on the verse which says that he was blinded by Azmse/f. But the tragic
force of the incident depends wholly on its being the king’s own frantic act. I incline
to suspect some error on the Scholiast’s part, which a knowledge of the context might
possibly have disclosed.

From the prologue of the Phoentssae it appears that Eur. imagined Oedipus to have
been found on Cithaeron by the ἱπποβούκολοι of Polybus, and taken by them to the
latter’s wife. The Iocasta of Eur. herself relates in that play how, when the sons of
Oed. grew up, they held him a prisoner in the palace at Thebes—that the disgrace
might be hidden from men’s eyes. It was then that he pronounced a curse upon
them. When they have fallen, fighting for the throne, Iocasta kills herself over their
bodies, and Creon then expels Oedipus from Thebes. The mutilated ὑπόθεσις to
the Phoenissae does not warrant us in supposing that the Oenomaus and Chrysippus
of Eur.,—the latter containing the curse of Pelops on Laius—formed a trilogy with
his Oedipus.

INTRODOCTION. XVil

words remain ; from the Oedipus, three verses; but some general
idea of the Oedipus may be gathered from a passage in the
Seven against Thebes (772—791). Oedipus had been pictured
by Aeschylus, as he is pictured by Sophocles, at the height of
fame and power. He who had delivered Thebes from ‘the
devouring pest’ (τὰν ἁρπαξάνδραν κῆρα) was admired by all
Thebans as the first of men. ‘But when, hapless one, he came
to knowledge of his ill-starred marriage, impatient of his pain,
with frenzied heart he wrought a twofold ill’: he blinded
himself, and called down on his sons this curse, that one day
they should divide their heritage with the sword. ‘And now I
tremble lest the swift Erinnys bring it to pass.’

Hence we see that the Oedipus of Aeschylus included the
imprecation of Oedipus upon his sons. This was essential to
the poet’s main purpose, which was to exhibit the continuous
action of the Erinnys inthe house. Similarly the Laius doubtless
included the curse called down on Laius by Pelops, when bereft
by him of hisson Chrysippus. The true climax of the Aeschylean
Oedipus would thus have consisted, not in the discovery alone,
but in the discovery followed by the curse. And we may safely
infer that the process of discovery indicated in the Seven against
Thebes by the words ἐπεὶ δ᾽ ἀρτίφρων | éyéveto...yauwv (778) was
not comparable with that in the play of Sophocles. It was
probably much more abrupt, and due to some of those more
mechanical devices which were ordinarily employed to bring
about a ‘recognition’ on the stage. The Oedipus of Aeschylus,
however brilliant, was only a link in a chain which derived its
essential unity from ‘the mindful Erinnys.y.

§ 7. The Oedipus Tyrannus of Sophocles was not part of a Sophocles
trilogy, but a work complete in itself. The proper climax of such!
a work was the discovery, considered in its immediate effects, oo Cevsth
in its ulterior consequences. Here the constructive art of the ΙΝ
dramatist would be successful in proportion as the discovery was
naturally prepared, approached by a process of rising interest,
and attended in the moment of fulfilment with the most

astounding reversal of a previous situation. In regard to the Original
structure of the plot, this is what Sophocles has achieved. Before tures of

: his plot.
> ἜΒΗ. - b

XVlll LNIRODOCTION.

giving an analysis of his plot, we must notice two features of it
which are due to his own invention.

(1) According to previous accounts, the infant Oedipus,
when exposed on Mount Cithaeron, had been found by herds-
men, and reared either in Southern Boeotia, or at Sicyon, a place
associated with the worship of the Eumenides. Sophocles
makes the Theban herd of Laius give the babe to the herd
of Polybus, king of Corinth, who rears it as his own. Thus are
prepared the two convergent threads of evidence which meet in
the final discovery. And thus, too, the belief of Oedipus con-
cerning his own parentage becomes to him a source, first of
anxiety, then of dread, then of hope—in contrast, at successive
moments, with that reality which the spectators know.

(2) The only verses remaining from the Oedzpus of Aeschylus
show that in that drama Oedipus encountered and slew Laius at
a meeting of three roads near Potniae, a place in Boeotia, on the
road leading from Thebes to Plataea. At the ruins of this place
Pausanias saw ‘a grove of Demeter and Persephone’. It ap-
pears to have been sacred also to those other and more terrible
goddesses who shared with these the epithet of aotvtas,—the
Eumenides (ποτνιάδες θεαί, Eur. Or. 318). For the purpose of
Aeschylus, no choice of a scene could have been more fitting.
The father and son, doomed by the curse in their house, are
brought together at a spot sacred to the Erinnyes :—

ἐπῆμεν τῆς ὁδοῦ τροχήλατον
σχιστῆς κελεύθου τρίοδον, ἔνθα συμβολὰς
τριῶν κελεύθων Ἰ]οτνιάδων ἡμείβομεν",

‘We were coming in our journey to the spot from which three high-
roads part, where we must pass by the junction of triple ways at Potniae.’

But for Sophocles this local fitness did not exist. For him,
the supernatural agency which dominates the drama is not that
of the Furies, but of Apollo. He transfers the scene of the
encounter from the ‘three roads’ at Potniae to the ‘three roads’
near Daulia® in Phocis. The ‘branching ways’ of Potniae can no

1 ἄλσος Δήμητρος καὶ Κόρης, 9. 8. 1.
2 Aesch. fr. 173 (Nauck).
3 Dauliswasthe Homeric form of the name, Daz/ia the post-homeric (Strabo 9. 423).

INTRODUCTION. X1X

longer be traced. But in the Phocian pass a visitor can still feel
how the aspect of nature is in unison with the deed of which
Sophocles has made it the theatre’. This change of locality has
something more than the significance of a detail. It symbolises
the removal of the action from the control of the dark Avenging
Powers to a region within the influence of that Delphian god who
is able to disclose and to punish impurity, but who will also give
final rest to the wanderer, final absolution to ΠΗ; weary mourner
of unconscious SIN. - rata es fe hee OY pf μι 9

§ 8. The events which had preceded the action of the Oedzpus Supposed
Tyrannus are not set forth, after the fashion of Euripides, in a ae Ee the
formal prologue. They have to be gathered from incidental hints plot.
in the play itself. It is an indispensable aid to the full compre-
hension of the drama that we should first connect these hints into
a brief narrative of its antecedents as imagined by Sophocles.

Laius, king of Thebes, being childless, asked the oracle of
Apollo at Delphi whether it was fated that a son should be born
to him. The answer was, ‘I will give thee a son, but it is doomed
that thou leave the sunlight by the hands of thy child: for thus
hath spoken Zeus, son of Cronus, moved by the dread curse of
Pelops, whose own son (Chrysippus) thou didst snatch from him ;
and he prayed all this for thee.’ When a son was indeed born
to Laius of Iocasta his wife, three days after the birth he caused
it to be exposed in the wilds of Mount Cithaeron. An iron pin
was driven through the feet of the babe, fastening them together
—that, if perchance it should live to be found by a stranger, he
might have the less mind to rear a child so maimed ; from which
maiming the child was afterwards called Oedipus’.

The man chosen to expose the babe received it from the
hands of the mother, Iocasta herself, with the charge to destroy
it. This man was a slave born in the house of Laius, and so be-
longing to the class of slaves whom their masters usually treated
with most confidence. He was employed in tending the flocks

1 See the note on verse 733.

2 The incident of the pierced feet was tidently invented to explain the name
Οἰδίπους (*Swellfoot,’ as Shelley renders it). In v. 397 ὁ μηδὲν εἰδὼς Οἰδίπους suggests
a play on οἶδα.

b2

XX INTIRODOCTION.

of Laius on Mount Cithaeron, where they were pastured during
the half-year from March to September.

In the glens of Cithaeron he had consorted with another
herdsman, servant to Polybus, king of Corinth. Seized with
pity for the babe, the Theban gave it to this herdsman of Polybus,
who took it to Corinth. Polybus and his wife Meropé were
childless. They reared the child as their own; the Corinthians
regarded him as heir to the throne; and he grew to a man’s estate
without doubting that he was the true son of the Corinthian
king and queen.

But one day it chanced that at a feast a man heated with
wine threw out a word which sank into the young prince’s mind;
he questioned the king and queen, whose resentment of the
taunt comforted him; yet he felt that a whisper was creeping
abroad ; and he resolved to ask the truth from Apollo himself at
Delphi. Apollo gave him no answer to the question touching
his parentage, but told him these things—that he was doomed to
slay his father, and to defile his mother’s bed.

He turned away from Delphi with the resolve never again to
see his home in Corinth; and took the road which leads east-
ward through Phocis to Boeotia.

At that moment Laius was on his way from Thebes to
Delphi, where he wished to consult the oracle. He was not
escorted by the usual armed following of a king, but only by
four attendants. The party of five met Oedipus at a narrow
place near the ‘ Branching Roads’ in Phocis; a quarrel occurred;
and Oedipus slew Laius, with three of his four attendants. The
fourth escaped, and fled to Thebes with the tale that ὦ band of
robbers had fallen upon their company. This sole survivor was
the very man who, long years before, had been charged by Laius
and Iocasta to expose their infant son on Cithaeron.

The Thebans vainly endeavoured to find some clue to the
murderer of Laius. But, soon after his death, their attention was.
distracted by a new trouble. The goddess Hera—hostile to
Thebes as the city of her rival Semelé—sent the Sphinx to
afflict it_—a monster with the face of a maiden and the body of a
winged lion; who sat on a hill near Thebes (the Φίκειον ὄρος),
and chanted a riddle. ‘What is the creature which is two-footed,

INTRODUCTION. XX1

three-footed, and four-footed; and weakest when it has most
feet?’ Every failure to find the answer cost the Thebans a life.
Hope was deserting them; even the seer Teiresias had no help
to give; when the wandering stranger, Oedipus, arrived. He
solved the enigma by the word man: the Sphinx hurled herself
from a rock; and the grateful Thebans gave the vacant throne
to their deliverer as a free gift. At the same time he married
Iocasta, the widow of Latus, and sister of Creon son of Menoeceus.

The sole survivor from the slaughter of Laius and his com-
pany was at Thebes when the young stranger Oedipus ascended
the throne. The man presently sought an audience of the queen
Iocasta, knelt to her, and, touching her hand in earnest supplica-
tion, entreated that he might be sent to his old occupation of
tending flocks in far-off pastures. It seemed a small thing for so
old and faithful a servant to ask; and it was readily granted.

An interval of about sixteen years may be assumed between
these events and the moment at which the Oedipus Tyrannus
opens. Iocasta has borne four children to Oedipus: Eteocles,
Polyneices, Antigone, Ismene. Touches in the closing scene of
the play forbid us to suppose that the poet imagines the daugh-
ters as much above the age of thirteen and twelve respectively.
Oedipus has become thoroughly established as the great king,
the first of men, to whose wisdom Thebans turn in every trouble.

And now a great calamity has visited them. A blight is
upon the fruits of the earth; cattle are perishing in the pastures;
the increase of the womb is denied; and a fiery pestilence is
ravaging the town. While the fumes of incense are rising to
the gods from every altar, and cries of anguish fill the air, a body
of suppliants—aged priests, youths, and children—present them-
selves before the wise king. He, if any mortal, can help them.
It is here that the action opens.

§ 9. The drama falls into six main divisions or chapters. ee
The following analysis exhibits in outline the mechanism of the ἣν !%
plot, which deserves study.

I. Prologue: 1—150. Oedipus appears as the great prince
whom the Thebans rank second only to the gods. He pledges

xxii | INTRODUCTION.

himself to relieve his afflicted people by seeking the murderer of
Laius.

Parodos: 1§51—215. The Chorus bewail the pestilence and
invoke the gods.

II. First Episode: 216—462. Ocdipus publicly invokes a
solemn curse upon the unknown murderer of Laius. At Creon’s
suggestion he sends for the seer Teiresias, who refuses to speak,
but finally, stung by taunts, denounces Oedipus himself as the
slayer.

2 {.

First a eerie 463—512. The Chorus forebode that the
unknown murderer is doomed; they refuse to believe the
unproved charge brought by the seer.

III. Second Episode: 513—862. Creon protests against the
suspicion that he has suborned Teiresias to accuse Oedipus.
Oedipus is unconvinced. lIocasta stops the quarrel, and Creon
departs. Oedipus then tells her that he has been charged with
the murder of Laius. She replies that he need feel no dis-
quietude. Laius, according to an oracle, was to have been slain
by his own son; but the babe was exposed on the hills; and
Laius was actually slain by vodbders, at the meeting of three roads.

This mention of three roads (v. 716) strikes the first note of
alarm in the mind of Oedipus.

He questions her as to (1) the place, (2) the time, (3) the per-
son and the company of Laius. All confirm his fear that ἦε
has unwittingly done the deed.

He tells her his whole story—the taunt at Corinth—the visit
- to Delphi—the encounter in Phocis. But he has still one hope.
The attendant of Laius who escaped spoke of vodders, not of one
robber.

Let this survivor—now a herdsman—be summoned and
questioned.

Second Stasimon: 863—910. The Chorus utter a prayer
against arrogance—such as the king’s towards ‘Creon; and
impiety—such as they find i in locasta’s mistrust of oracles.

IV. Third Be 911—1085. A messenger from Corinth
announces that Polybus is dead, and that Oedipus is now king

INTRODUCTION. Xxiil

designate. Jocasta and Oedipus exult in the refutation of the
oracle which had destined Oedipus to slay his sire.

But Oedipus still dreads the other predicted horror—union
with his mother.

The messenger, on learning this, discloses that Polybus and
Meropé were not the parents of Oedipus. The messenger
himself, when a herdsman in the service of Polybus, had found
the infant Oedipus on Cithaeron, and had brought him to
Corinth. Yet no—not found him; had recezved him from another
herdsman (v. 1040).

Who was this other herdsman? The Corinthian replies :—
He was said to be one of the people of Latus.

Iocasta implores Oedipus to search no further. He answers
that he cares not how lowly his birth may prove to be—he will
search to the end. With a cry of despair, Iocasta rushes away.

tell that Oedipus will prove to be a native of the land—perchance
of seed divine.

V. Fourth Episode: 1110—1185. The Theban herdsman
is brought in’.

‘There,’ says the Corinthian, ‘is the man who gave me the
child.” Bit by bit, the whole truth is wrung from the Theban.
‘The babe was the son of Laius; the wife of Latus gave him to

me, Oedipus knows all, and with a shriek of misery he rushes
away.

Fourth Stasimon: 1186—1222. The Chorus _bewail the.
great king's | fall.

VI. Exodos: 1223—1530. A messenger from the house
announces that Iocasta has hanged herself, and that Oedipus
has put out his eyes. Presently Oedipus is led forth. With
passionate lamentation he beseeches the Chorus of Theban
Elders to banish or slay him.

1 The original object of sending ior him had been to ask,—‘ Was it the deed of
several men, or of one?’—a last refuge. But he is not interrogated on that point.
Voltaire criticised this as inconsistent. It is better than consistent; it is natural. A
more urgent question has thrust the other out of sight.

The
method of
discovery.

Aristotle’s
criticisms.

XXIV INTRODUCTION.

Creon comes to lead him into the house. Oedipus obtains
from him a promise of care for his young daughters; they are
presently brought to their father, who takes what he intends to
be a last farewell. For he craves to be sent out of the land;
but Creon replies that Apollo must pronounce.

As Creon leads Oedipus within, the Chorus speak the
closing words: No mortal must be called happy on this side
death.

With reference to the general structure of the plot, the first
point to observe is the skill with which Sophocles has managed
those two threads of proof which he created by his invention of
the second herdsman.

We have :—

(1) The thread of evidence from the reported statement
of the Theban herdsman as to the place of the murder, in con-
nection with Iocasta’s statement as to the time, the person of
Laius, and the retinue. This tends to show that Oedipus has
slain Latus—deing presumably in no wise his kinsman. The
proof of Oedipus having slain Laius is so far completed at
754 (αἰαῖ, τάδ᾽ ἤδη διαφανῆ) as to leave no longer any moral
doubt on the mind of Oedipus himself. *

(2) The thread of evidence from the Corinthian, showing,
in the first instance, that Oedipus is zo¢ the son of Polybus and
Meropé, and so relieving him from the fear of parricide and
incest. Hence the confident tone of Oedipus (1076 ff.), which so
powerfully contrasts with the despair of Iocasta: se has known
the worst from v. 1044. ὌΝ

(3) The convergence of these two threads, when the Theban
herdsman is confronted with the Corinthian. This immediately
follows the moment of relief just noticed. It now appears that
the slayer of Laius has a/so committed parricide and incest.

§ 10. The frequent references of Aristotle to the Oedipus
Tyrannus indicate its value for him as a typical masterpiece,
though the points for which he commends it concern general
analysis of form, not the essence of its distinctive excellence.
The points are these :—

INTRODUCTION. XXV

AA

1. The ‘recognition’ (ἀναγνῶρισις) is contrived in the best
way; Zé, it is coincident with a reversal of fortunes {περὲξ
πέτεια). ᾿

2. This reversal is peculiarly impressive, because the
Corinthian messenger had come to bring tidings of the honour
in store for Oedipus.

3. Ocdipus is the most effective kind of subject for such a
reversal, because he had been (4) great and glorious, (0) mo¢
preeminently virtuous or just, (c) and, again, one whose reverses
are not due to crime, but only to unconscious error.

4. ~The story is told in such a manner as to excite pity and
terror by hearing without seeing (as in regard to the exposure of
the child, the killing of Laius, the death of Iocasta).

5. If there is any improbability in the story, this is not in
the plot itself (ἐν tots πράγμασιν), but in the supposed antece-
dents (ἔξω τῆς τραγῳδίας).

In this last comment, Aristotle indicates a trait which Improba-
5 bility in
is certainly open to criticism—the ignorance of Oedipus as ine inte-
to the story of Laius. He knows, indeed, the name of his cedents.
predecessor—though Creon does not think it unnecessary to
remind him of the name (103). He also knows that Laius had
met a violent death: but he does not know whether this had
befallen at Thebes, or in its neighbourhood, or abroad (100---Ἴ 1 3).

Nor does he know that Laius was reported to have been slain by
robbers, and that only one of his followers had escaped (116—
123): and he asks if no search had been made at the time
(128, 566). JIocasta, who has now been his wife for many years,
tells him, as if for the first time, the story of the oracle given to
Laius, and he tells her the story of his own early fortunes—
though here we need not press the fact that he even names to
her his Corinthian parents: that may be regarded as merely
a formal preface to a connected narrative. It may be conceded
that the matters of which Oedipus is supposed ignorant were
themes of which Iocasta, and all the persons about the new king,
might well have been reluctant to speak. Still it is evident that
the measure of past reticence imagined, both on their part and
on his, exceeds the limit of verisimilitude. The true defence of
this improbability consists in frankly recognising it. Exquisite

The char-

acters.

XXvl INTRODUCTION.

as was the dramatic art exercised within the scope of the action
(ἐν Tots πράγμασι), this art was still so far naive as to feel no
offence at some degree of freedom in the treatment of that
which did not come within the framework,—of that which, in
Aristotle's phrase, lay ‘outside the piece,’ ἔξω τῆς τρωγῳδίας. It
is as if a sculptor neglected to remove some roughness of sup-
port or environment which, he felt, would not come into account
against the effect of a highly finished group.

δ΄ 11. A drama is itself the only adequate commentary on
its persons. It makes them live for us, or it does not. If we
submit them to ethical analysis, this may be interesting to ws,
and instructive to those who have not seen or read the piece.
But, for a spectator or reader of the play, the men and women
must be those whom he finds there. When we personally know
a character in real life, another’s estimate of it is seldom more
than a key to his point of view—rarely a mental light which we
feel that we can appropriate. And it may be permitted to
Say in passing that this is a reason why the reviving taste for
good drama—a result for which, in this country, so much is due
to Mr Irving—seems likely to aid in correcting a literary fault
of the day which is frequently acknowledged—the tendency to
adopt ready-made critical estimates of books which the adopter,
at least, has not read. No one who sees a play can help forming
some impression of 4zs own about the characters. If he reports
it honestly, that is criticism; not necessarily good, but not
sham. To any one who reads this play of Sophocles with
even moderate attention and sympathy, how living is Oedipus!
Common experience proves so much; but almost every reader
will probably feel that by no attempt at analysis or description
could he enable another to see precisely 4zs Oedipus :-no, though
the effort should bring out ‘a point or two as yet unseized by
the Germans. The case is somewhat different, however, when
a particular reading of certain characters in a play is the ground
for the attribution to it of a tendency; then it is useful to
inquire whether this reading is right—whether, that is, these
persons of the drama do indeed speak and act in the tone
ascribed to them.

INTRODUCTION. XXVIl

And certainly one of the most interesting questions in the Is
Oedipus Tyrannus concerns the intellectual position of Oedipus Saha
and Iocasta towards that divine power of which the hand is laid unbelief?
so heavily upon both. Sophocles had found in human nature
itself the sanction of ‘the unwritten laws, and the seal of faith
in a beneficence immortal and eternal; but his personal attitude
towards the ‘sceptical’ currents of thought in his age was never,
so far as we can judge, that of admonitory protest or dogmatic
reproof. It was his temperament to look around him for
elements of conciliation, to evoke gentle and mediating influ-
ences, rather than to make war on the forces which he regarded
as sinister :—it might be said of him, as of a person in one of
his own plays, οὔτοι συνέχθειν ἀλλὰ συμφιλεῖν ἔφυ. But is
there any reason to think that the Oedipus Tyrannus marks
a moment when this mind—‘which saw life steadily, and saw
it whole’—was partly shaken in its self-centred calm by the
consciousness of a spiritual anarchy around it which seemed
fraught with ultimate danger to the cohesion of society, and
that a note of solemn warning, addressed to Athens and to
Greece, is meant to be heard throughout the drama? Our
answer must depend upon the sense in which we conceive
that he places Oedipus or Iocasta at issue with religion.

§ 12. As regards Oedipus, it might be said that, in this par- Oedipus.
ticular aspect, he is a modern character, and more especially,
perhaps, a character of the nineteenth century. The instinct of
reverence for the gods was originally fundamental in his nature:
it appears in the first act of his manhood—the journey to
Delphi. Nor did he for a moment mistrust the gods because the
doom assigned to him was bitter. Then he achieved a great in-
tellectual success, reached the most brilliant prosperity, and was
ranked by his fellow-men as second to the gods alone. He is
not spoiled by his good fortune. We find him, at the opening
of the play, neither arrogant nor irreverent; full, rather, of
tenderness for his people, full of reverence for the word of
Apollo. Suddenly, however, the prophet of Apollo denounces
him. Instantly his 8. appeal is to the intellect. If it comes to
that, what claim has any other human mind to interpose between

Tocasta.

XXVI1 INTRODUCTION:

his mind and Heaven? Is he not Oedipus, who silenced the
Sphinx? Yes, but presently, gradually, his own mind begins to
argue on the other side. No one is so acute as he, and of course
he must be the first to see any facts which tell against himself.
And now, when he is face to face with the gods, and no prophet
stands between, the instinct of reverence inborn in his noble
nature finds voice in the prayer, ‘ Forbid, forbid, ye pure and
awful gods, that I should see that day!’ After varying hopes
and fears, his own mind is convinced of the worst. Reason,
which had been the arbiter of faith, now becomes the inexorable
judge of sin, the most instant and most rigorous claimant for
his absolute abasement before the gods.

*~ §13. Plainly, it would be a misreading to construe the fate
of Oedipus as a dramatic nemesis of impiety; but the case of
Iocasta is at first sight less clear. She, at least, is one who
openly avows scorn for oracles, and urges her lord to share it.
It miay often be noticed—where the dramatist has known how
to draw from life—that the true key-note of a dominant mood
is struck by a short utterance on which no special emphasis is
thrown, just as, in life itself, the sayings most truly significant
of character are not always long or marked. For Iocasta, such
a key-note is given in the passage where she is telling Oedipus
that a response from the Delphian temple had warned Laius
that he was destined to be slain by the child whom she bore to
him. ‘An oracle came to Laius once—/ wll not say from
Phoebus himself, but from his ministers’ (ν. 712). Tocasta
thoroughly believes in the power of the gods to effect their
will (724),—to punish or to save (921). But she does not be-
lieve that any mortal—be he priest or prophet—is permitted by
them to read the future. Had not the Delphian priests doomed
her to sacrifice her first-born child,—and this, without saving
the life of her husband, Latus? The iron which years ago had
entered into the soul of the wife and mother has wrought in
her a result similar to that which pride of intellect has produced
in Oedipus. Like Oedipus, she still believes in the wise omni-
potence of the gods; like him also, she is no longer prepared to
accept any mortal interpreter of their decrees. Thus are the

INTRODUCTION. XXIX

two foremost persons of this tragedy separated from the offices
of human intercession, and directly confronted in spirit—one by
his self-reliance, the other by her remembered anguish—with
the inscrutable powers which control their fate. It is as a study
of the human heart, true for every age, not as a protest against
tendencies of the poet’s own, that the Oedipus Tyrannus illustrates
the relation of faith to reason.

§ 14. The central figure of the drama is brought into clearer Teiresias.
relief by the characters of Teiresias and Creon. Teiresias exists “°°™
only for the god whom he serves. Through him Apollo speaks.
As opposed to Oedipus, he zs the divine knowledge of Apollo,
opposed to human ignorance and blindness. While ‘the servant
of Loxias’ thus stands above the king of Thebes, Creon stands
below him, on the humbler but safer ground of ordinary
humanity. Creon is shrewd, cautious, practical, not sentimental
or demonstrative, yet of a fervid self-respect, and with a strong
and manly kindliness which comes out in the hour of need’. It
might be said that the Creon of the Oedipus Tyrannus embodies
a good type of Scottish character, as the Creon of the Aztigone
—an earlier sketch—is rather of the Prussian .type, as it is
popularly idealised by some of its neighbours. Teiresias is the
gauge of human insight matched against divine; Creon, of
fortune’s heights and depths, compared with the less brilliant
but more stable lot of commoner men. ‘Crave not to be master
in all things; for the mastery which thou didst win hath not
followed thee through life’—are his words to Oedipus at the
end; and his own position at the moment exemplifies the
sense in which ‘the god ever gives the mastery to the middle
State.

§ 15. There is no external evidence for the time at which Supposed

ὶ ° references
the Oedipus Tyrannus was first acted. Internal evidence warrants {6 ¢on-

temporary
events.
1 Lest it should be thought that in the note on p. 77 the harsher aspect

of Creon’s character is unduly prominent, I may observe that this note relates
to vv. 512—862, and deals with Creon only as he appears there. The scene which
begins at v. 1422—and more especially vv. 1476 f—must of course be taken into
account when we offer, as here, a more general estimate of the character.

2 παντὶ μέσῳ τὸ κράτος θεὸς ὥπασεν, Aesch. Zum. 528.

Alleged
defeat of
the play.

XXX INTRODUCTION.

the belief that it was composed after the Aztigone, and before
the Oedipus Coloneus. The probable limits thus indicated might
be roughly given as about 439—412 B.c. More than this we
cannot say. Modern ingenuity has recognised Pericles in
Oedipus,—the stain of Alcmaeonid lineage in his guilt as the
slayer of Lafus,—the ‘Dorian war, and a pestilence therewith’
in the afflictions of Thebes. This allegorical hypothesis need
not detain us. But it may be well briefly to remark the differ-
ence, for drama, between association of ideas and direct allusion.
If Sophocles had set himself to describe the plague at Athens as
he had known it, it might have been held that, in an artistic
sense, his fault was graver than that of Phrynichus, when, by
representing the capture of Miletus, he ‘reminded the Athenians
of their own misfortunes.’ If, however, writing at a time sub-
sequent to the pestilence which he had survived, he wished to
give an ideal picture of a plague-stricken town, it would have
been natural and fitting that he should borrow some touches
from his own experience. But the sketch in the play is far too
slight to warrant us in saying that he even did this; perhaps
the reference to the victims of pestilence tazuting the air (@avat-
adopa v. 180) is the only trait that might suggest it. Thucydides
(1. 50), in describing the plague of 430 B.C., notices the number
of the unburied dead. The remarks just made apply equally to
the supposed allusion in vv. 883 ff. to the mutilation of the
Hermae (see the note on 886).

A tradition, dating at least from the 2nd century B.C’,
affirmed that, when Sophocles produced the Oedipus Tyrannus,
he was defeated for the first prize by Philocles—a poet of
whose work we know nothing. Philocles was a nephew of
Aeschylus, and, as Aristeides observes’, achieved an honour which

‘l The words in the prose ὑπόθεσις (given on p. 4) are simply, ἡττηθέντα ὑπὸ
Φιλοκλέους, ὥς φησι Δικαίαρχος. The Dicaearchus who wrote ὑποθέσεις τῶν Evpurldov
καὶ Σοφοκλέους μύθων has been generally identified with Dicaearchus of Messana, the
Peripatetic, a pupil of Aristotle and a friend of Theophrastus. We might place
his ‘floruit,’ then, somewhere about 310 B.c.; there are indications that he survived
296 B.c. If, on the other hand, the ὑποθέσεις were ascribed to the grammarian
Dicaearchus of Lacedaemon, a pupil of Aristarchus, this would bring us to about
140 B.C,

2 11. 256.

INTRODUCTION. ΧΧΧῚ

had been denied to his uncle. The surprise which has been
expressed by some modern writers appears unnecessary ; the
composition of Philocles was probably good, and it has never
been held that the judges of such prizes were infallible.

§ 16. The name of an actor, once famous in the chief part of τς actor
this play, is of interest also on more general grounds. Polus,a ©”
native of Aegina, is said to have been the pupil of another tragic
actor, Archias of Thurii4. He flourished, then, in the middle or
latter part of the 4th century B.c.—only some 50 or 60 years
after the death of Sophocles. Physically well-gifted, and of ver-
satile grace, he was equally successful as Oedipus the King, and
in the very different but not less difficult part of Oedipus at Co-
lonus*. Like the poet whose masterpieces he interpreted, he
enjoyed a vigorous old age; and it is recorded that, at seventy,
he acted ‘eight tragedies in four days’. In the Electra of
Sophocles, an urn, supposed to contain the ashes of Orestes, is
placed in the hands of his sister, who makes a lament over it.
Polus once acted Electra not long after the death of his son.
An urn, containing the youth’s ashes, was brought from the
tomb; the actor received it, and, on the scene, suffered a natural
grief to have vehement course *.

1 Plut. Dem. 28 τοῦτον δὲ [Archias] Θούριον ὄντα τῷ γένει λόγος ἔχει τραγῳδίας
ὑποκρίνεσθαί ποτε, καὶ τὸν Αἰγινήτην Πῶλον, τὸν ὑπερβαλόντα τῇ τέχνῃ
πάντας, ἐκείνου γενέσθαι μαθητὴν ioropodow.—Schaefer (Dem. u. 5. Zeit, 1. 219 1.)
and A. Miiller (Gr. Biihnenalterthiimer, p. 186, n. 3) distinguish this Polus from
an elder, whom they place in the time of Socrates. They seem mistaken. In Plut.
περὶ φιλίας, fr. 16 (p. 833 ed. Wyttenbach), Socrates is quoted, and then Polus is
mentioned; but not as contemporary with Socrates. As to Lucian calling Polus
ὁ Σουνιεύς, see below, note 4.

, 2 Stobaeus Mori/. p. 522 (XCVII. 28), in an extract from the mporperrixal
ὁμιλίαι of Arrian: ἢ οὐχ ὁρᾷς ὅτι οὐκ εὐφωνότερον οὐδὲ ἥδιον ὁ Πῶλος τὸν τύραννον
Οἰδίποδα ὑπεκρίνετο ἢ τὸν ἐπὶ Κολωνῴ ἀλήτην καὶ πτωχόν ; (οὐδὲ ἥδιον is Gaisford’s
emendation of οὐδὲν dv’ ὧν.)

3 Plut. Mor. 785 α Πῶλον δὲ τὸν τραγῳδὸν ᾿Ερατοσθένης καὶ Φιλόχορος ἱστοροῦσιν
ἑβδομήκοντα ἔτη “γεγενημένον ὀκτὼ τραγῳδίας ἐν τέτταρσιν ἡμέραις διαγωνίσασθαι μικρὸν
ἔμπροσθεν τῆς τελευτῆς.

4 Aulus Gellius 7. 5 Histrio in terra Graecia fuit fama celebri qui gestus et
vocis claritudine ceteris antestabat....Polus lugubri habitu Electrae indutus ossa
atque urnam a sepulcro tulit filii, et quasi Orestis amplexus opplevit omnia non
simulacris neque imitamentis sed luctu atque lamentis veris et spirantibus.

Lucian Jupp. Tragoed. ὃ 3 οὐχ ὁρῶ... ἐφ᾽ ὅτῳ Tddos ἢ ᾿᾿Αριστόδημος ἀντὶ Διὸς
᾿ ἡμῖν ἀναπέφηνας. Id. Menippus § 16 (on the contrast between the life of actors

Signific-
ance of
the story.

ΧΈΧΙΙ INTRODUCTION,

Little as such an incident may accord with modern feeling or
taste, it is at least of very clear significance in relation to the
tone of the Attic stage as it existed for a generation whose
grandfathers were contemporary with Sophocles. Whether the
story was true or not, it must have been conceived as possible.
And, this being so, nothing could better show the error of sup-
posing that the old Greek acting of tragedy was statuesque in
a cold or rigid sense,—in a sense excluding declamation and
movement suitable to the passions which the words expressed.
Play of feature, indeed, was excluded by the use of masks; but
this very fact would have increased the need for appropriate
gesture. The simple grouping—as recent revivals have helped
us to feel—must have constantly had a plastic beauty rarely
seen on our more crowded stage’; but it is inconceivable, and
the story just noticed affords some direct ground for denying,
that this result was obtained at any sacrifice of life and truth in
the portrayal of emotion. Demosthenes tells us that some of
the inferior tragedians of his time were called ‘ranters’* It
might be said, of course, that this indicates a popular preference
for an undemonstrative style. But it might with more force be
replied that ‘ranting’ is not a fault which a coldly ‘statuesque’
tradition would have generated.
on and off the stage) ἤδη δὲ πέρας ἔχοντος τοῦ δράματος, ἀποδυσάμενος ἕκαστος αὐτῶν
τὴν χρυσόπαστον ἐκείνην ἐσθῆτα καὶ τὸ προσωπεῖον ἀποθέμενος καὶ καταβὰς ἀπὸ
τῶν ἐμβατών πένης καὶ ταπεινὸς περιέρχεται, οὐκέτ᾽ ᾿Αγαμέμνων ὁ ᾿Ατρέως οὐδὲ
Κρέων ὁ Μενοικέως, ἀλλὰ Πῶλος Χαρικλέους Σουνιεὺς ὀνομαζόμενος ἢ
Σάτυρος Θεογείτονος Μαραθώνιος. [‘Polus, son of Charicles, of Sunium,’ is not
inconsistent with τὸν Αἰγινήτην in Plut. Dem. 28, for the great actor may have

been a native of Aegina who was afterwards enrolled in the Attic deme of Sunium.] -
Id. De mercede conduct. § 5 τοῖς τραγικοῖς ὑποκριταῖς...οἱ ἐπὶ μὲν τῆς σκηνῆς ᾿Αγα-
μέμνων ἕκαστος αὐτῶν ἢ Κρέων ἢ αὐτὸς Ἡρακλῆς εἰσιν, ἔξω δὲ ἸΠώλος ἢ ᾿Αριστόδημος,
ἀποθέμενοι τὰ προσωπεῖα, γίγνονται.

The Aristodemus coupled by Lucian with Polus is the actor mentioned by
Aeschines and Demosthenes; the latter specially notices that he and Theodorus had
both often acted the Antigone of Sophocles (or. 19. § 246): Satyrus is the comic actor
mentioned by the same orators (Aeschin. 2. § 156, Dem. or. 19. § 193). Thus we
see how, in later Greek literature, Polus had become one of a small group of names
typical of the best histrionic art of the classical age.

1 On the sense in which a ‘plastic’ character is common to Greek Sculpture,
Tragedy, and Oratory, cp. my Aétic Orators, vol. 1. pp. xcviii—ciii.

2 Dem. or. 18. § 262 μισθώσας αὑτὸν τοῖς βαρυστόνοις ἐπικαλουμένοις ἐκείνοις
ὑποκριταῖς, Σιμύλῳ καὶ Σωκράτει, ἐτριταγωνίστεις.

INTRODUCTION. XXX11l

δ 17. The story of Oedipus was one of a few subjects which Other

the Greek dramatists never tired of handling. Some eight or ΕἸΣῚ: on

nine tragedies, entitled Oedzpus, are known by the names of subject.
their authors, and by nothing else’. Plato, the poet of the Old
Comedy, wrote a Laius, which was perhaps a parody of the
Aeschylean play; and the Middle Comedy was indebted to
Eubulus for an Oedipus from which a few verses are left—a
travesty of the curse pronounced upon the unknown criminal’.
Julius Caesar, like the younger Pitt, was a precocious dramatist,
and Oedipus was his theme*®. The self-blinded Oedipus was a
part which Nero loved to act*, and the last public recitation
which he ever gave, we are told, was in this character. The
Greek verse at which he stopped is on record: whose it was, we
know not®. Of all the Greek versions, not one remains by which
to gauge the excellence of Sophocles. But the literatures of
other languages make some amends.

Nothing can better illustrate the distinctive qualities of the
Sophoclean Oedipus than to compare it with the treatment of
the same theme by Seneca, Corneille, Dryden and Voltaire. So
far as the last three are concerned, the comparison has a larger

‘ An Οἰδίπους by the Carcinus whom Aristophanes ridicules is quoted by Arist.
het. 5. τό. 11. Xenocles is said to have been victorious, with a series of plays
including an Οἰδίπους, against Euripides, one of whose pieces on that occasion was
the Zvroades, probably in 415 B.c. An Οἰδίπους is also ascribed to Achaeus (Nauck
Trag. fr. p. 584), Theodectes (p. 623), and, more doubtfully, to Diogenes of Sinope
(p. 627); also by Suidas to Philocles, and to each of two poets named Nicomachus
(one of Athens, the other of the Troad).

2 Meineke Com. Frag. pp. 231 (Plato), Eubulus (451). Of the latter’s five
verses, the last three are—éoris δ᾽ ἐπὶ δεῖπνον ἢ φίλον τιν᾽ ἢ ξένον | καλέσας ἔπειτα
συμβολὰς ἐπράξατο, | φυγὰς γένοιτο μηδὲν οἴκοθεν λαβών. It seems quite possible,
as has been suggested, that Eubulus was parodying verses from the Οαϊζφης of
Euripides.

3 Sueton. /u/. Caes. 56 Feruntur et a puero et ab adulescentulo quaedam scripta,
ut laudes Herculis, tragoedia Oedipus. :

4 Sueton. Vero 21 Tragoedias quoque cantavit personatus. Inter cetera cantavit
Canacen parturientem, Orestem matricidam, Oedipodem excaecatum, Herculem
insanum.

5 7b. 46 Observatum etiam fuerat novissimam fabulam cantasse eum [Neronem]
publice Oedipum exsulem, atque in hoc desisse versu, οἰκτρῶς θανεῖν μ᾽ ἄνωγε
σύγγαμος πατήρ. Dio Cassius (63. 28) also quotes the verse as one on which Nero’s
mind dwelt: τὸ ἔπος ἐκεῖνο συνεχῶς ἐνενόει. :

15:1" : oe

The
Oedipus
of Seneca.

XXXIV TNERODUIEC TION.

value. The differences between the spirit of the best Greek
Tragedy and that of modern drama are not easily expressed in
formulas, but can be made clearer by a particular example.
Perhaps the literature of drarna hardly affords any example so
apposite for this purpose as the story of Oedipus.

§ 18. Seneca has followed, and sometimes paraphrased,
Sophocles with sufficient fidelity to heighten the contrast be-
tween the original and the rhetorical transcript. For the com-
parative student of drama, however, the Roman piece is by no
means devoid of instruction or of interest. Seneca’s plot diverges
from that of Sophocles in three main points. (i) Teiresias does
not intuitively know the murderer of Latus. When his aid is
invoked by Oedipus, he has recourse to the arts of divination.
Manto, the daughter of the blind seer, reports the signs to
him, and he declares that neither voice of birds nor inspection of
victims can reveal the name. Laius himself must be called up
from the shades. In a grove near Thebes, Teiresias performs
the awful rites which evoke the dead; the ghastly shape of
Laius rises— |

Stetit per artus sanguine effuso horridus—

and denounces his son. This scene is related to Oedipus by
Creon in a long and highly-wrought speech (530—658). Here,
as in the earlier scene with Manto (303—402), copious use is
made of detail from Roman augural lore, as well as of the
Nekyia in the eleventh book of the Odyssey—suggesting a
contrast with the lightness of touch which marks that passage of
the Sophoclean Aztigone (998—1011) where Teiresias describes
the failure of his appeal to augury. There, the technical signs
are briefly but vividly indicated; in Seneca, the erudition is
heavy and obtrusive.

(ii) After the discovery of the parricide and the incest, and
when Oedipus has now blinded himself, Iocasta meets and thus
accosts him :—

Quid te vocem ?
Natumne? dubitas? natus es, natum pudet,
Invite, loquere, nate: quo avertis caput
Vacuosque vultus?

INTIRODOCCTION. XXXV

Oed. Quis frui et tenebris vetat?
Quis reddit oculos? matris, heu, matris sonus.
Perdidimus operam. Congredi fas amplius
Haud est. Nefandos dividat vastum mare...

Iocasta presently kills herself on the stage. Here, at least,
Seneca has the advantage of Euripides, whose Iocasta speaks
the prologue of the Phoentssae, and coldly recites the horrors of
her past life-—adding that Oedipus has been imprisoned by his
sons, ‘in order that his fate might be forgotten—for it needs
much art to hide it’. The Iocasta of Sophocles rushes from the
scene, not to re-appear, at the moment when she finds Oedipus
resolved to unbare that truth of which she herself is already cer-
tuin, and leaves the terrible cry thrilling in our ears—

ἰού, ἰού, SvaTnve’ τοῦτο yap σ᾽ ἔχω

μόνον προσειπεῖν, ἄλλο δ᾽ οὔποθ᾽ ἵστερον.

In the truth and power of this touch, Sophocles is alone.
Neither Seneca, nor any later dramatist, has managed this
situation so as to express with a similar union of delicacy and
strength the desperate anguish of a woman whom fate has
condemned to unconscious crime.

(iii) Seneca had no ‘Oedipus at Colonus’ in view. He was
free to disregard that part of the legend according to which
Oedipus was expelled from Thebes by Eteocles and Polyncices,
and can therefore close his play by making Oedipus go forth
into voluntary exile :—

Mortifera mecum vitia terrarum extraho.
Violenta fata et horridus morbi tremor
Maciesque et atra pestis et tabidus dolor
Mecum ite, mecum: ducibus his uti libet.

§ 19. Thecloseness with which Seneca has studied Sophocles Seneca’s

: pas 5 . relation to
can be judged from several passages*. It is instructive to notice Sophocles.

that, while Seneca has invented rhetorical ornament (as in the

1 Eur. Phoen. 64 ἵν᾽ ἀμνήμων τύχη | γένοιτο, πολλών δεομένη σοφισμάτων.

2. Such are, the scene in which Oedipus upbraids Creon (Sen. 678—708, cp. Soph.
532—630); the questioning of Iocasta by Oedipus (Sen. 773—783, cp. Soph. 740—
755); the scene with the messenger from Corinth, and the final discovery (Sen. 783—
881. Cp. Soph. 955—1185).

C2.

The
Ocdipe of
Corneille.

XXXVI INTRODOGCTION:

opening dialogue, 1—105, and the Nekyia, 5 30—568), he has not
known how to vary the natural development of the action. He has
compressed the incidents of Sophocles into the smallest compass;
and hence, notwithstanding the rhetorical episodes, the whole
play consists only of 1060 lines, and would not have occupied
more than an hour and a half in representation. Seneca is
thus a negative witness to the mastery shown by the artist who
could construct such a drama as the Oedipus Tyrannus with
such materials. The modern dramatists, as we shall see, teach
the same lesson in a more positive form. Walter Scott’s estimate
of Seneca’s Oedi~us needs modification, but is just in the main.
‘Though devoid of fancy and of genius,’ he says, it ‘displays the
masculine eloquence and high moral sentiment of its author;
and if it does not interest us in the scene of fiction, it often
compels us to turn our thoughts inward, and to study our own
hearts.’ Seneca’s fault, however, so far as the plot is concerned,
seems less that he fails to interest, than that, by introducing the
necromantic machinery, and by obliterating the finer moral traits
of his Greek original, he has rendered the interest rather ‘ sensa~
tional’ than properly dramatic’.

§ 20. The Ocedipe of Corneille was produced at Paris in 1657.
After an interval which followed the unfavourable reception of his
Pertharite in 1653, it was with the Oedzpe that Corneille returned
to the theatre, at the instance of his patron, Nicolas Fouquet, to
whom it is dedicated. It is immaterial for our purpose that this
play is far from exhibiting Corneille at his best; nor need we
here inquire what precise rank is to be assigned to it among his
less successful works. For the student of Sophocles, it has the
permanent interest of showing how the subject of the Oedipus
Tyrannus was adapted to the modern stage by a typical artist of
the French classical school. The severely simple theme of Sopho-
cles, with its natural elements of pity and terror, is found too
meagre by the modern dramatist. He cannot trust to that

1 A small trait may be noticed as amusingly characteristic of the Roman poet of
the Empire. The Laius of Sophocles goes to Delphi Basés—with only four at-
tendants (752). Seneca makes Laius set out with the proper retinue of a king ;—but
most of them lose their way. lures fefellit error ancipitis viae: Paucos fidelis-
curribus tunxit labor.

INTRODUCTION: XXXVI

alone ; he feels that he needs some further source of variety and
relief. To supply this, he interweaves an underplot of secondary
persons—‘ the happy episode of the loves of Theseus and Dirce.’
Theseus is the king of Athens; Dircé is a daughter of the
deceased Latus.

The drama opens with a love-scene, in which Theseus is
urging Dircé not to banish him from her presence at
Thebes :—

N’écoutez plus, madame, une pitié cruelle,
Qui d’un fidéle amant vous feroit un rebelle...

To the end, the fortunes of this pair divide our attention
with those of Oedipus and Iocasta. Corneille does not bring
Teiresias on the scene; but Nérine, ‘lady of honour to IJocasta,’
relates how the seer has called forth the shade of Laius. The
ghost does not (as with Seneca) denounce Oedipus, but declares
that the woes of Thebes shall cease only ‘when the blood of
Laius shall have done its duty.’ The discovery is brought about
nearly as in. Sophocles, though the management of the process is
inferior in a marked degree. The herdsman of Latus—whom
Corneille, like Dryden and Voltaire, names Phorbas, after
Seneca’s example—kills himself on the stage ; Iocasta, snatching
the poniard from him, plunges it in her own breast. Ocdipus
blinds himself. No sooner have the gory drops flowed from his
eyes, than the pest which is ravaging Thebes ceases: the mes-
sage of the spirit is fulfilled :—‘the blood of Laius has done its
duty.’ Theseus and Dircé, we understand, are made happy.

The chief character, as drawn by Corneille, shows how an
artificial stoicism can destroy tragic pathos. The Oedipus of
Corneille is an idealised French king of the seventeenth century
—one of those monarchs concerning whom Dircé says,

Le peuple est trop heureux quand il meurt pour ses rois;

he learns the worst with a lofty serenity ; and his first thought is
to administer a stately rebuke to the persons whose misdirected
forethought had saved him from perishing in infancy :—

Voyez οὶ m’a plongé votre fausse prudence.

Dircé admires his impassive fortitude :—

XXXVIil INTRODUCTION.

La surprenante horreur de cet accablement
Ne οοὔϊε ἃ sa grande 4me aucun égarement.

Contrast with this the life-like and terrible power of the
delineation in Sophocles, from the moment when the cry
of despair bursts from the lips of Oedipus (1182), to the
end.

one a § 21. Twenty-two years after Corneille, Dryden essayed the

Dryden. same theme. His view was that his French predecessor had
failed through not rendering the character of Oedipus more
noble and attractive. On the other hand, he follows Corneille
in the essential point of introducing an underplot. Dryden’s
Eurydicé answers to Corneille’s Dircé, being, like her, the
daughter of Laius. Corneille’s Theseus is replaced by Adrastus,
king of Argos,—a personage less likely, in Dryden’s opinion, to
eclipse Oedipus. When the play opens, Oedipus is absent from
Thebes, and engaged in war with Argos. Meanwhile plots are
being laid against his throne by Creon—a hunch-backed villain
who makes love to Eurydice, and is rejected by her much as
Shakspeare’s Richard, Duke of Gloster—who has obviously
suggested some traits—is repulsed by the Lady Ann. Pre-
sently Oedipus returns, bringing the captive Adrastus, whom
he chivalrously sets free to woo Eurydicé. From this point, the
piece follows the general lines of Sophocles, so far as the dis-
covery is concerned. Oedipus is denounced, however, not by
Teiresias, but, as in Seneca, by the ghost,—which Dryden, unlike
Seneca, brings on the stage.

It is singular that Dryden should have committed the same
mistake which he perceived so clearly in Corneille. Eurydice
and Adrastus are less tiresome than Dircé and Theseus, but
their effect is the same. The underplot spoils the main plot.
The tragic climax is the death of Eurydicé, who is stabbed by
Creon. Creon and Adrastus next kill each other; then Iocasta
slays herself and her children ; and finally Oedipus throws him-
self from an upper window of the palace. ‘Sophocles,’ says
Dryden, ‘is admirable everywhere; and therefore we have fol-
lowed him as close as we possibly could.’ In a limited verbal
sense, this is true. There are several scenes, or parts of scenes, in

INTRODUCTION, XXXIX

which Dryden has almost transcribed Sophocles’. But the dif-
ference of general result is complete. The Oedipus of Sophocles
does perfectly that which Tragedy, according to Aristotle, ought
to do. It effects, by pity and terror, the ‘purgation’ of such
feelings; that is, it separates them from the alloy of mean acci-
dent, and exercises them, in their pure essence, on great objects
—here, on the primary instincts of natural affection. In relation
to pity and terror, Tragedy should be as the purgatorial fire,—

exemit labem, purumque reliquit
Aetherium sensum atque aurai simplicis ignem.

Now, Dryden’s play first divides our sympathy between
the fate of Eurydice and that of Oedipus; next, it involves it
with feelings of a different order,—loathing for the villainy of
Creon, and disgust at the wholesale butchery of the end. In-
stead of ‘purging’ pity and terror, it stupefies them; and the
contrast is the more instructive because the textual debt of
Dryden to Sophocles has been so large.

It is right to add that, while the best parts of the play—the
first and third acts—are wholly Dryden’s, in the rest he was
assisted by an inferior hand%» And, among the places where
Dryden’s genius flashes through, it is interesting to remark one
in which he has invented a really Greek touch,—not in the
manner of Sophocles, certainly, yet such as might occur in
Euripides. Oedipus is pronouncing the curse on the unknown
murderer :—

But for the murderer’s self, unfound by man,

Find him, ye powers celestial and infernal !

And the same fate, or worse than Laius met,

Let be his lot: his children be accurst ;

His wife and kindred, all of his, be cursed!
Both Priests. Confirm it, heaven!

1 As in the scene with the suppliants (Act 1. Sc. i.); that between Oedipus and
Iocasta (Act III. Sc. i.); and that between Oedipus and Aegeon (the messenger from
Corinth, Act Iv. Sc. i.).

2 «What Sophocles could undertake alone, Our poets found a work for more than
one’ (Epilogue). Lee must be held accountable for the worst rant of Acts Iv. and
v.; but we are not concerned here with the details of execution, either in its merits or
in its defects.

The
Ocedipe of
Voltaire.

x] INTRODOCTION.

Enter Jocasta, attended by Women.

Joc. At your devotions? Heaven succeed your wishes ;
And bring the effect of these your pious prayers
On you, and me, and all.
Pr. Avert this omen, heaven !
Ocdti~. O fatal sound! unfortunate Jocasta !
What hast thou said? an il! hour hast thou chosen
For these foreboding words! why, we were cursing!
Joc. Then may that curse fall only where you laid it.
Ocdip. Speak no more!
For all thou say’st is ominous: we were cursing ;
And that dire imprecation hast thou fasten’d
On Thebes, and thee, and me, and all of us.

§ 22. More than either Dryden or Corneille, Voltaire has
treated this subject in the spirit of the antique. His Oedipe was
composed when he was only nineteen. It was produced in 1718
(when he was twenty-four), and played forty-six times consecu-
tively—a proof, for those days, of marked success. In 1729, the
piece having kept its place on the stage meanwhile, a new
edition was published. It is not merely a remarkable work for
so young a man; its intrinsic merit, notwithstanding obvious
defects, is, I venture to think, much greater than has usually
been recognised. The distinctive ‘note’ of the modern versions
—the underplot—is there, no doubt; but, unlike Corneille and
Dryden, Voltaire has not allowed it to overshadow the main
action.

The hero Philoctetes revisits Thebes, after a long absence,
to find Oedipus reigning in the seat of Laius. The Thebans
are vexed by pestilence, and are fain to find a victim for the
angry god; Philoctetes was known to have been the foe of
the late king, and is now accused of his murder. Iocasta had
been betrothed to Philoctetes in youth, and loves him still. She
urges him to fly, but he resolves to remain and confront the false
charge. At this moment, the seer Teiresias denounces Oedipus
as the criminal. Philoctetes generously protests his belief in the

king’s innocence; and from this point (the end of the third Act)
appears no more,

INTRODUCTION. xl

Thenceforth, the plot is mainly that of Sophocles. The first
scene of the fourth Act, in which locasta and Oedipus inform
each other of the past, is modelled on Oed. Tyr. 698—862, with
some characteristic differences. Thus, in Sophocles, the first
doubt of Oedipus as to his parentage springs from a taunt
uttered at a feast (779). Here is Voltaire’s substitute for that
incident (the scene, of course, being Corinth) :—

Un jour, ce jour affreux, présent ἃ ma pensée,
Jette encor la terreur dans mon 4me glacée;
Pour la premiére fois, par un don solennel,
Mes mains, jeunes encore, enrichissaient |’autel:
Du temple tout-a-coup les combles s’entr’ouvrirent ;
De traits affreux de sang les marbres se couvrirent;
De l’autel, ébranlé par de longs tremblemens,
Une invisible main repoussait mes présens ;
Et les vents, au milieu de la foudre éclatante,
Portérent jusqu’é moi cette voix effrayante :

“Ne viens plus des lieux saints souiller la pureté;

‘*Du nombre des vivans les dieux t’ont rejeté;

“Tis ne recoivent point tes offrandes impies ;

“Va porter tes présens aux autels des Furies;

“Conjure leurs serpens préts a te déchirer ;

“Va, ce sont la les dieux que tu dois implorer.”

This is powerful in its way. But where Voltaire has introduced
a prodigy—the supernatural voice heard amid lightnings—
Sophocles was content to draw from common life, and to mark
how a random word could sink into the mind with an effect
as terrible as that of any portent. Voltaire has managed the
final situation on Corneille’s plan, but with infinitely better
effect. The High Priest announces that Oedipus has blinded
himself, thereby appeasing the gods; and the play closes with
the death of Iocasta:

IOCASTE.

O mon fils! hélas! dirai-je mon époux?
O des noms les plus chers assemblage effroyable!
Il est donc mort?

, Voltaire’s
criticisms.

xlil INTRODUCTION.

LE GRAND PRETRE.

I] vit, et le sort qui laccable
Des morts et des vivans semble le séparer’;
Il s’est privé du jour avant que d’expirer.
Je lai vu dans ses yeux enfoncer cette épée,
Qui du sang de son pére avait été trempée;
Il a rempli son sort, et ce moment fatal
Du salut des Thébains est le premier signal.
Tel est ordre du ciel, dont la fureur se lasse;
Comme il veut, aux mortels 1] fait justice ou grace;
Ses traits sont épuisés sur ce malheureux fils:
Vivez, il vous pardonne.

LOCASTE.

Et moi je me punis. (2 72 se frappe.)
Par un pouvoir affreux réservée ἃ linceste,
La mort est le seul bien, le seul dieu qui me reste.
Laius, regois mon sang, je te suis chez les morts:
Jai vécu vertueuse, et je meurs sans remords.

LE CHOEUR.
O malheureuse reine! 6 destin que j’abhorre!

IOCASTE.

Ne plaignez que mon fils, puisqu’il respire encore.
Prétres, et vous Thébains qui ffites mes sujets,
Honorez mon bficher, et songez ἃ jamais

Qu’au milieu des horreurs du destin qui m’opprime
J’ai fait rougir les dieux qui m’ont forcée au crime.

§ 23. Voltaire was conscious of the objections to his own
episode of Philoctetes; no one, indeed, could have criticised it
with more wit or force. ‘Philoctetes seems to have visited
Thebes only for the purpose of being accused’: not a word is
said of him after the third Act, and the catastrophe is absolutely

1 Voltaire borrowed this verse from Corneille,—‘parce qu’ayant précisément la
méme chose ἃ dire,...i] m’était impossible de l’exprimer mieux’; and Corneille was
himself translating Seneca’s ‘mec uivis mixtus, nec sepultis.’ Voltaire was perhaps
unconscious that the ground which he assigns here was exactly that on which the
repetition of passages in the Greek orators was defended—viz. that τὸ καλῶς εἰπεῖν
ἅπαξ περιγίγνεται, dis δὲ οὐκ ἐνδέχεται (Theon, προγυμνάσματα 1: see my Aftic
Orators, vol. 1. p. 1xxii).

INTRODUCTION. xl

independent of him. Ina letter to the Jesuit Porée, with whom
he had read the classics, Voltaire apologises for Philoctetes by
saying that the Parisian actors would not hear of an Oedipus
with no love in it; ‘I spoiled my piece, he says, ‘to please
them.’

But it is certain, from what he says more than once else-
where, that he regarded some underplot as a necessity. His
remarks on this point are worth noting, because they touch an
essential difference between the old Greek view of drama and
that which has prevailed on our stage. ‘The subject (Oedipus)
did not, in itself, furnish me with matter for the first three Acts;
indeed, it scarcely gave me enough for the last two. Those who
know the theatre—that is, who are as much alive to the difficulties
as to the defects of composition—will agree with what I say.’
‘In strictness, the play of Oedipus ought to end with the first
Act.’ Oedipus is one of those ancient subjects ‘which afford
only one scene each, or two at most—not an entire tragedy.’
In short, to demand a modern drama on the szmple story of
Oedipus was like setting one to make bricks without straw.
Corneille found himself constrained to add the episode of
Theseus and Dircé; Dryden introduced Adrastus and Eurydicé’.

1 «All we could gather out of Corneille,’ says Dryden, ‘was that an episode must
be, but not his way.’ Dryden seems to have felt, however, that it was demanded
rather by convention than by artistic necessity. The following passage is interest-
ing as an indication that his instinct was better than his practice:—‘The Athenian
theatre (whether more perfect than ours, is not now disputed), had a perfection
differing from ours. You see there in every act a single scene, (or two at most),
which manage the business of the play; and after that succeeds the chorus, which
commonly takes up more time in singing, than there has been employed in speaking.
The principal person appears almost constantly through the play; but the inferior
parts seldom above once in the whole tragedy.. The conduct of our stage is much
more difficult, where we are obliged never to lose any considerable character, which
we have once presented.’ [Voltaire’s Philoctetes broke this rule.] ‘Custom likewise
has obtained, that we must form an underplot of second persons, which must be
depending on the first; and their bye-walks must be like those in a labyrinth, which
all of them lead into the great parterre; or like so many several lodging chambers,
which have their outlets into the same gallery. Perhaps, after all, if we could think
so, the ancient method, as it is the easiest, is also the most natural and the best. For
variety, as it is managed, is too often subject to breed distraction; and while we
would please too many ways, for want of art in the conduct, we please in none.’
(Preface to Oedipus.) .

Essential
difference
between
Sophocles
and the
moderns.

xliv INTRODUCTION:

§ 24. Now, why could Sophocles dispense with any such ad-
dition, and yet produce a drama incomparably more powerful?
The masterly art of Sophocles in the structure and development
of the plot has already been examined, and is properly the first
attribute of his work which claims attention. But this is not the
only, or the principal, source to which the Oedipus Tyrannus
owes its greatness; the deeper cause is, that Sophocles, in the
spirit of Greek Tragedy, has known how to make the story of
Oedipus an ideal study of character and passion. Corneille,
Dryden, Voltaire—each in his own way—were thinking, ‘How
am I to keep the audience amused? Will they not find this
horrible story of Oedipus rather too painful and monotonous?
Will they not desire something lighter and pleasanter—some
love-making, for instance, or some intrigue?’ ‘What an insipid
part would Iocasta have played,’ exclaims Voltaire, ‘had she not
retained at least the memory of a lawful attachment, and trembled
for the existence of a man whom she had once loved!’ There is
the secret frankly told.

Sophocles, on the other hand, concentrates the attention of the
audience on the destiny of Oedipus and Iocasta. The spectators
are enchained by the feelings which this destiny moves at each
step in its course. They are made to see into the depths of two
human souls. It is no more possible for them to crave minor
distractions than it would be for our eyes or thoughts to wander,
if we were watching, without the power of arresting, a man who
was moving blindfold towards a precipice. The interest by
which Sophocles holds us is continuous and intense; but it is
not monotonous, because alternations of fear lead up to the
worst ; the exciting causes of pity and terror are not unworthy
or merely repulsive, for the spectacle offered is that of a noble
and innocent nature, a victim to unknown and terrible forces
which must be counted among the permanent conditions of life,
since the best of mankind can never be sure of escaping them.
When the worst has befallen, trex Sophocles knows how to
relieve the strain; but it is a relief of another order from that
which Corneille affords by the prospect of Theseus being made
happy with Dircé. It is drawn from the natural sources of the
tragedy itself; the blind king hears the voices of his children.

INTRODUCTION. xlv

§ 25. A comparison may fitly close with a glance at two References
points in which the modern dramas illustrate Sophocles, and SRE ©
which have more than the meaning of details. Dryden has instinct.
represented Oedipus and Iocasta as haunted, from the first, by
a mysterious instinct of their true relationship. Thus she says
to him :—

When you chid, methought
A mother’s love start’ up in your defence,
And bade me not be angry. Be not you;
For I love Laius still, as wives should love,
But you more tenderly, as part of me’.

Voltaire has the same thought (Act II. Sc. ii.), where Iocasta
is speaking of her marriage with Oedipus :

je sentis dans mon Ame étonnée
Des transports inconnus que je ne concus pas:
Avec horreur enfin je me vis dans ses bras.

There is a similar touch in Corneille. Oedipus is watching
Dirce—whom he believes to be his step-daughter, but who is in
fact his sister—with her lover Theseus (Act III. Sc. iv.):

Je ne sais quelle horreur me trouble ἃ leur aspect;
Ma raison la repousse, et ne m’en peut défendre.

Such blind warnings of nature are indeed fitted to make the
spectator shudder; but they increase the difficulty of explaining
why the truth was not divined sooner; and they also tend to
lessen the shock of the discovery. In other words, they may be
poetical,—they may be even, in the abstract, tragic,—but they
are not, for this situation, dramatic; and it is due to the art of
Sophocles to observe that he has nowhere admitted any hint of
this kind.

§ 26. Next, it should be noticed that no one of the later The im-
dramatists has been able to avoid leaving a certain element of im- oe a
probability in the story. We saw above that Aristotle alludes to how ma-
the presence of such an element, not in the plot : itself, but in the ene

moderns.

1 =‘started,’ as again in this scene: ‘Nature herself start back when thou wert
born.’
2 Act 1. Sc. i.: cp. what Oedipus says in Act II. Sc. i.

xlvi INTRODUCTION.

supposed antecedents. It consists in the presumed ignorance of
Oedipus and locasta regarding facts with which they ought to
have been familiar. Sophocles tacitly accepts this condition,
and, by doing so, minimizes its prominence; so much so, that it
may be doubted whether many readers or spectators of the
Ocdipus Tyrannus would think of it, if their attention had not
been drawn to it previously. Seneca has not attempted to im-
prove on that example. But the moderns have sought various
ways of evading a critical censure which they foresaw; and it is
instructive to consider the result. The Oedipus of Corneille
knows that Lafus was said to have been killed by robbers; he
also knows the place and the date. Further, he distinctly re-
members that, at the same place and at the same date, he himself
had slain three wayfarers. Strange to say, however, it never
occurs to him that these wayfarers could possibly have been
Laius and his attendants. He mildly suggests to locasta that
they may have been the robbers (Act I. ὅς. i.); though, as appears
from the circumstances which he himself afterwards relates
(Act Iv. Sc. iv.), he had not the slightest ground for such a sup-
position. This device cannot be deemed an improvement on
Sophocles. Dryden's expedient is simpler :—

Tell me, Thebans,
How Laius fell; for a confused report
Pass’d through my ears, when first I took the crown;
But full of hurry, like a morning dream,
It vanish’d in the business of the day.

That only serves to show us that the dramatist has an uneasy
conscience. Voltaire’s method is subtler. Oedipus thus excuses
himself for having to question Iocasta concerning the death
of Laius :—

Madame, jusqu’ici, respectant vos douleurs,

Je n’ai point rappelé le sujet de vos pleurs;

Et de vos seuls périls chaque jour alarmée

Mon ame ἃ d’autres soins semblait étre fermée.

But, as the author admits, the king ought not to have been
so long deterred, by the fear of displeasing his wife, from inform-
ing himself as to the death of his predecessor: ‘this is to have

INTRODUCTION. xl vii

too much discretion and too little curiosity... Sophocles, accord-
ing to Voltaire, ought to have suggested some explanation of
the circumstance that Oedipus, on hearing how Laius perished,
does not at once recollect his own adventure in the narrow pass.
The French poet seeks to explain it by hinting at a miraculous
suspension of memory in Oedipus :—

Et je ne concois pas par quel enchantement
Joubliais jusqu’ici ce grand événement ;

La main des dieux sur moi si long-temps suspendue
Semble éter le bandeau quwils mettaient sur ma vue.

But this touch, though bold and not unhappy, must be classed
with the transparent artifices of the stage. The true answer to
the criticisms on this score which Voltaire directs against Sopho-
cles, Corneille, and himself is contained in a remark of his own,
that a certain amount of improbability is inherent in the story
of Oedipus’. If that improbability is excluded at one point,
it will appear at another. This being so, it is not difficult to
choose between the frank treatment of the material by Sophocles,
and the ingenious but ineffectual compromises of later art.

§ 27. The recent revivals of Greek plays have‘had their great Revivals
reward in proving how powerfully the best Greek Tragedy can litte
appeal to modern audiences. Those who are furthest from being
surprised by the result will be among the first to allow that the
demonstration was needed. The tendency of modern study had
been too much to fix attention on external contrasts between the
old Greek theatre and our own. Nor was an adequate corrective
of this tendency supplied by the manner in which the plays have
usually been studied; a manner more favourable to a minute
appreciation of the text than to apprehension of the play as
a work of art. The form had been understood better than the
spirit. A vague feeling might sometimes be perceived that the
effectiveness of the old Greek dramas, as such, had depended
-essentially on the manners and beliefs of the people for whom

1 In the fifth letter to M. de Genonville:—‘I] est vrai qu’il y a des sujets de
-tragédie ot l’on est tellement géné par la bizarrerie des événemens, qu’il est pres-
-qwimpossible de réduire l’exposition de sa piéce ἃ ce point de sagesse et de vrai-
-semblance. Je crois, pour mon bonheur, que le sujet d’CEdipe est de ce genre.’

The
Ocedipus
Tyrannus
—a crucial
experi-
ment.

The result
at :
Harvard.

xlvill LNERODOCTION.

they were written, and that a successful Sophocles presupposed
a Periclean Athens. Some wonderment appeared to greet the
discovery that a masterpiece of Aeschylus, when acted, could
move the men and women of to-day. Now that this truth has
been so profoundly impressed on the most cultivated audiences
which England or America could furnish,—in Germany and
France it had been less unfamiliar,—it is not too much to say
that a new life has been breathed into the modern study of the

Greek drama. >

§ 28. Recent representations of the Oedipus Tyrannus have
a peculiar significance, which claims notice here. The incestuous
relationship—the entrance of Oedipus with bleeding eyes—these
are incidents than which none could be imagined more fitted to
revolt a modern audience. Neither Corneille nor Voltaire had
the courage to bring the self-blinded king on the stage; his deed
is related by others. Voltaire, indeed, suggested’ that the spec-
tacle might be rendered supportable by a skilful disposition of
lights,—Oedipus, with his gore-stained face, being kept in the
dim back-ground, and his passion being expressed by action
rather than declamation, while the scene should resound with the
cries of Iocasta and the laments of the Thebans. Dryden dared
what the others declined; but his play was soon pronounced
impossible for the theatre. Scott quotes a contemporary witness
to the effect that, when Dryden’s Oedipus was revived about the
year 1790, ‘the audience were unable to support it to an end;
the boxes being all emptied before the third act was concluded.’

§ 29. In May, 1881, after seven months of preparation, the
Oedipus Tyrannus was acted in the original Greek by members
of Harvard University. Archaeology, scholarship, and art had
conspired to make the presentation perfect in every detail; and
the admirable record of the performance which has been published
has a permanent value for every student of Sophocles®. Refer-

1 In one of his notes on Corneille’s Preface to the Oedif~e (Oeuvres de Corneille,
vol. VII. p. 262, ed. 1817).

2 An Account of the Harvard Greek Play. By Henry Norman. Boston:
James R. Osgood and Co., 1882. The account is illustrated by 15 photographs of
characters and groups, and is dedicated by the Author (who acted the part of Creon)
to Professor J. W. White. See Appendix, p. 201.

INTRODUCTION. xfix

ences to it will be found in the following commentary. But it is
the impression which the whole work made on the spectators of
which we would speak here. Nothing of the original was altered
or omitted; and at the last Oedipus was brought on the scene,
‘his pale face marred with bloody stains.’ The performances
were seen by about six thousand persons,—the Harvard theatre
holding about a thousand at a time. As an English version was
provided for those who needed it, it cannot be said that the lan-
guage veiled what might else have offended. From first to last,
these great audiences, thoroughly representative of the most
cultivated and critical judgment, were held spell-bound. ‘The
ethical situation was so overwhelming, that they listened with
bated breath, and separated in silence.’ ‘The play is over.
There is a moment’s silence, and then the theatre rings with
applause. It seems inappropriate, however, and ceases almost
as suddenly as it began. The play has left such a solemn
impression that the usual customs seem unfitting, and the
audience disperses quietly’. There is the nineteenth century’s
practical interpretation of Aristotle. This is Tragedy, ‘effect-
ing, by means of pity and terror, the purgatzon of such feelings.’

§ 30. A few months later in the same year (1881), the Oedife Roi
Oedipus Tyrannus was revived in a fairly close French transla- oe
tion at the Theatre Francais. When the version of Jules Frangais.
Lacroix was played there in 1858, the part of Oedipus was
filled by Geoffroy; but on this occasion an artist was available
whose powers were even more congenial. Probably no actor
of modern times has excelled M. Mounet-Sully in the union
of all the qualities required for a living impersonation of the
Sophoclean Oedipus in the entire series of moods and range
of passions which the part comprises; as the great king, at
once mighty and tender; the earnest and zealous champion of
the State in the search for hidden guilt; the proud man startled
by a charge which he indignantly repels, and embittered by the
supposed treason of a friend; tortured by slowly increasing
fears, alternating with moments of reassurance; stung to frenzy
by the proof of his unspeakable wretchedness; subdued to a

1 Account of the Harvard Greek Play, pp. 36, 103.
129. a

᾿ INTRODUCTION.

calmer despair ; finally softened by the meeting with his young
daughters. The scene between Oedipus and Iocasta (vv. 700
—862) should be especially noticed as one in which the
genius of Sophocles received the fullest justice from that of
M. Mounet-Sully. In the words of a critic who has finely
described the performance’:—

‘Every trait of the tragedian’s countenance is now a witness to the
inward dread, always increasing upon him, as he relates his own adven-
ture, and questions her for more minute details of the death of Laius.
His voice sometimes sinks to a trembling gasp of apprehension, as the
identity of the two events becomes more and more evident. He seems
to be battling with fate.’

With a modern audience, the moment at which the self-
blinded Oedipus comes forth is that which tests the power of the
ancient dramatist; if, at that sight, repugnance overpowers
compassion, the spell has been imperfect; if all other feelings
are absorbed in the profound pathos of the situation, then
Sophocles has triumphed. We have seen the issue of the ordeal
in the case of the representation at Harvard. On the Paris
stage, the traditions of the French classical drama (represented
on this point by Corneille and Voltaire) were apt to make the
test peculiarly severe. It is the more significant that the moment
is thus described in the excellent account which we have cited

above :—

‘Oedipus enters, and in the aspect of the man, his whole history is
told. It is not the adjunct of the bleeding eyes which now most deeply
stirs the spectators. It is the intensity of woe which is revealed in every
movement of the altered features and of the tottering figure whose
bearing had been so majestic, and the tone of the voice,—hoarse, yet
articulate. The inward struggle is recognised in its necessary outward
signs. The strain on the audience might now become too great but for
the relief of tenderness which almost immediately succeeds in the part-
ing of Oedipus from his children. Often as pathetic farewells of a
similar kind have been presented on the stage, seldom has any made an
appeal so forcible.’

1 Saturday Review, Nov. 19, 1881.

INTRODUCTION. li

In the presence of such testimonies, it can no longer be Conclu-
deemed that the Tragedy of ancient Greece has lost its virtue ”°”
for the modern world. And, speaking merely as a student of
Sophocles, I can bear witness that the representation of the
Ajax at Cambridge (1882) was to me a new revelation of
meaning and power. Of that performance, remarkable in so
many aspects, I hope to say something in a later part of this
edition. Here it must suffice to record a conviction that such
revivals, apart from their literary and artistic interest, have also
an educational value of the very highest order.

ΝΜ ΞΘ ΡΞ ΘΙ ΤΟΝ ΝΙ)
COMMENTARIES:

MSS. used. § 1. The manuscripts of the Oedipus Tyrannus which have been
chiefly used in this edition are the following’.

In the Biblioteca Mediceo-Laurenziana, Florence.

L, cod. ΧΧΧΙΙ. 9, commonly known as the Laurentian Ms., first half
of 11th century.

In the Bibliothéque Nationale, Paris.

; COGc2712,.1 3tn- century.

, cod. 2787, ascribed to the 15th cent. (Catal. 11. 553).
, cod, 2884, ascribed to the 13th cent. (? 2d. Il. 565).
προ ΣΎ ΙΝ cent,

- Ξ 9.»

In the Biblioteca Marciana, Venice.

V, cod. 468, late 13th century or early 14th.
V’, cod. 616, probably of the 14th cent.

ΝΜ cod: 467; 14th: cent,

V=;-€00s..472,. 14th cent,

In the Bodleian Library, Oxford.

Cod. Laud. Misc. 99 (now Auct. F. 3. 25), late 14th century.
Cod. Laud. 54, early 15th cent:
Cod. Barocc. 66, 15th cent.

In the Library of Trinity College, Cambridge.

Cod. R. 3. 31, mainly of the late 14th century, in parts perhaps of "
the early 15th.
These mss. I have myself collated.

The following are known to me in some cases by slighter personal

1 There isno doubt that L belongs to the first half of the 11th century, and none
(I believe) that A is of the 13th. These are the two most important dates. In the
case of several minor MSs., the tendency has probably been to regard them as some-
what older than they really are. The dates indicated above for such Mss. are given
on the best authority that I could find, but I do not pretend to vouch for their preci-
sion. This is, in fact, of comparatively small moment, so long as we know the
general limits of age. Excluding L and A, we may say broadly that almost all other
known Mss. of Sophocles belong to the period 1300—1600 A.D.

MANUSCRIPTS hii

inspection, but more largely from previous collations, especially from
those of Prof. L. Campbell (2nd ed., 1879) :—Pal. = Palat. 40, Heidel-
berg: Vat. a=cod. 40 in the Vatican, 13th cent. (ascribed by some to
the:z2th): Vat.b,.cod) Urbin. 14 0,-20., παι cent: Vat. ¢, cod. Urbin,
140, 20., 14th cent.: M, cod. G. 43 sup., in the Biblioteca Ambrosiana,
Milan, 13th or early 14th cent.: Μ΄, cod. L. 39 sup., 22. early 14th
cent.: L’, cod. 31. ro (14th cent.) in the Bibliot. Med.-Lor., Florence ;
[cod Abbat. 152, date.1eth,-70.: A, cod. Abbat. 41, 14th cent.,20;3
Rice. cod. 34, in the Biblioteca Riccardiana, Florence, sometimes
ascribed to the 14th cent. but really of the 16th (see P. N. Papa-
georgius, ‘cod. Laurent. von Soph.,’ εἴς.) p. 406, Leipzig, Teubner, 1883).

In making a first selection of Mss. to be collated, I was guided
chiefly by what I already knew of their character and of their relations
to each other, as these might be inferred from the previous reports ;
and this list was afterwards modified by such light as I gradually
gained from my own experience. L stands first and alone. A is
perhaps next—though at a long interval—in general value. The
selection of 14th and 15th century mss. could have been enlarged ;
but, so far as I can judge, the list which has been given is fairly
representative. In the present state of our knowledge, even after
all that has been done in recent years, it would, I think, be generally
allowed that the greatest reserve must still be exercised in regard
to any theory of the connections existing, whether by descent or
by contamination, between our mss. of Sophocles. We have not here
to do with well-marked families, in the sense in which this can
be said of the manuscript authorities for some other ancient texts ; the
data are often exceedingly complex, and such that the facts could be
equally well explained by any one of two, or sometimes more, different
suppositions. This is a subject with which I hope to deal more fully on
a future occasion; even a slight treatment of it would carry me far
beyond the limits which must be kept here. Meanwhile, it may be
useful to give a few notes regarding some of the mss. mentioned above,
and to add some general remarks.

8.2. L, no. XxxI1. 9 in the Laurentian Library at Florence, is a vellum The Lau-
MS., written in the first half of the eleventh century. It forms a volume ἴα ἴδῃ ΜΒ.
measuring 124 by 84 inches, and containing 264 leaves (= 528 pages),
of which Sophocles fills 118 leaves (= 236 pp.). It contains the seven
plays of Sophocles, the seven plays of Aeschylus (with a few defects),
and the Arvgonautica of Apollonius Rhodius. Marginal and interlinear
scholia accompany the texts. i

Since the first edition of this volume appeared, an autotype fac-

The first
hand.

The first
corrector.

Later cor-
rectors of

Unique
value of L.

liv MANUSCRIPTS.

simile of the text of Sophocles in L has been published by the
London Society for the Promotion of Hellenic Studies (1885). In
an Introduction issued with the facsimile, the palaeographical character
of the ms. has been described by Mr E. M. Thompson, Keeper of
Manuscripts and Egerton Librarian in the British Museum. The s.
was produced in a regular workshop or scriptorium at Byzantium,
The scribe wrote a clear and flexible hand; the characters are minus-
cule, in that more cursive style which distinguishes other classical mss.
of the same period from the biblical and liturgical, As the form of
the ruling shows, the scribe prepared the Ms. to receive scholia; but
his own work was confined to writing the text. The scholia were
copied into the ms. by another person, under whose supervision the
scribe appears to have worked. This person is usually designated as
the ‘diorthotes,’ because he was the first corrector; or as ‘S,’ because
he wrote the scholia. In some cases he himself corrected the errors
of the first hand; in some others, where the first hand has corrected
itself, this was probably done under his guidance; and he usually
reserved to himself the part of supplying in the margin any verse
which the first hand had omitted. In writing the scholia, the corrector
used a mixture of minuscule and uncial (‘half-uncial’): but, in correct-
ing or supplementing the text, he often used a more minuscule style, as
if for the sake of greater uniformity with the first hand. Hence there
is sometimes a doubt between the two hands, though, as a rule, they
are easily distinguished.

In the 12th and 13th centuries, at least three different hands added
some notes. Hands of the r4th, 15th, or 16th century have been
recognised in some other notes, both marginal and superscript. These
later hands can usually be distinguished from that of the first corrector
(the ‘diorthotes,’ or S), but very often cannot be certainly distinguished
from each other. The attempt to do so is of the less moment since
the additions which they made are seldom of any value. For much
else that is of palaeographical interest in regard to L, readers may be
referred to Mr Thompson’s Introduction: the facts noticed here are
those which primarily concern a student of Sophocles.

§ 3. Lis not only the oldest, but also immeasurably the best, ms.
of Sophocles which we possess. In 1847 Cobet expressed the opinion
that L is the source from which all our other mss. are ultimately
derived. This view has been supported by Dindorf in the preface to
his 3rd edition (Oxon. 1860), and by Moriz Seyffert in the preface
to his Philoctetes (1867). The contrary view—that some of our mss,
come from a source independent of L—has also found able supporters,

MANUSCRIPTS. lv

among whom have been Anton Seyffert (Quaestiones criticae de Codicibus
recte aestimandts, Halle, 1863); Prof. N. Wecklein (Ars Sophocltis emen-
dandt, pp. 2 ff., 1869), and Prof. L. Campbell (Sophocles, vol. 1. pp.
xxiv ἢ 1879). I learn, however, that Prof. Wecklein has since
become disposed to retract his opinion. In the second part of the
Introduction to the Facsimile of L (pp. 15 ff.), I have shortly stated
some of the objections to regarding L as the unique source. ‘Two of
them are furnished by this play: viz. (i) verse 800, omitted in the text
of L, and inserted in the margin by a hand certainly later than several
of the mss. which have the verse in the text: (11) the words πονεῖν
ἢ τοῖς θεοῖς written at v. 896 in the text of L,—these being corrupted
from a gloss, πανηγυρίζειν τοῖς θεοῖς, which exists in full in the Trinity
Ms., and elsewhere’. The chief argument for L being the unique
source is briefly this, that, though other Mss. sometimes correct L on
small points, no one of them supplies any correction which was clearly
beyond the reach of a fairly intelligent scribe or grammarian. The
question is one which does not seem to admit of demonstrative proof
either way: we must be content with the probabilities, which will be
differently estimated by different minds. Apart, however, from this
obscure question, all scholars can agree in recognising the paramount
importance of L as the basis of our text. The sense of L’s incom-
parable value is one which steadily grows upon the student as he
proceeds with the labour of textual criticism. Wecklein’s words are
not too strong, when properly understood: ‘A critic will hardly go
wrong if he treats every letter, every stroke in L as worthy of particular
attention, while he regards the readings of other ss. rather in the light
of conjectures,’—that is, where these Mss. diverge from L otherwise
than by correcting its trivial errors. Instances in which they correct L
may be seen in this play at vv. 43, 182, 221, 296, 332, 347, 657, 730,
967, 1260, 1387, 1474, etc. But, notwithstanding all such small cor-
rections, it remains true that, with L safe, the loss of our other Mss.
would have been a comparatively light misfortune. As instances in
which a true reading has been preserved in a citation of Sophocles by
an ancient author, but neither in L nor in any other Ms., we may notice
vv. 466, 528, 1170.

§ 4. Of the other Florentine ss., L? cod. xxxI. 10 (14th cent.) con- Other Mss,
tains all the seven plays, while Τ' (cod. Abbat. 152), of the late 13th
cent., has only 42, ZZ, O. Z:, Phil.; and A (cod. Abbat. 41), of the
14th cent., only 4z., £7, O. 7.

1 A valuable discussion of this point is given by Prof. Campbell, vol. 1. pp. xxv—
xli.

lvi MANUSCRIPTS.

A, no. 2712 in the National Library of Paris, is a parchment of the
13th century’. It is a volume of 324 pages, each about 114 inches by
g in size, and contains (1) Eur. Hee, Or., Phoen., Androm., Med.,
Hipp. : (2) p. 117—214, the seven plays of Soph.: (3) Ar. Plut., Mub.,
Ran., δῷ, Av., Acharn., Eccl. (imperfect). The text of each page is in
three columns; the writing goes continuously from left to right along
all three, so that, ¢.g., vv. 1, 2, 3 of a play are respectively the first lines
of columns 1, 2, 3, and vy. 4 is the second line of col. 1. The contrac-
tions are naturally very numerous, since the average breadth of each
column (#.e. of each verse) is only about 2 inches; but they are regular,
and the Ms. is not difficult to read.

B, no. 2787, in the same Library, written on thick paper, contains
(ἢ AESCN τ Vey cL 00 reise (2) OPN. τ τ (rach; Patt... Os Ὁ.
Codex E, no. 2884, written on paper, contains (1) the same three plays
of Aesch., (2) Soph. 4z., #2, O. Z., (3) Theocr. /dyl/. 1—14. Both
these mss. have short interlinear notes and scholia. In E the writing
is not good, and the rather frequent omissions show the scribe to have
been somewhat careless. Though the Catalogue assigns E to the 13th
cent., the highest date due to it seems to be the middle or late 14th.
T, no. 2711, on thick paper, a Ms. of the 15th cent., exhibits the seven
plays of Sophocles in the recension of Demetrius Triclinius, the gram-
marian of the 14th cent. The single-column pages, measuring about
114 by 74, contain copious marginal scholia, which are mainly Tri-
clinian. ‘The general features of the Triclinian recension are well-
known. He occasionally gives, or suggests, improved readings, but
his ignorance of classical metre was equalled by his rashness, and
especially in the lyrics he has often made havoc,

Of the Venetian mss., V, no. 468, a paper folio of the late 13th or
early 14th cent., contains (1) Oppian; (2) Aesch. P. V., Zheb., Pers.,
Agam. (imperfect): (3) Soph., the 7 plays (but Zvach. only to 18, O. C.
only from 1338). V*, no. 616, a parchment in small folio, probably of
the 14th cent., contains (1) Soph., the 7 plays: (2) Aesch., 5 plays (Cho.
and Sufpé. wanting). Μ΄, no. 467, a paper 8vo. of the 14th cent., has
the 7 plays of Sophocles. Μ΄, no. 472, a paper 8vo. of the 14th cent.,
has (1) Ar. Plut., αὐ δι, Ran. ; (2) Soph. Az., £7, Ant. (imperfect), ΟΣ Z.,
with marginal scholia.

Of the Bodleian mss., Laud. Misc. 99 (Auct. F. 3. 25), late 14th
cent., contains Soph. O. Z:, £2, Az: Laud. 54 (early 15th cent.) the
same three: Barocc. 66, 15th cent., the same three, with Eur. Phoex.

1 It contains the entry, ‘Codex optimae notae. Codex Memmianus. Anno D,
1731 Feb. 16 Die.’ In 1740 it had not yet been collated (Catal. 11. 542).

MANUSCRIPTS. lvil

The ms. of Trin. Coll. Camb. (late 14th—early 15th) has £7, Az,
0:2:

§ 5. In relation to a text, the report of manuscript readings may be Scope of
valuable in either, or both, of two senses, the palaeographical and the Saas
critical. For example, in O. Z. 15 L reads “προσηϊμεθα, and in 17 tion.
στένοντες. These facts have a palaeographical interest, as indicating
the kind of mistakes that may be expected in ss. of this age and class.
But they are of no critical interest, since neither προσήμεθα nor στένον-
tes is a possible variant: they in no way affect the certainty that we
must read προσήμεθα and σθένοντες. In a discussion on the character-
istics and tendencies of a particular MS., such facts have a proper (and
it may happen to be, an important) place, as illustrating how, for
instance, « may have been wrongly added, or @ wrongly altered, else-
where. The editor of a text has to consider how far he will report facts
of which the direct interest is palaeographical only.

The general rule which I have followed is to report only those read-
ings of mss. which have a direct critical interest, that is, which affect a
question of reading or of orthography; except in the instances, not
numerous in this play, where a manuscript error, as such, appeared
specially significant. Had I endeavoured to exhibit all, or even a con-
siderable part, of the mere mis-spellings, errors of accentuation, and the
like, which I have found in the mss. which I have collated, the critical
notes must have grown to an enormous bulk, without any correspond-
ing benefit, unless to the palaeographical student of the particular codex
and its kindred. On the other hand, I have devoted much time, care,
and thought to the endeavour not to omit in my critical notes any point
where the evidence of the mss. known to me seemed to have a direct
bearing on the text.

§ 6. The use of conjecture is a question on which an editor must be The use of
prepared to meet with large differences of opinion, and must be content Ὁ Ὁ) ἴθ.
if the credit is conceded to him of having steadily acted to the best of
his judgment. All students of Sophocles would probably agree at least
in this, that his text is one in which conjectural emendation should
be admitted only with the utmost caution. His style is not seldom
analogous to that of Vergil in this respect, that, when his instinct felt a
phrase to be truly and finely expressive, he left the logical analysis of it
to the discretion of grammarians then unborn. I might instance νῦν
πᾶσι χαίρω (O. 7. 596). Such a style may easily provoke the heavy
hand of prosaic correction ; and, if it requires sympathy to interpret and
defend it, it also requires, when it has once been marred, a very tender
and very temperate touch in any attempt to restore it. Then in the lyric

Our text—
bow trans-
mitted.

Its general
condition.

Iviii LE SCOPE. OF (COMNJECTORE,

parts of his plays Sophocles is characterised by tones of feeling and
passion which change with the most rapid sensibility—by boldness and
sometimes confusion of metaphor—and by occasional indistinctness of
imagery, as if the figurative notion was suddenly crossed in his mind by
the literal.

87. Now consider by what manner of process the seven extant plays
of this most bold and subtle artist have come down to us through about
23 centuries. Already within some 70 years after the death of Sophocles,
the Athenian actors had tampered in such wise with the texts of the
three great dramatists that the orator Lycurgus caused a standard copy
to be deposited in the public archives of Athens, and a regulation to be
made that an authorised person should follow in a written text the
performances given on the stage, with a view to controlling unwarranted
change’. Our oldest manuscript dates from 1400 to 1500 years after
the time of Lycurgus. The most ancient sources which existed for the
writers of our MSs. were already, it cannot be doubted, seriously
corrupted. And with regard to these writers themselves, it must not be
forgotten what their ordinary qualifications were. They were usually
men who spoke and wrote the Greek of their age (say from the r1th to
the 16th century) as it was commonly spoken and written by men of
fair education. On the other hand, as we can see, they were usually
very far from being good scholars in old classical Greek ; of classical
metres they knew almost nothing; and in respect of literary taste or
poetical feeling they were, as a rule, no less poorly equipped. In the
texts of the dramatists they were constantly meeting with things which
they did not understand, and in such cases they either simply transmitted
a fault of the archetype, or tried to make sense by some expedient of
their own. On the whole, the text of Sophocles has fared better in the
mss. than that of either Aeschylus or Euripides. This needs no
explanation in the case of Aeschylus. The style of Euripides, ap-
parently so near to common life, and here analogous to that of Lysias,
is, like the orator’s, full of hidden snares and pitfalls for a transcriber :
λείη μὲν yap ἰδεῖν, as the old epigram says of it, εἰ δέ τις αὐτὴν | εἰσ-
Baivor, χαλεποῦ τρηχυτέρη σκόλοπος. Where, however, our mss. of
Sophocles do fail, the corruption is often serious and universal. His
manuscript text resembles a country with generally good roads, but an
occasional deficiency of bridges.

Is there reason to hope that, in such places, more light will yet be
obtained from the manuscripts or scholia now known to exist? It

1 [Plut.] Vit. Lycurg. § 11.

THE SCOPE OF CONJECTURE, lix

appears hardly doubtful that this question must be answered in the
negative. The utmost which it seems prudent to expect is a slightly
increased certitude of minor detail where the text is already, in the
main, uncorrupted. I need scarcely add that the contingency of a new
Ms. being discovered does not here come into account.

§ 8. Such, then, are the general conditions under which an editor of Textual

Sophocles is required to consider the treatment of conjectural emendation. τ ΠΝ
It would seem as if a conservative ¢emdency were sometimes held to be have no
desirable in the editor of a text. When a text has been edited, we vias
might properly speak of the vesw/¢ as ‘conservative’ or the contrary.
But an editor has no more right to set out with a conservative tendency
than with a tendency of the opposite kind. His task is simply to give,
as nearly as he can ascertain it, what the author wrote. Each particular
point affecting the text must be considered on its own merits. Instances
have not been wanting in which, as I venture to think, editors of Sopho-
cles have inclined too much to the side of unnecessary or even disastrous
alteration. On the other hand, it is also a serious fault to place our
manuscripts above the genius of the ancient language and of the author,
and to defend the indefensible by ‘construing,’ as the phrase is, ‘through
thick and thin.’ Who, then, shall be the judge of the golden mean?
The general sense, it must be replied, of competent and sympathetic
readers. ‘This is the only tribunal to which in such a case an editor
can go, and in the hands of this court he must be content to leave the
decision.

§ 9. The following table exhibits the places where the reading Conjec-
adopted in my text is found in no Ms., but is due to conjecture. The ae
reading placed first is one in which L agrees with some other MS. or critics,
MSS., except where it is differently specified. After each conjecture is ler in
placed the name of the critic who (to the best of my knowledge) first
proposed it: where the priority is unknown to me, two or more names
are given.

198 τέλει] τελεῖν Hermann. 200 A long syllable wanting. <rév>
Hermann. 214 —vo wanting. «σύμμαχον» Wolff. 248 ἀμοιρον)]
ἄμορον Porson. 351 προσεῖπας] προεῖπας Brunck. 360 λέγειν] λέγων
Hartung. 376 με...γε σοῦ] oe...y ἐμοῦ Brunck. 478 πέτρας ὡς
ταῦρος (πετραῖος ὁ ταῦρος first hand of L)] πέτρας ἰσόταυρος J. F.
Martin and E. L. Lushington. 537 ἐν ἐμοὶ] ἔν μοι Reisig. 538 γνω-
ρίσοιμι]ὔ γνωριοῖμι Elmsley. 539 κοὐκ] ἢ οὐκ A. Spengel. 657 σ᾽ inserted
by Hermann after λόγῳ 666 καὶ τάδ᾽ τὰ δ᾽ Kennedy (τάδ᾽ Herm.).

672 ἐλεεινὸν] ἐλεινὸν Porson. 693 εἴ σε νοσφίζομαι] εἴ σ᾽ ἐνοσφιζόμαν
Hermann, Hartung, Badham. 696 εἰ δύναιο γενοῦ (δύνᾳ first hand in L)]

Ix Lut SCOPE OF CONJECTORE:

ἂν γένοιο Blaydes. 741 τίνα δ᾽] τίνος Nauck. 763 ὁ δέ γ᾽ (6 γ᾽ L)] οἵ
Hermann. 790 προὐφάνη] προὔφηνεν Hermann. 815 τίς τοῦδέ γ᾽
ἀνδρὸς νῦν ἔστ᾽ ἀθλιώτερος (others τίς τοῦδέ γ᾽ ἀνδρός ἐστιν ἀθλιώτερος)
τίς τοῦδε νῦν ἔστ᾽ ἀνδρὸς αθλιώτερος; I had supposed this obvious
remedy to be my own, but find that P. N. Papageorgius (Betrage p. 26,
1883) ascribes it to Dindorf in the Poet. Scen.: this then must be some
former edit., for it is not in that of 1869 (the 5th), and in the Oxford
ed. of 1860 Dind. ejected the verse altogether: see my crit. note on
the place. 817 ᾧ...τινα] ὅν...τινι Wunder. 825 μήτ᾽ (μήστ᾽ first hand
in L)] μήδ᾽ Dindorf. 876 ἀκροτάταν εἰσαναβᾶσ᾽] ἀκρότατα γεῖσ᾽ ἀναβᾶσ᾽
Wolff. 877 ἀπότομον] ἀποτμοτάταν Schnelle. . 801 ἕξεται (έξεται, sic,
L)] θίξεται Blaydes. 893 θυμῶι (others θυμῶ or θυμοῦ)] θεῶν Hermann.
906 —v-v or v-vg wanting. παλαίφατα Linwood. 943 f. ἦ τέθνηκε
Πόλυβος ; εἰ δὲ μὴ | λέγω γ᾽ ἐγὼ τἀληθὲς] Triclinius conjectured 4 τέθνηκέ
που Πόλυβος, γέρον; | εἰ μὴ λέγω τἀληθὲς, which Erfurdt improved by
substituting Πόλυβος, ὦ γέρον for που Πόλυβος γέρων. 987 μέγας] μέγας
γ᾽ Porson. 993 ἢ οὐ θεμιτὸν] ἢ οὐχὶ θεμιτὸν Brunck. 1002 ἔγωγ᾽ οὐ
(ἔγωγ᾽ οὐχὶ A)] ἐγὼ οὐχὶ Porson. 1025 τεκὼν] τυχὼν Bothe, Foertsch.
1062 οὐκ ἂν ἐκ τρίτης] οὐδ᾽ ἐὰν τρίτης Hermann. 1099 τῶν] τᾶν Nauck.
1100 προσπελασθεῖς πατρὸς πελασθεῖσ᾽ Lachmann. 1101 ἢ σέ γε
θυγάτηρ] ἢ σέ γ᾽ εὐνάτειρά τις Arndt. 1109 ᾿Ἑλικωνιάδων] ᾿Ἑλικωνίδων
Porson. 1137 ἐμμήνους (ἐκμήνους cod. Trin.)] éxuyvovs Porson. 1193
τὸ σόν τοι] τὸν σόν τοι Joachim Camerarius. 1196 οὐδένα] οὐδὲν
Hermann. 1205 τίς ἐν πόνοις, τίς ἄταις ἀγρίαις] τίς atas ἀγρίαις, τίς
ἐν πόνοις Hermann. 1216 A long syllable wanting. «ὧ» Erfurdt.
1218 ὀδύρομαι] Svpoua Seidler. 1244 ἐπιρρήξασ᾽] ἐπιρράξασ᾽ Dobree.
1245 κάλει] καλεῖ Erfurdt. 1264 πλεκταῖς ἐώραις ἐμπεπλεγμένην (L
ἐμπεπληγμένην)" ὁ δὲ | ὅπως δ᾽ (A omits δ). πλεκταῖσιν αἰώραισιν ἐμπε-
πλεγμένην ὁ δὲ | ὅπως δ᾽ also occurs.] πλεκταῖσιν αἰώραισιν ἐμπεπλεγμέ-
νην. | ὁ δ᾽ ὡς Campbell. 1279 αἵματος (others αἵματός τ᾽] αἱματοῦς
Heath. 1310 διαπέταται] διαπωτᾶται Musgrave, Seidler. 1315 ἀδάμασ-
τον] ἀδάματον Hermann. 70. A syllable “ wanting. «ὄν» Hermann.
1341 τὸν ὀλέθριον μέγαν (others péya)] τὸν μέγ᾽ ὀλέθριον Erfurdt. 1348
pnd ἀναγνῶναί ποτ᾽ ἄν (or ποτε)] μηδέ γ᾽ ἂν γνῶναί ποτε Hermann. 1350
νομάδος] νομαάδ᾽ Elmsley. 1360 ἀθλιος] ἄθεος Erfurdt. 1365 ἔφυ] ἔτι
Hermann. 1401 μέμνησθ᾽ ὅτι] μέμνησθέ τι Elmsley. 1494 f. τοῖς
ἐμοῖς | γονεῦσιν] ταῖς ἐμαῖς γοναῖσιν Kennedy. 1505 μή σφε παρίδῃς] μή
σφε περιίδῃς Dawes. 1513 ἀεὶ] ἐᾷ Dindorf. 1517 εἰμι] εἶμι Brunck.
1521 νῦν...νῦν] νυν «νῦν Brunck. 1526 ὅστις... καὶ τύχαις ἐπιβλέπων]
οὗ τίς...ταῖς τύχαις ἐπέβλεπεν Hartung, partly after Martin and
Ellendt.

EDITIONS AND COMMENTARIES. 1x1

§ 10. The following emendations, adopted in the text, are due to Con-
the present editor. The grounds on which they rest are in each case eae
stated in the commentary :— editor.

227 ὑπεξελὼν | αὐτὸς] ὑπεξελεῖν αὐτὸν.
624 ὅταν] ὡς av.
640 δρᾶσαι... δυοῖν] δυοῖν... δρᾶν.

τορι Οἰδίπου] Οἰδίπουν.

1218 ὡς περίαλλα ἰαχέων (vv. Ul. περίαλα, ἀχέων)] ὥσπερ ἰάλεμον χέων.

1405 ταὐτὸν] ταὐτοῦ.

One conjectural supplement is also the editor’s:

493 «βασανίζων».

In a few other places, where I believe the text to be corrupt, I have
remedies to suggest. But these are cases in which the degree of proba-
bility for each mind must depend more on an ἄλογος αἴσθησις. Here,
then, the principles of editing which I have sought to observe would
not permit me to place the conjectures in the text. In the commentary
they are submitted to the consideration of scholars, with a statement of
their grounds in each case. 1090 οὐκ ἔσει τὰν αὔριον] τὰν ἐπιοῦσαν ἔσει.

ΙΙΟῚΙ ἢ σέ γε θυγάτηρ | Λοξίου" ;] ἢ σέ γ᾽ ἔφυσε πατὴρ | Λοξίας"; 1315
δυσούριστον ¥] δυσούριστ᾽ ἰόν, 1350 νομάδ᾽] μονάδ᾽.

δ΄11. In my text, a conjecture is denoted by an asterisk, ἔτελεῖν for Notation.
τέλει in v. 198: except in those cases where a slight correction, which at
the same time appears certain, has been so generally adopted as to have
become part of the received text; as ἄμορον for ἄμοιρον in 248. In
such cases, however, no less than in others, the fact that the reading is
due to conjecture is stated in the critical note. A -word conjecturally
inserted to fill a lacuna is enclosed in brackets, as «τᾶν; in ν. 200.

The marks { 7 signify that the word or words between them are be-
lieved by the editor to be unsound, but that no conjecture seemed to him
to possess a probability so strong as to warrant its insertion in the text.

§ 12. Editions.—The following is an alphabetical list of the Editions.
principal editions of Sophocles, with their dates. Separate editions of
this play are marked with an asterisk.—Aidus (Venice, 1502: the ed.
princeps).—Bergk (1858).—Blaydes (1859).—Bothe (1806).—Brunck
(1786).—Burton (Soph. O. Z7:, O. C., Ané., with Eur. Phoen., and Aesch.
Theb.: 2nd ed., with additions by T. Burgess, 1779).—Camerarius,
Joachim (15 34).—L. Campbell (2nd ed., 1879).—Canter (1579).—Dindorf
(3rd Oxford ed., 1860: 6th Leipsic ed., revised by S. Mekler, 1885).—
Elmsley (1825).—Erfurdt and G. Hermann (1809-1825 : new ed., 1830

1 See Appendix on verse 1190.

Subsidia.

Ix EDITIONS AND COMMENTARIES.

-1866. Hermann’s first recension of the Oed. Zyr., in the above edition,
appeared in 1811; the second, in 1823; the third, in 1833).—Hartung
(1851).—*Herwerden (1851).—T. Johnson (t745).—Junta (Florence,
and ed., 1547).—*Kennedy (1882).—*Kennedy, with notes by T. H.
Steel (1885).—Linwood (4th ed., 1877).—J. F. Martin (1822).—Matthiae
(1825).—Musgrave(1800).— Neue (1831).—*Fr. Ritter(1870).—Schaefer
(1810: new ed., 1873).—M. Schmidt (1871).—Schneider (2nd ed.,
1844).—Schneidewin, revised by Nauck (new ed., 1886).—H. Stephanus
(H. Estienne, 1568).—Tournier (2nd ed., 1877).—Turnebus (Paris,
1552-3).—Vauvilliers (1781).—Wecklein (1876).—*White, J. H. (new
ed., 1879).—* Wolff-Bellermann (2nd ed., 1876).—Wunder (new English
ΕΠ} 185.5).

§ 13. Subsidia.—The scope of the following list is limited to in-
dicating some of the principal writings consulted for this edition.—
Arndt (Quaestiones criticae, &vc., 1844: Kritische u. exegetisthe Bemer-
kungen, &¢., 1854: Bettrage 2. Krittk des Soph. Textes, &¢., 1862).—
Badham (A/iscellanea, 1855).—Butcher (in Fortnightly Review, June,
1884).—Cobet (Var. Lectiones, 2nd ed., 1873).—Dobree (Adversaria,
1831).—Doederlein (Minutiae Sophocleae, 1842-47).—Ellendt (Lexicon
Sophocleum, 1872).—Emperius, Ad. (Axalecta critica, 1842).—Gleditsch,
Hugo (Die Sophokletschen Strophen metrisch erklart, 1867-8).—Heath
(Wotae sive Lectiones, &c., 1762).—Heimsoeth (K7ritische Studien, 1865 :
Commentatio critica on textual emendation, continued in several parts,
1866-1874).—K vicala, Joh. (Beitrage 2. Kritik, &c. des Soph., part 1v.,
1869).—Otto, Clem. (Quaestiones Soph. Criticae, 1868-1876).—Papa-
georgius, P. N. (Betrage 2. Erklarung, &c. des Sophokles, 1883).—
Porson (Adversaria, 1812).—Purgold, L. (Odbss. Crit. in Soph., &¢.,
1802).—Reiske (Animadverstones ad Sophoclem, 1743?).—Schmidt, F. W.
(Kritische Studien, 1886: also several earlier tracts).—Seyffert, M.
(Kritische Bemerkungen zu Soph. Oecd. Tyr., 1863).—Wecklein (Ars
Sophoclis emendandi, 1869).—Whitelaw, R. (lVotes on the Oed. Rex, in
Transactions of the Cambridge Philological Society, vol. 111., part 1.,
1886. ‘The same part of the vol. contains Grammatical Annotations
upon the Oed. Rex, by J. P. Postgate: and Vole on Oed. Rex, 43 599.,
by C. A. M. Fennell).—Occasional reference has also been made
to many other scholars who have discussed particular points or
passages of this play. A useful clue to many of these is given by
H. Genthe’s /udex Commentt. Sophoclearum from 1836 to 1874 (the
date of issue), in which §§ 541—616 (pp. 66—73) relate to the Oedipus
Tyrannus.

METRICAL ANALY ΞΕ

In my text, I have exhibited the lyric parts with the received
division of verses, for convenience of reference to other editions, and
have facilitated the metrical comparison of strophe with antistrophe by
prefixing a small numeral to each verse.

Here, in proceeding to analyse the metres systematically, I must
occasionally depart from that received division of verses—namely,
wherever it differs from that which (in my belief) has been proved to be
scientifically correct. These cases are not very numerous, however, and
will in no instance cause difficulty.

The researches of Dr J. H. Heinrich Schmidt into the Rhythmic
and Metric of the classical languages have thrown a new light on the
lyric parts of Greek Tragedy’. A thorough analysis of their structure
shows how inventive and how delicate was the instinct of poetical and
musical fitness which presided over every part of it. For the criticism
of lyric texts, the gain is hardly less important. Conjectural emend-
ation can now in many cases be controlled by more sensitive tests
than were formerly in use. To take one example from this play, we
shall see further on how in v. 1214 the δικάζει τὸν of the MSS. is cor-
roborated, as against Hermann’s plausible conjecture δικάζει τ, The
work of Dr Schmidt might be thus described in general terms. Setting
out from the results of Rossbach and Westphal, he has verified, cor-

1 Dr Schmidt’s work, ‘Die Kunstformen der Griechischen Poesie und ihre Be-
deutung,’ comprises four volumes, viz. (1) ‘Die Eurhythmie in den Chorgesangen der
Griechen,’ &c. Leipzig, F. C. Vogel, 1868. (2) ‘Die antike Compositionslehre,’ &c.
16. 1869. (3) ‘Die Monodien und Wechselgesinge der attischen Tragiédie,’ ἄς. 20.
1871. (4) ‘Griechische Metrik,’ 7. 1872. |

Prelimin-

ary
remarks.

lxiv METRICAL ANALY SIS.

rected, and developed these by an exhaustive study of the Greek
metrical texts themselves. ‘The essential strength of his position con-
sists in this, that his principles are in the smallest possible measure
hypothetical. ‘They are based primarily on internal evidence afforded
by Pindar, Aeschylus, Sophocles, Euripides and Aristophanes. To
Dr J. W. White, Assistant Professor of Greek at Harvard University,
is due the credit of having introduced Dr Schmidt’s system to English
readers’.

With regard to the lyric parts of this play, were I to give merely
a skeleton scheme of them, the application of it to the Greek text
might prove a little difficult for those who are not already acquainted
with the results indicated above. For the sake, therefore, of greater
clearness, I give the Greek text itself, with the scheme applied to it.
Such notes as appeared requisite are added.

A few explanatory remarks must be premised.

A syllable of speech, like a note of music, has three conditions of
utterance: (1) length of tone, (2) strength of tone, (3) height of tone.

(1) Length of tone—according as the voice dwells a longer or
shorter time on the syllable—is the affair of Quantity. A ‘short’
syllable, as distinguished from a ‘long,’ is one which is pronounced
in a shorter time. (2) Strength of tone—according to the stronger or
weaker ‘beat,’ z¢fus, which the voice gives to the syllable—is the affair
of Rhythm. ‘Rhythm’ is measured movement. The unity of a
rhythmical sentence depends on the fact that one syllable in it has a
stronger ictus than any other. (3) Height of tone—according as the
voice has a higher or lower pitch—is the affair of Accent.

In modern poetry, Accent is the basis of Rhythm. In old Greek
poetry, Quantity is the basis of Rhythm, and Accent has no influence
which we can perceive. The facts which we have now to notice fall,
then, under two heads: I. Quantity, as expressed in Mere: and II.
Rhythm.

1 By his excellent translation, made conjointly with Prof. Dr Riemenschneider,
and revised by Dr Schmidt, of the ‘Leitfaden in der Rhythmik und Metrik der
Classischen Sprachen’ (Leipzig, 1869)—an epitome, for schools, of the principles
established in the ‘ Kunstformen.’ The ‘Introduction to the Rhythmic and Metric of
the Classical Languages’ was published at Boston, by Ginn and Heath, 1878; and in
Prof. White’s edition of this play (2d. 1879) the lyrics are constituted in conformity
with it. Here, I have felt it necessary to assume that few of my English readers
would be familiar with Dr Schmidt’s results, and have therefore deemed it expedient
to give fuller explanations than would otherwise have been necessary.

METRICAL ANALYSIS. Ixv

I. Metre. §1. In Greek verse, the short syllable, denoted by v, Metre.
is the unit of measure, and is called ‘a time’ (Lat. mora): a long
syllable, --, has twice the value of a short; so that πο is a foot of

‘three times.’ The short syllable has the musical value of a quaver eh

or ἃ note (1.6. eight of which make zz). The long syllable has there-
fore the value of J or a i note.

§ 2. As in music ak signifies that the + note has been made one-
half as long again (#.e. 44+ ἢ -- 8), so in Greek verse the long syllable
could be prolonged by a pause, and made equal to ¢hree short syllables.
When it has this value, instead of — we write -.

ὃ 3. Ina metrical foot, there is always one syllable on which the
chief strength of tone, or ictus, falls. This syllable is called the arszs
of the foot. The rest of the foot is called the ¢heszs’. When a long
syllalle forms the avszs of a measure, it can have the value of even
more than three short syllables. When it becomes equivalent to four

[Ξ =I a 4 note), it is written thus, 4. When to five (= oe 5 note),

thus):

§ 4. When the long syllable (written “) is made equal to ¢hree
short, it can be used, alone, as a metrical substitute for a whole foot of
three short ‘times,’ viz. for — v (trochee), ὦ -- (ambus), or vv (tribrach).
So, when (written J) it has the value of four short, it can represent a
whole foot in $ ($) measure, viz. -~ wu (dactyl), ὦ ὦ -- (anapaest), or
——(spondee). And so w can replace any δ measure, as -u-, —vuv,
vuv- (paeons), v--, —-v (bacchii). This representation of a whole
foot by one prolonged syllable is called symcoge, and the foot itself is ‘a
syncopated trochee,’ &c.

§ 5. When two short syllables are used, by ‘resolution,’ for a long
one ( Bah, for o) this is denoted by *. Conversely the sign σὺ
means that one long syllable is used, by ‘contraction,’ for two short
ones. |

§ 6. An ‘irrational syllable’ (συλλαβη ἄλογος) is one which has a
metrical value to which its actual ¢2e-value does not properly entitle it.

1 This is the reverse of the old Greek usage, in which θέσις meant ‘ putting down
the foot’ (and so the syllable which has the ictus), ἄρσις, the ‘lifting’ of it. Roman
and modern writers applied avszs to ‘the raising of the vozce,’ ἐλεεῖς, to the lowering of
it. Dr Schmidt has reverted to the Greek use, which is intrinsically preferable,
since the modern use of the term ‘arsis’ tends to confuse ¢c¢us with accent. But
the modern use has become so general that, in practice, it appears more convenient to
retain it; and I have done so.

Soe e

Rhythm.

Ixvi METRICAL ANALYSIS.

The most frequent case is when a long stands for a short in the thesis of
a foot, which is then ‘an irrational foot.’ The irrational syllable is
marked >. Thus in the trochaic verse (O. Z: 1524), ὦ warp | as

6nB\ns, the syllable θη is irrational, and as θηβ is an irrational
trochee. ‘The converse use of an irrational short syllable instead of a
long is much rarer, occurring chiefly where — uv is replaced by an
apparent συν (written ὦ}, or —— by an apparent —v (written
— =). Ina metrical scheme 2 means that a long syllable is admitted as
an irrational substitute for a short one.

§ 7. When a dactyl takes the place of a trochee, it is called 8.

cyclic dactyl, and written ~v. The true dactyl (- υὐ}Ξ J 42: the
cyclic = Γ > |: 2.6. the long syllable loses 4 of its value, and the first

I
short loses 4, so that we have τῷ ἐπε τῖ-ϑ8.

3 So the cyclic anapaest,

wv, can replace an iambus.

ὃ 8. A measure can be introduced by a syllable external to it, and
having no ictus. This syllable is called the anacrusis (ἀνάκρουσις,
‘upward beat’). It can never be longer than the thesis of the measure,
and is seldom less. Thus, before -v, the anacrusis would properly
be ὦ (for which an irrational syllable>can stand). Before —uy, it
would be vv or—. The anacrusis is divided from the verse by three
vertical dots :.

§ 9. It will be seen that in the Parodos, 2nd strophe, 1st period,
3rd verse, the Greek letter ὦ is printed over the syllables στόλος which
form the anacrusis. This means that they have not the full value
of uv or two ἃ notes ( J), but only of two τς notes ( 5).

§ 10. auses. The final measure of a series, especially of a verse,
might always be incomplete. Then a pause represented the thesis of
the unfinished foot. Thus the verse viv δ᾽ ἔπικεκλομένἃ vv is in-
complete. The lacking syllables vu are represented by a pause. The
signs for the pause, according to its length, are as follows :—

A pause equal to v is denoted by a, musically ἡ for a

99 2) αἰεὶ 2) 2) A ’ ” [Ὁν» a
aS |

3) ” = ” ” A> 3) [> 92 we
|

” ” “τὺ ” 2) A> ” wm 99

II. Rhythm. § 11. Metre having supplied feet determined by
quantity, Rhythm combines these into groups or ‘sentences’ determined
by ictus. Thus in verse 151, ὦ Διὸς adverés dati, || τίς ποτε τᾶς

METRICAL ANALYSTS. Ixvil

πολυχρύσου, there are two rhythmical sentences. The first owes its
rhythmical unity to the chief ictus on ὦ, the second to the chief ictus
on τίς. Such a rhythmical κῶλον or sentence almost always consists of
feet equal to each other. The end of a sentence is denoted by the sign |].

§ 12. Rhythmical seztences are again combined in the higher unity
of the rhythmical Zeriod. Here the test of unity is no longer the
presence of a chief ictus on one syllable, but the accurate correspond-
ence with each other of the sentences which the period comprises. The
period is seen to be such by the fact that it is neither less nor more than
an artistic and symmetrical whole.

§ 13. In the choric type of lyrics, which Tragedy uses, we find, as
in other Greek lyric types, the rhythmical sentence and period. ‘Their
correspondence is subordinate to that of strophe and antistrophe.
Each strophe contains usually (though not necessarily) more than one
rhythmical period. Each period of the strophe has its rhythmical
counterpart in a period of the antistrophe. And, within each period,
the rhythmical ‘sentences’ (κῶλα) accurately correspond with each other.

§ 14. In the choric dance which accompanied the choric song, the
antistrophe brought the dancer back to the position from which, at the
beginning of the stvophe, he set out. Hence the necessity for strict
metrical correspondence, z.e. for equal duration in time. When any
part of a choric song is non-antistrophic, this means that, while that part
was being sung, the dancers stood still. A non-antistrophic element
could be admitted in any one of three forms: viz. (1) as a verse
prefixed to the first strophe—a ‘prodde’ or prelude, τὸ προῳδικόν, ἡ
προῳδός, denoted by zp.: (2) as a verse inserted between strophe and
antistrophe—a ‘mesode’ or znterlude, τὸ μεσῳδικόν, ἡ μεσῳδός : (3) as a
verse following the last antistrophe—an ‘ epode’ or postlude, τὸ ἐπῳδικόν,
ἢ ἐπῳδός".

During the pause at the end of a verse in a choric ode of Tragedy,
the dance and song momentarily ceased ; but instrumental music pro-
bably filled the brief interval. Such pauses correspond no less exactly
than the other rhythmical divisions.

We will now see how these principles are exemplified in the lyrics
of the Oedipus Tyrannus. Under each line of a strophe I give in
smaller type the corresponding line of the antistrophe, since the
comparison is often instructive, especially with regard to irrational
syllables.

1 Distinguish the masc. ὁ ἐπῳδός, a retrain, esp. the epodic distichon as used by
Archilochus and Horace.

e2-

LG

ik

Ixvill METRICAL ANALYSTS.

I. Parodos, vv. 151—21I5.

First STROPHE.

(I., II., denote the First and Second Rhythmical Pertods. The

sign || marks the end of a Rhythmical Sentence; ἢ marks that of a

Period.)
Sr aed, pees DA ah) vv are VY “ea Δ ποι τ
1. w διος | adver | ες date || τις ποτε | τας πολυ | χρυσου ||
πρωτα ce | κεκλομεν | os Ovyar || ep dios | apBporad| ava |
Low Livy L_ . -
2. mv : θωνος | αγλα | ac eB | ac A ||
yor : aox |ovrad| edde | a Ι
πο ἀν. “τῷ! ὦ τον ΣΝ — VY FS a
3. OnBas | exterap | at φοβερ || av φρενα | δειματι | παλλων ||
αρτεμιν | α κυκλο | evrayop || as θρονον | evxrea | θασσει ||
= vy πων UW -
4. e δ me | dare | rac] av ἡ]
και :potBov ex | aBorov| « | w 7
= - Po ΠΑ Ξ Pw δ ΩΣ = WS en ad Nd — GO bee vv
I. api cor αζομεν | os τι μοι | 7 veov || ἡ περι] τελλομεν | ats wp | ats παλιν |}
τρισσοι a | λεξιμορ] οἱ προφαν | ητε μοι || εἰποτε | και προτερ | ag ar | as ὑπερ |i
eI Ne. — wv ἐπ Nd, re Δ Vv Vv — Δ, τον VY ap
2. εξανυσ | evs xpeos | εἰπε μοι] w χρυσε || as τεκνον | ελπιδος | ap pore | Papo]
ορνυμεν | as rode | ἡνυσατ | ex rome || av φλογα | πηματος] ελθετε | και νυν}
l.. first Pertod = 4: verses... Metre, dactyic:. Verse 1. The
comma after — in the 3rd foot denotes caesura. Verse 2. The

dots : after zv show that it is the amacrusis: see ὃ 8. The sign
- means that the long syllable here has the time-value of —v or a
2 note, so that @wvos=a dactyl, -vv: see § 2. This verse forms a
rhythmical sentence of 3 dactyls, a dactylic tripody. It is known as a
‘Doric sentence,’ because characteristic of Doric melodies ¢ Pind. Οἱ.
8. 27 κίονα | dapovi| av QA ||: 2. 40 εἷς δ᾽ ἐσόρ | ουσε Bo | aoas ||.
The sign ( marks a pause equal to vu: 566 ὃ το. Verse 3. σὺ shows.

~ LI

that as represents, by contraction, vw. Verse 4. παι has the time-
value of a whole dactyl —vv, or £ measure: this is therefore a case of
syncope, see ὃ 4. When syncope occurs thus in the penultimate measure

METRICAL ANALYSIS. Ixix

of a rhythmical sentence or of a verse, it imparts to it a melancholy
cadence: and such is called a ‘fa//img’ sentence or verse.

Now count the sentences marked off by |i. In v. 1, we have 2
sentences of 3 feet each; 3, 3. In v. 2 one sentence of 4 feet; 4.
In v. 8, the same as inv. 1. Inv. 4, the same as in v. 2. The series
thus is 3 3. 4. 33.4. This determines the form of the entire Rhythmical
Period, which is expressed thus :—

Here the curve on the ἐξ means that one whole
group (verses 1, 2) corresponds with the other whole
group (verses 3, 4). The curves on the righ# mean
4 that the rst sew¢ence of the 1st group corresponds to
the 1st of the 2nd, the 2nd of the 1st to the 2nd of
the 2nd, the grd of the 1st to the 3rd of the 2nd.

.“ W

9 .

The vertical dots mean that the figure or figures be-
ὃ tween any two of them relate to a single verse.
4 This is called the palinodic period: meaning that

a group of rhythmical sentences recurs once, in the
same order.

II. Second Period: 2 verses. Metre, still dactylic. Verse 1. The

last foot, acs EFS is a true dactyl (not a ‘cyclic,’ see § 7); it is not
contracted into ——; and it closes a rhythmical sentence. Now, when
this happens, it is a rule that the immediately preceding foot should be
also an uncontracted dactyl. Why do not as wp, as at, break this rule?
Because, in singing, two + notes, oe’ instead of one } note, o were

given to the syllable wp, and likewise to ar. This is expressed by
GS ww
writing wp, and not merely wp.

In ν. 1 we have two rhythmical sentences of 4 feet each: 4, 4. In

v. 2, the same. The series, then, is 44. 44., and the form of the

Rhythmical Period is again palinodic :-—

1

Ιχχ METRICAL ANALYSIS.

SECOND STROPHE,

Ὡ» ἐλ ἘΦ ΤΟΣ NSF τ), δε = =

. I. ὦ : πόποι αν | αριθμα | yap dep | w A ||

wy : mods av | αριθμος | ολλυ | ται
> a A --- Vv am Vv ag

2. πη : ματα vor | ede | por mpo | ras A |}
vn : Nea de | γενεθλα | προς wed | w

ω ΨΥ τὼ ΠΩ. ὦ ι- -
3. στολος : ovd ενι [φροντιδος | eyx | os A J
Oavar : agopa | κειται αν | oxr | ws
el Δ aaah καὶ, 4 on it Vv Sa NS.
I. w tis a | λεξεται | ovre yap | exyova ||

ενδ adox | οἱ πολι | air eme | ματερες

ΞΞ — wv —= vw VW —- vy vw —_—-

2. κλυτ : as χθονος | αὐξεται | ovre tox | οισιν ||

axr :av mapa | βωμιον | αλλοθεν | αλλαι
> - OS — vv Se EYES Lj -
3. 6 ἢ t | wv kapar | wv avex || ovor yuv | ax | es A ||
λυγρ : wy πὸν | wy uxt | npes er || ἐστεναχ | ovo | w
- --ὖ Le Ss he Oe ae th aL wate KOPROD eG
4. αλλ: ovd av | αλλ | w προσιδ || ots απερ | evrrepov | opvw ||
mat : av de |λαμπ|ει στονο || εσσα τε | γῆήρυς om | avdos
ὅπ VW Vv πὶ ale NGS, = vv πε πω

5. κρεισσον a | μαιμακετ | ov πυρος | ορμενον ||
wy ὑπερ | w xpvce | a Ovyar | ep διος
πολ ee oe ere) ge
6. axt : av προς | ἐσπερ | ov | Oeov A J

ev :w πα | πεμψον | αλκ] av

Ln lapstePeviod = 3:verses «The metrical basis of the rhythm is the
choree (or ‘trochee,’ -- υ), for which the cyclie dactyl (~ ὦ, see § 7) and
tribrach (uv vu) can be substituted. The rhythm itself is ogacedic’. When

1 The name λογαοιδικός, ‘ prose-verse,’ meant simply that, owing to the apparently
lawless interchange of measures (τον, VY, — >, for τ ὦ) in this rhythm, the old
metrists looked upon it as something intermediate between prose and verse. It should
be borne in mind that the essential difference between choreic and logaoedic rhythm
is that of zc¢us, as stated above. The admission of the cyclic dactyl is also a specially
logaoedic trait, yet not excluszvely such, for it is found occasionally in pure choreics
also. The question, ‘Is this rhythm choreic or logaoedic?’ can often be answered
only by appeal to the whole poetical and musical character of the lyric composition,—

METRICAL ANALYSTS. Ixx1

chorees are arranged in ordinary chorezc rhythm, the ictus of arsis is to
that of thesis as 3 to 1 aa when in logaoedic, as 3 to 2 (ad)): The
latter has a lighter and livelier effect. Verse 1. The anacrusis w is
marked >, since it is an ‘irrational’ syllable (§ 6),—a long serving for a
short. The anacrusis can here be no more than ὦ, since it can never
be longer than the thesis (§ 8), which is here ὦ, since σὺ ὦ represents
—v. Verse 3. ὦ written over στόλος means that the two short syllables
here have only the time-value of v, or SS, not of ω ὦ or ro: see § 9.
oe o

ουδενι and φροντιδος are cyclic dactyls (~ υ =—v), not true ones (—vv),
see 87. The second syllable of eyxés is marked Jong, because the last
syllable of a verse (syllaba anceps, συλλαβὴ ἀδιάφορος) always can
be so, and here os is the first of a choree, —u, which the pause A
completes.

Verses I, 2, 3 contain each one rhythmical sentence of 4 feet; the
series is therefore. 4.4. 4., and the form of the period is :—

4 When ¢wo rhythmical sentences of equal length correspond to
each other, they form a ‘stichic’ period (στίχος, a line or verse);

when, as here, more than two, they form a repeated stichic
Ὶ period.

Il. Second Period: 6 verses. Metre, dactylic. Verse 2. The
anacrusis κλυτ is marked = since it is a really short syllable serving
‘irrationally’ (δ 6) as a long: for, the measure being — vv, the anacrusis
should properly be uv or — (as axz in the antistr. actually is). Verse 8.

ee (§ 4). This syncope (§ 4) in the penult. measure makes a
‘falling’ verse: see on Str. 1. Per. LD v. 4. A =a pause equal to vu

(§ το).

the logaoedic ictus being always more vivacious than the choreic. See, on this subject,
Griech. Metrik § 19. 3. Students will remember that ‘logaoedic verse’ is a generic term.

Sat SA) ἘΞ
Three kinds of it have special names: (1) the logaoedic digodia, as καμπυλον | αρμα ἢ,
. ᾽ . . xd = ay = πυ Ἷ .
is an ᾿Αδώνιον μέτρον : (2) the ¢ripodia, βυρσοτον | ov κυκὰ | wua ||, a Pepexpdrecov:
᾿ : a . ae Vv — Vv ona er,
(3) the ze¢rvapodia, which is very common, νυν yap eu | οἱ wed | εἰ χορ | ευσαι ||, is the
‘glyconic,’ Τλυκώνειον. (2) and (3) can vary the place of the cyclic dactyl, and can

be catalectic. The logaoedic (5) pemtapodia and (6) hexapodia, both of which occur
in tragedy, are not commonly designated by special names.

ΙΧΧΙΙ METRICAL ANALYSTS.

Verse 1 contains 1 rhythmical sentence of 4 feet: v. 2, the same:

Vv. 3, two sentences each of 3 feet: v. 4, the same: vv. 5, 6, the same
ΔΘ “SClIeS? 4, 33-3134. 4, and the form of period 1s :-—

Tes:

( ᾿ The curves on the ἐγ show the corre-
| 4 spondence of whole rhythmical groups;
those on the χίρλέ, that of rhythmical sen-

3 tences.
3 If the second group οὗ. 3 3. had followed
4 the second of .4.4., this would have been
3 a simple palinodic period, like the 1st of
λ Strophe 1. But as the groups are repeated

4— in reversed order, it is called a palinodic

iN antithetic period.
ἰ 4
THIRD STROPHE.

ap neh ea te τον | μαλερον | os || νυν a | χαλκος | cous | wy A ||

λυκ : εἰ av | a& | ta Te ca | χρὺσ || ocrpop | ων απ | αγκυλ | αν
“sv συ ~v -v ue =

precy : εἰ pe | περιβο] aros | αντι[ af | wv A |

BeX i€a0eX| οιμαν | adauar | evdar | aod | αἱ

Vv πὰρ ae τ ΡΣ ee, - ΕΞ
mar : ισσυτ] ov δραμ | nua | νωτισ | αἱ πατρ | ας A ||

ap : wya | προσταθ | evra | τας τε | πυρῴορ | ous

ἘΠ 1 oe ep en ce ee ee ἊΣ αν

ex : ovpov | εἰτ | ες pey | αν Ἰ θαλαμον | ee | sper | as A JJ
apr : eucdos | avy | as ξυν | acs || λυκι op | ἢ δι | goo | εἰ

a =~ Vv συ ι-- ι- we = “ -- —

eit : ες τον απ ofevov | opp | ον || θρῃκι | ον KAvd | wv | a A ||
Tov : χρυσομίιτρ | av te Kc| κλησκ | w || tacder | ωὠνυμ | ov | yas

Ξ a an Nad, ΡΥ ἂν [ΞΞΞ Fa ΤΑΝ ἀπε δὰ τς =

TeX : εἰν ἘΣ | εἰ τι | νυξ αφ | 7 || τουτ ex | ἡμαρ! ee os at A ||
ov : wma | Baxxov | eve | ov || μαιναδ | wv ou | οστολ | ov

eh, Sg: ον μετ ον ae ee os

tov : w | tav | πυρφορ | wr || aatpar | av ΤῈΣ | n ven | wy A ||
πελ : ασθ] nv | αἱ φλεγ | ovr αγλὰ | wre | συμμαχ ον

METKICAT, ANALYSIS. Ixxill

> Se NS SINS = Vv fete NS) ι- ΞΞ
4. wo : fev rat | ep vt0 | cw φθισ | ov κερ | avy | w A |]

meux : a me | rovaro | timov | ev Be | os | θεον

I. First Period: 4 verses. The choree —u is again the fundamental
measure, as in Str. 11. Per. 1., but the choreic rhythm here expresses
greater excitement. Verse 1. The place of the sywcope (L--, § 4) at τον
and os, each following a tribrach, makes a ‘7éstmg’ rhythmical sentence,

in contrast with the ‘ fad/ing’ sentence (see Str. 1. Per. 1. v. 4), such as
>

verse 4. This helps to mark the strong agitation. Verse 4. em means
that the proper anacrusis, ὦ, can be represented by an ‘irrational’
syllable (as apr in the antistr.).

Verse 1 has 2 sentences of 4 feet each: 2, 1 of 6% 3; ‘the same:
4, the same as 1. Series: .44.6.6.44. Form of period :—

4
ty

6 A palinodic antithetic period, like the
᾿ last.

II. Second Period: 4 verses. Metre, still choretc. Note the weighty
effect given by syncope () in the ‘falling’ sentences of v. 1, and in
v. 3. Inv.1; er is marked > (‘ irrational’), because the following dactyl
is only cyclic (equal to —v), and the thesis being vu, the anacrusis cannot
be more: cp. v. 4.

Verses 1, 2, 3, having each 2 sentences of 4 feet each. Verse 4
forms 1 sentence of 6 feet, to which nothing corresponds: ze. it is an
epode (δ 14), during the singing of which the dancers stood still. (This
was dramatically suitable, since Oedipus came on the scene as the last
period began, and his address immediately follows its conclusion.)

Series :—4 4.44.44. 6-- ἐπῳδικόν. Form of period :—

ἰχχὶν METRICAL ANALYSIS.

SS The period is generically palinodic, since a group
recurs, with the sentences in the same order. But
4 the group recurs more than once. This is therefore
- called a repeated palinodic period, with ‘epode’ or
postlude.
4
‘i
6 = ἔπ.
II. First Stasimon, vv. 463—512.
FIRST STROPHE.
v OW L_ ~"UY στὸν « = = NS ι- “Ὄπ

?
I, 1. tus : ovrw | a | Oeomer | eta || Seddhis | εἰπε | wetp | a A ||

εἰ λαμψε | yap | rov vido | εντος αρτι [ὡς φαν | εἰσ [α
a =<) i= τ Vv axe τ ϑλὺ, =i eh ι- —

2. appyt | appyt | wv teA€ | σαντα || φοινι | aur [χερσ ιν A J
gaya | rapvacc | ovtova | Sydov. || avdpa | wavr xv | εὖ | ew

= το ἘΞ iN. -
11. 1. wp : ανινα ‘| edad [ων A ||
. gor : ayapur | ayp [αν
> -ῳ v =
2. wma : wv obevap | wrep | ov A |
υλ : ἂν avat | avrpa | και
vy ON, lL
2. pry : @ moda | vom | av A ἢ
metp :as to | Tavup | os
ω = v “π- ὴὴω v ae =
III. 1. evorA : os yap ex | avrov ex | ενθρωσκ | εἰ A ||

pete : os pere | w modi | xnpev | wy

METRICAL ANALYSIS. xxv

ω πο Vv wy b= Vov ὩΣ
8. πυρι : και στεροπ | αἷς ο δι | os yever | as A |
Taper: ομῴαλα | -yasamro | νοσφιζ | wy
> ~ - the — 0 VvVviy tL.
3. Sev : αἱ ὃ αμεπ᾿ | ονται | κηρες | uvardax | nr {or A ἢ

μαντ : earad | ae | ζωντα | meperor | ar | a

I. First Period: 2 verses. Rhythm, /ogacedic, based on the choree,
πὸ: see Parodos Str. 2. Period 1. Each verse has 2 sentences of 4
feet each. Series: .44.44. Form of period :—

A palinodic period, like the 1st of Parod. Str. 1.

Il. Second Period: 3 verses. Rhythm, the same, but in shorter,
more rapid sentences. Each verse has 1 sentence of 3 feet. Series:
- 3-3-3. Form of period :—

A repeated stichic period: see Parod. Str. πὶ Per. 1.
3

III. Zhird Period: 3 verses. Rhythm, the same: remark the
weighty hexapody of v. 8, expressing how the hand of the avenging god
will be heavy on the criminal. In v. 2, w-written over yever (see § 9)
means that the time-value of the two syllables was here 43: 1.2. OS yeveT

was not a true cyclic dactyl, = ose’ but = Js: In the antistr., the
corresponding νοσφιξ is — > for —v. |

Verses 1 and 2 have each 1 sentence of 4 feet: v. 3 has 1 of 6 feet,
an ἐπῳδικόν, during which the dance ceased. Series: .4.4.6.= ἐπ.
Form of period :—

ΤΊ.

Ιχχνὶ METRICAL ANALY S/S:

4
A stichic period (see Parod. Str. 11. Per. 1.), with postlude.

4
6 -Ξ- ἐπ.
SECOND STROPHE.
ee Nd: Vw = παν ee τ. Vw Ww = πο ΜΝ λον

. I. dewa μεν ουν | deva tapace || εἰ σοφος οι | ὠνοθετας ||

αλλ o μὲν ow | evs or ἀπολὰλ || wy Evveror | και ra βροτων
eae Na ANS, ne hee ee Le ee Ferree oh i rd oy SONS oe
2. οὔτε doxouvt | ovt ἀποφασκ || ovr ore AcE | ὦ ὃ aropw J]
εἰδοτες avdp | wv δ ore parr || ts πλεον ἢ | yw φερεται
vy —{~- vu saa ae OE) ~—~|~ vv Ld |
I. wetopm : avd ελπισιν | ovt evGadop || wy ovt οπισ | w A |
κρισις : οὐκ ἐστιν ad| 7Ons code || ᾳ ὃ αν σοφι | αν
ν -- vw U
2. τι γαρ ;: ἡ λαβδακιδ | ats A ||
παρα : μειψειεν av | np
Saree en πο ον πὸ πον, ὑπ A ET MN ed Porc ἀπ δα
3. ἡ τω πολυβ᾽ ov νεικος Ex εἰτ OvTE Tap ] οιθεν ποτεγ ὠγουτετα νυνπω A ||
αλλ οὑποτ ey | wyav πριν 16 | on ορθον em || os μεμῴομεν | wy αν κατα [ φαιὴν
vu U
4. ἐμαθ : ov προς ot | ov dn Bacar || wv Bacay [ὦ A ||

Sued ay od, χοῦ ph eg eS Lee Sanh a NS Ld

gavep : a yap er | avrw mrepo || eco ηλθε Kop [α΄
VV LJ VY ay
5. ἐπι : ταν ere | dapov A ||
ποτε. : Kat cogos | whbn
“Ἕπ-τ-οἂου -, - vv Lue -Ί ὺ π ge oi UI
6. ἜΧΟΝ. : εἰμ, ovdi7r0d α AaBdaxid | ats ἐπι || κουρος a | δηλων θανατ[ wv A J]

Bacay : ῳφθ αδυπολ | ις τω απ eulasdpevos|| ouror opX| noe και | αν

I. First Period: 2 verses. Metre, choriambic (-uv-). This
measure suits passionate despair or indignation: here it expresses the
feeling with which the Chorus hear the charge against their king.
Choriambics do not admit of anacrusis.

Each verse has 2 sentences of 2 feet each. Series:.22.22. Form
of period :—

METRICAL ANALYSTS. Ixxvil

A palinodic period.

II. Second Period: 6 verses. Metre, zonzc (-—wv), an animated,
but less excited, measure than the preceding choriambic. Note that
one verse (8) has 20 anacrusts. Such an ionic verse is most nearly akin
to a choriambic, in which anacrusis 15 never allowed. Here we see the
consummate skill of Sophocles in harmonising the character of the two
periods. Verse 1. o=——(§ 4): A =a pause equal to uv (δ 10): the
whole is thus -—vuv.

Verse 1 has 2 sentences of 2 feet each: v. 2, 1 of 2 feet: v. 3, 2
of 3 feet: v. 4, same as 1; v. 5, same as 2; v. 6, same as 3, Series:
.22.2.33.22.2.33. Form of period :—

A palinodic period.

τ
Ἐν

φΦωοσ)ὼ) -

ΠΕ

ITI.

τὺ»

Ixxvill METRICAL ANALYSIS.

III. First Kommos, vv. 649—6971.

πιθ : ov OeX| no | as dpov | ys || as ταν | αξ λισσομ [αἱ A 7
yu > arte | μελλ | εἰς kom | ef [εἰν dou | wy | rovd eg [ὦ
[Here follows an iambic dimeter.]
tov : ovre|mpiv| νηπι | ov ||vuy τ εν opk || w wey | av an αιδεσ [αι A ἢ
δοκ : ησις | αγν | wsroy | wy'|| ηλθε | δαπτὶ εἰ δε | και το | μὴ νδικ] ον
[Here follows an iambic trimeter. ]
Vv ND ND ea ears ENS ὁ τὸ aN,
I. τον : evayy "ΠΝ | ov μη || ποτ ev αι τι [ᾷ a All
an : ws ἐμοιγ αλ | ts yas || προπονουμεν | as
ANI made A, el, See —,
2. συν : adaver doy | wea || ιμον Bar |ev A J
paw : εταιενθε | Anger || avrov μεν | ew

[Here follow two iambic trimeters. ]

en gt eee ar ne το: Ἢ
I. οὐ : tov [παντί Ὁ ἐν lion panies fay Kl

ων : af | em | ον μεν | συχα | mak μον | ov

ar A Ce ee VvVYV wwe Vv SISA NS ν᾽

2. αλι | ov επει | αθεος | αφιλος | οτι πυμ] a tov A ||
wht | Se rapa| φρονιμον | amopov | επι dpov | tua
Vv a a ad gece oot ἔπαρε cad NS ἀν ς ες

3. oA : οιμαν Ὧν» | now ει | tavd exo ||

me : gavOa wav [εἰσ evocd | tfouar

1 The received constitution of this xoupss—which, for convenience of reference to
other editions, I have indicated in my text of the play—is as follows: (1) 1s¢ strophe,
649—659, (2) 20d strophe, 660—668; (3) τοί antistr., 678—688, (4) 2nd antistr.,
689—697. The division exhibited above is, however, in stricter accord with scientific
method. Here, Periods I. II. III. correspond to the 1st strophe and ist antistrophe
of the traditional arrangement: Period IV. corresponds to the 2nd strophe and 2nd
antistrophe. Thus the whole κομμός, so far as it is lyric, might be conceived as forming
a single strophe and antistrophe. These terms, however, are not applicable to the
κομμοί, nor to the μονῳδίαι (lyrics sung by individual actors, μέλη ἀπὸ σκηνῆς), in the
same accurate sense as to the odes sung by the Chorus, since here there was no
regular dance accompanying the song. Consequently there was no need for the same
rigour in the division of the composition. The principles which governed the
structure of the κομμοί and povwdia have been fully explained by Dr Schmidt in vol.
111. of his Kumstformen, ‘ Die Monodien und Wechselgesdnge der Attischen Tragidie.’

METRICAL ANALYSTS. Ixxix

—-_ - vua_- -- vr -

4. αλλ 3 a μοι δυσ | popw ya | φθινουσα ||

oor : εμαν γαν | φιλαν ev | πονοισιν
Σ Sa =< No 7 — Vv --

5. τρυχ : εἰ] ψυχ] αν tad | ει Kak | ots κακ | a ||
ay iv | ovo | av κατ] ορθον | ovpio | as
aS Cl Oe Lak ἀν ΤΩΣ =
6. προσ : ay | a | τοις tad | αι τα | προς | cfov A J

τα : νυν [οὐ] πομπὸς |avyer| οἱ | o

I. Sirst Period: 1 verse, choreic. Two sentences of 4 feet each,
forming :—

4 aoe:
A stich d.
ὴ ) sticnic perio

II. Second Period: τ verse, choreic. The rhythmical sentence of 2
feet νυν τ ev opx || has nothing corresponding with it, but stands between
2 sentences of 4 feet each: Ze. itis a μεσῳδός or tnterlude. The form
of the period is thus :—

2 A stichic period.

11. Third Period: 2 verses. Rhythm, dochmiac. When an inter-
change of measures occurs in Greek verse, it is nearly always between
measures of equal length: as when the ionic, -—wvy, in 2 time, 15
interchanged with the dichoree, -U—v, in § time. The peculiarity of
the dochmius (ποῦς δόχμιος, ‘oblique’ foot) is that it is an interchange
of measures zof equal to each other,—viz. the bacchius ὦ -- -- or -- τ ἧ΄Ί
(with anacrusis), and shortened choree,— A. The fundamental form is
vi——-v]|- ||. The varieties are due to resolution of long syllables,
or to the use of ‘irrational’ instead of short syllables. Seidler reckoned
32 forms ; but, as Schmidt has shown, only 1g actually occur, and some
of these very rarely. With resolution, the commonest form is that seen
here,v : vwu—wv | —A ||. Each verse contains two dochmiac sentences:
2.6. we have |

Bock METRICAL ANALYSIS.

ἝΝ

Doch.
A palinodic period.
age

Doch..

IV. Fourth Period: 6 verses. In 1, 2, 5, 6, the metre is choreic
(—v). In 8, 4, the metrical basis is the paeon, here in its primary form,
the ‘amphimacer’ or ‘cretic,’ -- --, combined with another measure
of the same time-value (3), the bacchius () —-- or -- -- υ)",

Verse.1has' 1-sentence of 6 feet; Ὑ2.2, the sames v. 2, 10 3 feet;
Vo qethe same sve Ὁ, 0 thersame-<das.1, 2. series: 05.023 .35.0.. 6.) he,

6
6 Here we have no repetition of whole groups,
pi but only of single sentences. The period is not
ἘΠ therefore palinodic. And the single senténces
Pee. 3 correspond in an inverted order. This is called
simply an antithetic period.
6
(i

1 In v. 4, if Dindorf’s conjecture φθινὰς for φθίνουσα is received, we should write :

Ξε I τ πο ad 9,5:
αλλα μοι | δυσμορῳ | ya φθινας ||
oor ἐμὰν | yay φιλαν | εν πονοιξ.

The ear will show anyone that this is rhythmically better than what I obtain
with the MS. φθίνουσα and πόνοισιν, and the conjecture φθινὰς is entitled to all the
additional weight which this consideration affords. On other grounds—those of
language and of diplomatic evidence—no less distinct a preference seems due to
φθίνουσα.

METRICAL ANAL YSIS, Ixxxi

IV. Second Stasimon, vv. 863—g10.

First STROPHE

> an ANS Lu - a, OSs = es -“-Ξ-.ὦ - --»
Tr εἰ : μοι ξυν | εἰ | 1 dep | οντι || μοιρα | ταν ev || σεπτον | ayve |
υβρ : ws gut | ev | εἰ τὺρ | avvor|| vps | εἰ moAA|| wy um | ερπλησθ |

ete ee
av Noy | wv A ἢ
n mar | av
ιν er ie 1, = Vv ι- =
II. 1. epy : ων te | παντων | wv vo | οἱ προ | κειντ | ae A ||
a ipynm'| Kapa | pode | cumgep | ovr | a
VVYV il Nd =
2. vl : urodes | ovpave| av A ||
axp : otata | yer ava! Bac
3. δὲ : αἰθερα | τεκνωθ | evres | ὧν o | Avr | os Λ΄]
a : motuorar| avwp | ovcev | ecsav| ayKx | av
SN, = = > “VV VU -ὶν -
III. 1. πα : τήρμονος | ovde | νιν Ova | τα φυσις | avep | wy A ||
v0 : οὐ ποδι | χρῆσι | pw χρὴ | Ta το καλ | ws dex | wy
ν -͵υ - υ wy = we εὑ- ι- -
2. € : τικτεν | οὐδε | μη ποτε | λαθ || a κατα | κοιμ [ασ [{ῃ A ||
πολ : εἰ mar | αἰσμα [ μὴ ποτε | Ave || αἱ θεον | ar | ov | μαι
ω “ἀπ του -, ὖ ι- ε΄ -
4. μεγας : εν Tout | os Geos | οὐδε | γηρ[ ασκ [εἰ ΔΛ]

θεον : ov ληξ | w ποτε | mpocrar | av | wx [ὡν

I. First Period: 1 verse. Rhythm, logacedic.

Two sentences, of 4 feet each, are separated by a mesode or inter-
lude, consisting of the sentence of 2 feet μοιρα | ταν ev: 2.6,

4
2 A stichic mesodic period.
4

Ixxxil METRICAL ANALYSIS.

II. Second Period: 3 verses. Rhythm the same’.

Verse 1 has 1 sentence of 6 feet: v. 2 is a mesode of 3 feet: v. 3,
the same as I: 2.6.

3 A stichic mesodic period.

III. TZhird Period: 3 verses. Rhythm the same. For the mark
w over peyas and θεὸν in 3, see § 9, and Parod. Str. m1. Per. 1. v. 3.

Verses 1, 3 have each 1 sentence of 6 feet: v. 2, 2 of 4 each: 2.2:

6

4
A +) An antithetic period. (See First Kommos, Per. tv.)

1 The conjectural reading οὐρανίᾳ | αἰθέρι, adopted by Prof. White and by Dr
Schmidt, would give in v. 3
ad : epe τεκν | wO | eves | wy o | AvuT | os A ||
In the antistrophe, Prof. White reads simply ἀκρότατον εἰσαναβᾶσ | ἀπότομον -
ὥρουσεν els ἀνάγκαν, which similarly would give

am : οτομον | wp | ovcey | as av | ayx | αν A ||

Now, there is no apparent reason for doubting the genuineness of the reading on
which the Mss. agree, οὐρανίαν | δι᾽ αἰθέρα: while in the antistr. the most probable
reading seems to be ἀκρότατα γεῖσ᾽ ἀναβᾶσ᾽ | ἀποτμοτάταν x.7.A. (See crit. ni and
comment. on 876 f.)

2.

4.

5.

6.

Se Se a Se τ -v tle -
3. ἡ itwva| θικτων | Oger | at par | af | wy A J
ge ταν τεΪ cava | Oavarov| aev | apx| αν
- Ww v ι- ee Ce CI en eS =
III. 1. τις : ere ποτ | ev | τοισὃ av | np Ge | wv BeA| y A ||
gow : ovta |yap| λαὲ |ovmadr| agar la
πα ΡΥ τὴν ΠΥ ee
evget | αἱ ψυχ | as ap | ννειν ||
θεσῴφατ | ekaip | ovow | dn
= = = Sat cen gioaee ee
3. εἰ bis | ae τοι | ade | πραξεις | τιμι ey at A ||
κουδαμ | ov τιμ | asa | πολλων | εμφαν | ns
ἘΠ σ. Vv baat
4. τι : dev με χορ | every ἢ

METRICAL ANALY STS.

SECOND STROPHE,

NA VW VY WV Sad Vv μος το Vv

ele | τις ὑπερ | οπτα | χερσιν ||

oveer | « Tov a | θικτον | etme

ae ae nee ee
ἢ Aoy | ὦ πορ doa evet | ae A ||
yas er | oudad | ov ceB | wy
eres hoe Εν Ἢ

δικ : as ages | yros | ov | de A ||
ovd : es τον αβ | ae | va | ov

-π- vu - - --

δαιμον | wv τὸ | 7 ΝΣ | wy A ||

ovde | τὰν o | λυμπι | αν
a ws, Vv pe L =

kak : avwed| oto | pop | a A ||
ec : pn ταδε | χειρο | der | a
“ὦ “τ =

Svororp | ov xap | w xd | as A ||

macw | apuoo | εἰ Bpor | os

> - vu -> = -v lL -

εἰ : μη TO κερδος | copay | εἰ δικ | ac | ws A ||
ahd : wkpat| ver | emep | op? ax | ov | es

= - Vv - > =u =

. καὶ : τῶν a | σέπτων | ερξετ | αἱ A ||

fev i mavray| accwy | μηλαθ | οι

epp : εἰ de τα | θεια

]xxxiil

ΙΧΧΧὶν METRICAL ANALYSIS.

I. Lirst Period: 6 verses. Rhythm, logacedic.
Each verse contains 1 sentence of 4 feet: and the six verses fall into
3 groups: 2.¢.

; = A repeated palinodic period.
\

II. Second Period: 3 verses. Rhythm, the same. In v. 8 σὺ over
θιξ means that in the antistrophe hover represents, by resolution, a long
syllable, see § 5.

Verses 1 and 3 have each one sentence of 6 feet: v. 2 is a mesode
of 4 feet: 2.2:

A stichic mesodic period.

SPOON ei etsier ONES

III. Third Period: 4 verses. Rhythm, the same. In v. 4, the
last syllable of xopevew is marked short, because, being the last of a
verse, it can be either long or short; and here it is the second of a
choree, —v.

Verses 1 and 3 have each 1 sentence of 6 feet: v. 2 is a mesode of
4 feet: v. 4 is an epode of 2 feet. Thus, in this period, the dancers
stood still during the alternate verses, 2 and 4. The form is :—

6

4
ὃ Ὶ A stichic mesodic period, with postlude.

METRICAL ANALYSIS. Ixxxv

V. Third Stasimon (properly a Hyporcheme’), vv. 1086—1109.

11

Ὡν

ὙΠ τ

Ὁ

~~ VY — = - 9 ἘΣ Lat Nal Ἐω -» ==
evrep ey | w | partes | εἰμι || και κατ an a γνωμ | av dp | us A ||
τις ce TeKy [ον | Tis σε | TiKTE || των μακρ | ac wy | wy ap la

-ω Vv —~ Vv i de ι- ἘΞ

ov τον o λυμπον α πειρων | w κιθ | ap | w A ||

mavosop | ecotBar | ama | rpos red | ασθ | ao
- Vv ae = L_ we τ be ea! ata ns τ
. οὐκ ex | εἰ ταν | avpe | ov || πανσελ | yvov | μηου ce | ye A J
*n cey | ewar | epa | ms || dog | ov Tw | yap πλακ | ες
-~v τ om ar) =

και πατρι | ὦ ταν | οιδιπ | ovv A ||

aypovou | o mac | a pir | ac

- --ὄ > -“ ὦ — vu

. και ao | ov και | ματερ | αὐξειν ||

e6 o | xkvdd\av | asav | acowy

ey er = Vv = =, συ συ Φ ==

. καὶ χορ | everO | αἱ προς | ἡμων || ws exe | ἤρα dep in οντα || τοις a |

e8 o βακχει | os Oe | os ναι || ὧν eraxp | wy ope | wvevp|| nua |
Sere oe
ous τυρ | avy | os A ||
detar | ex | Tov
> τυ -- ὦ Ll =
ι ξ: nee | φοιβε] σοι | de A ||
vuud : αν ελικ | wd | wy | as

Gee, pele sien τ
tavtap |eor| ε [η A J

πλειστα | συμ | mag | εἰ

1 ὑπόρχημα, ‘a dance-song,’ merely denotes a melody of livelier movement than

the ordinary στάσιμα of the tragic Chorus, and is here expressive of delight. Thus
Athenaeus says (630 E) ἡ δ᾽ ὑπορχηματικὴ (ὄρχησις) TH κωμικῇ οἰκειοῦται, ἥτις καλεῖται
κόρδαξ᾽ παιγνιώδεις δ᾽ εἰσὶν ἀμφότεραι : ‘the hyporchematic dance is akin to the comic

dance called ‘‘cordax,

” and both are sportive.’ Fragments of ὑπορχήματα, which

were used from an early age in the worship of Apollo, have been left by several
lyric poets,—among whom are Pratinas (who is said to have first adapted them to
the Dionysiac cult),—Bacchylides, and Pindar. |

Ixxxvl METRICAL ANALYSIS.

I. First Period: 3 verses. Rhythm, J/ogaoedic. If in the first
sentence οὖν. 3 we adopt for the antistrophe Arndt’s conjecture, ἢ σέ γ᾽
εὐνατειρά τις (which is somewhat far from the mss.), then verses 1 and 3
have each 2 sentences of 4 feet, and verse 2 has 1 of 6 feet; ze.

6 A palinodic period, with mesode.

If, on the other hand, we should hold that ἢ σέ γέ τις θυγάτηρ represents
the true metre (being corrupted from ἢ σέ γ᾽ ἔφυσε πατὴρ) and that οὐκ
ἔσῃ τὰν αὔριον should be amended to τὰν ἐπιοῦσαν ἔσῃ, the rhythmical
correspondence of sentences would be different. The rhythmical divi-
sion of verses 2 and 3 would then be :—

πους NET 6 δ Ὡς gE ae hs Aire Aas ape Se

2. ov Tovo | λυμπον a | rep | wv || wo κιθ | ap | wy [ταν A |
mavosop | ecoBar | a | ma || τρος weAX| acd | εἰσ | ἢ .
ee ec a Bee eae

3. emu : ουσαν eo | εἰ [πανσελ | ἡνον | wn ov ce | ye A
σεγΎε : φυσε πα [τὴρ] λοξι |astw| γαρπλακ | ες

and ν. 3 would be an epode, the form being :—

4

4

4 A palinodic period, with postlude.
4

6

II. Second Pertod: 5 verses. Rhythm, the same. Verses 1, 2, 4, 5
have each one sentence of 4 feet: v. 3 has 3 sentences, the first and
third of 4 feet each, the second of 3 (the words ws ἐπὶ ἦρα φέροντα).
Senies 124). ade ἢ Ae Ate

σσσν

μι

εξ

METRICAL ANALYSTS. IXXxvil

᾿ Here, single sentences correspond in an Ζ2:-
4 verted order, while the middle sentence of v. 3
has nothing corresponding to it, but forms a
4 ἫΝ mesode or interlude. This is therefore a mesodic
ΝΣ period. We need not add ‘antithetic,’ because,
where more than two séngle sentences (and not
4 groups) are arranged about a mesode, their
arrangement is zorma/ly inverted.
4
VI. Fourth Stasimon, vv. 1186—1222.
FIRST STROPHE
(forming a single period).
= πο ἐν χὰ = . =
u | w-yeve | at Bpor | wv A ||
og | τις kaO ur | ep Bor | av
a - τ ν᾿ = ἘΞ ι- = 2.-. ὑπο CY ROY ι- -
. os vy | ας ισα | και το | μη || dev Coo | as evap | ιθμ} ὦ A ||
τοξευσ | as expar | noe | Tov || παντ ev | δαίμονος | ολβ | ov
--- - a a -: υ -
. τις | yap τις av | np wAe | ov A ||
w | gev κατα | μεν φθισ | as
πο ὩΣ ἘΔ ΥΣ oy ἔστ
τας ev | δαιμονι | as pep | εἰ A ||
ταν γαμψ | wruxa | παρθεν | ov
Se Stee Re eG "
. ἢ too | ovrov oo | ov dox | ew A |i
xpnopwd | ov θανατ | wien | a
ea) ANS AP cae ems
και dof | avt απο | κλιν | a A ||
xwpa | wupyosav| εστ | a
=> lL wy ue = ee
. tov ? cov | τοι παρα | δειγμ ex | wv A |

ov | και βασιλ | evs Kad | εἰ

IXxxvill METRICAL AANALYSIS.

of
9.

Ὁ -- τ τ Sh το ι- -ς τ τ ae τ =
tov : σον | δαιμονα | tov cov | w|| τλαμον | οιδιποδ | a Bpor | wy A
eu : os || Καύτα wey | ἴστε |rimi| ans | ταῖς μεγάλ aow | ev

ee one ele

. ov | dev paxop | | w A ||

θη | βαισιν αν | aco | wy

Rhythm, /ogacedic. Verse 1 contains 1 sentence of 4 feet: v. 2, 2
4 feet each: v. 3, 1 of 4 feet; to which answer respectively vv. 7, 8,
Verses 4, 5, 6 also contain each 1 sentence of 4 feet, v. 4 answering

to v. 6, and v. 5 forming a mesode. The series .4.44.4-,4-4-4-,

re

44.4.thus forms the period :—

Since the whole group, consisting of
vv. 1, 2, 8, recurs once, the period is
palinodic ; since the sentences formed
by vv. 4 and 6 are grouped about the
interlude formed by v. 5, it is also
MeSOALC.

SECOND STROPHE.

Vv =- v be =u πο -υ ΕΣ

τα : νυν Sax ου Ϊ εἰν τις | αθλι | wrep [ος A |]
ep : εὑρεσ | α | κονθο | πανθ op | wy χρον | os

Vv Le be ~vU ey sao ents =

τις : at | aus | aype | as τις | εν πον | os A

δικ : af | εἰ [τὸν ayau | ον yau | ov mad | αἱ

METRICAL ANALYSIS. ἸΧΥΧΙΣ

-- .ὼ _— -- wv —

Vv VY
3. €vv : oxos | adAay | a Bi | ov A J
τεκν : ovvra | και τεκν | οὐμεν | ov
A

17 το τη ὦ | κλεινὸν | ovdur | ov Kap | ae ||

NA, NS, — tw —

e|[@ | Aat | evo» | wrexv | ov
at the ch aes
2. w μεν | asrin | nv A ||
εἰθεσ | εἰθε [σε
ye ον χες eo ee
3. αὐτὸς | ἡρκεσ | ev A |
μήποτ | edou | av
πος “ὦ τ COPS) ~— ww ao yy “-
4. παιδι και πα | τρι θαλαμ | ἡπολ | w πεσ [εἰν A ἢ
δυρο | wacyap | womepe | aren | ov xe | wy
<7 VV Ξ - aad VY = ἐξν “τω 4 VY aa Vv as
III. 1. πως ποτε | πως ποθ | ac ratp | w || ato αλοκ | ες pep | ev Tad | as A||

ex orouat | wvt0d | ορθον | em || evaverv | evoat | εκ σεθ | εν

Sone uae oe τοῦ ee
σιγ εδυν | α | θησαν | ες Too | ov | de ἄς ἢ

-- vu -- ὦ

2

καὶ κατε | κοιβμ | σα | τουμον | ομμ | a

I. first Period: 3 verses. Rhythm, choreic. Verses 1 and 2 have
each 1 sentence of 6 feet: v. 8 forms an epode or postlude of 4
feels 2:6,

6
6 A stichic period, with postlude.

4 = ἐπ.

II. Second Period: 4 verses. Rhythm, the same. In v. 4 Τῆι
θαλᾶμ is an apparent tribrach, representing a cyclic dactyl, ~v, and
having the time-value of ees ἘΝ (5εε ὃ 7). This denoted by writing = vv,

because the ‘irrational’ character, though in strictness shared by the
first and second short syllables, is more evident in the first.

Verses 1, 4 have each 1 sentence of 6 feet, vv. 2, 3 each 1 of
cee

ΧΟ METRICAL ANALYSIS.

: 2 An antithetic period: see First Kommos, Per. Iv.
3

III. Third Period: 2 verses. Rhythm, the same. Verse 1 has
2 sentences, each of 4 feet: v. 2 has 1 of 6 feet, and forms an epode or
postlude: ze.

᾿
4 A stichic period, with postlude: see Parod.
DU Ly Pern dy Olas. ΘΠ dy bel, ἫΝ

VII. Second Kommos’, vv. 1297—1368.

(After the anapaests of the Chorus, 1297—1306, and of Oedipus,
1307—1311, followed by one iambic trimeter of the Chorus, 1312, the
strophic system of lyrics begins at 1313.)

FirsT STROPHE
(forming a single period).

v Us -
I. t : woot | ov A ||
t : wor | os

« A i A ae RO vVvY VV Vv vvVV WV vw
2. ved : os ἐμὸν απο | τροπον em || erAopevov a | φατον A ||

συ : μεν εμος επι | πόλος ετ || εἰ μονιμος ετ | εἰ yap

1 At v. 1336, and in the corresponding 1356, an iambic dimeter is given to the
Chorus (Period I1I., v. 3). With this exception, the Chorus speaks only iambic:
trimeters, which follow a lyric strophe or antistrophe assigned to Oedipus. Since,
then, the lyrics belong all but exclusively to Oedipus, the passage might be regarded
as his μονῳδία, interrupted by occasional utterances, in the tone of dialogue, by the
Chorus. If, however, regard is had to the character and matter of the whole com-
position, it will be felt that it may be properly designated as a κομμός, the essence of
which was the alternate lament. On a similar ground, I should certainly consider it
as beginning at 1297, though the properly lyric form is assumed only at 1313.

ee ee

METRICAL ANALYSIS.

Vv NA se WS Se Vv σας - ον τι Ὁ ἝΞ
a: : δαματον τε | Kau ἘΣ || ουριστον | ov A J
vr : opmevers μὲ | Tov τυφλὰ || ov xy dev | wy

[Here follow four iambic trimeters.]

ΧΕΙ

Rhythm, dochmiac: see First Kommos, Period 111. It will be
seen that every dochmiac metre here is a variation of the ground-
form ὦ : - πὸ | — A ||, by substitution either of ὦ ὦ for —, or of > (an
irrational syllable, apparently long) for ὦ, as in v. 8, κηδεύων. Verse 1
is a dochmiac used as a prelude (προῳδικόν), ὦ being prolonged to the

time-value of -—. Vv. 2, 3 have each 2 dochmiac sentences: Ze.

Dach Ξε τρ.
ae
Doch. A palinodic period, with prelude.
ae

Doch.

SECOND STROPHE.

ww ae ὌΝ Zs
Το ia ΞΡ δὲν fab | nv a || Nap nx ἴοι οι A ||
oN : 08 oars | νος || αγριας red | as
Vv Vv WI AS ONS — Ww Vv V VV VV VV

2. 0 : κακα kaka TeX | wv ev || a Tad eua wad | ca A J
vou : ad επιποδι | aoe || Avo aro re | govov
Re eee eye ge is ee Ae -

1 € : παισε ὃ | αὐτο | χειρ νιν a ουτις || αλλ ey | w [|τλαμ | wv A ἢ

epp : vuto | κανεσ | woe mw | οὐδεν! es xap | ιν | πρασσ | wy
So og ae pee ΡΞ

III. 1. τι : yap ede p op oa av A ||

ToT : εγαραν Bay | wr
=
τ ἢ re a, hoe 2
2: ιν προ ork
οὐκ : ny gir | οισιν | ουδ εμ [οἱτοσ | ονδαχ | os

PY.

xcil METRICAL ANALYSIS.

Ξε in) Ὁ πὶ. -» πο eee

3. nv : ταυθ or | worep | και ov | dys A ||

OeX : ovte | Kapoe | τοῦ av | nv
Soe πνο, we ee -

4. te: Oyrew | oe | oer "τὴ Ι στερκτον aa n ΓΞ | » yop | ov A ||
οὐκ : ow ma | rposy | av gov |evs || ηλθον | οὐδὲ | vuude | os
- - v Le Ee -ὸ -τΟοι αὶ =

5. er i ect ax | ov | ew |adov|aqgir| a A J

Bpor : owe [κληθ] mv | wre | Puvamr|o
ἜΣ ῳ᾿ Ὁ —— ὰν τε τὺ -

I. απ : ayet ex tom | tov or [[ εἰ ταχιστα | με A ||

νυνδ : abeospev | εἰμαν || οσιων de | mars

Vv ee gh ρ , ς > “πω -

2. ar : ayer ὦ διὰ ἢ οἱ Tov || wey ολεθρι | ov A ||

om : oyevns dap | wy aur || oo epuy Tar | as
es SI NSD ee SO Sa Ν δ, WwW WV ae Vv a,

3. τὸν : Katapato | τατον er || ει δε και Ge | ors A ||
εἰ : δετιπρεσβυ | τερον er || & κακου κακ | ov
> Dah =

4. εχθρ : οτατον nce | wy A J

Tour : ελαχ οιδιπ | ous

[Here follow two iambic trimeters.]

I. First Period: 2 verses. Rhythm, dochmiac. In verse 1 (anti-
strophe), we have aypias: observe that if we read am’ ἀγρίας the
dochmiac would have one ὦ too much, and see my note onv. 1350. In
v. 2, the Ms. reading νομάδος is zmpossible, as the metre shows. ovov,
by resolution for —, as in the strophe, since the last syllable of a verse
can be either long or short: see on Parod. Str. 11. Per. 1. v. 1, and cp.
Xopevety, Stas. 11. Str. 11. Per. 11. v. 4. Metre would admit ἔλαβέ pw’ or
ἔλαβεν, but not, of course, ἔλυσέ μ᾽ or ἔλυσεν.

Each verse has two dochmiac sentences, 2.¢.

ἀν
Doch.

ς A palinodic period.
ee P P
Doch.

METRICAL: ANALYSIS, xclll

Il. Second Period: 1 verse. Rhythm, chorvetc. Two sentences,
each of 4 feet: 26.

Ν᾽ A stichic period.
4

Ill. Third Period: 5 verses. Rhythm, choretc, except in verse 1,
which is a dochmiac, serving as prelude (προῳδικόν).

Verse 2 has 1 sentence of 6 feet: v. 3, 1 of 4 feet: v. 4, 2 of 4 feet
each: v. 5, 1 of 6 feet. The first of the 2 sentences in v. 4 forms a
mesode; which can either (as here) begin a verse, or close it, or stand
within it, or form a separate verse. Series: .6.4.4.4.6.: form :—

Doch.=anp.
6

4 A mesodic period, with prelude. See Stas. 11.

; Pere ΤΠ:
oy,

4 ee
δ΄
IV. Fourth Period: 4 verses. Rhythm, dochmiac. Verses 1, 2, 3
have each two dochmiac sentences: v. 4 has one, which forms an
epode: Z.2.
‘igs
Doch.

f Doch.

A repeated palinodic period, with post-
Doch.

lude.

( Doch.
Deck:

Doch. = ἐπ,

XC1V METRICAL ANALYSIS,

RELATIONS OF LYRIC FORM AND MATTER.

In the lyric parts of Tragedy, the poet was a composer, setting
words to music. Words, music, and dance were together the expression
of the successive feelings which the course of the drama excited in the
Chorus, or typical spectator. It is obvious, then, that the choice of
lyric rhythms necessarily had an ethical meaning, relative to the mood
which in each case sought utterance. It is everywhere characteristic of
Sophocles that he has been finely sensitive to this relation. So much,
at least, moderns can see, however far they may be from adequately
appreciating the more exquisite secrets of his skill. Without attempt-
ing minute detail, we may glance here at some of the chief traits in
which this skill is exemplified by the lyrics of the Oedipus Tyrannus.

I, Paropos. /irst Strophe. ‘The Theban Elders are reverentially
awaiting the message from Delphi, and solemnly entreating the gods for
deliverance from their woes. With this mood the dactylc rhythm is in
unison. The Greek dactylic measure was slow and solemn, the fitting
utterance of lofty and earnest warning—as when oracles spoke—or, as
here, of exalted faith in Heaven.

Second Strophe. Period 1. The chorees, in Zogacedic rhythm, express
the lively sense of personal suffering (ἀνάριθμα yap φέρω | πήματα).
Per. 11. Dactyls, somewhat less stately than those of the opening,
again express trust in the gods who will banish the pest.

Third Strophe. Choreic rhythms of the strongest and most excited
kind embody the fervid prayer that the Destroyer may be quelled by
the Powers of light and health.

II. First Srasimon. The doom has gone forth against the unknown
criminal ; and the prophet has said that this criminal is Oedipus. /zrst¢
Strophe. While the rhythm is Jogaoedic throughout, the fuller measures
of Period 1. are suited to the terrible decree of Delphi; those of Per. 1.
to the flight of the outlaw; those of 11. to the rapid pursuit, and,
finally, to the crushing might, of the Avenger.

Second Strophe. Period1. The choriambic rhythm—the most pas-
sionate of all, adapted to vehement indignation or despair—interprets
the intensity of emotion with which the Theban nobles have heard the
charge against their glorious king. Period 1. Passing to their reasons
for discrediting that charge, the Chorus pass at the same time from the
choriambic rhythm to the kindred but less tumultuous zovz¢, which is
here (as we have seen) most skilfully linked on to the former.

METRICAL ANALYSIS. XCV

III. The First Kommos, in its 3rd and 4th Periods, shows how
dochmiac measures, and paeonic combined with choreic, can suit varying
tones of piteous entreaty or anxious agitation; an effect which, as
regards dochmiacs, the SecoNnD Kommos (VII) also exhibits in a still
more impressive manner.

IV. Inthe SECOND STASIMON, Jogacedics are the vehicle of personal
reflection and devotion ; the lively measures of the Hyporcheme which
holds the place of TH1RD 5ΤΑΒΙΜΟΝ (V) speak for themselves.

VI. Inthe FourTH Stasimon we have a highly-wrought example of
lyric art comparable with the First Stasimon, and with the Parodos. The
utter ruin of Oedipus has just been disclosed. First Strophe. It was
a general rule that, when a verse was opened with a syncope, anacrusis
must precede. By the aisvegard of this rule here, an extraordinary
weight and solemnity are imparted to the first accent of the lament:

Cy ig. tae tee

u| w yeve | ac Bpor | wv A ||. (See the musical rendering of this, Appen-
dix, § 10, p. 205.) So, again, in the profoundly sorrowful conclusion
ΠΩ ΔΕ ἃ τς ed τῶν

drawn from the instance of Oedipus, ovd | ev μακαρ | iw A||. And, since
his unhappy fate is here contemplated in its entirety, the whole strophe
forms a single rhythmical period.

The Second Strophe—reflecting on particular aspects of the king’s
destiny—is appropriately broken up into three short periods; and the
choreic rhythm is here so managed as to present a telling contrast with
the logaoedic rhythm of the first strophe. The weightiest verses are
those which form the conclusion. |

I have but briefly indicated relations of which the reader’s own ear
and feeling will give him a far more vivid apprehension. There are no
metrical texts in which it is more essential than in those of ancient
Greece never to consider the measures from a merely mechanical point
of view, but always to remember waft the poet is saying. Noone who
cultivates this simple habit can fail to attain a quicker perception of the
delicate sympathies which everywhere exist between the matter and the
form οἵ Greek lyrics.

bh

ΟΦ ΘΙ ΧΕ OY =

OO One ΞΡ ΝΟΣ

1.5.1.»

ZOO ΣΙ ΡΕΟΥΣ
ΟΠ oy cee ele NINN OC

[.

APISTOSANOYS TPAMMATIKOY ὙΠΟΘΕΣΙΣ.

Λιπὼν Κόρινθον Οἰδίπους, πατρὸς νόθος
‘ A ε ’ὔ 4 ἡ.
πρὸς τῶν ἁπάντων λοιδορούμενος ἕένος,
ἦλθεν πυθέσθαι ἸΤυθικῶν θεσπισμάτων
ζητῶν ἑαυτὸν καὶ γένους φυτοσπόρον.
ε \ Ν , 3 A ε A
εὑρὼν δὲ τλήμων ἐν στεναῖς ἁμαξιτοῖς : 5
” ” fee ,
ἄκων ἔπεφνε Aatov γεννήτορα.
Σφιγγὸς δὲ δεινῆς θανάσιμον λύσας μέλος
ἤσχυνε μητρὸς ἀγνοουμένης λέχος.
λοιμὸς δὲ Θήβας εἷλε καὶ νόσος μακρα.
Κρέων δὲ πεμφθεὶς Δελφικὴν πρὸς ἑστίαν, 1ο
ὅπως πύθηται τοῦ κακοῦ παυστήριον,
ἤκουσε φωνῆς μαντικῆς θεοῦ πάρα,
τὸν Λαΐειον ἐκδικηθῆναι φόνον.
ὅθεν μαθὼν ἑαυτὸν Οἰδίπους τάλας
δισσάς τε χερσὶν ἐξανάλωσεν κύρας, 15

αὐτὴ δὲ μήτηρ ἀγχόναις διώλετο.

ἈΡΙΣΤΟΦΆΝΟΥΣ ΥΠΟΘΕΣΙΣ] ᾿Αριστοφάνους ἐπίγραμμα εἰς τὸν τύραννον
οἰδίπουν A. The word ἐπίγραμμα, which could denote the ‘title’ of a book, is not a
correct substitute for ὑπόθεσις. 3 θεσπισμάτων] νόμων θέλει A, which indicates
that ἐλθὼν was a v.1. for ἦλθεν in this verse. 11 πύθηται MSS., vivid for πύθοιτο,
which Brunck unnecessarily conjectured. 15 δισσαῖς MSS., δισσάς Elmsley.
πόρπαισι δισσὰς Brunck. 16 αὐτὴ δὲ] αὐτή τε Elmsley. But the composer may
have imitated the irregular sequence τε---δέ which sometimes occurs (as Z/. 1099,
Ai, 836).

1... 2.

Io

15

A ΣΟΦΟΚΛΕΟΥΣ

ΑΡΙΣΤΟΦΑΝΟΥ͂Σ TPAMMATIKOTY] The first of the three prose ὑποθέσεις to
the 4x¢iyone is also ascribed in the Mss. to Aristophanes of Byzantium (flor. 200 B.C.).
His name is likewise given in the Mss. to the metrical ὑποθέσεις prefixed to all the
extant comedies of his namesake except the Z7hesmophoriazusae. All these ascrip-
tions are now generally held to be false. There is no reason to think that the
fashion of metrical arguments existed in the Alexandrian age: and the language
in every case points more or less clearly to a lower date. The verses above
form no exception to the rule, though they are much more correct than the comic
ὑποθέσεις. See Nauck’s fragments of the Byzantine Aristophanes, p. 256: Dindorf
agrees with him, Schol. Soph. vol. 11. p. xxii.

ΤΙ:
AIA TI TYPANNOS ETNTETPAITAL

O TYPANNOS ΟἸΔΙΠΟΥΣ ἐπὶ διακρίσει θατέρου ἐπιγέγραπται."
χαριέντως δὲ ΤΥΡΑΝΝΟΝ ἅπαντες αὐτὸν ἐπιγράφουσιν, ὡς ἐξέχοντα πάσης
τῆς Σοφοκλέους ποιήσεως, καίπερ ἡττηθέντα ὑπὸ Φιλοκλέους, ws φησι
Δικαίαρχος. εἰσὶ δὲ καὶ οἱ ΠΡΟΤΕΡΟΝ, οὐ ΤΎΡΑΝΝΟΝ, αὐτὸν ἐπιγράφ-
οντες, διὰ τοὺς χρόνους τών διδασκαλιών καὶ διὰ τὰ πράγματα: ἀλήτην
γὰρ καὶ πηρὸν Οἰδίποδα τὸν ἐπὶ Κολωνῷ εἰς τὰς ᾿Αθήνας ἀφικνεῖσθαι.
ἴδιον δέ τι πεπόνθασιν οἱ μεθ᾽ Ὅμηρον ποιηταὶ τοὺς πρὸ τῶν Τρωϊκῶν
βασιλεῖς ΤΎΡΑΝΝΟΥΣ προσαγορεύοντες, ὀψέ ποτε τοῦδε τοῦ ὀνόματος
εἰς τοὺς Ἕλληνας διαδοθέντος, κατὰ τοὺς ᾿Αρχιλόχου χρόνους, καθάπερ
Ἱππίας ὁ σοφιστής φησι. Ὅμηρος γοῦν τὸν πάντων παρανομώτατον

>
Ἔχετον βασιλέα φησὶ Kat ov τύραννον"

Εἰς Ἔχετον βασιλῆα, βροτῶν δηλήμονα.
προσαγορευθῆναι δέ φασι τὸν τύραννον ἀπὸ τῶν Τυρρηνῶν: χαλεποὺς γάρ,
τινας περὶ λῃστείαν τούτους γενέσθαι. ὅτι δὲ νεώτερον τὸ τοῦ τυράννου
ὄνομα δῆλον. οὔτε γὰρ Ὅμηρος ovte Ἡσίοδος οὔτε ἄλλος οὐδεὶς τῶν
παλαιῶν τύραννον ἐν τοῖς ποιήμασιν ὀνομάζει. ὁ δὲ ᾿Αριστοτέλης ἐν Κυμ-
αίων πολιτείᾳ τοὺς τυράννους φησὶ τὸ πρότερον αἰσυμνήτας προσαγορ-
εύεσθαι. εὐφημότερον γὰρ ἐκεῖνο τοὔνομα.

2 ἐπιγράφουσιν] So Dindorf with L: vulg. ἐπέγραφον. 4 IIPOTEPON, οὐ
ΤΎΡΑΝΝΟΝ, αὐτὸν] L, Dind.: vulg. IPOTEPON αὐτὸν, οὐ TTYPANNON,

2 τύραννον...ἐπιγράφουσιν] The distinguishing title was suggested by v. 514 of the
play, τὸν τύραννον Οἰδίπουν, v. 925 τὰ τοῦ τυράννου.. Οἰδίπου. Sophocles doubtless
called it simply Οἰδίπου. ο κατὰ τοὺς ᾿Αρχιλόχου χρόνους] circ. 670 B.c. Itis about
679 8.6. that Orthagoras is said to have founded his dynasty at Sicyon, and ‘the despots.
of Sikyon are the earliest of whom we have any distinct mention,’ Grote 111. 43.

OIAITOY2 ΤΥΡΑΝΝΟΣ ς

152 Ἔχετον] Od. 18. 85. 15 οὔτε γὰρ Ὅμηρος] For the writer of this ὑπόθεσις, then
(unless he made an oversight), ‘Homer’ was not the author of the ‘Homeric hymn’
to Ares, 8. 5, ἀντιβίοισι τύραννε, δικαιοτάτων ἀγὲ φωτών. The earliest occurrences
of the word τύραννος which can be approximately dated are (1) Alcaeus fr. 37
Bergk, circ. 606 B.C., refering to Pittacus; see below on 17: (2) Pind. Py¢h. 3. 85,
where it is convertible with βασιλεύς, 26. 70 (Hiero of Syracuse), date perh. 474 B.C.
(see Fennell’s introd.): and (3) Aesch. P. V. 736 ὁ τῶν θεών τύραννος (Zeus), date
circ. 472—469 B.C. On the question as to the origin of τύραννος, scholars will read
with interest the opinion of the author of Greek and Latin Etymology. Mr Peile has
kindly communicated to me the following note:—‘‘ There seems no reason to doubt
the usual connection of τύραννος with ,/¢tur, a by-form of ,/TAR. It does not occur,
I think, in Greek, but it is used in Vedic,—as is also the common epithet /z7-a,
‘strong,’ applied chiefly to Indra, but also to other gods. Jarer cognates are /urvazz,
= ‘victory,’ and ¢rvaz¢=‘ victorious,’ also of Indra. The primary meaning of the
root was ‘to bore’—then ‘to get to the end’ of a thing—then ‘to get the better of? it.
There is another family of words, like in form, with the general sense of ‘haste’;
e.g. turvanya, a verb-stem in Vedic=‘to be eager,’ and ¢uranyu an adjective.
These, I think, are distinct in origin. In form they come nearer to τύραννος. But I
think that they are /ate Vedic forms, and therefore cannot be pressed into the service.
The form in Greek is difficult to explain in either case. If there were an Indo-Eur.
turvan (whence the Sanskrit word), the Greek might have formed a secondary
turan-yo: but one would expect this to have taken the form τυραινο. Taking into
account the entire absence of all cognates in Greek, I think that it is probably a
borrowed word, and that from being an adjective (?=‘ mighty’), it became with the
Greeks a title.” 16 ἐν Κυμαίων πολιτείᾳ] Cp. schol. in Eur. Zed. το (Dind. vol.
Iv. p. 8) αἰσυμνᾷ' ἡγεῖται καὶ ἄρχει" ἰδίως δέ φησιν ’ApiororéAns ὑπὸ Κυμαίων αἰσυμνήτην
τὸν ἄρχοντα λέγεσθαι. “αἰσυμνῆται δὲ κριτοὶ ἐννέα πάντες ἀνέσταν᾽ [Od. 8. 258]
τοὺς ἄρχοντας τῶν ἀγώνων (sc. ὁ ποιητὴς λέγει). 17. The αἰσυμνητεία resembled
the τυραννίς in being absolute, but differed from it in being e/ective; hence it is called
by Arist. αἱρετὴ τυραννίς, Pol. 3. 14. Alluding to the choice of Pittacus as αἰσυμνήτης
by the Mityleneans, Alcaeus said ἐστάσαντο τύραννον, 10.: but this was ad znvidiam.

111:

AAAQS.

‘O Tvpavvos Οἰδίπους πρὸς ἀντιδιαστολὴν τοῦ ἐν τῷ Κολωνῷ ἐπι-
γέγραπται. τὸ κεφάλαιον δὲ τοῦ δράματος γνῶσις τῶν ἰδίων κακῶν Οἰδίποδος,
πήρωσίς τε τῶν ὀφθαλμών, καὶ δι᾿ ἀγχόνης θάνατος ᾿Ιοκάστης.

‘Haec in fine fabulae habet L, om. A, qui de sequentibus nihil habet praeter
aenigma Sphingis,’ Dind. Schol. 11. 13.

XPHSMOS O ΔΟΘΕῚΣ AATOQ: TO. ΘΗΒΑΙΩ͂ι.
Adie Λαβδακίδη, παίδων γένος ὄλβιον αἰτεῖς.
δώσω τοι φίλον υἱόν: ἀτὰρ πεπρωμένον ἐστὶν
παιδὸς ἑοῦ χείρεσσι λιπεῖν φάος. ὡς γὰρ ἔνευσε

6 ZOPOKAEOY2

Ζεὺς Κρονίδης, Πέλοπος στυγεραῖς ἀραῖσι πιθήσας,

,’
οὗ φίλον ἥρπασας υἱόν: ὁ δ᾽ ηὔξατό σοι τάδε πάντα.

ΧΡΗΣΜΟΣ... ΘΗΒΑΙΩΙ.] So L: vulg. χρησμὸς δοθεὶς Λαΐῳ. 2 δώσω... ἐστὶν]
Another reading was τέξεις μὲν φίλον υἱόν" ἀτὰρ τόδε σοι μόρος ἔσται" cp. Valckenaer,
Eur. Phoen. p. xvi. . 3 παιδὸς ἑοῦ] Valck. ἀξ. cites this reading from the cod.
Augustanus, and it is probably right, ἑοῦ here meaning ‘thine,’ in which sense Zeno-
dotus rightly wished to substitute it for éfjos in //7. 1. 393, 15. 138, 24. 422, 550. The
pron. é6s (=ofés) properly meant merely ‘own,’ and (like the pron. stem szva, ‘self’)
was applicable to the rst and 2nd persons, sing. or plur., no less than ‘to the 3rd.
Vulg. σοῦ παιδὸς.

ΠΟ AINIDMAy ΤΗΣ ΣΦΙΓΘΣ:

2 , CPN A Ν 4 x , ,
Ἔστι δίπουν ἐπὶ γῆς Kat τετράπον, od pia φωνή,

Ν / 3 / Ν Ν ’ὔ “ φῶ et Faas A
καὶ τρίπον: ἀλλάσσει δὲ φυὴν μόνον ὅσσ᾽ ἐπὶ γαῖαν

Ν A δ ΟΣ, > , Ν \ ,

ἑρπετὰ κινεῖται ava T αἰθέρα καὶ κατὰ πόντον.
Ω 3 Ἑ , 4 » XN
ἀλλ᾽ ὁπόταν πλείστοισιν ἐρειδόμενον ποσὶ βαίνῃ,

” , , 3 , , 2 A
ἔνθα TAXOS γυιοισιν αφαυρότατον πέλει αυτου.

4 φυὴν] φύσιν Athen. 4568, βοὴν L, A. 3 κινεῖται] γίνηται 1,. 4 ἐρειδό-
μενον a specious but unsound reading. The contrast is not between haste and slow-
ness, but between the number of the feet, and the weakness of the support which they
afford.

Athenaeus 456 8B introduces his quotation of the riddle thus: Kal τὸ τῆς Σ φιγγὸς
δὲ αἴνιγμα ᾿Ασκληπιάδης ἐν τοῖς Τραγῳδουμένοις τοιοῦτον εἷναι φησίν. Asclepiades
of Tragilus in Thrace, a pupil of Isocrates, wrote (circ. 340 B.C.) a work called
Τραγῳδούμενα (‘Subjects of Tragedy’) in six books, dealing with the legendary
material used by the tragic poets, and their methods of treatment. The Αἴνιγμα,
in this form, is thus carried back to at least the earlier part of the fourth century B.c.

ΑΥΣΙΣ TOY AINITMATOS.

Κλῦθι καὶ οὐκ ἐθέλουσα, κακόπτερε Μοῦσα θανόντων,
φωνῆς ἡμετέρης σὸν τέλος ἀμπλακίης.

” / a £4 a 3 ΄

ἄνθρωπον κατέλεξας, ὃς ἡνίκα γαῖαν ἐφέρτπει,
πρῶτον ἔφυ τετράπους νήπιος ἐκ λαγόνων"

/ ἂς / , / , > /
5 γηραλέος δὲ πέλων τρίτατον πόδα βάκτρον ἐρείδει,

αὐχένα φορτίζων, γήραϊ καμπτόμενος.

5 ἐρείδει Gale: ἔχει or ἐπάγει MSS.

The Avovs is not in the Mss. of Sophocles, but is given by the schol. on Eur.
Phoen. 50 (αἴνιγμ᾽ ἐμὸς παῖς Οἰδίπους Σφιγγὸς μαθών)...τὴν δὲ λύσιν τοῦ αἰνίγματος
οὕτω τινές φασιν" “Κλῦθι᾽ κιτιλ, Valckenaer, Schol. Phoen. p. 28, gives it as above
from a collation of three Mss,

ΟΙΔΙΠΟῪΣ ΤΎΡΑΝΝΟΣ 7

TA TOT APAMATOS IIPOZOITIA,

OIAITIOYS. IOKASTH.
IEPEYS. ATTEAOS.
KPEON. @EPATION Λαΐου.
ΧΟΡΟΣ γερόντων Θηβαίων, ΞΑΤΓΤΈΛΟΣ.
TEIPESIAS.

The ἱκέται in the opening scene (I—150) are a body of κωφὰ πρόσωπα
like the citizens whom Eteocles addresses in Aesch. 7%. 1—38, or the
Areiopagites in Lum, 566 ff. They would probably come within the
meaning of the term παραχορήγημα, which denoted anything furnished by
the choregus zm supplement to the ordinary requirements of a drama.
Some, however, deny this, holding that it was an ordinary duty of the
choregus to provide all ‘mute persons,’ however numerous (A. Miiller,
Gr. Bihnenalterth., p. 179). The distribution of the parts among the
three actors would be as follows :—

OEDIPUS, πρωταγωνιστής.

ΙΟΘΑΒΤΑ,

PRIEST OF ZEUS, SarresesarieHe
MESSENGER from the house (ἐξάγγελος), Y es
SERVANT OF Laius,

CREON,

TEIRESIAS, | τριταγωνιστής.

MESSENGER from Corinth (ayyeAos), }

8 2ZOPOKAEOY2

STRUCTURE OF THE PLAY.

I. πρόλογος, verses I—I50.

ty
e

πάροδος, 15I—215.

3. ἐπεισόδιον πρῶτον, 216—462.

4. στάσιμον πρῶτον, 463—512.

5. ἐπεισόδιον δεύτερον, 513—862, with κομμός, 649—697.

6. στάσιμον δεύτερον, 863—9I0.

7. ἐπεισόδιον τρίτον, g1 I—1085.

8. στάσιμον τρίτον, 1o86—I1109.

9. ἐπεισόδιον τέταρτον, 11 10O—I1185.

10. στάσιμον τέταρτον, 1186--- 1222.

11. ἔξοδος, 1223—15 30.

In reference to a Greek tragedy, we cannot properly speak οὗ ‘ Acts’;
but the πάροδος and the στάσιμα mark the conclusion of chapters in the
action. The Oedipus Tyrannus falls into six such chapters.

The parts named above are thus defined by Aristotle (Poet. 12) :—

I. πρόλογος = μέρὸς ὅλον τραγῳδίας τὸ πρὸ χοροῦ παρόδου, ‘all that
part of a tragedy which precedes the parodos’ (or ‘entrance’ of the
Chorus into the orchestra).

2. πάροδος -- ἡ πρώτη λέξις ὅλου χοροῦ, ‘the first utterance of the
- whole Chorus.’

3. ἐπεισόδιον = μέρος ὅλον τραγῳδίας τὸ μεταξὺ ὅλων xopiKdv μελῶν,
‘all that part of a tragedy which comes between whole choric songs.’

4. στάσιμον -- μέλος χοροῦ τὸ ἄνευ ἀναπαίστου Kal Tpoxaiov, ‘a song
of the Chorus without anapaests or trochaics.’ στάσιμον is ‘stationary’:
στάσιμον μέλος, a song by the Chorus at its s¢a¢ion— after it has taken up
its place in the orchestra—as distinguished from the πάροδος or entrance-
song. [I do not now think that the notion of ‘unbroken’—by anapaests
or dialogue—can be included in the term. ]

Aristotle’s definition needs a few words of explanation. (1) The
anapaestic was especially a marching measure. Hence the πάροδος of

OIAITOY2 ΤΥΡΆΝΝΟΣ 9

the older type often began with anapaests (eg. Aesch. Agam. 40—103,
Eum. 307—320), though, in the extant plays of Soph., this is so with
the Ajax alone (134—171). Buta στάσιμον never degins with anapaests.
Further, the antistrophic arrangement of a στάσιμον is never znterrupted
by anapaests. Yet, after an antistrophic στάσιμον, the choral utterance
may evd with anapaests: thus the third στάσιμον of the Antigone is
antistrophic from 781 to 800, after which come immediately the choral
anapaests 801—8o05: and we should naturally speak of 781—8o05 as
the third stasimon, though, according to Arist., it strictly consists only
of 781—800. (2) By tpoyaiov Arist. plainly means the trochaic ¢efra-
meter: 1.6. ἃ στάσιμον must not be interrupted by dialogue (such as
that which the Chorus holds in trochaic tetrameters with Aegisthus and
Clytaemnestra, Aesch. Ag. ad jin.) Measures into which trochaic
rhythms enter are, of course, frequent in στάσιμα.-

5. ἔξοδος = μέρος ὅλον τραγῳδίας μεθ᾽ ὃ οὐκ ἔστι χοροῦ μέλος, ‘all that
part of a tragedy after which there is no song of the Chorus.’

Verses 649—697 of the second ἐπεισόδιον form a short Koppés. The
Chorus are pleading with Oedipus, lyric measures being mingled with
iambic trimeters. Arist. (7e¢. 12) defines the κομμός as θρῆνος κοινὸς
χοροῦ καὶ ἀπὸ σκηνῆς, 1.6. a lamentation in which the Chorus (in the
orchestra) took part with the actor on the stage. An example of the
κομμός on a larger scale is Soph. £2. 121—250.

10 ZOPOKAEOY2

OIAITIOTS.

Ὦ TEKNA, Καδμου τοῦ πάλαι νέα τροφή,

τίνας ποθ᾽ ee τάσδε μοι θοάζετε

ἱκτηρίοις κλάδοισιν ἐξεστεμμένοι ;

πόλις δ᾽ ὁμοῦ μὲν θυμιαμάτων γέμει,

ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων' 5
ἀγὼ δικαιῶν μὴ παρ᾽ ἀγγέλων, τέκνα,

ἄλλων ἀκούειν αὐτὸς ὧδ᾽ ἐλήλυθα,

O πᾶσι κλεινὸς Οἰδίπους καλούμενος.

ἀλλ᾽, ὦ γεραιέ, φράξ,

L=cod. Laur. 32. 9 (first half of eleventh century).

later MSS.: see Introd. on the text.

ἐπεὶ πρέπων ἔφυς
πρὸ τῶνδε φωνεῖν, τίνι τρόπῳ καθέστατε,

Io

r=one or more of the

This symbol is used where a more particular

Scene :— Before the palace of Oedipus
at Thebes. In front of the large central
doors (βασίλειος θύρα) there ts an altar;
a smaller altar stands also near each of
the two side-doors: see verse 16. Sup-
pliants—old men, youths, and young
children—are seated on the steps of the
aliars. They are dressed in white tunics
and cloaks,—their hair bound with white
fillets. On the altars they have laid down
olive-branches wreathed with fillets of
wool. The PRIEST OF ZEUS, a venerable
man, ts alone standing, facing the central
doors of the palace. These are now thrown
open: followed by two attendants (πρόσπο-
“ λοι), who place themselves on either side
of the doors, OEDIPUS enters, in the robes
of a king: for a moment he gazes silently
on the groups at the altars, and then
speaks. See Appendix, Note 1, § 1.

1—77 Oedipus asks why they are
suppliants. The Priest of Zeus, speak-
ing for the rest, prays him to save them,
with the gods’ help, from the blight and
the plague. Oedipus answers that he
has already sent Creon to consult Apollo
at Delphi, and will do whatever the god
shall bid.

1 véa, last-born (not ‘young,’ for réxva
includes the old men, v. 17), added for
contrast with τοῦ πάλαι, Oedipus,—who
believes himself a Corinthian (774),—

marks his respect for the ancient glories
of the Theban house to whose throne he
has been called: see esp. 258 f. 80 the
Thebans are στρατὸς Καδμογενής “Aesch.
Theb. 303, Καδμογενὴς γέννα Eur.Phoen.
808, or Καδμεῖοι. τροφή = Ofgmuara

(abstract for concrete); Eur. Cycl. 189
ἀρνῶν tpopal=dpves ἐκτεθραμμέναι. Cad-

mus, as guardian genius of Thebes, is

. Still τροφεύς of all who are reared in the

δῶμα Καδμεῖον (v. 29). Campbell under-
stands, ‘my last-born care derived from
ancient Cadmus,’—as though the τροφεύς
were Oedipus. But could Κάδμου τροφή
mean ‘[72)'] nurslings [derived from] Cad-
mus’? It is by the word τέκνα that
Oedipus expresses his own fatherly care.
2 ἕδρας. The word &pa=‘posture,’
here, as usu., sitting: when kneeling is
meant, some qualification is added, as
Eur. Ph. 293 γονυπετεῖς ἕδρας προσ-
πίτνω σ᾽, ‘I supplicate thee on my
knees.’ The suppliants are sitting on
the steps (βάθρα) of the altars, on which
they have laid the κλάδοι: see 142: cp.
15 προσήμεθα, 20 θακεῖ: Aesch. um. 40
(Orestes a suppliant in the Delphian
temple) ἐπ’ ὀμφαλῴ (on the omphalos)
ἕδραν ἔχοντα προστρόπαιον... «ἐλαίας θ᾽
ὑψυγέννητον κλάδον. θοάζετε prob. = θάσ-
cere, ‘sit,’ ἕδρας being cognate acc. In
Eur. θοάζω (@0ds) always=‘to hasten’

OIAITOY2 TYPANNOZ II

OEDIPUS.

My children, latest-born to Cadmus who was of old, why
are ye set before me thus with wreathed branches of suppliants,
while the city reeks with incense, rings with prayers for health

and cries of woe?

I deemed it unmeet, my children, to hear

these things at the mouth of others, and have come hither myself,

I, Oedipus renowned of all.

Tell me, then, thou venerable man—since it is thy natural
part to speak for these—in what mood are ye placed here,

statement is unnecessary.
known to the editor.

‘mss.,’ after a reading, means that it is in all the mss.

(transitive or intrans.). But Empedocles
and Aesch. clearly use θοάξω as = θάσσω,
the sound and form perh. suggesting the
epic θαάσσω, θόωκος. See Appendix.

8 ixrnplois κλάδοισιν. The suppliant
carried a branch of olive or laurel (ixe-
τηρία), round which were twined festoons
of wool (στέφη, oréupara,—which words
can stand for the ixernpla itself, zzfra
913, Z/. 1. 14): Plut. Zhes. 18 jv 6é [ἢ
ixernpla] κλάδος ἀπὸ τῆς ἱερᾶς ἐλαίας, ἐρίῳ
λευκῷ κατεστεμμένος. He laid his branch
on the altar (Eur. Her. 124 βωμὸν κατα-
στέψαντες), and left it there, if unsuc-
cessful in his petition (Eur. Swfp/. 259) ;
if successful, he took it away (23. 359,
infra 143). tr. KA. ἐξεστεμμένοι -- ἱκτη-
ρίους κλάδους ἐξεστεμμένους ἔχοντες: Xen.
Anab. 4. 3. 28 διηγκυλωμένους τοὺς
ἀκοντιστὰς καὶ ἐπιβεβλημένους τοὺς
τοξότας, ‘the javelin-throwers w2¢/ javelins
grasped by the thong (ἀγκύλη), and the
archers with arrows /it/ed to the string.’
So 18 ἐξεστεμμένον absol.,=provided
with στέφη (z.c. with ἱκετηρίαι: see last
note). Triclinius supposes that the sup-
pliants, besides carrying boughs, wore
garlands (ἐστεφανωμένοι), and the priests
may have done so: but ἐξεστεμμ. does not
refer to this.

4 : μοῦ μὲν... ὁμοῦ δὲ. The verbal con-
trast is merely between the fmes of in-
cense burnt on the altars as a propitiato
offering (Z/. 8. 48 τέμενος βωμός τε dukes,
and the sownds—whether of invocations
to the Healer, or of despair.

7 ἄλλων. Redundant, but serving to
contrast ἀγγέλων and αὐτός, as if one

said, ‘from messengers, —at second hand.’
Blaydes cp. Xen. Cyr. τ. 6. 2 ὅπως μὴ
δι’ ἄλλων ἑρμηνέων τὰς τῶν θεῶν συμ-
βουλίας συνείης, ἀλλ᾽ αὐτὸς... γιγνώσκοις.
ὧδε-Ξ- δεῦρο, as in vv. 144, 298, and often
in Soph.: even with βλέπειν, ὁρᾶν, as in
Trach. 402 βλέφ᾽ ὧδε-- βλέπε δεῦρο.

8 ὁ πάσι κλεινὸς... καλούμενος. πᾶσι
with κλεινός (cp. 40 πᾶσι κράτιστον), not
with καλούμενος : ‘called Oedipus famous
in the sight of all,’ not ‘called famous
Oed. by all.’ Cp. πασίγνωστος, πασί-
δηλος, πασιμέλουσα, πασίφιλος. The tone
is Homeric (Od. 9. 19 εἴμ᾽ ᾿Οδυσεύς...
kal μευ κλέος οὐρανὸν ἵκει, imitated by
Verg. Aen. I. 378 sum pius Aeneas...fama
super aethera notus): Oedipus is a type,
for the frank heroic age, of Arist.’s μεγα-
λόψυχος----ὁ μεγάλων αὑτὸν ἀξιῶν, ἄξιος
ὧν (Eth. N. 4. 3).

9 ἔφυς, which is more than εἶ, refers,
not to appearance (φυή), but to the na-
tural claim (φύσις) of age and office com-
bined.

10 πρὸ τῶνδε, ‘in front of,’ and so
‘on behalf of,’ ‘for’ these. Ellendt:
‘Non est ἀντὲ τῶνδε, nec ὑπὲρ τῶνδε, sed
μᾶλλον 5. μάλιστα τώνδε, prae ceteris
dignus propter auctoritatem et aetatem.’
Rather ἀντὶ révde=‘as their deputy’:
ὑπὲρ twrde=‘as their champion’: mpd
τῶνδετε “45 their spokesman.’ So O.C.
811 ἐρῶ yap καὶ πρὸ τῶνδε. τίνι τρόπῳ
with καθέστατε only: δείσαντες ἢ στέρ-
ἕαντες Ξ- εἴτε ἐδείσατέ τι, εἴτε ἐστέρξατε (not
πότερον δείσαντες; ἢ στέρξαντες ;), ‘in what
mood are ye set here, whether it be one
of fear or of desire ?”

12 ΣΟΦΘΚΛΕΘΥΣ

δείσαντες ἢ ἢ στέρξαντες ; ὡς θέλοντος ἃ ἂν
ἐμοῦ προσαρκεῖν may" δυσάλγητος yap av
εἴην τοιάνδε μὴ οὐ κατοικτίρων ἕδραν.

ΤΟΡΕΣ,

ἀλλ᾽, ὦ κρατύνων Οἰδίπους χώρας ἐμῆς,

ὁρᾷς μὲν ἡμᾶς ἡλίκοι προσήμεθα ; 15
βωμοῖσι Tots σοῖς, οἱ μὲν οὐδέπω μακρὰν
πτέσθαι σθένοντες, οἱ δὲ σὺν γήρᾳ βαρεῖς,

ἱερῆς, ie μὲν Ζηνός, οἵδε τ᾽ ἠθέων
ὁ δ᾽ ἄλλο φῦλον ἐξεστεμμένον

λεκτοί:"

11 στέρξαντες L rst hand, changed by a later hand into στέξαντες :

gloss, ἤδη πεπονθότες.

πο:

marginal

The reading στέξαντες, found in r, was intended to mean,

‘having endured,’ and may have been suggested by the glosses παθόντες, ὑπομείναντες,

explaining στέρξαντες.

Μ55.: ἱερῆς Brunck: ἱερεὺς Bentley:

18 μὴ οὐ κατοικτείρων 1,: μὴ κατοικτείρων r.
ἱερεὺς ἔγωγε Nauck.—oi δέ 7’ ἠϊθέων L:

18 ἱερεῖς
the 7’

11 στέρξαντες, Shaving formed a de-
sire’: the aor. part., as Ad. 212 ἐπεί
e... | στέρξας ἀνέχει ‘is constant to the
love which he hath formed for thee.’ £7.
1100 καὶ τί βουληθεὶς πάρει; At. 1052
αὐτὸν é\micavres.. (ἄγειν. Cpr. ὩΣ Ὁ:
1093 καὶ τὸν ἀγρευτὰν ᾿Απόλλω | καὶ κα-
σιγνήταν.. .] στέργω διπλᾶς ἀρωγὰς | μο-
recy, ‘I desire’: where, in such an invo-
cation (iw...Zev,...répos, «.7..), στέργω
surely cannot mean, ‘I am content.’ Oed.
asks: ‘Does this supplication mean that
some new dread has seized you (δείσαντες) ?
Or that ye have set your hearts (στέρξαντες)
on some particular boon which I can
grant?’—Others render στέρξαντες ‘hav-
ing acquiesced.’ This admits of two views.
(i) ‘Are ye afraid of suffering? Or have ye
‘ already /earned to bear suffering?’ To this
point the glosses ὑπομείναντες, παθόντες.
But this seems unmeaning. He snows
that the suffering has come, and he does
not suppose that they are resigned to it
(cp. v. 58). (ii) Prof. Kennedy connects
ἢ στέρξαντες ὡς θέλοντος ἂν | ἐμοῦ προσ-
αρκεῖν πᾶν; 1.6. are ye come in vague
terror, or in contentment, as believing
that I would be willing to help you?
This is ingenious and attractive. But
(2) it appears hardly consonant with the
kingly courtesy of this opening speech for
Oedipus to assume that their belief in his
good-will would reconcile them to their
present miseries. (4) We seem to re-
quire some direct and express intimation

of the king’s willingness to help, such
as the words ws θέλοντος...πᾶν give only
when referred to φράζε. (c) The rhythm
seems to favour the question at orép-
ἕαντες.---στέξαντες, explained as ‘hav-
ing endured,’ may be rejected, because
(1) the sense is against it—see on (i)
above: (2) στέγειν in classical Greek =‘ to
be proof against,’ not ‘to suffer’: (3)
στέξω, ἔστεξα are unknown to Attic,
which has only the pres. and the imperf.
ὡς θέλοντος ἂν (to be connected with
pave) implies the apodosis of a conditional
sentence. Grammatically, this might be
either (a) εἰ δυναίμην, θέλοιμι ἄν, or (ὁ) εἰ
ἠδυνάμην, ἤθελον av: here, the sense
fixes it to (a). ὡς, thus added to the
gen. absol., expresses the supposition on
which the agent acts. Xen. Mem. 2. 6.
32 ws οὐ mpocolcovros (ἐμοῦ) τὰς χεῖρας, ....
δίδασκε: ‘as (you may be sure) I will not
lay hands on you, teach me.’

13 κατοικτίρων. οἰκτίρω, not οἰκτείρω,
is the spelling attested by Attic inscrip-
tions of circ. 550—350 B.C.: see Meister-
hans, Grammatik der Attischen Inschrif-
ten, p. 89. μὴ οὐ κατοικτίρων. An infini-
tive or participle, which for any-s:ason
would regularly take μή, usually takes μὴ
ov if the principal verb of the sentence is
negative. Here, δυσάλγητος Ξεοὐκ εὐάλ-
yntos: Dem. Fals. Legat. § 123 (πόλεις)
χαλεπαὶ λαβεῖν...μὴ οὐ χρόνῳ Kal πολιορ-
kia (sc. λαμβάνοντὴ), where xaderai=ovd
ῥᾷδιαι: ‘cities mot easy to take, unless

OlAHTOyY = .TyYPANNOS 13

with what dread or what desire? Be sure that I would gladly
give all aid; hard of heart were I, did I not pity such sup-
pliants as these.

PRIEST OF ZEUS.

Nay, Oedipus, ruler of my land, thou seest of what years we
are who beset thy altars,—some, nestlings still too tender for far
flights,—some, bowed with age, priests, as I of Zeus,—and these,
the chosen youth; while the rest of the folk sit with wreathed

does not seem to have ever been π᾿, but may have been made from τε. οἱ δ᾽ ἠϊθέων r.
—Dobree conj. οἱ δέ γ᾽ or οἵδε δ᾽ : Elmsley, οἱ δ᾽ ἔτ᾽: Wecklein οἱ δ᾽ ἑξῆς θεών (‘ceteri
ex ordine lecti deorum sacerdotes’). Dindorf edits οἱ δ᾽ ἐπ᾽ ἠθέων (which Diibner
believes to have been written by the rst hand in L): and this had been conjectured by
Wunder, who afterwards edited οἱ δ᾽ ἰηθέων, relying on a corrupt reading, of δέ 7’

by a protracted siege.’ The participial wv, unmarried youths: //. 18. 593 ἠΐθεοι

clause, μὴ οὐ κατοικτίρων, is equivalent
to a protasis, ef μὴ κατοικτίροιμι. Prof.
Kennedy holds that the protasis is εἰ μὴ
θέλοιμι understood, and that μὴ οὐ κα-
τοικτίρων is epexegetic of it:—‘ Yes (γάρ)
I should be unfeeling, zf 7 did not wish
(to help you): that is, if I refused to pity
such a supplication as this.’ But the
double negative μὴ οὐ could not be ex-
plained by a negative in the rotaszs
(εἰ μὴ θέλοιμι) : it implies a negative in
the apodosis (δυσάλγητος ἂν εἴην). Since,
then, the resolution into οὐκ εὐάλγητος av
εἴην is necessary, nothing seems to be
gained by supposing a suppressed protasis,
εἰ μὴ θέλοιμι.

16 βωμοῖσι τοῖς σοῖς. The altars of
the προστατήριοι θεοί in front of the
palace, including that of Apollo Λύκειος
(919). μακρὰν πτέσθαι. So Andromache
to he: child—veoocds ὡσεὶ πτέρυγας ἐσ-
πίτνων ἐμάς Eur. 7γυ. 746. The proper
Attic form for the aor. of méroua was
ἐπτόμην, which alone was used in prose
and Comedy. Though forms from ἐπ-
τάμην sometimes occur in Tragedy, as
in the Homeric poems, Elms. had no
cause to wish for πτάσθαι here.

17 σὺν γήρᾳ βαρεῖς-- βαρεῖς ws γήρᾳ
συνόντες. O.C. 1663 σὺν νόσοις | ἀλγει-
νός.

18 ἐγὼ μὲν. The answering clause, οἱ
δὲ ἄλλων θεῶν, must be supplied mental-
ly: cp. Z/. 5. 893 τὴν μὲν ἐγὼ σπουδῇ
δάμνησ᾽ ἐπέεσσι (sc. Tas δὲ ἄλλας ῥᾳδίως).
It is slightly different when μέν, used
alone, emphasizes the personal pronoun,
as in ἐγὼ μὲν οὐκ olda Xen. Cyr. 1. 4.12
οἵδε τ. The conjecture οἱ δ᾽ ἐπ᾽ (‘chosen
to represent the youth’) involves a ques-
tionable use of ἐπέ: cp. Ant. 787n. ἢθέ-

kal παρθένοι: Eur. Phoen. 944 Αἵμονος...
γάμοι | σφαγὰς ἀπείργουσ᾽" οὐ γάρ ἐστιν
ἤθεος: Plut. Zhes. 15 ἠθέους ἑπτὰ καὶ παρ-
θένους.

19 ἐξεστεμμένον : see on 3. 20 ἀγο-
ραῖσι, local dative, like οἰκεῖν οὐρανῷ
Pind. Mem. 10. 58. Thebes was divided
from N. to S. into two parts by the
torrent called Strophia. The W. part,
between the Strophia and the Dircé, was
the upper town or Cadmeia: the E. part,
between the Strophia and the Ismenus,
was ἡ κάτω πόλις. The name Καδμεία
was given especially to the S. eminence
of the upper town, the acropolis. (1)
One of the dyopal meant here was on a
hill to the north of the acropolis, and was
the ἀγορὰ Καδμείας. See Paus. 9. 12. 3.
(2) The other was in the lower town.
Xen. Hellen. 5. 2. 29 refers to this—}
βουλὴ ἐκάθητο ἐν τῇ ἐν ἀγορᾷ στοᾷ, διὰ τὸ
τὰς γυναῖκας ἐν τῇ Καδμείᾳ θεσμοφοριάζειν:
unless Καδμεία has the narrower sense of
‘acropolis.’ Cp. Arist. Pol. 4 (7). 12. 2
on the Thessalian custom of having two
d-yopai—one, ἐλευθέρα, from which every-
thing βάναυσον was excluded. πρός τε
Παλλάδος... ναοῖς. Not ‘doth at the two
temples,’ &c. asif this explained ἀγοραῖσι,
but ‘and,’ &c.: for the dyopat would have
their own altars of the ἀγοραῖοι θεοί, as
of Artemis (161). One of the διπλοῖ ναοί
may be that of Παλλὰς “Oyxa, near the
’Oyxala πύλη on the W. side of Thebes
(πύλας ["Ογκας ᾿Αθάνας Aesch. Thed. 487,
Ὄγκα Παλλάς 26. 501), whose statue and
altar ἐν ὑπαίθρῳ Paus. mentions (9. 12. 2).
The other temple may be that of Athene
Καδμεία or of Athena Iounvia—both
mentioned by the schol., but not by Paus.
Athena Zwornpia, too, had statues at

14 ZOPOKAEOYS

ἀγοραῖσι θακεῖ, πρός τε Παλλάδος διπλοῖς 20
ναοῖς, ἐπ᾽ Ἰσμηνοῦ Te μαντείᾳ σποδῷ.

πόλις γάρ, ὥσπερ καὐτὸς εἰσορᾷς, ἄγαν

non σαλεύει ᾿κανακουφίσαι κάρα

βυθῶν er οὐχ οἵα τε φοινίου “σάλου, ¥
φθίνουσα μὲν κάλυξιν ἐγκάρποις i bones: x 25
φθίνουσα δ᾽ ἀγέλαις. βουνόμοις τόκοισί τε

ἀγόνοις γυναικῶν"

ἐν δ᾽ ὁ πυρφόρος θεὸς

σκήψας ἐλαύνει, λοιμὸς ἔχθιστος, πόλιν,
ὑφ᾽ οὗ κενοῦται δῶμα Kadpetov: μέλας δ᾽

Αιδης στεναγμοῖς καὶ γόοις πλουτίζεται.

ἰηθέων in Suidas 5. ν. λεκτός.

21 μαντείᾳ L, made from μαντείασ:

30

the upper part

Thebes (Paus. 9. 17. 3). The schol.
mentions also’AXaAkomevia, but her shrine
was at the village of Alalcomenae near
Haliartus (Paus. 23 ΣΕ). Lt owas
enough for Soph. that his Athenian
hearers would think of the Erechtheum
and the Parthenon—the shrines of the
Polias and the Parthenos—above them
on the acropolis.

21 ἐπ᾽ Ἴσμ. p. σποδῷ. ‘The oracular
ashes of Teaeny =the altar in the temple
of Apollo Ἰσμήνιος, where divination by
burnt offerings (ἡ δι’ ἐμπύρων μαντεία) was
practised. So the schol., quoting Philo-
chorus (in his περὶ μαντικῆς, circ. 290B.C.).
σποδῷ: the embers dying down when
the μαντεῖον has now been taken from the
burnt offering: cp. Amt. 1007. Soph.
may have thought of ᾿Απόλλων Σπόδιος,
whose altar (ἐκ τέφρας τῶν ἱερείων) Paus.
saw to the left of the Electrae gates at
Thebes: 9. 11. 7. ᾿Ισμηνοῦ, because
the temple was by the river Ismenus:
‘ Paus. g. 10. 2 ἔστι δὲ λόφος ἐν δεξιᾷ τῶν
πυλῶν (on the right of the ᾿Ηλέκτραι πύλαι
on the S. of Thebes, within the walls)
ἱερὸς ᾿Απόλλωνος " καλεῖται δὲ ὅ τε λόφος
καὶ ὁ θεὸς ᾿Ισμήνιος, παραρρέοντος τοῦ ποτα-
μοῦ ταύτῃ τοῦ ᾿Ισμηνοῦ. Ismenus (which
name Curtius, tym. 617, connects with
rt és, to wish, as=‘ desired’) was described
in the Theban myths as the son of
Asopus and Metope, or of Amphion and
Niobe. The son of Apollo by Melia (the
fountain of the Ismenus) was called Is-
menius. Cp. Her. 8. 134 (the envoy of
Mardonius in the winter of 480—79) τῷ
Ἰσμηνίῳ ᾿Απόλλωνι ἐχρήσατο" ἔστι δὲ
κατάπερ ἐν ᾿Ολυμπίῃ ἱροῖσι χρηστηριάζε-
σθαι: Pind. Olymp. 8. init. Οὐλυμπία |

..lva μάντιες ἄνδρες | ἐμπύροις τεκμαιρό-
μενοι παραπειρῶνται Διός. Ιῃ Pind.
Pyth. 11. 4 the Theban heroines are
asked to come πὰρ MeXlav (because she
shared Apollo’s temple) ‘to the holy
treasure-house of golden tripods, which
Loxias hath honoured exceedingly, and
hath named it /smenian, a truthful seat
of oracles’ (MSS. μαντείων, not μαντίων,
Fennell): for the tripod dedicated by the
δαφναφόρος, or priest of Ismenian Apollo,
see Paus. g. 10. 4. Her. saw offerings
dedicated by Croesus to Amphiaraus ἐν
τῷ νηῷ τοῦ Ἰσμηνίου ᾿Απόλλωνος (1. 52),
and notices inscriptions there (5. 59). The
Ἰσμήνιον, the temple at Abae in Phocis,
and that on the hill Πτῶον to the E. of
Lake Copais, were, after Delphi, the chief
shrines of Apollo in N. Greece.

24 βυθῶν, ‘from the depths,’ 2.6. out
of the trough of the waves which rise
around. CP: Ant. 337 περιβρυχίοισιν |
περῶν ὑπ᾽ οἴδμασιν, under swelling waves
which threaten to engulf him. Arat. 426
ὑπόβρυχα ναυτίλλονται. dowlov here
merely poet. for θανασίμου, as 77. 770
φοινίας | ἐχθρᾶς ἐχίδνης ἰός: O.C. 1689
φόνιος ᾿Αἴδας. But in Az. 351 φοινία ζάλη
=the madness which drove Ajax to
bloodshed. ἔτ' οὐχ οἵα re: for position of
ἔτι, cp. Trach. 161 ὡς ἔτ᾽ οὐκ ὦν, Phil.
1217 ἔτ᾽ οὐδέν elu. With οἷός τε the-
verb is often omitted, as 1415, O.C.
1136, Zr. 742, Ar. Eg. 343

25 2. φθίνουσα μὲν.. “φθίνουσα δέ,
rhetorical iteration (ἐπαναφορά) ; cp. 259,
370, O.C. 5, 610, etc. The anger of
heaven is shown (1) by a dlight (φθίνουσα)
on the fruits of the ground, on flocks and
on child-birth: (2) by a pestilence (λοιμός)

OIAITOY2 ΤΥΡΆΝΝΌΣ 15

branches in the market-places, and before the two shrines of
Pallas, and where Ismenus gives answer by fire. }

’ For the city, as thou thyself seest, is now too sorely vexed,
and can no more lift her head from beneath the angry waves
of death; a blight is on her in the fruitful blossoms of the land,
in the herds among the pastures, in the barren pangs of women;
and withal the flaming god, the malign plague, hath swooped on
us, and ravages the town; by whom the house of Cadmus is

made waste, but dark Hades rich in groans and tears.

of the o can be traced. μαντεῖα or μαντεία r.

29 καδμεῖον L. καδμείων τ.

Cp.

which ravages the town. Cp. 171 ff.
For the threefold blight, Her. 6. 139
ἀποκτείνασι δὲ τοῖσι Πελασγοῖσι τοὺς σφε-
τέρους παῖδάς τε καὶ γυναῖκας οὔτε γῆ
καρπὸν ἔφερε οὔτε γυναῖκές τε καὶ ποῖμναι
ὁμοίως ἔτικτον καὶ πρὸ τοῦ: Aeschin. 2722
Ctes. $111 μήτε γῆν καρποὺς φέρειν μήτε
. γυναῖκας τέκνα τίκτειν γονεῦσιν ἐοικότα,
ἀλλὰ τέρατα, μήτε βοσκήματα κατὰ φύσιν
γονὰς ποιεῖσθαι. Schneid. and Blaydes
cp. Philostratus Vit. Apoll. 3. 20, p. 51.
21 ἡ γῆ ov ξυνεχώρει αὐτοῖς ἵστασθαι" τήν
τε γὰρ σπορὰν ἣν ἐς αὐτὴν ἐποιοῦντο, πρὶν
ἐς κάλυκα ἥκειν, ἔφθειρε, τούς τε τῶν γυ-
ναικῶν τόκους ἀτελεῖς ἐποίει, καὶ τὰς ἀγέ-
λας πονηρῶς ἔβοσκεν.---κάλυξιν ἐγκάρ-
ποις. The datives mark the points or
parts in which the land φθίνει. κάλυξ
ἔγκαρπος is the shell or case which en-
closes immature fruit,—whether the
blossom of fruit-trees, or the ear of
wheat or barley: Theophr. Ast. Plant.
8. 2. 4 (of κριθή and πυρός) πρὶν ἂν προαύ-
ξηθεὶς (ὁ στάχυς) ἐν TH κάλυκι γένηται.

26 ἀγέλαι βουνόμοι (ρατοχγί.) Ξ- ἀγέλαι
βοῶν νεμομένων : but ἀκτὴ βούνομος, pro-
paroxyt., a shore on which oxen are
pastured, Z7. 181. Cp. Z/. 861 χαλαρ-
γοῖς ἐν ἁμίλλαις Ξε ἁμίλλαις ἀργῶν χηλῶν:
Pind. Pyth. 5. 28 ἀρισθάρματον...γέρας =
γέρας ἀρίστου ἅρματος. The epithet
marks that the blight on the flocks is
closely connected with that on the
pastures: cp. Dionys. Hal. 1. 23 (de-
scribing a similar blight) οὔτε πόα κτήνε-
σιν ἐφύετο διαρκής. τόκοισι, the labours
of child-bed: Eur. Med. 1031 στερρὰς
ἐνεγκοῦσ᾽ ἐν τόκοις ἀλγηδόνας: Tph. T.
1466 γυναῖκες ἐν τόκοις ψυχορραγεῖς.
Dionys. Hal. 1. 23 ἀδελφὰ δὲ τούτοις (.6.
to the blight on fruits and crops) ἐγίνετο
περί τε προβάτων καὶ γυναικῶν γονάς" ἣ
γὰρ ἐξημβλοῦτο τὰ ἔμβρυα, ἣ κατὰ τοὺς
τόκους διεφθείρετο ἔστιν ἃ καὶ τὰς φερούσας
συνδιαλυμηνάμενα.

27 ἀγόνοις, abortive, or resulting in a
still birth. ἐν δ᾽, adv., ‘and among our
other woes,’ ‘and withal’: so 181, 77.
206, Az.675. Not in ‘tmesis’ with σκή-
yas, though Soph. has such tmesis else-
where, Ant. 420 ἐν δ᾽ ἐμεστώθη, 10. 1274
ἐν δ᾽ ἔσεισεν. For the simple ox has,
cp. Aesch. Ag. 308 εἶτ᾽ ἔσκηψεν, ‘then it
swooped.’ So fers. 715 λοιμοῦ τις ἦλθε
σκηπτός. ὁ πυρφόρος θεὸς, the bringer of
the plague which spreads and rages /i/e
fire (176. κρεῖσσον ἀμαιμακέτου πυρός, τοῖ
φλέγει με): but also with reference to
Sever, πυρετός. Hippocrates 4. 140 ὁκόσοισι
δὲ τῶν ἀνθρώπων πῦρ (= πυρετὸς) ἐμπίπτῃ:
fl. 22. 31 καί τε φέρει (Seirius) πολλὸν
πυρετὸν δειλοῖσι βροτοῖσι (the only place
where πυρετός occurs in 724. or Od.). In
O.C. 55 ἐν δ᾽ ὁ πυρφόρος θεὸς | Τιτὰν
Προμηθεύς refers to the representation of
Prometheus with the narthex, or a torch,
in his right hand (Eur. Phoen. 1121 δεξιᾷ
δὲ λαμπάδα | Τιτὰν ἹΤρομηθεὺς ἔφερεν ὡς).
Cp. Aesch. Zheb. 432 ἄνδρα πυρφόρον, |
φλέγει δὲ λαμπάς, κιτιλ. Here also the
Destroyer is imagined as armed with a
deadly brand,—against which the Cho-
rus presently invoke the holy fires of
Artemis (206) and the ‘blithe torch’ of
Dionysus (214). For θεός said of λοιμός,
cp. Simonid. Amorg. fr. 7. 101 οὐδ᾽ αἶψα
λιμὸν οἰκίης ἀπώσεται, | ἐχθρὸν συνοικη-
τῆρα, δυσμενέα θεόν. Soph. fr. 837 ἀλλ᾽
ἡ φρόνησις ἁγαθὴ θεὸς μέγας.

29 μέλας δ᾽: elision at end of v. is
peculiar in Trag. to Soph., who is said
to have adopted it from a poet Callias
(Athen. ro p. 453 E): hence it was called
εἶδος Σοφόκλειον. Examples: δ᾽ 785, 791,
22} Οἷς ΤΣ ΑΝ, 1041} ἘΣ τ 7:
τ᾿ below, 1184: ταῦτ᾽ 332. [In O.C. 1164
μολόντ᾽ should prob. be μόνον.} In Comedy:
δ᾽ Ar. Av. 1716, Zecl. 351: μ᾽ Ran. 298.

30 πλουτίζεται with allusion to Πλού-
τῶν, as Hades was called by an euphem-

16 ZOPOKAEOYS

θεοῖσι μέν νυν οὐκ ἰσούμενόν σ᾽ ἐγὼ
οὐδ᾽ οἵδε παῖδες ἐζόμεσθ' ἐφέστιοι,
ἀνδρῶν δὲ πρῶτον ἔν τε συμφοραῖς βίον

κρίνοντες ἔν ΤΕ

αιμό νων συναλλαγαῖς"

ὅς γ᾽ ἐξέλυσας, ἄστυ Καδμεῖον μολών, 25
σκληρᾶς ἀοιδοῦ δασμὸν ὃ ὃν παρείχομεν"

καὶ ταῦθ᾽ ὑφ᾽ ἡμῶν οὐδὲν ἐξειδὼς πλέον

οὐδ᾽ ἐκδιδαχθείς, ἀλλὰ προσθήκῃ θεοῦ

λέγει “νομίζει θ᾽ ἡμὶν ὀρθῶσαι βίον:

νῦν τ᾽, ὦ κράτιστον πᾶσιν Οἰδίπου κάρα,

40

ἱκετεύομέν σε πάντες οἶδε πρόστροποι
ἀλκήν τιν᾽ εὑρεῖν ἡμίν, εἴτε του θεῶν
φήμην ἀκούσας εἴτ᾽ ἀπ᾽ ἀνδρὸς οἶσθά που"
ὡς τοῖσιν ἐμπείροισι καὶ τὰς ξυμφορὰς

ν. 35. Θ1 οὐκ ἰσούμενον.
Μ55.:

The « in L has been made from x or xl.
és τ᾽ Elmsley, for correspondence with viv 7’ in v. 40.--- καδμεῖον L: καδμείων r.

35 ὅς γ᾽

ism (ὑποκοριστικῶς, schol. Ar. Plut. 727),
ὅτι ἐκ τῆς κάτωθεν ἀνίεται ὁ πλοῦτος (crops
and metals), as Platosays, (γαί. 4034. Cp.
Soph. fr. 251 (Nauck’) (from the satyric
drama /xachus) Πλούτωνος (="Acdov) ἥδ᾽
ἐπείσοδος: Lucian Zimon 21 (Πλοῦτος
speaks), ὁ Πλούτων (Hades) ἀποστέλλει
pe παρ᾽ αὐτοὺς ἅτε πλουτοδότης καὶ μεγαλό-
δωρος καὶ αὐτὸς ὦν" δηλοῖ γοῦν καὶ τῷ
ὀνόματι. Schneid. cp. Statius Zhe. 2. 48
pallentes devius umbras Trames agit nt-
grique [ovis vacua atria ditat Mortibus.
31 μέν νυν as in 77. 441.—O0vK ἰσού-
μενόν σ᾽, governed by κρίνοντες in 34.
But he begins as if instead of ἑζόμεσθ᾽
ἐφέστιοι, ἱκετεύομεν were to follow: hence
ἰσούμενον instead of toov. It is needless
to take ἰσούμενον (1) as accus. absol., or
(2) as governed by ἑζόμεσθ᾽ ἐφέστιοι in
the sense of ixerevouev,—like φθορὰς...
ψήφους ἔθεντο Aesch. Ag. 814, or γένος...
véwoov aivov Suppl. 533. Musgrave conj.
ἰσούμενοι as=‘deeming equal,’ but the
midd. would mean ‘making owrselves
equal,’ like ἀντισουμένου Thuc. 3. II.
Plato has ἰσούμενον as passive in Phaedr.
238E, and ἰσοῦσθαι as passive in Parm.
156 B: cp. 581 ἰσοῦμαι.
84 δαιμόνων συναλλαγαῖς = ‘conjunc-
tures’ caused by gods (subjective gen.),
special visitations, as opposed to the or-
dinary chances of life (συμφοραῖς βίου).

Such συναλλαγαί were the visit of the
pea ie and of the πυρφόρος θεός
(27). Eee νόσου συναλλαγῇ, a visita-
tion in τ orm of disease (defining gen.).
Here, the sense might indeed be, ‘deal-
ings (of men) with gods,’=6érav ἄνθρωποι
συναλλάσσωνται δαίμοσιν: but the abso-
lute use of συναλλαγή for ‘a conjuncture
of events’ in O.C. 410(n.) favours the
other view. In 77. 845 ὀλεθρίαισι συναλ-
λαγαῖς = ‘at the fatal meeting’ of Deia-
neira with Nessus. But in Ant. 157 θεῶν
ouwvrvxiat=fortunes sent dy gods. The
common prose sense of συναλλαγή is
‘reconciliation,’ which Soph. has in 42,
792:

85 ὅς y. The γε of the Mss. suits
the immediately preceding verses better
than the conjectural te, since the judg-
ment (κρίνοντες) rests solely on what Oed.
has done, not partly on what he is ex-
pected to do. Owing to the length of
the first clause (35—39) τ᾽ could easily
be added to νῦν in 40 as if another τε
had preceded. ἐξέλυσας.. δασμὸν. The
notion is not, ‘paid it in full,’ but ‘loosed
it,’—the thought of the tribute suggesting.
that of the riddle which Oed. solved.
Till he came, the δασμός was as a
knotted cord in which Thebes was
bound. Cp. Zrach. 653 "ΑρηΞ...ἐξέλυσ᾽ |
ἐπίπονον ἁμέραν, ‘has burst the bondage

OIAITOY2 TYPANNOS 17

It is not as deeming thee ranked with gods that I and these
children are suppliants at thy hearth, but as deeming thee first
of men, both in life’s common chances, and when mortals have
_ to do with more than man: seeing that thou camest to the town
of Cadmus, and didst quit us of the tax that we rendered to the
hard songstress ; and this, though thou knewest nothing from us
that could avail thee, nor hadst been schooled ; no, by a god’s
aid, 5 said and believed, didst thou uplift our life.

And now, Oedipus, king glorious in all eyes, we beseech thee,
all we suppliants, to find for us some succour, whether by the
whisper of a god thou knowest it, or haply as in the power of
man; for I see that, when men have been proved in deeds past,

40 viv δ᾽ Blaydes.

43 του L, with πον written over it by a late hand.

που Yr.

of the troublous day.’ Eur. Phoen. 695
ποδῶν σῶν μόχθον ἐκλύει παρών, ‘ his pre-
sence dispenses with (solves the need for)
the toil of thy feet.’ This is better than
(1) ‘freed the city from the songstress, in
respect of the tribute,’ or (2) ‘freed the
city from the tribute (δασμόν by attrac-
tion for δασμοῦ), to the songstress.’

36 σκληρᾶς, ‘hard,’ stubborn, relent-
less. Eur. Andr. 261 σκληρὸν θράσος.
In 391 κύων expresses a Similar idea.

87 καὶ ταῦθ᾽, ‘and that too’: Azz. 322
(ἐποίησας τὸ ἔργον) καὶ ταῦτ᾽ ἐπ᾽ dp-
γυρῷ γε τὴν ψυχὴν προδούς: Li. 614.
οὐδὲν πλέον, nothing more than anyone
else knew; nothing that could help thee.
Plat. Crat. 387 A πλέον τι ἡμῖν ἔσται,
we shall gain something. Syzzpos. 217 Ὁ
οὐδὲν γάρ μοι πλέον ἦν, it did not help
me. ἐξειδὼς--ἐκδιδαχθείς: not having
heard (incidentally)—much less having
been thoroughly schooled.

38 προσθήκῃ θεοῦ, ‘by the aid of a
god.’ [Dem.] lx Aristog. 1. § 24 ἡ εὐ-
Takia τῇ τῶν νόμων προσθήκῃ τῶν αἰσχρῶν
περίεστι, ‘discipline, with the support of
the laws, prevails against villainy.’ Dionys.
Hal. v. 67 προσθήκης μοῖραν ἐπεῖχον οὗτοι
τοῖς ἐν φάλαγγι τεταγμένοις, ‘these served
as supports to the main body of the troops.’
προστίθεσθαί τινι, to take his side: Thuc.
6. 80 τοῖς ἀδικουμένοις...προσθεμένους: 50
Soph. O.C. 1332 οἷς ἂν σὺ προσθῇ. (The
noun προσθήκη does not occur as= ‘ man-
date,’ though Her. 3. 62 has τό τοι προσέ-
θηκα πρῆγμα.) The word is appropriate,
since the achievement of Oed. is viewed as
essentially a triumph of human wit : a di-
vine agency prompted him, but remained
in the background.

iS. ik

40 νῦν τ᾽: it is unnecessary to read
γῦν δ᾽: see on 35. πᾶσιν, ethical dat.
masc. (cp. 8), ‘in the eyes of all men.’ 77...
1071 πολλοῖσιν οἰκτρόν.

42 εἴτε οἷσθα ἀλκήν, ἀκούσας φήμην.
θεῶν του (dy having heard a voice from.
some god), εἴτε οἶσθα ἀλκὴν ἀπ᾽ ἀνδρός
που. We might take ἀπ᾽ ἀνδρὸς with
ἀλκήν, but it is perh. simpler to take it
with olga: cp. 398 am’ οἰωνῶν μαθών,
Thuc. 1. 125 ἐπειδὴ, ἀφ᾽ ἁπάντων ἤκουσαν
τὴν γνώμην : though παρά (or πρός) τινος
is more frequent.

43 φήμην, any message (as ina dream,
φήμη ὀνείρου, Her. 1. 43), any rumour,
or speech casually heard, which might be
taken as a hint from the god. Od. 20.
98 Ζεῦ πάτερ... | φήμην τίς μοι φάσθω...
(Odysseus prays), ‘Let some one, I pray,
show me @ word of omen. Then a
woman, grinding corn within, is heard
speaking of the suitors, ‘may they now
sup their last’: χαῖρεν δὲ κλεηδόνι δῖος
᾿Οδυσσεύς, ‘rejoiced in the sign of the
voice.’ ὀμῴφή was esp. the voice of an
oracle; κληδών comprised inarticulate
sounds (x). δυσκρίτους, Aesch. P.V. 486).

44 f. ὡς τοῖσιν... βουλευμάτων. I take
these two verses with the whole context
from v. 35, and not merely as a comment
on the immediately preceding words εἴτ᾽
am’ ἀνδρὸς οἶσθά mov. Ocdipus has had
practical experience (ἐμπειρία) of great
troubles; when the Sphinx came, his
wisdom stood the trial. Men who have
become thus ἔμπειροι are apt to be also.
(καί) prudent in regard to the future.
Past facts enlighten the counsels which
they offer on things still uncertain; and
we observe that the issues of their coun-

το

18 ZOPOKAEOYS

ζώσας ὁρῶ μάλιστα τῶν βουλευμάτων.

ἴθ᾽, ὦ βροτῶν ἀριστ᾽, ἀνόρθωσον πόλιν"
ἴθ. evraBnOn ὡς σὲ νῦν μὲν ἥδε γῆ
σωτῆρα κληήζει τῆς πάρος προθυμίας:
ἀρχῆς δὲ τῆς σῆς μηδαμῶς μεμνώμεθα Red rot
στάντες τ᾽ ἐς ὀρθὸν καὶ πεσόντες ὕστερον,
ἀλλ᾽ ἀσφαλείᾳ τήνδ᾽ ἀνόρθωσον πόλιν.
ὄρνιθι γὰρ, καὶ τὴν τότ᾽ αἰσίῳ τύχην
παρέσχες ἡμῖν, καὶ τανῦν ἴσος γενοῦ.

ὡς εἴπερ ἄρξεις τῆσδε γῆ; ὥσπερ κρατεῖς,
ξὺν ἀνδράσιν κάλλιον ἢ κενῆς κρατεῖν"

ὡς οὐδέν ἐστιν οὔτε πύργος οὔτε ναῦς
ἔρημος ἀνδρῶν μὴ ξυνοικούντων ἔσω.

48 πάρος L. The rst hand wrote πάλαι, and then poo over λαι.

50

Bo

The corrector de-

leted Aa, and wrote pogo in the text.

49 μεμνώμεθα MSS. :

μεμνῴμεθα Eustathius.

sels are not usually futile or dead, but
effectual. Well may we believe, then,
that he who saved us from the Sphinx
can tell us how to escape from the
plague. Note these points. (1) The
words ἐμπείροισι and βουλευμάτων serve
to suggest the antithesis between ast
and future. (2) τὰς ξυμφορὰς τῶν "Εν
λευμάτων = literally, the occurrences con-
nected with (resulting from) the counsels.
The phrase, ‘issues of counsels,’ concisely
expresses this. The objection which has
been made to th’s version, that ξυμφορά is
not τελευτή, rests on a grammatical fallacy,
viz., that, in ξυμφορὰ βουλεύματος, the
genitive must be of the same kind as in
τελευτὴ βουλεύματος. τύχη is not τελευ-
τή, yet in O.C. 1506 it stands with a
gen. of connection, just as ξυμῴφορά does
here: (θεῶν) τύχην τις ἐσθλὴν τῆσδ᾽ ἔθηκε
τῆς ὁδοῦ (a good fortune connected with
this coming). Cp. Thuc. τ. 140 ἐνδέ-
xeTa yap Tas ξυμφορὰς τῶν πραγμά-
των οὐχ ἧσσον ἀμαθῶς χωρῆσαι ἢ Kal Tas
διανοίας τοῦ ἀνθρώπου: the issues of hu-
man affairs can be as incomprehensible
in their course as the thoughts of man
(where, again, the ‘occurrences connect-
ed with human affairs’ would be more
literal) : ib. πρὸς τὰς ξυμφορὰς καὶ τὰς
γνώμας τρεπομένους, altering their views
according to the events. 3. 87 τῆς Evp-
φορᾶς TH ἀποβάντι, by the zsswe which
has resulted. (3) ζώσας is not ‘success-
ful,’ but ‘ operative,’—effectual for the

purpose of the βουλεύματα: as v. 482
ζώντα is said of the oracles which re-
main operative against ane guilty, and
Ant. 457 $n ταῦτα of laws which are
ever in force. Conversely - λόγοι Ov7-
σκοντες μάτην (Aesch. Cho. 845) are
threats which come to nothing. The
scholium in L gives the sense correctly:
—év τοῖς συνετοῖς Tas συντυχίας Kal
Tas ἀποβάσεις τῶν βουλευμάτων
ὁρῶ ζώσας καὶ οὐκ ἀπολλυμένας. See
Appendix.

47 εὐλαβήθητι, have a care for thy
vepute—as the next clause explains. Oed.
is supposed to be above personal risk;
it is only the degree of his future glory
(55) which is in question; a fine touch,
in view of the destined sequel.

48 τῆς πάρος τροθυμίας, causal genit.:
Plat. Crito 43 Β πολλάκις μὲν δή σε...
εὐδαιμόνισα τοῦ τρόπου.

49 μεμνώμεθα. This subjunctive oc-
curs also in Od. 14. 168 πῖνε καὶ ἄλλα
παρὲξ μεμνώμεθα, Plat. Politicus 285 C
φυλάττωμεν ... Kal... μεμνώμεθα, Pheleb,
21ᾺῚᾺ μεμνώμεθα δὴ καὶ ταῦτα περὶ ἀμφοῖν.
Eustathius (1303. 46, 1332. 18) cites the
word here as μεμνῴμεθα (optative). We
find, indeed, μεμνῷο Xen. “αὖ. τ. 7. 5
(υ. 2. wep fo), μεμνεῷτο /l. 23. 361, με-
μνῷτο Xen. Cyr. τ. 6. 3, but these are
rare exceptions. On the other hand, pe-
μνήμην Ll. 24. 745, μεμνῇτο Ar. ΖΦ κέ.
gor, Plat. Rep. 518 A. If Soph. had
meant the optative he would have written

ΟἸΔΊΠΟΥΣ. TYPANNOS 19

the issues of their counsels, too, most often have effect.

On, best of mortals, again uplift our State!

‘ On, guard thy

fame,—since now this land calls thee saviour for thy former
zeal ;'and never be it our memory of thy reign that we were first
restored and afterward cast down: nay, lift up this State in such

wise that it fall no more!

With good omen didst thou give us that past happiness ;

now also show thyself the same.

For if thou art to rule this

land, even as thou art now its lord, ’tis better to be lord of men
than of a waste: since neither walled town nor ship is anything,
if it is void and no men dwell with thee therein.

69 στάντες τ The rst hand in L omitted 7’, which was added by the corrector.

μεμνήμεθα : cp. Philoct. 119 ἂν... κεκλῇο.
See Curtius Greck Verd 11. 226 (Eng. tr.
p. 423). The personal appeal, too, here
requires the subjunct., not optat.: cp. O.
ς. 174 μὴ δῆτ᾽ ἘΣ. Trach. 802 μηδ᾽
αὐτοῦ θάνω.

580 στάντες T K.T.AX. ee partic. with
μέμνημαι cp. Xen. Cyr. 3. I. 31 ἐμέμνητο
γὰρ εἰπών : Pind. Mem. 11. 15 θνατὰ pe-
μνάσθω περιστέλλων μέλη: for Te...Kal,
Ant. 1112 αὐτός τ᾽ ἔδησα καὶ παρὼν ἐκλύ-
goat, as I bound, so will I loose.

51 ἀσφαλείᾳ, ‘in steadfastness’: a
dative of manner, equivalent to ἀσφαλῶς
in the proleptic sense of ὥστε ἀσφαλῆ
twat. Cp, O.C.1318 κατασκαφῇ laste
δῃώσειν, ἢ. Thuc. 3. 56 of μὴ τὰ ξύμ-
gopa πρὸς τὴν ἔφοδον αὑτοῖς ἀσφαλείᾳ
πράσσοντες, those who securely made terms
on their own account which were not for
the common good in view of the inva-
sion. 2. 82 ἀσφαλείᾳ δὲ τὸ ἐπιβουλεύ-
σασθαι (where ἀσφάλεια is a false read-
ing), to form designs 77 security, opp.
to τὸ ἐμπλήκτως ὀξύ, fickle impetuosity.
The primary notion of ἀσφαλής (‘not
slipping’) is brought out by πεσόντες
and ἀνόρθωσον.

52 ὄρνιθι... αἰσίῳ, like secunda alite
or fausta avi for bono omine. A bird of
“omen was properly οἰωνός: Od. 15. 531
οὔ τοι ἄνευ θεοῦ ἔπτατο δεξιὸς ὄρν ι:" |
ἔγνων γάρ μιν ἐσάντα ἰδὼν οἰωνὸν ἐόντα:
Xen. Cyr. 3. 3. 22 οἰωνοῖς χρησάμενος
αἰσίοις. But cp. Eur. 7, A. 607 ὄρνιθα
μὲν Tove’ αἴσιον ποιούμεθα : Her. 730 dp-
vidos οὕνεκα : Ar. Av. 720 φήμη γ᾽ ὑμῖν
ὄρνις ἐστί, πταρμόν τ᾽ ὄρνιθα καλεῖτε, |
ξύμβολον ὄρνιν, φωνὴν ὄρνιν, θεράποντ᾽
ὄρνιν, ὄνον ὄρνιν. For dat., Schneid. ς
Hippénax fr. 63 (Bergk) δεξιῷ᾽. ἐλθὼν
pwd (heron). In Bergk Poet. Lyr. p-

rh,

1049 fr. incerti 27 δεξιῇ σίττῃ (woodpecker)
is a conject. for δεξιὴ σίττη. καὶ is better
taken as=‘also’ than as ‘both’ (answer-
ing to καὶ τανῦν in 53)

54 ἄρξεις.. κρατεῖς... «κρατεῖν. κρατεῖν
τινός, merely to hold in one’s power;
ἄρχειν implies a constitutional rule. Cp.
Plat. Rep. 338 D οὐκοῦν τοῦτο κρατεῖ ἐν
ἑκάστῃ πόλει, τὸ ἄρχον; Her. 2. 1 ἄλ-
λους τε παραλαβὼν τῶν ἤρχε καὶ δὴ καὶ

Ἑλλήνων τῶν ἐπεκράτεε, 1.6. the Asiatics

who were his lawful subjects, and the
Greeks over whom he could exert force.
But here the poet intends no stress on a
verbal contrast : it is as if he had written,
εἴπερ ἄρξεις, ὥσπερ ἄρχεις. Cp. 7γαελ.
457 κεὶ μὲν δέδοικας, οὐ καλῶς ταρβεῖς :

below 973 προὔλεγον... | ηὔδας.

55 ξὺν ἀνδράσιν, not ‘ with the help
of men,’ but ‘with men in the land,’ = ἄν-
Opas ἐχούσης γῆς. Cp. 207 ξὺν als=as
ἔχουσα. El. 191 ἀεικεῖ σὺν στολᾷ' Ai.
30 σὺν νεορράντῳ ξίφει. Ant. 116 ξύν θ᾽
ἱπποκόμοις κορύθεσσι.

56 ὡς οὐδέν ἐστιν «.t.A. Thuc. 7. aT
ἄνδρες γὰρ πόλις, καὶ οὐ τείχη aN νῆες
ἀνδρῶν κεναί. Dio Cass. 56. 6 ἄνθρωποι
γάρ πον πόλις ἐστίν, οὐκ οἰκίαι, κ.τ.λ.
Her. 8. 61 (Themistocles, taunted by
Adeimantus after the Persian occupation
of Athens in 480 B.c. with being ἄπολις,
retorted) ἑωυτοῖσι.. ως εἴη καὶ πόλις καὶ
γῆ μέζων ἦπερ κείνοισι, ἔστ᾽ ἂν διηκόσιαι
νῆές opt ἔωσι πεπληρωμέναι.---πτύργος
= the city wall with its towers: the sing.
as below, 1378: Ant. 953 οὐ πύργος, οὐχ
ἁλίκτυποι | ...vaes: Eur. Hee. 1209 πέριξ
δὲ πύργος εἶχ᾽ ἔτι πτόλιν.

57 Lit., ‘void of men, when the do
not dwell with thee in the city’: ἂν ρῶν
depends on ἔρημος, of which μὴ ξυνοι-
κούντων ἔσω is epexegetic. Rhythm and

2—2

20 ΣΟΦΟΚΛΕΘῪΣ

ΟΙ. ὦ παῖδες οἰκτροί, γνωτὰ κοὺκ ἀγνωτά μοι

προσήλθεθ' ἱμείροντες"

εὖ γὰρ οἷδ᾽ ὅτι
νοσεῖτε πάντες, καὶ νοσοῦντες, ὡς ἐγὼ

60

οὐκ ἔστιν ὑμών. ὅστις ἐξ ἴ ἴσου νοσεῖ.

τὸ μὲν γὰρ ὑμῶν ἄλγος εἰς ev ἔρχεται

μόνον καθ᾽ αὑτόν, κοὐδέν᾽ ἄλλον" n δ᾽ ἐμὴ

ψυχὴ πόλιν τε κἀμὲ Kal oO ὁμοῦ στένει.

ὥστ᾽ οὐχ ὕπνῳ γ᾽ evdovTa μ᾽ ἐξεγείρετε, 65
ἀλλ᾽ ἴστε πολλὰ μέν με δακρύσαντα δή,

πολλὰς Oo ὁδοὺς ἐλθόντα φροντίδος πλάνοις.

ΕἾ
ἣν δ᾽ εὖ σκοπῶν ηὕρισκον ιασιν μόνην,

ταύτην “ἔπραξα. παῖδα γὰρ Μενοικέως

Κ ρέοντ᾽,

ἐμαυτοῦ γαμβρόν, ἐς τὰ Πυθικὰ 70

ἔπεμψα Φοίβου δώμαθ', ὡς πύθοιθ' ὅ τι
δρῶν ἢ τί φωνών ἘΣ ῥυσαίμην πόλιν.

στάντες γ᾽ Triclinius.

67 πλάνοισ L, but altered from πλάναισ: above is written,

Sophoclean usage make this better than
to take ἀνδρῶν μὴ ξυνοικ. @ as a gen.
absol. Cp. Az. 464 γυμνὸν φανέντα τών
ἀριστείων ἄτερ: Phil. 31 κενὴν οἴκησιν ἀν-
θρώπων δίχα : Lucret. 5. 841 muta sine
ore etiam, sine voltu caeca.

58 γνωτὰ κοὐκ dyvwta. The empha-
sis of this formula sometimes appears to
deprecate an opposite impression in the
mind of the hearer: ‘known, and not (as
you perhaps think) unknown. ZZ. 3. 59
ἐπεί με κατ᾽ αἷσαν ἐνείκεσας οὐδ᾽ ὑπὲρ
αἷσαν, duly, and not,—as you perhaps
expect me to say,—unduly. Pier 13.25
ἐμμανήςτε ἐὼν καὶ οὐ ppevijpns—being nad,
—for it must be granted that no man in
his right mind would have acted thus.
Ο. Ο. 397 βαιοῦ κοὐχὶ μυρίου χρόνου, soon,
and not after such delay as thy impatience
might fear.

60 νοσοῦντες...νοσεῖ. We expected
καὶ νοσοῦντες οὐ νοσεῖτε, ws ἐγώ. But at
the words ὡς ἐγώ the speaker’s conscious-
ness of his own exceeding pain turns him
abruptly to the strongest form of expres-
sion that he can find—ovx« ἔστιν ὑμῶν ὅστις
νοσεῖ, there ἐξ not one of you whose pain is
as mine. In Plat. Philed. 19 B (quoted
by Schneid.) the source of the anaco-
louthon i is the same: μὴ γὰρ δυνάμενοι
τοῦτο κατὰ παντὸς ἑνὸς καὶ ὁμοίου καὶ ταὐ-
τοῦ δρᾶν καὶ τοῦ ἐναντίου, ὡς ὁ παρελθὼν
λόγος ἐμήνυσεν, οὐδεὶς εἰς οὐδὲν οὐ-

δενὸς ἂν ἡμῶν οὐδέποτε γένοιτο ἄξιος, ---
instead of the tamer οὐκ ἂν γενοίμεθα.

62 εἰς ἕνα.. “μόνον καθ᾽ αὑτόν. καθ᾽
αὑτόν, ‘by himself’ (0.C. 966), is strictly
only an emphatic repetition of μόνον : but
the whole phrase els ἕνα μόνον καθ᾽ αὑτόν
is virtually equivalent to εἰς ἕνα ἕκαστον
καθ᾽ αὑτόν, each several one apart from
the rest.

64 πόλιν τε κἀμὲ καὶ σ᾽. The king’s
soul grieves for the whole State,—for
himself, charged with the care of it,—and
for each several man (σέ. As the first
contrast is between public and private
care, κἀμέ stands between πόλιν and σέ.
For the elision of σέ, though accented,
CP. 329 τἄμ᾽, ws av εἴπω μὴ τὰ σ᾽: 404 καὶ
τὰ ser, 1499 τὰ γοῦν σ᾽: Phil. 339
οἴμοι μὲν ἀρκεῖν σοί γε καὶ τὰ σ᾽: Eur,
Hipp. 323 ἔα μ᾽ ἁμαρτεῖν" ob yap és σ᾽
ἁμαρτάνω.

65 The modal dat. ὕπνῳ, more forci-
ble than a cogn. acc. ὕπνον, nearly =
‘soundly.? Cp. Ant. 427 γόοισιν ἐξῴ-

μωξεν: Trach. 176 φόβῳ, φίλαι, ταρβοῦ-
σαν: [Eur.] fr. 1132 (Nauck?) 40 ὀργῇ
χολωθείς (where Nauck, rashly, I think,
conjectures &pyet). Verg. Aen. 1. 680
sopitum somno. εὕδειν, καθεύδειν (Xen.
An. τ. 3. 11) oft.=‘to be at ease’ (cp.
ἔνθ᾽ οὐκ ἂν βρίζοντα ἴδοις, of Agam., Z/. 4.
223): the addition of ὕπνῳ raises and in-
vigorates a trite metaphor.

OIAITOY2 TYPANNOS 51

ΟΕ. Oh my piteous children, known, well known to me are
the desires wherewith ye have come: well wot I that ye suffer
all; yet, sufferers as ye are, there is not one of you whose suffer-
ing is as mine. Your pain comes on each one of you for himself
alone, and for no other; but my soul mourns at once for the
city, and for myself, and for thee.

So that ye rouse me not, truly, as one sunk in sleep: no, be sure
that I have wept full many tears, gone many ways in wander-
ings of thought. And the sole remedy which, well pondering,
I could find, this I have put into act. I have sent the son of Me-
noeceus, Creon, mine own wife’s brother, to the Pythian house of
Phoebus, to learn by what deed or word I might deliver this town.

ἀντὶ τοῦ πλάναις θηλυκῶς.

πλάναις τ, but with exceptions: thus T has πλάνοις (with

67 πλάνοις has excellent manuscript
authority here; and Soph. uses πλάνου
Ο. Ο. 1114, πλάνοις Phil, 758, but πλάνη
nowhere. Aesch. has πλάνη only: Eur.
πλάνος only, unless the fragment of the
Rhadamanthus be genuine (659 Nauck?,
v. 8, οὕτω βίοτος ἀνθρώπων πλάνη). Aris
stoph. has πλάνος once ( 7725. 872), πλάνη
never. Plato uses both πλάνη and πλάνος,
the former oftenest: Isocrates has πλάνος,
not πλάνη.

68 ηὕρισκον, ‘could find’ (impf.).
Attic inscriptions of the 5th or early 4th
cent. B.C. support the temporal augment
in the historical tenses of εὑρίσκω (Meis-
terhans, Gram. Att. Inschr., p. 78).
Our best Ms. of Soph. (L), however, pre-
serves no trace of it, except in Ant. 406
(see cr. n. there). Curtius (Verd. I. 139,
Eng. tr. 93) thinks that, while the omis-
sion of the syllabic augment was an ar-
chaic and poetical license, that of the
temporal was ‘a sacrifice to convenience
of articulation, and was more or less
common to all periods’: so that elxafov
could exist in Attic by the side of ἥκαζον,
εὕρισκον by the side of ηὕρισκον. ὴ

69 ταύτην ἔπραξα, a terse equivalent
for ταύτῃ ἔργῳ ἐχρησάμην.

71 £.8 τι δρῶν...τί φωνῶν. Cp. Plat.
Rep. 414 D οὐκ οἷδα ὁποίᾳ τόλμῃ ἢ
ποίοις λόγοις χρώμενος épS. These are
exceptions to the rule that, where an in-
terrogative pronoun (as ris) and a relative
(as ée¢rts) are both used in an indirect
question, the former stands first: cp. Plat.
Crito 48 A οὐκ ἄρα.. φροντιστέον, τί ἐροῦ-
διν οἱ πολλοὶ ἡμᾶς, ἀλλ᾽ ὅ τι ὁ ἐπαΐων,
k.T..: Gorg. 448 E οὐδεὶς ἐρωτᾷ ποία τις
εἴη ἡ Τοργίου τέχνη, ἀλλὰ τίς, καὶ ὅντινα

δέοι καλεῖν τὸν Topyiav: 2b. 500 A ἐκλέξ-
ασθαι ποῖα ἀγαθὰ καὶ ὁποῖα κακά: Phileb.
17 Β (ἴσμεν) πόσα τέ ἐστι καὶ ὁποῖα.---
δρῶν ἢ φωνῶν : there is no definite contrast
between doing and bidding others to do:
rather ‘deed’ and ‘word’ represent the
two chief forms of agency, the phrase
being equivalent to ‘in what possible
way.’ Cp. Aesch. P. V. 659 θεοπρόπους
ἴαλλεν, ws μάθοι τί xph | SpGvr’ ἢ λέ-
γοντα δαίμοσιν πράσσειν φίλα.---ἠἰῥυσαί-
μὴν (L’s reading)*is right: ῥυσοίμην is
grammatically possible, but less fitting.
The direct deliberative form is τί dpav
ῥύσωμαι; the indirect, πυνθάνομαι 8
τι (or τί) δρῶν piowua, ἐπυθόμην 6
τι (or τί) δρῶν ῥυσαίμην. This indirect
deliberative occurs, not only with verbs
of ‘doubting’ (Xen. A. 7. 4. 39 ἠπόρει
ὅ τι χρήσαιτο τῷ πράγματι), but also with
verbsof ‘asking’: Thuc. 1. 25 τὸν θεὸν ἐπή-
ροντο, εἰ παραδοῖεν... τὴν πόλιν (oblique of
παραδῶμεν τὴν πόλιν). Kennedy wrongly
says that ῥυσαίμην here could be only the
oblique of ἐρρυσάμην (as if, in Thuc. /.c.,
παραδοῖεν could be only the oblique of
παρέδοσαν); and that, for the sense, it
would require dy. This would also be
right, but in a different constr., viz., as
oblique of ri δρῶν ῥυσαίμην dv; Cp. 77>.
991 ov yao éxw πώς ἂν | στέρξαιμι, and
Ant. 270 ff. n. In £7. 33 ws μάθοιμ᾽, ὅτῳ
τρόπῳ πατρὶ | δίκας ἀροίμην, the opt. is
that of ἠρόμην, being oblique for ἄρωμαι,
rather than of ἀροῦμαι.---ῥυσοίμην would
be oblique of τί δρῶν picoua; ῥυσοίμην
(oblique for ῥύσομαι) would imply that he
was confident of a successful γέρο, and
doubtful only concerning the means; it
is therefore less suitable.

22 ΣΟΦΘΟΚΑΕΟΥΣ

καί μ᾽, ἦμαρ ἤδη ξυμμετρούμενον χρόνῳ
λυπεὶ Tl πράσσει" τοῦ γὰρ εἰκότος “πέρα
ἄπεστι πλείω τοῦ καθήκοντος χρόνου. 75
ὅταν δ᾽ ἵκηται, τηνικαῦτ᾽ ἐγὼ κακὸς
μὴ δρῶν ἂν εἴην πάνθ' ὅσ᾽ ἂν δηλοῖ θεός.
IE. ἀλλ᾽ εἰς καλὸν σύ τ᾽ εἶπας, οἶδε τ᾽ ἀρτίως
Κρέοντα προσστείχοντα σημαίνουσί μοι.
Ol. ὦναξ ἼΛπολλον, εἰ γὰρ ἐν τύχῃ γέ τῳ 80
σωτῆρι βαΐη λαμπρὸς ὥσπερ ὄμματι.

IE. ἀλλ᾽ εἰκάσαι μέν, ἡδύς.

οὐ γὰρ ἂν κάρα

πολυστεφὴς ὧδ᾽ εἷρπε παγκάρπου “δάφνης.

Ol. τάχ᾽ εἰσό peo Oa.

ὕμμετρος γὰρ ὡς κλύειν.

ἄναξ, ἐμὸν κήδευμα, παῖ Μενοικέως, 85
τίν ἡμὶν ἥκεις τοῦ θεοῦ φήμην φέρων ;
ΚΡΕΩΝ.

ἐσθλήν" λέγω γὰρ καὶ τὰ δύσφορ᾽, εἰ τύχοι

ΧΩ) κατ᾽ ὀρθὸν ἐξελθόντα, πάντ᾽ ἂν εὐτυχεῖν.

ais written above), a marginal schol. quoting τοὺς φυγαδικοὺς πλάνους.
Porson conj. περᾷ, proposing to omit v. 75:

74 répa L.

see note. 79 προστείχοντα MSS.,

meaning, however, doubtless, the compound with πρός, not with πρό: cp. on O.C.

986. - προσστείχοντα Erfurdt.

87 τὰ δύσθρο᾽ is Heimsoeth’s conj. suggested by the

73 καί μ᾽ ἦμαρ...χρόνῳ. Lit., ‘and
already the πὰ compared with the lapse
of time [since his departure], makes me
anxious what he doth’: 2.6. when I think
what day this is, and how many days ago
he started, I feel anxious. ἤδη, showing
that to- day is meant, sufficiently defines
ἦμαρ. χρόνῳ is not for τῷ χρόνῳ, the time
since he left,—though this is implied,—
but is abstract, —time in its course. The
absence of the art. is against our taking
χρόνῳ as ‘the time which I had allowed
for his journey.’ ξυμμετρούμενον : cp.
Her. 4. 158 συμμετρησάμενοι τὴν ὥρην τῆς
ἡμέρης, νυκτὸς παρῆγον, ‘having calculated
the time, they led them past the place by
night’: lit., ‘having compared the season
of the day (with the distance to be tra-
versed).’ Eur. Or. 1214. καὶ δὴ πέλας νιν
δωμάτων εἶναι δοκῶ" ] τοῦ γὰρ χρόνου τὸ
μῆκος αὐτὸ συντρέχει ‘for the length of
time (since her departure) just tallies
(with the time required for the journey).’

74 λυπεῖ τί πράσσει: Ai. 794 ὥστε μ᾽
ὠδίνειν τί φής. τοῦ γὰρ εἰκότος πέρα.
τὸ εἰκός is a reasonable estimate of the time

required for the journey. Thuc. 2. 73
nuepas...év als εἰκὸς ἣν κομισθῆναι (αὐτούς),
the number of days which might reason-
ably be allowed for their journey (from
Plataea to Athens and back). Porson
conjectured τοῦ γὰρ εἰκότος περᾷ, as= ‘for
he overstays the due jimit’—thinking
Vv. 75, ἄπεστι...χρόνου, to be a spurious
interpolation. The same idea had oc-
curred to Bentley. But (1) περᾶν with
the genitive in this sense is strange (in
674 θυμοῦ περᾶν is different), and would
not be readily understood as referring to
time; (2) it is Sophoclean to explain and
define τοῦ εἰκότος πέρα by πλείω τοῦ mate
κοντος χρόνου.

78 εἰς καλὸν, to fit purpose, ‘ oppor-
tunely’: Plat. Symp. 174 E els καλὸν
ἥκεις. Az. 1168 καὶ μὴν ἐς αὐτὸν καιρὸν

. | πάρεισιν. Cp. Ar. Ach. 686 els τά-
xos = ταχέως, Av. 805 els εὐτέλειαν Ξε εὐ-
τελώς. οἵδε: some of those suppliants
who are nearer to the stage entrance on
the spectators’ left—the conventional one
for an arrival from the country—have
made signs to the Priest. Creon enters,

OIAITOY2 TYPANNOS 23

And already, when the lapse of days is reckoned, it troubles
me what he doth; for he tarries strangely, beyond the fitting

space.
not all that the god shows.
PR.

But when he comes, then shall I be no true man if I do

Nay, in season hast thou spoken; at this moment these

sign to me that Creon draws near.
Or. O king Apollo, may he come to us in the brightness of
saving fortune, even as his face is bright !

Pir

Nay, to all seeming, he brings comfort; else would he

not be coming crowned thus thickly with berry-laden bay.

OE.

We shall know soon: he is at range to hear.—Prince,

my kinsman, son of Menoeceus, what news hast thou brought us

from the god?

CREON.

Good news: I tell thee that even troubles hard to bear,—if
haply they find the right issue,—will end in perfect peace.

schol., λέγω γὰρ πάντα ἂν εὐτυχεῖν τὴν πόλιν, εἰ Kal τὰ δύσ φημα τύχοι [ἂν] κατ᾽ ὀρθὸν

ἐξελθόντα.

But the schol. uses that word only to illustrate his own comment on

ἐσθλήν : ἀπὸ yap τῶν εὐφήμων ἄρξασθαι θέλει, and clearly read δύσῴφορ᾽, which is in the

lemma of another schol.

88 ἐξελθόντα MSS. ἐξιόντα Suidas and Zonaras 5.ν.

wearing a wreath of bay leaves bright
with berries, in token of a favourable
answer. See Appendix, Note 1, § 2.

80 ξ. ἐν TUX Y...dppate: may his radiant
look prove the herald of good news.
λαμπρὸς with ἐν τύχῃ «.7.d.,—being ap-
plicable at once to dril/iant fortune and
(in the sense of φαιδρός) to a beaming
countenance. ἐν τύχῃ, nearly = μετὰ
τύχης, ‘invested with,’ ‘attended by’:
cp. 1112 ἔν τε γὰρ μακρῷ | γήρᾳ ξυνάδει:
Ai. 488 σθένοντος ἐν πλούτῳ. τύχη σωτὴρ
(Aesch. Ag. 664), like χεὶρ πράκτωρ (26.
111), θέλκτωρ πειθώ (Aesch. Suppl. 1040),
καρανιστῆρες δίκαι (Zu. 186).

82 εἰκάσαι μέν, ἡδύς (sc. βαίνει). Cp.
El. 410 ἐκ δείματός του νυκτέρου, δοκεῖν
ἐμοί. Ο. Ο. 151 δυσαίων ] μακραίων 7’,
ἐπεικάσαι. ἡδύς, not ‘joyous,’ but
‘pleasant to us,’ ‘bringing good news’:
as 510 ἡδύπολις, pleasant to the city: £7.
929 ἡδὺς οὐδὲ μητρὶ δυσχερής, a guest
welcome, not grievous, to her. In 7rach.
869 where ἀηδὴς καὶ συνωφρυωμένη is said
of one who approaches with bad news,
ἀηδής is not ‘unwelcome,’ but rather
‘sullen,’ ‘gloomy.’

88 πολυστεφὴς.. δάφνης. The use
of the gen. after words denoting fulness
is extended to the notions of encompas-
sing or overshadowing: e.g. περιστεφῆ]ἁ

. avdéwy θήκην (El. 895), στέγην... «ἧς [v.
δ. ἢ] κατηρεφεῖς δόμοι (Eur. Hipp. 468).
But the dat. would also stand: cp. Od.
9. 183 σπέος.. .δάφνῃσι κατηρεφές : Hes. Of.
513 λάχνῃ δέρμα κατάσκιον. παγκάρπου,
covered with berries: cp. O.C. 676.
Plin. 15. 30 maximis baccis atque e viridi
rubentibus (of the Delphic laurel). The
wreath announces good news, 77. 179:
so in Eur. App. 806 Theseus, returning
from the oracle at Delphi to find Phaedra
dead, cries ti δῆτα τοῖσδ᾽ ἀνέστεμμαι
κάρα | πλεκτοῖσι φύλλοις, δυστυχὴς θεωρὸς
ὧν; So Fabius Pictor returned from
Delphi to Rome coronatus laurea corona
(Liv. 23. 11).

84 ξύμμετρος γὰρ ὡς κλύειν. He is
at a just distance for hearing: ξύμμετρος
=commensurate (in respect of his dis-
tance) wth the range of our voices (im-
plied in xkAvew).

85 κήδευμα, ‘kinsman’ (by marriage),
Ξεκηδεστής, here=yauBpds (70). Ant.
756 γυναικὸς ὧν δούλευμα μὴ KWTLArE με.
Eur. Or. 928 τἄνδον οἰκουρήματα-ε τὰς
ἔνδον οἰκουρούσαξ.

87 f. λέγω γὰρ... εὐτυχεῖν. Creon,
unwilling to speak plainly before the
Chorus, hints to Oedipus that he brings
a clue to the means by which the anger
of heaven may be appeased. ἐξελθόντα,

24 ΣΟΦΟΚΛΕΟΥΣ

ΟΙ. ἔστιν δὲ ποῖον τοὔπος ; οὔτε γὰρ θρασὺς
οὔτ᾽ οὖν προδείσας εἰμὶ τῷ γε νῦν λόγῳ. 9O
KP. εἰ τῶνδε χρήζεις πλησιαζόντων κλύειν,
ἕτοιμος εἰπεῖν, εἴτε καὶ στείχειν ἔσω.
Ol. ἐς πάντας avda. τῶνδε γὰρ πλέον φέρω
τὸ πένθος ie καὶ τῆς ἐμῆς ψυχῆς πέρι.
ΚΡ. λέγοιμ᾽ ἂν ot ἤκουσα τοῦ θεοῦ πάρα. 95
ἄνωγεν ἡμᾶς Φοῖβος ἐμφανῶς ἄναξ
μίασμα χώρας, ὡς τεθραμμένον χθονὶ
ἐν τῇδ᾽, ἐλαύνειν, μηδ᾽ ἀνήκεστον τρέφειν.
ΟΙ. ποίῳ abana: τίς ὁ τρόπος τῆς ξυμφοράς;
ΚΡ. ἀνδρηλατοῦντας, ἢ φόνῳ φόνον πάλιν ΙΟΟ
λύοντας, ὡς τόδ᾽ αἷμα χειμάζον πόλιν.
ΟΙ. ποίου γὰρ ἀνδρὸς τήνδε μηνύει τύχην;
KP ἦν ἡμίν, ὦναξ, Λάϊός ποθ᾽ ἡγεμὼν

γῆς τῆσδε, πρὶν σὲ τήνδ᾽ ἀπευθύνειν πόλιν.

δύσφορα, probably by a mere error.

99 τρόπος] πόρος conj. F. W. Schmidt.
101 χειμάζον L, with εἰ written over ov.

The εἰ may be from the rst hand, as

of the event, ‘having issued’; cp. ΙΟΤῚ
μή μοι Φοῖβος ἐξέλθῃ σαφής; so 1182 ἐξή-
κοι. The word is chosen by Creon with
veiled reference to the duty of danishing
the defiling presence (98 ἐλαύνειν). πάν-
τα predicative with εὐτυχεῖν, ‘will all of
them (= altogether) be well.’ eyo εὐ-
τυχεῖν ἀν-Ξ λέγω ὅ ὅτι εὐτυχοίη ἄν.

89 ξ. τοὔπος, the actual oracle (τοὔπος
τὸ θεοπρόπον, 77. 822): λόγῳ (go), Creon’s
own saying (λέγω, 87). προδείσας, a-
larmed beforehand. Cp. Her. 7+ 50 κρέσ-
σον δὲ πάντα θαρσέοντα ἢ ἥμισυ τῶν δέιν ὧν
_ πάσχειν μᾶλλον ἢ πᾶν χρῆμα προδειμαΐί-
νοντα μηδαμὰ μηδὲν παθεῖν. No other
part of προδείδω occurs: προταρβεῖν, προ-
φοβεῖσθαι -Ξ- ‘to fear beforehand,’ but
ὑπερδέδοικά σου, I fear for thee, Ant. 82.
In compos. with a verb of caring for,
however, πρό sometimes=vrép, ¢.g. προ-
κήδομαι Ant. 741.

91 f. πλησιαζόντων ΠεΙε-ε- πλησίον
ὄντων : usu. the verb=either (1) to ap-
proach, or (2) to consort with (dat.), as
below, 1136. εἴτε---καὶ στείχειν ἔσω
(xpnges), (ἕτοιμός εἰμι τοῦτο δρᾶν). So
Eur. Jom 1120 (quoted by Elms., etc.)
πεπυσμέναι γάρ, el θανεῖν ἡμᾶς χρεών,
| ἥδιον dv θάνοιμεν, εἴθ᾽ ὁρᾶν φάος: 2.6.
εἴτε ὁρᾶν φάος (χρή), (ἥδιον ἄν ὁρῷμεν

αὐτό). εἰ....εἴτε, as Aesch. Zum. 468 σὺ
δ᾽, εἰ δικαίως εἴτε μή, κρῖνον δίκην.

98 f. ἐς πάντας. Her. 8. 26 οὔτε
ἠνέσχετο σιγῶν εἶπέ τε ἐς πάντας τάδε:
Thuc. 1. 72 ἐς τὸ πλῆθος εἰπεῖν (before the
assembly). πλέον adverbial, as in Az,
1101, etc.: schol. περὶ τούτων πλέον
ἀγωνίζομαι ἢ περὶ τῆς ἐμαυτοῦ ψυχῆς.
—tevde, object. gen. with τὸ πένθος
(not with περί): cp. £7, 1097 τᾷ Ζηνὸς
εὐσεβείᾳ..----ἢ καὶ, ‘than even.’ This must
not be confounded with the occasional
use of ἢ καί in megative sentences con-
taining a comparison: ¢.¢. Az. 1103 οὐκ
ἔσθ᾽ ὅπου σοὶ τόνδε κοσμῆσαι πλέον | ἀρχῆς
ἔκειτο θεσμὸς ἢ καὶ τῷδε σέ: El. 1145
οὔτε γάρ ποτε | μητρὸς σύ γ᾽ ἦσθα μᾶλλον
ἢ κἀμοῦ φίλος: Antiphon de caed. Her.
§ 23 ésnretro οὐδέν τι μᾶλλον ὑπὸ τῶν
ἄλλων ἢ καὶ ὑπ᾽ ἐμοῦ (where καί. ἴα. re-
dundant, = ‘on my part’).

95 λέγοιμ᾽ ἂν, a deferential form,
having regard to the permission just
given. Cp. Phil. 674 χωροῖς ἂν εἴσω:
£i. 637 κλύοις ἂν ἤδη.

97 ὡς marks that the partic. τεθραμ-
μένον expresses the view held by the
subject of the leading verb (ἄνωγεν): 2.¢.,
‘as having been harboured’=‘ which (he
says) has been harboured.’ Cp. Xen.

OIAITOY2 TYPANNOS 25

OE.
neither bold nor yet afraid.
CR.
to speak ; or else to go within.
OE.
more than for mine own life.

CR.

But what is the oracle?

So far, thy words make me

If thou wouldest hear while these are nigh, I am ready
Speak before all: the sorrow which I bear is for these

With thy leave, I will tell what I heard from the god.

Phoebus our lord bids us plainly to drive out a defiling thing,
which (he saith) hath been harboured in this land, and not to
harbour it, so that it cannot be healed.

OE.

manner of the misfortune ?

By what rite shall we cleanse us?

What is the

Cr. By banishing a man, or by bloodshed in quittance of
bloodshed, since it is that blood which brings the tempest on our

city.
OE.

And who is the man whose fate he thus reveals!

Cr. Laius, king, was lord of our land before thou wast pilot

of this State.

Diibner thinks: but there is room for doubting whether it was not due to the dcopAw-

τής or first corrector (S).

A, and other of the later Mss., have χειμάζον : and χειμάζει,

Am. τ. 2. 1 ἔλεγε θαρρεῖν ws καταστησο-
μένων τούτων eis τὸ δέον: he said, ‘Take
courage, 77 the assurance that’ &c.

98 ἐλαύνειν for ἐξελαύνειν was regular
in this context: Thuc. 1. 126 τὸ ἄγος
ἐλαύνειν τῆς θεοῦ (1.6. to banish the Alc-
maeonidae): and so I. 127, 128, 135,
2. 13.—pyd’ ἀνήκεστον τρέφειν. The
μίασμα is ἀνήκεστον in the sense that it
cannot be healed dy anything else than
the death or banishment of the blood-
guilty. But it can still be healed if that
expiation is made. Thus ἀνήκεστον is a
proleptic predicate: cp. Plat. Rep. 565
τοῦτον τρέφειν τε καὶ αὔξειν μέγαν : O.C.
g27n. See Antiphon 727. T. y. § 7
ἀντὶ τοῦ παθόντος (in the cause of the
dead) ἐπισκήπτομεν ὑμῖν τῷ τούτου φόνῳ
τὸ μήνιμα τῶν ἀλιτηρίων ἀκεσαμέ-
vous πᾶσαν τὴν πόλιν καθαρὰν Tod μι-
doparos καταστῆσαι, ‘to heal with this
man’s blood the deed which angers the
avenging spirits, and so to purge the
whole city of the defilement.’

99 ποίῳ.. ξυμφορᾶς. By what puri-
fying rite (does he command us ἐλαύνειν
τὸ μίασμα) What is the manner of our
misfortune (1.6. our defilement)? Eur.
Phoen. 390 tis ὁ τρόπος αὐτοῦ; τί φυ-
γάσιν τὸ δυσχερές; ‘what is the manner
thereof? (sc. τοῦ κακοῦ, exile). ξυμφο-
pas, euphemistic for guilt, as Plat. Legg.

9348 λωφῆσαι πολλὰ μέρη THs τοιαύτης
ξυμφορᾶς, to be healed in great measure
of such a malady (viz., of evil-doing):
ib. 8564 Ὁ ἐν τῷ προσώπῳ Kal ταῖς χερσὶ
γραφεὶς τὴν ξυμφοράν, ‘with his mzsfortune
[the crime of sacrilege] branded on his
face and hands.’ Her. 1. 35 συμφορῇ
ἐχόμενος Ξεἐναγής, under a ban. Prof.
Kennedy understands: ‘what is the mode
of compliance (with the oracle)?’ He
compares O.C. 641 τῇδε yap ξυνοίσομαι
(‘for with that choice I will comply’).
But elsewhere, at least, συμφορά does not
occur in a sense parallel with συμφέ-
ρεσθαι, ‘to agree with.’

100 f£. ἀνδρηλατοῦντας. As if, in-
stead of ποίῳ καθαρμῷ, the question had
been τί ποιοῦντας ;—os τόδ᾽ αἷμα χει-
μάζον πόλιν, since it is this blood [τόδε,
viz. that implied in φόνον] which brings
the storm on Thebes. χειμάζον, acc.
absol. os presents the fact as the ground
of belief on which the Thebans are com-
manded to act: ‘Do thus, assured that it
is this blood,’ etc. Cp. O.C. 380: Xen.
Hellen. 2. 4. 1 of δὲ τριάκοντα, ws ἐξὸν
ἤδη αὐτοῖς τυραννεῖν ἀδεῶς, προεῖπον, Κιτ.λ.
Cp. Eur. Suppl. 268 πόλις δὲ πρὸς πόλιν |
ἔπτηξε χειμασθεῖσα, ‘city with city seeks
shelter, when vexed by storms.’

104 ἀπευθύνειν, to steer in a right
course. Theinfin. is of the imperf., = πρό-

26 ZOPO KAEOY2

ov \
Ol. ἔξοιδ᾽ ἀκούων: ov yap εἰσεῖδόν γέ πω.- 105
GP. τούτου θανόντος νῦν ἐπιστέλλει σαφῶς
τοὺς αὐτοέντας χειρὶ τιμωρεῖν τινας. Χ
Ol; οἱ δ᾽ εἰσὶ ποῦ γῆς; ποῦ τόδ᾽ εὑρεθήσεται
ἴχνος παλαιᾶς δυστέκμαρτον αἰτίας ;
ΚΡ. ἐν τῇδ᾽ ἔφασκε γῇ. τὸ δὲ ζητούμενον 110
ἁλωτόν, ἐκφεύγει δὲ τἀμελούμενον.
OI. πότερα δ᾽ ἐν οἴκοις ἢ ᾽ν ἀγροῖς ὁ Λαΐος
ἢ γῆς ἐπ᾽ ἄλλης τῷδε συμπίπτει φόνῳ;
ΚΡ. θεωρός, ὡς ἔφασκεν, ἐκδημῶν πάλιν

\ > ΓᾺ δὴ Ψ > ε 9 ,
προς οἶκον οὐκέθ᾽ ἵκεθ᾽, ὡς ἀπεστάλη.

115

OI. οὐδ᾽ ἀγγελός τις οὐδὲ συμπράκτωρ ὁδοῦ

KATELO ,

KE.

OI.’ τὸ ποῖον;

ἕν γὰρ πόλλ᾽ ἂν ἐξεύροι μαθεῖν,

ν 3 Ν > ΄, br ead
ὅτου τις ἐκμαθὼν ἐχρήσατ᾽ αν;
θνήσκουσι γάρ, πλὴν εἷς τις, ὃς φόβῳ φυγὼν

ὧν εἶδε πλὴν € ἕν οὐδὲν εἶ

᾿ εἰδὼς φράσαι.

ἀρχὴν βραχεῖαν εἰ λάβοιμεν ἐλπίδος.

found in a few later MSS., seems to have been merely a conjecture.
The scribe placed a dot over σ, to indicate that it should be deleted;

without accent.

107 τινασ L,

but this dot was afterwards almost erased, whether by his own hand or by another.

τινασ Or τινὰσ YX.

The reading τινά seems to occur in no MS., but only in the Milan

τερον ἢ ἀπηύθυνες, before you were steer-
ing (began to steer). Oedipus took the
State out of angry waters into smooth :
cp. 696 ἐμὰν γᾶν φίλαν | ἐν πόνοις ἀλύου-
σαν κατ᾽ ὀρθὸν οὔρισας: fr. 151 πλήκτροις
ἀπευθύνουσιν οὐρίαν τρόπιν, ‘with the helm
(πλῆκτρα, the blades of the πηδάλια) they
steer their bark before the breeze.’

105 ov γὰρ εἰσεῖδόν yé mw. As Oecd.
knows that Laius is dead, the tone of un-
‘ concern given by this colloquial use of
οὔπω (instead of οὔποτε) is a skilful touch.
Cp. £1. 402 XP. σὺ δ᾽ οὐχὶ πείσει...; EA.
ov δῆτα᾽ μήπω νοῦ τοσόνδ᾽ εἴην κενή: Eur.
Hec. 1278 μήπω pavein Tuvdapls τοσόνδε
mais: 71. 12. 270 ἀλλ᾽ οὔπω πάντες ὁμοῖοι]
ἀνέρες ἐν πολέμῳ: cp. our (ironical) ‘I
have yet to learn.’

107 τοὺς αὐτοέντας...τινας. τούς im-
plies that the death 4ad human authors;
τινας, that they are unknown. So in
O.C. 290 ὅταν δ᾽ ὁ κύριος. | παρῇ τις,
‘the master—whoever he be.’ τιμωρεῖν,

‘punish.’ The act., no less than the
midd., is thus used even in prose: Lysias
In Agor.§ 42 τιμωρεῖν ὑπὲρ αὑτοῦ ws φονέα
fa. to punish (Agoratus), on his own

account, as his murderer. χειρὶ τιμω-
ρεῖν, here, either ‘to slay’ or ‘to expel by
force,’ as distinguished from merely fining
or dis franchising : in 140 τοιαύτῃ χειρὶ
τιμωρεῖν 15 explained by κτανὼν in £39.

108 f. ποῦ 768’...airlas; τόδε ἴχνος
αἰτίας =ixvos τῆσδε αἰτίας, cp. τοὐμὸν φρε-
νῶν ὄνειρον El. 1390. αἰτίας, ‘crime’:
Ai. 28 τήνδ᾽ οὖν ἐκείνῳ πᾶς τις αἰτίαν
νέμει. For δυστέκμαρτον, hard to track,
cp. Aesch. Zum. 244 (the Furies hunting
Orestes) elev’ τόδ᾽ ἐστὶ τἀνδρὸς éxpaves
τέκμαρ. The poet hints a reason for
what might else have seemed strange—
the previous inaction of Oedipus. Cp. 219.

110 ἔφασκε, sc. ὁ θεὸς (εὑρεθήσεσθαι
τὸ ἴχνος). τὸ δὲ ζητούμενον: δὲ -has a
sententious force,=‘now.’ The γνώμη,
though uttered in an oracular tone, is not
part of the god’s message. Cp. Eur. fr. 435
αὐτός τι viv δρῶν εἶτα δαίμονας κάλει" | τῷ
γὰρ πονοῦντι καὶ θεὸς συλλαμβάνει.

118 συμπίπτει. The vivid historic
present suits the alertness of a mind
roused to close inquiry: so below, 118,
716, 1025: 77. 748: Zl. 679.—Cp. Ai.

429 Kako-s τοιοῖσδε συμπεπτωκότα.

ΘΟΙΑΙΤΟΥΣ ΤΥΡΆΝΝΟΣ 27,

OR:
(ΕΣ

He was slain;

I know it well—by hearsay, for I saw him never.
and the god now bids us plainly to

wreak vengeance on his murderers—whosoever they be.

OE.

And where are they upon the earth?

Where shall the

dim track of this old crime be found?

CR.

In this land,—said the god. What is sought for can be

caught; only that which is not watched escapes.
Or. And was it in the house, or in the field, or on strange
soil that Laius met this bloody end?

GR.

*Twas on a visit to Delphi, as he said, that he had left

our land; and he came home no more, after he had once set forth.

OE.

And was there none to tell ?

Was there no comrade

of his journey who saw the deed, from whom tidings might have

been gained, and used ?

Cr. All perished, save one who fled in fear, and could tell
for certain but one thing of all that he saw.

ΘῈ. And what was that?

One thing might show the clue

to many, could we get but a small beginning for hope.

ed. of Suidas (ed. Demetrius Chalcondylas, 1498 A.D.), the other editions of Suidas

giving τινάς (s. v. ἐπιστέλλει).

117 The rst hand in L wrote émov, which has
been altered to ὅτου, perhaps by the first corrector.

[I had doubted this; but in the

114 θεωρός: Laius was going to
Delphi in order to ask Apollo whether
the child (Oedipus), formerly exposed
by the god’s command, had indeed
perished: Eur. Phoen. 36 τὸν ἐκτεθέντα
παῖδα μαστεύων μαθεῖν | εἰ μηκέτ' εἴη. ὡς
ἔφασκεν, as Laius told the Thebans at
the time when he was leaving Thebes.
ἐκδημῶν, not goizg abroad, but deing
[=having gone] abroad: cp. Plat. Lege.
864E οἰκείτω τὸν ἐνιαυτὸν ἐκδημῶν. ὡς
Ξξ ἐπεί : Xen. Cyr. 1. 3. 2 ὡς δὲ ἀφίκετο
τάχιστα... ἠσπάζετο. Cic. Brut. 5 ut zllos
libros edidisti, nihil a te postea accepimus.

116 οὐδ᾽ ἄγγελος... ἐχρήσατ᾽ av; The
sentence begins as if ἄγγελός τις were to
be followed by ἦλθε: but the second
alternative, συμπράκτωρ ὁδοῦ, suggests
κατεῖδε [had seex, though he did not
speak]; and this, by a kind of zeugma,
stands as verb to ἄγγελος also. Cp. Her.
4. 106 ἐσθῆτα δὲ φορέουσι τῇ Σκυθικῇ
ὁμοίην, γλῶσσαν δὲ ἰδίην. οὐδ᾽ ἄγγελος :
Jl. 12. 73 οὐκέτ᾽ ἔπειτ᾽ ὀΐω οὐδ᾽ ἄγγελον
ἀπονέεσθαι. ὅτου, gen. masc.: from
whom having gained knowledge one
might have used it.

117 expady=a protasis, εἰ ἐξέμαθεν,
ἐχρήσατ᾽ ἄν, sc. τούτοις ἃ ἐξέμαθεν. Plat.
Gorg. 465 E ἐὰν μὲν οὖν καὶ ἐγὼ σοῦ ἀπο-
κρινομένου μὴ ἔχω 6 τι χρήσωμαι, if, when

.Μ8. fluctuates.

you answer, I also do not know what use
to make [of your answer, sc. τούτοις ἃ ἂν
dmoxplvy),—where shortly before we have
οὐδὲ χρῆσθαι TH ἀποκρίσει ἣν σοι ἀπεκρι-
νάμην οὐδὲν οἷός 7’ ἦσθα.

118 2. θνήσκουσι. Thee subscript in
the pres. stem of this verb is attested by
Attic inscriptions (Meisterhans, Gram. p.
86). The practice of the Laurentian
It gives the ¢ subscript
here, in. 023; 1157: 0: C. 611; Ant. 847:
761; Zl. 1022. It omits the ¢ subscript
in. 27. 63; 153, 640; 14865: 77.707, 708;
Ph. 1085. Cp. Ztym. M. 482, 29, θνῇ-
σκω, μιμνῃσκω. Δίδυμος [czrc. 30 B.C.]
χωρὶς τοῦ 7...7) μέντοι παράδοσις ἔχει τὸ L.—
φόβῳ φυγὼν, ‘having fled in fear’: φόβῳ,
modal dative; cp. Thuc. 4. 88 dia te τὸ
ἐπαγωγὰ εἰπεῖν τὸν Βρασίδαν καὶ περὶ τοῦ
καρποῦ φόβῳ ἔγνωσαν : 5. 70 ἐντόνως καὶ
ὀργῇ χωροῦντες.---εἰδὼς, with sure know-
ledge (and not merely from confused
recollection, dcapys δόξα): so 1151 λέγει
γὰρ εἰδὼς οὐδὲν ἀλλ᾽ ἄλλως πονεῖ: 5.
41 ὅπως ἂν εἰδὼς ἡμὶν ἀγγείλῃς σαφῆ.
Ιοσαβία says (849), in reference to this
same point in the man’s testimony, κοὐκ
ἔστιν αὐτῷ τοῦτό ἼΑ oe πάλιν.

120 τὸ ποῖον; Cp. 201: El. 670
πρᾶγμα πορσύνων μέγα. | KA. τὸ ποῖον,

ὦ ξέν᾽; εἶπέ. Ar. Pax 696 εὐδαιμονεῖ.

28 ΣΟΦΟΚΛΕΘῪΣ

λῃστὰς ἔφασκε συντυχόντας οὐ μιᾷ

ῥώμῃ κτανεῖν νιν, ἀλλὰ σὺν πλήθει χερών.

ἐπράσσετ᾽ ἐνθένδ᾽ ;

πῶς οὖν ὁ λῃστής, εἴ τι μὴ
ἐς τόδ᾽ ἂν τόλμης ἔβη;
δοκοῦντα ταῦτ᾽ ἦν: Λαΐου δ᾽ ὀλωλότος

ξὺν ἀργύρῳ

3 Ν 3 \ > a Sia
οὐδεὶς αρωγος €V κακοις ἐγίγνετο.

Ol.

Ν \ A Ε] \ /
κακὸν δὲ ποῖον ἐμποδὼν τυραννίδος

Ψ ΄ Ss ΨᾺΣ 1.8). τε 5 ΄,
οὕτω πεσούσης εἶργε τοῦτ᾽ ἐξειδέναι ;

KP.

ἡ ποικιλῳδὸς Σφὶγξ τὸ πρὸς ποσὶ σκοπεῖν

120

μεθέντας ἡμᾶς Tapavy, «προσήγετο.

ΟΙ.

ἀλλ᾽ ἐξ ὑπαρχῆς Aes auT ἐγὼ pave.
ἐπαξίως yap Φοῖβος, ἀξίως δὲ σὺ

πρὸ τοῦ θανόντος τήνδ᾽ ἔθεσθ' ἐπιστροφήν: 1
ὥστ᾽ ἐνδίκως ὄψεσθε κἀμὲ σύμμαχον,

γῇ τῇδε τιμωροῦντα τῷ θεῴ

wt

ἅμα.

ὑπὲρ γὰρ οὐχὶ τῶν ἀπωτέρω φίλων

autotype facsimile of L the original 7 is clear. ]

ὅτου τ. 134 πρὸ Toi L. The τϑί

hand had written πρὸ στοῦ, separating the σ (as he often does) from the syllable to

which it belonged, and forming στ in one character;

the corrector erased the o.

πάσχει δὲ θαυμαστόν. ‘EPM. τὸ τί; ἐξεύ-
po. μαθεῖν. One thing would find out
how to learn many things, z.e. would
prove aclue to them. The infin. μαθεῖν
as after a verb of teaching or devising:
Her. 1. 196 ἄλλο δέ τι ἐξευρήκασι νεωστὶ
γενέσθαι. Plat. Rep. 5108 ἐν ὅλῃ τῇ
πόλει τοῦτο μηχανᾶται ἐγγενέσθαι.

122 f. ἔφασκε σε. ὁ φυγών (118). οὐ
μιᾷ ῥώμῃ:Ξ οὐχ ἑνὸς ῥώμῃ, in the strength
not of one man. Cp. Her. 1. 174 πολλῇ
χειρὶ ἐργαζομένων τῶν Κνιδίων. Ant. 14
. διπλῇ xept=by the hands of twain. So
perh. χερὶ διδύμᾳ Pind. Pyth. 2. 9.---αὖν
πλήθει: cp. on 5 58:

124f. εἴ τι μὴ κιτιλ., if some intrigue,
aided by (ξὺν) money, had not been
working from Thebes. tt is subject to
ἔπράσσετο: distinguish the adverbial τί
(=‘perchance’) which is often joined to
el μή in diffident expressions, as 969 εἴ τι
μὴ τὠμῷ πόθῳ | κατέφθιτ᾽, ‘unless 247-
chance’: so O.C. 1450, 77. 586 etc.
Schneid. cp. Thuc. 1. 121 καί τι αὐτῷ καὶ
ἐπράσσετο és Tas πόλεις ταύτας προδοσίας
πέρι: and 5. 82 ὑπῆρχε δέ τι αὐτοῖς καὶ ἐκ
τοῦ "Αργους αὐτόθεν πρασσόμενον .---ἔπράσ-
σετο.. ἔβη: the imperf. refers here to a
continued act in past time, the aor. to an

act done at a definite past moment. Cp.
402 ἐδόκεις---ἔγνως : 432 ἱκόμην---ἐκάλεις.

126 δοκοῦντα...ἦν expresses the vivid
presence of the δόξα more strongly than
ταῦτα ἐδόκει would have done (cp. 274
τάδ᾽ ἔστ᾽ ἀρέσκονθ᾽): Her. 1. 146 ταῦτα δὲ
ἦν γινόμενα ἐν Μιλήτῳ.

128 ἐμποδὼν sc. ὄν, with κακὸν, not
with εἶργε, ‘what trouble (being) i in your
path?’ Cp. 445 παρὼν... ἐμποδὼν | ὀχλεῖς.
τυραννίδος. Soph. conceives the Theban
throne as having been vacant from the
death of Laius—who left no heir—till the
election of Oed. The abstract τυραννίδος
suits the train of thought on which Oed.
has already entered,—viz. that the crime
was the work of a Theban faction (124)
who wished to destroy, not the king
merely, but the kingship. Cp. Aesch.
Cho. 973 ἴδεσθε χώρας τὴν διπλῆν τυραν-
vida (Clytaemnestra and Aegisthus).

130 ποικιλῳδὸς, singing ποικίλα, sud-
tleties, αἰνίγματα: cp. Plat. Symp. 1824
ὁ περὶ τὸν ἔρωτα νόμος ἐν μὲν ταῖς ἄλλαις
πόλεσι νοῆσαι ῥάδιος" ἁπλῶς γὰρ w-
ρισται" ὁ δὲ ἐνθάδε καὶ ἐν Λακεδαίμονι
ποικίλος. Her. 7. 111 πρόμαντις δὲ ἡ
χρέουσα, κατάπερ ἐν Δελφοῖσι, καὶ οὐδὲν
ποικιλώτερον, ‘the chief prophetess is she

ΟἸΙΔΙΠΟῪΣ TYPANNOS 29

Cr. He said that robbers met and fell on them, not in one
man’s might, but with full many hands,

Or. How, then, unless there was some trafficking in bribes
from here, should the robber have dared thus far ?

Cr. Such things were surmised; but, Lafus once slain, amid
our troubles no avenger arose.

Or. But, when royalty had fallen thus, what trouble in your
path can have hindered a full search?

Cr. The riddling Sphinx had made us let dark things go,
and was inviting us to think of what lay at our doors.

OE. Nay, I will start afresh, and once more make dark things
plain. Right worthily hath Phoebus, and worthily hast thou, be-
stowed this care on the cause of the dead; and so, as is meet,
ye shall find me too leagued with you in seeking vengeance for
this land, and for the god besides. On behalf of no far-off friend,

Among the later mss., A and a few more have πρὸ (sometimes with the gloss ὑπὲρ):
others have πρός.---τήνδ᾽ ἔθεσθ᾽ ἐπιστροφήν] A variant recorded in the margin of L,
τήνδε θεσπίζει γραφήν, is instructive, as indicating the lengths to which arbitrary

who gives the oracles, as at Delphi, and
in no wise of darker speech.’

131 The constr. is προσήγετο ἡμᾶς,
μεθέντας τὰ ἀφανῆ, σκοπεῖν TO πρὸς ποσί.
προσήγετο, was drawing us (by her dread
song), said with a certain irony, since

- προσάγεσθαι with infin. usually implies
a gentle constraint (though, as a milit.
term, ἀνάγκῃ προσηγάγοντο, reduced by
force, Her. 6. 25): cp. Eur. 7071 659 χρόνῳ
δὲ καιρὸν λαμβάνων προσάξομαι | δάμαρτ᾽
ἐᾶν σε σκῆπτρα τἄμ᾽ ἔχειν χθονός. τὸ πρὸς
ποσὶ (cp. ἐμποδὼν 128), the zzstant,
pressing trouble, opp. to τὰ ἀφανῆ, ob-
scure questions (as to the death of Laius)
of no present or practical interest. Pind.
Isthm. 7. 12 δεῖμα μὲν waporxdpmevor |
καρτερὰν ἔπαυσε pépiyuvav' τὸ δὲ πρὸς
ποδὸς ἄρειον ἀεὶ σκοπεῖν | χρῆμα πᾶν.
Ant. 1327 τἂν ποσὶν κακά.

182 ἐξ ὑπαρχῆς, 1.6. taking up anew the
search into the death οὗ Laius. Arist. de
Anim. 2. 1 πάλιν δ᾽ ὥσπερ ἐξ ὑπαρχῆς
ἐπανίωμεν : SO πάλιν οὖν οἷον ἐξ ὑπαρχῆς
Rhet. 1. 1. 14: [Dem.] or. 40 § 16 πάλιν
ἐξ ὑπαρχῆς λαγχάνουσί μοι δίκας. The
phrase ἐν τῇ τῆς ἐπιστήμης ὑπαρχῇ occurs
in the paraphrase by Themistius of Arist.
περὶ φυσικῆς ἀκροάσεως 8. 3 (Berlin ed.
vol. I. 247 ὁ 29): elsewhere the word
occurs only in ἐξ ὑπαρχῆς. Cp. Zl. 725
ὑποστροφῆςτεὑποστραφέντες : Her. 5. 116
ἐκ νέης: Thuc. 3. 92 ἐκ καινῆς. αὖθις, as

.

he had done in the case of the Sphinx’s
riddle: αὐτά Ξ- τὰ ἀφανῆ.

188 ἐπαξίως (which would usually
have a genitive) implies the standard—
worthily of his own godhead, or of the
occaston—and is slightly stronger than
ἀξίως. Cp. Eur. ec. 168 ἀπωλέσατ᾽,
ὠλέσατ᾽: Or. 181 διοιχόμεθ᾽, οἰχόμεθ᾽ :
Alc. 400 ὑπάκουσον, ἄκουσον.

134 πρὸ, on behalf of, cp. πρὸ τῶνδε το,
O.C. 811: Xen. Cyr. 8.8.4 el tis...dta-
κινδυνεύσειε πρὸ βασιλέως: 1. 6. 42 ἀξιώ-
σουσι σὲ πρὸ ἑαυτῶν βουλεύεσθαι. Campb.
reads πρὸς τοῦ θανόντος, which here could
mean only “αὐ the instance of the dead.’
πρός never=‘on behalf of,’ ‘for the sake
of,’ but sometimes ‘oz the szde of’: e.g.
Her. 1. 124 ἀποστάντες ἀπ᾽ ἐκείνου καὶ
γενόμενοι πρὸς σέο, ‘ranged themselves on
your side’: 1. 75 ἐλπίσας πρὸς ἑωυτοῦ τὸν
χρησμὸν εἶναι, that the oracle was on his
side: below, 1434, πρὸς σοῦ..«φράσω, I
will speak on your side,—in your in-
terest: Zrach. 479 καὶ τὸ πρὸς xelvov
λέγειν, to state his side of the case also.
- ἐπιστροφήν, a turning round (0.C.
1045), hence, attention, regard: ἐπιστρο-
φὴν τίθεσθαι (like σπουδήν, πρόνοιαν τίθ.,
Ai. 13, 536)-: ἐπιστρέφεσθαί (τινος), Phil.
599. Dem. 2022 Aristocr. 8 136 οὐκ
ἐπεστράφη ‘heeded not’=ovdév ἐφρόντισε
tb. § 135.

137 ὑπὲρ γὰρ οὐχὶ K.T.A., 2.4. not

30 ΣΟΦΟΚΛΕΟΥΣ

5 +) 5 ἣν e nw “a 3 5 ~ 4
ἀλλ᾽ αὐτὸς αὐτοῦ τοῦτ᾽ ἀποσκεδῶ μύσος.
9 δὴ 3 A ε \ (eae eS
ὅστις γὰρ ἣν ἐκεῖνον ὁ κτανὼν τάχ᾽ ἂν

Koy av τοιαύτῃ χειρὶ τιμωρεῖν θέλοι.

140

κείνῳ προσαρκῶν οὖν ἐμαυτὸν opera. : Rona
ἀλλ᾽ ὡς τάχιστα, παῖδες, ὑμεῖς μὲν βάθρων
ἵστασθε, τούσδ᾽ ἄραντες ἱκτῆρας κλάδους,

ἄλλος δὲ Κάδμου λαὸν ὧδ᾽ ἀθροιζέτω,

ὡς πᾶν ἐμοῦ δράσοντος" ἢ γὰρ εὐτυχεῖς

145

σὺν τῷ θεῷ φανούμεθ᾽, ἢ πεπτωκότες.

IE. ὦ παῖδες, ἱστώμεσθα.

τῶνδε γὰρ χάριν

καὶ δεῦρ᾽ ἔβημεν ὧν ὅδ᾽ ἐξαγγέλλεται.
Φοῖβος δ᾽ ὃ πέμψας τάσδε μαντείας ἅμα

σωτήρ θ᾽ ἵκοιτο καὶ νόσου παυστήριος.

150

XOPOS:

στρ. α΄.
5 Πυθῶνος ἀγλαὰς ἔβας

conjecture was sometimes carried. Cp. on 1520.

ὦ Διὸς ἀδυεπὲς ati, Tis ποτε τᾶς πολυχρύσου

138 αὐτοῦ L: αὑτοῦ τ.

merely in the cause of Laius, whose widow
he has married. The arrangement of the
words is designed to help a second mean-
ing of which the speaker is unconscious:
‘in the cause of a friend who is 72:02 far
off’ (his own father). The reference to
Laius is confirmed by κείνῳ προσαρκῶν
In I4l.

138 αὑτοῦ-- ἐμαυτοῦ. The reflexive
αὑτοῦ, etc., is a pron. of the rst pers. in
O.C. 966, Zi. 285, Ad. 1132: of the
2nd pers., in O.C. 853, 930, 1356, 77.
451. ἀποσκεδῶ, dispel, as a taint in
- the air: cp. Od. 8. 149 σκέδασον δ᾽ ἄπο
κήδεα θυμοῦ: Plat. Phaed. 77 Ὁ μὴ...ὁ
ἄνεμος αὐτὴν (τὴν ψυχὴν) ἐκβαίνουσαν ἐκ
τοῦ σώματος διαφυσᾷ καὶ διασκεδάννυσιν.

189 f£. ἐκεῖνον ὁ κτανὼν.
emphasis: cp. 820.---τοιαύτῃ, referring to
κτανὼν, implies φονίᾳ: on τιμωρεῖν see
107. The spectator thinks of the time
when Oed. shall be blinded by his own
hand.—For the double ἂν cp. 339s 862,
1438.

142 παῖδες. The king here, as the
priest in 147, addresses a// the suppliants.
ἄλλος (144) is one of the king’s attend-
Δηί5.--- βάθρων | ἵστασθε κιτιλ. Cp. Ant.
417 χθονὸς... ἀείρας: Fhil. 630 νεὼς ἄγον-
τα. Prose would require a compound

ἐκεῖνον has -

verb: Xen. Symp. 4. 31 tbravicravra....
θάκων. ἄραντες. Aesch. Suppl. 481 κλά-

dous γε τούτους aly’ ἐν ἀγκάλαις λαβὼν!
βωμοὺς ἐπ᾿ ἄλλους δαιμόνων ἐγχωρίων | θές.

145 πᾶν... δράσοντος, to do every-
thing=to leave nothing untried: for ὡς
cp. 97. Plat. Afol. 39 A ἐάν τις τολμᾷ
πᾶν ποιεῖν καὶ λέγειν. Xen. //ellen. 7. 4.
21 πάντα ἐποίει ὅπως, εἰ δύναιτο, ἀπαγά-
you. εὐτυχεῖς... πεπτωκότες : ‘fortunate,’
if they succeed in their search for the
murderer, who, as they now know, is in .
their land (110): ‘ruined,’ if they fail,
since they will then rest under the ἀνή-
κεστον μίασμα (98). The unconscious
speaker, in his last word, strikes the
key-note of the destined περιπέτεια.

147 ff. ὦ παῖδες: see on 142.---καὶ
δεῦρ᾽ ἔβημεν, we een came here: 2.é. this
was the motive of our coming in the-first
instance. Phil. 380 ἐπειδὴ καὶ λέγεις
θρασυστομῶν: Lys. Jn Lratosth. § 29
παρὰ τοῦ more καὶ λήψεσθε δίκην; ἐξ-
αγγέλλεται, proclaims on his own part
(midd.), of himself: 2.5. promises un-
asked, wliro pollicetur. Cp. Ai. 1376
ἀγγέλλομαι.. «εἶναι φίλος, ‘I offer friend-
ship.’ Eur. has thus used égayy. even
where metre permitted the more usual
ἐπαγγέλλομαι: Heracl. 531 κἀξαγγέλ-

ΟἸΔΊΠΟΥΣ. TYPANNOS 31
no, but in mine own cause, shall I dispel this taint. For who-
ever was the slayer of Latus might wish to take vengeance on me
also with a hand as fierce. Therefore, in doing right to Laitus,
I serve myself.

Come, haste ye, my children, rise from the altar-steps, and
lift these suppliant boughs; and let some other summon hither
the folk of Cadmus, warned that I mean to leave nought un-
tried ; for our health (with the god’s help) shall be made certain
—or our ruin.

Pr. My children, let us rise; we came at first to seek what
this man promises of himself. And may Phoebus, who sent
these oracles, come to us therewith, our saviour and deliverer
from the pest.

CHORUS.
O sweetly-speaking message of Zeus, in what spirit
hast thou come from golden Pytho unto — glorious

189 ἐκεῖνον has been made from ἐκεῖνοσ in L. The false reading ἐκεῖνος occurs in

some of the later MSS.

λομαι | θνήσκειν, I offer to die.—dpa:
Ζ.6. may the god, who has summoned us
to put away our pollution, a¢ the same time
come among us as a healing presence.

151—215 The Chorus consists of
Theban elders—men of noble birth, ‘the
foremost in honour of the land’ (1223)
—who represent the Κάδμου λαός just
summoned by Oedipus (144). Ocedipus
having now retired into the palace, and
the suppliants having left the stage, the
Chorus make their entrance (πάροδος)
into the hitherto vacant ὀρχήστρα. For
the metres see the Analysis which follows
the Introduction.

ist strophe (t51—158). Is the god’s
message indeed a harbinger of health?
Or has Apollo some further pain in store
for us?

ist antistrophe (159—166). May
Athene, Artemis, and Apollo succour us!

and strophe (167—178). The fruits of
the earth and the womb perish.

and antistrophe (t7g—189). The un-
buried dead taint the air: wives and
mothers are wailing at the altars.

3rd strophe (1g0—202). May Ares, the
god of death, be driven hence: may thy
lightnings, O Zeus, destroy him.

37d antistrophe (203—215). May the
Lycean Apollo, and Artemis, and Diony-
sus fight for us against the evil god.

151 dar, of a god’s utterance or oracle

(1440), a poet. equivalent for φήμη: cp.
310 dm’ οἰωνῶν φάτιν. Διὸς, because
Zeus speaks by the mouth of his son;
Aesch. Aum. 19 Διὸς προφήτης δ᾽ ἐστὶ
Λοξίας πατρός. adverts, merely a general
propitiatory epitnet : the Chorus have not
yet heard whether the response is com-
forting or not. It is presently told to
them by Oed. (242). Cp. Zl. 480 ἁδυ-
Tv Lwy...dvepatwv, dreams breathing com-
fort (from the gods). τίς ποτε.. ἔβας;
What art thou that hast come? ze. in
what spirit hast thou come? bringing us
health or despair?

152 IIvOevos, from Pytho (Delphi):
for the gen. see on 142 βάθρων | ἵστασθε.
Tas πολυχρύσου, ‘rich in gold,’ with
allusion to the costly ἀναθήματα dedicated
at Delphi, and esp. to the treasury of the
temple, in which gold and silver could be
deposited, as in a bank, until required for
use. Jliad g. 404 οὐδ᾽ ὅσα...λάϊνος οὐδὸς
ἀφήτορος ἐντὸς ἐέργει | Φοίβου ᾿Απόλλωνος,
Πυθοῖ ἐνὶ πετρηέσσῃ. Thuc. 1. 121 vav-
τικόν τε ἀπὸ τῆς ὑπαρχούσης τε οὐσίας
ἐξαρτυσόμεθα, καὶ ἀπὸ τῶν ἐν Δελφοῖς καὶ
᾿Ολυμπίᾳ χρημάτων. Athen. 233 Ε τῷ
μὲν οὖν ἐν Δελφοῖς ᾿Απόλλωνι τὸν πρότερον
ἐν τῇ Λακεδαίμονι χρυσὸν καὶ ἄργυρον
[πρότερον Ξε Ὀεΐίοτα the time of Lysander]
ἱστοροῦσιν ἀνατεθῆναι. Eur. Andr. 1093
θεοῦ | χρυσοῦ γέμοντα γύαλα (recesses),
θησαυροὺς βροτῶν. Jon 54 Δελφοί

rst

strophe.
Xp -

32 TOPOKAEOYS

3OnBas; ἐκτέταμαι, φοβερὰν φρένα δείματι πάλλων,

Γ 4 ἰήιε Δάλιε Παιάν,

aay Ν Ν cys , Ἃ /
ὅ ἀμφὶ σοὶ αζόμενος τί μοι ἢ νέον

155

6% περιτελλομέναις ὥραις πάλιν ἐξανύσεις χρέος.
1 εἰπέ μοι, ὦ χρυσέας τέκνον ᾿Ελπίδος, ἄμβροτε Φάμα.

> ,
QvT. a.

γαιάοχόν τ᾽ ἀδελφεὰν

πρῶτά σε κεκλόμενος, θύγατερ Διός, auBpor ᾿Αθάνα,

160

3” Apteuw, ἃ κυκλόεντ᾽ ἀγορᾶς θρόνον εὐκλέα θάσσει,

159 κεκλόμενος L, with w written over os by a late hand. A few of the later ss.

σφ᾽ ἔθεντο (the young Ion) χρυσοφύ-
λακα τοῦ θεοῦ, | ταμίαν τε πάντων. Pind.
Pyth. 6. 8 ἐν πολυχρύσῳ ᾿Απολλωνίᾳ...
νάπᾳ (1.6. ἐν ἸΤυθοϊ).

158 The bold use of ἐκτέταμαι is in-
terpreted by φοβερὰν φρένα δείματι πάλ-
λων, which is to be taken in close con-
nection with it. ἐκτείνεσθαι is not found
elsewhere of mental tension (though
Dionys. De Comp. Verb. c. 15 ad fin. has
ἡ τῆς διανοίας ἔκτασις καὶ τὸ τοῦ δείματος
ἀπροσδόκητον... Cp. Xen. Cyr. τς 3. 11
ἕως παρατείναιμι τοῦτον, ὥσπερ οὗτος
ἐμὲ παρατείνει ἀπὸ σοῦ κωλύων, ----“ γαεξ,᾽
‘torture’ him. But παρατείνεσθαι, when
used figuratively, usually meant ‘to be
worn out,’ ‘fatigued to death’: eg. Plato
Lysis 204 C παραταθήσεται ὑπὸ σοῦ ἀκούων
θαμὰ λέγοντος, ἐ716ςαὐϊέτ7,, he will be tired
to death of hearing it. So Xen. Mem. 3.
13. 6 παρατέταμαι μακρὰν ὁδὸν πορευ-
θείς. Triclinius explains here, ‘I am
prostrated by dread’ (ἐκπέπληγμαι, map’
ὅσον οἱ ἐκπλαγέντες ἔκτασιν σώματος καὶ
ἀκινησίαν πάσχουσιν: cp. Eur. Med. 585
ἕν yap ἐκτενεῖ σ᾽ ἔπος): so Ph. 858 ἐκτέ-
ταται νύχιος (of ἃ sleeper). But the con-
text favours the other view.—dAdov,
transitive, governing φρένα, making my
heart to shake; not intransitive, for παλ-
Aduevos, with φρένα as accus. of the part
affected. An intransitive use of πάλλω
in this figurative sense is not warranted
by such instances as Ar. Lys. 1304 κοῦφα
πάλλων, ‘lightly leaping in the dance’:
Eur. Zl. 435 ἔπαλλε δελφίς (=éoxipra),
‘the dolphin leaped’: 24. 477 ἵπποι ἔπαλ-
λον ‘quivered’ (in death). Cp. Aesch.
P. V. 881 κραδία φόβῳ φρένα λακτίζει:
so, when the speaker is identified with
the troubled spirit within him, we can
say φρένα mad\\w,—where φρένα has a less
distinctly physical sense than in Aesch.

Z.c., yet has physical associations which
help to make the phrase less harsh.

154 Addte. The Delphian Apollo is.
also Delian—having passed, according to
the Ionic legend, from his native Delos,
through Attica, to Delphi (Aesch.- Zum.
9). A Boeotian legend claimed Tegyra
as the birthplace of Apollo: Plut. Pe/op.
16 ἐνταῦθα μυθολογοῦσι τὸν θεὸν γενέσθαι,
καὶ τὸ μὲν πλησίον ὄρος Δῆλος καλεῖται.
We can scarcely say, however, with
Schneidewin that Δάλιε here ‘bewrays
the Athenian,’ when we remember that
the Theban Pindar hails the Delphian
Apollo as Λύκιε καὶ Δάλου ἀνάσσων Φοῖβε
(Pyth. τ. 30).---ήϊε (again in 1096), in-
voked with the cry (7: cp. 77. 221 ἰὼ ἰὼ
Παιάν. Soph. has the form παιών,
παιήων as==‘a healer’ (not with ref. to
Apollo), Phil. 168, 832.

155 ἁζόμενος (rt. dy, whence ἅγιος) im-
plies a religzous fear: cp. Od.9.478 σχέτλι᾽,
ἐπεὶ ξείνους οὐχ ἅζεο σῷ ἐνὶ οἴκῳ | ἐσθέμε-
ναι. τί μοι... χρέος: ‘what thing thou
wilt accomplish for me’: z.¢., what expia-
tion thou wilt prescribe, as the price of
deliverance from the plague. Will the
expiation be of a new kind (véov)? Or
will some ancient mode of atonement be
called into use once more (πάλιν) πά-

“λιν recalls Aesch. Ag. 154 μίμνει yap

φοβερὰ παλίνορτος | οἰκονόμος δολία
μνάμων μῆνις τεκνόποινος. νέον, adjective
with χρέος : πάλιν, adverb with ἐξανύσεις.
τί μοι νέον χρέος ἐξανύσεις; ἢ τί χρέος
πάλιν ἐξανύσεις; The.doubling of ἤ harshly
co-ordinates νέον and πάλιν, as if one said
τίνας ἢ μαχομένους ἢ ἀμαχεὶ ἐνίκησαν ;
χρέος here=xpjua, ‘matter’ (implying
importance): cp. Aesch. Supl. 374 (of a
king) χρέος | πᾶν ἐπικραίνεις : Eur. H. 7.
530 τί καινὸν ἦλθε τοῖσδε δώμασιν χρέος;
Others take it 485: ‘obligation’ (cp. O. C.

OIAITOY2 TYPANNOS

Thebes Ὁ

33

I am on the rack, terror shakes my soul, O thou

Delian Healer to whom wild cries rise, in holy fear of thee, what
thing thou wilt work for me, perchance unknown before, per-
chance renewed with the revolving years : tell me, thou immortal

Voice, born of Golden Hope!

First call I on thee, daughter of Zeus, divine Athena,

and on thy sister, guardian of our land, Artemis,

who

sits on her throne of fame, above the circle of our Agora,

have κεκλομένῳ or Κεκλομένω.---κέκλομαι, ὦ Blaydes.—duBpor’] ἄντομ᾽ Wecklein.

235), but against this is ἐξανύσεις, which
could not mean either to ‘impose’ or to
‘exact’ it. Whitelaw renders, ‘ what re-
quirement thou wilt enact (by oracular
voice),’ finding this use of ἀνύω in O. C.
454, Ant. 1178; but there (as below, 720)
it has its normal sense, ‘fulfil.’

156 περιτελλομ. ὥραις, an epic phrase
which Ar. Av. 697 also has. Od. 14. 293
ἀλλ᾽ ὅτε δὴ μῆνές τε καὶ ἡμέραι ἐξετε-
λεῦντο | ay περιτελλομένου ἔτεος, καὶ ἐπή-
λυθον ὧραι.

157 χρυσέας κιτιλ. The answer (not
yet known to them) sent by Apollo is
personified as Pdpa, a divine Voice,—
‘the daughter of golden hope,’ because—
whether favourable or not—it is the zsszze
of that hepe with which they had awaited
the god’s response.

159 κεκλόμενος is followed in 164 by
προφήνητέ μοι instead of εὔχομαι προ-
gav? at Cp. Plat. Legg. 686 Ὁ ἀπο-
βλέψας yap πρὸς τοῦτον τὸν στόλον οὗ
πέρι διαλεγόμεθα ἔδοξέ μοι πάγκαλος...
εἶναι. Antiphon Jer. B. β. ὃ το ἀπο-
λυόμενος δὲ ὑπό τε τῆς ἀληθείας τῶν
πραχθέντων ὑπό τε τοῦ νόμου καθ᾽ ὃν διώ-
κεται, οὐδὲ τῶν ἐπιτηδευμάτων εἵνεκα δί-
καιοι τοιούτων κακῶν ἀξιοῦσθαί ἐσμεν.
Xen. Cyr. 8. 8. το ἦν δὲ αὐτοῖς νόμιμον
.. voulfovres. The repetition of ἄμ-
Bpor’ has provoked some weak and need-
less conjectures: see on 517.

160 yatdoxov, holding or guarding
our land; so Aesch. Suppl. 816 γαιάοχε
παγκρατὲς Zed. In O. C. 1072 it is the
Homeric epithet of Poseidon, ‘girdling
the earth,’ τὸν πόντιον γαιάοχον. Cp.
Ταλλὰς πολιοῦχος Ar. Hg. 581 (πολιάοχος
Pind. Οἱ. 5. 10), πολισσοῦχοι θεοί Aesch.
Thed. 69.

161. κυκλόεντ᾽ ἀγορᾶς Opdvoy=xv-
κλοέσσης ἀγορᾶς θρόνον: cp. Ant. 793
νεῖκος ἀνδρῶν ξύναιμον, Trach. 9093 ὦ

1.5.1}

Κηναία κρηπὶς βωμῶν. ‘Round throne of
the marketplace’ means simply (I now
think) ‘throne consisting of the round
marketplace.” The sitting statue of
Artemis is in the middle of the agora;
hence the agora itself is poetically called
her throne. The word κύκλος in con-
nection with the Athenian agora, of
which it perhaps denoted a special part;
schol. Ar. Zg. 137 ὁ δὲ κύκλος ᾿Αθήνησίν
ἐστι καθάπερ μάκελλος, ἐκ τῆς κατασκευῆς
(form) τὴν προσηγορίαν λαβών. ἔνθα δὴ
πιπράσκεται χωρὶς κρεών τὰ ἄλλα ὥὦνια, καὶ
ἐξαιρέτως δὲ οἱ ἰχθύες. Cp. Eur. Or. 919
ὀλιγάκις ἄστυ κἀγορᾶς χραίνων κύκλον, ‘the
circle of the agora,’ zie. ‘its bounds’: cp.
Thuc. 3. 74 τὰς οἰκίας τὰς ἐν κύκλῳ τῆς
ἀγορᾶς, ‘all round’ the agora. In //. 18.
504, cited by Casaubon on Theophr.
Char. 2. 4, ἱερῷ ἐνὶ κύκλῳ refers merely to
the yépovres in council. This is better
than (1) ‘her round seat in the agora’—
κυκλόεντα meaning that the pedestal of the
statue was circular; (2) ‘her throne in
the agora, round which κύκλιοι χοροί
range themselves.’ This last is im-
possible,

εὐκλέα, alluding to Artemis Εὔκλεια,
the virgin goddess of Fair Fame, wor-
shipped esp. by Locrians and Boeotians:
Plut. Arist. 20 βωμὸς yap αὐτῇ καὶ ἄγαλμα
παρὰ πᾶσαν ἀγορὰν ἵδρυται, καὶ προθύουσιν
αἵ τε γαμούμεναι καὶ οἱ γαμοῦντες : also at
Corinth, Xen. Hellen. 4. 4. 2.
saw a temple of “Apreyis Εὔκλεια, with
a statue by Scopas, near the Προιτίδες
πύλαι on the N.E. side of Thebes. Near
it were statues of Apollo Boedromios and
Hermes Agoraios. The latter suggeststhat
the Agora of the Lower Town (which
was deserted when Pausanias visited
Thebes) may have been near. In men-
tioning the ἀγορά, Soph. may have been
further influenced by the fact that. Artemis

3 .

Ist anti-
strophe.

Pausanias

34 ΣΟΦΟΚΛΕΟῪΣ

4 καὶ Φοῖβον ἑκαβόλον, ἰὼ

ὅ τρισσοὶ ἀλεξίμοροι προφάνητέ μοι,
6 εἰ ποτε καὶ προτέρας ἄτας ὕ ὕπερ ὀρνυμένας πόλει 165
7 ἠνύσατ᾽ ἐκτοπίαν φλόγα πήματος, ἔλθετε καὶ νῦν.

στρ. β΄. ὦ πόποι, ἀνάριθμα γὰρ φέρω
2 πήματα" νοσεῖ δέ μοι πρόπας στόλος, οὐδ᾽ ἔνι φροντίδος

ἔγχος
4 δ, ἢ
8 ᾧ τις ἀλέξεται.

NO οι Ὁ.

8 ἀκτὰν πρὸς ἑσπέρου

οὔτε γὰρ ἔκγονα

lal ‘ » » ’

κλυτᾶς χθονὸς αὔξεται, οὔτε τόκοισιν

ἰηίων καμάτων ἀνέχουσι γυναῖκες"

ἄλλον δ᾽ dv ἄλλῳ προσίδοις ἅπερ εὔπτερον ὄρνιν
κρεῖσσον ἀμαιμακέτου πυρὸς ὄρμενον

εοῦ

171
174

ἀντ. B. ὧν πόλις ἀνάριθμος ὄλλυται:
2 νηλέα. δὲ γένεθλα πρὸς πέδῳ θαναταφόρα Ketrar

ἀνοίκτως"

8 ἐν δ᾽ ἄλοχοι πολιαΐ τ᾽ ἐπὶ ματέρες

4 ἀκτὰν παρὰ βώμιον ἄλλοθεν ἄλλαι

162 ἰὼ ἰὼ L: ἰὼ r, and Heath.

182

180 The rst hand in L seems to have

written θαναταφόρω (sic), which a later hand altered to θαναταφόρα (or θανατάφορα,

was worshipped as ’Ayopala: thus in the
altis at Olympia there was an ’Apreyuldos
᾿Αγοραίας βωμός near that of Ζεὺς ᾽Αγο-
ραῖος (Paus. Rios, 4)-

165 ἄτας ὕπερ, ‘on account of ruin’
(z.e. ‘to avert it’): cp. Amt. 932 κλαύ-
pa’ ὑπάρξει βραδυτῆτος ὕπερ. So Aesch.
Theb. 111 ἴδετε παρθένων ἱκέσιον λόχον
δουλοσύνας ὕπερ, ‘to avert slavery.’ Cp.
187. épvupévas πόλει: the dat. Geet}
as after verbs of attacking, e.g. ἐπιέναι,
ἐπιτίθεσθαι. Musgrave’s conj. ὑπερορνυ-
μένας πόλει (the compound nowhere oc-
curs) has been adopted by some editors.

166 ἠνύσατ᾽ ἐκτοπίαν, made ἐκτοπίαν,
= ἐξωρίσατε, arare use of ἀνύω like ποιεῖν,
καθιστάναι, ἀποδεικνύναι : for the ordi-
nary use, cp. 720 ἐκεῖνον ἤνυσεν | φονέα
γενέσθαι, effected that he should become.
In Ant. 1178 τοὔπος ws ἄρ᾽ ὀρθὸν ἤνυσας,
the sense is not ‘made right,’ but ‘ drought
duly 4o pass.’ ἔλθετε kal νῦν, an echo of
προφάνητέ μοι, προτέρας having sug-
gested καὶ viv: as in 338 ἀλλ᾽ ἐμὲ ψέγεις
repeats ὀργὴν ἐμέμψω τὴν ἐμήν.

167 ὦ πόποι is merely a cry like
παπαῖ: Trach. 853 κέχυται νόσος, ὦ πόποι,

οἷον, κιτ.λ.

170 στόλος, like στρατός (Pind. Pyth.
2. 46, etc.), Ξελαός.---ἔνι ΞΞ ἔνεστι, is avail-
able.—povrlSos ἔγχος, not, a weapon
consisting in a device, but a weapon
discovered by human wit, ἔγχος ᾧ Tis
ἀλέξεται being a bold equivalent for μη-
xavh ἀλεξητηρία.

171 This future has the support of the
best Mss. in Xen. An. 7. 7. 3 οὐκ ἐπιτρέ-
ψομεν.. «ὡς πολεμίους ἀλεξόμεθα: and of
grammarians, Bekk. Anecd. 5 415: the
aorist ἀλέξαι, ἀλέξασθαι also occurs.
These forms are prob. not from the stem
ἀλεξ (whence present ἀλέξω, cp. ἀέξω,
ὁδάξω) but from a stem ἀλκ with un-
consciously developed e, making ἀλεκ (cp.
ἄλ-αλκον) : see Curtius, Verd, 11. 258,
Eng. tr. 445. Homer has the fut. ἀλεξή-
ow, and Her. ἀλεξήσομαι.---Ορ. 539.

173 τόκοισιν, dy births. Women are
released from travail, not by the birth
of living children, but either by death
before delivery, or by still births. See on
26, and cp. Hes. Op. 244 οὐδὲ γυναῖκες
τίκτουσιν. If rékow=‘in child-bed?
(and so the schol., ἐν τοῖς réxos), the

OIAITOYS ΤΥΡΆΝΝΟΣ 35

and on Phoebus the far-darter: O shine forth on me, my three-
fold help against death! If ever aforetime, in arrest of ruin
hurrying on the city, ye drove a fiery pest beyond our borders,
come now also!

Woe is me, countless are the sorrows that I bear; a plague is
on all our host, and thought can find no weapon for defence.
The fruits of the glorious earth grow not; by no birth of children
do women surmount the pangs in which they shriek ; and life on
life mayest thou see sped, like bird on nimble wing, aye, swifter
than resistless fire, to the shore of the western god.

By such deaths, past numbering, the city perishes: unpitied,
her children lie on the ground, spreading pestilence, with none to
mourn:and meanwhile young wives, and grey-haired mothers with
them, uplift a wail at the steps of the altars, some here, some there,
for there are traces of an accent over the a). Some of the later Mss. (including A)

have the dative, others the nomin. 182 ἀκτὰν] αὐδὰν Hartung, ἀχὰν Nauck.—
παραβώμιον. L, with most of the later Mss. (including A); some others have παρὰ

meaning would be simply, ‘women die
in child-bed,—not necessarily ‘before
child-birth’; but the point here is the
blight on the fruits of earth and womb,—
not merely the mortality among women.

175 ἄλλον δ᾽... ἄλλῳ, ‘one after an-
other.’ The dative here seems to depend
mainly on the notion of adding implied
by the iteration itself; though it is pro-
bable that the neighbourhood of zpos in
προσίδοις may have beeri felt as softening
the boldness. That προσορᾶν could be
used as=‘to see im addition’ is incon-
ceivable; nor could such use be justified
by that of ἐνορᾶν τινι as=dpav ἔν τινι.
And no one, I think, would be disposed
to plead lyric license for ἄλλῳ πρὸς ἴδοις
on the strength of ἀκτὰν πρὸς ἑσπέρον
θεοῦ in 177. Clearly there was a ten-
dency (at least in poetry) to use the dative
thus, though the verd of the context
generally either (a) helps the sense of
‘adding,’ or (4) leaves an alternative.
Under (a) I should put Z/. 235 τίκτειν
ἄταν ἄταις: Eur. Helen. 195 δάκρυα δά-
κρυσί μοι φέρων. Under (4), Eur. Or. 1257
πήματα πήμασιν ἐξεύρῃ: Phoen. 1496
φόνῳ φόνος | Οἰδιπόδα δόμον ὥλεσε: where
the datives mzght be instrumental. On
the whole, I forbear to recommend ἄλλον
δ᾽ ἂν ἄλλᾳ προσίδοις, though easy and
tempting; cp. Thuc. 2. 4 ἄλλοι δὲ ἄλλῃ
THs πόλεως σποράδην ἀπώλλυντο.

177 ὄρμενον, aor. part. (72 11. 571
Sodpa...doueva πρόσσω), ‘sped,’ ‘hurried,’

since the life is quickly gone. κρεῖσσον
οὐ πυρὸς, because the πυρφόρος λοιμός
drives all before it.

178 ἀκτὰν πρὸς for πρὸς ἀκτάν, since
the attributive gen. ἑσπέρου θεοῦ is equiv.
to an adj. agreeing with ἀκτάν : cp. O.C.
84 ἕδρας | πρώτων ἐφ" ὑμῶν, 26. 126 ἄλσος
és...xopav: El. 14 τοσόνδ᾽ ἐς ἥβης: so
Aesch. P. V. 653, Theb. 185: Eur. Or.
94. ἑσπέρου θεοῦ: as the Homeric
Erebos is in the region of sunset and
gloom (Od. 12. 81), and Hades is ἐννυ-
χίων ἄναξ O. C. 1559.

179 ὧν.. ἀνάριθμος. ὧν, masc., re-
ferring to G\Aov...a\\y,—‘ to such (deaths)
knowing no limit’: cp. ἀνάριθμος θρήνων
El. 232, μηνῶν ἀνήριθμος Ai. 602. An
adj. formed with a privative, whether
from noun or from verb, constantly takes
a gen. in poetry: see on 190 (dxaX«os),
885 (apdByrTO0s).

180 γένεθλα (πόλεως), Sher sons’: cp.
1424 τὰ θνητῶν γένεθλα, the sons of men.
νηλέα, unpitied ; ἀνοίκτως, without οἶκτος,
lament, made for them: they receive
neither ταφή nor θρῆνος. Cp. Thuc. 2.
50 πολλών ἀτάφων γιγνομένων (in the

plague, 430 B.C.).

181 ἐν δ᾽, cp.on 27. ἐπὶ, adv.: Her.
ἡ. 65 τόξα δὲ καλάμινα εἶχον, ...ἐπὶ δέ,
σίδηρον (v. ὦ. -os) ἦν. But ἔπιΞεἔπεστι,
χε Vs BER.

182 ἀκτὰν παρὰ βώμιον, ‘at the steps
of the altars’: Aesch. Cho. 722 ἀκτὴ
χώματος, the edge of the mound: Eur.

32°

and
strophe.

2nd anti-
strophe.

36 ΣΟΦΟΚΛΕΟΥΣ

5 λυγρῶν πόνων ἱκτῆρες ἐπιστενάχουσιν.
θ παιὰν δὲ λάμπει στονόεσσά τε γῆρυς ὅμαυλος"

185

7 ὧν ὕπερ, ὦ χρυσέα θύγατερ Διός,

8 εὐῷπα “πέμψον ἀλκάν"

στρ. γ.

2 φλέγειιε περιβόατος ἀντιάζων,

ν ΄ Ν ’ a A » 3 ΄
Αρεά τε τὸν μαλερόν, ὃς νῦν ἄχαλκος ἀσπίδων

ΙΟΙ

8 παλίσσυτον δράμημα νωτίσαι πάτρας

4 ἔπουρον εἴτ᾽ ἐς μέγαν
, 3 ’,
5 θάλαμον ᾿Αμφιτρίτας

195

yes. 1.9 X ee Y
6 €lT ἐς TOV amo €evov ορμον

7 ΠΡ. ον κλύδωνα"

8 *rehely γάρ, εἴ τι νὺξ ἀφῇ,

βώμιον.---ἄλλαι MSS.: ἄλλαν Dindorf.

185 ἐπιστονάχουσι L: ἐπιστενάχουσι r.

191 περιβόατοΞ] περιβόατον Dindorf, placing a comma after it, and reading ἀντιάζω

with Hermann.

194 érovpoy, the true reading, was written by the ist hand in L,

but altered by a later hand into ἄπουρον, over which is the gloss μακράν (the prep.,

Herc. F. 984 ἀμφὶ βωμίαν | ἔπτηξε κρηπῖδ᾽,
at the base of the altar, ἄλλοθεν ἄλλαι
(with ἐπιστενάχουσι), because the sounds
are heard from various quarters.

185 ἱκτῆρες with Avypav πόνων, en-
treating on account of (for release from)
their woes, causal gen.: cp. ἀλγεῖν τύχης,
Aesch. Ag. 571.

186 λάμπει: 473 ἔλαμψε... φάμα:
Aesch. Theb. 104 κτύπον δέδορκα. ὅμαυ-

λος, 2.5. heard at the same time, though
not σύμφωνος with it.

188 ΣΦ. ὧν ὕπερ: see on 165.—evora
ἀλκάν : cp. ἀγανὴ σαίνουσ᾽ | ἐλπίς, Aesch.
Ag. 101 (where Weil προφανεῖσ᾽), ἱλαρὸν
φέγγος Ar. Ran. 455.

190 “Apea te x.7.X. The acc. and
infin. “Apea...vwtioat depend on δός or
the like, ay aah by the preceding
words. Cp. //. 7 Ζεῦ πάτερ, ἢ Αἴαντα
λαχεῖν ἢ Τυδέος ΤΣ eee that). Aesch.
Theb. 253 θεοὶ πολῖται, μή με δουλείας
τυχεῖν. μαλερόν, raging: cp. μαλεροῦ πυ-
pos 7]. 9. 242: μαλερών..«λεόντων Aesch.
Ag. 141. Ares is for Soph. not merely the
war-god, but generally Bporohovyos, the
Destroyer: cp. At. 706. Here he is iden-
tified with the fiery plague. ἄχαλκος
ἀσπίδων (cp. 21. 36 ἄσκευον ἀσπίδων :
Eur. Phoen. 324 ἄπεπλος φαρέων): Ares
cqmes not, indeed, as the god of war
(ὁ χαλκοβόας “Apns, O.C. 1046), yet
shrieks of the dying surround him with
a cry (βοή) as of battle.

191 περιβόατος could not mean ‘cry-
ing loudly’: the prose use (‘famous’
or ‘notorious,’ Thuc. 6. 31) confirms the
pass. sense here. ἀντιάζων, attacking :
Her. 4. 80 ἠντίασάν μιν (acc.) οἱ Θρήϊκες.
Aesch. has the word once only, as=‘to
meet’ (not in a hostile sense), 4g. 1557
πατέρ᾽ ἀντιάσασα: Eur. always as=‘to
entreat’; and so Soph. Z/. 100g. Din-
dorf reads φλέγει we περιβόατον (the
accus. on his own conject.), ἀντιάζω (sug-
gested by Herm.), ‘I fray that’ etc.
But the received text gives a more vivid
picture.

192 νωτίσαι, to turn the back in flight
(Eur. Andr. 1141 πρὸς φυγὴν ἐνώτισαν),
a poet. word used by Aesch. with acc.
πόντον, to skim (Ag. 286), by Eur. Ph.
651 (Dionysus) κισσὸς ὃν...ἐνώτισεν as
=‘to cover the back of.’ δράμημα, cog-
nate acc.: πάτρας, gen. after verb o
parting from: see on βάθρων, 142.

194 ἔπουρον -Ξ- ἐπουριζόμενον (ironical),
Lidd. and Scott s.v. refer to.» Clemens
Alexandr. Paed. 130 τῷ τῆς ἀληθείας
πνεύματι ἔπουρος apbels, ‘lifted on a prose
pering gale by the spirit of Truth.’ So
Trach. 815 οὖρος ὀφθαλμῶν ἐμῶν | αὐτῇ
γένοιτ᾽ ἄπωθεν ἑρπούσῃ καλώς: tb. 467
ἀλλὰ ταῦτα μὲν | pelrw κατ᾽ οὖρον. Active
in Trach. 954 ἔπουρος ἑστιῶτις αὔρα (schol,
ἄνεμος οὔριος ἐπὶ τῆς οἰκίας), ‘wafting.’
The v.l. ἄπουρον would go with πάτρας,
‘away from the dorders of my country’—

OIAITNOYS TYPANNOZ a7

entreating for their weary woes. The prayer to the Healer
rings clear, and, blent therewith, the voice of lamentation: for
these things, golden daughter of Zeus, send us the bright face
of comfort.

And grant that the fierce god of death, who now with no 3rd
brazen shields, yet amid cries as of battle, wraps me in the sttophe
flame of his onset, may turn his back in speedy flight
from our land, borne by a fair wind to the great deep of
Amphitrité, or to those waters in which none find haven,
even to the Thracian wave; for if night leave aught undone,

meaning that πάτρας ἄπουρον ΞΞ ‘far from our country’).
The wrong one, ἄπουρον, prevailed in the later Mss.
198 τέλει MSS. (τέλη in Bodl. Barocc. 66, 15th cent., is doubtless a

ings.
Doderlein.

The schol. knew both read-
196 ὅρμον] ὅρμων

from Ionic οὖρος Ξε ὅρος, like ὅμουρος (Her.
I. 57), πρόσουρος (Phil. 691), ξύνουρος
(Aesch. Ag. 495), τηλουρός. Pollux 6.
198 gives ἔξορος, ἐξόριος, but we nowhere
find an Ionic ἄπουρος: while for Attic
writers ἄφορος (from ὅρος) would have
been awkward, since ddopos ‘sterile’ was
in use.

μέγαν | θάλαμον ᾿Αμφιτρίτας, the At-
lantic. θάλαμος ’Audurplrns alone would
be merely ‘the sea’ (Od. 3. gt ἐν πελάγει
μετὰ κύμασιν ’Apudirplrns), but μέγαν helps
to localise it, since the Atlantic (ἡ ἔξω
στηλέων θάλασσα ἡ ᾿Ατλαντὶς καλεομένη,
Her. 1. 202) was esp. ἡ μεγάλη θάλασσα.
Thus Polyb. 3. 37 calls the AZediterrancan
τὴν καθ᾽ Huds,—the Atlantic, τὴν ἔξω καὶ
μεγάλην προσαγορευομένην. In Plat.
Phaedo 109 B the limits of the known
habitable world are described by the
phrase, τοὺς μέχρι τῶν Ἡρακλείων στηλῶν
ἀπὸ Φάσιδος (which flows into the Euxine
on the E.), Eur. 47122. 3 ὅσοι τε πόντου
(the Euxine) τερμόνων τ᾽ ᾿Ατλαντικῶν
| ναίουσιν εἴσω: Herc. F. 234 ὥστ᾽ ᾿Ατ-
λαντικῶν πέρα | φεύγειν ὅρων ἄν.

196 ἀπόξενον. Aesch. has the word
as=‘estranged from’ (γῆς, Ag. 1282),
cp. ἀποξενοῦσθαι. Here it means ‘away
Jrom strangers,’ in the sense of ‘keeping
them at a distance.’ Such compounds
are usu. fassive in sense: cp. ἀπόδειπνος
(Hesych., =ddecmvos), ἀπόθεος, ἀπόμισθος,
ἀπόσιτος, ἀπότιμος (215), dwoxphuaros.—
ἀπόξενος ὅρμος, the Euxine: an oxy-
moron,=6puos ἄνορμος, as in Phil. 217
ναὸς ἄξενον ὅρμον. Strabo 7. 298 ἄπλουν
γὰρ εἶναι τότε τὴν θάλατταν ταύτην καὶ
καλεῖσθαι ΓΑξἕενον διὰ τὸ δυσχείμερον
‘Kal τὴν ἀγριότητα τῶν περιοικούν-

των ἐθνῶν καὶ μάλιστα τῶν Σκυθικῶν,
ξενοθυτούντων, κιτιλ. The epithet
Θρήκιον here suggests the savage folk
to whom Ares is ἀγχίπτολις on the W.
coast of the Euxine (Ant. 969). Ovid
Trist. 4. 4.55 Frigida me cohibent Euxint
litora Ponti: Dictus ab antiquis Axenus
tlle fuit.

198 τελεῖν γὰρ... ἔρχεται. Reading re-
λεῖν, as Herm. suggested, instead of τέλει»
I construe thus :—ei τὶ νὺξ ἀφῇ, ἦμαρ ἐπέρ-
χεται τελεῖν τοῦτο, ‘If night omit anything
(in the work of destruction), day comes
after it to accomplish this.’ τελεῖν is
the infin. expressing purpose, as often
after a verb of going or sending, where
the fut. participle might have been used:
cp. Her. 7. 208 ἔπεμπε... κατάσκοπον
ἱππέα, ἰδέσθαι [-Ξεὀψόμενον] ὁκόσοι τέ
εἰσι, κιτιλ.: Thuc. 6. 50 δέκα δὲ τῶν νεῶν
προὔπεμψαν ἐς τὸν μέγαν λιμένα πλεῦσαί
τε καὶ κατασκέψασθαι... καὶ κηρῦξαι.
Here the gres. inf. is right, because the
act is not single but repeated. Observe
how strongly τελεῖν is supported by the
position of the word (‘To accomplish, —
if night omit aught,—day follows’). No
version of τέλει explains this. The
most tolerable is:—‘ 7» fudness—if night
omit aught—day attacks (ἐπέρχεται) this’ :
but I do not think that such a rendering
can stand. See Appendix.—el...agq. Cp.
874 εἰ ὑπερπλησθῇ (lyric): O. C. 1443
el στερηθῶ (dialogue): Amt. 710 κεῖ τις
ἦ (do.). In using ef with subjunct., the
Attic poets were influenced by the epic
usage, on which see Monro, Homeric Gram-
mar § 292. The instances in classical
prose are usu. doubtful, but in Thue.
6. 21 el ξυστῶσιν has good authority.

38 ΣΟΦΟΚΛΕΟΥΣ

ΕΘ See ὙΦ » Ν
9 τοῦτ᾽ ἐπ᾿ ἦμαρ ἔρχεται
10 τόν, ὦ « τᾶν πυρφόρων
11 ἀστραπᾶν κράτη νέμων,

200

12 ὦ Ζεῦ πάτερ, ὑπὸ σῷ φθίσον κεραυνῷ.

ς ; , > ¥ ΄, ᾿ , 9. 9. 9 ΝΥ
ἀντ. γ. Λύκει᾽ ἀναξ, τά TE σὰ χρυσοστρόφων ἀπ᾽ ἀγκυλᾶν

2 βέλεα θέλοιμ᾽ dv ἀδάματ᾽ ἐνδατεῖσθαι

205

8 ἀρωγὰ προσταθέντα, τάς τε πυρφόρους
4 ᾿Αρτέμιδος αἴγλας, ξὺν αἷς

ὦ» .
ὅ AUKU ὄρεα διάσσει
θ τὸν
1 τᾶσδ᾽ ἐπώνυμον ‘yas,
na ie »
8 οἰνῶπα Βάκχον εὔιον,
᾽ὔ ε ,
9 Μαινάδων ὁμόστολον
κ᾿ 3
10 πελασθῆναι φλέγοντ

mere slip). See note.
(=v. 213 πελασθῆναι φλέγοντ᾽).

200 τὸν ὦ πυρφόρων MSS.
Hermann inserts τᾶν after ὦ: Wolff οὖν after τόν.
Lachmann proposed τόν, ὦ Ζεῦ (omitting Zed in v. 202).

υσομίτραν TE κικλήσκω,

210

A long syllable is wanting

In La late hand has written o

over ὦ in πυρφῴρων, and A has εἰ written over 7 in κράτη. These are traces of the reading

199 én’...épxerat: for the adverbial
ἐπί separated from ἔρχεται, cp. O. C.1777
μηδ᾽ ἐπὶ πλείω | θρῆνον éyelpere. This is
‘tmesis’ in the larger sense: tmesis proper
is when the prep. is essential to the sense
of the verb: //. 8. 108 οὕς ποτ᾽ ἀπ’ Αἰνείαν
ἑλόμην =ovs ἀφειλόμην Αἰνείαν : cp. Monro
H. G. § 176.

200 τόν--Ξδν, sc. “Apea (190).
1379 0.

203 Avxee, Apollo, properly the god
of light (Aux), whose image, like that of
Artemis, was sometimes placed before
houses (Z/. 637 Φοῖβε προστατήριε, Aesch.
Theb. 449 προστατηρίας | ᾿Αρτέμιδος), so
that the face should catch the first rays
of the morning sun (δαίμονες.. ἀντήλιοι
Agam. 519): then, through Avxecos being
explained as λυκοκτόνος (Soph. Zi. 7),
Apollo the Destroyer of foes: Aesch.
Theb. 145 Λύκει᾽ ἄναξ, Λύκειος γενοῦ]
στρατῷ δαΐῳ. Cp. below, 919.

204 aykvAav. ἀγκύλη, ἃ cord brought
round on itself, a noose or loop, here=the
νευρά of the dent bow. ἀγκύλων, the
reading of L and A, was taken by Eu-
stath. 33. 3 of the dow (ἄγκυλα τόξα).

205 ἐνδατεῖσθαι, pass., to be distri-
buted, z.¢. showered abroad on the hostile
forces. The order of words, and the
omission of σέ, are against making évdar.

Cp.

midd., though elsewhere the pass. occurs
only in δέδασμαι: Appian, however, has
γῆς διαδατουμένης 1. 1. It is possible that
Soph. may have had in mind //. 18. 263
ἐν πεδίῳ, ὅθι περ Τρῶες καὶ ᾿Αχαιοὶ | ἐν
μέσῳ ἀμφότεροι μένος “Apnos δατέονται,
‘share the rage of war,’ give and take
blows. Others understand, ‘I would fain
celebrate? a sense of ἐνδατεῖσθαι derived
from that of distributing words (λόγους
ὀνειδιστῆρας ἐνδατούμενος, Eur. Herc. 2.
218). The bad sense occurs in 7rach,
791 τὸ δυσπάρευνον λέκτρον ἐνδατούμενος :
the good, only in Aesch. fr. 340 ὁ δ᾽ ἐν-
δατεῖται τὰς ἑὰς εὐπαιδίας, ‘celebrates his
happy race of children.’

206 προσταθέντα from προΐστημι, not
προστείνω. Cp. At. 803 πρόστητ᾽ avay-
kalas τύχης. Ll. 637 Φοῖβε προστατήριε.
Ο.7. 881 θεὸν οὐ λήξω προστάταν ἴσχων.
For 1st aor. pass. part., cp. κατασταθείς
Lys. or. 24.9, συσταθείς Plato Legg. 685 C.
Theconject.rpooradévra (as= ‘ launch-
ed’) is improbable (1) because it would
mean rather ‘having set out on a journey’;
cp. O.C. 20: (2) on account of the meta-
phor in dpwyd. προσταθέντα from προσ- °
telvw (a verb which does not occur) would
scarcely mean ‘directed against the ene-
my,’ but rather ‘strained against the bow-
string.’ προσταχθέντα, found in one

ΘΙΔΙΠΟΥΣ. ΤΥΡΆΝΝΟΣ

day follows to accomplish this.

39
O thou who wieldest the

powers of the fire-fraught lightning, O Zeus our father, slay him

beneath thy thunder-bolt.

Lycean King, fain were I that thy shafts also, from thy bent 3rd anti-
bow’s string of woven gold, should go abroad in their might, our
champions in the face of the foe; yea, and the flashing fires
of Artemis wherewith she glances through the Lycian hills.
And I call him whose locks are bound with gold, who is named
with the name of this land, ruddy Bacchus to whom Bacchants
cry, the comrade of the Maenads, to draw near with the blaze

(found in E) ὦ πυρφόρον | ἀστραπὰν κράτει νέμων.

Erfurdt.

205 ἀδάμαστ᾽ MSS.: ἀδάματ᾽

206 προσταθέντα L, with gloss προϊστάμενα. Dindorf’s conjecture, προσ-

ταχθέντα, stands in at least one late Ms. (B, 15th cent.), but the rest agree with L.

MS., would make dpwyd prosaic, while
προσταθέντα- ἰΐ not strictly suitable—is
at least poetical: the difference is like
that between speaking of ‘auxiliary forces’
. vand of ‘champions.’

207 ᾿Αρτέμιδος αἴγλας, the torches
with which Artemis was represented,—
holding one in each hand (Ar. Ran. 1362
διπύρους ἀνέχουσα λαμπάδας, Trach. 214
“Apreuw dudlrvpov),—in her character
of Διύλύκη, σελασφόρος, φωσφόρος, ἀνθή-
Xuos,—names marking her connection
with Selene; cp. Aesch. fr. 164 ἀστερω-
mov ὄμμα Λητῴας κόρης.

208 Ait ὄρεα διάσσει as ἐλαφη-
βόλος, ἀγροτέρα, huntress: Od. 6. 102
οἵη δ᾽ “Aprems εἶσι κατ᾽ οὔρεος ἰοχέαιρα, |
«τερπομένη κάπροισι καὶ ὠκείῃς ἐλάφοι-
ow? | τῇδέ θ᾽ ἅμα νύμφαι. Δύκια: the
Lycian hills are named here in order to
associate Artemis more closely with her
brother under his like-sounding name of
Λύκειος. At Troezen there was even a
temple of Ἄρτεμις Avxela: Paus. says
(2. 31. 4) that he could not learn why
she was so called (és δὲ τὴν ἐπίκλησιν
οὐδὲν εἶχον πυθέσθαι παρὰ τῶν ἐξηγητῶν),
and suggests that this may have been her
‘title among the Amazons—a guess which
touches the true point, viz. that the Av-
κεία was a feminine counterpart of the
Avxetos.

209 τὸν χρυσομίτραν. μίτρα, asnood :
-Eur. Bacch. 831 Al. κόμην μὲν ἐπὶ σῷ
Kpart tavadv ἐκτενῶς TENOETZ. τὸ
δεύτερον δὲ σχῆμα τοῦ κόσμου τί wo; ΔΙ.
πέπλοι ποδήρεις᾽ ἐπὶ κάρᾳ δ᾽ ἔσται μίτρα.

210 τᾶἄσδ᾽ ἐπώνυμον γᾶς. As he is
-Baxxos, sois Thebescalled Βακχεία(7 rach.
510), while he, on the other hand, was
Kaductas νύμφας ἄγαλμα (1115). The

mutual relation of the names is intended
here by ἐπώνυμον. The word usually
means called after (Tivos), But ἄρχων
ἐπώνυμος, ἥρωες ἐπώνυμοι were those who
gave names to the year, the tribes: and
so Soph. Az. 574 (σάκος) ἐπώνυμον, the
shield which gave its name to Eurysaces.
Cp. Eur. 2072 1555 where Athena says,
ἐπώνυμος δὲ σῆς ἀφικόμην χθονός, giving
my name to thy land.

211 οἰνῶπα.. εὔιον, ‘ruddy’—‘to whom
Bacchants cry evot.? Note how in this
passionate ode all bright colours (χρυ-
σέας, εὐῶπα, χρυσοστρόφων, αἴγλας, xpu-
σομίτραν, οἰνῶπα, ἀγλαώπιρ), and glad
sounds (ἰήιε Παιάν, εὔιον), are contrasted
with the baleful fires of pestilence and
the shrieks of the dying.

212 Μαινάδων ὁμόστολον Ξε στελλό-
μενον ἅμα ταῖς Μαινάσιν, setting forth,
roaming with the Maenads: Apoll. Rhod.
2. 802 ὁμόστολος ὑμὶν ἕπεσθαι. The
nymphs attendant on Dionysus, who
nursed the infant god in Nysa, and after-
wards escorted him in his wanderings,
are called Μαινάδες, Θυιάδες, Βάκχαι. ἢ.
6. 132 μαινομένοιο Διωνύσοιο τιθήνας | cede
κατ᾽ ἠγάθεον Νυσήιον" αἱ δ᾽ ἅμα πᾶσαι |
θύσθλα (2.6. thyrsi and torches) χαμαὲ
κατέχευαν. Aesch. fr. 307 πάτερ Θέοινε,
Μαινάδων ζευκτήριε, who bringest the
Maenads under thy spell. 24. 22. 460
μεγάροιο διέσσυτο, μαινάδι ἴση, | waddo-
μένη κραδίην. Catullus 63. 23 capita
Maenades vi iactunt hederigerae: as Pind.
fr. 224 ῥιψαύχενι σὺν κλόνῳ. Lucian may
have had our passage in mind, when he
mentions the μίτρα and the Maenads
together: Dial. D. 18 θῆλυς οὕτω,... μίτρᾳ

“μὲν ἀναδεδεμένος τὴν κόμην, τὰ πολλὰ δὲ

μαινομέναις ταῖς γυναιξὶ συνών.

strophe

40 TOPOKAEOYE

11 ἀγλαῶπι « σύμμαχον >

, SPTN \ $f nop > A ,
12 πεύκᾳ “ml τὸν ἀπότιμον ἐν θεοῖς θεόν.

ΟἹ.

205

> A Δ 3 3 = ¥ 3 Ὁ ΄ »
αἰτεῖς" ἃ δ᾽ αἰτεῖς, tay ἐὰν θέλῃς ἔπη

, » “A ’ ε A
κλύων δέχεσθαι τῇ νόσῳ θ᾽ ὑπηρετεῖν,
/ δὺς oS

ἀλκὴν λάβοις ὄν κανακούφισιν κακών

c Ν ᾽’ὔ ἈΝ “A 4 vO 5 ἴω
ἁγὼ ξένος μὲν τοῦ λόγου τοῦδ᾽ ἐξερώ,
ἕένος δὲ τοῦ πραχθέντος" οὐ γὰρ ἂν μακρὰν
Ν 3

non

ες iyvevov αὐτός, μὴ οὐκ ἔχων τι σύμβολον.
νῦν δ᾽, ὕστερος γὰρ ἀστὸς εἰς ἀστοὺς τελώ,
ὑμῖν προφωνῶ πᾶσι Καδμείοις τάδε'
ὅστις ποθ᾽ ὑμῶν Λάϊον τὸν Λαβδάκου

κάτοιδεν ἀνδρὸς ἐκ τίνος διώλετο,

414 ἀγλαῶπι πεύκᾳ MSS.

225

The metrical defect (cp. v. 201) is supplied by Wolff

214 ἀγλαῶπι. A cretic has been lost.
G. Wolff's σύμμαχον is simple and ap-
propriate. Arndt’s conjecture, daig (‘de-
stroying, consuming,’ prob. from rt. daf,
to kindle, Curt. Atym. § 258), is sup-
ported by the possibility of a corruption
AAIAI having been rejected as a gloss
on πεύκᾳ. Cp. Jl. 9. 347 δήϊον πῦρ,
Aesch. 7heb. 222 πυρὶ dat. But in con-
nection with the ‘blithe torch’ of Dio-
nysus such an epithet is unsuitable.

215 τὸν ἀπότιμον. See on ἀπόξενον
196. Ares is ‘without honour’ among
the gentler gods: cp. //. 5. 31 (Apollo
speaks), “Apes, “Apes βροτολοιγέ, μιαιφόνε,
τειχεσιπλῆτα: and 10. 890 where Zeus
says to Ares, ἔχθιστός τέ μοι ἔσσι θεῶν,
κιτιλ. So the Erinyes are στύγη θεῶν
(Zum. 644); and the house of Hades is
hateful even to the gods (//. 20. 65).
—edv, one syll., by synizesis: cp. 1519.

216- 462 First ἐπεισόδιον. Oedipus
re-enters from the palace. He solemnly
denounces a curse on the unknown mur-
derer of Laius. The prophet Teiresias
declares that the murderer is Oedipus.

216 αἰτεῖς: Oedipus had entered in
time to hear the closing strains of that
prayer for aid against the pestilence which
the Chorus had been addressing to the
gods. ἃ δ᾽ αἰτεῖς. The place of λάβοις
is against taking ἀλκὴν καἀνακούφισιν
κακῶν as in apposition with &: rather
the construction changes, and ἃ is left
as an accus. of general reference.

217 κλύων not strictly Ξε πειθαρχών,
‘obediently’ (in which sense κλύειν takes
gen., τῶν ἐν τέλει, At. 1352), but simply,

‘on hearing them’: δέχεσθαι, as Phil,
1321 κοῦτε σύμβουλον δέχει. Tap ems
phatic by place: ‘you pray (to the gods):
hear me and (with their help) you shall
have your wish.’ τῇ νόσῳ ὑπηρετεῖν, =
θεραπεύειν τὴν νόσον, to do that which
the disease requires (for its cure), like
ὑπηρετοίην τῷ παρόντι δαίμονι Zl. 1306.
In Eur. fr. 84, 7 οὐδ᾽ αὖ πένεσθαι καξυ-
πηρετεῖν τύχαις | οἷοί τε, Nauck now
gives with Athenaeus 413 C καὶ ξυνηρετ-
μεῖν. Acc. to the commoner use of the
word, the phrase would mean 20 humour
the disease, 2.6. obey morbid impulses:
cp. Lysias Jn Eratosth. § 23 τῇ ἑαυτοῦ
παρανομίᾳ προθύμως ἐξυπηρετῶν, eager-
ly indulging the excess of his own law-
lessness.

218 ἀλκὴν, as well as ἀνακούφισιν,
with κακῶν: Hes. Of. 199 κακοῦ δ᾽ οὐκ
ἔσσεται ἀλκή: Eur. Aled. 1322 ἔρυμα πο-
λεμίας χερός: below 1200 θανάτων... πύρ-
γος.

219-- 228 ἁγὼ ξένος μὲν... τάδε. Οε-
dipus has just learned from Creon that
Laius was believed to have been mur-
dered by robbers on his way to Delphi,
but that, owing to the troubles caused
by the Sphinx, no effective search had
been made at the time (114—131). He
has at once resolved to take up the mat-
ter—both because Apollo enjoins it; and
as a duty to the Theban throne (255).
But the murder occurred before he had
come to Thebes. He must therefore ap-
peal for some clue—ovpBorov—to those
who were at Thebes when the rumour
was fresh.

OIAITOYS ΤΎΡΑΝΝΟΣ 41

of his blithe torch, our ally against the god unhonoured among
gods.

ΟΕ. Thou prayest: and in answer to thy prayer,—if thou
wilt give a loyal welcome to my words and minister to thine
own disease,—thou mayest hope to find succour and relief from
woes. These words will I speak publicly, as one who has been
a stranger to this report, a stranger to the deed ; for I should not
be far on the track, if I were tracing it alone, without a clue.
But as it is,;—since it was only after the time of the deed
that I was numbered a Theban among Thebans,—to you, the

Cadmeans all, I do thus proclaim.
Whosoever of you knows by whom Laius son of Labdacus

with σύμμαχον.

was slain,

221 αὐτὸ L: αὐτὸς r (including A).

219 ξένος, ‘a stranger’ to the affair, is
tinged with the notion, ‘unconne&ted
with Thebes’: and this is brought out by
ἀστὸς in 222. For other explanations of
the passage, see Appendix.

220 τοῦ πραχθέντος, the murder.
Not, ‘what was dove at the time by way of
search’: for (a) τὸ πραχθέν, as opp. to ὁ
λόγος, must mean the ἔργον to which the
λόγος is related: (ὁ) Oed. has lately ex-
pressed his surprise that nothing effective
was done (128), and could not, therefore,
refer with such emphasis to τὸ πραχθέν in
this sense.

220f. ov γὰρ dv μακρὰν txvevov. In
his Syntax of the Moods and Tenses of the
Greek Verb (1889), § 511, Prof. Goodwin
deals with this passage. His view agrees
with that given in my second ed., so far
as concerns two points, viz.: (1) that the
chief protasis is not contained in μὴ οὐκ
ἔχων: and (2) that μὴ οὐκ ἔχων is still neces-
sarily conditional. But his analysis of the
whole is simpler; it is as follows.

The chief protasis is contained in the
word αὐτός, ‘unaided,’ which is equiva-
lent to, ef μόνος ἔχνευον, if I were at-
tempting to trace it alone. [I had said
that αὐτός ‘implies the protasis’; but had
taken the protasis itself to be, ef μὴ ἐξεῖ-
mov, supplied from ἐξερῶ: tf J had not
thus spoken,—appealing to you for help.]
Then, μὴ οὐκ ἔχων is equivalent to εἰ μὴ
εἶχον. Now, the difficulty here seemed
to be that εἰ μὴ εἶχον would imply, ‘but
I have a clue’: whereas, in fact, he has
none. [I met this by suggesting that
μὴ οὐκ ἔχων expresses the fact (of his
having no clue), not simply as a fact, but
as a condition,—‘ zz a case where I had no

clue’; being equivalent, not to εἰ μὴ εἶχον,
but rather to ὅτε μὴ εἶχον. Goodwin’s
answer is that the conditional sentence,
written in full, would stand thus,—(1r) and
(2) denoting respectively the chzef prota-

. sis, and the sudordinate protasis: (1) εἰ

μόνος txvevov, οὐκ ἂν μακρὰν ἴχνευον, (2)
εἰ μὴ εἶχόν τι σύμβολον. Now (1) is an
unreal supposition (he is mot tracking
alone); and that makes the whole suppo-
sition unreal. εἰ μὴ εἶχον is here a part
of that unreal supposition; and therefore
it can have that form, although, as a fact,
he has noclue. (Suppose it to be said of
a man too old for work : ‘ // he were young,
he would not be doing well, tf he did not
work’: εἰ νέος ἦν, οὐκ ἂν εὖ ἐποίει, εἰ μὴ
ἐπόνει. The chief protasis, εἰ νέος ἦν, being
unreal, makes all the rest unreal. The
fact is, οὐ πονεῖ: and εἰ μὴ ἐπόνει does not
imply, πονεῖ. Compressed, this would be,
οὐκ ἂν εὖ ἐποίει νέος ὦν, μὴ οὐ πονῶν.)

αὐτός, unaided: cp. //. 13. 729 ἀλλ᾽
οὔπως ἅμα πάντα δυνήσεαι αὐτὸς ἑλέσθαι.

222 νῦν δ᾽, ‘but asit is’: z¢., ‘since
it would be vain to attempt the search
alone—since I came to Thebes only after
the event.’ ὕστερος, sc. τοῦ πραχθέντος :
for the adj. instead of δὴ adv., cp. Az.
217 νύκτερος...ἀπελωβήθη: Ll. τ. 424 χθι-
fds ἔβη: Xen. An. 1. 4. 12 τοῖς προτέροις
(=mpébrepov) μετὰ Κύρου ἀναβᾶσι. εἰς
ἀστοὺς τελῶ, inter cives censeor: ἃ
metaphor from being rated (for taxation)
in a certain class: Her. 6. 108 εἰς Boww-
τοὺς rekéew: Eur. Bacch. 822 ἐς γυναῖκας
ἐξ ἀνδρὸς TENG. ἀστὸς εἰς ἀστοὺς, like
At. 267 κοινὸς ἐν κοινοῖσι: 16. 467 ξυμπε-
σὼν μόνος μόνοις: Ph. 135 ἐν ξένᾳ ξένον:
tb. 633 ἴσος ὧν ἴσοις ἀνήρ.

42 ΣΟΦΟΚΛΕΟΥΣ

~ ’ ,
τοῦτον κελεύω πάντα σημαίνειν ἐμοί:

Kei μὲν φοβεῖται, τοὐπίκλημ᾽

*

® ὑπεξελεῖν

> | A > «ε “~ 4 A » ΑἉ
αὐτὸν καθ αὑτοῦ" πείσεται γὰρ ἄλλο μὲν

ἀστεργὲς οὐδέν, γῆς δ᾽ ἄπεισιν ἀβλαβής"

εἰ δ᾽ αὖ τις ἄλλον οἷδεν ἐξ ἄλλης χθονὸς
τὸν αὐτόχειρα, μὴ σιωπάτω" τὸ γὰρ
κέρδος τελῶ ᾽γὼ χὴ χάρις προσκείσεται.-

230

adh

> Δ
εἰ δ᾽ αὖ σιωπήσεσθε, καί τις ἢ φίλου
, ¥ “ἡ “
δείσας ἀπώσει τοὔπος ἢ χαύὐτοῦ τόδε,

ac τῶνδε δράσω, ταῦτα χρὴ κλύειν ἐμοῦ.

235

τὸν ἀνδρ᾽ ἀπαυδῶ τοῦτον, ὅστις ἐστί, γῆς
τῆσδ᾽, ἧς ἐγὼ κράτη τε καὶ θρόνους νέμω,
μήτ᾽ ἐσδέχεσθαι μήτε προσφωνεῖν τινα,
μήτ᾽ ἐν θεῶν εὐχαῖσι μήτε θύμασιν

\
κοινὸν ποεῖσθαι,

227 τ. ὑπεξελὼν αὐτὸς MSS.
Blaydes) αὐτόν.

μήτε χέρνιβος νέμειν"

I read ὑπεξελεῖν (already proposed by K. Halm and
229 ἀσφαλής L, with yp. ἀβλαβής in margin.

240

Most of the later

MSS. (including A) have ἀβλαβής, which is the reading of the Aldine, Brunck, Her-
mann, Elmsley, Linwood, Wunder, Blaydes, Kennedy: while among the editors who
prefer ἀσφαλής are Schneidewin, Nauck, Dindorf (with the admission, ‘hic tamen aptius

227 £. Kel μὲν φοβεῖται τοὐπίκλημ᾽
ὑπεξελὼν | αὐτὸς καθ᾽ αὑτοῦ is the read-
ing of all the Mss.: for the ὑπεξελθὼν of
the first hand in one Milan ms. of the
early 14th cent. (Ambros. L 39 sup.,
Campbell’s M?) is a mere slip. I read
ὑπεξελεῖν | αὐτὸν καθ᾽ αὑτοῦ, the change
of αὐτὸν into αὐτὸς having necessarily
followed that of ὑπεξελεῖν into ὑπεξελὼν
due to an interpretation which took the
latter with φοβεῖται. Cp. Thuc. 4. 83
(Arrhibaeus, the enemy of Perdiccas,
makes overtures to Brasidas, and the
Chalcidians exhort Brasidas to listen):
ἐδίδασκον αὐτὸν μὴ ὑπεξελεῖν τῷ Περ-
δίκκᾳ τὰ δεινά, ‘they impressed upon
him that he must not remove the dangers
Jrom the path of Perdiccas’—by repulsing
the rival power of Arrhibaeus. ὑπεξε-
λεῖν τὰ Sewa=to take them away (ἐκ)
Jrom under (ὑπό) the feet,—from the path
immediately before him: τῴ Περδίκκᾳ
being a dat. commodi. Similarly Her. 7.
8 τούτων... ὑπεξαραιρημένων, ‘when these
have been taken out of the way.’ So
here: kel μὲν φοβεῖται, and if heis afraid
(as knowing Aimse/f to be the culprit),
then 71 bid him (κελεύω continued from
226) ὑπεξελεῖν τὸ ἐπίκλημα fo take the
peril of the charge out of his path, αὐτὸν

καθ᾽ αὑτοῦ (σημαίνοντα) dy speaking
against himself. If the culprit is de-
nounced by another person, he will be
liable to the extreme penalty. If he
denounces himself, he will merely be
banished. By denouncing himself, he
forestalls the danger of being denounced
by another. For other explanations, see
Appendix.

229 ἀβλαβής, the reading of A and
most MSs., ‘without damage,’ ἀζήμιος, is
far more suitable than ἀσφαλής to this
context: and Soph. has the word as a
cretic in Z/. 650 ζῶσαν ἀβλαβεῖ βίῳ.
Although in L ἀσφαλής appears as the
older reading, so common a word was
very likely to be intruded; while it would
be difficult to explain how the compara-
tively rare ἀβλαβής could have supplanted
it. A metrical doubt may have. first
brought ἀσφαλής in. Dindorf, reading
ἀσφαλής, recognises the superior fitness of
ἀβλαβής here, and thinks that it may be
the true reading, even though its ap-
pearance in the margin of L was due to
conjecture.

230 ἀλλον...ἐξ ἄλλης χθονὸς, ‘another
[i.c. other than one of yourselves, the
Thebans] from a strange land’: an alien,
whether resident at Thebes, or not: cp,

ΟΙΔΙΠΟῪΣ TYPANNOS 43

I bid him to declare all to me. And if he is afraid, I tell
him to remove the danger of the charge from his path by
denouncing himself; for he shall suffer nothing else unlovely,
but only leave the land, unhurt. Or if any one knows an alien,
from another land, as the assassin, let him not keep silence ; for
I will pay his guerdon, and my thanks shall rest with him besides.

But if ye keep silence—if any one, through fear, shall seek
to screen friend or self from my behest—hear ye what I then
shall do. I charge you that no one of this land, whereof
I hold the empire and the throne, give shelter or speak word
unto that murderer, whosoever he be,—make him partner
of his prayer or sacrifice, or serve him with the lustral rite;

videtur ἀβλαβής), Wecklein, Wolff, Tournier, Campbell, White. 230 ἐξ ἄλλης
χθονὸς] For ἐξ, Vauvilliers conj. ἢ ᾽ξ: Seyffert, ἐξ ἀμῆς : but see note. 289 μήτε
θύμασιν] μηδὲ θύμασιν Elmsley. 240 χέρνιβοσ was written by the rst hand in
L (and occurs in at least one later MS., L?, cod. Laur. 31. 10), but was changed by

451 οὗτός ἐστιν ἐνθάδε, | ξένος λόγῳ μέτ-
οἰκος. The cases contemplated in the
proclamation (223—235) are (1) a Theban
denouncing another Theban, (2) a Theban
denouncing himself, (3) a Theban de-
nouncing an alien.

231 τὸ κέρδος, the (expected) gain, τὰ
μήνυτρα. Trach. 191 ὅπως | πρὸς σοῦ τι
κερδάναιμι καὶ κτῴμην χάριν.

292 προσκείσεται, will be stored up
besides (cp. Eur. Alc. 1039 ἄλγος ἄλγει...
προσκείμενον, added). χάρις κεῖται is
perf. pass. of χάριν τίθεμαι or κατατίθεμαι
(τινί or παρὰ twl),—a metaphor from de-
posits of money: τὰ χρήματα... κείσθω
map ols τισιν ἂν ὑμῖν δοκῇ [Plat.] Zpist.
346 C.

238 f. φίλου, αὑτοῦ, with ἀπώσει only
(71. 15. 503 ἀπώσασθαι κακὰ vnov).—Bet-
cas φίλου 45-- δείσας ὑπὲρ φίλου (like κή-
δομαι, φροντίζειν) would be too harsh, and
rhythm is against it. τοὔπος...τόδε, this

command to give up the guilty.

_ 286-- 240 ἀπαυδῶ (ἀπ-, because the
first clauses are negative), I command,
(uh) τινα γῆς τῆσδε that no one belong-
ing to this land, μήτ᾽ ἐσδέχεσθαι μήτε
προσφωνεῖν shall either entertain or
accost, τὸν ἄνδρα τοῦτον, ὅστις ἐστί.
For the gen. γῆς, cp. Plat. Prot. 316 B
Ἱπποκράτης ὅδε ἐστὶ μὲν τῶν ἐπιχωρίων,
᾿Απολλοδώρου υἱός, οἰκίας μεγάλης καὶ
εὐδαίμονος. Since μήτε... μήτε in 238
connect ἐσδέχεσθαι and προσφωνεῖν, we
require either (2) separate verbs for εὖ-
χαῖσι and θύμασιν, or (ὁ) as Elms. pro-
posed, μηδὲ instead of μήτε before θύμα-
ow. Cp. O. C. 1297, where in a similar,

though simpler, sentence I receive Her-
mann’s οὐδ᾽ for οὔτ΄. Here, however, I
hesitate to alter, because the very fact
that μήτε has already been thrice used
might so easily have prompted its use
(instead of μηδέ) before θύμασιν. As the
MS. text stands, we must suppose a μήτε
suppressed before evxatow,: the constr.
being μήτε κοινὸν ποιεῖσθαι [μήτε] ἐν...
εὐχαῖσι μήτε θύμασιν. Cp. Aesch. Ag.
532 Πάρις γὰρ οὔτε συντελὴς πόλις: Cho.
204 δέχεσθαι δ᾽ οὔτε συλλύειν τινά.

240 κοινὸν Πειε-ε κοινωνόν, cp. Ai.
267 ἦ κοινὸς ἐν κοινοῖσι λυπεῖσθαι ξυνών.
Plat. Legg. 868 E (the slayer) ξυνέστιος
αὐτοῖς μηδέποτε γιγνέσθω μηδὲ κοινωνὸς
ἱερῶν. χέρνιβος (partitive gen.) is more
suitable than χέρνιβας to the idea of ex-
clusion from all fellowship in ordinary
worship: χέρνιβας νέμειν would rather
suggest a special κάθαρσις of the homi-
cide. When sacrifice was offered by the
members of a household (κοινωνὸν εἶναι
χερνίβων...κτησίον βωμοῦ πέλας Aesch.
Ag. 1037) or of a clan (χέρνιψ φρατέρων
Lum. 656), a brand taken from the altar
was dipped in water, and with the water
thus consecrated (χέρνιψ) the company
and the altar were sprinkled: then holy
silence was enjoined (εὐφημία ἔστω) : and
the rite began by the strewing of barley
meal (οὐλοχύται!) on altar and victim.
(Athenaeus 409: Eur. 4. F. 922 ff.)
Acc. to Dem. Adv. Left. ὃ 158 a law of
Draco prescribed χέρνιβος [so the best
MSS.: Ὁ. ὦ. χερνίβων] εἴργεσθαι τὸν ἀνδρο-
φόνον, σπονδῶν, κρατήρων, ἱερῶν, ἀγορᾶς.
This was a sentence of excommunication

44 ZOPOKAEOYS

3 A > ree J ¥ ’ ε ,

ὠθεῖν δ᾽ am οἴκων πάντας, ὡς μιάσματος
Ags Εν ¥ ε Ν \ A“

τοῦδ᾽ ἡμὶν ὄντος, ὡς τὸ Πυθικὸν θεοῦ

μαντεῖον ἐξέφηνεν ἀρτίως ἐμοί.

ἐγὼ μὲν οὖν τοιόσδε τῷ τε δαίμονι

τῷ T ἀνδρὶ τῷ θανόντι. σύμμαχος πέλω"

245

κατεύχομαι δὲ τὸν δεδρακότ᾽, εἴτε τις
εἷς ὧν λέληθεν εἴτε πλειόνων μέτα,
κακὸν κακῶς νιν ἄμορον ἐκτρῖψαι βίον.

ἐπεύχομαι ΝῊ

οἴκοισιν εἰ ξυνέστιος
ἐν τοῖς ἐμοῖς γένοιτ᾽ ἐμοῦ συνειδότος, — -

250

παθεῖν ἅπερ τοῖσδ᾽ ἀρτίως ἠρασάμην.
ὑμῖν δὲ ταῦτα πάντ᾽ ἐπισκήπτω τελεῖν
ὑπέρ T ἐμαυτοῦ τοῦ θεοῦ τε τῆσδέ τε
γῆς ὧδ᾽ ἀκάρπως καἀθέως ἐφθαρμένης.

οὐδ᾽ εἰ γὰρ ἣν τὸ πρᾶγμα μὴ θεήλατον,

259

ἀκάθαρτον ὑμᾶς εἰκὸς ἦν οὕτως ἐάν,
ἀνδρός γ᾽ ἀρίστου βασιλέως T ὀλωλότος,
ἀλλ᾽ ἐξερευνᾶν" νῦν δ᾽, ἐπεὶ κυρῶ T eyo
ἔχων μὲν ἀρχὰς as ἐκεῖνος εἶχε πρίν,

an early hand to χέρνιβασ, which is in almost all the later Mss.

248 κακὸν κακῶσ

νιν κἄμοιρον ἐκτρίψαι βίον 1, st hand: the «x before ἄμοιρον was afterwards erased.

One of the later Mss. (B) has κἄμοιρον, and all seem to have ἄμοιρον.

ἄμορον Porson.

257 βασιλέως 7’) The 1st hand in L had joined the or in one character (cp. on v.

(1) from the life of the family and the
clan, (2) from the worship common to all
Hellenes, who, as opposed to βάρβαροι, are
(Ar. Lys. 1129) of μιᾶς ἐκ χέρνιβος | βωμοὺς
περιρραίνοντες, ὥσπερ ξυγγενεῖς, | ᾽Ολυμ-
πίασιν, ἐν Πύλαις, Πυθοῖ. The mere pre-
sence of the guilty could render sacrifice
‘inauspicious: Antiph. De Caed. Her. § 82
ἱεροῖς παραστάντες πολλοὶ δὴ καταφανεῖς
ἐγένοντο οὐχ ὅσιοι ὄντες καὶ διακωλύοντες
τὰ ἱερὰ μὴ γίγνεσθαι (bene succedere) τὰ
νομιζόμενα.

241 ὠθεῖν δὲ, sc. αὐδῶ, understood from
the negative ἀπαυδῶ: cp. Her. 7. 104 οὐκ
ἐών φεύγειν... ἀλλὰ ἐπικρατέειν.

246. 251 ‘These six verses are placed
by some editors between 272 and 273.
See Appendix. |

246 κατεύχομαι. Suidas κατεύχεσ-
θαι" τὸ καταρᾶσθαι. οὕτω Πλάτων. καὶ
Σοφοκλῆς, κατεύχομαι δὲ τὸν δεδρακότα
τάδε. Phot. Lex. p. 148. * κατεύχεσθαι
τῶν ᾿Αχαιών' ἀντὶ τοῦ κατὰ τῶν ᾿Αχαιών
εὔχεσθαι. οὕτως Σοφοκλῆς. HEH re the ref.

is to Plato Rep. 393 E τὸν δὲ (the Homeric
Chryses, priest of Apollo)...caretvxeoOau
τῶν ᾿Αχαιῶν πρὸς θεόν. But Photius pre-
fixes the words, κατεύχεσθαι" τὸ καταρᾶσ-
θαι. οὕτως Πλάτων. It is clear, then,
that in Photius οὕτως Σοφοκλῆς and οὕτως
Πλάτων have changed places. The ‘Soph.
fr. 894,” quoted by Lidd. and Scott under
κατεύχομαι as=imprecari, thus vanishes
(Nauck Fragm. 7rag.? p. 357). Cp. Aesch
Theb. 632 πόλει | οἵας ἀρᾶται καὶ κατεύ-
χεται τύχας. But where, as here, κατεύ-
Xopat is used without gen. (or dat.), it is
rather fo pray solemnly: often, however,
in a context which ¢mlies imprecation:
e.g. Plat. Legg. 935 A κατεύχεσθαι ἀλλή-
λοις ἐπαρωμένους: Rep. 394 A κατεύχετο
τῖσαι τοὺς ᾿Αχαιοὺς τὰ ἃ δάκρυα. elre Tis:
whether the unknown man (tts) who has
escaped discovery is εἷς, alone in the
crime, or one of several. tus, because
the person is indefinite: cp. 107.

248 viv dpopov: Porson (prac/. Hee.
p- ix.) defends the redundant νιν by

OIAITOYS TYPANNOS 45

but that all ban him their homes, knowing that ¢hzs is our de-
filing thing, as the oracle of the Pythian god hath newly shown
me. I then am on this wise the ally of the god and of the slain.
And I pray solemnly that the slayer, whoso he be, whether his
hidden guilt is lonely or hath partners, evilly, as he is evil, may
wear out his unblest life. And for myself I pray that if, with
my privity, he should become an inmate of my house, I may
suffer the same things which even now I called down upon

others.

And on you [ lay it to make all these words good, for

my sake, and for the sake of the god, and for our land’s, thus
blasted with barrenness by angry heaven.

For even if the matter had not been urged on us by a god, it
was not meet that ye should leave the guilt thus unpurged,
when one so noble, and he your king, had perished ; rather were

ye bound to search it out.

And now, since ’tis I who hold the

powers which once he held,

134). An early hand (perhaps that of the first corrector) afterwards erased the 7’, and

then wrote it separately from the o. Some later Mss. omit the 7’.

258 κυρώ τ᾽ MSS.:

κυρῶ γ᾽ T. F. Benedict (Odservationes in Soph., Lips., 1820: cp. Blaydes ad Joc.).

Trach. 287 αὐτὸν δ᾽ ἐκεῖνον, εὖτ᾽ ἂν
ἁγνὰ θύματα | ῥέξῃ πατρῴῳ Ζηνὶ τῆς ἁλώ-
σεως, | φρόνει νιν ὡς ἥξοντα. The form
ἄμορος occurs in Eur. Med. 1395 (where
ἄμοιρος is a Ὁ. 1); ἄμμορος in Hee. 421,
Soph. Pil. 182. κακὸν κακώς: Prz/.
1369 ἔα κακῶς αὐτοὺς ἀπόλλυσθαι κακούς.
Ar. Plut. 65 ἀπό σ᾽ ὀλῶ κακὸν κακῶς.

249 ἐπεύχομαι, imprecate on mysel/:
Plato Critias 120 B ταῦτα ἐπευξάμενος
ἕκαστος αὐτῶν αὑτῷ καὶ τῷ ἀφ᾽ αὑτοῦ
γένει. οἴκοισιν.. ξυνέστιος : not tautolo-
gical, since ξυνέστιος is more than ἔνοικος,
implying admission to the family worship
at the ἑστία and to the σπονδαί at meals.
Plat. Lege. 868 E ἱερῶν μὴ κοινωνείτω
pnde...Evvéotios αὐτοῖς μηδέποτε γιγ-
νέσθω μηδὲ κοινωνὸς ἱερῶν. Plat. Zuthy-
phro 4 8 καὶ εἰ μὲν ἐν δίκῃ [ἔκτεινεν], ἐᾶν,
if he slew the man justly, forbear; εἰ δὲ
μή, ἐπεξιέναι (prosecute the slayer), ἐάν-
περ ὁ κτείνας συνέστιός cot Kal ὁμο-
τράπεζος ἧ. ἴσον γὰρ τὸ μίασμα γίγνεται,
ἐὰν ξυνῇς τῷ τοιούτῳ ξυνειδὼς καὶ
μὴ ἀφοσιοῖς σεαυτόν τε καὶ ἐκεῖνον τῇ δίκῃ
ἐπεξιών.

251 τοῖσδ᾽, the slayer or slayers (247):
see on 246.

254 ἀκάρπως καἀθέως: Zi, 1181 ὦ
σῶμ᾽ ἀτίμως κἀθέως ἐφθαρμένον : below
661 ἄθεος, ἄφιλος, forsaken by gods and
men.

256 εἰκὸς ἦν. The imperfect indic. of

‘ but which is not so.—ovtws,

a verb denoting obligation (ἔδει, χρῆν,
προσῆκεν, εἰκὸς ἣν), when joined without
av to an infinitive, often implies a condi-
tional sentence with imperfect indic. in
protasis and apoddsis: ¢.g. οὐκ εἰκὸς ἦν
ἐᾶν =ovx ἂν εἰᾶτε (εἰ τὰ δέοντα ἐποιεῖτε),
you would not (now) be neglecting it (if
you did your duty): Xen. Mem. 2.7. 10
εἰ μὲν τοίνυν αἰσχρόν τι ἔμελλον ἐργάσεσθαι
ΠΕῚ were now intending—as I am not],
θάνατον ἀντ᾽ αὐτοῦ προαιρετέον ἦν, τε
προῃρούμην av (εἰ τὰ δέοντα ἐποίουν).
Thuc. 6. 78 καὶ μάλιστα εἰκὸς ἦν ὑμᾶς...
προορᾶσθαι, Ξεπροεωρᾶτε ἂν εἰ τὰ εἰκότα
ἐποιεῖτε. So ἐβουλόμην, ἠξίουν, without
ἄν, of that which one wishes were true,
in this
(careless) manner: cp. O. C. 1278 ws μή
μ᾽ ἄτιμον... | οὕτως apy με: Ant. 315, Ph.
1067.

257 βασιλέως τ᾽: τε is to be retained
after. βασιλέως, because (1) there is a
climax, which is destroyed if βασιλέως
stands merely in apposition with ἀνδρὸς
ἀρίστου : (2) ἀνδρὸς ἀρίστου represents the
claim of birth and personal merit, as βασι-
λέως represents the special claim of a king
on his people. Cp. Phil. 1302 ἄνδρα πολέ-
puov | ἐχθρόν τε.

258 κυρῶ τ᾽ ἐγὼὠ-Ξ ἐγώ τε κυρῷ, an-
swered by κοινῶν τε, Κιτιλ, For τε so
placed cp. 212. 249 ἔρροι τ᾽ ἃν αἰδὼς | ἁπάν-
των F εὐσέβεια θνατῶν.

46

ἔχων͵ δὲ λέκτρα καὶ γυναῖχ᾽ ὁμόσπορον,

ΣΟΦΟΚΛΕΟῪΣ

κοινῶν τε παίδων κοίν᾽ ἄν, εἰ κείνῳ ee wee
μὴ ᾿δυστύχησεν, ἦν ἀν ἐκπεφυκότα,

νῦν δ᾽ ἐς τὸ κείνου κρᾶτ' ἐνήλαθ' ἡ τύχη"

ἀνθ᾽ ὧν ἐγὼ τάδ᾽, ὡσπερεὶ τοὐμοῦ πατρός,

ὑπερμαχοῦμαι, κἀπὶ πάντ᾽ ἀφίξομαι

ζητῶν τὸν αὐτόχειρα τοῦ φόνου λαβεῖν

τῷ Λαβδακείῳ παιδὶ Πολυδώρου τε καὶ

τοῦ πρόσθε Κάδμου τοῦ πάλαι T ᾿Αγήνορος.
καὶ ταῦτα τοῖς μὴ δρῶσιν εὔχομαι θεοὺς

Xv

μήτ᾽ ἄροτον αὐτοῖς γῆς ἀνιέναι τινὰ

270

μήτ᾽ οὖν γυναικῶν παῖδας, ἀλλὰ τῷ πότμῳ
τῷ νῦν φθερεῖσθαι κἄτι τοῦδ᾽ ἐχθίονι"

260 ἔχων δὲ] ἔχω δὲ L ist hand; an early hand added »,

260 ὁμόσπορον = ὁμοίως σπειρομένην,
tt. ἣν καὶ ἐκεῖνος ἔσπειρε: but in 460 πα-
Tpos | ὁμόσπορος = ὁμοίως (τὴν αὐτὴν) σπεί-
ρων. ὁμογενής in 1361 is not similar.

τ 261 κοινῶν παίδων κοινὰ ἦν ἂν ἐκπε-
φυκότα, common things of (-Ξ ἐΐές con-
sisting 22) kindred children would have
been generated: =xkowGy παίδων κοινὴ φύσις
ἐγένετο ἄν, a brood, common to Laius
and Oedipus, of children akin to each
other (as having the same mother, Io-
casta) would have issued: ‘children born
of one mother would have made ties be-
tween him and me.’ For ἄν doubled
CP- 139, 339: κοινῶν = ἀδελφῶν, ὁμαίμων
(Ant. τ ὦ κοινὸν αὐταδελῴφον᾽ Ισμήνης κάρα).
The language of this passage is carefully
framed so as to bear a second meaning,
of which the speaker is unconscious, but
which the spectators can feel: locasta
‘ has actually borne children to her own
son Oedipus: thus in κοινῶν παίδων
κοινὰ... ἐκπεφυκότα, the obvious sense of
κοινά, ‘common to Laius and Oedipus,’
has behind it a second sense, in which it
hints at a brood who are brothers and
sisters of their own sire: see below 1403 f.
This subtle emphasis—so ghastly, ξυνε-
toiow—of the iteration in κοινῶν κοινά
must not be obliterated by ees
κοίν᾽ ἄν into κύματ᾽ (Nauck) or σπέρματ
(Blaydes). Similarly, εἰ κείνῳ γένος | μηὴ
᾽δυστύχησεν, is susceptible of the sense—
‘if his son (Oed. himself) had not been
ill-fated.’ κείνῳ γένος ἐδυστύχησε (his
hope of issue was disappointed) is here a
bold phrase for κεῖνος ἐδυστύχησε τὰ περὶ

γένος : for Oed. is not xow supposed to
know the story of the exposed babe (see
Vi OE C . Eur. Andr. 418 πᾶσι δ᾽
ἀνθρώποις ap ἦν | ψυχὴ τέκν᾽" ὅστις δ᾽ αὔτ᾽
ἄπειρος ὧν ψέγει, | ἧσσον μὲν ἀλγεῖ, δυσ-
τυχών δ᾽ εὐδαιμονεῖ: εὖ. 7τἰι ἥ στεῖρος
οὖσα μόσχος οὐκ ἀνέξεται | τίκτοντας ἄλ-
λους, οὐκ ἔχουσ᾽ αὐτὴ τέκνα" [ ἀλλ᾽ εἰ τὸ
κείνης δυστυχεῖ παίδων πέρι, κ.τ.λ.:
Suppl. 66 εὐτεκνία opp. to δυστυχία.

263 νῦν δ᾽, ‘but as it is,’ with aor.
equivalent to a "perf, 85; ()..|0.: 84, 371.
Cp. below 948 καὶ viv ὅδε ] πρὸς τῆς
τύχης ὄλωλε. So with Azstoric pres., Lys.
in Erat. ὃ 36 εἰ μὲν οὖν ἐν τῷ δικαστηρίῳ
ἐκρίνοντο, ῥᾳδίως ἂν ἐσῴζοντο"... viv δ᾽ εἰς
τὴν βουλὴν εἰσάγουσιν. -ἐνήλατο: ἔ. 6. he
was cut off by a timeless fate, leaving no
issue, Cp. 1300: Ant. 1345 ἐπὶ κρατί μοι}
πότμος.. «εἰσήλατο : so the Erinyes say,
μάλα γὰρ οὖν ἁλομένα | ἀνέκαθεν βαρυ-
πεσῆ | καταφέρω ποδὸς ἀκμάν Aesch.
Eum. 369, Ag. 1175, δαίμων ὑπερβαρὴς
ἐμπίτνων : Pers. 515 ὦ δυσπόνητε δαῖμον,
ὡς ἄγαν βαρὺς Ἱ ποδοῖν ἐνήλλου παντὶ
Περσικῷ γένει. The classical constr. with
ἐνάλλομαι, as with ἐνθρῴσκω and ἐμπηδάω,
is usually the dat., though εἰς with accus.
occurs in later Greek ; a point urged by
Deventer in his objections to this verse,
which is, however, clearly sound.

264 ἀνθ᾽ dy, properly wherefore (0.C.
1295): here, cherefore. The protasis ἐπεὶ
κυρώ (258) required, an apodosis intro-
duced by ἀντὶ τούτων : but the parenthesis
νῦν δ᾽ és τὸ κείνου k.T-X. (263) has led to
ὧν being irregularly substituted for rov-

OIAITOYS ΤΎΡΑΝΝΟΣ 47

who possess his bed and the wife who bare seed to him; and
since, had his hope of issue not been frustrate, children born of
one mother would have made ties betwixt him and me—but,
as it was, fate swooped upon his head ; by reason of these things
will I uphold this cause, even as the cause of mine own sire,
and will leave nought untried in seeking to find him whose
hand shed that blood, for the honour of the son of Labdacus
and of Polydorus and elder Cadmus and Agenor who was of old.

And for those who obey me not, I pray that the gods send
them neither harvest of the earth nor fruit of the womb, but that
they be wasted by their lot that now is, or by one yet more dire.

261 κοινῶν τε] καὶ νῷν τὰ M. Schmidt.

270 γῆν L: γῆς Vauvilliers.

των. Cp. 1466: Antiphon De Caed.
Herod. § 11 δέον σε διομόσασθαι κ.τ.λ... ἃ
σὺ παρελθών, where the length of the
protasis has similarly caused α΄ to be
substituted for ταῦτα. Distinguish from
this the use of ἀνθ᾽ ὧν, by ordinary attrac-
tion, for ἀντὶ τούτων ἃ or ὅτι, =decause,
Ant. 1068.—r1d5’, cogn. acc. to ὑπερ-
μαχοῦμαι as “411. 1346 σὺ ταῦτ᾽ ᾿Οδυσσεῦ
τοῦδ᾽ ὑπερμαχεῖς ἐμοί; Cp. 71. 5. 185 οὐχ
ὅ γ᾽ ἄνευθε θεοῦ τάδε μαίνεται. Brunck,
Nauck and Blaydes adopt Mudge’s conj.
τοῦδ᾽. But the Mss. agree in the harder
and more elegant reading.

265 ὑπερμαχοῦμαι only here: in Azz.
194, Az. 1346 Soph. uses ὑπερμαχεῖν.
But we need not therefore, with Elms.
and Blaydes, read ὑπὲρ μαχοῦμαι. The
derivative form ὑπερμαχέω, to be a
champion, implies ὑπέρμαχος, as συμ-

paxéw is from σύμμαχος, προμαχέω from:

πρόμαχος: ὑπερμάχομαι is a simple com-
pound, like συμμάχομαι (Plat., Xen.),
mpopaxoua (Ziad, Diod., Plut.).—Kaml
πάντ᾽ ἀφίξομαι with ζητῶν, will leave
nothing untried in seeking: a poetical
variation of ἐπὶ πᾶν ἐλθεῖν (Xen. Anad.
3. I. 18 dp’ οὐκ ἂν ἐπὶ πᾶν ἔλθοι... ὡς
φόβον παράσχοι), asin Eur. Hipp. 284 εἰς
πάντ᾽ ἀφῖγμαι, ‘I have tried all means.’
In prose ἀφικνεῖσθαι εἴς τι usu.=to be
brought to a situation, as Her. 8. 110 és
πᾶσαν βάσανον ἀπικνεομένοισι, though put
to any torment; Plat. Zuthyd. 292 E εἰς
πολλήν γε ἀπορίαν ἀφίκεσθε.

267 τῷ AaPSakelw παιδὶ, a dat. fol-
lowing ζητῶν x.7.X. as -- τιμωρούμενος. For
«Λαβϑακείῳ---ἸΤολυδώρου τε cp. Eur. Med.
404 τοῖς Σισυφείοις τοῖς τ᾽ ᾿Ιάσονος γάμοις :
for the adj., Od. 3. 190 Φιλοκτήτην Ποιάν-
τιον [= Iloiavros] ἀγλαὸν υἱόν : Her. 7. 105
τοῖς Μασκαμείοισι ἐκγόνοισι: Ph. 1131:

Tr.1219. Her. (5. 59) saw in thetemple of
the Ismenian Apollo at Thebes an inscrip-
tion which he assigns to the age of Laius:
ταῦτα ἡλικίην ἂν εἴη κατὰ Λάϊον τὸν Λαβ-
δάκου τοῦ Πολυδώρου τοῦ Κάδμου. Cadmus,
in the myth, is the son of Agenor king of
Phoenicia, whence Carthage is ‘ Agenor’s
city’ (Verg. Ae. 1. 338): Polydorus, son
of Cadmus and Harmonia, was king of
Thebes.

269 f. construe: καὶ εὔχομαι τοῖς
ταῦτα μὴ δρῶσιν [for them, PZ. 1019 καί
σοι πολλάκις τόδ᾽ ηὐξάμην] θεοὺς ἀνιέναι
αὐτοῖς μήτ᾽ ἀροτόν τινα γῆς, μήτ᾽ οὖν
γυναικῶν παῖδας. The acc. θεοὺς as
subject to ἀνιέναι is better than a dat.
θεοῖς with εὔχομαι would be: Xen. Anaé.
6. τ. 26 εὔχομαι δοῦναί μοι τοὺς θεοὺς
αἴτιόν τινος ὑμῖν ἀγαθοῦ γενέσθαι: Ar.
Thesm. 350 ταῖς δ᾽ ἄλλαισιν ὑμῖν τοὺς
θεοὺς | εὔχεσθε πάσαις πολλὰ δοῦναι
κἀγαθα.

271 μήτ᾽ οὖν: ‘20, nor.’ Aesch. Ag.
474 par εἴην πτολιπόρθης, | μήτ᾽ οὖν αὐτὸς
ἁλούς, κιτιλ, Soph. Phil. 345 εἴτ᾽ ἀληθὲς
εἴτ᾽ ἄρ᾽ οὖν μάτην: cp. above v. go. But
οὖν with the frst clause, below, 1049:
ΕἸ. 199, 560: see on 25.

272 φθερεῖσθαι, a fut. found also in
Eur. Andr. 708 (φθερεῖ 2 sing.) : Thuc. 7.
48 φθερεῖσθαι: Ionic φθαρέομαι: Her. 9.
42,8. 108 (φθαρήσομαι in Hippocr., Arist.,
Plut.). The schol. says, φθαρῆναι δεῖ
γράφειν, od φθερεῖσθαι, distinguishing
εὔχομαι with fut. infin., ‘I vow’ (to do),
from εὔχομαι with pres. or aor. infin., ‘I
pray.” But verbs of wishing or praying
sometimes take a fut. infin. instead of
pres. or aor.: Thuc. 6.57 ἐβούλοντο...προ-
τιμωρήσεσθαι: 6. 6 ἐφιέμενοι pev...THs
πάσης ἄρξειν: 1. 27 ἐδεήθησαν... ξυμπρο-
πέμψειν : ἡ. 56 διενοοῦντο κλήσειν. See

48 ZOPOKAEOYS

ὑμῖν δὲ τοῖς ἄλλοισι Καδμείοις, ὅσοις
τάδ᾽ ἔστ᾽ ἀρέσκονθ', n τε σύμμαχος Δίκη

χοὶ πάντες εὖ ξυνεῖεν εἰσαεὶ θεοί.
ὥσπερ ve ἀραῖον ἔλαβες, ὧδ᾽, ἄναξ, ἐρώ.

ΧΟ.

ΕἾ
OUT EKTAVOV yap OUTE TOV KTQVOVT. ἔχω

δεῖξαι.

Φοίβου τόδ᾽ εἰπεῖν, ὅστις εἴργασταί ΠΟΤΕ.

Ol.

δίκαι: ἔλεξας: ἀλλ᾽ ἀναγκάσαι θεοὺς

a \ , 209 ἃ ae ΄ διν 3
av μὴ θέλωσιν οὐδ᾽ ἂν εἷς δύναιτ᾽ ἀνήρ.

XO.
Ol. εἰ καὶ τρίτ' ἐστί, μ
XO.

Ν , oe ed a ϑ τ , > ε \ A
Ta δεύτερ᾽ ἐκ τῶνδ᾽ ἂν λέγοιμ, aol δοκεῖ

ἄνακτ᾽ ἄνακτι ταῦθ᾽ ὁρῶντ᾽ ἐπίσταμαι
a
μάλιστα Φοίβῳ Τειρεσίαν, παρ᾽ ov τις av

275
τὸ δὲ ζήτημα τοῦ πέμψαντος ἣν
280
μὴ «παρῇς τὸ μὴ οὐ φράσαι.
285

a 99 > 3 , ,
σκοπῶν τάδ᾽, ὠναξ, ἐκμάθοι σαφέστατα.
> > > 3 3 A ION oat > ’ὔ
ΟΙ. ἀλλ᾽ οὐκ ἐν ἀργοῖς οὐδὲ τοῦτ᾽ ἐπραξάμην.
ἔπεμψα γὰρ Κρέοντος εἰπόντος διπλοῦς
πομπούς: πάλαι δὲ μὴ παρὼν θαυμάζεται.

273 τοῖς 7 ἄλλοισι Jernstedt: τοῖς ἄλλοισι Καδμείοις θ᾽ F. W. Schmidt.

Goodwin, Joods and Tenses § 113 (new
ed.).

273 2. τοῖς ἄλλοισι. The loyal, as
Opp. to οἱ μὴ ταῦτα δρῶντες (:69).---ἔσ τ᾽
ἀρέσκοντ᾽, cp. 126. ἥ τε σύμμαχος Δίκη,
Justice who ever helps the righteous
cause; Blaydes needlessly writes ἡ Δίκη
Te gUuuaxos. O. C. 1012 ἐλθεῖν ἀρωγοὺς
συμμάχους τε (τὰς θεάς).

475 Ξ. εὖ: cf. 7γαεἦ. 220 ἀλλ᾽ εὖ μὲν
ἵγμεθ᾽ , εὖ δὲ προσφωνούμεθα.---ὥΩὝόψσΜ-πτερ μ᾽
ἀραῖον κιτ.λ. As you have brought me
into your power under a curse [if I speak
not the truth], so (ὧδε, 2.6. &opxos) I will
speak. Aeschin. /z Ctes. 8.90 play
ἐλπίδα λοιπὴν κατεῖδε σωτηρίας, ἔνορκον
λαβεῖν τὸν ᾿Αθηναίων δῆμον... βοηθήσειν,
to bind them by an oath that they would
help. λαβεῖν here has nearly the same
force as in λαβεῖν αἰχμάλωτον. etc.: Lys.
or. 4 § 5 ὑποχείριον λαβὼν τὸ σῶμα, having
got his person into my power. —dpatoy =
τῇ ἀρᾷ ἔνοχον, cp. Spxios...Aéyw Ant. 305.
The paraphrase of Eustath. 1809. 14 ὡσ-
περ με εἷλες διὰ τῆς ἀρᾶς is substantially
right. The use of καταλαβεῖν is not really
similar (Her. 9. 106 πίστι τε καταλα-
Bovres καὶ ὁρκίοισι, Thuc. 4. 85 Spkous...
καταλαβὼν τὰ τέλη), since the κατά in
comp. gives the sense of overtaking, and
500 binding. Nor can we compare Ο.

C. 284 ὥσπερ ἔλαβες τὸν ἱκέτην ἐχέγ-
νον, where the sense is, ‘As thou hast
received the (self- surrendered) suppliant
under thy pledge.’

277 γὰρ after ἔκτανον merely prefaces
the statement: Plat. Prot. 320 C δοκεῖ
τοίνυν... μῦθον ὑμῖν λέγειν. ἦν γάρ ποτε
Κ-ΤιᾺ.-

278 δεῖξαι, ‘point to.’ Note the em-
phatic place of the word: the speaker
knows not that he is face to face with
the slayer. τὸ ζήτημα, acc. of general
reference. The simpler form would have
been, ἦν τοῦ πέμψαντος τὸ ζήτημα καὶ
λῦσαι: but, instead of a verb which
could govern ζήτημα, τόδ᾽ εἰπεῖν is
substituted, because it conveniently in-
troduces the clause ὅστις εἴργασται, εχ-
plaining what the {jrnua itself was. τὸ
ζήτημα is then left much as ἃ αἰτεῖς is left
in 216 when the insertion of ἀλκὴν κιτ.λ,
has modified the construction.

281 dv μὴ θέλωσιν «.7.r. Cp. Phil.
1368 κἄμ᾽ ἀναγκάζεις τόδε. Gv as 580,
7492.0. Ὁ: 13, Ant. 1057, Phil. 1276,
Ai. 1085. οὐδ᾽ ἂν εἷς: Ant. 884 οὐδ᾽ ἂν di
els παύσαιτ᾽ dv: O. C. 1656 οὐδ᾽ ἂν els |
θνητῶν ppacee. In this emphatic form
even a prep. could be inserted (Xen,
Hellen. 5. 4. τ οὐδ᾽ ὑφ᾽ ἑνός, Cyr. 4. τ.
14 μηδὲ πρὸς μίαν), and in prose οὐδὲ

OIAIMOYS ΤΎΡΑΝΝΟΣ 49

But for all you, the loyal folk of Cadmus to whom these things
seem good, may Justice, our ally, and all the gods be with you

graciously for ever.

Cu. As thou hast put me on my oath, on my oath, O king,

I will speak.

I am not the slayer, nor can I point to him who

slew. As for the question, it was for Phoebus, who sent it, to
tell us this thing—who can have wrought the deed.
Or. Justly said; but no man on the earth can force the

gods to what they will not.
Ca,
OE.
(Ἢ:

I would fain say what seems to me next best after this.
If there is yet a third course, spare not to show it.
I know that our lord Teiresias is the seer most like to

our lord Phoebus; from whom, O king, a searcher of these things

might learn them most clearly.

ΟΕ. Not even this have I left out of my cares. On the hint
of Creon, I have twice sent a man to bring him; and this long
while I marvel why he is not here.

281 ἂν Brunck; the MSs. have ἀν (as L), or ἂν.

εἷς stood without elision: in Ar. Ran.
927 etc., where the MSs. have οὐδὲ ἕν
(Dind. writes οὐδεὲν), οὐδ᾽ ἂν ἕν is a
possible τ. ἢ.

282 ἐκ τῶνδε-- μετὰ τάδε: Dem. or.
18 8 313 λόγον ἐκ λόγου λέγων.---ΕῸΥ
δεύτερα, second-dest, cp. the proverb dev-
repos πλοῦς: Plat. Legg. 943 C τὴν τῶν
ἀριστείων κρίσιν... καὶ τὴν τῶν δευτέρων Kal
τρίτων .--- ἂν λέγοιμι: see ON 95.

288 τὸ μὴ οὐ, not τὸ μή, because the
sentence is negative: below, 1232: Azz.
544 μή μ᾽ ἀτιμάσῃς τὸ μὴ οὐ | θανεῖν. But
even in such a negative sentence the
simple τὸ μή occurs: below, 1388: Azz.

43:
ἢ 284 ἀνακτ᾽: Od. 11. 151 Τειρεσίαο
ἄνακτος.---ταὐτὰ ὁρῶντα, ποί -- ταὐτὰ φρο-
νοῦντα or γιγνώσκοντα, ‘taking the same
views, but seeimg in the same manner,
7.6. with equal clearness: ὁρῶντα absol.,
as O.C. 74 ὅσ᾽ av λέγοιμι, πάνθ᾽ ὁρῶντα
λέξομαι: ταὐτὰ adverbial=xara ταὐτά:
the dat. ἄνακτι as O.C. 1358 ἐν πόνῳ]
ταὐτῷ BeBynxws...€uol. Her. 4. 119 τωὐτὸ
av ὑμῖν ἐπρήσσομεν.

287 οὐκ ἐν ἀργοῖς τοῦτο κατέλιπον
would have meant, ‘I did not leave this
among things neglected.’ Soph. fuses
the negative form with the positive, and
instead of κατέλιπον writes ἔπραξάμην :
‘I saw to this (midd.) in such a manner

at it also should not be among things
neglected.’ πράσσεσθαι (midd.) else-

age

where usu. = ‘to exact’ (Thuc. 4. 65 etc.) :
here=dtarpdooecOar, effect for oneself.
Cp. Az. 45 ἐξεπράξατο (effected his pur-
pose). 6. Wolff, sharing Kviéala’s ob-
jections to the phrase ἐν ἀργοῖς πράσσεσ-
θαι, places a point after τοῦτ᾽ (‘but neither
is this among things neglected:—I did
it’). The extreme harshness of the asyn-
deton condemns this; and the suggested
ἔπραξα μήν is no remedy. For ἐν cp.
οὐκ ἐν ἐλαφρῷ ἐποιεύμην (Her. 1. 118),
ἐν εὐχερεῖ | ἔθου (ταῦτα) Phil. 875, ταῦτ᾽
οὖν ἐν αἰσχρῷ θέμενος Eur. Hee. 806.
ἀργοῖς, not things wdone, but things at
which the work is sluggish or tardy;
O. C. 1605 κοὐκ ἦν ἔτ᾽ οὐδὲν ἀργὸν ὧν
ἐφίετο: Eur. Phoen. 776 ὃν δ᾽ ἐστὶν ἡμῖν
ἀργόν, εἴ τι θέσφατον | οἰωνόμαντις Τειρε-
σίας ἔχει φράσαι, 2.6. ‘in one thing our
zeal has lagged,—the quest whether’ etc. :
Theognis however (583 Bergk 3rd ed.)
has τὰ μὲν προβέβηκεν ἀμήχανόν ἐστι γε-
νέσθαι | ἀργά, = ἀποίητα, infecta.

288 διπλοῦς | πομπούς : he had sent
two successive messages—one messenger
with each. moumdés=one who is sent to
escort (πέμπειν) or fetch a person (0.C.
70). The words could mean (as Ellendt
takes them) ‘two sets of messengers’:
but the other view is simpler, and con-
sists equally well with οἵδε in 297.

289 μὴ παρὼν. θαυμάζεται-- θαυμάζω
εἰ μὴ πάρεστι; but with οὐ, Ξε θαυμάζω ὅτι
οὐ πάρεστι: differing nearly as ‘I wonder

4.

50 ZOPOKAEOY2

XO. καὶ μὴν τά ay ἄλλα κωφὰ καὶ Tahal’ ἔπη.

290

295

OI. ta mova ταῦτα: πάντα γὰρ σκοπῶ λόγον.

XO. θανεῖν ἐλέχθη πρός τινων ὁδοιπόρων.

Ol. ἤκουσα κἀγώ’ τὸν δ᾽ ἰδόντ᾽ οὐδεὶς ὁρᾷ.

ΧΟ. ἀλλ᾽ εἴ TL μὲν δὴ δείματός as ἔχει μέρος,
τὰς σὰς ἀκούων οὐ μενεῖ τοιάσδ᾽ ἀράς.

Ol. @ ᾽στι δρῶντι τάρβος, οὐδ᾽ ἔπος φοβεῖ.

ΧΟ ἀλλ᾽ οὐξελέγξων αὐτὸν ἔστιν" οἵδε γὰρ
τὸν θεῖον ἤδη μάντιν ὧδ᾽ ἄγουσιν, ᾧ
τἀληθὲς ἐμπέφυκεν ἀνθρώπων μόνῳ.

Ol. ὦ πάντα νωμῶν Τειρεσία, διδακτά τε

200

π᾿ ἄρρητά τ᾽, οὐράνιά τε καὶ χθονοστιβῆ,
πόλιν μέν, εἰ καὶ μὴ βλέπεις, φρονεῖς δ᾽ ὅμως

290 τὰ τά. Ὲ (including A, where the 1st hand had begun to write τὰ δ᾽).

293 τὸν δ᾽ ἰδόντ᾽ MSS.

τὸν δὲ δρῶντ᾽ is an anonymous conjecture cited by Burton.

294 The rst hand in L wrote δείματοστ᾽, (there is no trace of an accent on ο,) joining
or in one character; the corrector afterwards wrote τ᾿ separately, as in 134, 257.
(The facsimile shows ees this τ᾿ was not made from γ᾽.) δείματός τ᾽ was the reading of

almost all the later MSS.

: indeed, it does not appear certain that any one of them has

poe and ‘I wonder ¢hat.’ Xen. Anad.

- 4. 15 (he spoke of) τὰ μὴ ὄντα ὡς οὐκ
ae 4.2: εἴ τι μὴ ἦν, ἔλεγεν ὅτι οὐκ ἦν.

290 τά γ᾽ ἀλλα.. ἔπη: the rumours
which were current—afart from the
knowledge which the seer may have to
give us. Not ‘the other rumours.’ Cp.
Plat. Phaed. 110 E καὶ λίθοις καὶ γῇ καὶ
τοῖς ἄλλοις wos τε καὶ φυτοῖς. κωφὰ:
the rumour has died down; it no longer
gives a clear sound. Cp. fr. 604 λήθην
Te τὴν ἅπαντ᾽ ἀπεστερημένην, | κωφήν,
ἄναυδον. Ai. gti ὁ πάντα κωφός, ὁ πάντ᾽
ἄϊδρις, reft of all sense and wit.

291 τὰ ποῖα, cp. 120.

292 ὁδοιπόρων: the survivor had
spoken of λῃσταί, 122. The word now
used comes nearer to the truth (cp. 801
ὁδοιπορῶν); but, as the next v. shows,
Oed. does not regard this rumour as a
different one from that which Creon had
mentioned.

293 τὸν δ᾽ ἰδόντ᾽ : the surviving eye-
witness: cp. 119 ὧν εἶδε, πλὴν ἕν k.7.X.
Oed. has not yet learned that this wit-
ness could be produced: cp. vv. 754 ff.
ἰδύντα is better than the conj. δρῶντα
(1) as expressing, not merely that the
culprit is unknown, but that no eye-
witness of the deed is now at hand:
(2) because, with ὁρᾷ, it has a certain
ironical point, —expressing the king’s in-

credulity. as to anything being made of
this clue. Cp. 105, 108.

294 The subject to tye is the mur-
derer, who is foremost in the thoughts of
the Chorus,—not the eye-witness (ὁ ἰδών,
293). The reversion from plural (ὁδοιπό-
ρων, 292) to singular is unconscious, just as
in 124 we have ὁ λῃστής, after λῃστάς in
122.—Selpardés γ᾽. δεῖμα, prop. ‘an object

of fear,’ is used by Her. and the poets
as=déos: Her. 6. 74 Knreouévea...detua

ἔλαβε Σπαρτιητέων : Aesch. Suppl. 566
χλωρῷ δείματι θυμὸν πάλλοντ᾽ : Eur.
Suppl. 599 ws μοι ὑφ᾽ ἥπατι δεῖμα χλοερὸν
ταράσσει: id. El. 767 ἐκ δείματος, from
fear. Cp. above, 153. The ye gives
emphasis: the ἀραί of Oed. were enough
to scare the boldest. Hartung conjec-
tures δειμάτων ἔχει μέρος. The plur.
δείματα means either (a) objects of fear,
or (4) much more rarely, fears, with re-
ference to some particular objects already
specified: as in Z/. 636 δειμάτων ἃ νῦν
ἔχω, ‘the terrors which I now suffer,’
alluding to the dveams. Here we seem
to need the sing., ‘fear.’

295 ff. tds σὰς... ἀράς, thy curses:
τοιάσδε, being such as they are.—ov€e-
λέγξων. The present οὐξελέγχων would
mean, ‘there is one who convicts him’:
i.e. the supposed criminal, whom threats
scare not, is already detected; for the

ΘΟΙΙΠΟΥΣ TEPANNOS 51

ΓΗ.
ΘῈ:

Indeed (his skill apart) the rumours are but faint and old.
What rumours are they? I look to every story.

(ΓΗ. Certain wayfarers were said to have killed him.
Or. I, too, have heard it, but none sees him who saw it.
CH, Nay, if he knows what fear is, he will not stay when he

hears thy curses, so dire as they are.

OE. When a man shrinks not from a deed, neither is he
scared by a word.

CH. But there is one to convict him. For here they bring at
last the godlike prophet, in whom alone of men doth live the truth.

Enter TEIRESIAS, led by a Boy.
ΟΕ. Teiresias, whose soul grasps all things, the lore that
may be told and the unspeakable, the secrets of heaven and the
low things of earth,—thou feelest, though thou canst not see,

᾽.-Όειμάτων ἔχει Hartung. 297 The ist hand in 1, wrote οὐξελλέγχων : the
first \ has been erased, and -ξων written above, either by the 1st hand itself (as

Diibner thinks),
οὑξελέγξων and οὐξελέγχων :

or by the first corrector.

The later MSS. are divided between

A supports the former, which, on the whole, has the ad-

prophet has come. Cp. Isocr. or. 8.
§ 139 ὥστ᾽ οὐκ ἀπορήσομεν μεθ᾽ ὧν κω-
λύσομεν τοὺς ἐξαμαρτάνοντας, ἀλλὰ πολ-
λοὺς ἕξομεν τοὺς ἑτοίμως καὶ προθύμως
συναγωνιζομένους ἡμῖν: where, how-
ever, the present part. συναγωνιζομένους
is relative to the future ἕξομεν. To this
it may be objected: (1) the present parti-
ciple with ἔστιν would not be suitable
unless the conviction were in act of
taking place: (2) the fut. partic. not
only suits the context better—‘one éo
convict him’ [supposing he is here]—but
also agrees ‘with the regular idiom: ¢.g.
Phil, 1242 τίς ἔσται μ᾽ οὑπικωλύσων ἘΠΕ:
£i. 1197 οὐδ᾽ οὑπαρήξων οὐδ᾽ ὁ κωλύσων
wapa; (cp. Ant. 261:) Aesch. P. V. 27
ὁ λωφήσων γὰρ οὐ πέφυκέ πω: Xen.
An. 2. 4. 5 ὁ ἡγησόμενος οὐδεὶς ἔσται.

298 ᾧ: this pron. ends av. O. C. 14,
77. 810. £1. 878.

299 ἐμπέφυκεν, a divine gift of pro-
phecy: Her. 9. 94 (of the seer Evenius)
καὶ μετὰ ταῦτα αὐτίκα ἔμφυτον μαντικὴν
εἶχε.--- ἀνθρώπων μόνῳ, above all other
men: cp. Ο. C. 261 μόνας... | σώζειν οἵας
τε κιτιλ., Athens, above all other cities,
can save: Isocr. or. 14 8. 57 ὀφείλετε δὲ
μόνοι τῶν Ἑλλήνων τοῦτον τὸν ἔρανον,
unice (though others owe it also).

800 ὦ πάντα νωμῶν: νωμάω (ven)
means (1) to distribute, (2) to dispose,
and so to wield, ply, (3) figuratively,
to ponder, azzmo versare: ἐνὶ φρεσὶ κέρδε᾽
ἐνώμας Od. 18. 216: ἐν ὠσὶ νωμῶν καὶ

φρεσὶν πυρὸς δίχα | χρηστηρίους ὄρνιθας
ἀψευδεῖ τέχνῃ Aesch. Theb. 25 (of Tei-
resias): (4) then, absolutely, to observe:
Her. 4. 128 vwuwrres...cira ἀναιρεομένους,
observing the moment when they were
cutting forage. Similarly here,—with
the idea of mental grasp unaided by eye-
sight. Plato (Crat. 411 Ὁ) fancifully con-
nects γνώμη with νώμησις,---τὸ yap νωμᾶν
καὶ τὸ σκοπεῖν ταὐτόν.---διδακτά τε--ἄρ-
ρητά τε, cp. the colloquial ῥητὸν ἄρρητόν
τ᾿ ἔπος (O.C. 1001 dicenda tacenda): ἄρ-
ρηταΞτεἀπόρρητα : Her. 6. 135 ἄρρητα ἱρὰ
ἐκφήνασαν.

801 οὐράνιά τε καὶ χθονοστιβῆ:
not in apposition with ἄρρητα and δι-
δακτά respectively, but both referring to
each, lore that may or that may not be
told, whether of the sky or of the earth.
Dindorf cp. Nicephorus Gregoras 7152.
Byz. 695 Ὁ ἄκτιστα γενέσθαι πάντα τά τ᾽’
οὐράνια τά τε χθονοστιβῆ καὶ ὑδραῖα γένη:
where, however, χθονοστιβῆῇ has its literal
sense,—‘ walking the earth’: here it is
poet. for ἐπίγεια, ‘the lowly things of
earth.’ Cp. Hom. hymn. 29. 2 ἀθανά-
τῶν τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώ-
πων.

802 μέν is not balanced by φρονεῖς δ᾽
(as if we had οὐ βλέπεις μέν), but by the
thought of the expected healer (310).
The δὲ after φρονεῖς introduces the
apodosis after a concessive protasis, as
Her. 8. 22 ef δὲ ὑμῖν ἐστι τοῦτο μὴ
δυνατὸν ποιῆσαι, dudes δὲ (then) ἔτι καὶ

4-2

52 ΣΟΦΟΚΛΕΟΥΣ

οἵᾳ νόσῳ σύνεστιν 2

ἡ ς σε προστάτην

σωτὴρά τ᾽, ὦναξ, μοῦνον ἐξευρίσκομεν.

Φοῖβος γάρ, εἰ καὶ μὴ κλύεις τῶν ἀγγέλων, 205
πέμψασιν ἡμῖν ἀντέπεμψεν, ἔκλυσιν

μόνην ἂν ἐλθεῖν τοῦδε τοῦ νοσήματος,

εἰ τοὺς κτανόντας Λάϊον μαθόντες εὖ

κτείναιμεν, ἢ γῆς φυγάδας ἐκπεμψαίμεθα.

’ὔ’
συ ἍΔΕ

θονήσας μήτ᾽ ἀπ᾽ οἰωνῶν φάτιν

210

μήτ᾽ εἴ TW ἄλλην μαντικῆς ἔχεις ὁδόν,
ῥῦσαι σεαυτὸν καὶ πόλιν, ῥῦσαι δ᾽ ἐμέ,
ῥῦσαι δὲ πᾶν μίασμα τοῦ τεθνηκότος.

ἐν σοὶ γὰρ ἐσμέν: ἄνδρα δ᾽ ὠφελεῖν ἀφ᾽ ὧν

ἔχοι τε καὶ δύναιτο κάλλιστος πόνων.

315

TEIPESIAS.
φεῦ φεῦ, φρονεῖν ws δεινὸν ἔνθα μὴ τέλη

λύῃ φρονοῦντι.

vantage in authority, and is also recommended by Greek usage: see comm.
εἰ μὴ καὶ F. V. Fritzsch.

310 σύ νυν] The rst hand in L seems to
have written od viv, which a later hand changed to σὺ δ᾽ οὖν.

εἴ τι μὴ L. Stephani:
808 εὖ] ἢ Meineke.

καὶ μὴ Μ585.:
Blaydes.

ταῦτα γὰρ καλῶς ἐγὼ

8905 εἰ
ΘΟ τοῦδε] τήνδε

(1 formerly thought

νῦν ἐκ τοῦ μέσου ἡμῖν ἕζεσθε. Xen. Cyr.
5. 5. 21 ἀλλ᾽ εἰ μηδὲ τοῦτο... βούλει ἀπο-

κρίνασθαι, σὺ δὲ τοὐτεῦνθεν λέγε:

8038 ἧς sc. νόσου. προστάτην νόσου. a
protector from ἃ plague: strictly, one who
stands in front of, shze/ds, the city’s dis-
tempered state. Cp. Az. 803 πρόστητ᾽
ἀναγκαίας τύχης, shelter my hard fate. In
Eur. Andr. 220 xelpov’ ἀρσένων νόσον | ταύ-
την νοσοῦμεν, ἀλλὰ προὔστημεν Kaus,
_ ‘we suffer this distemper more cruelly

than men, but ever rule it well,’ the idea
is that of administering (not protecting),
as in προΐστασθαι τῆς ἡλικίας, to regulate
one’s own early years, Isocr. or. 15 ὃ 200.
Cp. 882.

804 μοῦνον: this Tonic form (like
κοῦρος, δουρί, ξεῖνος, γούνατα) is used in
dialogue by Soph.: Aesch. has not μοῦνος,
though in) FP: .V. 804 Τὸν re bowara
στρατόν. In [Eur. ] Rhes. 31 μόναρχοι is
now restored for μούναρχοι.

805 εἰ καὶ μὴ κλύεις, ‘if indeed...
implying that he probably has heard it.
Ai. 1127 δεινόν γ᾽ εἶπας, εἰ καὶ (7s
θανών. On εἰ καί and καὶ εἰ see Ap-
pendix. Others would render, ‘if you
have not heard from the messengers a/so,’

supposing it to be a hyperbaton for εἰ μὴ
κλύεις καὶ τῶν ἀγγέλων. This is impossi-
ble. Prof. Campbell compares Thuc. 5.
45 καὶ ἣν ἐς τὸν δῆμον ταῦτα λέγωσιν, ἃ5
if put for ἢν καὶ ἐς τὸν δῆμον : but there
the passage runs thus; (Spartan envoys
had been pleading with effect before the
Athenian Βουλή :)---τὸν ᾿Αλκιβιάδην ἐφό-
βουν μὴ καί, ἣν ἐς τὸν δῆμον ταὐτὰ λέγω-
σιν, ἐπαγάγωνται τὸ πλῆθος καὶ ἀπωσ-
θῇ ἡ ᾿Αργείων συμμαχία: where the καῇ
before ἤν goes with ἐπαγάγωνται. Some
adopt the conj. ef τε μή, ‘Sunless Zer-
chance’: for re so used, see below 969,
O. C. 1450, Zr. 586, 712: but no change
is required.-For the pres. κλύεις, cp.
Ph. 261.

808 μαθόντες εὖ. εὖτ’ with care,’ ‘a-
right’: cp. Ai. 18 ἐπέγνως εὖ: 10. 528
ἐὰν τὸ ταχθὲν εὖ τολμᾷ τελεῖν. Meineke’s.
conj. ἢ, adopted by Nauck, is weak, and
against the rhythm.

310 ΣΦ. dm’ οἰωνῶν φάτιν: ἴοτ ἀπό,
see 43: φάτιν, 151.—dAAnv ὁδόν, as di-
vination by fire (see on 21), to which
Teiresias resorts (At. 1005) when the
voice of birds fails him.

812 ff. ῥῦσαι σεαυτὸν κιτ.λ. ῥύεσθαί

ΟἸΔΊΠΟΥΣ, TYPANNOZ 53
what a plague doth haunt our State,—from which, great prophet,
we find in thee our protector and only saviour. Now, Phoebus—
if indeed thou knowest it not from the messengers—sent answer
to our question that the only riddance from this pest which
could come was if we should learn aright the slayers of Latus,
and slay them, or send them into exile from our land. Do
thou, then, grudge neither voice of birds nor any other way
of seer-lore that thou hast, but rescue thyself and the State,
rescue me, rescue all that is defiled by the dead. For we are
in thy hand; and man’s noblest task is to help others by his
best means and powers.

TEIRESIAS.

Alas, how dreadful to have wisdom where it profits not the

that the rst hand had written σὺ οὖν, omitting δ᾽.)
ἔχει τ.---πόνοσ L, with wy written above oo by the first corrector (S).

wise! Aye, I knew this well,

σὺ δ᾽ οὖν τ. 915 ἔχοι 1,:

Several of

the later Mss. (including A) have πόνων, though πόνος continued to be current as a

variant.

317 λύηι L: λύει Or λύη Υ.

τι is to draw a thing to oneself, and so to
protect it, ῥῦσαι μίασμα here =literally,
‘take the defilement under thy care’; 1.6.
‘make it thy caré to remove the defile-
ment.’ Cp. πρόστητ᾽ ἀναγκαίας τύχης (Az,
803), shelter my hard fate, (instead of,
‘shelter me from it.’)—wav μίασμα, the
whole defilement, as affecting not only
human life but also the herds and flocks
and the fruits of the earth: cp. 253.—rod
τεθνηκότος, gen. of the source from which
the μίασμα springs,—more pathetic than
τοῦ φόνου, as reminding the hearer that
vengeance is due for innocent blood.
Both πᾶν and the usual sense of μίασμα
forbid us to understand, ‘avenge the un-
cleanness [z.e. the unpunished murder] of
the dead man.’ For ῥῦσαι δὲ Blaydes
conj. λῦσον δὲ, comparing Eur. Or. 598
μίασμα λῦσαι. But the triple ῥῦσαι is
essential to the force.

814 ἐν col=fenes te: O.C. 248 ἐν
ὑμῖν ws θεῷ | κείμεθα TAduoves: Eur. Ale,
278 ἐν σοὶ δ᾽ ἐσμὲν καὶ ζῆν καὶ μή.---ἄνδρα,
accus. before, not after, ὠφελεῖν, asin Azz.
710 ἀλλ᾽ ἄνδρα, κεἴ Tis ἦ σοφός, τὸ μανθά-
νειν | πόλλ᾽ αἰσχρὸν οὐδέν. In both places
ἄνδρα has a certain stress—‘for mortal
man.’ But in Az. 1344 ἄνδρα δ᾽ οὐ δίκαιον,
el θάνοι, | βλάπτειν τὸν ἐσθλόν, ἄνδρα is
the object, agreeing with τὸν ἐσθλόν.

ad ὧν ἔχοι te καὶ δύναιτο, by means
of all his resources and faculties. The

optat. is thus used in universal state-
ments, and therefore especially in γνῶμαι:
cp. 979: Ant. 666 ἀλλ᾽ ὃν πόλις στήσειε,
τοῦδε χρὴ κλύειν: Xen. Cyr. 1. 6. 19
ἀλλὰ τοῦ μὲν αὐτὸν λέγειν, ἃ μὴ σαφῶς
εἰδείη, φείδεσθαι δεῖ. So here we supply
ἐστί (not ay εἴη) with κάλλιστος. The
diiference between ἀφ᾽ ὧν ἂν ἔχῃ (‘may
have’), and ἔχοι (‘might have’), is that
the latter form treats the ‘having’ as an
abstract hypothesis (εἴ τι ἔχοι).

317 Avy: for subjunct. without ἄν,
cf, O. C. 395 ὃς νέος πέσῃ: At. 1074 ἔνθα
μὴ καθεστήκῃ δέος: 77. 1008 6 τι καὶ
μύσῃ. The subjunct., ἔνθα μὴ λύῃ,ΞΞ “ἴῃ ἃ
case where it may not profit’: the indic.,
ἔνθα μὴ λύει, =‘in a case where it does
not profit.” The use of μή, whether with
subjunct. or with indic., generalises the
statement. Cp. O. C. 839 μὴ ᾿πίτασσ᾽ a
μὴ κρατεῖς: 1b. 1442 μὴ πεῖθ᾽ ἃ μὴ δεῖ.
But L has λύηι, and some other Mss. have
Avy: and it is much more likely that this
should have become λύει than wice versa.
τέλη λύῃ -Ξ λυσιτελῇ, only here: cp. Eur.
Alc. 627 φημὶ τοιούτους γάμους | λύειν
βροτοῖς.---ταῦτα γὰρ (I have to bewail
this now), for, though I once knew it,
I had forgotten it. Teiresias, twice sum-
moned (288), had come reluctantly.
Only now, in the presence of Oedipus,
does he realise the full horror of the se-
cret which he holds.

54 ZOPOKAEOY2

3 \ 4 3 >) \ x “~ >) δ 4
εἰδὼς διώλεσ᾽- οὐ yap ἂν δεῦρ ἱκόμην.

4 21.
τί δ᾽ ἔστιν;
» 3 9 »
ἄφες μ᾽ ἐς οἰκους"

ὡς ἄθυμος εἰσελήλυθας.
ῥᾷστα γὰρ τὸ σόν τε σὺ

5 Ν Ψ > , “Δ 9 ‘\ UA
καγω διοίσω τουμον, ἫΝ EOL πίθῃ.
ψ 5 ον > > ¥ a ,
OL ὐτ ἔννομ εἰπας οὔτε Tpor pry πόλει
τῇδ᾽, ἥ o ἔθρεψε, τήνδ᾽ “ἀποστερῶν φάτιν.

πρὸς καιρόν"

ὁρῶ γὰρ οὐδὲ σοὶ τὸ σὸν φώνημ᾽ ἰὸν
ὡς οὖν μηδ᾽ ἐγὼ ταὐτὸν πάθω. 3.28
μὴ πρὸς θεῶν φρονῶν γ᾽ ἀποστραφῇς, ἐπεὶ

πάντες Oe προσκυνοῦμεν οἵδ᾽ ἱκτήριοι.

ἐγὼ δ᾽ οὐ μή ποτε
ἐκφήνω κακά.

τί φής; ξυνειδὼς οὐ BS ἀλλ᾽ ἐννοεῖς 330

TE. πάντες γὰρ οὐ φρονεῖτ΄.
ε » Ν
TOL ὡς ἂν εἴπω μὴ τὰ σ᾽
ΟἹ:
ἡμᾶς προδοῦναι καὶ καταφθεῖραι πόλιν;
TE. ἐγὼ οὔτ᾽ ἐμαυτὸν οὔτε δ᾽ ahyuva.

τί ταῦτ᾽

ἄλλως ἐλέγχεις; οὐ γὰρ ἂν πύθοιδ μου.

322 ἔννο μ᾽ L, with δῇ erasure between o and μ᾽.
the correction may be due either to the 1st hand itself, or
L has προσφιλῆ, with es written above, by S (I think), rather

Many later Mss. (including A) combine ἔννομ᾽ with προσφιλὲς,

(found in some later MSs.) ;
to the διορθωτής (S).
than by the rst hand.

though the latter error was prob. generated by ἔννομον.

The rst hand had written ἔννομον

925 μηδ᾽ ἐγὼ] μὴ λέγων

318 διώλεσ᾽ =let slip out of my me-
mory; cp. σῴζεσθαι to remember, El.
993, 1257, 77. 682: Plat. Theaet. 153 B

κτᾶταί τε μαθήματα καὶ σῴζεται: Hep.
455 Β ἃ ἔμαθε, σῴζεται. So Terent.
Phormio 2 5: 39 perit hercle: nomen

perdidi, ‘have forgotten. —Some explain,
‘suppressed the thought.’

319 τί δ᾽ ἔστιν; Zl. 920 φεῦ τῆς
,ἀνοίας.. ΧΡΥΣ. τί δ᾽ ἔστιν; and so often
in Soph. (as 1144, 77. 339, Zl. g21): δέ
marking that the attention is turned to a
new point, as in τί δ᾽; gutd vero? (941),
or to a new person: Isaeus or. 8 § 24 od
δὲ ris ef;

321. Solow, bear to the end: Eur.
Hipp. 1143 δάκρυσι διοίσω | πότμον ἄποτ-
μον, live out joyless days: Thuc. I. 11 εἰ
ξυνεχῶς τὸν πόλεμον διέφερον. διαφέρειν
could not mean ‘to bear apart? (from
each other), though that is implied.—
πίθῃ, 2.6. obey me by letting me go home.

322 οὔτ᾽ ἔννομ᾽ x.7.A.: not in con-
formity with usage, which entitled the
State to benefit by the wisdom of its
μάντις. The king’s first remonstrances
are gentle.

323 ἀποστερῶν, ‘withholding’: Arist.
Rhet. 2. 6. 3 ἀποστερῆσαι παρακαταθήκην,
depositum non reditere.— φάτιν, of adivine
message, I5I.

324 ὁρῶ γὰρ «.7.d.: (7 do mot speak),
for I see that e/ther dost thou speak op-
portunely: (I am silent) therefore, lest I
too should speak unseasonably.

325 πρὸς καιρόν = καιρίως, as At. 38,
Ph. 1279, Tr. 59.—@s οὖν x.7.A.: “(1 do
not speak), then, in order that mezther
(μηδέ) may I share -your mishap (of
speaking amiss).’? If he speaks not, med-
ther will he speak wrongly. Cp. Thue.
2. 63 εἰκὸς...μὴ φεύγειν τοὺς πόνους, ἢ

μηδὲ τὰς τιμὰς διώκειν. I now prefer
this view to taking μηδ᾽ ἐγώ as irregular
for μὴ καὶ ἐγώ (‘lest I too...’),—resolving
μηδέ into μή not, δέ on the other hand;
though the place of éyw suggests this.
Kviéala’s μὴ λέγων is ingenious and at-
tractive; it may, indeed, be right; but
seems hardly necessary.

326 μὴ πρὸς θεῶν κιτ.λ. The attri-
bution of hice two verses to the Chorus
in some MSS. is probably due to the plur.
in 327 having misled those who did not

ΟΙΔΙΠΟῪΣ ΤΥΡΑΝΝΟΣ 55

but let it slip out of mind; else would I never have come

here.
OE.
ghee

What now ?

How sad thou hast come in!
Let me go home; most easily wilt thou bear thine own

burden to the end, and I mine, if thou wilt consent.

ΟΕ. Thy words are strange, nor kindly to this State which
nurtured thee, when thou withholdest this response.

TE. Nay, I see that thou, on thy part, openest not thy lips
in season: therefore I speak not, that neither may I have thy

mishap.
OE.

For the love of the gods, turn not away, if thou hast

knowledge: all we suppliants implore thee on our knees.
TE. Aye, for ye are all without knowledge; but never will
I reveal my griefs—that I say not thine.

OE. How sayest thou ?

Thou knowest the secret, and wilt

not tell it, but art minded to betray us and to destroy the State ?

TE
these things ?

Kviéala.

I will pain neither myself nor thee.
Thou wilt not learn them from me.

326 f. L rightly assigns these two verses to Oedipus.

Why vainly ask

Several later

MSS. give them to the Chorus, probably because v. 327 was thought less suitable to
the person of the king. But there is no fitting place for the interposition of the

Chorus before v. 404.

332 ἐγώ τ᾽ L (with οὔτε written over ἐμαυτόν) : ἐγὼ οὔτε r.

see that the king speaks for all Thebes.
—dpovev γ᾽, if thou hast understanding
(of this matter): cp. 569 ἐφ᾽ ols γὰρ μὴ
φρονῶ σιγᾶν φιλῶ: not, ‘if thou art sane.’
But in 328 οὐ @povetre=‘are without un-
derstanding,’ ‘are senseless.’

328 f. ἐγὼ δ᾽ οὐ μή ποτε ἐκφήνω τὰ ἐμὰ
(ὡς ἂν μὴ εἴπω τὰ σὰ) κακά: I will never
reveal my (not to call them ἐλ) griefs. τὰ
ἐμὰ κακά, = those secrets touching Oedipus
which lie heavy on the prophet’s soul: τὰ
σὰ κακά, those same secrets in their im-
port for Oedipus. We might render ws
ἂν εἴπω μὴ τὰ σ᾽ either (i) as above, or
(ii) ‘in order that I may not utter thy
griefs.’ But (i) is preferable for these
reasons:—(1) The subjunct. εἴπω with
μή was familiar in such phrases. Plat.
Rep. 487 Ὁ τοὺς μὲν πλείστους καὶ πάνν
ἀλλοκότους γιγνομένους, ἵνα μὴ παμπο-
νήρως εἴπωμεν, ‘becoming very strange
persons,—not to use a more unqualified
epithet’: Rep. 507 Ὁ οὐδ᾽ ἄλλαις πολλαῖς,
ἵνα μὴ εἴπω ὅτι οὐδεμιᾷ, τοιούτου προσ-
δεῖ οὐδενός, 1.6. few,—not to say none:
Hippias minor 372 Ὁ τοιοῦτός εἰμι olds
πέρ εἰμι, ἵνα μηδὲν ἐμαυτὸν μεῖζον
elmw,—to say nothing more of myself.
The substitution of ὡς dv for the com-

moner ἵνα in no way alters the meaning.
For ὡς dv pr, cp. Ar. Av. 1508 τουτὶ...
τὸ σκιάδειον ὑπέρεχε ἄνωθεν, ws ἂν μή μ᾽
ἴδωσιν οἱ θεοί. For ὡς av εἴπω μὴ instead
of ὡς ἂν μὴ εἴπω, cp. 255, Phil. 66 εἰ δ᾽
ἐργάσει | μὴ ταῦτας Ο. Ο. 1365 εἰ δ᾽
ἐξέφυσα τάσδε μὴ ᾿μαυτῷ τροφούς. Her.
7. 214 εἰδείη γὰρ ἂν καὶ ἐὼν μὴ Μηλιεὺς...
τὴν ἀτραπόν. (2) The emphatic position
of τἄμ᾽ suits this version. (3) ἐκφήνω is
more forcible than εὔπω. If the meaning
were, ‘I will not veveal my griefs, in
order that I may not mention (εἴπω) thy
griefs, the clauses would be ill-balanccd.
See Appendix, n. on vv. 328 f.

330 ξυνειδὼς, because ἐκφήνω implied
that he knew. Cp. 704 αὐτὸς ξυνειδώς, 7
μαθὼν ἄλλου mapa; 1.6. of his own know-
ledge, or on hearsay? Not, ‘being an
accomplice’ (as Ant. 266 Evwedévac | τὸ
πρᾶγμα βουλεύσαντι): Oed. can still con-
trol his rising anger.

882 ἐγὼ οὔτ᾽, synizesis. The rugged
verse is perh. designed to express agi-
tation. Cp. 1002 ἐγὼ οὐχί: O.C. 939
ἐγὼ οὔτ᾽ ἄνανδρον, 0998 ἐγὼ οὐδέ, 1436
τελεῖτ᾽, ἐπεὶ οὔ μοι: Ant. 458 ἐγὼ οὐκ
ἔμελλον: Ph. 1390 ἐγὼ οὐκ ᾿Ατρείδα-.---
ταῦτ᾽, 20 ἢ.

ae

339

56 ZO DPOKAEOY 2

Ol. οὐκ, ὦ κακῶν κάκιστε, καὶ γὰρ ἂν πέτρου
φύσιν σύ ca ὀργάνειας, ἐξερεῖς ποτέ,
ἀλλ᾽ ὧδ᾽ ἄτεγκτος κατελεύτητος φανεῖ;

TE. op) ὴν ἐμέμψω τὴν ἐμήν, τὴν σὴν δ᾽ ὁμοῦ

ναίουσαν οὐ κατεῖδες, ἀλλ᾽ ἐμὲ ψέγεις.
ΟΙ. τίς γὰρ τοιαῦτ᾽ ἂν οὐκ ἂν ὀργίζοιτ᾽ ἔπη

κλύων, ἃ νύν σὺ τὴνδ᾽ ἀτιμάζεις πόλιν ; 240
TE. ἥξει γὰρ αὐτά, κἂν ἐγὼ σιγῇ στέγω.

ΟἹ.
[οὐ Κ᾿ av πέρα φράσαιμι.

οὐκοῦν ᾶ τ ἡ ζει καὶ σὲ χρὴ λέγειν ἐμοί.

πρὸς τάδ᾽, εἰ θέλεις,

θυμοῦ δι᾿ ὀργῆς ἥτις ἀγριωτάτη.

OI. καὶ μὴν παρήσω γ᾽ οὐδέν, ὡς ὀργῆς ἔχω,
ia Ot “γὰρ

καὶ ξυμφυτεῦσαι τούργον, εἰργάσθαι θ᾽,

ἅπερ Evvinp .

336 κἀπαραίτητος Sehrwald.

345

οκών ἐμοὶ
Ψ
οσον

837 ὁρμὴν List hand. Ὑ has been written over

“ by an early hand (prob. 5), which has also sought to make yu into y in the text.

334 πέτρου | φύσιν: Eur. Med. 1279
ὦ τάλαιν᾽, ws ἄρ᾽ ἦσθα πέτρος ἢ olda'pos.
For the periphrasis cp. Plat. Phaedr. 251
B ἡ τοῦ πτεροῦ φύσις, Ξετὸ πτερόν, πεφυκὸς
ὥσπερ πέφυκε, being constituted as it is:
Timae. 45 B τὴν τῶν βλεφάρων φύσιν: 74
Ὁ τὴν τῶν νεύρων φύσιν : 84 C ἡ TOU μυελοῦ
φύσις: Legg. 145 Ὁ τὴν ὕδατος φύσιν.
And so often in -Arist., δι. ἡ τοῦ πνεύ-
ματος φύσις Meteor. 2. 8: h τῶν νεύρων
φύσις Hest. Anim. 3. 5.

8335 ποτέ, tandem aliguando: Phil.
816 μέθες ποτέ: 2b. 1041 τίσασθ᾽ ἀλλὰ τῷ
χρόνῳ ποτέ.

336 ἀτελεύτητος, not brought to an
end: //. 4. 175 ἀτελευτήτῳ ἐπὶ ἔργῳ.

.Plut. 2707. 114 F τὸ γὰρ δὴ ἀτελεύτητον

νομίζειν τὸ πένθος ἀνοίας ἐστὶν ἐσχάτης.
Here, a man ‘with whom one cannot
make an end,’—who cannot be brought
to the desired issue. In freely render-
ing, ‘Wilt thou never make an end?’ we
remember, of course, that the adj.
could not literally mean ‘not finishing.’
Possibly it is borrowed from the col-
loquial vocabulary of the day: the tone is
like that of the Latin odzosus.

337 ἐμέμψω, aor. referring to the
moment just past: so oft. ἐπήνεσα, ξυνῆκα,

noOnv: ἕπτηξα (O. C. 1466): ἔφριξα (AZ.
693): ἐδεξάμην (Εἰ, 668): ἀπέπτυσα
(Eur. Avec. 1276). ὁμοῦ | ναίουσαν,

while (or though) it dwells close to

thee, —possesses and sways thee. So
One: 1134 κηλὶς κακῶν ξύνοικος: Ll. 784
βλάβη | ξύνοικος: At. 639 συντρόφοις]
ὀργαῖς. But (as Eustathius saw, 755. 14)
the words have a second meaning: ‘thou
seest not that thine own [τὴν σήν, thy
kinswoman, thy mother] i is dwelling with
thee [as thy wife].’ The ambiguity of
τὴν σὴν, the choice of the phrase ὁμοῦ
ναίουσαν, and the choice of karetdes,
leave no doubt of this. Cp. 261.

338 GAN ἐμὲ ψέγεις : the thought of
ὀργὴν ἐμέμψω τὴν ἐμήν returns upon itself,
as if from a sense that the contrast be-
tween ἐμέμψω and κατεῖδες would be
imperfectly felt without such an iteration.
This is peculiarly Sophoclean; cp. above
166 (ἔλθετε καὶ νῦν): Schneidewin cp.
also Az. 1111 οὐ. τῆς σῆς οὕνεκ᾽... | ἀλλ᾽
οὕνεχ᾽ ὅρκων... | σοῦ δ᾽ οὐδέν : and ‘similar-
ly Ant. 465 ff., Trach. 431 ff., Zl. 361 ff.

339 The emphasis on τοιαῦτα as well
as on ovK warrants the repeated dv:.cp.
139: Ant. 69 f.: Eur. Andr. 934 οὐκ ἂν
ἔν γ᾽ ἐμοῖς δόμοις βλέπουσ᾽ ἂν αὐγὰς τἄμ᾽
ἑκαρποῦτ᾽ ἂν λέχη.

340 ἃ.. ἀτιμάζεις πόλιν: ἅ cogn.
accus.: Az. 1107 τὰ σέμν᾽ ἔπη | κόλαζ᾽
ἐκείνους: Ant. 550 τί ταῦτ᾽ amas μ᾽;
ἀτιμάζεις, by rejecting the request that he
would speak : Ant. 544.

841 ἥξει γὰρ αὐτά. The subject to

ἥξει is Ἡρεβ μα μὲ left indeterminate:

OIAITOYS TYPANNOS 57

ΟΕ. What, basest of the base,—for thou wouldest anger a

very stone,—wilt thou never speak out?

Wilt thou never make an end?
Thou blamest my temper, but seest not that to which

no, thou findest fault with me.

And who would not be angry to hear the words with

thee?
ἘΠ ΕΣ

thou thyself art wedded :
OE:

Can nothing touch

which thou now dost slight this city?

Boe
silence.
OE.
shouldst tell me thereof.
es.

I will speak no further ;

The future will come of itself, though I shroud it in

Then, seeing that i¢-must come, thow ὉΠ ἘΠ part

rage, then, if thou wilt, with

the fiercest wrath thy heart doth know.
OE. Aye, verily, I will not spare—so wroth I am—to speak

all my thought.

Know that thou seemest to me een to have

helped in plotting the deed, and to have done it, short of

ὀργὴν τ.---τὴν σὴν δ᾽ L, and so almost all the later Mss.
347 εἰργάσθαι δ᾽ L ist hand, but the δ᾽ has been

σοὶ δ᾽, which Dindorf adopts.

But one at least (V4) has τὴν

‘(the things of which I wot) will come
of themselves.’ The seer is communing
with his own thought, which dwells
darkly on the κακά of v. 329. αὐτά-Ξ
αὐτόματα: 71. 17. 252 ἀργαλέον δέ μοί
ἐστι διασκοπιᾶσθαι ἕκαστον... ἀλλά τις
αὐτὸς ἴτω. Cp. the phrase αὐτὸ δείξει,
ves ipsa arguct, the result will show: Soph.
fr. 355 ταχὺ δ᾽ αὐτὸ δείξει τοὔργον.

942 οὐκοῦν ἅ γ᾽ ἥξει. Elmsley,
Nauck and Hartung ral οὐκ odv...€uol;
but the positive χρὴ is stronger without
the query. ‘Then, seeing that they will
come, thou on thy part (καὶ σὲ) shouldest
tell them to me.’ ‘The stress of καὶ falls
primarily on σὲ, but serves at the ‘same
time to contrast λέγειν with ἥξει. In ἅ
y ἥξευ the causal force of the relative is
brought out by ye: guippe guae ventura
sint.

848 ΣΦ. οὐκ dv πέρα φράσαιμι. The
courteous formula (95, 282), just because
it is such, here expresses fixed resolve.—
ἥτις ἀγριωτάτη: 71. .17. 61 ὅτε τίς τε
λέων... βοῦν ἁρπάσῃ ἥτις ἀρίστη : Plat.
Apol. 23 A πολλαὶ ἀπέχθειαι...καὶ οἷαι
χαλεπώταται: Dem. or. 2 ὃ 18 εἰ μὲν
γάρ τις ἀνήρ ἐστιν ἐν αὐτοῖς οἷος ἔμπειρος
πολέμου καὶ ἀγώνων [:ε. ἐστί], τούτους,
K.T.A.

345 kal μὴν with ye, ‘aye verily’: cp.
El. 554, where ἢν ἐφῇς μοι is answered
(556) by καὶ μὴν ἐφίημ᾽. (For ἃ slightly
different καὶ μήν...γε, see O. Ο. 396.)—
ὡς ὀργῆς ἔχω -Ξ ἔχων ὀργῆς ὡς ἔχω, being

so wrothasIam. Thuc. 1. 22 ὡς ἑκατέ-
ρων τις εὐνοίας ἢ μνήμης ἔχοι: Eur. Helen.
313 πῶς δ᾽ εὐμενείας τοισίδ᾽ ἐν δόμοις ἔχεις ;
παρήσω... οὐδὲν (τούτων) ἅπερ ξυνίημ᾽,
I will leave unsaid nothing (of those
things) which I comprehend, ze. I will
reveal my whole insight into the plot.
ξυνίημι suits the ‘intellectual pride of

Oedipus: he does not say ‘think’ or
‘suspect’: cp. 628. For γὰρ after ἴσθι
cp. 277-

347 Kal ξυμφυτεῦσαι.. -eipyao Bat θ᾽.
καί, τε could no more stand for ‘amd’

..‘doth’ than et...gue could. καί here
(adeo) implies, ‘no mere sywpathiser, but
actually the plotter.’ Cp. O.C. 1394 καὶ
(een) πᾶσι Καδμείοισι τοῖς σαυτοῦ θ᾽ ἅμα.
ξυμφυτεῦσαι: Pind. /s¢h. 5 (6). 12 σύν τέ
οἱ δαίμων φυτεύει δόξαν: ‘di. 953 Παλλὰς
φυτεύει πῆμα: El, 198 δεινὰν δεινῶς
προφυτεύσαντες | μορφάν (of crime). Her-
mann preferred δ᾽ to τ᾽ after εἰργάσθαι, as
meaning, ‘du¢ hast done it (only) by an-
other’s hands’ (2.6. ‘though thou hast not
executed it thyself’): this, however, be-
sides being forced, destroys the climax.—
ὅσον (εἶχες εἰργάσθαι) μὴ καίνων, so far
as you could be the author of the deed
without slaying: Thuc. 4. 19 φυλάσσειν
δὲ καὶ τὴν νῆσον ᾿Αθηναίους μηδὲν ἧσσον,
ὅσα μὴ ἀποβαίνοντας: ene πῆς γῆς
ἐκράτουν ὅσα μὴ προϊόντες πολὺ ἐκ τῶν
ὅπλων: Tr. 1214 | ὅσον γ᾽ av (sc. δρῴην
τοῦτο) αὐτὸς μὴ ποτιψαύων χεροῖν.

58 TO OKAEOYS

μὴ χερσὶ Kalen" ei O ,ἐτύγχανες βλέπων,
καὶ τοὔργον ἃ ἂν σοῦ τοῦτ᾽ ἔφην εἶναι μόνου.

TE. ἄληθες ; ἐννέπω σὲ τῷ κηρύγματι 350
ᾧπερ προεῖπας ἐμμένειν, Kad ἡμέρας
τῆς νῦν προσαυδᾶν μήτε τούσδε μήτ᾽ ἐμέ,
ὡς ὄντι γῆς τῆσδ᾽ ἀνοσίῳ μιάστορι.
ΟΥ οὕτως ἀναιδῶς ἐξεκίνησας τόδε
TO ῥημᾶ; καὶ ποῦ τοῦτο φεύξεσθαι δοκεῖς ; 355
TE. πέφευγα' τἀληθὲς γὰρ ἰσχῦον τρέφω.
Ol. πρὸς τοῦ διδαχθείς ; : οὐ γὰρ ἔκ γε τῆς τέχνης.
TE. πρὸς σοῦ: σὺ γάρ μ᾿ ἄκοντα προὐτρέψω λέγειν.
ΟἹ: ποῖον λόγον ; λέγ᾽ αὖθις, ὡς μᾶλλον μάθω.
TE. οὐχὶ ξυνῆκας πρόσθεν ; ἢ ᾿κπειρᾷ “λέγων ; 260
ΟΙ. οὐχ ὥστε γ᾽ εἰπεῖν γνωστόν: ἀλλ᾽ αὖθις φράσον.

ἣν

re-touched, to make θ᾽. εἰργάσθαι 6’ r 349 εἶναι was omitted by the rst hand
in L, but has been written in very pale and faint ink above the line, between ἔφην and
μόνον, by a hand of perh. the r2th cent. The later Mss. have εἶναι. Kirchhoff conj.
τοῦτ᾽ ἔφην ἅπαν μόνου. 8360 L has ἢ ᾽κπειρᾶι λέγειν, with o written under the
accent on Ney, and a mark of abbreviation, Δ, over εἰν. Diibner thinks that the rst
hand wrote λέγ, denoting ew by the mark aforesaid, and indicating by o a reading
λόγων, to which a marginal gloss by a later hand refers, εἰ πεῖραν λόγων Kuweis: then

849 καὶ τοὔργον... τοῦτο, the doing -

of this thing also, αὐτὴν τὴν πρᾶξιν, as
dist. from the plotting and the direction
of the act.

850 ἄληθες: κιτιλ. The same word
marks the climax of Creon’s anger in
Ant.758:cp.Ar. Av. 393 ἐτεόν ; ete. ἐννέ-
πω σὲ.. ἐμμένειν, 1 command that thou
abide: so Phzl. τοι λέγω σε... λαβεῖν.

351 ᾧπερ προεῖπας (sc. ἐμμένειν), by
which thou didst proclaim that (all)
should abide: this is better than taking
᾿ᾧπερ as by attraction for ὅπερ, since mpo-
εἴπον could take an acc. of the thing pro-
claimed (e.g. ξενίαν, πόλεμον, θάνατον),
but not of the edict itself (as κήρυγμα).

353 ds dvtt...pideropt, an anaco-
louthon for ws évra.. “μιάστορα, as if ἐν-
νέπω σοί had preceded. ἐμέ just before
made this necessary. In Eur. Med. 57
most MSS. give ὥσθ᾽ ἵμερός μ᾽ ὑπῆλθε γῇ
τε κοὐρανῷ | λέξαι μολούσῃ δεῦρο δε-
σποίνης τύχας, where Porson, reading
μολοῦσαν, admits that the dat. stands in
Philemon’s parody (Athenaeus 288 D),
ws ἵμερός μ᾽ ὑπῆλθε γῇ τε κοὐρανῷ | λέξαι
μολόντι τοῦψον ὡς ἐσκεύασα. Elms.
cp. Eur. Z. A. 491 ἄλλως τέ μ᾽ ἔλεος τῆς

ταλαιπώρου κόρης | εἰσῆλθε συγγένειαν ἐν-
νοουμένῳ. Conversely Thuc. 6. 85 § 2
(rots ἐκεῖ ξυμμάχοις followed by Χίους, etc.,
in appos.).

354 ἐξεκίνησας. ἐκκινεῖν is used of
Starting game, Z/. 567 é&exlynoev πο-
dow | ...€\apov: of rousing one from
rest, 7; ry. 1242, and fig. of exciting pain
which had been lulled, 26. 979. Here
the notion is that of a startling utterance.
Cp. the use of κινεῖν in the sense of
mooting subjects which should not have
been touched: Eur. Z/. 302 ἐπεὶ δὲ κινεῖς
μῦθον, 1.6. since thou ast broached this
theme: cp. O. C. 15264 δ᾽ ἐξάγιστα μηδὲ
κινεῖται λόγῳ. In Eur. Med. 1317 τί
τάσδε κινεῖς κἀναμοχλεύεις πύλας ; Porson,
with the author of the Christus Patiens,
reads λόγους, thinking that Ar. ud.
1399 © καινῶν ἐπῶν. κινητὰ καὶ μοχλευτά
alluded to that place. So ἀκίνητα (ἔπη)
=dmoppyta O. C. 624, Ant. 1060 ὄρσεις
με τἀκίνητα διὰ φρενῶν ppdaoa. | κίν ει,
K.T.A.

355 καὶ ποῦ «.7.\. And on what
ground dost thou think to escape (punish-
ment for) this thing? For ποῦ cp. 390:
At. 1100 ποῦ σὺ στρατηγεῖς τοῦδε; Dis-

OIAITOY2 ΤΥΡΆΝΝΟΣ 59
slaying with thy hands. Hadst thou eye-sight, I would have
said that the doing, also, of this thing was thine alone.

TE. In sooth ?—I charge thee that thou abide by the decree
of thine own mouth, and from this day speak neither to these nor
to me: ¢ou art the accursed defiler of this land.

ΟΕ. So brazen with thy blustering taunt?
dost thou trust to escape thy due?

And wherein

TE. I have escaped: in my truth is my strength.

ΟΕ. Who taught thee this? It was.not, at least, thine art.

TE. Thou: for thou didst spur me into speech against my
will.

OE. What speech? Speak again that I may learn it better.

Tre. Didst thou not take my sense before? Or art thou

tempting me in talk?
Or. No,I took it not so that I can call it known :—speak
again.

another hand wrote εἰν in full. Campbell holds that the 1st hand wrote λέγοι. All

the later mss. have λέγειν; and I believe, with Diibner, that this was what the rst |
hand in L meant to give. The superscript 0, however, is not (I think) from the first
hand, but from a later one, prob. the same that wrote the marg. gloss. The ew may
be from the first corrector (S). —Hartung reads ἢ πειρᾷ λέγων ; Campbell, ἢ ᾿κπειρᾷ
λόγῳ; Wecklein and Bellermann, ἢ ἐκπειρᾷ λόγων ; Blaydes proposes οὐχὶ ξυνῆκας;
πρὸς τί μου ᾿κπειρᾷ λέγειν; Mekler, ἢ πέτρᾳ ’deyov; F. W. Schmidt, ἢ ἑτέρᾳ λέγω;

tinguish καί (1) prefixed to interrogative
particles, when it expresses an objection :
Aesch. Ag. 280 καὶ tis τόδ᾽ ἐξίκοιτ᾽ av
ἀγγέλων τάχος; Dem. or. 19 § 257 (with
Shilleto’s note), and καὶ πώς; passim:
(2) suffxed, where, granting a fact, it
asks for further information: Agam.
278 ποίου χρόνου δὲ καὶ πεπόρθηται πό-
Aus; (assuming it to be taken, when was
it taken?) Eur. Alc. 834 ποῦ καί σῴε
θάπτει; τοῦτο φεύγειν Πετε-Ξ τούτου τὴν
δίκην ἐκφεύγειν: Eur. Med. 795 παίδων
φόνον | φεύγουσα, fleeing from (the penal-
ties of) the murder: Cic. Pro C/uent. 59
§ 163 calumniam (=crimen calumniae)
non effugiet. Butin Lys. 75, Erat. ὃ 34
τοῦτο...οὐ φεύγωτε “1 do not avoid this
point.’

356 ΖΦ. ἰσχῦον expresses the living
strength of the divine instinct within
him: cp. ζῶντα 482.—rpépw: see on
ἐμπέφυκεν 299.—téxvys, slightly con-
temptuous; cp. 288, 562, 709.

858 προὐτρέψω: the midd., as 1446:
but the act., Ant. 270, El. 1193.

860 ἢ ᾿κπειρᾷ λέγων; or (while you
do understand my meaning already) are
you merely trying by your talk (λέγων)

to provoke a still fuller statement of it?
Her. 3. 135 δείσας μή εὑ ἐκπειρῷτο Aa-
petos, was making trial of him: Ar. ΞΖ.
1234 καί σου τοσοῦτο πρῶτον ἐκπειράσο-
μαι, ‘thus far make trial of thee’ (test
thee by one question). The notion of
ἐκ in the compound is that of drawing
forth something from the person tested.
λέγων here implies za/e talk, cp. 1151
λέγει yap εἰδὼς οὐδέν: Phil. 55 τὴν Φι-
λοκτήτου σε δεῖ | ψυχὴν ὅπως λόγοισιν ἐκ-
κλέψεις λέγων: where, as here, the
partic. denotes the process. If we read
λέγειν, we must supply ὥστε : ‘tempt-
ing me so that I should speak’: a weak
sense. λόγῳ could only mean, ‘by
thy talk’: whereas it would naturally
mean ‘in word’ (only, and not ἔργῳ).
Musgrave conj. λοχών (laying a snare
for me); Arndt μ᾽ ἑλεῖν ; (to catch me):
Madvig ἐκ πείρας λέγεις; But, with λέ-
γῶν, all i is, ᾿ think, sound.

361 οὐχ ὥστε Ὗ K.T.A. οὐ (ξυνῆκα)
οὕτω γ ἀκριβῶς ὥστε εἰπεῖν: cp. 1131-
γνωστόν: ‘known.’ So the MSs.: but
γνωτὰ 58, γνωτὸν 806. In fr. 262 ἐκ
κάρτα βαιῶν γνωτὸς ἂν “γένοιτ᾽ ἀνήρ, yvw-
τός = ‘well-known,’ γνώριμος : but Soph.

60 ZOPOKAEOY2

ΠῈ:
ΟΙ. ae οὐ TL χαίρων

φονέα σε φημὶ τἀνδρὸς οὗ ζητεῖς κυρεῖν.
δίς γε πημονὰς ἐρεῖς.

ΤΕ. εἴπω τι δῆτα καλλ᾽, ἵν ὀργίζῃ πλέον ;
Ol. ὅσον γε χρήζεις" ὡς μάτην εἰρήσεται. 365
TE. λεληθέναι σε φημὶ σὺν τοῖς φιλτάτοις

αἴσχισθ' ὁμιλοῦντ᾽, οὐδ᾽ ὁρᾶν ἵν εἶ κακοῦ.
Ol. ἢ καὶ γεγηθὼς ταῦτ᾽ ἀεὶ λέξειν δοκεῖς ;

ἐν Ὁ

εἴπερ τί γ᾽ ἐστὶ τῆς ἀληθείας σθέυος.
OI. ad eo, πλὴν aol: σοὶ δὲ τοῦτ᾽ οὐκ ἔστ᾽, ἐπεὶ

Ὁ

τυφλὸς τά τ᾽ ὦτα τόν τε νοῦν τά τ ὄμματ᾽ εἶ.

TE.

σὺ δ᾽ ἀθλιός γε ταῦτ᾽ ὀνειδίζων, ἃ σοὶ

οὐδεὶς ὃς οὐχὶ τῶνδ᾽ ὀνειδιεῖ τάχα.

Ol.

μιᾶς τρέφει πρὸς νυκτός, ὥστε μήτ᾽ ἐμὲ

μήτ᾽ ἄλλον, ὅστις φώς ὁρᾷ, βλάψαι TOT av. 375

TE.

οὐ γάρ σε μοῖρα πρός γ᾽ ἐμοῦ πεσεῖν, ἐπεὶ

ἱκανὸς ᾿Απόλλων, ᾧ τάδ᾽ ἐκπρᾶξαι eee
OI. Κρέοντος ἢ σοῦ ταῦτα τἀξευρήματα;

ΤΕ.
Ol.

Κρέων δέ σοι THM οὐδέν, ἀλλ᾽ αὐτὸς σὺ σοί,
ὦ πλοῦτε καὶ τυραννὶ καὶ τέχνη τέχνης

380

ὑπερφέρουσα τῷ πολυζήλῳ Pia,

374 judas] μαίας G. Wolff.

376 με μοῖρα πρός γε σοῦ L (and so the later Mss.,

used γνωστός in the same sense in the
Hermione (Antiatticista 87. 25). It has
been held that, where a sigmatic form
of the verbal (as Ὑνωστός) existed along
with the non-sigmatic (as γνωτόξ), Attic
usage distinguished γνωστός as = ‘what
can be know ῃ from words as= ‘what zs
known.’ But there is no ground for as-
suming that such a distinction was ob-

served. See Appendix, ἢ. on v. 361.
‘862 οὗ {nreis κιτ.λ. φημί ce φονέα
κυρεῖν (ὄντα) τοῦ ἀνδρὸς οὗ (τὸν φονέα)
ζητεῖς.

868 ἀλλ’ οὔ τι χαίρων: cp. Ph. 1299
(η.). πημονὰς: 2.4. such charges are
downright calamities, infamies. There
is something of a colloquial tone in
the phrase: cp. 42. 68 μηδὲ “συμφορὰν
δέχου Ι τὸν ἄνδρα: El. 301 ὁ πάντ᾽ ἄναλ-
Kis οὗτος, ἡ πᾶσα βλάβη. Cp. 336 ἀτε-
λεύτητος.

364 εἴπω, delib. subjunct. : Eur. Jon
758 εἴπωμεν, ἢ σιγώμεν, ἢ τί δράσομεν;

866 σὺν τοῖς φιλτάτοις κ.τιλ.-- σὺν
τῇ φιλτάτῃ (Locasta): since ὁμιλοῦντ᾽ im-
plies wedlock, and not merely the com-

panionship denoted by ξυνών in 457: for
the allusive plural, cp. 77. 335 οὕστινας
(meaning Iolé): £7. 652 φίλοισι (Ae-
gisthus).

367 ἵν᾽ εἴ κακοῦ:

ΗΡ' 413) 1442.
Tr. 375 ποῦ ποτ᾽ εἰμὶ πράγματος;
868 ἢ καὶ: ‘dost thou indeed?

Aesch. Zum. 402 ἢ καὶ τοιαύτας τῷδ᾽
ἐπιρροιζεῖς φυγάς ;

370 πλὴν col σοὶ δὲ κιτ.λ. Note
in these two vv. (1) the rhetorical itera-
tion (ἐπαναφορα) of the pers. pron., as
in O.C. 250 πρός σ᾽ ὅτι σοι φίλον ἐκ σέθεν :
7b. 787 οὐκ ἔστι σοι ταῦτ᾽, ἀλλά σοι ταῦτ᾽
ἔστ᾽: Phil. 1054 πλὴν els σέ' σοὶ δέ:
Isocr. or. 15 § 41 κιδυνεύων τὰ μὲν ὑφ᾽
ὑμών τὰ δὲ μεθ᾽ ὑμών τὰ δὲ δι᾽ ὑμᾶς τὰ 8
ὑπὲρ ὑ ὑμών. (2) the ninefold τ (παρήχησι5)
1Π 721} ΟΡ. 425: ΟΣ Ὁ. 1847: At. £36
ἐὰν τὸ ταχθὲν εὖ τολμᾷ τελεῖν. Similarly
π, Zl. 210, Ai. 1112: σ, Eur. Med. 476
ἔσωσά σ᾽" ὡς ἴσασιν Ελλήνων ὅσοι, κ.τ.λ. :
Ennius “47172.1. 151 Ο Tite tute Tati tibi
tanta tyranne tulisti: Cic. Pro Cluent.
35 § 96 non fuit igitur tllud iudicium
tudictt simile, tudices.

ΟΥΑΙ ΠΟΥΣ ΤΥΡΆΝΝΟΣ 61

ae
thou seekest.
OE:
so dire.
peo,
more wroth ?
Or.
TE.

I say that thou art the slayer of the man whose slayer
Now thou shalt rue that thou hast twice said words
Wouldst thou have me say more, that thou mayest be

What thou wilt ; it will be said in vain.
I say that thou hast been living in unguessed shame

with thy nearest kin, and seest not to what woe thou hast come.
ΟΕ. Dost thou indeed think that thou shalt always speak

thus without smarting ?
TE.

Yes, if there is any strength in truth.

ΟΕ. Nay, there is,—for all save thee ; for thee that strength
is not, since thou art maimed in ear, and in wit, and in eye.

TE. Aye, and thou art a poor wretch to utter taunts which
every man here will soon hurl at thee.

ΟΕ. Night, endless night hath thee in her keeping, so that
thou canst never hurt me, or any man who sees the sun.

EE:

No, thy doom is not to fall by me- Apollo is enough,
whose care it is to work that out.

ΟΕ. Are these Creon’s devices, or thine ?
TE. Nay, Creon is no plague to thee; thou art thine own.
OE. Ὁ wealth, and empire, and skill surpassing skill in

except that A has ge...ye σοῦ): ce μοῖρα πρός γ᾽ ἐμοῦ Brunck.

life’s keen rivalries,

379 Κρέων δέ

872 ἀθλιος, of wretched jolly. Cp.
the use of dvoABos, Az. 1156, Ant. 1025
(joined with ἄβουλος), μέλεος (Az. 621),
κακοδαίμων, K.T.r.

373 οὐδεὶς (ἔστιν) ὃς οὐχὶ-τε πᾶς τις:
[Plat.] Adc. 1. 103 Β οὐδεὶς ὃς οὐχ ὑπερ-
βληθεὶς... πέφευγε. At. 725 ἤρασσον...
οὔτις ἔσθ᾽ ὃς ov. More properly οὐδεὶς
ὅστις οὐ, declined (by attraction) in both
parts, as Plat. Phaedo 117 Ὁ οὐδένα ὅντινα
οὐ κατέκλασε τῶν παρόντων.

874 μιᾶς τρέφει πρὸς νυκτός, thou
art cherished by (thy life is passed in)
one unbroken night: the pass. form of
pla νύξ oe τρέφει. Cp. fr. 524 (N.?),
τερπνῶς yap del πάντας ἁνοία τρέφει,
folly ever gives a joyous /ife: fr. 532. 4
βόσκει δὲ τοὺς μὲν μοῖρα ducapepias, | τοὺς
δ᾽ ὄλβος ἡμῶν: Eur. “7122. 367 ὦ πόνοι
τρέφοντες βροτούς, cares that make up the
life of men. μιᾶς might be simply μόνης,
but, in its emphatic place here, rather=
‘unbroken,’ unvaried by day: cp. Ar.
LRhet. 3. 9. τ (λέξιν) εἰρομένην καὶ τῷ συν-

δεσμῷ μίαν, forming one continuous
chain. Theingenious conj. walas (nurse)
seems to me far less forcible.

376 (οὐκ ἐγώ ce βλάψω), οὐ γὰρ μοῖρα
σε πεσεῖν κ.τ.λ.

877 ἐκπράξαι, ‘to accomplish’ (not
to ‘exact’); τάδε has a mysterious vague-
ness (cp. 341), but includes τὸ πεσεῖν σε,
as in 1158 τόδ᾽ refers to ὀλέσθαι.

379 Κρέων δὲ-- May, Creon,’—in-
troducing an objection, as 77. 729 τοι-
adra δ᾽ ἂν λέξειεν κιτ.λ.: O.C. 395 γέροντα
δ᾽ ὀρθοῦν φλαῦρον: and 72d. 1443.

881 to πολυζήλῳ βίῳ, locative
dative, defining the sphere of ὕὑπερ-
φέρουσα, like ἔτι μέγας οὐρανῷ | Ζεύς
ΕἸ. 174. twodv{yAw=full of emulation
(ζῆλος). Others understand, ‘in the much-
admired life’ (of princes). This is the
sense of πολύζηλον (πόσιν) in 77. 185. But
(1) βίῳ seems to denote life generally,
rather than a particular station: (2) the
phrase, following πλοῦτε καὶ τυραννΐ,
would be a weak addition. τέχνη τέχ-

62 ΣΟΦΟΚΛΕΘΥΣ

ὅσος παρ᾽ ὑμῖν ὃ φθόνος φυλάσσεται,
εἰ τῆσδέ ig ἀρχῆς οὕνεχ᾽, ἣν ἐμοὶ πόλις
δωρητόν, οὐκ αἰτητόν, ,εἰσεχείρισεν,

ταύτης Κρέων ὁ πιστός, ous ἀρχῆς φίλος,

385

λάθρᾳ μ᾽ ὑπελθὼν ἐκβαλεῖν ἱμείρεται,
ὑφεὶς μάγον τοιόνδε μηχανορράφον,
δόλιον ἀγύρτην, ὅστις ἐν τοῖς κέρ εσιν

μόνον δέδορκε, τὴν τέχνην δ᾽ ἔφυ τυφλός.

ἐπεὶ φέρ᾽ εἰπέ, “ποῦ σὺ μάντις εἶ “σαφής;
ἡ ῥαψῳδὸς ἐνθάδ᾽ ἣν κύων,

ἰχὰ

πῶς οὔχ, O

390

ηὔδας τι τ ἀστοῖσιν ἐκλυτήριον ;
καΐτοι τό γ᾽ αἰνιγμ᾽ οὐχὶ τοὐπιόντος ἣν
ἀνδρὸς διειπεῖν, ἀλλὰ “μαντείας ἔδει:

>
ἣν οὔτ

ἀπ᾽ οἰωνῶν σὺ προὐφάνης ἔχων

395

οὔτ᾽ ἐκ θεῶν του γνωτόν" ἀλλ᾽ ἐγὼ μολών,
ὁ μηδὲν εἰδὼς Οἰδίπους, ἔπαυσά νιν,
γνώμῃ κυρήσας οὐδ᾽ ἀπ᾽ οἰωνῶν ΠΩΣ:

: Κρέων γε Brunck.

996 τοῦ L, τοὺ Τ.

vys | ὑπερφέρουσα refers to the view that
the art of ruling is the highest of arts:
cp. Phd, 138 τέχνα γὰρ τέχνας ἑτέρας
προὔχει | καὶ γνώμα, map’ ὅτῳ τὸ θεῖον |
Διὸς σκῆπτρον ἀνάσσεται: for skill and
wit (γνώμη), surpassing those of other
men, belong to him by whom is swayed
the godlike sceptre which Zeus gives.
Xen. Mem. 4. 2. 11 μεγίστης ἐφίεσαι
τέχνης" ἔστι yap τῶν βασιλέων αὕτη, Kal
καλεῖται βασιλική. But there is also an
allusion to the skill shown in solving the
riddle, by which QOed. surpassed the
μαντικὴ τέχνη of Teiresias (cp. 357).
382 tap ὑμῖν.. φυλάσσεται, is guard-
ed, stored, in your keeping: 7z.¢. how
much envy do ye tend to excite against
those who receive your gifts. φυλάσ-
σεται, stronger than τρέφεται, represents
envy as the zzseparable attendant on
success: cp. O.C. 1213 σκαιοσύναν φυ-
λάσσων, stubborn in folly: Eur. Jon 735
ἄξι᾽ ἀξίων γεννητόρων | ἤθη φυλάσσεις.
384 δωρητόν, οὐκ αἰτητόν, feminine.
The adjectives might be neuter: ‘a thing
given, not asked.’ but this use of the
neuter adj., when the subject is regarded
in its most general aspect, is far most
common in simple predications, as //. 2.
204 οὐκ ἀγαθὸν πολυκοιρανίη: Eur. Hipp.

109 τερπνὸν ἐκ kuvaylas | τράπεζα πλήρης.
And γνωτόν in 396—which must agree
with 7»—favours the view that here also
the adjectives are fem. Cp. 2). 2. 742
κλυτὸς Ἱπποδάμεια: Thuc. 2. 41 γῆν
éoBarév: 7. 87 ὀσμαὶ οὐκ dvexrol: Plat.
Rep. 573 Β μανίας... ἐπακτοῦ: [Plat.]
Lryxias 398 Ὁ ἀρετὴ διδακτός: O.C.
1460 πτερωτὸς βροντή: 77. 446 εἰ...μεμπ-
τός εἰμι (Deianeira).

985 pile redundant, for emphasis:
Ken. Cyr.8. 7. 9 τὸ δὲ προβουλεύειν
καὶ τὸ ἡγεῖσθαι, ἐφ᾽ ὅτι a” καιρὸς δοκῇ
εἶναι, τοῦτο προστάττω.

887 ὑφεὶς, having secretly sent as his
agent, ‘having suborned.’ [Plat.] A xio-
chus 368 E προέδρους éyxabérous b Pév TES,
‘having privily brought in suborned presi-
dents.’ The word μάγος expresses con-
tempt for the rights of divination practised
by Teiresias: ἀγύρτης taunts him as a
mercenary impostor. So Plut. Mor.
165 F joins ἀγύρτας καὶ γόητας, Zosimus
I. Ir μάγοις τε καὶ ἀγύρταις. The pas-
sage shows how Asiatic superstitions had
already spread among the vulgar, and
were scorned by the educated, in Greece.
The Persian μάγος (as conceived by the
Greeks) was one who claimed to com-
mand the aid of beneficent deities (daé-

ΟἸΔΙΠΟῪΣ ΤΥΡΑΝΝΟΣ 63

how great is the envy that cleaves to you, if for the sake, yea,
of this power which the city hath put into my hands, a gift
unsought, Creon the trusty, Creon mine old friend, hath crept
on me by stealth, yearning to thrust me out of it, and hath
suborned such a scheming juggler as this, a tricky quack, who

hath eyes only for his gains, but in his art is blind!

Come,
seer ?

was need of a seer’s skill;

now, tell me, where hast thou proved thyself a
Why, when the Watcher was here who wove dark
song, didst thou say nothing that could free this folk ?
the riddle, at least, was not for the first comer to read;

Yet
there

and none such thou wast found

to have, either by help of birds, or as known from any god:
no, I came, I, Oedipus the ignorant, and made her mute,
when I had seized the answer by my wit, untaught of birds.

ἕονες ἀγαθοεργοί), while the γόης was
properly one who could call up the dead
us 1. 490: cp. Plut. De Defect. Orac.
c. 10). So Eur. O7. 1496 (Helen has
been spirited away), ἢ φαρμάκοισιν (by
charms), ἢ ἢ μάγων | τέχναισιν, ἢ θεῶν κλο-
παῖς.

888 ἀγύρτην (ἀγείρω), a priest, esp.
of Cybele (μητραγύρτης, or, when she
had the lunar attributes, μηναγύρτης),
who sought money from house to house
(ἐπὶ τὰς τῶν πλουσίων θύρας ἰόντες, Plat.
Rep. 364 B), or in public places, for pre-
dictions or expiatory rites: Maximus Ty-
rius 19. 3 τῶν ἐν τοῖς κύκλοις ἀγειρόν-
TWV..., of δυοῖν ὀβολοῖν τῷ προστυχόντι
ἀποθεσπίζουσιν. ---ἐν τοῖς κέρδεσιν, in the
case of gains: cp. “42.1315 ἐν ἐμοὶ θρασύς ;
rather than, ‘on opportunities for gain’
(=6rav ἢ κερδαίνειν) as Ellendt takes it.
Cicero’s videbat in litteris (Tusc. 5. 38.
112, quoted by Schneid.) seems not
strictly similar, meaning rather ‘in the
region of letters’ (like 272 tenebris).

390 ἐπεὶ -- “(οτ᾽ (if this is of true):
Εἰ. 351 οὐ ταῦτα...δειλίαν ἔχει; | ἐπεὶ
δίδαξον, «.7.A.; so O. C. ούο.---ποῦ;
where? 2.6. in what sense? Tur. 7071
528 ποῦ δέ μοι πατὴρ σύ ;--εἶ σαφής = πέ-
φηνας ὦν: Cp. 358:
᾿ς 991 κύων, esp. because the Sphinx
» was the watchful agent of Hera’s wrath:
cp. 36. Ar. Ran. 1287 has a line from
the Σῴίγξ of Aesch., Σφίγγα δυσαμε-
pidv [vulg. δυσαμερίαν] πρύτανιν κύνα
πέμπει, “the watcher who presides over
evil days’ (for Thebes).—pawSds, chant-
ing her riddle (in hexameter verse), as
the public reciters chanted epic poems.
The word is used with irony: the baneful

lay of the Sphinx was not such as the
servant of Apollo chants. Cp. 130.
393 f. τό γ᾽ alvtyp is nominative:

_the riddle did not belong to (was not for)

the first comer, that he should solve it.
O. C. 751 οὐ γάμων | ἔμπειρος, ἀλλὰ τοὐ-
πιόντος ἁρπάσαι. Thuc. 6. 22 πολλὴ γὰρ
οὖσα [ἡ στρατιὰ] οὐ πάσης ἔσται πόλεως
ὑποδέξασθαι. ὁ ἐπιών, any one who
comes up; cp. Plat. Rep. 372 D ws νῦν
ὁ τυχὼν Kal οὐδὲν προσήκων ἔρχεται ἐπ᾽
αὐτό.---διειπεῖν, ‘to declare,’ ‘to solve’:
cp. 854. διά implies the drawing of
clear distinctions; cp. O. C. 295 διειδέναι,
ditudicare, Ὡς

395 f. ἣν ott ἀπ᾽ οἰωνῶν ἔχων οὔτ᾽ ἐκ
θεῶν του γνωτὸν (ἔχων) προὐφάνης : and
thou wast not publicly seen to have this
art, either from (ἀπ᾽) birds, or as known
through the agency of (ék) any god.
προὐφάνης. when brought to ἃ public
test. For ἀπό cp. 43: ἐκ with θεῶν του,
of the primary or remoter agent (Xen.
Flellen. 3. 1.6 ἐκ βασιλέως ἐδόθη), mean-
ing by a φήμη (43) or other sign. yvwrov:
cp. on 384.—podov: he was a mere
stranger who chanced to arrive then.

397 ὁ μηδὲν εἰδὼς -- ὅστις μηδὲν ἤδη,
‘I, ὦ man who knew nothing,’ the generic
μή, here with concessive force,—‘though
I knew nothing, I silenced her’ (qui
nihil sezvem, vici tamen). So in Dem. or.
19 ὃ 31 the generic μή has a causal force:
ἡ βουλὴ δέ, ἡ μὴ κωλυθεῖσα ἀκοῦσαι τἀληθῆ
παρ᾽ ἐμοῦ, οὔτ᾽ ἐπήνεσε τούτους, κιτ.λ. |
(‘the senate, a dody which had not been
prevented,’ etc.). See Whitelawin Zrans.
Camb. Phil. Soc., 1886, Ὁ. 17. Cp. °38,
875, Iotg. “8

64

ΣΟΦΟΚΛΕΟΥΣ

ὃν δὴ σὺ πειρᾷς ἐκβαλεῖν, δοκῶν θρόνοις

παραστατήσειν τοῖς Κρεοντείοις πέλας.

400

κλαίων δοκεῖς μοι καὶ σὺ χώ συνθεὶς τάδε
ἀγηλατήσειν᾽ εἰ δὲ μὴ ᾿δόκεις γέρων
εἶναι, παθὼν ἔγνως ἂν οἷά περ φρονεῖς.

rs
©

ἡμῖν. μὲν εἰκάζουσι καὶ τὰ τοῦδ᾽ ἔπη
ὀργῇ λελέχθαι καὶ τὰ σ᾽, Οἰδίπου, δοκεῖ.

405

eo οὐ τοιούτων, ἀλλ᾽ ὅπως τὰ τοῦ θεοῦ
μαντεῖ" ἄριστα λύσομεν, τόδε σκοπεῖν.

TE.

εἰ καὶ τυραννεῖς, ἐξισωτέον τὸ “γοῦν

ἴσ᾽ ἀντιλέξαι" τοῦδε. γὰρ κἀγὼ κρατώ.

οὐ γάρ τι σοὶ ζῶ δοῦλος, ἀλλὰ Λοξίᾳ:

ATO. τ

ὥστ᾽ οὐ Κρέοντος προστάτου γεγράψομαι.

λέγω δ᾽,

ἐπειδὴ καὶ τυφλόν μ᾽ ὠνείδισας:

σὺ καὶ δέδορκας κοὺ βλέπεις ἵ ἵν εἶ κακοῦ,
οὐδ᾽ ἔνθα ναίεις, οὐδ᾽ ὅτων οἰκεῖς μέτα.

ap’ otc θ᾽ ἀφ᾽ ὧν ei *

Kat λέληθας ἐχθρὸς ὧν

415

τοῖς σοῖσιν αὐτοῦ ἘΣ κἀπὶ γῆς ἄνω,

405 Οἰδίπου.

L and the other Mss. support this form of the voc. here, and in O. C.
557, 13463 but Οἰδίπους (voc.) in twelve other places.

Elmsley and Reisig, whom

400 πέλας, adv., so Aesch. Zhed. 669
παραστατεῖν πέλας.

401 κλαίων: cp. 368, 1152: Ant. 754
κλαίων φρενώσεις.---ὁ συνθεὶς, Creon, as
whose agent (387) Teir. is regarded: so
in Thuc. 8. 68 ὁ τὴν γνώμην εἰπών is
contrasted with ὁ τὸ πρᾶγμα ξυνθείς.

402 ἀγηλατεῖν -- τὸ ἄγος ἐλαύνειν (see
on 98), in this case ἀνδρηλατεῖν (100), to
expel the μιάστωρ. Her. 5. 72 Κλεομένης

«.«ἀγηλατέει ἑπτακόσια ἐπίστια (house-
holds) ᾿Αθηναίων. The smooth breathing
is supported by Hesychius, by the gram-
marians in Bekker’s Anecd. 1. 328. 32,
and by most Mss. of Soph.; while the
aspirate is given by L here, by Eusta-
thius (1704, 5), and by Suidas, who quotes
this verse. Curtius distinguishes (1) dy-,
dy-os, guilt, object of awe, whence éva-
vis: Skt. dg-as, vexation, offence: Etym.
§ 116: (2) root ay, afo-wat reverence,
dy-to-s holy, a@y-vé-s pure: Skt. jag (7d g-

᾿ς @-mi), reverence, consecrate: Etym. § 118.

In Aesch. Cho. 154 and Soph. Ant. 775
he would with Herm. write ayos as = ‘con-
secrated offering.’ In both places, how-
ever, ἄγος (=fiaculum) satisfies the sense

=)

. (see ng on “22. 775);

and for ayos there
is no other evidence. But this, at least,
seems clear: the compound synonym for
τὸ ἄγος ἐλαύνειν (Thuc. 1. 126) should be
written ἀγηλατεῖν.

᾽δόκεις is the scornful phrase of an
angry man; I know little concerning
thee, but from thine aspect I should
judge thee to be old: cp. 562 where Oed.
asks, τότ᾽ οὖν ὁ μάντις οὗτος ἦν ἐν τῇ
τέχνῃ; Not (1) ‘seemed,’ as opposed to
really being; nor (2) ‘wast felt by me’
to be old: a sense which the word surely
could not yield.

408 παθὼν, by bodily pain, and not
merely μαθών, by reproof: cp. 641,—old
περ φρονεῖς : see on 624 οἷόν ἐστι τὸ φθο-
νεῖν.

405 ὀργῇ, modal dat., cP
θυμῷ.--- καὶ τὰ σ᾽ κιτ.λ., the eli
329: see on 64.

407 τόδε emptigtical
λύσομεν, this we must consid
ταύτης: 50 77. 458 τὸ un πυθέσθα.
τό μ᾽ ἀλγύνειεν dv: Ph. 913. :

408 εἰ καὶ κτλ. For εἰ καὶ see on
205.---ἐξισωτέον κ.τ.λ. Ξ δεῖ ἐξισοῦν τὸ γοῦν

ὃ. 6
as in

OIAITTOYS TYPANNOS 65

And it is I whom thou art trying to oust, thinking to stand
close to Creon’s throne. Methinks thou and the plotter of
these things will rue your zeal to purge the land. Nay, didst
thou not seem to be an old man, thou shouldst have learned
to thy cost how bold thou art.

CH. To our thinking, both this man’s words and thine,
Oedipus, have been said in anger. Not for such words is our
need, but to seek how we shall best discharge the mandates of
the god.

TE. King though thou art, the right of reply, at least,
must be deemed the same for both; of that I too am lord.
Not to thee do I live servant, but to Loxias; and so I
shall not stand enrolled under Creon for my patron. And
I tell thee—since thou hast taunted me even with blindness
—that thou hast sight, yet seest not in what misery thou art,
nor where thou dwellest, nor with whom. Dost thou know

of what stock thou ae
foe to thine own kin,

Dindorf follows, hold Οἰδίπους to be alone correct.
It is more probable that both forms were admissible.

mends: Οἰδίπου.

And thou hast been an unwitting
in the shades, and on the earth above;

Here, at least, euphony recom-
413 δέδορκασ

ἴσα ἀντιλέξαι, one must equalize the right
at least of like reply; 2. 6. you must make
Foam CLR TMCS as to grant me the
right of replying at the same length.
The phrase is a pleonastic fusion of (1)
ἐξισωτέον τὸ ἀντιλέξαι with (2) σνγχώρη
τέον τὸ ἴσα ἀντιλέξαι.

410 £. Λοξίᾳ: see note to 853.---ὥστ᾽
ov Κρέοντος κιτιλ. ‘You charge me
with being the tool of Creon’s treason.
I have a right to plead my own cause
when I am thus accused. I am not like
a resident alien, who can plead before
a civic tribunal only by the mouth of that
patron under whom he has been regis-
tered.” Every μέτοικος at Athens was
required ἐπιγράφεσθαι προστάτην, ἢ. ὃς to
have the name of a citizen, as patron,
inscribed over his own. In default, he
was liable to an ἀπροστασίου γραφή. Ar.

or ἣν ὃ ἐν ᾿Ωρωπῷ μετοί-
paying the alien’s tax)
een, scorns, will

cp. Ar. Z£g. 1370 οὐδεὶς
Ovi εγγραφήσεται, ἀλλ᾽ ὡσ-
wep ἦν Τὸ πρῶτον ἐγγεγράψεται:
* Theocr. 18. 47 γράμματα δ᾽ ἐν prog γε-
Ls. iE
9

γράψεται, remain written. aie: the gen.
Κρέοντος cp. Ar. £y. 714 τὸν δῆμον σε-
αυτοῦ νενόμικας.

412 λέγω δ᾽, a solemn exordium, be-
Pee attention : Cp. 449. - τυφλόν μ᾽

νείδισας. As ὠνείδισας could not stand
for ἀπεκάλεσας, ‘called me reproachfully,’
τυφλόν must stand for ws τυφλὸν ὄντα.
For the ellipse οἵ ὄντα, cp. 2. 899 ὡς δ᾽
ἐν γαλήνῃ πάντ᾽ ἐδερκόμην τόπον : for that
of ὡς, Ο. C. 142 μή μ᾽, ἱκετεύω, προσίδητ᾽
ἄνομον.

418 σὺ καὶ δέδορκας. ‘Thou doth
hast sight azd@ dost not see,’ ζ. 6. thou hast
sight, and at the same time dost not see.
The conject. of Reiske and Brunck, σύ,
kal dedopxws (though having sight), οὐ
βλέπεις, spoils the direct contrast with
τυφλόν.

414 ἔνθα ναίεις might mean, ‘in what
a situation thou art’: but, as distinguished
from the preceding and following clauses,
is best taken literally: ‘where thou
dwellest,’ —viz. in thy murdered father’s
house.

415 dp οἶσθα κιτ.λ. Thy parents
are unknown to thee. Yea, and (καὶ)
thou knowest not how thou hast sinned
against them,—the dead and the living.

5.

66 ZOPOKAEOYS

καί σ᾽ ἀμφιπλὴξ μη ee TE καὶ τοῦ σοῦ πατρὸς

ἐλᾷ ποτ᾽ ἐκ vas τῆσδε
βλέποντα νῦν μὲν ὄρθ᾽,

δεινόπους apd,
ἔπειτα δὲ σκότον.
βοῆς δὲ τῆς σῆς ποῖος οὐκ ἔσται ,λιμήν,

420

ποῖος Κιθαιρὼν οὐχὶ σύμφωνος τάχα,
ὅταν καταίσθῃ τὸν ὑμέναιον, ὃν δόμοις
V ἄνορμον εἰσέπλευσας, εὐπλοίας τυχών;

ἄλλω

ων δὲ πλῆθος οὐκ ἐπαισθάνει κακῶν,
ἃ σ᾽ ἐξισώσει σοΐ τε καὶ τοῖς σοῖς τέκνοις.

425

πρὸς ταῦτα καὶ Κρέοντα καὶ “τοὐμὸν στόμα
προπηλάκιζε' σοῦ γὰρ οὐκ ἔστιν βροτῶν
κάκιον ὅστις ἐκτριβήσεταί ποτε.

ΟἹ:

οὐκ εἰς ὄλεθρον ;

ἢ ταῦτα Ont ἀνεκτὰ πρὸς τούτου κλύειν ;
οὐχὶ θς OOOvD ;

οὐ Nas

430

-ἄψορρος οἴκων τῶνδ᾽ ἀποστραφεὶς ἄπει ;
TE. οὐδ᾽ ἱκόμην ἔγωγ᾽ av, εἰ σὺ μὴ κάλεις.

ΟΙ. οὐ γάρ τί σ᾽ ἤδη μῶρα φωνήσοντ᾽,

ἐπεὶ

Ὁ σχολῇ σ᾽ ἂν οἴκους τοὺς ἐμοὺς ἐστειλάμην.

καὶ L. δεδορκὼς κοὺ r.

420 λιμὴν] μυχὸς Wecklein.

434 σχολῇ σ᾽ MSS.:

417 ἀμφιπλὴξ: as in 77. 930 ἀμφι-
πλῆγι φασγάνῳ-εα sword which smites
with both edges, so here ἀμφιπλὴξ
apd is properly a curse which smites on
both stdes,—on the mother’s and on the
father’s part. The pursuing ᾿Αρά must
be conceived as bearing a whip with
double lash (διπλῇ μάστιξ, Az. 242). Cp.
ἀμφίπυρος, carrying two torches (7; Te
214). The genitives μητρός, πατρός
might be causal, with ἀμφιπλήξ, ,‘smiting
twice—for mother and for sire,’ but are
better taken with dpa, which here=
Ἐρινύς: cp. Aesch. Zheb. 70 'Αρά τ᾽,
᾿Ερινὺς πατρὸς -ἡ μεγασθενής.

418 δεινόπους, with dread, untiring
chase: so the Fury, who chases guilt ‘as
a hound tracks a wounded fawn’ (Aesch.
Eum. 246), is χαλκόπους (£7. 401), τανύ-
mous (Az. 837), καμψίπους (' fleet,’ Aesch.
Theb. 791).

419 βλέποντα x.7.d., 2.6. τότε σκότον
βλέποντα, εἰ καὶ νῦν ὀρθὰ βλέπεις. The
Greek love of direct antithesis often co-
ordinates clauses where we must subordi-
nate one to the other: cp. below, 673:
Isocr. or. 6 § 54 πῶς οὐκ αἰσχρόν, ...τὴν
μὲν Εὐρώπην καὶ τὴν᾿ Aclav μεστὴν πεποιη-
κέναι τροπαίων, .. «ὑπὲρ δὲ τῆς πατρίδος...

μηδὲ μίαν μάχην φαίνεσθαι μεμαχημένους ;
βλέπειν σκότον, like ἐν σκότῳ...] ὀψοίατο
(1273), Eur. Bacch. 510 σκότιον εἰσορᾷ
κνέφας.

420 βοῆς δὲ κιτιλ. Of thy cry what
haven shall there not be (z.e. to what
place shall it not be borne),—what part
of Cithaeron shall not be resonant with
it (σύμφωνος ἔσται sc. αὐτῇ), re-echo it?
If we took σύμφωνος ἔσται (and not ἔσται
alone) with λιμήν as well as with Κιθαι-
ρών, the figurative force of λιμήν would
be weakened. We must not understand:
What haven of the sea or what mountain
(as if Cithaeron stood for ὄρος) shall not
resound? λιμήν, poet. in the sense of
ὑποδοχή, for that in which anything is
received: Aesch. Pers. 250 ὦ Περσὶς ala
καὶ μέγας πλούτου λιμήν (imitated by Eur,
Or. 1077): the augural seat of Teiresias
is παντὸς οἰωνοῦ λιμήν, Ant. τ : the
place of the dead is “Acdou Nhe,
cp. below, 1208.

421 f. ποῖος Κιθαιρὼν, vigorous fe
ποῖον μέρος Κιθαιρῶνος.---τὸν Deyo Lov y by,
εἰσέπλευσας, the marriag dima which t
didst sail: δόμοις, i in the house, ἡ
(381): the marriage (ὑμέναιος, here=ya-
os) was the haven into which he sailed,

ΟἸΔΙΠΟῪΣ ΤΥΡΑΝΝΟΣ 67

and the double lash of thy mother’s and thy father’s curse
shall one day drive thee from this land in dreadful haste, with
darkness then on the eyes that now see true.

* And what place shall not be harbour to thy shriek, what of
all Cithaeron shall not ring with it soon, when thou hast learnt
the meaning of the nuptials in which, within that house, thou
didst find a fatal haven, after a voyage so fair? And a throng
of other ills thou guessest not, which shall make thee level with

thy true self and with thine own brood.
Therefore heap thy scorns on Creon and on my message: for
no one among men shall ever be crushed more miserably than thou.

OE.
ruin take thee!
thee from these doors!

ΤΕ:

OE.

Are these taunts to be indeed borne from 4zm?— Hence,
Hence, this instant!

Back !—away !—avaunt

I had never come, not I, hadst thou not called me.
I knew not that thou wast about to speak folly, or it

had been long ere I had sent for thee to my house.

σχολῇ γ᾽ Suidas, and so Porson, inserting σ᾽ after ἐμούς.

—a haven which seemed secure, but
which, in reality, was for him a ὅρμος
ἄνορμος.---εὐπλοίας τυχών, because Oed.
seemed to have found ὄλβος, and also be-
cause the gale of fortune had borne him
swiftly on: cp. οὔθ᾽ ὁρῶν οὔθ᾽ ἱστορῶν,
1484.—The ὑμέναιος was the song sung
while the bride and bridegroom were
escorted to their home, 74. 18. 492 νύμ-
gas δ᾽ ἐκ θαλάμων δαΐδων ὑπὸ λαμπομε-
νάων | ἠγίνεον ἀνὰ ἄστυ, πολὺς δ᾽ ὑμέναιος
ὀρώρει, as distinguished from the ἐπι-
θαλάμιον afterwards sung before the
bridal chamber: Azz. 813 οὔθ᾽ ὑμεναίων]
ἔγκληρον, οὔτ᾽ ἐπινύμφειός | πώ μέ τις
ὕμνος ὕμνησεν.

424 ἄλλων δὲ κιτιλ. Verses 422—425
correspond with the actual process of the
drama. The words καταίσθῃ τὸν ὑμέναιον
refer to the first discovery made by Oed.,
—that his wife was the widow of one
whom he had himself slain: cp. 821.
The ἄλλων πλῆθος κακῶν denotes the
further discovery that this wife was his
mother, with all the horrors involved
(1405).

425 ἅ σ᾽ ἐξισώσει, which shall make
thee level with thy (true) self,—by show-
ing thee to be the son of Laius, not of
Polybus ;—and level with chine own
children, t.e. like them, the child of
Iocasta, and thus at once ἀδελφὸς καὶ
πατήρ (458). For ἅ σ᾽ Markland conject.
ὅσ᾽, which shall de made equal for thee

and for thy children: and so Porson in-
terpreted, conjecturing doo ’ from Agathon
fr. 5 ἀγένητα ποιεῖν doo’ ἂν ἦ “πεπραγμένα.
Nauck ingeniously conj. ἅ σ᾽ ἐξισώσει σῷ
τοκεῖ καὶ σοῖς τέκνοις. But the vulgate is
sound: for the παρήχησις cp. 371.

426 ff. τοὐμὸν στόμα: 72.2. it is
Apollo who speaks by my mouth, which
is not, as thou deemest, the ὑπόβλητον
στόμα (O. C. 794) of Creon. --προπη-
λάκιζε: acc. to Arist. Top. 6.. 6 προπη-
λακισμός was defined as ὕβρις μετὰ χλευα-
σίας, insult expressed by scoffing: so in
Eth. 5. 2. 13 κακηγορία, προπηλακισμός =
libellous language, gross abuse: and in
Ar. ZThesm. 386 προπηλακιζομένας is ex-
plained by πολλὰ καὶ παντοῖ᾽ ἀκουούσας
κακά. Dem. or. 21 ὃ 72 has ἀήθεις...
τοῦ προπηλακίζεσθαι as=‘unused to gross
contumely’ (generally, but with imme-
diate ref. to a Ὀ]ον).---ἐκτριβήσεται,
rooted out. Eur. Hipp. 683 Ζεύς σε γεν-
νήτωρ ἐμὸς | πρόρριζον ἐκτρίψειεν.

430 οὐκ εἰς ὄλεθρον; cp. 1146: Ar.
Plut. 394 οὐκ és κόρακας; Zr. 1183 οὐ
θᾶσσον οἴσεις ; Cratinus Νόμοι fr. 6
(Meineke p. 27) οὐκ ἀπερρήσεις σὺ θᾶττον ;
Aesch. Zheb. 252 οὐκ ἐς φθόρον σιγῶσ᾽
ἀνασχήσει τάδε ;---πάλιν ἄψορρος, like Z7.

53 ἄψορρον eee πάλι : the gen. οἴκων
aye" with ἀποστραφείς.

432 ἱκόμην... «ἐκάλεις : Cp. 125, 402.

484 σχολῇ σ᾽ av. The simple σχολῇ
is stronger than σχολῇ ye would be:

orien

435

440

445

68 ZOPOKAEOYS

TE. ἡμεῖς τοιοίδ᾽ ἔφυμεν, ὥς μὲν σοὶ δοκεῖ,
μώροι, γονεῦσι ὃν οἵ o ἔφυσαν, ἔμφρονες.

Ol. ποίοισι; μεῖνον. τίς δέ μ ἐκφύει βροτῶν ;

TE. ἥδ᾽ ἡμέρα φύσει σε καὶ δ:

OL. ws πάντ᾽ ἄγαν αἰνικτὰ Karan λέγεις.

TE οὔκουν σὺ ταῦτ᾽ ἄριστος εὑρίσκειν. ἔφυς;

ΟΙ. τοιαῦτ᾽ ὀνείδιζ᾽ οἷς ep εὑρήσεις μέγαν.

TE. av7y γε μέντοι σ᾽ ἡ τύχη διώλεσεν.

ΟἹ. DN εἰ πόλιν τήνδ᾽ ἐξέσωσ᾽, οὔ μοι μέλει.

TE. ἄπειμι τοίνυν" καὶ σύ, παῖ, κόμιζέ με.

ΟΙ. κομιζέτω ont: ὡς παρὼν σύ γ᾽ ἐμποδὼν
ὀχλεῖς, συθείς oe ἂν οὐκ ἂν ἀλγύνοις πλέον.

ΤΕ. εἰπὼν ἄπειμ᾽ ὧν οὕνεκ᾽ ἦλθον, οὐ τὸ σὸν

δείσας πρόσωπον" οὐ γὰρ ἔσθ' ὅπου “ ὀλεῖς.
λέγω δέ σοι τὸν ἄνδρα τοῦτον, ὃν πάλαι

438 7δ᾽ ἡμέρα φύσει σε] τῇδ᾽ ἡμέρᾳ πεύσει ope Nauck.
445 σύ γ᾽ ἐμποδὼν] 1, has σύγ᾽ in an erasure.

the 7’ has been erased.

489 dyarr’ L ist hand:
The rst

Ant. 390 σχολῇ ποθ᾽ ἥξειν (where σχολῇ
7’ ἄν isan inferior v. 7) Plat. Soph. 233 B
σχολῇ ποτ᾽. .«.«ἤθελεν ἄν, Prot. 330 Ε σχολῇ
μέντ᾽ ἂν ἄλλο τι ὅσιον εἴη and οἥθρη. ---
οἴκους: O. C. 643 δόμους στείχειν ἐμούς.
-ἐστειλάμην = μετεστειλάμην, μετεπεμ-
ψάμην. Distinguish στέλλεσθαι, to sum-
mon 40 oneself, from στέλλειν said (1) of
the messenger, below 860 πέμψον τινὰ
_ στελοῦντα: (2) of him who sends word
by a messenger, Piz/. 60 οἵ σ᾽ ἐν λιταῖς
στείλαντες ἐξ οἴκου μολεῖν : having urged
thee with prayers to come: Amt. 164 ὑμᾶς
... Toptotow... ἔστειλ᾽ ἱκέσθαι, sent you
word to come.

435 f. τοιοίδ᾽ refers back to the taunt
implied in μῶρα φωνήσοντ᾽, and is then
made explicit by μώροι.. ιἔμφρονες : cp.
Fhil, 1271 τοιοῦτος ἦσθα (referring to
what precedes—thou wast such as thou
now art) τοῖς λόγοισι χὧῶτε μου τὰ τόξ᾽
ἔκλεπτες, πιστός, ἀτηρὸς λάθρα. In
fr. 700 (quoted by Nauck), καὶ τὸν θεὸν
τοιοῦτον ἐξεπίσταμαι, σοφοῖς μὲν αἰνικ-
τῆρα,... | σκαιοῖς δὲ φαῦλον, we have not
the preceding words, but doubtless τοιοῦ-
tov referred to them.—as μὲν σοὶ δοκεῖ.
col must be accented; else the contrast
would be, not partly ‘between σοὶ and
γονεῦσι, but solely between δοκεῖ and
some other verbal notion. σοὶ does

not, however, cohere so closely with δο-
κεῖ as to form a virtua] cretic. It is need-
less, then, to read (as Elms. proposed) ws
μέν σοι or ws σοὶ μὲν. Cp. O. C. 1543
ὥσπερ σφὼ πατρί: Eur. Herach 641
σωτὴρ νῷν βλάβης. As neither σφὼ nor
νῷν adheres to the following rather than
to the preceding word, it seems unneces-
sary to read with Porson ws πρὶν σφὼ or
νῷν σωτήρ. Here we have ὡς μὲν σοὶ in-
stead of ὡς σοὶ μὲν, because, besides the
contrast of persons, there is also a con-
trast between semblance (ὡς δοκεῖ) and
fact.—yovevou, ‘for’ them, z.e. in their
judgment: Ant. 904 καίτοι σ᾽ ἐγὼ ᾽τίμησα,
τοῖς φρονοῦσιν, ed. Ar. Av. 445 πᾶσι
νικᾶν τοῖς κριταῖς.

437 ἐκφύει (i). The pres. is not histo-
ric (for ἐξέφυσε), but denotes a permanent
character: ‘is my sire.’ Eur. Jon 1560
noe τίκτει σ᾽, is thy mother: so perh.
Feracl. 208 πατὴρ δ᾽ ἐκ τῆσδὲ γεννᾶται
σέθεν. Xen. Cyr. 8. 2. 27 ὁ δὲ μὴ νικῶν
(he who was not victorious) τοῖς μὲν
νικῶσιν ἐφθόνει: and so φεύγε!Ψν Ξε φυγὰς
εἶναι passim. Shilleto thus takes οἱ ἐπα-
γόμενοι in Thuc. 2. 2, οἱ προδιδόντες 10.
5, οἱ διαβάλλοντες 3. 4; which, however,
I should rather take simply as imperfect
participles, = ol ἐπήγοντο, προὐδίδοσαν, διέ-
βαλλον. He well compares Verg. Aen.

OIAITOYS TYPANNOZ 69

ES
parents who begat thee, sane.
What parents ?

Such am JI,—as thou thinkest, a fool; but for the

: Stay...and who of men is my sire?
ΓΕ. This day shall show thy birth and shall bring thy ruin.

What riddles, what dark words thou always speakest !
Nay, art not thou most skilled to unravel dark speech ?
Make that my reproach in which thou shalt find me

Yet twas just that fortune that undid thee.

Nay, if I delivered this town, I care not.

Then I will go: so do thou, boy, take me hence.

Aye, let him take thee: while here, thou art a hin-

drance, thou, a trouble: when thou hast vanished, thou wilt

ΠΟΙ ΝΟΣ me “mote.

TE

I will go when I have done mine errand, fear-
less of thy frown: for thou canst never destroy me.

And

I tell thee—the man of whom thou hast this long while

hand seems to have written ταῦτ᾽ : an early corrector (S?) wrote yp. σύ ye in the

margin, and altered the word in the text.

(B) τά γ᾽.

One later Ms. (Vat. a) has σύμ᾽ ; another
446 ἀλγύναισ L: ἀλγύνοις Elmsley.

9. 266 guem dat Sidonia Dido (is the
giver): in Persius 4. 2 sorbztio tollit quem
dira cicutae, I find rather a harsh historic
res.

᾿ 440 f. οὔκουν κιτ.λ. Well (οὖν--- I
do speak riddles), art not thou most
skilled to read them?—ro.atr ὀνείδιζέ
(μοι), make those things my reproach, in
which [ots, dat. of circumstance] thou
_wilt find me great: z.e. mock my skill in
reading riddles if thou wilt; but thou
wilt find (on looking deeper) that it has
brought me true honour.—ro.atra...ots,
as O. C. 1353 (n.), Ant. 691, etc.

442 2. αὕτη ye μέντοι. It was just
(ye) that fortune, however (μέντοι), that
ruined thee. γε emphasises the preceding
word: so 778, 1292: P£zl. 93 πεμφθείς γε
μέντοι (since I have been sen), 1052
νικᾶν γε μέντοι: Ant. 233 τέλος γε μέντοι,
ib. 405 μισῶ γε μέντοι.---τύχη implies
some abatement of the king’s boast, γνώμῃ
κυρήσαξ, 308.---ἐξέσωσ᾽, ist pers., not 3rd.

445 Kopilérw δῆθ᾽. δῆτα in assent,
as Aesch. Suppl. 206 Ζεὺς δὲ γεννήτωρ
ἴδοι. ΔΑΝ. ἔδοιτο δῆτα. ---ἐμπτοδὼν with
παρὼν, ---᾿χεβεηΐ where thy presence irks:
cp.128. σύ γε here gives a scornful force:
the use of ov ye in r1o1 (n.) is different.
The reading τά γ᾽ ἐμποδὼν (found in B)
is explained by Brunck and Erfurdt (with
Thomas Magister) ‘thou hinderest the

business before us,’ comparing Eur.
Phoen, 706 ἃ δ᾽ ἐμποδὼν μάλιστα (‘most
urgent’) ταῦθ᾽ ἥκω φράσων.

446 ἀλγύνοις suits the continuing
action better than ἀλγύναις. The aor.
occurs 77. 458 (ἀλγύνειεν) and Eur. 7. A.
326 (ἀλγῦναι) : but ats and a, as optative
endings, are not elsewhere found in
Soph.

448 πρόσωπον, ‘thy face,’—thy angry
presence: the blind man speaks as though
he saw the ‘vultus instantis tyranni.’
Not, ‘thy erson’ (z.e. thy royal quality):
πρόσωπον is not classical in this sense,
for which cp. the Hellenistic προσωποληπ-
τεῖν, ‘to be a respecter of persons,’ and
the spurious Phocylidea 10 (Bergk Poet.
Lyr. Ὁ. 361) μὴ ῥίψῃς πενίην ἀδίκως" μὴ
κρῖνε πρόσωπον.---οὐκ ἔσθ᾽ ὅπου, there is
no case in which...: cp. 355, 300.

449 λέγω δέ σοι, cp. 412.---τὸν ἄνδρα
τοῦτον.. οὗτός ἐστιν κιτ.λ. The ante-
cedent, attracted into the case of the
relative, is often thus prefixed to the
relative clause, to mark with greater
emphasis the subject of a coming state-
ment: 7%. 283 τάσδε δ᾽ ἅσπερ εἰσο-
pas | ...xwpotor: 7]. το. 416 φυλακὰς δ᾽
ἃς εἴρεαι, ἥρως, | οὔτις κἐκριμένη ῥύεται
στρατόν : Hom. hymn. Cer. 66 κούρην τὴν
ἔτεκον... | τῆς ἀδινὴν dm’ ἄκουσα: Ar.
Plut.200 τὴν δύναμιν ἣν ὑμεῖς φατὲ | ἔχειν

70

στρ. α΄.

ΣΟΦΟΚΛΕΟΥΣ

ζητεῖς ἀπειλῶν κἀνακηρύσσων φόνον

τὸν Λαΐειον, οὗτός ἐστιν ἐνθάδε,

ἕένος λόγῳ μέτοικος, εἶτα δ᾽ ἐγγενὴς
φανήσεται Θηβαῖος, οὐδ᾽ ἡσθήσεται 5
τῇ ξυμφορᾷ' τυφλὸς γὰρ ἐκ δεδορκότος
καὶ πτωχὸς ἀντὶ πλουσίον ξένην ἔ ἔπι
σκήπτρῳ προδεικνὺς γαῖαν ἐμπορεύσεται.
φανήσεται δὲ παισὶ τοῖς αὑτοῦ ξυνὼν
ἀδελφὸς αὐτὸς καὶ πατήρ, κἀξ ἣ ἧς ἔφυ
γυναικὸς υἱὸς καὶ πόσις, καὶ τοῦ πατρὸς
ὁμόσπορός τε καὶ φονεύς. καὶ ταῦτ᾽ ἰὼν
εἴσω λογίζου. κἂν λάβῃς ἐψευσμένον,

φάσκειν ἔμ᾽ ἤδη μαντικῇ μηδὲν φρονεῖν.

ν 3 ε >
XO. tis ὄντιν᾽ a θεσπιέπεια Δελφὶς εἶπε πέτρα

450

455

460

461 λάβῃσ ἐψευσμένον L: λάβῃς pw ἐψευσμένον r, which Brunck and Hermann
preferred. Blaydes suggests that, with λάβῃς μ᾽, ἔμ᾽ ἤδη might be changed to τότ᾽

ἤδη.

Wilamowitz conj. λάβῃς ἐψευσμένα. 468 εἶπε L. The letters εἰ

(written 7) are in an erasure, which would have been unnecessary if the word first

με, ταύτης δεσπότης γενήσομαι.
Trinum. 985 lllum quem ementitu’s, ts
ego sum ipse Charmides.

Plaut. to, ze. feeling, ψηλαφῶν, the ground
before him: so of a boxer, χερσὶ mpo-

δεικνύς, sparring, Theocr. 22. 102. Cp.

450 ἀνακηρύσσων φόνον, proclaiming
(a search into) the murder: cp. Xen.
Mem. 2. 10. 2 σῶστρα τούτου ἀνακηρύτ-

wy: Andoc. or. 1 ὃ 40 ¢nrnrds τε ἤδη
ἡρημένους...καὶ μήνυτρα κεκηρνυγμένα
ἑκατὸν μνᾶς.

451 £. τὸν Aateov: cp. 267.---ξένος
μέτοικος, a foreign sojourner: ξένος, be-
cause Oed. was reputed a Corinthian.
In poetry μέτοικος is simply one who comes
to dwell with others: it has not the full
technical sense which belonged to it at
Athens, a resident alien: hence the
addition of ξένος was necessary. Cp.
Ὁ Ὁ. 934 μέτοικος τῆσδε γῆς: Ant. 868
πρὸς ovs (to the dead) ἅδ᾽ ἐγὼ μέτοικοβ
ἔρχομαι.---εἶτα δὲ opp. to νῦν μέν, im-
plied in év@dSe.—éyyevys, ‘native,’ as
γεννητός is opp. to ποιητός (adoptivus).

454 τῇ Evphopa: the (seemingly
happy) event: cp. 47. 1230 κἀπὶ συμφο-
ραϊσὶ μοι | γεγηθὸς ἕρπει δάκρυον .---ἐἰς
δεδορκότος : Xen. Cyr. 3. 1.17 ἐξ ἄφρονος
σώφρων γεγένηται.

455 f. ξένην ἔπι, sc. γῆν Ο. C. 184
ξεῖνος ἐπὶ ξένης: Ph. 135 ἐν ξένᾳ ξένον.
—yatav with προδεικνὺς only: pointing

Lucian Hercules 1 τὸ τόξον ἐντεταμένον
ἡ ἀριστερὰ προδείκνυσι, ζ.6. holds in
front of him: id. Hermotimus 68 θαλλῷ
προδειχθέντι ἀκολουθεῖν, ὥσπερ τὰ πρό-
Bara. Seneca Oed. 656 repet incertus
viae, | Baculo senili triste praetentans iter.
The order of words is against taking ξένην
with γαῖαν (when we should write ἐπὶ),
and supplying τὴν ὁδόν with προδεικνύς.

457 f. ξυνὼν: the idea of daily
converse under the same roof heightens
the horror. Cp. Andoc. or. 1 § 49
οἷς... ἐχρῷ καὶ ols συνῆσθα, your friends
and associates.—aSehpos αὑτὸς. If ἀδελ-
gos stood alone, then αὐτὸς would be
right: A¢tmse/f the brother of Azs own
children: but with ἀδελφὸς καὶ πατὴρ
we should read αὗτός αὐ once sire and
brother of his own children, Cp. Phil.
11g σοφός τ᾽ ἂν αὑτὸς κἀγαθὸς κεκλῃ ἅμα:
Eur. Alc. 143 καὶ πῶς ἂν αὑτὸς κατθάνοι
τε καὶ βλέποι; :

460 ὁμόσποροφ: Βατε δοῖ., κετὴν αὐτὴν
σπείρων: but passive above, 260. Acc.
to the general rule, verbal derivatives
with a short penult. are paroxytone when
active in meaning (see on βουνόμοις, v.

OIAITOY2 TYPANNOS 71
been in quest, uttering threats, and proclaiming a search into the
murder of Laitus—that man is here,—in seeming, an alien so-
journer, but anon he shall be found a native Theban, and shall
not be glad of his fortune. A blind man, he who now hath
sight, a beggar, who now is rich, he shall make his way to a
strange land, feeling the ground before him with his staff. And
he shall be found at once brother and father of the children
with whom he consorts; son and husband of the woman who
bore him ; heir to his father’s bed, shedder of his father’s blood.

So go thou in and think on that; and if thou find that I have
been at fault, say thenceforth that I have no wit in prophecy.

CHORUS.
Who is he of whom the divine voice from the Delphian rock hath

written had been εἶδε: it seems to have been ἥδε.
Ist hand wrote εἶδε, which has been corrected to εἶπε.

In one of the later mss. (I) the
The Scholiast knew both

readings: but it is hardly doubtful that εἶδε was a conjecture or a corruption.

26). But those compounded with a
preposition (or with a privativum) are
excepted: hence διάβολος, not διαβόλος.
So ὁμόσπορος here, no less than in 260.
_ On the other hand πρωτοσπόρος = ‘sowing
first,’ πρωτόσπορος =‘ first sown.’

461 λάβῃς ἐψ., without we: cp. Pi.
768 (ἀλλ᾽ ἐᾶν etc.), 801 (ἔμπρησον).

462 φάσκειν, inf. for imperat., ‘say,’
z.e. ‘deem,’ as in Ph. 1411, Zl. 9. Cp.
Her. 3. 35 ἢν δὲ ἁμάρτω, φάναι Πέρσας
τε λέγειν ἀληθέα καί με μὴ σωφρονέειν.----
μαντικῇ : 27 respect to seer-craft: for dat.,
cp. Eur. Z A. 338 τῷ δοκεῖν μὲν οὐχὶ
χρήζων, τῷ δὲ βούλεσθαι θέλων.

463—512 First στάσιμον. Teiresias
has just denounced Oedipus. Why do
not the Chorus at once express their
horror? This ode is the first since v.
215, and therefore, in accordance with
the conception of the Chorus as per-
sonified reflection, it must comment on
all that has been most stirring in the
interval. Hence it has two leading
themes: (1) ‘ Who can be the murderer?’:
1st strophe and antistrophe, referring to
vv. 216—315. (2) ‘I will not believe
that it is Oedipus’: 2nd strophe and an-
tistrophe, referring to vv. 316—462.

st strophe (463—472). Who is the
murderer at whom the Delphic oracle
hints? He should fly: Apollo and the
Fates are upon him.

1st antistrophe (473—482). The word
has gone forth to search for him. Doubt-

less he is hiding in waste places, but he
cannot flee his doom.

and strophe (483—497). Teiresias
troubles me with his charge against
Oedipus: but I know nothing that con-
firms it.

and antistrophe (498—512). Only gods
are infallible; a mortal, though a seer,
may be wrong. Oedipus has given proof
of worth. Without proof, I will not
believe him guilty.

463 θεσπιέπεια, giving divine oracles
(ἔπη), fem. as if from θεσπιεπής (not
found): cp. ἀρτιέπεια, ἡδυέπεια. Since
0é-om-t-s already involves the stem cer
(Curt. Z. § 632), the termination, from fer
(2b. 620), is pleonastic.—AeAdls πέτρα.
The town and temple of Delphi stood in
a recess like an amphitheatre, on a high
platform of rock which slopes out from
the south face of the cliff: Strabo 9. 418
ol Δελφοί, πετρῶδες χωρίον, θεατροει-
δές, κατὰ κορυφὴν (1.6. at the upper part
of the rocky platform, nearest the cliff)
ἔχον τὸ μαντεῖον καὶ τὴν πόλιν, σταδίων
ἑκκαίδεκα κύκλον πληροῦσαν: 2.6. the
whole sweep of the curve extends nearly
two miles. Hom. hymn. Apoll. 1. 283
ὕπερθεν | πέτρη ἐπικρέμαται (the rocky
platform overhangs the Crisaean plain)
κοίλη δ᾽ ὑποδέδρομε βῆσσα (the valley of
the Pleistus).—elwe τελέσαντα (for εἶπε
τελέσαι) is somewhat rare, but is not ‘a
solecism’ (as Kennedy calls it): cp. Ο. C.
1580 λέξας Οἰδίπουν ὀλωλότα: [Eur.]

1st
strophe.

72

¥ > > 4 / / ’
2appynT ἀρρήτων τελέσαντᾳ φοινίαισι χερσίν;
9

3 wpa νιν ἀελλάδων
4 ἵππων σθεναρώτερον
δ φυγᾷ πόδα νωμάᾶν.

ZOPOKAEOYS

465

» A ἀρ. a Ων 3 ’
6 EVOTAOS Y2p €7 QvUTOV erevO pda Ket

Ν A “A c \
7 πυρὶ καὶ στεροπαῖς ὁ Διὸς γενέτας"
9 vee

8 δειναὶ δ᾽ ἅμ᾽ ἔπονται
9 Κῆρες ἀναπλάκητοι.

> ΄
QvT. a.

470

¥ N a ΄, > ΄ A
ἔλαμψε yap Tov νιφόεντος ἀρτίως φανεῖσα

2 φάμα Παρνασοῦ, τὸν ἄδηλον ἄνδρα πάντ᾽ ἰχνεύειν. 475

΄“ x € 3 > 4
3 φοιτᾷ yap um ἀγρίαν
4v\av ava τ ἄντρα καὶ
5 πέτρας Ἰἰσόταυρος,

466 ἀελλοπόδων MSS.; ἀελλάδων Hesychius.

472 κῆρεσ has been made from

χεῖρεσ in 1.,.---ἀὀναπλάκητοι L, with » written above the second a. The false reading

ἀναμπλάκητοι is found in most (but not all) later Mss.

In T there is a Triclinian

note, ἀναπλάκητοι yap γράφειν (on metrical σοι 5)... εὕρηται γὰρ καὶ ἔν τινι τῶν

παλαιοτάτων βιβλίων.

478 L now has πέτρα σ wo ταῦροσ, with an erasure

Rhes. 755 αὐδᾷ ξυμμάχους ὀλωλότας : Plat.
Gorg. 481 C πότερόν σε φῶμεν νυνὶ σπου-
δάζοντα ἢ παίζοντα;

465 dppyt ἀρρήτων: Blaydes cp.
O. C. 1237 πρόπαντα | κακὰ κακῶν, Phil.
65 ἔσχατ᾽ ἐσχάτων, Aesch. Pers. 681 ὦ
πιστὰ πιστῶν ἡλικές τ᾽ ἥβης ἐμῆς, | Πέρσαι
γέροντες. Cp. also 1301 μείζονα τῶν μα-
κίστων. (But Zl. 849 δειλαία δειλαίων
[κυρεῖς], cited by Blaydes, and by Jelf
§ 139, is not in point.)

466 ἀελλάδων: O. C. 1081 ἀελλαία
ταχύρρωστος πελειάς: fr. 621 ἀελλάδες
φωναί. Not, ‘daughters of the storm,’ as
if alluding to the mares impregnated by
Boreas, //. 20. 221. For the form, cp.
θυστάδας λιτάς Ant. τοι.

467 ἵππων, instead οὗ ἵππων ποδός:
Her. 2. 134 πυραμίδα δὲ καὶ οὗτος ἀπ-
ελίπετο πολλὸν ἐλάσσω τοῦ πατρός:
Xen. Cyr. 3. 3. 4ι χώραν ἔχετε οὐδὲν
ἧττον ἔντιμον τῶν πρωτοστατῶν.

470 στεροπαῖς. The oracular Apollo
is Διὸς προφήτης. As punisher of the
crime which the oracle denounced, he is
here armed with his father’s lightnings,
not merely with his own arrows (205).—
yevéras, one concerned with γένος, either
passively, = ‘son,’ as here (cp. γηγενέτᾳ
Eur. Phoen. 128), or actively, =‘ father.’
Eur. has both senses. Cp. γαμβρός, son-

in-law, brother-in-law, or father-in-law:
and so κηδεστής or wevOepds could have
any one of these three senses.

472 Kies: avenging spirits, identified
with the Furies in Aesch. Z7heb. 1055
Kijpes Ἐρινύες, αἵ τ᾽ Οἰδιπόδα [γένος
ὠλέσατε. Hesiod Zheog. 217 (Νὺξ) καὶ
Μοίρας καὶ Kijpas ἐγείνατο νηλεοποί-
vous... | αἵ τ᾽ ἀνδρῶν τε θεῶν τε παραι-
βασίας ἐφέπουσαι οὐδέποτε λήγουσι θεαὶ
δεινοῖο χόλοιο, [ πρίν γ᾽ ἀπὸ τῷ δώωσι
κακὴν ὄπιν, ὅστις ἁμάρτῃ. The Μοῖραι
decree, the ῆρες execute. In 77. 133
κῆρες = calamities. — ἀναπλάκητοι, not
erring or failing in pursuit: cp. 77. 120
ἀλλά τις θεῶν αἰὲν ἀναμπλάκητον
“Avia ope δόμων ἐρύκει, some god szf-
Jers not Heracles to fail, but keeps him
from death. Metre requires here the
form without μ. ἀμπλακεῖν is prob. a
cognate of πλάξω (from stem πλαγΎ for
max, Curtius Etym. § 367), strength-
ened with an inserted μ᾽; cp. ἄβροτος,
ἄμβροτος.

478 ἔλαμψε: see on 186.---τοῦ νιφόεν-
τος: the message flashed forth like a
beacon from that snow-crowned range
which the Thebans see to the west. I
have elsewhere noted some features of
the view from the Dryoscephalae pass
over Mount Cithaeron :—‘At a turn of

ΟἸΔΊΠΟΥΣ, ΤΥΡΆΝΝΟΣ

73

spoken, as having wrought with red hands horrors that no

tongue can tell?

It is time that he ply in flight a foot stronger than the feet
of storm-swift steeds: for the son of Zeus is springing on him,
all armed with fiery lightnings, and with him come the dread,

unerring Fates.

Yea, newly given from snowy Parnassus, the message hath

flashed forth to make all search for the unknown man.

Into the

wild wood’s covert, among caves and rocks he is roaming, fierce

between a and oa, and traces of correction at wo τ.
πετραῖοσ 6 Tavpoo: the correction is old, perh. by the first corrector (S).

as a bull,

The rst hand had written
Most of the

later Mss. have πέτρας ws ταῦρος: one or two, werpatos ws ταῦρος.---ἶ. F. Martin, and

(later, but independently) E.

L. Lushington, conjectured πέτρας ἰσόταυρος: M.

Schmidt, πέτρας ἴσα ravpos: Dorville, πέτρας ἅτε ταῦρος : Campbell, πέτραισιν ἔναυ-

the road the whole plain of Boeotia bursts
upon the sight, stretched out far below
us. There to the north-west soars up
Helicon, and beyond it, Parnassus; and
though this ts the middle of May, their
higher cliffs are still crowned with dazzling
snow. Just opposite, nearly due north, is
Thebes, on a low eminence with a range
of hills behind it, and the waters of Lake
Copais to the north-west, gleaming in
the afternoon sun.’ (Modern Greece, p.
" .)

495 Join τὸν ἄδηλον ἄνδρα, and take
πάντα as neut. plur., ‘by all means.’ The
adverbial πάντα is very freq. in Soph.,
esp. with adj., as Az, ο11 ὁ πάντα κωφός,
ὁ πάντ᾽ ἄϊδρις : but also occurs with verb,
as Zr. 338 τούτων ἔχω γὰρ πάντ᾽ ἐπι-
στήμην ἐγώ. Here, the emphasis on
πάντα would partly warrant us in taking
it as acc. sing. masc., subject to lyvevew.
But, though the masc. nominative πᾶς
sometimes=7ds τις, it may be doubted
whether Soph. would have thus used the
ambiguous πάντα alone for the acc. sing.
masc. Ellendt compares 226, but there
πάντα is acc. plur. neut.

478 πέτρας ἰσόταυρος is J. Ε΄. Martin’s
and E. L. Lushington’s brilliant emenda-
tion of πετραῖος ὁ ταῦρος, the reading of
the first hand in L. It is at once closer
to the letters, and more poetical, than
πέτρας ἅτε ταῦρος (Dorville,—where the
use of ἅτε is un-Attic), πέτρας ἴσα ταύροις
(M. Schmidt), or πέτρας ὡς ταῦρος, which
last looks like a prosaic correction. I
suppose the corruption to have arisen
thus. A transcriber who had before him

IIETPAZIZOTATPOZ took the first O
for the art., and then amended IIETPA-
ΣῚΣ into the familiar word METPAIO2.
With a minuscule Ms. this would have been
still easier, since in πετρασισοταυροσ the
first o might have been taken for o (not a
rare mistake), and then a simple transpo-
sition of « and the supposed o would have
given metpacoo. It is true that such
compounds with ἐσο- usu. mean, not
merely ‘like,’ but ‘as good as’ or ‘no
better than’: eg. ἰσοδαίμων, ἰσόθεος,
ἰσόνεκυς, ἰσόνειρος, ἰσόπαις, ἰσόπρεσβυς.
Here, however, ἰσόταυρος can well mean
‘wild’ or ‘fierce of heart’ as a bull. And
we know that in the lost Κρέουσα Soph.
used ἰσοθάνατος in a way which seemed
too bold to Pollux (6. 174 οὐ πάνυ dvex-
tév),—probably in the sense of ‘dread as
death’ (cp. Az. 215 θανάτῳ yap ἴσον πάθος
ἐκπεύσει.. The bul] is the type of a
savage wanderer who avoids his fellows.
Soph. in a lost play spoke of a bull ‘that
shuns the herd,’ Bekk. Amecd. 459. 31 ἀτι-
μαγέλης᾽ ὁ ἀποστάτης τῆς ἀγέλης
ταῦρος" οὕτω Σοφοκλῆς. Verg. Geo. 3.
225 (taurus) Victus abit, longeque ignotis
exulat oris. Theocr. 14. 43 alvds Onv
λέγεταί tis, ἔβα καὶ ταῦρος dv’ ὕλαν" a
proverb ἐπὶ τῶν μὴ ἀναστρεφόντων
(schol.). The image also suggests the
fierce despair of the wretched outlaw:
Aesch. Cho. 275 ἀποχρημάτοισι ζημίαις
ταυρούμενον, ‘stung to fury by the
wrongs that keep me from my heritage’:
Eur. Med. 92 ὄμμα ταυρουμένην: Ar.
Ran. 804 ἔβλεψε γοῦν ταυρηδὸν ἐγκύψας
κάτω: Plat. Phaed. 117 B ταυρηδὸν

Ist anti-
strophe.

74

A \
8 μαντεῖα" τὰ δ᾽ Gael
9 ζώντα περιποτᾶται.

ΣΟΦΟΚΛΕΟῪΣ

6 μέλεος μελέῳ ποδὲ χηρεύων,
1 τὰ μεσόμφαλα yas ἀπονοσφίζων ἜΤ

480

Sel ν Φ ὃ \ , ‘ 5 ,
στρ β΄. dewa μὲν οὖν, δεινὰ ταράσσει σοφὸς οἰωνοθέτας, 483
¥ a ES OOD , Neri , x > a
2 οὔτε δοκοῦντ᾽ OVT ἀποφάσκονθ'" ὅ τι λέξω δ᾽ ἀπορῶ. 485
8 πέτομαι δ᾽ ἐλπίσιν, ovr ἐνθάδ᾽ ὁρῶν οὔτ᾽ ὀπίσω.

4 τί γὰρ ἢ Λαβδακίδαις

ΕἾ κι
[οὔτε τανυν TW

x A λύ A ¥ > ” , θέ > »¥ 3,
57 Tw Ilo vou VELKOS EKELT , OVTE TAPOLVEV TOT Eywy

9

6 ἔμαθον, πρὸς ὅτου δὴ «βασανίζων» βασάνῳ
τ t
ἅμο

SN ἊΝ 3 4
= 7 ETL TAV ἐπίὸ

ν φάτιν εἶμ᾽ Οἰδιπόδα, Λαβδακίδαις 495

8 ἐπίκουρος ἀδήλων θανάτων.

λος.

483 δεινὰ μὲν οὖν] δεινά με viv Bergk: δεινά με νοῦν Nauck.

493 There

is a defect in the text as given by L and the other Mss., the antistrophic verse (508)

being φανερὰ γὰρ ἐπὶ αὐτῷ πτερόεσσ᾽ ἦλθε κόρα.

(See Metrical Analysis.) The

alternatives are, (1) to supply ~~-— after ἔμαθον, or after ὅτου δὴ: (2) to supply

ὑποβλέψας πρὸς τὸν ἄνθρωπον. With
regard to the reading πετραῖος ὁ ταῦρος,
see Appendix.

479 xnpevov, solitary, as one who is
ἀφρήτωρ, ἀθέμιστος, ἀνέστιος (71. 9. 63):
he knows the doom which cuts him off
from allhuman fellowship (236f.). Aesch.
Eum.656 ποία δὲ χέρνιψ φρατέρων προσ-
δέξεται;

480 τὰ μεσόμφαλα yas μαντεῖα -- τὰ
ἀπὸ μέσου ὀμφαλοῦ γᾶς: 2. 1386 δωμάτων
ὑπόστεγοιτεὑπὸ στέγῃ δωμάτων: Eur.
Phoen. 1351 λευκοπήχεις κτύπους χεροῖν.
The ὀμφαλός in the Delphian temple
(Aesch. Zum. 40), a large white stone in
the form of a half globe, was held to
mark the spot at which the eagles from
east and west had met: hence Pindar
calls Delphi itself μέγαν ὀμφαλὸν εὐρυκόλ-
που | ...x9ovbs (Vem. 7. 33): Liv. 38. 48
Delphos, umbilicum orbis terrarum.—amo-
γοσφίζων, trying to put away (from him-
self): the midd. (cp. 691) would be more
usual, but poetry admits the active: 894
ψυχᾶς ἀμύνειν: Eur. Or. 294 ἀνακάλυπτε
κάρα: Pind. Pyth. 4. 106 κομίζων ΞΞ
κομιζόμενος (seeking to recover): O. C. 6
φέρονταΞε φερόμενον. In PAzl. 979 ἀπονο-
σφίζειν τινά τινος Ξεῖο rob one of a thing:
but here we cannot render ‘ frustrating.’

482 ζῶντα, ‘living,’ 2.5. operative,
effectual ; see on 45 ζώσας.---περιποτᾶται:
the doom pronounced by Apollo hovers
around the murderer as the οἷστρος around
some tormented animal: he cannot shake

off its pursuit. The haunting thoughts of
guilt are objectively imaged as terrible
words ever sounding in the wanderer’s
ears.

483 f. The Chorus have described
the unknown murderer as they imagine
him—a fugitive in remote places. They
now touch on the charge laid against
Oedipus,—but only to say that it lacks
all evidence. δεινὰ μὲν οὖν. οὖν marks
the turning to a new topic, with some-
thing of concessive force: “12 zs true that
the murderer is said to be here’: μὲν is
answered by δὲ after λέξω. For μὲν οὖν
with this distributed force, cp. 0.C. 664,
Ant. 65: for the composite μὲν οὖν
(=‘nay rather’), below, 705.—Sewd is
adverbial: for (1) ταράσσει could not
mean κινεῖ, stirs up, raises, dread ques-
tions: (2) δοκοῦντα, ἀποφάσκοντα are
acc. sing. masc., referring to we under-
stood. The schol., οὔτε πιστὰ οὔτε ἄπι-
στα, has favoured the attempt to take the
participles as acc. neut. plur., ἀποφά-
σκοντα being explained as ‘negative’ in
the sense of ‘admitting of negation,’ ἀπό-
φασιν καὶ ἀπιστίαν δεχόμενα (Triclinius).
This is fruitless torture of language.
Nor will the conj. ἀπαρέσκοντ᾽ (Blaydes)
serve: for, even if the Chorus found the
charge credible, they would not find it
pleasing. Soxovvta is not ‘believing,’
but ‘approving. Cp. Ant. 1102 καὶ
ταῦτ᾽ ἐπαινεῖς καὶ δοκεῖς mapexadeiv; ‘and
you recommend this course, and approve

OIAITIOYS TYPANNOS 75

wretched and forlorn on his joyless path, still seeking to put
from him the doom spoken at Earth’s central shrine: but that
doom ever lives, ever flits around him.

Dreadly, in sooth, dreadly doth the wise augur move me, who
approve not, nor am able to deny. How to speak, I know not;
I am fluttered with forebodings; neither in the present have 1
clear vision, nor of the future. Never in past days, nor in these,
have I heard how the house of Labdacus or the son of Polybus
had, either against other, any grief that I could bring as proof
in assailing the public fame of Oedipus, and seeking to avenge
the line of Labdacus for the undiscovered murder.

—~~- after βασάνῳ. It may be noticed that in L the words πρὸσ ὅτου δὴ stand in a
line by themselves, the large space left after them suggesting the loss of something
there. See comment.—One later Ms. (Bodl. Laud. 54) has παρ᾽ ὅτου, with the gloss

map οὗ, ἤγουν τοῦ νείκους.

of yielding?” The pregnant force of δο-
κοῦντα is here brought out by the direct
contrast with ἀποφάσκοντα. In gauging
the rarer uses of particular words by an
artist in language so subtle and so bold as
Soph. we must never neglect the context.

485 f. λέξω, probably deliberative aor.

subj.: though it might be fut. indic. (cp.
1419, and n. on O.C. 310).—évOd8e, the
actual situation, implies the known facts
of the past; ὀπίσω refers to the seer’s
hint of the future (v. 453 φανήσεται x.7.X.) :
cp. Od. τι. 482 σεῖο δ᾽, ᾿Αχιλλεῦ, | οὔτις
ἀνὴρ προπάροιθε μακάρτατος, οὔτ᾽ ἄρ᾽
ὀπίσσω (nor will be hereafter).

487 £. ἢ Λαβδακίδαις ἡ τῷ Πολύ-
βου. A quarrel might have originated
with either house. This is what the dis-
junctive statement marks: since ἔκειτο,
‘had been made,’ implies ‘had been pro-
voked.’ But we see the same Greek ten-
dency as in the use of re καί where καί
alone would be more natural: Aesch. P.
V. 927 τό τ’ ἄρχειν καὶ τὸ δουλεύειν δίχα :
cp. Hor. Zp. 1. 2. 12 2γι167 Hectora Pria-
miden animosum atque inter Achillen.

493 πρὸς ὅτου. In the antistr., 509,
the words γὰρ ἐπ᾽ αὐτῷ are undoubtedly
sound: here then we need to supply

I incline to believe
that the loss has been that of a participle
going with βασάνῳ. Had this 5

σανίζων, the iteration would help to ac-
count for the loss. Reading πρὸς ὅτου
δὴ βασανίζων βασάνῳ, I should take πρὸς
with βασάνῳ : ‘testing o# the touchstone
whereof ’—‘using which (νεῖκος) as a
test.” [Receiving my βασανίζων, Kennedy
(ed. 1885) replaces the word βασάνῳ by

~~ ee ee or - -»»ν.-

een βα-᾿

πιθανῶς.17 To Brunck’s βασάνῳ χρησά-
μενος (Plat. Legs. 946 C βασάνοις χρώ-
μενοι) the objections are (1) the aorist
part. where we need the pres., (2) the
tame and prosaic phrase. Wolff writes,
πρὸς ὅτου δή, βασάνῳ «πίστιν ἔχων: :
Wecklein and Mekler (in his recension
of Dindorf’s ed., Teubner, 1885) indicate a
lacuna, -~~-, after βασάνῳ. Two other
courses of emendation are possible: (i)
To supply after ἔμαθον something to ex-
press the informant, as twos ἀστῶν or,
προφέροντος, when πρὸς ὅτου would mean
‘at whose suggestion.” This remedy
seems to me improbable. (ii) Tosupply
σύν and an adj. for βασάνῳ, as σὺν
ἀληθεῖ B., or B. σὺν pavepg. As the
mutilated verse stands in the MSS., it can-
not, I think, be translated without some
violence to Greek idiom. The most toler-
able version would be this:—‘setting out
from which (πρὸς ὅτου neut., referring to
νεῖκος), I can with good warrant (βα-
σάνῳ) assail the public fame of Oecd.’
Then βασάνῳ would be an instrumental
dative equivalent to βάσανον ἔχων : and
πρὸς ὅτου would be like 1236 πρὸς τίνος
mor αἰτίας; Ant. 51 πρὸς αὐτοφώρων
ἀμπλακημάτων: πρός denoting the source
back to which the act can be traced.

4965 ἐπὶ φάτιν εἶμι, a phrase from war:
it is unnecessary to suppose tmesis: Her.
1.157 στρατὸν ἐπ᾽ ἑωυτὸν ἰόντα : Eur. 7. A.

and
strophe.

349 ταῦτα μέν σε πρῶτ᾽ ἐπῆλθον, ἵνα σε ἃ

πρῶθ᾽ ηὗρον κακόν, censured thee: Andr.
688 ταῦτ᾽ εὖ φρονῶν σ᾽ ἐπῆλθον, οὐκ ὀργῆς
χάριν.

497 The gen. θανάτων after ἐπίκου-
pos is not objective, ‘against’ (as Xen.

ΤῸΝ

" argument:

76
ἄντ. β΄.

ΣΟΦΟΚΛΕΟΥΣ

βροτῶν

ἀλλ᾽ ὁ μὲν οὖν Ζεὺς oT ᾿Απόλλων ξυνετοὶ καὶ τὰ

2 εἰδότες" ἀνδρῶν δ᾽ ὅτι μάντις πλέον ἢ 7) "γὼ φέρεται, 500
κρίσις οὐκ ἔστιν ἀληθής: σοφίᾳ δ᾽ ἂν σοφίαν

ϑ
4 παραμείψειεν ἁνή Ρ'
5

ἀλλ᾽ οὔποτ᾽ ἔγωγ᾽ ἄν, πρὶν ἴδοιμ᾽ ὀρθὸν ἔπος, μεμφομένων .

ἂν καταφαίην.

“Ip Ὁ

IP:

φανερὰ γὰρ ἐπ᾿ αὐτῷ πτερόεσσ᾽ ἦλθε κόρα
ποτέ, καὶ “σοφὸς ὥφθη βασάνῳ θ᾽ ἀδύπολις" τῷ ἀπ᾽ ἐμᾶς
8 φρενὸς οὐποτ᾽ ὀφλήσει κακίαν.

512

ἄνδρες πολῖται, δείν᾽ ἔπη πεπυσμένος

κατηγορεῖν μου τὸν τύραννον Οἰδίπουν

πάρειμ᾽ ἀτλητῶν.

εἰ γὰρ ἐν ταῖς ξυμφοραῖς

915

ταῖς νῦν νομίζει πρός γ᾽ ἐμοῦ πεπονθέναι

508 φανερὰ γὰρ ἐπ᾿ αὐτῷ] Hermann, thinking v. 493 (ἔμαθον x.7.d.) to be com-

plete as it stands in the Mss.,

omitted the words γὰρ ἐπ᾽ αὐτῷ in his first ed.
(though he afterwards replaced them); and Dindorf did likewise.

Triclinius

omitted ἐπ᾽ αὐτῷ, merely on the ground that he thought them unsuitable, but

Mem. 4. 3. πῦϑρ...ἐπίκουρον.. -«Ψύχου-),
but causal, ‘on account of’; being soften-
ed by the approximation of ἐπίκουρος to
the sense of τιμωρός: Eur. 2 . 135 ἔλθοις
τῶνδε πόνων ἐμοὶ τᾷ μελέᾳ λυτήρ, | ..-«πατρί
θ᾽ αἱμάτων | ἐχθίστων ἐπίκουρος (=‘aven-
ger’). The allusive plur. θανάτων is like
αἱμάτων there, and δεσποτῶν θανάτοισι
Aesch. Ch. 52: cp. above 366, τοῖς
φιλτάτοις.

498 It is true (οὖν, cp. 483) that gods
indeed (μέν) have perfect knowledge.
But there is no way of deciding in a strict
sense (ἀληθής) that any mor¢a/ who essays
to read the future attains to more than I
do—i.e. to more than conjecture: though
I admit that one man may excel another
in the art of interpreting omens accord-
ing to the general rules of augural lore
(σοφίᾳ: cp. σοφὸς olwvobéras 484). The
disquieted speaker clings to the negative
‘ Teiresias is more likely to be

right than a common man: still it is not
certain that he is right.’

500 πλέον φέρεται, achieves a better
result,— deserves to be ranked above me:
Her. 1. 31 δοκέων πάγχυ δευτερεῖα γῶν

αοἴσεσθαι, ‘thinking that he was sure of
the second place at least.’

504 παραμείψειεν : Eur. 1. A. 145 μή
τίς σε λάθῃ | τροχαλοῖσιν ὄχοις παραμει-
ψαμένη ].. ἀπήνη.

506 πρὶν ἴδοιμ, After an optative

‘winged body of a lion:

of wish or hypothesis in the principal
clause, πρίν regularly takes optat.: Ph.
961 ὄλοιο μήπω πρὶν μάθοιμ᾽ εἰ καὶ πάλιν]
γνώμην μετοίσεις. So after ὅπως, ὅστις,
ἵνα, εἴς. : Aesch. Zum. 297 ἔλθοι... | ὅπως
γένοιτο: Eur. Helen. 435 τίς ἂν.. «μόλοι
ὅστις διαγγείλειε... ;—6p0ov: the notion is
not ‘upright,’ established, but ‘straight,’

—justified by proof, as by the application
of a rule: cp. Ar. Av. 1004 ὀρθῷ μετρήσω
κανόνι προστιθείς: so below, 853, Ant.
1178 τοὔπος ws dp’ ὀρθὸν ἤνυσας. Hartung
(whom Wolff follows) places the comma
ofter ὀρθόν, not after ἔπος: ‘until I see
(it) established, I will not approve the
word of censurers’: but the acc. ἔπος
could not be governed by καταφαίην in
this sense.

507 Kkarada(ny: Arist. AJetaphys. 3.
6 ἀδύνατον ἅμα καταφάναι καὶ ἀποφάναι
ἀληθῶς. Defin. Plat. 413 C ἀλήθεια ἕξις
ἐν καταφάσει καὶ ἀποφάσει.

508 ἐπ᾽ αὐτῷ, against him: cp. O. C.
1472.---πττερόεσσα... κόρα: the Sphinx
having the face of a maiden, and the
Eur. Phoen.
1042 ἁ πτεροῦσσα παρθένος. See Ap-
pendix, ἢ. on v. 508.

510 βασάνῳ with ἁδύπολις only,
which, as a dat. of manner, it qualifies
with nearly adverbial force : commending
himself to the city under a practical test,
—i.¢. ἔργῳ καὶ οὐ Abyy. Pind. Pyth. το.

OIAITOYS TYPANNOS 77

Nay, Zeus indeed and Apollo are keen of thought, and know 2nd anti:
the things of earth; but that mortal seer wins knowledge above ‘tfoPhe
mine, of this there can be no sure test; though man may surpass
man in lore. Yet, until I see the word made good, never will I
assent when men blame Oedipus. Before all eyes, the winged
maiden came against him of old, and he was seen to be wise; he
bore the test, in welcome service to our State; never, therefore,
by the verdict of my heart shall he be adjudged guilty of crime.

CREON.

Fellow-citizens, having learned that Oedipus the king lays
dire charges against me, I am here, indignant. If, in the
present troubles, he thinks that he has suffered from me,

retained γάρ. 510 ἡδύπολις MSS.: ἁδύπολις Erfurdt and Dindorf. 516 πρόσ
τ᾽ ἐμοῦ L, with traces of erasure at τ᾿ and é. The rst hand had written πρόστεμοῦ (or
possibly mpéoyeuod), joining σ, as so often, to the following letter: the corrector
erased the 7 (or y), and wrote 7’ separately (cp. 134, 257, 294).—mpés γ᾽ ἐμοῦ τ, and

Suidas (s.v. βάξιν).----πρός re μου Hartung.

This was an old conjecture: τί is written

67 πειρῶντι δὲ καὶ χρυσὸς ἐν βασάνῳ mpé-
πει] καὶ νόος ὀρθός: ‘an upright mind,
like gold, is shown by the touchstone,
when one assays it’: as base metal τρίβῳ
τε καὶ προσβολαῖς | μελαμπαγὴς πέλει |
δικαιωθείς Aesch. Ag. 301.---ἀδύπολις, in
the sense of ἁνδάνων τῇ πόλει (cp. Pind.
Nem. 8. 38 ἀστοῖς ἀδών) : boldly formed
on the analogy of compounds in which
the adj. represents a verb governing the
accus., as φιλόπολις Ξε φιλῶν τὴν πόλιν,
ὀρθόπολις (epithet of a good dynasty) =
ὀρθῶν τὴν πόλιν (Pind. Olymp. 2.7). In
Ant. 370 ὑψίπολις is analogous, though
not exactly similar, if it means ὑψηλὸς ἐν
πόλει, and not ὑψηλὴν πόλιν ἔχων (like
δικαιόπολις = δικαίας πόλεις ἔχουσα, of
Aegina, Pind. Pyth. 8. 22).

“= 511 τῷ, ‘therefore,’ as //. 1. 418 etc.;
joined with wv, 7. 7. 352 etc.: Plat.
Theaet. 179 D τῷ τοι, ὦ φίλε Θεόδωρε,
μᾶλλον σκεπτέον ἐξ ἀρχῆς.---ἀπ᾽, on the
part of: 77. 471 Kam’ ἐμοῦ κτήσει χάριν.
The hiatus after τῷ is an epic trait,
occasionally allowed in tragic lyrics, as in
the case of interjections (cp. PA. 832 n.),
Here the stress on τῷ, and the caesura,
both excuse it. Cp. 4z. 194 ἀλλ᾽ ἄνα ἐξ
ἑδράνων: El. 148 ἃ Ἴτυν: 2b. 157 ola
Χρυσόθεμις ζώει καὶ ᾿Ιφιάνασσα (cp. /7. 9.
145). Neither πρὸς (Elmsley) nor παρ᾽
(Wolff) is desirable.

513—862 ἐπεισόδιον δεύτερον, with
κομμός (649—697). Ocdipus upbraids
Creon with having suborned Teiresias.

The quarrel is allayed by Iocasta. As
she and Oedipus converse, he is led to
fear that he may unwittingly have slain
Laius. It is resolved to send for the
surviving eye-witness of the deed.

Oedipus had directly charged Creon
with plotting to usurp the throne (385).
Creon’s defence serves to bring out the
character of Oedipus by a new contrast.
Creon is a man of somewhat rigid nature,
and essentially matter-of-fact. In his
reasonable indignation, he bases his ar-
gument on a calculation of interest (583),
insisting on the substance in contrast with
the show of power, as in the Antigone his
vindication of the written law ignores the
unwritten. His blunt anger at a positive
wrong is softened by no power of imagin-
ing the mental condition in which it was
done. He cannot allow for the tumult
which the seer’s terrible charge excited
in the mind of Oedipus, any more than
for the conflict of duties in the mind of
Antigone.

515 ἀτλητῶν. The verb ἀτλητέω,
found only here, implies an active sense
of ἄτλητος, tmpatiens: as μεμπτός, pass.
in O. C. 1036, is active in 77. 446. So
from the act. sense of the verbal adj.
come ἀλαστέω, ἀναισθητέω, ἀναισχυντέω,
ἀνελπιστέω, ἀπρακτέω.

516 πρός γ᾽ ἐμοῦ: 77. 738 τί δ᾽ ἐστίν,
ὦ παῖ, πρός γ᾽ ἐμοῦ στυγούμενον; The
conj. πρός τί μου was prompted by the
absence of re with φέρον: but cp. Aesch.

78 ZOO KAEOYS

λόγοισιν εἴτ᾽ ἔργοισιν εἰς βλάβην φέρον,
nw /

» ’ὔ
οὔτοι βίου μοι τοῦ μακραίωνος πόθος,

φέροντι τήνδε βάξιν.

5 Ν 5 ε n
ov yap εἰς amour

ἡ ζημία μοι τοῦ λόγον τούτου φέρει, 520
ἀλλ᾽ ἐς μέγιστον, εἰ κακὸς μὲν ἐν πόλει,
κακὸς δὲ πρὸς σοῦ καὶ φίλων κεκλήσομαι.

ΧΟ. ἀλλ᾽ ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχ᾽ ἂν
ὀργῇ Brac Gey ἄλλον ἢ γνώμῃ φρενών.

ΚΡ. τοὔπος δ᾽ ἐφάνθη ταῖς ἐμαῖς γνώμαις ὅτι nos
πεισθεὶς ὁ μάντις τοὺς λόγους ψευδεῖς λέγοι ;

ΧΟ. ηὐδᾶτο μὲν τάδ᾽, οἶδα δ᾽ οὐ γνώμῃ τίνι.

KP. ἐξ ὀμμάτων δ᾽ ὀρθῶν τε καξ ὀρθῆς φρενὸς
κατηγορεῖτο τοὐπίκλημα τοῦτό μου;

ΧΟ. οὐκ οἷδ᾽- ἃ γὰρ δρώσ᾽ ot κρατοῦντες οὐχ ὁρῶ. 530

35 ὮΝ δυο νον ἵν , » a
αὐτὸς δ᾽ ὅδ᾽ ἤδη δωμάτων ἔξω περᾷ.
e ΄ κ αν 5 ἜΣ Σ ‘7 99 ¥
OI. οὗτος σύ, πῶς δεῦρ᾽ ἦλθες ; ἢ τοσόνδ᾽ ἔχεις
τόλμης πρόσωπον ὦστε τὰς ἐμὰς στέγας

above the line in L, and in several of the later mss.

than cause, of the false reading πρός 7’.

It may have been a result, rather
517 ἔργοισί τι βλάβην φέρον Kennedy.

525 τοῦ πρόσ δ᾽ 1,.. Of the later Mss. some (as B) have τοῦ πρὸς δ᾽ : others (as A)
πρὸς τοῦδ᾽ (not τοῦ 6’): others (as I and 1,2) τοῦπος or τοῦπος.---τοὔπος is read by most

Ag. 261 σὺ δ᾽ εἴτε (uv. 2. εἴ τι) κεδνὸν εἴτε
μὴ πεπυσμένη : Plat. Soph. 237 C χαλεπὸν
ἤρου: Meno 97 Ἑ τῶν ἐκείνου ποιημάτων
λελυμένον μὲν ἐκτῆσθαι οὐ πολλῆς τινος
ἄξιόν ἐστι τιμῆς.

517 For the single etre, cp. 77. 236:
Plat. Legg. go7 Ὁ ἐάν τις ἀσεβῇ λόγοις εἴτ᾽
ἔργοις : Pind. Pyth. 4. 78 ξεῖνος alr’ ὧν
ἀστός.---φέρον: 519 φέροντι: 520 φέρει:
such repetitions are not rare in the best
Greek and Latin writers. Cp. 158, 159
(duS8por’), 1276, 1278 (ὁμοῦ), Lucr. 2. 54—
59 tenebris—tenebris—tenebris—tenebras,
See on O. C. 554, Ant. 76.

618 βίου τοῦ paxp.: Az. 473 τοῦ
μακροῦ χρήζειν βίου: O. C. 1214 al
μακραὶ | ἁμέραι, where the art. refers to
the normal span of human life. For Blos
μακραίων cp. 77. 791 δυσπάρευνον λέκ-
Tpov.

M519 εἰς ἁπλοῦν. The charge does not
hurt him in a szmgle aspect only,—z.e.
merely in his relation to his family and
friends (ἰδίᾳ). It touches him also in
relation to the State («ow ἢ), since treachery
to his kinsman would be treason to his
king. Hence it ‘tends to the largest
result’ (φέρει és μέγιστον), bearing on the

sum of his relations as man and citizen.
The thought is, ἡ ζημία οὐχ ἁπλῇ ἐστιν
ἀλλὰ πολυειδής (cp. Plat. Phaedr. 270 Ὁ
ἁπλοῦν ἢ πολυειδές ἐστιν): but the proper
antithesis to ἁπλῇ is merged in the com-
prehensive μέγιστον.

523 ἀλλὰ... μὲν δὴ : cp. 77. 627.—
ἦλθε. τάχ᾽ dv, ‘might perhaps have
come.’ ἤλθεν ἂν is a potential indicative,
denoting for past time what ἔλθοι ἂν
denotes for future time. That is, as
ἔλθοι dv can mean, ‘it might come,’ so
ἦλθεν ἂν can mean, ‘it might have come.’
ἦλθεν ἂν does not necessarily imply that
the suggested possibility is contrary to
fact; 2.6.7 it does not necessarily imply,
ἀλλ᾽ οὐκ ἦλθεν. Cp. Dem. or. 37 ὃ 57
πῶς dv ὁ μὴ παρὼν...ἐγώ τί σε ἠδίκησα;
‘how was I likely to do you any wrong?’

[This was the view taken in my first
edition. Goodwin, in the new ed. of his
Moods and Tenses (1889), has illustrated
the ‘ potential’ indicative with dy (§ 244),
and has also shown at length that ἦλθεν
dv does not necessarily imply the un-
reality of the supposition (§ 412). This
answers the objection which led me, in a
second edition, to suggest that τάχ᾽ ἄν

OIAITOY2 ΤΥΡΑΝΝΟΣ 79

by word or deed, aught that tends to harm, in truth I crave not
my full term of years, when I must bear such blame as this.
The wrong of this rumour touches me not in one point alone,
but has the largest scope, if I am to be called a traitor in the

city, a traitor too = thee and by my friends.

CH.” -Nayibu

is taunt came under stress, perchance, of

anger, rather than from the purpose of the heart.

CR:

seer to utter his falsehoods ?

And the saying was uttered, that my counsels won the

CH. Such things were said—I know not with what meaning.
Cr. And was this charge laid against me with steady eyes

and steady mind?
CH:

I know not; I see not what my masters do: but here

comes our lord forth from the house.
OEDIPUS.

Sirrah, how camest thou here?

Hast? thow “a.front- so

bold that thou hast come to my house,

of the recent edd. : see comment.
made from τε by a later hand).
ὀμμάτων ὀρθῶν τε.

528 ἐξ ὀμμάτων ὀρθῶν δὲ L (the δὲ having been
Most of the later Mss. have either this, or (as A) ἐξ
The reading which seems preferable, ἐξ ὀμμάτων δ᾽ ὀρθῶν τε, is

was here no more than τάχα, and that
the usage arose from an ellipse (ἦλθε,
τάχα δ᾽ ἂν ἔλθοι). In O. C. 964f. also I
should now take ἦν. τάχ᾽ ἂν as=‘per-
chance it may have been.’]

525 I formerly kept τοῦ πρὸς δ᾽, with
L. But the anastrophe of πρός seems to
be confined to instances in which it is
immediately followed by an attributive
genitive, equiv. to an epithet: see on 178.
For πρὸς τοῦ δ᾽ we could indeed cite
Aesch. Zum. 593 πρὸς τοῦ δ᾽ ἐπείσθης καὶ
τίνος βουλεύμασιν; But I now prefer τοὔ-
mos δ᾽, because (1) Creon seems to ask
the Chorus for a confirmation of the al-
most incredible report that Oed. had
brought such a charge: he would naturally
be less concerned to know whether any
one had uttered it defore Oed. (2) Verse
527 favours τοὔπος.---(ρΡ. 848 ἀλλ᾽ ws
φανέν γε Todos.

527 ηὐδᾶτο: these things were said
(by Oedipus); but I do not know how
much the words meant; z.e. whether he
spoke at random, or from information
which had convinced his judgment.

528 The reading ἐξ ὀμμάτων δ᾽ ὀρθῶν
τε gives a fuller emphasis than ἐξ ὀμμά-
τῶν ὀρθῶν δὲ: when δ᾽ had been omitted,
τε was naturally changed to 8€ The

place of te (as to which both verse and
prose allowed some latitude) is warranted,

“since ὀμμάτων-ὀρθῶν opposed to ὀρθῆς-

φρενός forms asingle notion. é&=‘ with’:
El. 455 ἐξ ὑπερτέρας χερός: 77. 875 ἐξ
ἀκινήτου ποδός. ὀμμάτων ὀρθῶν: cp.
1385: Az. 447 κεὶ μὴ τόδ᾽ ὄμμα καὶ φρένες
διάστροφοι γνώμης ἀπῇξαν τῆς ἐμῆς : Eur.
47. F. 931 (when the frenzy comes on
Heracles) ὁ δ᾽ οὐκέθ᾽ αὑτὸς ἦν, | ἀλλ᾽ ἐν
στροφαῖσιν ὀμμάτων ἐφθαρμένος, κ.τ.λΔ.
In Hor. Carm.1. 3.18 Bentley gave sectis
oculis for stccts.

530 οὐκ οἶδ᾽, Creon has asked: ‘Did
any trace of madness show itself in the
bearing or in the speech of Oedipus?’
The Chorus reply: ‘Our part is only to
hear, not to criticise.’ These nobles~of
Thebes (1223) have no eyes for indiscre
tion in their sovereign master.

582 2. Join οὗτος σύ: cp. 1121:
Eur. Hee. 1280 οὗτος σύ, μαίνει καὶ κακῷ
ἐρᾷς τυχεῖν; where οὗτος, σὺ μαίνει is if.
possible.—réApmys, gen. of quality (or
material); cp. Ant. 114 χιόνος πτέρυγι:
El. 19 ἄστρων εὐφρόνη.---τοσόνδε τόλ-
μης-πρόσωπον, like τοὐμὸν φρενῶν-ὄνειρον
(ZZ. 1390), γνεῖκος-ἀνδρῶν᾽ ξύναιμον (Ant.
793):

80 ΣΟΦΟΚΛΕΟῪΣ

ἵκου, φονεὺς ὧν τοῦδε τἀνδρὸς ἐμφανῶς

λῃστής Τὶ ἐναργὴς τῆς ἐμῆς τυραννίδος ; :

599

φέρ᾽ εἰπὲ πρὸς θεῶν, δειλίαν ἢ μωρίαν
ἰδών τιν ἔν μοι ταῦτ᾽ ἐβουλεύσω ποεῖν ;
ἢ τοὔργον ὡς οὐ γνωριοῖμί σον τόδε

j δόλῳ προσέρπον

“ἢ οὐκ ἀλεξοίμην μαθών ;
ἄρ᾽ οὐχὶ μώρόν ἐστι τοὐγχείρημαά σου,

540

ἄνευ τε πλήθους καὶ φίλων τυραννίδα
θηράν, ὃ πλήθει χρήμασίν P ἁλίσκεται ;

ΚΡ.

οἶσθ᾽ ὡς πάησον;

ἀντὶ τῶν εἰρημένων

io ἀντάκουσον, κάτα Kpw αὐτὸς μαθών.

ΟΙ.

λέγειν σὺ δεινός, “μανθάνειν δ᾽ ἐγὼ κακὸς

545

σοῦ" δυσμενῆ γὰρ καὶ βαρύν σ᾽ ηὕρηκ᾽ ἐμοί.

KY.

given by Suidas and a few later ss. (Ρ, Δ, Trin.).
γνωριοῖμι Elmsley.
‘The conjecture πλούτου, first made by an anony-

Reisig.
κοὐκ MSS.

538 γνωρίσοιμι MSS.:
541 πλήθους MSS.

TOUT αὐτὸ νῦν μου πρῶτ᾽ ἄκουσον ὡς ἐρώ.

597 ἐν ἐμοὶ MSS.: ἔν μοι
539 7 οὐκ A. Spengel:’

535 τῆς ἐμῆς closely follows τοῦδε
τἀνδρός, as O. C. 1329: so Az. 865 μυθή-
σομαι immediately follows Alas θροεῖ. If
a Greek speaker rhetorically refers to
himself in the third person, he usu. reverts
as soon as possible to the first.

537 ἔν μοι. The MSS. have ἐν ἐμοί,
making a verse like 77. 4, ἐγὼ | δὲ τὸν
-éuldv, kal πρὶν εἰς Acdov μολεῖν. But such
a verse is rare, and unpleasing. When a
tribrach holds the second place in a tragic
senarius, we usually find that (a) the tri-
brach is a single word, as PA. 1314 ἥσθην]
πατέρα | Tov ἀμὸν εὐλογοῦντά σε: or (4)
there is a caesura between the first and
the second foot, as Ο. C. 26 ἀλλ᾽ ὅσ᾽τις ὁ
τόπ]ος: Ph. 1232 παρ᾽ οὗπερ ἔλαβον : Eur.
Tro. 496 τρυχηρὶὰ περὶ] τρυχηρὸν εἱμένην
χρόα: Eur. Phoen. 511 ἐλθόντ]α σὺν ὅπλοις
τόνδε καὶ πορθοῦντα γῆν,---ἰ there we
should not read ἐλθόντ᾽ ἐν ὅπλοις. On
such a point as ἐμοὶ versus μοι the au-
thority of our MSs. is not weighty. And
the enclitic μου suffices: for in this verse
the stress is on the verbal notion (ἰδών), --
Creon’s supposed zzszght: the reference
to Oedipus is drawn out in the next two
verses by the verbs in the rst person, -yrw-
ριοῖμι----ἀλεξοίμην .---ἰδών..«ἐν : prose would
say geod either with or without ἐν
(Thuc. 1. 95: ὅπερ καὶ ἐν τῷ Παυσανίᾳ
ἐνεῖδον : is 30 δ... τοῖς πολεμίοις ἐνορῶνὴ :
cp. Her. 1. 37 οὔτε τινὰ δειλίην παριδών

μοι (remarked in me) οὔτε ἀθυμίην.

ποεῖν ; Attic inscrr. of ¢. 450—300 B.C.
omit the « before ε or ἡ (not before o or w),
as L usu. does, when the 1st syll. is short:
Ph. 120 n.

538 ἢ τοὔργον κ-τ.λ. Supply νομίσας
or the like from ἰδών : ‘thinking that
either I would’ not see,...o7 would not
ward it off’: an example of what Greek
rhetoric called χιασμός (from the form of
X), since the first clause corresponds
with μωρία, and the second with δειλία.
--οἮνωριοῖμι. ‘Futures in -low are not
common in the good Attic period: but
we have no trustworthy collections on
this point’: Curtius, Verd 11. 312, Eng.
tr. 481. On the other hand, as he says,
more than 20 futures in -.@ can be quoted
from Attic literature. And though some
ancient grammarians call the form
‘ Attic,’ it is not exclusively so: instances
occur both in Homer (as //. το. 331 ἀγλα-
ϊεῖσθαι, cp. Monro, Hom. Gram. § 63)
and in Herodotus (as 8. 68 ἀτρεμιεῖν. be-
sides about ten other examples in Her.).
Thus the evidence for γνωριοῖμι outweighs
the preference of our Mss. for γνωρίσοιμι.

539 ἢ οὐκ. The κοὐκ of the Mss. can-
not be defended here—where stress is
laid on the dilemma of δειλία or μωρία----
by instances of ἤ...τε carelessly put for
%—7 in cases where there is no such
sharp distinction of alternatives: as //. 2.

OIAITOYS TYPANNOZ 81

who art the proved assassin of its master,—the palpable robber
of my crown? Come, tell me, in the name of the gods, was it
cowardice or folly that thou sawest in me, that thou didst plot
to do this thing? Didst thou think that I would not note this
deed of thine creeping on me by stealth, or, aware, would not
ward it off? Now is not thine attempt foolish,—to seek, with-
out followers or friends, a throne,—a prize which followers and

wealth must win?

CR.

Mark me now,—in answer to thy words, hear a fair

reply, and then judge for thyself on knowledge.

Or. Thou art apt in speech, but I have a poor wit for thy
lessons, since I have found thee my malignant foe.

Cr. Now first hear how I will explain this very thing—

mous German translator of the play in 1803, has been adopted by Nauck and others.

546 ηὕρηκ᾽] εὕρηκ᾽ L. See comment.

Cpritost.

289 ἢ παῖδες veapol χῆραί τε γυναῖκες:
Aesch. Lum. 524 ἢ πόλις βροτός θ᾽
ὁμοίως.---ἀλεξοίμην : see on 171.

541 πλήθους refers to the rank and
file of the aspirant’s following,—his popu-
lar partisans or the troops in his pay; t-
λων, to his powerful connections,—the
men whose wealth and influence support
him. Thus (542) χρήμασιν is substituted
for φίλων. Soph. is thinking of the his-
torical Greek τύραννος, who commonly
began his career as a clemagogue, or else
‘arose out of the bosom of the oligarchies’
(Grote, vol. 3 p. 25).

542 ὃ, a thing which, marking the
general category in which the τυραννίς is
to be placed: cp. Xen. Mem. 3. 9. 8 φθό-
νον δὲ σκοπῶν 6 τι εἴη. So the neut. adj.
is used, Eur. App. 109 τερπνὸν... | τρά-
meta πλήρης: Eur. Hel. 1687 γνώμης, ὃ
πολλαῖς ἐν γυναιξὶν οὐκ ἔνι.

548 οἶσθ᾽ ὡς πόησον; In more than
twelve places of the tragic or comic poets
we have this or a like form where a per-
son is eagerly bespeaking attention to a
command or request. Instead of οἷσθ᾽ ὡς
δεῖ σε ποιῆσαι; or οἷσθ᾽ ὥς ce κελεύω ποιῆ-
σαι; the anxious haste of the speaker
substitutes an abrupt imperative: οἷσθ᾽ ὡς
ποίησον; That the imperative was here
felt as equivalent to ‘you are to do,’ ap-
pears clearly from the substitutes which
sometimes replace it. Thus we find (1)
fut. indic.; Eur. Cycl. 131 οἷσθ᾽ οὖν ὃ
δράσεις ; Med. 600 οἷσθ᾽ ws μετεύξει καὶ
σοφωτέρα φανεῖ; where the conjectures
δρᾶσον (Canter) and μέτευξαι (Elmsley)

5 ie Bi

are arbitrary: so with the rst pers., 7. 7.
759 ἀλλ᾽ οἷσθ᾽ ὃ δράσω; (2) a periphrasis:
Eur. Suppl. 932 ἀλλ᾽ οἷσθ᾽ ὃ δρᾶν σε Bov-
λομαι τούτων πέρι; Only a sense that.
the imperat. had this force could explain:
the still bolder form of the phrase with
3rd pers.: Eur. 7. 7. 1203 οἷσθα vu &
μοι γενέσθωΞεἃ δεῖ γενέσθαι μοι: Ar. Ach.
1064 οἷσθ᾽ ὡς ποιείτω τ- ὡς δεῖ ποιεῖν αὐτήν,
where ποιεῖτε is a conjecture. There is
no reason, in logic or in grammar, against
this ‘subordinate imperative,’ which the
flexible Greek idiom allowed. Few
would now be satisfied with the old
theory that οἷσθ᾽ ὡς ποίησον stood, by
transposition, for ποίησον, οἶσθ᾽ ws;

5451. For κακὸς with inf, cp. Thue.
6. 38 § 2 ἡμεῖς δὲ κακοὶ...προφυλάξασθαι.

σοῦ, emphatic by place and pause: cp.
El. 1505 χρῆν δ᾽ εὐθὺς εἶναι τήνδε τοῖς πᾶ-
σιν δίκην [ ὅστις πέρα πράσσειν γε τῶν νό-
μων θέλει, | κτείνειν" τὸ γὰρ πανοῦργον
οὐκ ἂν ἦν πολύ.---Σηὕρηκ᾽ : as to the aug-
ment, cp. 68 n.

547 £, τοῦτ᾽ αὐτὸ κιτ.λ. Oedipus flings
back Creon’s phrases, as the Antigone of
Aeschylus bitterly echoes those of the
κῆρυξ (αὐδῶ — αὐδῶ — τραχύς ---- τράχυν᾽,
Theb. 1042 f.). An accent of rising
passion is similarly given to the dialogue
between Menelaus and Teucer (Az. 1142
ἤδη ποτ᾽ εἶδον ἄνδρ᾽ éyw—1150 ἐγὼ δέ γ᾽
ἄνδρ᾽ ὄπωπα). Aristophanes parodies this
style, Ach. 1097 AAMAXOZ. παῖ, παῖ,
φέρ᾽ ἔξω δεῦρο τὸν γύλιον ἐμοί. ΔΙΚΑΙΟ-
ΠΟΛΙΣ. παῖ, παῖ, φέρ' ἔξω δεῦρο τὴν
κίστην ἐμοί.----ὡς ἐρῶ, how I will state this

6.

92 ΣΟΦΟΚΛΕΟΥΣ

Ol. τοῦτ᾽ αὐτὸ μή μοι. φραξζ, ὅπως οὐκ εἶ κακός.
KP. εἴ τοι νομίζεις κτῆμα τὴν αὐθαδίαν
εἶναί τι τοῦ νοῦ χωρίς, οὐκ ὀρθώς φρονεῖς. 550
OI. εἴ τοι νομίζεις ἄνδρα συγγενῆ κακῶς
δρῶν οὐχ ὑφέξειν. τὴν δίκην, οὐκ εὖ φρονεῖς.
ΚΡ. ξύμφημί σοι ταῦτ᾽ ἔνδικ᾽ εἰρῆσθαι. τὸ δὲ
πάθημ᾽ ὁποῖον φὴς παθεῖν δίδασκέ με.
ΟΙ. ἔπειθες, ἢ οὐκ ἔπειθες, ὡς χρείη μ᾽ ἐπὶ 555
τὸν σεμνόμαντιν ἄνδρα πέμψασθαί τινα;
KP. καὶ νῦν ἔθ᾽ αὐτός εἰμι τῷ βουλεύματι.
Ol. πόσον tw ἤδη nf ὁ Λάϊος χρόνον
ΚΡ. d€dpake ποῖον ἔργον ; οὐ γὰρ ἐννοῶ.
ΟΙ. dgavros ἔρρει θανασίμῳ χειρώματι ; 560
KP. μακροὶ παλαιοί T ἂν μετρηθεῖεν χρόνοι.
OI. τὸτ᾽ οὖν» ὁ «μάντις οὗτος ἣν ἐν τῇ τέχνῃ;
KP: σοφός γ᾽ ὁμοίως κἀξ ὦ ἰσου τιμώμενος.
ΟἿ. ἐμνήσατ' οὖν ἐμοῦ τι τῷ τότ᾽ ἐν χρόνῳ;
KP. οὔκουν ἐμοῦ γ᾽ ἑστῶτος οὐδαμοῦ πέλας. 565
OI. ἀλλ᾽ οὐκ ἔρευναν τοῦ θανόντος € ἔσχετε;
KP. Taper x oper, πῶς δ᾽ οὐχί; κοὐκ ἠκούσαμεν.
Ol. πῶς οὖν τόθ᾽ οὗτος 0 σοφὸς οὐκ ηὔδα τάδε;
KP. οὐκ οἷδ᾽. ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν ΕΠ

555 χρείη Dawes.
and the”

L has xpe?’ 7, but the accentuation is due to the first corrector,
over 7 has been re-touched by a later hand. The 1st hand may have in-

tended Xen OF χρείη, though the space between εἰ and ἡ is rather unduly wide.
xpet’ ἢ is in almost all the later Mss. (χρεῖ ἦν T'; χρείμ᾽ Bodl. Barocc. 66, with a

very matter (my supposed hostility to
you): 2.6. in what a light I will place
it, by showing that I had no motive
for it.

549 f. κτήμα: cp. Ant, 1050 ὅσῳ
κράτιστον κτημάτων εὐβουλία. - αὐθαδίαν,
poet. for αὐθάδειαν (Aesch. P. V. 70,
εἰς.).--τοῦ νοῦ χωρίς; for αὐθάδεια is
not necessarily devoid of intelligence: as
Heracles says (Eur. 27. /. 1243) αὔθαδες
ὁ θεός" πρὸς δὲ τοὺς θεοὺς ἔγώ.

555 ἢ οὐκ: Aesch. 7heb. 100 ἀκούετ᾽ ἢ
οὐκ ἀκούετ᾽ ἀσπίδων κτύπον ; Od. 4. 682 ἢ
εἰπέμεναι δμωῇσιν ᾿Οδυσσῆος θείοιο. Such
‘synizesis’ points to the rapidity and ease
of ancient Greek pronunciation: see J.
H. H. Schmidt, ἀγέλης und Metrik
§ 3 (p. 9 of Eng. tr. by Prof. J. W.
White).

556 While such words as ἀριστόμαντις,
ὀρθόμαντις are seriously used in a good
sense, σεμνόμαντις refers ironically to a
solemn manner: cp. σεμνολογεῖν, σεμνο-
προσωπεῖν, σεμνοπανοῦργος, σεμνοπαρά-
GtTO$, Etc.

557 αὑτός: ‘I am the same man in
regard to my opinion’ (dat. of respect):
not, ‘am identical with my former
opinion’ (when the dat. would be like
Φοίβῳ in 285). Thuc. can dispense with
a dative, 2. 61 καὶ ἐγὼ μὲν ὁ αὐτός εἰμι
καὶ οὐκ ἐξίσταμαι : though he adds it in 3.
38 ἐγὼ μὲν οὖν ὁ αὐτός εἰμι TH Ὑν ὦ μῃ.

559 δέδρακε. Creon has heard only
what Oedipus said of him: he does
not yet know what Teiresias said of
Oedipus (cp. 574). Hence he is startled
at the mention of Laius.—ovd yap ἐννοῶ :

OIAITOYS ΤὙΥὙΒΆΝΝΟΣ 83

OE.
CR,

good gift, thou art not wise.
OE.

Explain me not one thing—that thou art not false.
If thou deemest that stubbornness without sense is a

If thou deemest that thou canst wrong a kinsman

and escape the penalty, thou art not sane.

GR:

Justly said, I grant thee: but tell me what is the

wrong that thou sayest thou hast suffered from me.

OE.
send for that reverend seer ?
CR

Didst thou advise, or didst thou not, that I should

And now I am still of the same mind.

And how was it that this sage did not tell his story

I know not; where I lack light, ’tis my wont to be silent.

561 ἀναμετρηθεῖεν A, a reading-which no other Ms.
Cp. 1348, where av γνῶναι has been changed to ἀναγνῶναι in all

OE. How long is it, then, since Latus—
Cre csince Palussa? a take not thy-dritts..
OE. —was swept from men’s sight by a deadly violence?
Cr. The count of years would run far into the past.
Or. Was this seer, then, of the craft in those days?
Cr. Yea, skilled as now, and in equal honour.
Or. Made he, then, any mention of me at that time?
Cr. Never, certainly, when I was within hearing.
Or. But held ye nota search touching the murder?
Cr. Due search we held, of course—and learned nothing.
OE.
then ?
CR.
superscript). Cp. v. 791.
seems to have.
the MSS. 566 θανόντος] κτανόντος Meineke: θενόντος M. Schmidt.

567 κοὐκ

ἠκούσαμεν] κοὐκ ἰχνεύσαμεν Mekler: κοὐδὲν ἤνομεν Nauck.

2.6. ‘I do not understand what Laius has
to do with this matter.’

560 χειρώματι, deed of a (violent)
hand: Aesch. Zhed. 1022 τυμβόχοα χειρώ-
para=service of the hands in raising a
mound. In the one other place where
Aesch. has the word, it means ‘ prey’
(Ag. 1326 δούλης θανούσης εὐμαροῦς xet-
ρώματοΞ) : Soph. uses it only here (though
he has dvoxelpwua Ant. 126): Eur.
never.

561 μακροὶ «.7.\.: long and ancient
times would be measured; 2.4. the reckon-
ing of years from the present time would
go far back. into the past; μακροὶ de-
noting the course, and παλαιοί the point
to which it is retraced. Some sixteen
years may be supposed to have elapsed
‘since the death of Laius.

562 ἐν τῇ τέχνῃ: slightly con-
temptuous. ἐν of a pursuit or calling:
Her. 2. 82 τῶν Ἑλλήνων of ἐν ποιήσει

γενόμενοι: Thuc. 3. 28 οἱ ἐν τοῖς mpay-
μασι: Isocr. or. 2 ὃ 18 of ἐν ταῖς ὀλιγαρ-
χίαις καὶ ταῖς δημοκρατίαις (meaning, the
administrators thereof): Plat. Phaed.
59 A ws ἐν φιλοσοφίᾳ ἡμῶν ὄντων: Legg.
762 A τῶν ἐν ταῖς yewpylas: Protag.
317 C (Protagoras of himself as a σοφισ-
τής) πολλά γε ἔτη ἤδη εἰμὶ ἐν τῇ τέχνῃ.

565 οὐδαμοῦ with ἑστῶτος πέλας,
‘when I was standing anywhere near’;
but equivalent in force to, ‘on any oc-
casion when I was standing near’: cp.
Ai. 1281 ὃν οὐδαμοῦ φὴς οὐδὲ συμβῆναι
ποδί.

567 παρέσχομεν, we held it, asin duty
bound: παρέχειν, as distinct from
ἔχειν, expressing that it was something
to be expected on their part. Cp. Ο. C.
1498 δικαίαν χάριν παρασχεῖν παθών.
For παρέσχομεν after ἔσχομεν cp. 133
ἐπαξίως... ἀξίως : 575 μαθεῖν... : 576 ἐκ-
μάνθαν᾽.

ΟΞ

84 ΣΟΦΟΚΛΕΟῪΣ

ΟΙ. τοσόνδε γ οἶσθα καὶ λέγοις ἂν εὖ φρονών. 570
ΚΡ. ποῖον τόδ᾽ ; εἰ γὰρ οἶδά γ᾽, οὐκ ἀρνήσομαι.
ΟΙ. ὁθούνεκ᾽, εἰ μὴ σοὶ ξυνῆλθε, τὰς ἐμὰς
οὐκ av ποτ᾽ εἶπε Λαΐου διαφθοράς.
KP. εἰ μὲν λέγει τάδ᾽, αὐτὸς οἶσθ᾽" ἐγὼ δὲ σοῦ
μαθεῖν δικαιῶ ταὐθ᾽ ἅπερ κἀμοῦ σὺ νῦν. 575
OI. ἐκμάνθαν᾽. οὐ γὰρ δὴ φονεὺς “ἁλώσομαι.
KP: τί Ont ἀδελφὴν Ty ἐμὴν γήμας ἔχεις ;
ΟΙ. ἄρνησις οὐκ ἔνεστιν ὧν ἀνιστορεῖς.
ΚΡ ἄρχεις δ᾽ ἐκείνῃ ταὐτὰ γῆς, ἴσον νέμων ;
ΟΙ. av ἡ θέλουσα πάντ᾽ ἐμοῦ κομίζεται. 580
KP. οὔκουν ἰσοῦμαι σφῷν ἐγὼ δυοῖν τρίτος ;
Ol. ἐνταῦθα “γὰρ δὴ καὶ κακὸς φαίνει φίλος.
KP. οὔκ, εἰ διδοίης γ᾽ ὡς ἐγὼ σαυτῷ λόγον.
σκέψαι δὲ τοῦτο πρῶτον, εἴ TW ἂν δοκεῖς
ἄρχειν ἑλέσθαι ξὺν φόβοισι μᾶλλον ἢ 585
ἄτρεστον εὕδοντ᾽, εἰ τά ᾽ αὖθ᾽ ἕξει κράτη.
ἐγὼ μὲν οὖν οὔτ᾽ αὐτὸς ἱμείρων ἔφυν
τύραννος εἶναι μάλλον ἢ τύραννα δρᾶν,
οὔτ᾽ ἄλλος. ὅστις σωφρονεῖν. ἐπίσταται.
νῦν μὲν γὰρ ἐκ σοῦ πάντ᾽ ἄνευ φόβου dépw, 590

570 τοσόνδε Ὑ] τὸ σὸν δέ 1, ist hand:
indicate the reading τοσόνδε.

the corrector changed σὸν to σόν, as if to
τοσόνδε is in a few of the later Mss. (as B, with gl.

τοσοῦτον): τὸ σὸν δέ in A and others.—ré σὸν δέ γ᾽ is read by Brunck, and others:

τοσόνδε γ᾽ by Porson (Eur. Med. 461), Elmsley, and others.

The reading τόσον δέ γ᾽,

already known to Triclinius, and also suggested by Reisig, is preferred by Wunder

570 τοσόνδε ¥. If we read τὸ σὸν

ἐγ, the coarse and blunt τὸ σὸν would
destroy the edge of the sarcasm. Nor
would τὸ σὸν consist so well with the
calm tone of Creon’s inquiry in 571.
τοσόνδε does not need δέ after it, since
οἶσθα is a mocking echo of olda. Cp.
Eur. 7. 7. 554 OP. παῦσαί νυν ἤδη, μηδ᾽
ἐρωτήσῃς πέρα. ID. τοσόνδε γ᾽, εἰ ζῇ τοῦ
ταλαιπώρου δάμαρ. Against the conject.
τόσον δέ γ᾽ it is to be noted that Soph.
has τόσος only in 42. 185 (lyric, τόσ-
gov), 277 (δὶς ré0’), and 77. 53 φράσαι
TO Gov.

572 ‘The simple answer would have
been :—‘ that you prompted him to make
his present charge’: but this becomes :—
‘that, if you had not prompted him, he
would never have made it.’ ξυνῆλθε:
Ar. Eg. 1300 φασὶν ἀλλήλαις συνελθεῖν

τὰς τριήρεις ἐς λόγον, ‘the triremes laid
their heads together’: 26. 467 ἰδίᾳ δ᾽ ἐκεῖ
τοῖς Λακεδαιμονίοις ξυγγίγνεται. ---τὰς ἐμὰς :
the conject. τάσδ᾽ ἐμὰς mars the passage:
‘he would never have described this slay-
ing of L. as mine.’—ovk dy εἶπε τὰς ἐμὰς
«Λαΐου διαφθοράς--οὐκ ἂν εἶπεν ὅτι ἐγὼ
Λάϊον διέφθειρα, but with a certain bitter
force added;—‘we should never have
heard a word of this slaying of Laius by
me.’ Soph. has purposely chosen a turn
of phrase which the audience can re-
cognise as suiting the fact that Oed. had
slain Laius. For διαφθοράς instead of a
clause with διαφθείρειν, cp. Thue. 1. 137
γράψας τὴν ἐκ Σαλαμῖνος mpodyyekow τῆς
ἀναχωρήσεως καὶ τὴν τῶν γεφυρῶν... οὐ"
διάλυσιν. ᾿
574 2. To write σοῦ instead of cov
is not indeed necessary; but we thus ob-

ὌΠ ΟΥΣ aie NINOS

ὃς

ΟΝ. Thus much, at least, thou knowest, and couldst de-

clare with light enough.
Cr. What is that?
OE.

If I know it, I will not deny.
That, if he had not conferred with thee, he would

never have named my slaying of Laius.

CR.

If so he speaks, thou best knowest; but I claim to

learn from thee as much as thou hast now from me.

I shall never be found guilty of the

wouldst reason with thine own

Opn eam thy fill:
blood.
Cr. Say, then—thou hast married my sister ?
ΟΕ. The question allows not of denial.
Cr. And thou rulest the land as she doth, with like sway ?
Ok. She obtains from me all her desire.
Cr. And rank not I as a third peer of you twain?
OE. Aye, tis just therein that thou art seen a false friend.
Cr. Not so, if thou
heart as I with mine.

And first weigh this,—whether thou

thinkest that any one would choose to rule amid terrors
rather than in unruffled peace,—granting that he is to have
the same powers. Now I, for one, have no yearning in
my nature to be a king rather than to do kingly deeds,
no, nor hath any man who knows how to keep a sober
mind. For now I win all boons from thee without fear;

and others. 572 τὰς MSS.: τάσδ᾽ Doderlein. 575 ταῦθ᾽ MSS.: ταῦθ᾽ Brunck.
679 Wecklein writes τῆς τιμῆς instead of γῆς ἴσον : Heimsoeth conjectures τοῦ
κράτους for ταὐτὰ γῆς: F. W. Schmidt, ἀρχῆς δ᾽ ἐκείνῃ ταῦτ᾽ ἔχεις ἴσον νέμων.
583 ἐγὼ] ἔχω is Heimsoeth’s conjecture, who might point to v. 1061, where ἐγὼ is

tain a better balance to kapod.—pabety
ταὔθ᾽, to question in like manner and
measure. ταῦθ᾽ (MSS.) might refer to the
events since the death of Laius, but has
less point.

576 ov γὰρ δηὴ rejects an alternative:
here, without ye, as Azz. 46: more often
with it, as O. C. rro (n.).

577 γήμας ἔχεις: simply, I think,
Ξε γεγάμηκας, though the special use of
ἔχειν (Od. 4. 569 ἔχεις Ἑλένην καί opw
γαμβρὸς Διός ἐσσι) might warrant the
version, ‘hast married, and hast to wife.’

579 γῆς with ἄρχεις: ἴσον νέμων ex-
plains tavrd,—‘with equal sway’ (cp.
201 κράτη νέμων, and 237): γῆς ἴσον
νέμων would mean, ‘assigning an equal
share of land.’ The special sense of vé-
pov is sufficiently indicated by the con-
text; cp. Pind. P. 3. 70 ὃς Συρακόσσαισι
νέμει βασιλεύς (rules at S.).

580 f. ἢ θέλουσα : cp. 126, 274, 747.
—tplros: marking the completion of the

Incky snumiber;-as- Ὁ Ὁ 8... νς anya,
Aesch. Lumen. 759 (τρίτου | Zwrijpos):
Menander Sent. 231 θάλασσα καὶ πῦρ καὶ
γυνὴ τρίτον κακόν.

For the gen. ἐμοῦ, cp. 1163 (του).

582 ἐνταῦθα yap: (yes indeed:) for
otherwise your guilt would be less glaring ;
it is just this fact that deprives it of excuse.

583 διδοίης λόγον : Her. 3. 25 λόγον

ἑωυτῷ δοὺς ὅτι... ἔμελλε x.7.rA. fon re-
Jflecting that,’ εἴς. : [Dem.] or. 45 § 7 (the
speech prob. belongs to the time of
Dem.) λόγον δ᾽ ἐμαυτῷ διδοὺς εὑρίσκω
κιτιλ. Distinguish the 22:7. in Plato’s
ποικίλῃ ποικίλους ψυχῇ...διδοὺς λόγους,
applying speeches (Phaedr. 277 C).

587 ovr αὐτὸς would have been
naturally followed by οὔτ᾽ ἄλλῳ παραι-
νοῖμ᾽ ἄν, but the form of the sentence
changes to οὔτ᾽ ἄλλος (ἱμείρει).

590 ἐκ σοῦ: ἐκ is here a correct sub-
stitute for παρά, since the king is the
ultimate source of benefits: Xen. Hedlen.

86 ZLTOPOKAEOY2

εἰ δ᾽ αὐτὸς ἦρχον, πολλὰ κἂν ἄκων ἔδρων.
TOS Ont ἐμοὶ τυραννὶς ἡδίων ἔχειν

ἀρχῆς ἀλύπου καὶ δυναστείας ἔφυ ;

οὕπω τοσοῦτον ἡπατημένος. κυρῶ

ὥστ᾽ ἄλλα χρἤζειν ἢ τὰ σὺν κέρδει καλά.

905

νῦν πᾶσι χαίρω, νῦν με πᾶς ἀσπάζεται,
vuv οἱ σέθεν χρήζοντες ἐκκαλοῦσί με'

τὸ γὰρ τυχεῖν αὐτοῖσι πᾶν ἐνταῦθ᾽ ev.
πῶς δῆτ᾽ ἐγὼ κεῖν ἂν ha Bou’ ἀφεὶς τάδε;

οὐκ ἂν γένοιτο νοῦς κακὸς kahos φρονῶν.

600

ἀλλ᾽ οὔτ᾽ ἐραστὴς τῆσδε τῆς “γνώμης ἔφυν
οὔτ᾽ ἂν pet ἄλλου δρώντος ἃ ἂν τς ποτέ.
καὶ τῶνδ᾽ ἔλεγχον τοῦτο μὲν Πυθώδ᾽ i

πεύθου τὰ χρησθέντ᾽, εἰ σαφῶς ον: σοι"

right, and the Mss. give ἔχω.
above.

597 ἐκκαλοῦσι L, with a gloss προκαλοῦσιν written
There is no trace of a variant in the later Mss., for in Εἰ καλοῦσι is a mere

blunder, and the rapa written in the margin of L and A was meant to explain ἐκ, not

to suggest av. ὦ. παρακαλοῦσι.

That ἐκκαλοῦσι was rightly understood, appears from

such glosses as μεσίτην} ποιοῦσι (B), εἰς βοήθειαν μεσοῦντα (Ε)).---οαἰκάλλουσι Musgrave.
598 τὸ γὰρ τυχεῖν αὐτοῖσ ἅπαν ἐνταῦθ᾽ ἔνι 1.. The accent on αὐτοῖσ has been either
made οὐ re-touched by the first corrector (5); Diibner and Campbell think that the

3. 1. 6 ἐκείνῳ δ᾽ αὕτη ἡ χώρα δῶρον ἐκ
βασιλέως ἐδόθη.--- φέρω -Ξ- φέρομαι, as 1100;
Ὁ: Ὁ: Ὁ εἴς.

591 κἀν ἄκων: he would do much of
his own good pleasure, but much also
(kal) against it, under pressure of public
duty.

594 f. οὔπω, ironical: see on 105.—
τὰ σὺν κέρδει καλά: honours which bring
substantial advantage (real power and
personal comfort), as opp. to honours in
which outward splendour is joined to
heavier care. £/. 61 δοκῶ μέν, οὐδὲν ῥῆμα
σὺν κέρδει κακόν : 1.6. the sound matters
not, if there i is κέρδος, solid good.

596 πᾶσι χαίρω, ‘all men wish me
joy’: lit. ‘I rejoice with the consent of
all men’: all are content that I should
rejoice. ‘Cp. O. C. 1446 ἀνάξιαι γὰρ
πᾶσίν ἐστε δυστυχεῖν, all deem you unde-
serving of misfortune: Ar. Av. 445 πᾶσι
νικᾶν Tots κριταῖς | καὶ τοῖς θεαταῖς πᾶσι.
The phrase has been suggested by χαῖρέ
pot, but refers to the meaning rather than
to the form of the greeting: 2.6. πᾶσι
χαίρω is not to be regarded as if it meant
literally, ‘I have the word χαῖρε said to
me by all.’ This is one of the boldly

subtle phrases in which the art of Soph.
recalls that of Vergil. Others under-
stand: (1) ‘I rejoice in all,’—instead of
suspecting some, as the τύραννος does, who
φθονέει... τοῖσι ἀρίστοισι... χαίρει δὲ τοῖσι
κακίστοισι τῶν ἀστῶν Her. 3. 80: (2) “1
rejoice in relation to all’—de. am on
good terms with all: (3) ‘I rejoice in the
sight of all’: ἐ.6. enjoy a happiness which
is the greater because men see it: (4) ‘I
rejoice in all things.” This last is im-
possible. Of the others, (1) is best, but
not in accord with the supposed position
of Oedipus 6 πᾶσι κλεινός.

597 ἐκκαλοῦσι. Those who have a
boon to ask of Oed. come to the palace
(or to Creon’s own house, see on 637)
and send in a message, praying Creon to
speak with them. Seneca’s Creon says
(Oed. 687) Solutus onere regio, regnt bonis
Fruor, domusque civium coetu viget. In
Greek tragedy the king or some great
person is often thus called forth. Cp.
Aesch. Cho. 663: Orestes summons an
οἰκέτης by knocking at the épxela πύλη,
and, describing himself as a messenger,
says—¢Eed dere τις δωμάτων τελεσφόρος |
γυνὴ T6mapxos,—when Clytaemnestra her-

ΟΙΔΙΠΟῪΣ ΤΥΡΑΝΝΟΣ 87

but, were I ruler myself, I-should be doing much e’en against
mine own pleasure.

How, then, could royalty be sweeter for me to have than
painless rule and influence? Not yet am I so misguided as to
desire other honours than those which profit. Now, all wish
me joy; now, every man has a greeting for me; now, those who
have a suit to thee crave speech with me, since therein is all
their hope of success. Then why should I resign these things,
and take those? No mind will become false, while it is wise.
Nay, I am no lover of such policy, and, if another put it into
deed, never could I bear to act with him.

And, in proof of this, first, go to Pytho, and ask if I brought

thee true word of the oracle;

rst hand wrote αὐτοὺσ. This is possible, but seems hardly certain. They also find
traces of τ, written by an early hand after ἅπαν, but now erased. Of the later Mss.,
a few have ἅπαν, the majority (as A) ἅπαντ᾽, but two (Τ' and 1,2) the probably true
reading, πᾶν .---πάντ᾽ is read by Bothe and Burges.—Wecklein brackets the verse as
spurious. 602 δρῶντος] δρῶν τάσ᾽ Bellermann; δρῶν τόδ᾽ Forster. 604 πεύθου
L, the letters πεν in an erasure; the rst hand perh. wrote ἐπύθου, as Diibner thinks.
πεύθου prevails in the later Mss., but Τ' has πύθου, and Pal. πυθοῦ. Nauck prefers

self appears. So in Eur. Bacch. 170
Teiresias says—ris ἐν πύλαισι Κάδμον
ἐκκαλεῖ δόμων; ‘where is there a servant
at the doors to call forth Cadmus from
the house ?’—Irw τις, εἰσάγγελλε Τειρεσίας
ὅτι | ζητεῖ vw: then Cadmus comes forth.
The active ἐκκαλεῖν is properly said (as
there) of him who takes in the message,
the middle ἐκκαλεῖσθαι of him who sends
it in (Her. 8. 19): but in PA. 1264 éxxa-
Meio Ge (n.) is anexception. The Lat. evo-
care=éxxandeloOa in Cic. De Orat. 2. 86.
Musgrave’s αἰκάλλουσι is not a word
which a man could complacently use to de-
scribe the treatment of himself by others.
αἴκαλος." κόλαξ Hesych. (for ἀκ-ίαλος,
from the same rt., with the notion of sooth-
ing or stilling, as ἀκεῖσθαι, ἧκα, ἀκέων,
ἄκασκα, ἁκασκαῖος): Ar. ἔφ. 47 ὑποπεσὼν
τὸν δεσπότην | ἤκαλλ᾽, ἐθωπευ᾽, ἐκολάκευ᾽,
‘fawned, wheedled, flattered’: in tragedy
only once, Eur. Andr. 630 φίλημ᾽ ἐδέξω,
προδότιν αἰκάλλων κύνα.

598 τὸ.. τυχεῖν sc. ὧν χρήζουσιν. The
reading ἅπαντ᾽, whether taken as accus,
after τυχεῖν (‘to gain all things’), or as
accus. of respect (‘to succeed in all’) not
only mars the rhythm but enfeebles the
sense. When αὐτοῖσι was corrupted into
αὐτοῖς, πᾶν was changed into ἅπαν, as it
isin L. évravOa=év τῷ ἐκκαλεῖν με, in
gaining my ear: cp. O. C. 585 ἐνταῦθα
γάρ μοι κεῖνα συγκομίζεται, in ¢hzs boon I

find ¢hose comprised.

599 πῶς Shr. Cp. Her. 5. 106
(Histiaeus to Dareius) βασιλεῦ, κοῖον ἐφ-
θέγξαο ἔπος ; ἐμὲ βουλεῦσαι πρῆγμα ἐκ τοῦ
σοί τι ἢ μέγα ἢ σμικρὸν ἔμελλε λυπηρὸν
ἀνασχήσειν; τί δ᾽ ἂν ἐπιδιξζήμενος ποιέοιμι
ταῦτα; τεῦ δὲ ἐνδεὴς ἐών, τῷ πάρα μὲν
πάντα ὅσαπερ σοί, πάντων δὲ πρὸς σέο
βουλευμάτων ἐπακούειν ἀξιεῦμαι;

600 οὐκ ἀν γένοιτο κιτ.λ. Creon has
been arguing that Ae has no motive for
treason. He nowstates a general maxim,
‘No mind would ever tur to treason,
while it was sound.’ As a logical in-
ference, this holds good only of those
who are in Creon’s fortunate case. If,
on the other hand, καλῶς φρονῶν means
‘alive to its own highest good,’ and not
merely to such self-interest as that of
which Creon has spoken, then the state-
ment has no strict connection with what
precedes: it becomes a new argument of
a different order, which might be illus-
trated from Plato’s κακὸς ἑκὼν οὐδείς. It
would be forcing the words to render:
‘A base mind could not approve itself
wise,’ z.e. ‘such treason as you ascribe to
me would be silly.’

603 ἔλεγχον, accus. in apposition
with the sentence: Eur. 27. 7. 57 ἡ δυσ-
πραξία | ἧς μήποθ᾽, ὅστις καὶ μέσως εὔνους
ἐμοί, | τύχοι, φίλων ἔλεγχον ἀψευδέστα-

TOV.

88 ΣΟΦΟΚΛΕΘῪΣ

τοῦτ᾽ ἀλλ᾽,

ἐάν με τῷ τερασκόπῳ λάβῃς

605

κοινῇ τι βουλεύσαντα, μή μ ἁπλῇ ᾿κτάνῃς
ψήφῳ, διπλῇ δέ, τῇ T ἐμῇ καὶ σῇ, λαβών.

γνώμῃ
οὐ γὰρ

ἀδήλῳ μή με χωρὶς αἰτιώ.
ἴκαιον οὔτε τοὺς κακοὺς μάτην
χρηστοὺς νομίζειν οὔτε τοὺς χρηστοὺς κακούς.

610

φίλον, γὰρ ἐσθλὸν ἐκβαλεῖν. ἴσον λέγω

καὶ τὸν παρ᾽ αὐτῷ βίοτον, ὃν πλεῖστον φιλεῖ.
ἀλλ᾽ ἐν χρόνῳ γνώσει τάδ᾽ ἀσφαλῶς, ἐπεὶ
χρόνος δίκαιον ἄνδρα δείκνυσιν μόνος,

κακὸν δὲ κἂν ἐν ἡμέρᾳ γνοίης μιᾷ,
,. καλῶς ἔλεξεν εὐλαβουμένῳ πεσεῖν,

615

ἀναξ' φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς.

ὅταν ταχύς τις οὐπιβουλεύων λάθρᾳ

χωρῇ, ταχὺν δεῖ κἀμὲ βουλεύειν πάλιν.

εἰ δ᾽ ἡσυχάζων προσμενώ, τὰ τοῦδε μὲν
πεπραγμέν᾽ ἔσται, τἀμὰ δ᾽ ἡμαρτημένα.
ἢ με γῆς ἔξω βαλεῖν;

ἥκιστα" θνήσκειν, οὐ , φυγεῖν σε βούλομαι,

τί δῆτα χρήζεις; ἡ

620

“ὡς ἂν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.

ὡς 4 %

KP. ov

πυθοῦ, as Dindorf did in Poet. Scen.

conject. γνώμης δὲ δήλου.

ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις ;

γὰρ φρονοῦντά σ᾽ εὖ ἀλέα
ἀλλ᾽ ἐξ ἴσου δεῖ κἀμόν.

ed. 5 (1869).
623 θνήισκειν L.

625

a2

ΩΣ

OI. τὸ γοῦν ἐμόν.
ΟΙ. ἀλλ᾽ ἔφυς κακός.

608 Bellermann
See comment. on 118.

605 τοῦτ᾽ ἀλλο--τοῦτο δέ. Soph. has
τοῦτο μέν irregularly followed by τοῦτ᾽
αὖθις (Ant. 165), by εἴτα (PA. 1345), by
δέ (Az. 670, O. C. 440).—T@ τερασκόπῳ.
This title (given to Apollo, Aesch. Zum.
62) has sometimes a shade of scorn, as
when it is applied by the mocking
Pentheus to Teiresias (Eur. Bacch. 248),
and by Clytaemnestra to Cassandra
(Aesch. Ag. 1440).

608 χωρὶς, ‘apart’: z.e. solely on the
strength of your own guess (γνώμη ἄδη-
dos), without any evidence that I falsified
the oracle or plotted with the seer.

612 τὸν παρ᾽ αὑτῷ βίοτον κ.τ.λ. : the
life is hospes comesque corporis, dearest
guest and closest companion : cp. Plat.
Gorg. 479 B μὴ ὑγιεῖ ψυχῇ συνοικεῖν:
and the address of Archilochus to his

own θυμός as his trusty ally (Bergk fr.
66),—Oupé, θύμ᾽ ἀμηχάνοισι κήδεσιν κυκώ-
μενε, | ἐνάδευ, δυσμενῶν δ᾽ ἀλέξευ προσβα-
λὼν ἐναντίον | στέρνον .---φιλεῖ sc. τις, Sup-
plied from αὑτῷ: Hes. Op. 12 τὴν μέν
κεν ἐπαινήσειε νοήσας | ἡ δ᾽ ἐπιμωμητή.
614 f. χρόνος: cp. Pind. fr. 132
ἀνδρῶν δικαίων χρόνος σωτὴρ ἄριστος:
Olymp. τι. 53 ὅ 7’ ἐξελέγχων μόνος | ἀλά-
θειαν ἐτήτυμον | χρόνος.---κακὸν δὲ: the
sterling worth of the upright man is not
fully appreciated until it has been long
tried: but a knave is likely (by come
slip) to afford an early glimpse of his real
character. The Greek love of antithesis
has prompted this addition, which is
relevant to Creon’s point only as imply-
ing, ‘if I Aad been a traitor, you would
probably have seen some symptom of it

ΘΙ ΤΟΥΣ. ΤΥΡΑΝΝΟΣ 89

then next, if thou find that I have planned aught in concert
with the soothsayer, take and slay me, by the sentence not of
one mouth, but of twain—by mine own, no less than thine.
But make me not guilty in a corner, on unproved surmise. It
is not right to adjudge bad men good at random, or good men
bad. I count it a like thing for a man to cast off a true friend
as to cast away the life in his own bosom, which most he loves.
Nay, thou wilt learn these things with sureness in time, for time
alone shows a just man; but thou couldst discern a knave even

in one day.

Cu. Well hath he spoken, O king, for one who giveth heed
not to fall: the quick in counsel are not sure.
Or. When the stealthy plotter is moving on me in quick

sort, I, too, must be quick with my counterplot.

If I await him

in repose, his ends will have been gained, and mirfe missed.

Cr. What wouldst thou, then?

Cast me out of the land?

Or. Not so: I desire thy death—not thy banishment—
that thou mayest show forth what manner of thing is envy.

Cr. Thou speakest as resolved not to yield or to believe ?
[Oz. No; for thou persuadest me not that thou art worthy of belief.]

Cr. No, for I find thee not sane.

mine own interest.

Cr. Nay, thou shouldst be so in mine also.

thou art false.

OE.

Sane, at least, in

On Nav:

624 f. ws ἂν is my conjecture for ὅταν. The Mss. give v. 624 to Creon, and v. 625

ere now.’ Cp. Pind. Pyth. 2. go (speak-
ing of the φθονεροί): στάθμας δέ τινος
ἑλκόμενοι | περισσᾶς ἐνέπαξαν ἕλκος ὀδυνα-
ρὸν ἑᾷ πρόσθε καρδίᾳ, | πρὶν ὅσα φροντίδι
μητίονται τυχεῖν. Ant. 493 φιλεῖ δ᾽ ὁ
θυμὸς πρόσθεν ἡρῆσθαι κλοπεὺς | τῶν μηδὲν
ὀρθῶς ἐν σκότῳ τεχνωμένων.

617 The infin. φρονεῖν is like an
accus. of respect (¢.g. βουλήν) construed
with both adjectives: ‘in counsel, the
quick are not sure.’ Cp. Thuc. 1. 70 ἐπι-
νοῆσαι ὀξεῖς.

618 ταχύς τις χωρῇ, advances in
quick fashion; nearly=raxéws πως. AZ.
1266 φεῦ, τοῦ θανόντος ws Taxed τις
βροτοῖς | χάρις διαρρεῖ, 7% what quick sort
does it vanish.

622-- 626 τί δῆτα χρήζεις ;...τὸ γοῦν
ἐμόν. (1) Verse 624, ὅταν προδείξῃς x.7.X.,
which the Mss. give to Creon, belongs to
Oedipus: and for ὅταν we should (I
think) read ὡς dv. The argument that
the stichomuthia should not be broken
shows inattention to the practice of Soph.
He not seldom breaks a stichomuthia,

when a weighty utterance (as here, the
king’s threat) claims the emphasis of two
verses. See (¢.g.) 356—369, broken by
366 f. (the seer’s denunciation): Azz.
40—48, broken by 45 f. (Antigone’s re-
solve): O. C. 579—606, broken by 583 f.
(where Theseus marks the singularity in
the proposal of Oed.). (2) Verse 625 ws
οὐχ ὑπείξων x.T.A., Which the MSS. give to
Oedipus, belongs to Creon. (3) Between
625 and 626 a verse spoken by Oedipus
has dropped out, to such effect as οὐ
yap με πείθεις οὕνεκ᾽ οὐκ ἄπιστος el.
The fact of the next verse, our 626, also
beginning with οὐ γὰρ may have led to
the loss by causing the copyist’s eye to
wander. The echoed οὐ γὰρ would suit
angry dialogue: cp. 547, 548 KP. τοῦτ᾽
αὐτὸ νῦν μου πρῶτ᾽ ἄκουσον ws ἐρῶ. OL.
τοῦτ᾽ αὐτὸ μή μοι φράζ᾽. (See also on
Ph. τ252.) The traditional interpretations
fail to justify (1) οἷόν ἐστι τὸ φθονεῖν, as
said by Creon: (2) πιστεύσων, as said by
Oed. See Appendix.

Γ᾿

ee"

go ZOPOKAEOYS

KP, εἰ δὲ ξυνίης μηδέν: Ol.

ΚΡ, οὗτοι. κακῶς γ᾽ ἄρχοντος.

ΚΡ. καμοὶ πόλεως μέτεστιν, οὐχὶ σοὶ μόνῳ.
XO. παύσασθ᾽, ἄνακτες:

ἀρκτέον γ᾽ ὅμως.
ΟΙ. ὦ πόλις πόλις.
630

καιρίαν δ᾽ ὑμῖν ὁρῶ

τήνδ᾽ ἐκ δ 4: στείχουσαν ᾿Ιοκάστην, μεθ᾽ ἧς
τὸ νῦν παρεστὸς νεῖκος εὖ θέσθαι χρεών.

IOKASTH.

, \ » ἊΣ / ,
τί τὴν ἄβουλον, ὦ ταλαίπωροι, στάσιν

᾿ γλώσσης ἐπήρασθ᾽ ;

οὐδ᾽ ἐπαισχύνεσθε, γῆς
οὕτω νοσούσης, ἴδια κινοῦντες κακά;

οὐκ εἶ σύ T οἴκους σύ τε, Κρέον, κατὰ στέγας,
καὶ μὴ τὸ μηδὲν ἄλγος εἰς μέγ᾽ οἴσετε;

635

640

KP. ὅμαιμε, δεινά μ᾽ Οἰδίπους ὁ σὸς πόσις
δυοῖν δικαιοῖ “δρᾶν ἀποκρίνας κακοῖν,
ἴω ἴω “ἡ fa) Α
ἢ γῆς ἀπῶσαι πατρίδος, ἢ κτεῖναι λαβών.
to Oedipus. After v. 625 a verse seems to be lost.

629 apxovros L, made

from ἄρχοντεσ either by the first hand or by the first corrector (S).—apxovras

Musgrave.
which the second was εἰ
καιρίαν.

631 καιρίαν] κυρίαν L, the uv in an erasure of two letters, of
in the margin, yp. καιρίαν.
684 τὴν] Déoderlein conj. τήν δ᾽,

Most of the later mss. have
635 The rst hand in L wrote

ἐπήρασθ᾽, but an early corrector changed this to érjpar’, as most of the later Mss.

628 ἀρκτέον -- δεῖ ἄρχειν, one must
rule: cp. Amt. 677 duré ἐστὶ τοῖς
κοσμουμένοις. Isocr. or. 14 § 10 οὐ τῶν
ἄλλων αὐτοῖς ἀρκτέον (they ought not to
rule over others) ἀλλὰ πολὺ μᾶλλον ’Opxo-
μενίοις φόρον olaréov. In Plat. 7272. 48 B
ἀρκτέον = det ἄρχεσθαι, one must begin;
in Ai. 853 ἀρκτέον τὸ mpayua=must be
begun, Some understand—‘ one must be
ruled,’ and οὔτοι κακῶς γ᾽ ἄρχοντος, ‘No,
not by one who rules ill’: but (a) though
ἀρκτέα πόλις might mean, ‘the city is to be
ruled,’ an absolute passive use of ἀρκτέον
is certainly not warranted by such an
isolated example as οὐ καταπληκτέον
ἐστίν (‘we must not be unnerved’) in
Dein. Jn Dem. § 108: (ὁ) ἄρχομαί τινος,
‘I am ruled by one’ (instead of ἐκ or
ὑπό), could only plead the analogy of
ἀκούω τινός, and lacks evidence.

629 ἄρχοντος, when one rules. ἀρκ-
τέον being abstract, ‘it is right to rule,’
there is no harshness in the gen. absol.
with τινός understood (cp. 612), which is
equivalent to ἐάν τις ἄρχῃ: cp. Dem. or.
6 ὃ 20 λέγοντος ἄν Twos πιστεῦσαι οἴεσθε;
‘think you that, if any one had said it,

they would have believed ?’ = οἴεσθε, εἴ τις
ἔλεγε, πιστεῦσαι av (αὐτούς) ;---ὦ πόλις
πόλις : here, an appeal: in Attic comedy,
an exclamation like o /empora, 0 mores:
Blaydes cp. Eupolis af..Athen. 424 B ὦ
πόλις, πόλις | ws εὐτυχὴς ef μᾶλλον ἢ
καλῶς φρονεῖς : and so Ar. Ach, 27.

630 πόλεως. Most of the Mss. have
μέτεστι τῆσδ᾽ οὐχί. Had they μέτεστι
τῆσδ᾽ οὐ (which appears only in a few in-

- ferior Mss.) we should hardly be war-

ranted in ejecting τῆσδ᾽ : but, having the
choice, we may safely prefer μέτεστιν.
οὐχὶ to μέτεστι τῆσδ᾽ οὐ. ‘I have some
right in Thebes, as well as you.’ Creon
speaks not as a brother of Iocasta, but as a
Theban citizen who denies that ‘the city
belongs to one man’ (Ant. 737). Plat.
Legg. 768 B δεῖ δὲ δὴ καὶ τῶν ἰδίων δικῶν κοι-
νωνεῖν κατὰ δύναμιν ἅπαν τα ς" ὁ γὰρ ἀκοινώ-
νητος ὧν ἐξουσίας τοῦ συνδικάξειν ἡγεῖται τὸ
παράπαν τῆς πόλεως ᾿ μέτοχος εἶναι.
637 οὐκ εἶ... καὶ «οἴσετε; cp. AZ.
75 n.—olkovs (the eile ’s palace), acc.
after εἶ (cp. 5 ae κατὰ with στέγας only,
referring to the house of Creon, who is
not supposed to be an inmate of the

OIAITTOYS ΤΥΡΑΝΝΟΣ ΟΙ

CR.
rule.
Cr. Not 16 thou rule il
CR:
(Η. ‘Cease, princes ;

But if thou understandest nought?

OE.
Thebes is for me also—not for thee alone.
and in good time for you I see Iocasta

Or. Yet must I

Hear him, O Thebes!

coming yonder from the house, with whose help ye should com-

pose your present feud.

IOCASTA.
Misguided men, why have ye raised such foolish strife of

tongues?
stir up troubles of your own?

Are ye not ashamed, while the land is thus sick, to
Come, go thou into the house,

—and thou, Creon, to thy home,—and forbear to make much

of a petty grief.

Cr. Kinswoman, Oedipus thy lord claims to do dread
things unto me, even one or other of two ills,—to thrust me
from the land of my fathers, or to slay me amain.

read, though one or two (as V, V4) have ἐπήρασθ᾽.

ov τ᾽ and οἴκουσ.
nearly all the later Mss.
by correction from κρέων :

637 L has an erasure between

The rst hand seems to have intended σύ τ᾽ ἐσ οἴκουσ.---κρέων L, and
In 1459 L again has κρέων as voc., but in Amt. 211 Kpéov
but E has Κρέον, and so Elmsley.

δικαιοῖ δυοῖν ἀποκρίνας κακοῖν Μϑ85.---δυοῖν.

640 δρᾶσαι

. δρᾶν is my conjecture: see comment.

palace: see 515, 533.

638 τὸ μηδὲν Agee: the generic use
of μή (‘a grief such as to be naught,’—
‘ quod nihili 522), here giving a causal
force (‘seeing that it is naught’): cp. 397,
1019; Zl. 1166 δέξαι... | THY μηδὲν és
τὸ μηδέν : εἰς μέγα φέρειν, make into a
great matter: cp. (2.11. 259) νόσος | ἀεὶ
τέθηλε κἀπὶ μεῖζον ἔρχεται.

640 διυοῖν.. ἀποκρίνας κακοῖν. The
traditional reading, δρᾶσαι... δυοῖν, is, the
only extant example of δνοῖν scanned as
one syllable, though in the tragic poets
alone the word occurs more than 50
times. Synizesis of uv is rare in extant

Greek poetry: Pind. Pyth. 4. 225 γενύων:
Anthol. 11. 413 (epigram by Ammianus,
Ist century A.D.) ὥκιμον, ἡδύοσμον, πήγα-
γον, ἀσπάραγος. Eur. 7. 7. 970 ὅσαι δ᾽
Ἐρινύων οὐκ ἐπείσθησαν νόμῳ, and 2d. 1456
οἴστροις ᾿Ερινύων, where most editors
write Ἐρινῦν, as 2b. 299’ Ἐρινῦς (acc. plur.).
Hes. Scut. 3 Ἠλεκτρύωνος. It might be
rash to say that Soph. could not have
used δυοῖν as a monosyllable; for he has
used the ordinary synizesis in a peculiarly
bold way, Az. 1129 μή νυν ἀτίμα. θεοὺς
θεοῖς σεσωμένος : but at least it moves the
strongest suspicion.

ἀποκρίνας, on the other hand, seems
genuine. ἀποκρίνειν is properly secernere,
to set apart: e.g. γῆν (Plat. Rep. 303 Ὁ):
or to select: id. Leggy. 946 A πλήθει τῶν
ψήφων ἀποκρίναντας, having selected (the
men) according to the number of votes
for each. Here, ‘having set apart (for
me) one of two ills’ is a phrase suitable
to the arbitrary rigour of doom which
left a choice only between death and
exile.

For δυοῖν Elms. proposed τοῖνδ᾽ or
τοῖνδέ γ᾽ : Herm., τοῖνδ᾽ ἕν : A. Spengel,
δείν᾽, 1 should rather believe that δρᾶν
was altered into δρᾶσαι by a grammarian
who looked to ἀπῶσαι, κτεῖναι, and
perh. also sought a simpler order. But
for pres. infin. combined with aor. infin.
cp. 623 OvynoKketv...pvyetv: Ant. 204
μήτε κτερίζειν μήτε kwkioat See
also O. C. 732 ἥκω γὰρ οὐχ ὡς δρᾶν τι
βουληθείς, where in prose we should have
expected δρᾶσαι. The quantity of ἀπο-
κρίνας is supported by Aesch. P. V. 24
ἀποκρύψει: ἀποτροπή and its cognates in
Aesch. and Eur. : ἐπικρύπτειν Eur. Suppl.
296: ἐπικράνων 7. 7. 51. Blaydes conj.
δοὺς δυοῖν κρῖναι κακοῖν (1.6. ‘giving me
my choice of twoiills’; cp. Ο. Ο. δφοτούτων

«οὐδίδωμί σοι | κρίναντι χρῆσθαι): Dindorf,

κομμός.
tA
O7p. a.

στρ. β΄.

92 TO bOKAEOYS

Ol. ξύμφημι: δρῶντα γάρ νιν, ὦ γύναι, κακῶς
εἴληφα τοὐμὸν σώμα σὺν τέχνῃ κακῇ.
KP. μή νυν ὀναίμην, ἀλλ᾽ ἀραῖος, εἴ σέ τι

, > > / - > “ lal
δέδρακ᾽, ὀλοίμην, ὧν ἐπαιτιᾷ pe Spar.
10. ὦ πρὸς θεῶν πίστευσον, Οἰδίπους, τάδε,
2 Ν 4 > ν 3 Ν “
μάλιστα μὲν τόνδ᾽ ὅρκον αἰδεσθεὶς Dear,
ἔπειτα κἀμὲ τούσδε θ᾽ ot πάρεισί σοι.

645

ΧΟ. 1 πιθοῦ θελήσας φρονήσας 7, ἀναξ, λίσσομαι. 649
OI. ἃ τί σοι θέλεις OT εἰκάθω; τ

ΧΟ.
OI. 4 οἶσθ᾽ οὖν ἃ χρήζεις; ΧΟ. οἶδα. ΟἹ. φράζε δὴ τί φής.

XO. 5 τὸν ἐναγῆ φίλον μήποτ᾽ ἐν αἰτίᾳ 656
6 σὺν ἀφανεῖ λόγῳ σ᾽ ἄτιμον βαλεῖν.
Ol. τεὖ νυν ἐπίστω, ταῦθ᾽ ὅταν ζητῇς, ἐμοὶ
“ » “Δ νὴ > “A A
8 ζητῶν ὄλεθρον ἢ φυγὴν ἐκ τῆσδε γῆς.
ΧΟ. 1 οὐ τὸν πάντων θεῶν θεὸν πρόμον 660

The word cuvifnots, written over δυοῖν in T, seems to show a consciousness
of the singularity. 648 πάρεισί σοι made in L from πάρεισ᾽ ἴσοι. Cp. Zi. 1201.
656 f. L has τὸν ἐναγῆι φίλον μήποτ᾽ ἐν αἰτίαι | σὺν ἀφανεῖ λόγον ἄτιμον ἐκβαλεῖν.
Over λόγον an early hand has written yw, indicating λόγῳ, which is found in most of
the later mss. (including A); a few others (as V) have λόγων. Hermann inserted
σ᾽ after λόγῳ. The false reading ἐκβαλεῖν is in almost all the later Mss.; but T agrees

\ » \ , ΄“ bs} ν , ͵΄ :
8 TOV οὔτε πρὶν νήπιον νῦν T ἐν ὅρκῳ μέγαν καταίδεσαι. [MPI

θάτερον δυοῖν κακοῖν (where I should
at least prefer κακόν): ‘but since, with

either of these supposed readings, the

construction would have been perfectly
clear, it is hard to see how ἀποκρίνας---ἃα
far-sought word—could have crept in as
an explanatory gloss. That, however,
is Whitelaw’s view, who suggests that
the original may have been something
like φαῦλον αἵρεσίν γ᾽ ἐμοί. Wolff would
compress vv. 640 f. into one, thus: δρᾶσαι
δικαιοῖ, δείν᾽, ἀποκτεῖναι λαβών.

642 δρῶντα κακῶς τοὐμὸν σῶμα would
properly describe bodily outrage: here it
is a heated way of saying that Creon’s
supposed plot touched the ferson of the
king (who was to be dethroned), and not
merely the νόμοι πόλεως.

644 ἀραῖος-- ὥσπερ αὐτὸς ἐπαρῶμαι.

647 ὅρκον θεῶν (object. gen.), an oath
by the gods (since one said ὀμνύναι θεούς) :
Od. 2. 377 θεῶν μέγαν ὅρκον ἀπώμνυ: το.
299 μακάρων μέγαν ὅρκον ὁμόσσαι: Eur.
Hipp. 657 ὅρκοις θεῶν. But in O. C,
1767 Διὸς Ὅρκος is personified.

649—697 The κομμός (see p. 9) has

a composite strophic arrangement: (1)
1st strophe, 649—659, (2) 2d strophe,
660—668; answering respectively to (3)
ist antistr., 678—688, (4) 2nd antistr.,
689—697.

649 θελήσας, having consented (πισ-
tevew). O. C. 757 κρύψον (hide thy
woes), θελήσας ἄστυ καὶ δόμους μολεῖν.
1586. or. 8 § 11 ταῦτα ποιῆσαι μὴ θελήσας.
Plut. Mor. τ40 F συνδειπνεῖν μὴ θελήσαν-
τος.---φρονήσας, having come to a sound
mind. Isocr. or. 8 § 141 καλόν ἐστιν ἐν

Tais τῶν ἄλλων ἀδικίαις καὶ μανίαις πρώτους

εὖ φρονήσαντας προστῆναι τῆς τῶν ᾿ Ελ-
λήνων ἐλευθερίας. '
651 εἰκάθω : the aor. subj. is certainly
most suitable here: Phz/. 761 βούλει λά-
βωμαι; El. 80 θέλεις | μείνωμεν; In
such phrases the gres. subj. (implying a
continued or repeated act) is naturally
much rarer: βούλει ἐπισκοπῶμεν Xen,
Mem. 3. 5. τ. As regards the form of
εἰκάθω, Curtius ( Verb 11. 345, Eng. tr. 505),
discussing presents in -@w-and past tenses
in -θον from vowel stems, warns us a-
gainst ‘looking for anything particularly

OIAITOYS ΤΥΡΆΝΝΟΙΣ 93

Or. Yea; for I have caught him, lady, working evil, by ill
arts, against my person.

Cr. Now may I see no good, but perish accursed, if I have
done aught to thee of that wherewith thou chargest me!

Io. O, for the gods’ love, believe it, Oedipus—first, for the
awful sake of this oath unto the gods,—then for my sake and
for theirs who stand before thee?

Kommos.
CH. Consent, reflect, hearken, O my king, I pray thee! Ist ᾿
Or. What grace, then, wouldest thou have me grant thee? °"°P3®

(ΓΗ. Respect him who aforetime was not foolish, and who

now is strong in his oath.

ΟΕ. Now dost thou know what thou cravest ?

ΘΗ: Wea;

ΟΕ. Declare, then, what thou meanest.
CH. That thou shouldest never use an unproved rumour to
cast a dishonouring charge on the friend who has bound himself

with a curse.

ΟΕ. Then be very sure that, when thou seekest this, for me
thou art seeking destruction, or exile from this land.

Cu. No, by him who stands in the front of all the heavenly host, 2nd

with Suidas (s.v. évayjs) in Badetv.—For évay Musgrave conjectured ἀναγῆ: for σὺν,

Seidler ov γ᾽, reading λόγων (which Musgrave, too, preferred).
by the rst hand in L, has been changed to φυγὴν by an early corrector.
In 1, θεὸν is partially effaced, and in most of the latet Mss. it is omitted;

θεὸν.

659 φυγεῖν, written
660 θεῶν

thus in A it has been completely erased, a space of four letters being left between

aoristic in the θ᾽ of these verbs. In
Greek usage, he holds, ‘a decidedly
aoristic force’ for such forms as σχεθεῖν
and εἰκαθεῖν ‘never established itself’:
and he justly cites Z/. 1orqg as a place
where εἰκαθεῖν is in no way aoristic. He
would therefore keep the traditional
accent, and write σχέθειν, εἰκάθειν, with
Buttmann. Now, while believing with
Curtius that these forms were prob. in
origin presents, I also think that in the
usage of the classical age they were often
aorists: as ¢.g. σχεθεῖν in Aesch. Zhed.
429 distinctly is.-

652 οὔτε mplv...vov τε: cp. O. Cy
1397 f.—péyay, ‘great,’ 2.6. strong, worthy
of reverence, ἐν ὅρκῳ, by means of, in
virtue of, his oath: Eur. 770. 669 ξυν έ-
σει γένει πλούτῳ τε κἀνδρείᾳ μέγαν : for
ἐν, cp. Phil. 185 ἔν τ᾽ ὀδύναις ὁμοῦ | λιμῷ
τ᾽ οἰκτρός.

656 ‘That thou shouldest never lay
under an accusation (ἐν αἰτίᾳ βαλεῖν), so
as to dishonour him (ἄτιμον), with the

help of an unproved story (σὺν ἀφανεῖ
λόγῳ), the friend who is liable to a curse
(€vayy)’: 24. who has just said (644)
ἀραῖος ὀλοίμαν x.7.A. Aeschin. Jz Ciles.
§ 110 γέγραπται yap οὕτως ἐν τῇ apa: εἴ
τις τάδε, φησί, παραβαίνοι, ...ἐν αὙὝ ἡ ς, φη-
σίν, ἔστω τοῦ ᾿Απόλλωνος, ‘let him
rest under the ban of Apollo’: as Creon
would rest under the ban of the gods by
whom he had sworn. Her. 6. 56 ἐν τῷ
ἄγεϊ ἐνέχεσθαι, to be liable to the curse.
ἐν αἰτίᾳ βαλεῖν : [Plat.] Zpist. 7. 341 A
ws μηδέποτε βαλεῖν ἐν αἰτίᾳ τὸν δεικνύντα
ἀλλ᾽ αὐτὸν αὑτόν, ‘so that he may never
blame his teacher, but only himself,’
equiv. to ἐμβαλεῖν αἰτίᾳ: cp. the prose
phrases ἐμβάλλειν els συμφοράς, γραφάς,
ἔχθραν, κιτ.λ. Eur. 770. 305 εἰς ἔμ᾽ αἰτίαν
βάλῃ. Seidler’s σύ γ᾽ ἀφανεῖ λόγων, which
Wolff adopts, is specious.

660 ov τὸν -- οὐ μὰ τὸν, as not seldom ;
usu. followed by a second negative (as if
here we had οὐκ ἔχω τάνδε φρόνησω) :
1088, Ant. 758, εἰο.---πρόμον, standing

ἄντ. a.

94

1 2 "AXuov:

3 Ν ¥ ¥ 4 ,
ἐπεὶ ἄθεος ἄφιλος ὁ τι πύματον

ΣΟΦΟΚΛΕΟΥΣ

ι"

> / (A > U > »
8 ὀλοίμαν, φρόνησιν εἰ τάνδ ἔχω.

4 ἀλλά μοι δυσμόρῳ γᾶ φθίνουσα

665

5 τρύχει ψυχάν, τὰ δ᾽ εἰ κακοῖς κακὰ
ὃ προσάψει τοῖς πάλαι τὰ πρὸς σφῷν.

0 δ᾽ οὖν ἴτω, Kel χρή με παντελῶς θανεῖν,
ἢ γῆς ἄτιμον τῆσδ᾽ ἀπωσθῆναι βίᾳ.

669

τὸ γὰρ σόν, οὐ τὸ τοῦδ᾽, ἐποικτίρω στόμα

ἐλεινόν᾽ οὗτος Θὲ
υμοῦ περάσῃς.

ΟἹ,

ἔνθ᾽ ἂν ἢ στυγήσεται.
στυγνὸς μὲν εἴκων δῆλος εἶ, βαρὺς δ᾽,
αἱ δὲ τοιαῦται φύσεις
αὑταῖς δικαίως εἰσὶν ἄλγισται φέρειν.

οὔκουν μ᾽ ἐάσεις KAKTOS εἶ ;

ὅταν

ΚΡ. πορεύσομαι,

“A \ \ > ~ 5 δὲ lal 3 »
σου μεν τυχὼν ayvwiTos, εν εἰ ΤΟῖσ' loos.

XO. 1 γύναι, τί μέλλεις κομίζειν δόμων τόνδ᾽ ἔσω ;

θεῶν and πρόμον.

A few, however, (as V,) keep θεὸν and omit θεῶν.
665 φθίνουσα] φθινὰς Dindorf: cp. v. 694
τάδ᾽ Hermann, omitting καί, which the metre (cp. v. 695) condemns.

678

T keeps both.
666 τὰ δ᾽ Kennedy: καὶ τάδ᾽ Mss.:
668 προσ-

foremost in the heavenly ranks, most
conspicuous to the eyes of men: the god
‘who sees all things and hears all things’
(Zl. 3. 277 ὃς πάντ᾽ ἐφορᾷς καὶ πάντ᾽ ἐπα-
Kovets): invoked Zyrach. 102 as ὦ κρατι-
στεύων kar’ ὄμμα.

668 ὅ τι πύματόν (ἐστι), (τοῦτο)
ὁλοίμαν : schol. φθαρείην ὅπερ ἔσχατον,
ἤγουν ἀπώλειαν ἥτις ἐσχάτη.

666 ξ. τὰ δ᾽.- σφῴν: and, on the
other hand, if the ills arising from you
two are to be added to the former ills.
Prof. Kennedy gives td 8’, rightly, I
think: for ya φθίνουσα refers to the
blight and plague (25): τάδ᾽ would ob-
scure the contrast between ¢hose troubles

and the new trouble of the quarrel.—rpoo-.

awe. intrans., as perh. only here and in
fr. 348 καί μοι τρίτον ῥίπτοντι... | ἀγχοῦ
προσῆψεν, ‘he came near to me.’ Eur.
Hipp. 188 τὸ μέν ἐστιν ἁπλοῦν" τῷ δὲ
συνάπτει | Urn τε φρενῶν χερσίν τε πό-
vos, ‘is joined.’ It is possible, but harsh,
to make mpocawe act. with “γῆ as subject.
Since in 695 ἀλύουσαν κατ᾽ ὀρθὸν odpicas
is clearly sound, Herm. rightly struck out
καὶ before τὰ δ᾽ here. See on 696.

669 6 δ᾽ οὖν: then /e¢ him go: Ai.
114 σὺ δ᾽ οὖν... | χρῶ χειρί.

672 ἐλεινόν: tertiary predicate: ‘I

compassionate thy words, piteous as they
are.” Where a possessive pron. with art.
has preceded the subst., Soph. sometimes
thus subjoins an adj., which really has
the predicative force to which its position
entitles it, though for us it would be
more natural to translate it as a mere
attributive: Ant. 881 τὸν δ᾽ ἐμὸν πότμον
ἀδάκρυτον | οὐδεὶς... στενάζει: Phil. 1456
τοὐμὸν ἐτέγχθη I κρᾶτ᾽ ἐνδόμυχον: Li.
1143 τῆς ἐμῆς πάλαι τροφῆς | ἀνωφελήτου.
In 1199 (where see note) τὰν γαμψ,. παρθ.
χρησμῳδόν is not a similar case. Prof.
Kennedy, placing a comma after ἐποίκ-
telpw, but none after τοῦδ᾽, construes: τὸ
σὸν στόμα ἐλεινόν (ἐστι), οὐκ ἐποικτείρω
τὸ τοῦδε.---στυγήσεται, pass. Other ex-
amples in Soph. are 1500 ὀνειδιεῖσθε :
O. C. 581 δηλώσεται, 1186 λέξεται : Ant.
210 τιμήσεται, 637 ἀξιώσεται:..Ε],. 971
καλεῖ: Phil. 48 φυλάξεται: among many
found in prose as well as in verse are ἀδι-
κήσομαι, ἁλώσομαι, ἐάσομαι, ζξημιώσομαι,
τιμήσομαι, ὠφελήσομα. The middle
forms of the aorist were alone peculiar to
that voice; the so-called ‘future middle,’
like the rest, was either middle or pas-
sive.

673 £. στυγνὸς... περάσῃς:
seen to be sullen when t

‘thou art
ou yieldest,

νὸν

ove

OIAITOY2 ΤΎΡΑΝΝΟΣ 95

no, by the Sun! Unblest, unfriended, may I die by the utter-
most doom, if I have that thought! But my unhappy soul
is worn by the withering of the land, and again by the thought
that our old sorrows should be crowned by sorrows springing
from you twain.

ΟΕ. Then let him go, though I am surely doomed to death,
or to be thrust dishonoured from the land. Thy lips, not his,
move my compassion by their plaint; but he, where’er he be,

shall be hated.

Cr. Sullen in yielding art thou seen, even as vehement in
the excesses of thy wrath; but such natures are justly sorest

for themselves to bear.
OE.
CR.

but in the sight of these I am just.

Then wilt thou not leave me in peace, and get thee gone?
I will go my way; I have found thee undiscerning,

(Exit.

Cu. Lady, why dost thou delay to take yon man into the

house?

dyer] Nauck conj. προσάξεις.---τὰ προσφῶιν L, 1.2. τὰ πρὸς σφῷν, which is the

only reading known to the later Mss.
γενοῦ in 696).

672 ἐλεεινὸν MSS.: ἐλεινὸν Porson.

Nauck gives τὰ πρόσφατα (reading εἰ δύνᾳ,

679 δόμον L: δόμων r.

but fierce when thou hast gone far in
wrath’: z.¢., as thou art fierce in passion,
so art thou sullen in yielding. Greek
idiom co-ordinates the clauses, though
the emphasis is on στυγνὸς μὲν εἴκων,
which the other merely enforces by con-
trast: see on 419.-- βαρὺς, bearing heavily
on the object of anger, and so, ‘vehe-
ment,’ ‘fierce’: Az. 1017 δύσοργος, ἐν
γήρᾳ βαρύς, 16. 656 μῆνιν βαρεῖαν: Phil.
1045 βαρύς τε καὶ βαρεῖαν ὁ ξένος φάτιν
τήνδ᾽ εἶπε: Ant. 767 νοῦς δ᾽ ἐστὶ τηλικοῦ-
τος ἀλγήσας βαρύς.---περάσῃς absol.,=
πρόσω ἔλθῃς: O. C. 154 περᾷς, (you go
too far), 26. 885 πέραν περῶσ᾽ οἵδε 57.—
θυμοῦ, partitive gen.: cp. J/. 2. 785
διέπρησσον πεδίοιο: Her. 3. 105 προλαμ-
βάνειν...τῆς 6000: sometimes helped by a
prep. or adverbial phrase, as Xen. Afol.
30 προβήσεσθαι πόρρω μοχθηρίας : 2 Hpist.
Tim. 2. τό ἐπὶ πλεῖον γὰρ προκόψουσιν
doeBelas.—Others render: ‘resentful [or
‘remorseful ’] even when thou hast passed
out of wrath’: but (a) περάσῃς with a
simple gen. could not bear this sense:
(Ὁ) the antithesis pointed by μὲν and δὲ is
thus destroyed.

677 ἀγνῶτος, active, as in 681, 1133:
but passive, ‘unknown,’ P%. 1008, Anz.
1ooi. Ellendt is not quite accurate in
saying that Soph. was the first who used

ἀγνώς in an active sense, for it is clearly
active in Pind. Pyth. g. 58 (478 B.C.) οὔτε
παγκάρπων φυτῶν νήποινον οὔτ᾽ ἀγνῶτα
θηρῶν (χθονὸς αἶσαν), “ἃ portion of land
not failing in tribute of plants bearing all
manner of fruit, nor @ stranger to beasts
of chase.” The passive use was, however,
probably older than the active: compare
Od. 5. 79 ἀγνῶτες... «ἀλλήλοισι (pass.) with
Thuc. 3. 53 dyvwres ἀλλήλων (act.).—cv
δὲ τοῖσδ᾽ ἴσος : ἐν of the tribunal or com-
pany by whom one is judged: Ant. 459
ἐν θεοῖσι τὴν δίκην δώσειν : Eur. Hipp.
988 οἱ γὰρ ἐν σοφοῖς | φαῦλοι παρ᾽ ὄχλῳ
μουσικώτεροι λέγειν : and so, more boldly,
O. C. 1213 σκαιοσύναν φυλάσσων ἐν ἐμοὶ
(me zudice) κατάδηλος ἔσται.---ἴσος, aeguus,
just: Plat. Legg. 975 C τὸν μέλλοντα
δικαστὴν ἴσον ἔσεσθαι. [Dem.] or. 7 ὃ 35
(by a contemporary of Dem.) ἴσῳ καὶ κοινῷ
δικαστηρίῳ. So Ph. 685 ἴσος ὧν ἴσοις
ἀνήρ. The Scholiast explains, παρὰ δὲ
τούτοις τῆς ὁμοίας δόξης ἣν καὶ πρώην εἶχον
περὶ ἐμέ, 1.6. ‘of the same repute as before.’
To me such a version of isos appears
most strange.

678 Creon leaves the scene. The
Chorus wish Iocasta to withdraw Oedipus
also, that he may be soothed in the house:
but she wishes first to learn how the dispute
began.

Ist aniti-
strophe.

gine
, ἈΕῚ ᾿

di

680

685,

οὗ ΣΟΦΟΚΛΕΟῪΣ
IO. 2 padovod y aris ἢ τύχη.
XO. 8 δόκησις ἀγνὼς λόγων ἦλθε, δάπτει δὲ καὶ τὸ μὴ ᾽νδικον.
ΙΟ. 4 ἀμφοῖν ἀπ᾽ αὐτοῖν; ΧΟ. ναίχι. 10. καὶ τίς ἣν λόγος;
ΧΟ. 5 ἅλις ἔμοιγ᾽, ἅλις, γᾶς προπονουμένας,

6 φαίνεται, ἔνθ᾽ ἔληξεν, αὐτοῦ μένειν.
Ol. τόορᾷς W ἥκεις, ἀγαθὸς ὧν γνώμην ἀνήρ,

8 τοὐμὸν παριεὶς καὶ καταμβλύνων κέαρ ;

πεφάνθαι p av, εἴ o

ao oO fF ὦ DH μὰ

684 λόγος L: ὁ λόγος r.

placing a note of interrogation (;) after ἥκεις.
In L and A there is a marg. gloss ἐκλύων
693 εἴ σε νοσφίζομαι MSS. εἴ σ᾽ ἐνοσφιζόμαν Hermann, Hartung

694 ὅς 7’ MSS.: ὅς γ᾽ Turnebus, and so Wecklein.—révoas
πόνοισιν Bergk, which obviates the metrical necessity of altering φθίνουσα to

Cobet).
on παριείς.

(-ην), Badham.
MSS.

All Mss. give the participles.

Ls > ον > Ψ ,
ὦναξ, εἶπον μὲν οὐχ ἀπαξ μόνον,
» \ 4 ¥ ba ld
ἴσθι δὲ παραφρόνιμον, ἄπορον ἐπὶ φρόνιμα
>

*

689

ἐνοσφιζόμαν,

ν 3 > Ν ~ 4 5 4
ὃς T ἐμαν γᾶν φίλαν ἐν πόνοισιν
3 > > \ ¥
ἀλύουσαν Kat ὀρθὸν ovpicas,

A ΕῚ » x
τανῦν T εὐπομπος ἂν

695

γένοιο.

688 Hartung conjectures παρίης καὶ καταμβλύνεις,

So Wecklein (writing παριεῖς with

680 μαθοῦσά γ᾽: sc. κομιῶ: cp. 77.
335 (n.). ")

681 Sdxyors...Adywv, a suspicioz rest-
ing on mere assertions (those made by
Oedipus), and not supported by facts (ép-
ya): hence ἀγνὼς, unknowing, guided by
no real knowledge. Thuc. 1. 4 οὐ λόγων
κόμπος τάδε μᾶλλον ἢ ἔργων ἐστὶν
ἀλήθεια : 3. 43 τῆς οὐ βεβαίου δοκήσεως-.---
δάπτει δὲ: Oedipus was incensed against
Creon, without proof; on the other hand
(δὲ) Creon also (kal) was incensed by the
unjust accusation. —8dare. might be
historic pres., but need not be so taken:
Creon is still pained. Aesch. P. V. 437
συννοίᾳ δὲ δάπτομαι κέαρ. The version,
‘and even injustice wounds,’ would make
the words a reflection;—‘An accusation
galls, even when unfounded’: but this is
unsuitable.

683 f. ἀμφοῖν dm’ αὐτοῖν sc. ἦλθε τὸ
νεῖκος; Thus far, locasta only knew
that Oedipus charged Creon with treason.
The words of the Chorus now hint that
Oedipus himself was partly to blame.
“80 then,’ Iocasta asks, ‘provocation had
been given on both sides?’—dédyos, the
story (of the alleged treason): for the
words of Oed. (642 δρῶντα κακῶς, τέχνη
κακή) had been vague.

685 προπονουμένας, ‘a/ready troubled,”
not, ‘troubled exceedingly.’ προπονεῖν
always=to suffer defore, or for: Lucian
Llupp. Trag. ὃ 40 ᾿Αθηνᾷ "Αρην καταγωνί-
ferat, ἅτε καὶ προπεπονηκότα olua ἐκ,
τοῦ τραύματος, already disabled.

687 The evasive answer of the Chorus
has nettled Oedipus by implying that the
blame was divided, and that both parties
ought to be glad to forget it- He could
never forget it (672).—op@s tv’ ἥκεις con-
veys indignant reproach: a grave charge
has been laid against your king; instead
of meeting it with denial, you are led, by
your sympathy with Creon, to imply that
it cannot be directly met, and must be
hushed up. Ant. 735 ὁρᾷς τάδ᾽ ws εἴρηκας
ws ἄγαν νέος: El. 628 ὁρᾷς ; πρὸς ὀργὴν
ἐκφέρει.

688 παριεὶς with τοὐμὸν κέαρ, seek-
ing to relax, enervate, my resentment: ἃ
sense which the close connection with
καταμβλύνων interprets, though the more
ordinary meaning for παριεὶς, had it
stood alone here, would be ‘neglecting,’
‘slighting ’ (πόθος παρεῖτο, El. 545): cp.
Ar. Za. 436 τοῦ ποδὸς παρίει, slack away
(some of) the sheet: Eur. Cyel. 591 ὕπνῳ
παρειμένος : Or. 210 τῷ λίαν παρειμένῳ,
(neut.) by too great languor. Schneidewin

fe

OIAITOYE TYPANNOS 97

lo. I will do so, when I have learned what hath chanced.

Cu. Blind suspicion, bred of talk, arose; and, on the other
part, injustice wounds.

Io. It was on both sides?

CH Ave

Io. And what was the story?

CH. Enough, methinks, enough—when our land is already
vexed—that the matter should rest where it ceased.

ΟΕ. Seest thou to what thou hast come, for all thy honest
purpose, in seeking to slack and blunt my zeal?

Cu. King, I have said it not once alone—be sure that I
should have been shown a madman, bankrupt in sane counsel,
if I put thee away—thee, who gavest a true course to my
beloved country when distraught by troubles—thee, who now
also art like to prove our prospering guide.

~Owadsin 665. Blaydes suggests πόνοις τότ᾽. 695 ἀλύουσαν] σαλεύουσαν Dobree.
696 τὰ νῦν δ᾽ 1, ist hand: but δ᾽ has been changed to 7’ by an early | corrector,
perh. the first. A has 7’, but δ᾽ prevailed in the later Mss.—el δύναιο γενοῦ L. The
Ist hand wrote εἰ δύναι γενοῦ. The o was added to δύναι (as Diibner thinks) by the
first corrector, S. Over the letters αὐ something has been erased,—two accents,

understands, ‘n neglecting my interest, and
blunting (your) feeling’: but τοὐμὸν must
surely agree with κέαρ.

692 ἐπὶ φρόνιμα : [Dem.] or. 25 § 31
ἐπὶ μὲν καλὸν ἢ χρηστὸν ἢ τῆς πόλεως
ἄξιον πρᾶγμα οὐδὲν οὗτός ἐστι χρήσιμος.

698 πεφάνθαι dv, oblique of πεφασμέ-
vos ἄν ἦν : for the tense cp. Isocr. or. 5
§ 56 λοιπὸν ἂν ἦν...εἰ μὴ ἐπεποίητο.
Whitelaw, taking πεφάνθαι μ᾽ ἄν as oblique
of πεφασμένος av εἴην, defends the εἴ ce
voogifoua of the mss. by Plat. Phaedr.
228 Ae ἐγὼ Φαῖδρον ἀγνοῶ, καὶ ἐμαυτοῦ
ἐπιλέλησμαι, and Apol. 25 B πολλὴ ἄν τις
εὐδαιμονία εἴη περὶ τοὺς νέους, εἰ εἷς μὲν
μόνος αὐτοὺς διαφθείρει, κιτ.λ. But the
playful or ironical tone which εἰ with the
pres. indic. gives to those passages seems
hardly in place here. The change of one
letter restores the required ἐνοσφιζόμαν.

694 ὅς τε is not for ὅς, though i in £7.
151 d7’=7, and 77. 824 67’=6: rather
Te goes with οὔρισας: cP: El. 249 ἔρροι
τ᾽ dv αἰδὼς | ἁπάντων τ᾽ εὐσέβεια θνατῶν.

695 ἀλύουσαν, of one maddened by
suffering, Ph. 1194 ἀλύοντα χειμερίῳ
Avg. The conj. σαλεύουσαν is tame.

696 ἂν γένοιο. The mss. have εἰ δύ-
vavo γενοῦ : for δύναιο, the rst hand of 1,
had written diva, 2.5. diva. Now εἰ
δύνᾳ γενοῦ is satisfactory in itself, since

᾿Εν ΟΕ ἐν

δύνᾳ for δύνασαι has good authority in
Attic, as Eur. Hee. 253 δρᾷς δ᾽ οὐδὲν ἡμᾶς
εὖ, κακῶς δ᾽ ὅσον diva. But then we
must correct the strophe, 667,—as by
writing there τὰ πρὸς σῴφῴν τοῖς πάλαι
προσάψετον, which I should prefer to
Nauck’s ingenious προσάψει Tots πάλαι τὰ
πρόσφατα. Verse 667, however, seems
right as it stands: it gives a better
rhythm for the closing cadence than we
should obtain by adding a syllable. And
if so, εἰ δύναιο (or δύνᾳ) γενοῦ here must
be reduced to~—~=. (1) If with Hermann
we simply omit γενοῦ, the elliptical εἰ
Sivato—understanding ἴσθι or γενοῦ---ἰϑ
intolerably harsh; to me it does not seem
even Greek. (2) εἰ γένοιο, ‘mayest thou
become!’ is read by Bergk and Dindorf;
cp. 863 εἴ μοι ξυνείη. (3) To this I much
prefer dv γένοιο, which Blaydes adopts;
but I do so for a reason which he does
not give. I suspect that εἰ δύναιο was a
marginal gloss intended to define the
sense of dv γένοιο, : and that dv γένοιο was
corrupted to γενοῦ when εἰ δύναιο had
crept into the text. (4) Prof. Kennedy
conjectures εἶ τό γ᾽ ἔν σοι: ‘now also
with thy best shill thou ably waftest.
Since the metre of 667 is not certainly
sound, no treatment of our verse can be
confident.

7

and anti-
strophe.

98 ΣΟΦΟΚΛΕΟΥΣ

10: πρὸς θεῶν δίδαξον. Kap , ἄναξ, ὅτου ποτὲ
μῆνιν τοσήνδε πράγματος. στήσας ἔχεις.

ΟἹ: ἐρῶ" σὲ γὰρ τῶνδ᾽ ἐς πλέον, γύναι, σέβω" 700
Κρέοντος, οἷά μοι βεβουχέυκὼς ἔχει.

[Ο. λέγ᾽, εἰ σαφῶς τὸ νεῖκος ἐγκαλῶν ἐρεῖς.

Ol. φονέα με φησὶ Λαΐου καθεστάναι.

10. αὐτὸς ξυνειδώς, n μαθὼν ἄλλου πάρα;

Ol. μάντιν μὲν οὖν κακοῦργον εἰσπέμψας, ἐπεὶ 705
τό γ᾽ εἰς ἑαυτὸν πᾶν ἐλευθεροῖ στόμα.

IO. σύ νυν ἀφεὶς σεαυτὸν ὧν λέγεις πέρι"
ἐμοῦ ᾿πάκουσον, καὶ pa οὕνεκ᾽ ἐστί σοι

«--- βρότειον οὐδὲν μαντικῆς ἔχον τέχνης.
φανῶ δέ σοι σημεῖα τῶνδε σύντομα. 710

χρησμὸς γὰρ ἦλθε Λαΐῳ ποτ᾽, οὐκ ἐρῶ
Φοίβου. γ᾽ ἀπ᾽ αὐτοῦ, τών δ᾽ ὑπηρετῶν ἄπο,
ὡς αὐτὸν ἤξοι μοῖρα πρὸς παιδὸς θανεῖν,

according to Diibner; Campbell suggests σύ. ---εἰ δύναιο γενοῦ (εἰ δύναι ὁ γενοῦ Bodl.

Barocc. 66) is also the reading of the later Mss.
M. Seyffert.

κυρεῖς Ἐρσοτί.---ἐγκαλεῖν ἔχεις

See comment. 702 ἐρεῖς]
709 ἔχον] τυχὸν Hartung ; λαχὸν

697 f. «dp: these men know it:
allow me also to know it.—étov...mpdy-
ματος, causal gen.; Ant. 1177 πατρὶ
μηνίσας φόνου. «π-στήσας ἔχεις, hast set
up, z.¢. conceived as an abiding senti-
ment, referring to 672 and 689. Cp.

Eur. Z A. 785 ἐλπὶς... | olay... | o77-
σασαι τάδ᾽' és ἀλλήλας | μυθεύσουσι
(Fritzsch).

700 f. τῶνδ᾽ é és πλέον = πλέον ἢ τούσδε,
not πλέον ἢ olde. The Chorus having
hinted that Oedipus was partly to blame,
he deigned no reply to their protests of
loyalty (689 f.). But he respects Iocasta’s
judgment more, and will answer her.—
Κρέοντος, sc. στήσας ἔχω τὴν μῆνιν:
causal gen. answering to ὅτου πράγματος.
“-ἰεβουλευκὼς: in this periphrasis, the
perf. part. is rarer than the aor. part.:
Ph, 600 n.

702 λέγ᾽ : speak, if you can make a
clear statement (εἰ σαφώς épets) in im-
puting the blame of the feud: 2.6. if you
are prepared to explain the vague ola
(701) by defining the provocation.—éyxa-
λεῖν νεῖκός (7w1)=to charge one with
(beginning) a quarrel: as Phzl. 328 χόλον
(τινὸς) kar’ αὐτῶν ἐγκαλῶν, charging them
with having provoked your anger at a deed.

704 2. αὐτὸς ξυνειδώς: 2.4. does he

speak as from his jown knowledge (of
your guilt)?—pév οὖν, ‘nay.’ 151. 1503.

Ar. £q. 13 NI. λέγε σύ. ΔΗ. σὺ μὲν οὖν
λέγε. Distinguish μὲν οὖν in 483, where
each word has a separate force.

706 τό γ᾽ εἰς ἑαυτὸν, in what concerns
himself: Eur. 7. 7. 691 τὸ μὲν γὰρ εἰς ἔμ᾽
οὐ κακῶς ἔχει. ---πτᾶν ἐλευθεροῖ, sets wholly
free (from the discredit of having brought
such a charge): Amt. 445 ἔξω βαρείας
αἰτίας ἐλεύθερον : Plat. Legg. 756 Ὁ ἐλεύ-
θερον ἀφεῖσθαι τῆς ζημίας.

707 ἀφεὶς σεαυτόν, an appropriate
phrase, since ἀφιέναι was the regular
term when the natural avenger of a slain
man voluntarily released the slayer from
the penalties: Dem. or. 38 § 59 ἂν ὁ
παθὼν αὐτὸς ἀφῇ τοῦ φόνου τὸν Spleen:
Antiph. or. 2 § 2 οὐ τὸν αἴτιον ἀφέντες τὸν
ἀναίτιον διώκομεν. ὟΝ

708 pad’ κ-τ.λ. : learn that thou canst
find no mortal creature sharing in the art
of divination.—oov ethic dat.:. ἐστὶν
gxov=éxee (Eur. Suppl. 427 τί τούτων
ἐστὶν ob καλῶς ἔχον :): τέχνης, partitive
gen. The gods have prescience (498);
but they impart it to no man,—not even
to such ministers as the Delphian priests.
Iocasta reveres the gods (Gan): it is to
them, and first to Apollo, that she turns

06

ΟἸΔΙΠΟῪΣ TYPANNOS 99

10;

In the name of the gods, tell me also, O king, on what

account thou hast conceived this steadfast wrath.

OE.

That will I; for I honour thee, lady, above yonder

men :—the cause is Creon, and the plots that he hath laid

against me.

Io. Speak on—if thou canst tell clearly how the feud

began.

OE.

another ?

He says that I stand guilty of the blood of Laius.
Io. As on his own knowledge?

Or on hearsay from

OE. Nay, he hath made a rascal seer his mouth-piece; as
for himself, he keeps his lips wholly pure.

Io. Then absolve thyself of the things whereof thou speak-
est; hearken to me, and learn for thy comfort that nought

of mortal birth is a sharer in the science of the seer.

give thee pithy proof of that.

I will

An oracle came to Laius once—I will not say from Phoebus
himself, but from his ministers—that the doom should overtake
him to die by the hand of his child,

Heimsoeth.

713 ἤξοι L rst hand, changed by an early hand to ἥξει.

Most of

the later Mss. have ἥξει, but one or two (V, 1.2) 7&o..—Canter conject. ἕξει: K. Halm,

in trouble (911). But the shock which
had befallen her own life,—when at the
bidding of Delphi her first-born was
sacrificed without saving her husband
Laius—has left a deep and bitter con-
viction that no mortal, be he priest or
seer, shares the divine foreknowledge.
In the Greek view the μάντις might be
(1) first, the god himself, speaking
through a divinely frenzied being in
whom the human reason was temporarily
superseded (hence the popular derivation
of μαντική from μανία) : Plat. Zim. 71
E μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέ-
δωκεν" οὐδεὶς γὰρ ἔννους ἐφάπτεται μαν-
τικῆς ἐνθέου καὶ ἀληθοῦς: this was much
the same as the Egyptian belief, Her. 2.
83 μαντικὴ δὲ αὐτοῖσι ὧδε διακέεται. ἀν-
θρώπων μὲν οὐδενὶ προσκέεται 7 τέχνη,
τῶν δὲ θεῶν μετεξετέροισι. (2) Secondly,
the μάντις might be a man who reads
signs from birds, fire, etc., by rule of
mystic science: it was against this τέχνη
that scepticism most readily turned: Eur.
El. 399 Λοξίου yap ἔμπεδοι | χρησ-
μοί, βροτῶν δὲ μαντικὴν χαίρειν
λέγω. Iocasta means: ‘I will not say
that the message came through the lips
of a truly god-possessed interpreter; but
at any rate it came from the priests; it

was an effort of human μαντική.͵ So in
946, 953 θεῶν μαντεύματα are oracles
which grofessed to come from the gods.
Others render:—‘Nothing in mortal
affairs ts connected with the mantic art’:
7.2. is affected by it, comes within its ken.
Then ἐστὶν ἔχον will not stand for ἔχεται
(which it could not do), but for ἔχει, as
meaning ‘zs of,’ ‘belongs to.’ Her. has
ἔχειν as=elvar with expressions equivalent
to an adverb, as 2. QI ἀγῶνα γυμνικὸν διὰ
πάσης ἀγωνίης ἔχοντα, ‘consisting in
every sort of contest,’ as he might have
said πολυτρόπως ἔχοντα: 50 3. 128 περὶ
πολλῶν ἔχοντα πρηγμάτων (=ToA-
Aax@s): 6. 42 κατὰ χώρην (Ξεἐμπέδως)
ἔχοντες: 7. 220 ἐν ἔπεσι ἑξαμέτροισι
ἔχοντα. But such instances are wholly
different from the supposed use of ἔχειν
alone ἃ5 Ξε εἶναι with a partitive genitive.

711 οὐκ ἐρῶ «.7.A. The exculpation
of Apollo Azmself here is obviously not
inconsistent with 720, which does not
ascribe the prediction to him. And in
853 (ὅν γε Λοξίας | διεῖπε) the name of
the god merely stands for that of his
Delphian priesthood.

713 ἥξοι is better than the conject.
ἕξοι (‘constrain’), as expressing the sud-
denness with which the doom should

7—2.

«<3

100

ZOPOKAEOYS

ὅστις γένοιτ᾽ ἐμοῦ ΤΕ κἀκείνου πάρα.

καὶ τὸν μέν, ὥσπερ γ᾽ ἡ φάτις, ἕένοι ποτὲ
x λῃσταὶ φονεύουσ᾽ ἐν τριπλαῖς ἁμαξιτοῖς" “"

1.19

a

παιδὸς δὲ βλάστας οὐ διέσχον ἡμέραι
τρεῖς, καί νιν ἄρθρα κεῖνος ἐνζεύξας ποδοῖν
ἔρριψεν ἄλλων χερσὶν εἰς ἄβατον ὄρος.

κἀνταῦθ᾽ ᾿Απόλλων οὔτ᾽ ἐκεῖνον ἤνυσεν

720

φονέα γενέσθαι πατρός, οὔτε Λαΐον,

Ν \ e A Ν Ν A
τὸ δεινὸν οὐφοβεῖτο, πρὸς παιδὸς θανεῖν.
τοιαῦτα φῆμαι μαντικαὶ διώρισαν,
ὧν ἐντρέπου σὺ μηδέν" ὧν γὰρ av θεὸς

χρείαν ἐρευνᾷ ῥᾳδίως αὐτὸς φανεῖ.
οἷόν μ᾽ ἀκούσαντ᾽ “ἀρτίως ἔχει, γύναι,

725

ψυχῆς πλάνημα κανακίνησις φρενών.

ἔδοξ᾽ ἀκοῦσαι σοῦ τόδ᾽,

κατασφαγείη πρὸς anaes ἁμαξιτοῖς.
ηὐδᾶτο “γὰρ ταῦτ᾽, οὐδέ πω λήξαντ' ἔχει.
ὥρος οὗτος οὗ τόδ᾽ ἦν πάθος ;

Φωκὶς μὲν n Yn κλήζεται, σχιστὴ δ᾽ ὁδὸς

καὶ ποῦ oF ὁ

ποίας μερίμνης τοῦθ᾽ ὑποστραφεὶς λέγεις ;

ὡς ὁ Adtos

730

ἐς ταὐτὸ Δελφῶν κἀπὸ Δαυλίας ἄγει.

ἕξοι. 719 εἰς ἄβατον ὄρος MSS.:

ἄβατον εἰς ὄρος Musgrave.
L yp. παθεῖν has been written above by a late hand: A has the same gloss.

722 θανεῖν MSs. In
728 ὑπο-

overtake him. El. 489 ἥξει... Ἐρινύς.
The simple acc. αὐτὸν, since ἥξοι-Ξ κατα-
λήψοιτο: cp. Her. 9. 26 φαμὲν ἡμέας
ἱκνέεσθαι ἡγεμονεύειν, instead of ἐς ἡμέας
(2. 29).

714 ὅστις γένοιτ᾽ is oblique for ὅστις
ἂν γένηται (whoever may be born), not
for ὅστις ἐγένετο (who has been born):
Laius received the oracle before the birth
of the child.

715 ξένοι:
his own blood.

26: See on 733.

17 διέσχον. ‘Three days had not
separated the child’s birth from us’:
three days had not passed since its birth.
Plut. 776. Gracch. ὃ 18 κελεύσαντος éxel-
vou διασχεῖν τὸ πλῆθος, to keep the crowd
off.—BAderas cannot be acc. of respect
(‘as to the birth’), because διέσχον could
not mean ‘had elapsed’: when διέχειν is
intrans. it means (4) to be distant, Thuc.

not Thebans, much less of

Ἑλλὰς ὠνόμαζεν Οἰδίπουν.

8. 79 διέχει δὲ ὀλίγον ταύτῃ ἡ Σάμος τῆς

ἠπείρου: or (6) to extend, Her. 4. 42
διώρυχα... διέχουσαν és τὸν ᾿Αράβιον
κόλπον.

718 καί--ὅτε (parataxis instead of
hypotaxis): Thuc. 1. 50 ἤδη δὲ ἦν dye...
kal οἱ ἹΚορίνθιοι ἐξαπίνης πρύμναν ἀκρού.
οντο.---“ἄρθρα ποδοῖν--τὰ σφυρά: ἐνζεύ-
fas, fastened together by driving a pin
through them, so as to maim the child
and thus lessen the chance of its being
reared if it survived exposure:-Eur. Pi.
22 (Iocasta speaks) ἔσπειρεν ἡμῖν παῖδα,
kal σπείρας βρέφος, | γνοὺς τἀμπλάκημα
τοῦ θεοῦ τε τὴν φάτιν, | λειμῶν᾽ ἐς Ἥρας
καὶ Κιθαιρῶνος λέπας | δίδωσι βουκόλοισιν
ἐκθεῖναι βρέφος, | σφυρῶν σιδηρᾷ κέντρα
διαπείρας μέσον (better μέσων), | ὅθεν νιν
Seneca Oed.
812 Forata ferro gesseras vestigia, Tumore
nactus nomen ac vitio pedum.

719 εἰς ἄβατον ὄρος: the tribrach con-

ΟἸΔΊΠΟΥΣ TYPANNO2

ΙΟΙ

who should spring from him and me.
Now Laius,—as, at least, the rumour saith,—was murdered

one day by foreign robbers at a place where three highways

meet.

And the child’s birth was not three days past, when

Laius pinned its ankles together, and had it thrown, by others’

hands, on a trackless mountain.

So, in that case, Apollo brought it not to pass that the babe
should become the slayer of his sire, or that Laius should die—
the dread thing which he feared—by his child’s hand. Thus

did the messages of seer-craft map out the future.
Whatsoever needful things the god

them, thou, not at all.

Regard

seeks, he himself will easily bring to light.
OE. What restlessness of soul, lady, what tumult of the
mind hath just come upon me since I heard thee speak !
Io. What anxiety hath startled thee, that thou sayest this?
ΟΕ. Methought I heard this from thee,—that Laius was

slain where three highways meet.

Io. Yea, that was the story; nor hath it ceased yet.

ΟΕ. And where is the place where this befell ?

Io. The land is called Phocis; and branching roads lead to
the same spot from Delphi and from Daulia.

στραφεὶσ L: ὕπο στραφεὶς r, which Dindorf and others prefer.

730 διπλαῖσ L: τριπλαῖς r.

ἐπιστραφεὶς Blaydes.

tained in one word gives a ruggedness
which is certainly intentional here, as in
1496 τὸν πατέρα πατήρ, Az. 459 πεδία
τάδε. A tribrach in the sth place, always
rare, usually occurs either when the pen-
ultimate word of the verse is a pacon
primus (-~~~), as Zl. 326 ἐντάφια
χεροῖν, or when the last word is a paeon
guartus (-~~—), as Phil. 1302 ἄνδρα πο-
λέμιον. Verse 967 below is exceptional.

720 κἀνταῦθ᾽: cp. 582.

722 It is more likely that, as our Mss.
suggest, παθεῖν should have been a com-
mentator’s conjecture than that θανεῖν
should have been a copyist’s error (from
v. 713). No objection can be drawn
from the occurrence of πρὸς παιδὸς θα-
νεῖν so soon after 713: see on 519.

723 τοιαῦτα... διώρισαν, 1.5. made
predictions at once so definite and so
false: φῆμαι, a solemn word used scorn-
fully: cp. 86. The sense of διώρισαν ἴῃ ὃ
1083 is slightly different: here we might
compare Dem. or. 20 ἃ 158 ὁ Δράκων...
καθαρὸν διώρισεν εἶναι, Shas laid down
that the man is pure.’ '

725 ὧν χρείαν ἐρευνᾷ : a bold phrase

blended, as it were, from ὧν dv χρείαν
ἔχῃ and ἃ av χρήσιμα (ὄντα) ἐρευνᾷ: cp.
Phil. 327 τίνος... | χόλον... ἐγκαλῶν, in-
stead of τίνος χόλον ἔχων or τί ἐγκαλῶν.

726—754 The mention of ‘three
roads’ (716) has startled Oedipus. He
now asks concerning (1) the place, (2) the
time, (3) the person. The agreement of
(1) with (2) dismays him; that of both
with (3) flashes conviction to his mind.

727 πλάνημα denotes the fearful
‘wandering’ of his thought back to other
days and scenes; as ἔδοξ᾽ (729) is the
word of one who has been in a troubled
dream.

728 ποίας pep. ὕποστρ., having turned
round on account of (=startled by) what
care,—like a man whom a sound at his
back causes to turn in alarm:—far more
expressive than ἐπιστραφείς, which would
merely denote attention. For the gen.,
cp. Az. 1116 Tod δὲ σοῦ ψόφου | οὐκ ἂν
στραφείην. :

731 λήξαντ᾽ : the breath of rumour is
as a breeze which has not yet fallen: cp.
AZ. 258 νότος ws λήγει, and O. C. 517.

733 σχιστὴ δ᾽ ὁδός. In going from

ΣΟΦΟΚΛΕΟΥΣ

795

102

OI. καὶ τίς χρόνος τοῖσδ᾽ ἐστὶν οὐξεληλυθώς ;

10. σχεδόν τι πρόσθεν ἢ σὺ τῆσδ᾽ ἔχων χθονὸς
ἀρχὴν ἐφαίνου τοῦτ᾽ ἐκηρύχθη πόλει.

ΟΙ. ὦ Ζεῦ, τί μου δρᾶσαι βεβούλευσαι πέρι;

740

745

ΙΟ. τί δ᾽ ἐστί σοι τοῦτ᾽, Οἰδίπους, ἐνθύμιον ;
’ὔ 3 > 4 Ν οὗ foe »
Ol. μήπω μ᾽ ἐρώτα" τὸν δὲ Λάϊον φύσιν
ΣΕ Soe ΄ ὃς 7 > \ Ψ ¥
TW εἶχε φράζε, “τίνος ἀκμὴν nBys ἔχων.
IO. μέγας, χνοάζων ἄρτι λευκανθὲς κάρα,
μορφῆς δὲ τῆς σῆς οὐκ ἀπεστάτει πολύ.
ΟΙ. οἴμοι τάλας" ἔοικ᾽ ἐμαυτὸν εἰς ἀρὰς
δεινὰς προβάλλων ἀρτίως οὐκ εἰδέναι.
10. πῶς φής; ὀκνῶ τοι πρὸς σ᾽ ἀποσκοποῦσ᾽, ἀναξ.
ΟἹ. δεινῶς ἀθυμῶ μὴ βλέπων ὁ μάντις 7.
δείξεις δὲ μᾶλλον, ἢν ἕν ἐξείπῃς ἔτι.
IO. καὶ μὴν ὀκνῶ μέν, av δ᾽ ἔρῃ μαθοῦσ᾽ ἐρῶ.

740 φύσιν | τίν᾽ εἶχε φράζε" τίνα δ᾽ ἀκμὴν ἥβης ἔχων. L. The only variation in the

later MSS. is ἔσχε for εἶχε (A).

I adopt a former conjecture of Nauck’s, τίνος for τίνα

δ᾽. Wecklein changes ἥβης ἔχων to ἔχων ἔβη: Meineke changes ἥβης to τότ᾽ ἦλθ᾽:
Wolff gives, τίν᾽ εἶχε, φράζ᾽ ἔτ᾽" ἦν δ᾽ ἀκμὴν ἥβης ἔχων; Others seek a substitute
either (1) for ἔχων, as Brunck τότε, Kennedy ἔτι: or (2) for εἶχε, as Dindorf ἦλθε,

Hartung ἔτυχε, Schneidewin and Blaydes elpze.

742 μέγασ L. A few later

mss. (A, Pal., and V as corrected) have μέλας, which Wecklein adopts.— xvod (wy

Thebes to Delphi, the traveller passes by
these ‘Branching Roads,’—still known
as the rploda, but better as the στενό:
from Daulia it is a leisurely ride of about
an hour and a half along the side of Par-
nassus. The following is from my notes
taken on the spot:—‘ A bare isolated hil-
lock of grey stone stands at the point
where our path from Daulia meets the
road to Delphi, and a third road that
stretches to the south. There, in front,
we are looking up the road down which
Oedipus came [from Delphi]; we are
moving in the steps of the man whom he
met and slew; the road runs up a wild
and frowning pass between Parnassus
on the right hand and on the left the
spurs of the Helicon range, which here
approach it. Away to the south a wild
and lonely valley opens, running up
among the waste places of Helicon, a
vista of naked cliffs or slopes clothed with
scanty herbage, ’a scene of inexpressible
grandeur and desolation’ (Modern Greece
p- 79). At this σχιστὴ ὁδός Pausanias

]

᾿

saw τὰ τοῦ Λαΐου μνήματα καὶ οἰκέτου
τοῦ ἑπομένου : the legend was that Dama-
sistratus king of Thebes had found the
bodies and buried them (10. 5 ὃ 4). The
spot has a modern monument which
appeals with scarcely less force to the
imagination of a visitor,—the tomb of a
redoubtable brigand who was killed in
the neighbourhood many years ago.

734 ταὐτὸ, but in 325 ταὐτὸν : cp.
Tr. 325 n. ἀπὸ with both genitives: cp.
761, 1205.

735 τοῖσδ᾽. For the dat. cp. Her. 2.
145 Διονύσῳ μέν vuv,..xata ἑξακόσια
ἔτεα καὶ χίλια μάλιστά ἐστι ἐς ἐμέ: Ἥ ρα-
κλέϊ δὲ.. κατὰ εἰνακόσια ἔτεα’ Πανὶ δὲ
κατὰ τὰ ὀκτακόσια μάλιστα ἐς ἐμέ. Then
from persons the idiom is transferred to
things: Thuc. 3. 29 ἡμέραι μάλιστα ἦσαν
TH Μυτιλήνᾳ ἑαλωκυίᾳ ἑπτά.

736 σχεδόν τι πρόσθεν. The interval
supposed between the death of Laius and
the accession of Oedipus must be long
enough to contain the process by which
the Sphinx had gradually brought Thebes

ΟἸΔΊΠΟΥΣ. ΤΥΡΑΝΝΌΣ 103

ΟΕ. And what is the time that hath passed since these
things were?

Io. The news was published to the town shortly before thou
wast first seen in power over this land.

Or. O Zeus, what hast thou decreed to do unto me?

Io. And wherefore, Oedipus, doth this thing weigh upon
thy soul?

Or. Ask me not yet; but say what was the stature of
Laius, and how ripe his manhood.

Io. He was tall,—the silver just lightly strewn among his
hair; and his form was not greatly unlike to thine.

Or. Unhappy that I am! Methinks I have been laying
myself even now under a dread curse, and knew it not.

Io. How sayest thou? I tremble when I look on thee,
my king.

Or. Dread misgivings have I that the seer can see.
thou wilt show better if thou wilt tell me one thing more.

Io. Indeed—though I tremble—I will answer all thou ask-
est, when 1 hear it.

But

L, not altered from xvodfov: nor is the latter (so far as I know) in any MS.—dev-
κανθὲς L, which is the usual reading in the later Mss.; only one or two have
λευκανθεὶς (I') or λευκανθὲν (A). Hartung reads χνοάζον.. λευκανθεὶς κάρα. 743 In
L ἀπεστάτει has been made from ἀποστάτει by an early hand. 749 ἃ δ᾽ ἀν L,
and so nearly all the later Mss. (but ἂν δ᾽ Dresd. a, ἄν δ᾽ Bodl. Laud. 54). On
such a point as ὦ δ᾽ dv versus ἃν δ᾽, the authority of our Mss, is not decisive. In
O. C. 13 dv δ᾽ seems clearly preferable to ἃ δ᾽ ἂν (1, there has ay, omitting δ᾽; and

to despair: but Soph. probably had no
very definite conception of it: see on 758.

738 ὦ Zev. A slow, halting verse,
expressing the weight on his soul: the
neglect of caesura has this purpose.

739 ἐνθύμιον: Thuc. 7. 50 ἡ σελήνη
ἐκλείπει... καὶ οἱ ᾿Αθηναῖοι... ἐπισχεῖν ἐκέ-
λευον τοὺς στρατηγούς, ἐνθύμιον ποιού-
μενοι.

740 I do not believe that Soph., or
any Greek, could have written vcvw |
τίν᾽ εἶχε, φράζε, τίνα δ᾽ ἀκμὴν ἥβης
ἔχων, which Herm. was inclined to defend
as if rlva φύσιν εἴχεξετίς ἦν φύσι. Now
τίνος would easily pass into τίνα δ᾽ with a
scribe who did not follow the construc-
tion; and to restore τίνος seems by far
the most probable as well as the simplest
remedy. No exception can be taken to
the phrase τίνος ἀκμὴν ἥβης as= ‘the ripe-
ness of what period of vigorous life.’

742 χνοάζων λευκανθὲς κάρα-- ἔχων
χνοάζον λευκαῖς κάρα: Ar. MVub. 978

χνοῦς ὥσπερ μήλοισιν ἐπήνθει (the down on
his chin was as the bloom on apples):
here the verb marks the /igh¢ strewing of
silver in dark hair. Cp. 27. 43 ἦνθισ-
μένον.Ό As Aesch. has μελανθὲς γένος,
‘swarthy’ (Suppl. 154), so in Anthol.
12. 165 (Jacobs 11. 502) λευκανθής -- ‘of
fair complexion’ as opp. to meAlypous.

744 τάλας, as being for τάλανς: Ar.
Av. 1494 οἴμοι τάλας, ὁ Ζεὺς ὅπως μή μ᾽
ὄψεται. In Anthol. 9. 378 (Jac. 11. 132)
kal κοιμῶ μεταβάς, ὦ τάλας, ἀλλαχόθι,
τάλαν is an easy remedy: but not so in
Theocr. 2. 4 ἀφ᾽ ὦ τάλας οὐδέποθ᾽ ἥκει,
where πέλας has been conjectured.—ouxa
00K εἰδέναι ΞΞ ἔοικεν ὅτι οὐκ ἤδη: cp.
236 f.

749 καὶ μὴν, ‘indeed’ I fear (as you
do): Ant. 221, Z/. 556.—dv δ᾽ is certainly
preferable to ὦ δ᾽ ἂν in a poet whose ver-
sification is not characterised by any love
of unnecessary διάλυσις. Even in prose we
find ὃς av δέ instead of os δὲ dv, Her. 7. 8.

104 ΣΟΦΟΚΛΕΟῪΣ
Ol. πότερον ἐχώρει βαιός, ἦ πολλοὺς ἔχων 750
ἄνδρας λοχίτας, οἵ ἀνὴρ ἀρχηγέτης;
IO. πέντ᾽ ἦσαν ou ξύμπαντες, ἐν δ᾽ αὐτοῖσιν ἣν
κῆρυξ' ἀπήνη δ᾽ ἦγε Λάϊον μία.
OI. αἰαῖ, τάδ᾽ ἤδη διαφανῆ. τίς ἦν ποτὲ
ὁ τούσδε λέξας τοὺς λόγους ὑμῖν, γύναι ; 755
10. οἰκεύς τις, ὅσπερ ἵκετ᾽ ἐκσωθεὶς μόνος.
Ol. ἦ Kav δόμοισι τυγχάνει τανῦν παρών;
10: ov δῆτ᾽ . ad’ ov yap κεῖθεν ἦλθε καὶ κράτη
σέ T εἶδ᾽ ἔχοντα Λάϊόν T ὀλωλότα,
ἐξικέτευσε τῆς ἐμῆς χειρὸς θιγὼν 760
ἀγρούς σφε πέμψαι κἀπὶ ποιμνίων νομάς,
ὡς πλεῖστον εἴη τοῦδ᾽ arom TOS ἄστεως.
κάπεμψ᾽ ἐγώ νιν" ἄξιος γὰρ ot ἀνὴρ
δοῦλος φέρειν ἣν τῆσδε καὶ μείζω χάριν.
OI. πῶς ἂν μόλοι δηθ' ἡμὶν ἐν “τάχει πάλιν ; 765
10. πάρεστιν" ἀλλὰ πρὸς τί τοῦτ᾽ ἐφίεσαι;
ΟΙ. δέδοικ᾽ ἐμαυτόν, ὦ γύναι, μὴ πόλλ᾽ ἄγαν

εἰρημέν᾽ ἦ μοι, Ov a νιν εἰσιδεῖν θέλω.

here, too, it gives a more Sophoclean rhythm.

the first corrector (S):

the rst hand seems to have written ὥσπερ.

756 ὅσπερ L, as re-touched by
763 of Her-

750 βαιός identifies the chief with his
retinue,—the adjective, when so used,
suggesting a collective force like that of
a stream, full or thin: so πολὺς pet, πολὺς
πνεῖ of vehement speech, etc.; Eur. Or.
1200 ἣν πολὺς παρῇ, if he come in his
might: συχνὸν πολίχνιον, a populous
town (Plat. Rep. 370 D).

751 doxlras: cp. Aesch. Cho. 766
XO. πώς οὖν κελεύει viv μολεῖν ἐσταλμέ-
vov; | ...9 ξὺν λοχίταις εἴτε καὶ μονοστιβῆ;
ΤΡ. ἄγειν κελεύει δορυφόρους ὀπάονας (said
of Aegisthus).

753 κῆηρνξ, as the meet attendant of a
king on the peaceful and sacred mission
of a θεωρός (114). The herald’s presence
would add solemnity to the sacrifice and
libation at Delphi: Athen. 660 A ἔδρων
(Ξ: ἔθυον) δὲ of κήρυκες ἄχρι πολλοῦ, Bov-
θυτοῦντες... καὶ σκευάζοντες καὶ μιστύλλον-
τες, ἔτι δὲ οἰνοχοοῦντεςς ἀπήνη ἦγε μία --
μία ἦν ἀπήνη, ἣ ἦγε: Pind. Nem. 9. 41
ἔν θ᾽ ᾿Αρέας πόρον ἄνθρωποι καλέοισι-- ἔνθα
πόρος ἐστὶν ὃν ’A. καλοῦσιν. The ἀπήνη,
properly a mule-car (Pind. Pyth. 4. 94)
but here drawn by colts (802), and in the

Odyssey synonymous with ἅμαξα (6. 37,
57), was a four-wheeled carriage used for
travelling, as dist. from the two-wheeled
war-chariot (ἅρμα) : its Homeric epithet
ὑψηλή indicates that it stood higher on its
wheels than the ἅρμα: it could be fitted
with a frame or basket for luggage (ὑπερ-
tepln Od. 6. 70, πείρινς Jl. 24. 190).

756: cp. 118. οἰκεύς -- οἰκέτης, as in
the Odyssey and in a véduos Σόλωνος in
Lysias or. 10 § 19, who explains it by
θεράπων. The Jlad has the word only
twice, both times in plur., of ‘inmates’
(slave or free: 5. 413: 6. 366).

757 ἦ καὶ marks re interest: 51.
314 ἡ κἂν ἐγὼ θαρσοῦσα μᾶλλον ἐς λόγους]
τοὺς σοὺς ἱκοίμην ; |

758 The poet has neglected clearness
on aminor point. The olxeds—sole sur-
vivor of the four attendants—had fled
back to Thebes with the news that Laius
had been slain by robbers (118—123).
This news came before the trouble with
the Sphinx began: 126—131. And the
play supposes an interval of at least
several days between the death of Laius

OIAITTOYS TYPANNOS 105

ΟΕ. Went he in small force, or with many armed followers,
like a chieftain ?

Io. Five they were in all,—a herald one of them; and there
was one Carriage, which bore Laius.

ΟΕ. Alas! ’Tis now clear indeed.—Who was he who gave
you these tidings, lady?

Io. A servant—the sole survivor who came home.

ΟΕ. Is he haply at hand in the house now?

Io. No, truly ; so soon as he came thence, and found thee
reigning in the stead of Laius, he supplicated me, with hand
laid on mine, that I would send him to the fields, to the pastures
of the flocks, that he might be far from the sight of this town.
And I sent him; he was worthy, for a slave, to win e’en a larger

boon than that.

ΟΕ. Would, then, that he could return to us without delay !

LO:
OE.

It is easy: but wherefore dost thou enjoin this?
I fear, lady, that mine own lips have been unguarded ;

and therefore am I fain to behold him.

mann: ὥς γ᾽ Campbell (who cites ὡς from K,=Flor. Abb. 66).
768 δι᾽ a] δι᾿ 6 Turner.

ὁ δ᾽, or wd’, 1.

dy’ 1,: ὁ δέ γ᾽, ὅδ᾽,

and the election of Oedipus: see on 736.
Hence κεῖθεν ἦλθε καὶ... εἶδε cannot mean
that the οἰκεύς, on reaching Thebes, found
Oedipus already reigning. Nor can we
suggest that he may have fled from the
scene of the slaughter before he was
sure that Laius had been killed: that is
excluded by 123 and 737. Therefore
we must understand:—‘when he had
come thence, and [afterwards] found that
not only was Laius dead, but you were his
successor.’ (For the parataxis σέ τε...
Λάϊόν re see on 673.) I incline to sus-
pect, however, that Sophocles was here
thinking of the man as coming back to
find Oedipus already on the throne, and
had overlooked the inconsistency. The
conjecture Λαΐου re δώματα for Adidy τ᾽
ὀλωλότα (Wolff) would remove the diffi-
culty, but seems very improbable.

760 χειρὸς θιγὼν, marking that the
ixereia was formal; as when the suppliant
clasped the knees (ἅπτεσθαι γονάτων).
Eur. Hee. 850 τύχας σέθεν, | Ἑκάβη, δι᾽
οἴκτου χεῖρά θ᾽ ἱκεσίαν ἔχω.

761 ἀγρούς might be acc. of motion
to (O. C. 1769 Θήβας δ᾽ ἡμᾶς |...πέμψον);
but it is better here governed by ἐπὶ: for
the position of the prep. cp. 734, 1205,
El. 780 οὔτε νυκτὸς οὔτ᾽ ἐξ Huépas.—vopas:
on Cithaeron, or near it, 1127. The man
had formerly served as a shepherd (1039),

and had then been taken into personal
attendance on Laius (olkevs).

762 τοῦδ᾽ ἄποπτος ἄστεως, ‘far from
the sight of this town’: that is, far from
the power of seeing it: whereas in 42.
1487 κτανὼν mpddes |...ἄποπτον ἡμῶν ΞΞ
‘far from our eyes’: the gen. as after
words of ‘distance from.’ See Appendix.

768 οἷ᾽ : the 6 γ᾽ of L (clumsily amend-
ed to ὁ δέ γ᾽ in other Mss.) prob. came
from of’, rather than from ὡς or ὡς γ᾽.
Phil. 583 ot’ ἀνὴρ πένης, ‘for a poor man’:
Eur. Or. 32 κἀγὼ μετέσχον, οἷα δὴ γυνή,
φόνου, ‘so far as a woman might.’ ὡς,
however, is commoner in this limiting
sense (1118); ofa more often='‘like’
(751). Here ota qualifies ἄξιος, imply-
ing that in strictness the faithful service
of a slave could not be said to create
merit,

764 φέρειν : cp. 590.

766 πάρεστιν: ‘it is easily done.’
Eur. Bacch. 843 ΠΕ. ἐλθών γ᾽ és οἴκους av
δοκῇ βουλεύσομαι. | AI. ἔξεστι" πάντῃ τό
y’ ἐμὸν εὐτρεπὲς πάρα. Not, ‘he is here’
(nor, ‘he is as good as here,’ as the schol.
explains): in 769 téerar=‘he will come
Srom the pastures.’

768 δι Gd. The sense is: ‘I fear that
I have spoken too many words; and on
account of those words I wish to see him’:
cp. 744, 324. Not: ‘I fear that my

106
IO. ἀλλ᾽ ἵξεται. μέν:
ΟῚ,

ἐμοῦ βεβώτος.

ΣΟΦΟΚΛΕΟΥΣ

ἀξία δέ που μαθεῖν
κἀγὼ τά γ᾽ ἐν σοὶ δυσφόρως ἔ ἔχοντ᾽, ἄναξ,
κοὺ “μὴ στερηθῇς Y: ἐς τοσοῦτον ἐλπίδων
τῷ γὰρ ἂν καὶ μείζονι

770

λέξαιμ' ἂν ἢ σοί, ‘Sud τύχης τοιᾶσδ᾽ ἰών;
ἐμοὶ πατὴρ μὲν Πολύβος ἣν Κορίνθιος,

μήτηρ

δὲ Μερόπη Δωρίς.

ἠἡγόμην δ᾽ ἀνὴρ 778

ἀστῶν μέγιστος τῶν ἐκεῖ, πρίν" μοι τύχη
τοιάδ᾽ ἐπέστη, "θαυμάσαι μὲν ἀξία,

. σπουδῆς γε μέντοι τῆς ἐμῆς οὐκ ἀξία.
avnp γὰρ ἐν δείπνοις be ὑπερπλησθεὶς μέθῃ

καλεῖ παρ᾽ οἴνῳ, πλαστὸς ὡς εἴην πατρί.

780

κἀγὼ βαρυνθεὶς τὴν μὲν οὖσαν ἡμέραν

μόλις κατέσχον, Oarépa δ᾽ ἰὼν πέλας
μητρὸς πατρός τ᾽ ἤλεγχον" οἱ δὲ δυσφόρως

τοὔνειδος ἤγον τῷ βεθέντι τὸν λόγον.

καγὼ τὰ μὲν κείνοιν ἐτερπόμην, ὅμως δ᾽

ὑφεῖρπε γὰρ πολύ.

3 ΦΙΩΝ ay
ἔκνιζέ μ᾽ αεὶ τοῦθ᾽.

785

λάθρᾳ δὲ μητρὸς καὶ πατρὸς πορεύομαι
Πυθώδε, καί μ᾽ ὁ Φοῖβος ὧν μὲν ἱκόμην

779 μέθηι L 1st hand, changed by an early hand to μέθης.

The latter prevails in

words have given me only too much
cause to desire his presence.’ A comma
after μοι is here conducive to clearness.
770 κἀγὼ and ποὺ express the wife’s
sense that he should speak to her as to
a second self.—éy ool=within thee, in
thy mind (not ‘in thy case’): cp. ἐν with
the reflexive pronouns, Plat. 7heaet. 192 Ὁ
ἐν ἐμαυτῷ μεμνημένος : Crat. 384 A προσ-
ποιούμενός τι αὐτὸς ἐν ἑαυτῷ διανοεῖσθαι.
771 ἐς τοσοῦτον ἐλπίδων : Isocr. or.
8 § 31 εἰς τοῦτο γάρ τινες ἀνοίας ἐληλύ-
θασιν: Ar. Nub. 832 σὺ δ᾽ ἐς τοσοῦτον
τῶν μανιῶν ἐλήλυθας. ‘The plural οἵ ἐλπίς
is rare as=anxious forebodings: but cp.
87.
Ἶ 772 μείζονι : strictly, ‘more important’:
cp. Dem. or. 19 ὃ 248 ἀντὶ... τῆς πόλεως
τὴν Φιλίππου ξενίαν καὶ φιλίαν πολλῷ μεί-
ἕζονα ἡγήσατο αὐτῷ καὶ λυσιτελεστέραν
(alluding to Ant. 182 καὶ μείζον᾽ ὅστις
ἀντὶ τῆς αὑτοῦ πάτρας] φίλον νομίζει) :
Ant. 637 ovdels...yapos | μεέξων φέρεσ-
θαι σοῦ καλῶς ἡγουμένου, no marriage can
be a greater prize than your good guid-

ance. The καὶ with λέξαιμ᾽ ἂν :—could
I speak? Lysias or. 12 ὃ 29 παρὰ τοῦ
ποτε καὶ λήψεσθε δίκην ; from whom wi//
you ever exact satisfaction?

773 ἰών, present, not future, part. :
Ant. 742 διὰ δίκης ἰὼν πατρί. Xen. An.
3. 2. 8 διὰ φιλίας ἰέναι.

775 The epithet ‘Dorian’ carries ho-
nour: Meropé was of the ancient stock,
claiming descent from Dorus son of Hellen,
who settled in the region between Oeta
and Parnassus. The Scholiast’s comment,
ΠΠελοποννησιακή, forgets that the Theban
story is laid in times before the Dorian
conquest.

776 πρίν pov.. «ἐπέστη (1) πρίν with
infin. =our ‘before,’ whether the sentence
is affirmative or negative: ἦλθε πρὶν κλη-
θῆναι, οὐκ ἦλθε πρὶν κληθῆναι. (2) πρίν
with a /fimite mood (indic., subj., or opt.)
=our ‘until’ in megative sentences. Thus
οὐκ ἦλθε πρὶν “ἐκλήθη differs from οὐκ
ἦλθε πρὶν κληθῆναι by implying that at
last he was called, and then came. Here,
the form of the sentence is affirmative

ΟΙΔΙΠΟΥ ΣῪ TYPANNOZ 107

Io. Nay, he shall come. But I too, methinks, have a claim
to learn what lies heavy on thy heart, my king.

Or. Yea, and it shall not be kept from thee, now that my
forebodings have advanced so far. Who, indeed, is more to me
than thou, to whom I should speak in passing through such a
fortune as this?

My father was Polybus of Corinth,—my mother, the Dorian
Meropé; and I was held the first of all the folk in that town,
until a chance befell me, worthy, indeed, of wonder, though not
worthy of mine own heat concerning it. At a banquet, a man
full of wine cast it at me in his cups that I was not the true
son of my sire. And I, vexed, restrained myself for that day
as best I might; but on the next I went to my mother and
father, and questioned them; and they were wroth for the taunt
with him who had let that word fly. So on their part I had
comfort; yet was this thing ever rankling in my heart; for it
still crept abroad with strong rumour. And, unknown to mother
or father, I went to Delphi; and Phoebus sent me forth

the later Mss. (but μέθη I).

(ἠγόμην), and ἕως would therefore be more
strictly correct. But the thought is nega-
tive (‘nothing happened to disturb me’) ;
hence πρίν. So Thuc. 3. 29 rods...’ A0n-
vatous λανθάνουσι (-ε οὐχ ὁρῶνται ὑπὸ τῶν
᾽Α.) πρὶν δὴ τῇ Δήλῳ ἔσχον. Cp. White-
law in Zrans. Cam. Phil. Soc. 1886,p. 26.
-- ἐπέστη: a verb often used of enemies
suddenly coming upon one: Isocr. or.
9 ὃ 58 μικροῦ δεῖν ἔλαθεν αὐτὸν ἐπὶ τὸ
βασίλειον ἐπιστάς: Her. 4. 203 ἐπὶ τῇ
Κυρηναίων πόλι ἐπέστησαν.

779 ὑπερπλησθεὶς μέθῃ, lit., intoxi-
cated by drinking (caus. dat.): μέθη al-
ways=‘drinking’ (not ‘strong wine’):
cp. Her. 5. 20 καλῶς ἔχοντας... μέθης
(‘having had enough of drinking’). For
the dat. cp. Aesch. Fers. 132 λέκτρα...
πίμπλαται δακρύωασιν.

780 παρ᾽ οἴνῳ: Plut. Mor. 143 C τοὺς
τῇ λύρᾳ χρωμένους παρ᾽ οἶνον. Thuc.6.28
μετὰ παιδιᾶς καὶ οἴνου.----πλαστὸς ὡς εἴην
instead οἵ πλαστόν, as if preceded by
ὀνειδίζει μοι instead of καλεῖ pe. Some-
what similarly ὀνομάξω-ε λέγω, as Plat.
Prot. 311 E cogicriv...dvoudgouct...7dv
ἄνδρα elva. πλαστὸς, ‘feigned (in
speech),’ ‘falsely called a son,’ πατρί,
‘for my father,’ 2.6. to deceive him. Eur.
Alc. 639 μαστῷ γυναικὸς offs ὑπεβλήθην
λάθρᾳ. whence ὑποβολιμαῖος = νόθος.

782 κατέσχον, sc. ἐμαυτόν. In clas-

sical Attic this use occurs only here: in
later Greek it recurs, as Plut. Artaxerxes
§ 15 εἶπεν οὖν μὴ κατασχών. ὑμεῖς μέν
κιτιλ. Cp. ἔχε, σχές, ἐπίσχες (‘stop’),
in Plat., Dem., etc. °

784 τῷ μεθέντι : the reproach was like
a random missile: Menander fr. 88 οὔτ᾽
ἐκ χερὸς μεθέντα καρτερὸν λίθον | ῥᾷον
κατασχεῖν, οὔτ᾽ ἀπὸ γλώσσης λόγον. The
dat., because δυσφόρως τοὔνειδος ἦγον =
ὠργίζοντο ἕνεκα τοῦ ὀνείδους.

785 ὅμως δ᾽ : cp. 791, and n. on 29.

786 ὑφεῖρπε γὰρ πολύ: so ὑφέρπειν of
malicious rumour, Aesch. Ag. 450 φθο-
νερὸν δ᾽ ὑπ᾽ ἄλγος ἕρπει | προδίκοις ᾿Ατρεί-
δαις. Libanius 784 A (quoted by Mus-
grave) πολὺς τοιοῦτος ὑφεῖρπε λόγος (per-
haps suggested by this passage). Pind.
Isthm. 3. 58 τοῦτο yap ἀθάνατον φωνᾶεν
ἕρπει, | εἴ τις εὖ εἴπῃ τι. Cp. Ant. 700
τοιάδ᾽ ἐρεμνὴ σῖγ᾽ ἐπέρχεται φάτις. For
πολύ cp. Ο. C. 517 τὸ πολύ τοι καὶ μη-
δαμὰ λῆγον, that strong rumour which
is in no wise failing: 26. 305 πολὺ...τὸ
σὸν ὄνομα | διήκει πάντας. This version
also agrees best with 775, which implies
that the incident had altered his popular
repute. We might render: ‘it was ever
recurring to my mind with force’: but
this (a) is a repetition: (4) is less suited
to πολύ, which implies diffusion.

788 ὧν ἱκόμην ἄτιμον -- ἄτιμον τούτων

τοῦ

Ἂ \ ‘\ 4
AGE δεινὰ Poe δύστηνα

ΣΟΦΟΚΛΕΟΥΣ

ἄτιμον ἐξέπεμψεν, ἄλλα δ᾽ ἄθλια

ὡς μητρὶ μὲν χρείη με μιχθῆναι, γένος δ᾽

ἄτλητον ἀνθρώποισι δηλώσοιμ᾽ ὁρᾶν,
φονεὺς δ᾽ ἐσοίμην τοῦ φυτεύσαντος πατρός.
κἀγὼ 'πακούσας ταῦτα τὴν Κορινθίαν

---

ἄστροις τὸ λοιπὸν ἐκμετρούμενος χθόνα

ἔφευγον, ἔνθα μήποτ᾽ ὀψοίμην κακῶν

χρησμῶν ὀνείδη τῶν ἐμῶν τελούμενα.

στείχων δ᾽ ἱκνοῦμαι τούσδε τοὺς χώρους ἐν οἷς
σὺ τὸν τύραννον τοῦτον ὄλλυσθαι λέγεις.

καί σοι, γύναι, τἀληθὲς ἐξερώ.

ὅτ᾽ ἢ κελεύθου τῆσδ᾽ ὁδοιπορῶν πέλας,
ἐνταῦθά μοι κῆρυξ τε κἀπὶ πωλικῆς

ἀνὴρ ἀπήνης ἐμβεβώς, οἷον σὺ φής,

789 ἄλλα θ᾽ ἄθλια L:
would read ἄλλα δ᾽ ἀθλίῳ.

the rst hand had written ἀθλίω, ἄλλα δ᾽ ἄθλια τ.
790 προὐφάνη MSS.
gloss προέδειξε in E may be a reminiscence of such a reading.
too, that προὐφάνην is cited by Campbell from M?,=
ne L, the ¢ after ἡ almost erased. Cp. on 555.

* a poudnvev λέγων, 790
795

τριπλῆς 800
eihanve Hens (ihe

It may be remarked,
= Ambros. L. 39.) 791 χρεῖ
797 τελούμενα. In L there has

been an erasure at and after a, and there are traces of an accent above the second e.

a ἱκόμην, not graced in respect of those
things (responses) for which I had come:
Eur. Andr. 1014 ἄτιμον ὀργάναν χέρα τεκ-
τοσύνας, not rewarded for its skill. Ford
ἱκόμην (cogn. accus. denoting the errand,
like ἔρχομαι ἀγγελίαν) Cp. 1005 τοῦτ᾽
ἀφικόμην: O. C. 1291 ἃ δ᾽ ἦλθον... θέλω
λέξαι: Ar. Pl. 966 ὅ τι μάλιστ᾽ ἐλήλυθας :
Plat. Prot. 310 E ἀλλ᾽ αὐτὰ ταῦτα καὶ νῦν
ἥκω παρὰ σέ (where the acc. is cogn. to
ἥκω, not object to the following διαλεχ-
Θῃ9).

790 προὔφηνεν, suggested by Herm.,
has been adopted by several recent edi-
tors. Cp. Herod. 1. 210 τῷ δὲ ὁ δαίμων
προέφαινε, and so 3. 65, 7-37: Plut. Dem.
§ 19 ἐν οἷς ἥ τε Πυθία δεινὰ προὔφαινε μαν-
τεύματα καὶ ὁ χρησμὸς ἤδετο: Camill. ὃ 4
(a man who pretended to μαντική) λόγια
προὔφαινεν ἀπόρρητα: Dem. or. 21 § 54
τοῖς ἐφ᾽ ἑκάστης μαντείας προφαινομένοις
θεοῖς, the gods announced (as claiming
sacrifice) on each reference to the oracle.
Yet the fact that rpogalvecy was thus a
vox sollennis for oracular utterance would
not suffice to warrant the adoption of
προὔφηνεν, if the προὐφάνη of the Mss.
seemed defensible. προὐφάνη λέγων

would mean, ‘came into view, , telling’: cp.
above, 395, and £7. 1285 νῦν δ᾽ ἔχω σε"
προὐφάνης δὲ | φιλτάταν ἔχων πρόσοψιν.
It might apply to the sudden appearance of
a beacon (cp. ὁ φρυκτὸς ἀγγέλλων πρέπει,
Aesch. Ag. 30): but, in reference to
the god speaking through the oracle, it
could only mean, by a strained metaphor,
‘flashed on me with the message,’ 2.6.
announced it with startling suddenness
and clearness. The difficulty of conceiv-
ing Sophocles to have written thus is to
me so great that the sfeczal appropriate-
ness of προὔφηνεν turns the scale.

791 f. γένος 8’: see on 29.—épav with
ἄτλητον, which, thus defined, is in con-
trast with δηλώσοιμ᾽ : : he was to show
men what they could not bear to look
upon.

794 ff. ἐπακούσας (708), ‘having
given ear ’—with the attention of silent
horror.—tiv Κορινθίαν : ‘ Henceforth
measuring from afar (ἐκμετρούμενος) by
the stars the region of Corinth, I went
my way into exile, to some place where
I should not see fulfilled the dishonours
of [=foretold by] my evil oracles.’ do-

τροις ékpetpotpevos: 2.6. visiting it no

ΟἸΔΊΠΟΥΣ. ΤΥΡΆΝΝΟΣ 109
disappointed of that knowledge for which I came, but in his
response set forth other things, full of sorrow and terror and
woe; even that I was fated to defile my mother’s bed; and
that I should show unto men a brood which they could not
endure to behold; and that I should be the slayer of the sire
who begat me.

And I, when 1 had listened to this, turned to flight from the
land of Corinth, thenceforth wotting*of its region by the stars
alone, to some spot where I should never see fulfilment of the
infamies foretold in mine evil doom. And on my way I came
to the regions in which thou sayest that this prince perished.
Now, lady, I will tell thee the truth. When in my journey I
was near to those three roads, there met me a herald, and a
man seated in a carriage drawn by colts, as thou hast described ;

The 1st hand had written τελουμένων, which the first corrector (S) altered.—Some
later Mss. (B, V, ν 3, V4) add γ᾽ to χρησμῶν. 800 This verse does not stand
in the text of L, but has been added in the margin by a later hand. With regard to
the age of the hand, Mr E. M. Thompson observes :—‘ This writing is of the style
which appears in the latter part of the thirteenth century, and continues with little

more, but only thinking of it as a dis-
tant land that lies beneath the stars in
this or that quarter of the heavens.
Schneidewin cp. Aelian Azst. Anim.
(περὶ ζῴων ἰδιότητος) 7. 48 ἧκε δ᾽ οὖν
(᾿Ανδροκλῆθ) ἐς τὴν Λιβύην καὶ τὰς μὲν
πόλεις ἀπελίμπανε καὶ τοῦτο δὴ τὸ λε-
γόμενον ἄστροις αὐτὰς ἐσημαίνετο,
προΐει δὲ ἐς τὴν ἐρήμην : ‘proceeded to
leave the cities, and, as the saying ts,
knew their places only by the stars, and
went on into the desert.” Wunder quotes
Medea’s words in Valer. Flacc. 7. 478
quando hic aberis, dic, quaeso, profundi
Quod caeli spectabo latus? ἔφευγον might
share with éxperp. the government of τὴν
Kop. χθόνα, but is best taken absolutely.
Sense, not grammar, forbids the version :—
‘I went into exile from the Corinthian
land (τὴν Κορινθίαν), thenceforth mea-
suring my way on earth (χθόνα) dy the
stars. Phrases like ὕπαστρον... μῆχαρ
ὁρίζομαι γάμου δύσφρονος | φυγᾷ (Aesch.
Suppl. 395), ἄστροις τεκμαίρεσθαι ὁδόν (Lu-
cian Jcaromenippus ὃ 1), are borrowed
from voyages in which the sailor has no
guides but the stars. Such phrases could
be used figuratively only of a journey
through deserts: as Hesych. explains the
proverb ἄστροις σημειοῦσθαι: μακρὰν καὶ
ἐρήμην ὁδὸν βαδίζειν" ἡ δὲ μεταφορὰ
ἀπὸ τῶν πλεόντων.

796 ἔνθα-- ἐκεῖσε ἔνθα, as in Ph. 1466.

φεύγω ἔνθα μὴ ὄψομαιτε “1 fly to such a
place that I shall not see’; the relative
clause expresses purpose, and μή gives a
generic force: cp. 1412: Az. 659: £7. 380,
436: Trach. 800. ‘Here, the secondary
tense ἔφευγον permits ὀψοίμην. Remark,
however, that in such relative clauses (of
purpose or result) the fut. indic. is usually
retained, even where the optat. is admis-
sible. A rare exception is Plat. Rep.
416 C φαίη ἄν τις...δεῖν.. οὐσίαν τοιαύτην
αὐτοῖς παρεσκευάσθαι, ἥτις μήτε...παύσοι
κιτιλ.: where παύσοι (if sound) is pro-
bably due to φαίη ἄν (see on O.C. 778)
rather than to δεῖν as Ξξ ὅτι ἔδει.

800 kal σοι...τριπλῆς. The hand
which added this verse in the margin of
L seems to be ‘as early as the beginning
of the fourteenth century’ (Mr E. M.
Thompson, /ztrod. to Facsimile of Laur.
MS.). The verse is in A (13th cent.) and
all our other Mss. To eject the verse,
as Dindorf and Nauck have done, is
utterly unwarrantable. It has a fine
dramatic force. Oedipus is now at the
critical point: he will hide nothing of
the truth from her who is nearest to
him. It is part of his character that
his earnest desire to know the ¢rwth never
flinches: cp. 1170.

8O2 κηρυξ τε, not κῆρύξ τε: see
Chandler, Accentuation § 971.

808 ἀπήνης: see on 753.—olov ad-

ZOPOKAEOYS

ξυνηντίαζον: κἀξ ὁδοῦ μ᾽ ὃ θ᾽ ἡγεμὼν

αὐτός θ᾽ ὁ πρέσβυς πρὸς βίαν ἠλαυνέτην.
Ν

805

A κἀγὼ TOV ἐκτρέποντα, TOV τροχηλάτην,

τ: ,ὕ 32 , > ε , ε Ca
παίω dv ὀργῆς: καί μ᾽ ὁ πρέσβυς ὡς ὁρᾷ,
ὄχου, παραστείχοντα τηρήσας, μέσον
κάρα διπλοῖς κέντροισί μου καθίκετο.

> Ν ¥ > » > \ ‘4
ov μὴν tonv y έἔτεισεν, alka συντόμως

SIO

σκήπτρῳ τυπεὶς EK τῆσδε χειρὸς ὕπτιος
μέσης ἀπήνης εὐθὺς ἐκκυλίνδεται"

’ Ν A 4
κτείνω δὲ τοὺς ξύμπαντας.

εἰ δὲ τῷ ξένῳ

, Z oh ,
τούτῳ προσῆκει Aaiw TL συγγενές,

τίς τοῦδε “νῦν ἔστ᾽ ἀνδρὸς ἀθλιώτερος ;
> / ” xa ’, 3 τ
ἐχθροδαίμων μᾶλλον ἂν γένοιτ᾽ ἀνήρ;
ὃν μὴ ἕένων ἔξεστι μηδ᾽ ἀστῶν ὅτινι

4
τὶς
ἧς ἃ

815

δόμοις δέχεσθαι, μηδὲ προσφωνεῖν τινα,

variation for some fifty years or more.

The line may therefore, without much

hesitation, be placed as early as the beginning of the fourteenth century.’ (Intro-
duction to the Facsimile of the Laur. Ms. of Sophocles, p. 11.) All the later mss.

have this verse in the text.

808 ὄχου MSS.: ὄχον Schaefer: ὄχους Déderlein.

814 Λαίῳ Mss.: Λαΐου Bothe. Blaydes suggests, εἰ δέ τι ξένῳ [ τούτῳ προσήκει
Λαίῳ τε συγγενές: Heimsoeth, εἰ δὲ τῷ ξένῳ | τούτῳ προσῆν καὶ Λαΐῳ τι συγγενές.
815 τίς τοῦδέ γ᾽ ἀνδρὸσ νῦν ἔστ᾽ ἀθλιώτεροσ L. The νῦν is almost erased, and over

it a late hand has written ἄλλωσ, probably meant for ἄλλοσ.

The later mss. either

verbial neut.=ds, referring to Iocasta’s
whole description; not acc. masc., re-
ferring to the person of Laius as described
by her.

804—812 The κῆρυξ is, I think,
identical with the ἡγεμών, and distinct
from the τροχηλάτης. I understand the
scene thus. Oedipus was coming down
the steep narrow road when he met the
herald (to be known for such by his stave,
κηρύκειον) walking in front of the carriage
(ἡγεμών). The herald rudely bade him
stand aside; and Laius, from the car-
riage, gave a like command. (With the
imperfect ἠλαυνέτην, ‘were for driving,’
πρὸς βίαν need not mean more than a
threat or gesture.) The driver (τροχη-
λάτης), who was walking at his horses’
heads up the hill, then did his lord’s
bidding by actually jostling the wayfarer
(ἐκτρέποντα). Oedipus, who had forborne
to strike the sacred herald, now struck the
driver ; in another moment, while passing
the carriage, he was himself struck on
the head by Laius. He dashed Laius
from the carriage; the herald, turning

back, came to the rescue; and Oedipus
slew Laius, herald, driver, and one of two
servants who had been walking by or
behind the carriage; the other servant
(unperceived by Oedipus) escaped to
Thebes with the news.

808 ὄχου: ‘from the chariot—having
watched for the moment when I was
passing—he came down on me, full on my
head (μέσον κάρα acc. of part affected),
with the double goad.’ The gen. ὄχου
marks the point from which the action
sets out, and is essentially like τᾶς πολυ-
χρύσου ἸΤυθῶνος...ἔβας v. 151: cp. Od.
21. 142 ὄρνυσθε... | ἀρξάμενοι τοῦ χώρου
ὅθεν τέ περ οἰνοχοεύει, from the place. In
prose we should have had ἀπ᾽ éxov. As
the verb here involves motion, we cannot
compare such a gen. as ἷζεν... τοίχου τοῦ
ἑτέρου (Z/. 9. 219), where, if any prep.
were supplied, it would be πρός.---τηρή-
σας: [Dem.] or. 53 § 17 (contemporary
with Dem.) τηρήσας με ἀνιόντα ἐκ Πει-
ραιῶς ὀψὲ... «ἁρπάζει.

809 καθίκετο governs pov, which
μέσον Kapa defines: Plut. Anion. § 12

ΟἸΔΙΠΟΥΣ. TYPANNOZ ἘΠῚ

and he who was in front, and the old man himself, were for
thrusting me rudely from the path. Then, in anger, I struck
him who pushed me aside—the driver; and the old man, seeing
it, watched the moment when I was passing, and, from the
carriage, brought his goad with two teeth down full upon my
head. Yet was he paid with interest; by one swift blow from
the staff in this hand he was rolled right out of the carriage, on

his back; and I slew every man of them.
But if this stranger had any tie of kinship with Laius, who

is now more wretched than the man before thee?
could prove more hated of heaven?

What mortal
Whom no stranger, no

citizen, is allowed to receive in his house; whom it is unlawful

agree with L, or give rls τοῦδέ γ᾽ ἀνδρός ἐστιν ἀθλιώτερος (as A).
the latter, and so Campbell (with τἀνδρὸς for γ᾽ dvdpés).

that any one accost;

Kennedy adopts
But νῦν seems forcible

here. Dindorf proposed νῦν ἔτ᾽ (which Wecklein receives); he afterwards wrote tis

τοῦδ᾽ ἀκούειν ἀνδρὸς ἀθλιώτερος : but now rejects the verse.
I would merely transpose ἀνδρὸς and omit γ᾽, which might easily

(to go with γένοιτ᾽).

Bellermann writes viv ἂν

have been intruded, for metre’s sake, when the proper order of words had been de-

ranged.

817 ¢...7rwa L. Schaefer wrote ὃν. τινὰ (so that ἔξεστι should be abso-

σκύτεσι λασίοις...καθικνούμενοι τῶν ἐν-
τυγχανόντων : Lucian Symp. ὃ 16 τάχα
δ᾽ ἄν τινος καθίκετο τῇ βακτηρίᾳ: Lcaro-
menippus § 24 σφόδρα ἡμῶν ὁ πέρυσι
χειμὼν καθίκετο. This verb takes accus.
only as=to reach, lit. or fig. (as 71. 14.
104 μάλα πώς με καθίκεο θυμόν) .---διπλοῖς
κέντροισι: a stick armed at the end with
two points, used in driving. Cp. 21. 23.
387 (horses)...dvev κέντροιο θέοντες. The
τροχηλάτης had left it in the carriage when
he got out to walk up the hill.

810 ov μὴν ἴσην y: not merely an
even penalty (cp. τὴν ὁμοίαν ἀποδιδόναι,
par pari referre): Thuc. 1. 35 οὐχ ὁμοία
ἡ ἀλλοτρίωσις, the renunciation of such
an alliance is more serious.—traceyv.
'«τείσω, ἔτεισα, ἐτείσθην (not τίσω, etc.)
were the Attic spellings of the poet’s age:
see the epigraphic evidence in Meister-
hans, Gramm. Ὁ. 88.-- συντόμως, in a
way which made short work: cp. Thuc.
ἡ. 42 ἠπείγετο ἐπιθέσθαι τῇ πείρᾳ καί οἱ
ξυντομωτάτην ἡγεῖτο διαπολέμησιν, the
quickest way of deciding the war: Her.
5. 17 ἔστι δὲ σύντομος κάρτα (sc. ὁδός),
there is a short cut. The conject. συν-
τόνως (77. 923 συντόνῳ χερί) would
efface the grim irony.

812 μέσης implies that a moment be-
fore he had seemed firmly seated: ‘right
out of the carriage.’ Eur. Cycl. 7 ἱτέαν
μέσην θενών, striking Κεἰ on the shield:

1 7. 1385 νηὸς δ᾽ ἐκ μέσης ἐφθέγξατο |
βοή τις, from within the ship itself: 22.
965 ἄρκυν els μέσην, right into the net.

814 εἰ συγγενές τι τῷ Λαΐῳ if any tie
with Laius προσήκει τούτῳ τῷ ξένῳ ὁεέ-
longs to this stranger. συγγενής can take
either dat. (akin to) or gen. (kin of): and
here several editors give Aatov. But the
dat. Aatw, making it verbally possible
to identify the ξένος with Laius, suits the
complex suggestiveness with which the
language of this drama is often contrived :
cp. τῶν in 1167. Again, τῷ ξένῳ τούτῳ
might apply to Oedipus himself (452).
Had we tt without συγγενές, Λαΐου (part.
gen.) would then be zecessary. The con-
structions of προσήκειν are (1) προσήκω
τινί, Lam related to: (2) προσήκει μοί τινος,
I have a right in, or tie with: (3) προσήκει
μοί τι, it belongs tome. Here it is (3).

817 ὃν...τινι. The MS. ᾧ...τινα must
be rendered, with Hermann: ‘to whom it
is not allowed that any one should receive
(him)’: but the words would naturally
mean: ‘to whom it is not allowed to re-
ceive any one.’ In 376, where σε...γ᾽
ἐμοῦ is certain, all our Mss. have με...γε
σοῦ: much more might the cases have
been shifted here.

818 ΣΦ. μηδὲ... τινα, sc. ἔξεστι, abso-
lutely: nor zs 7z¢ ἠατυγμί that anyone
should speak to him.——o@etv 8’: the posi-
tive δεῖ must be evolved from the negative

fone

>) 9 »
ὠθεῖν ὃ ἀπ᾽ οἴκων.
xX

ZOPOKAEOYS

καὶ τάδ᾽ οὔτις ἄλλος ἣν
ἢ ᾽γὼ or ἐμαυτῷ τάσδ᾽ ἀρὰς O προστιθείς.

820

λέχη δὲ τοῦ «θανόντος ἐν χεροῖν ἐμαῖν

ραίνω, δι ὧνπερ WAET .

ap ἔφυν κακός;

dp οὐχὶ πᾶς ἄναγνος ; εἴ με χρὴ φυγεῖν,
καί μοι φυγόντι μῆστι τοὺς ἐμοὺς ἰδεῖν,

* μηδ᾽ ἐμβατεύειν πατρίδος, ἢ γάμοις με δεῖ

825

μητρὸς ζυγῆναι καὶ πατέρα κατακτανεῖν

Πόλυβον, ὃς ἐξέφυσε. κἀξέθρεψέ με.

ap’ OUK ἀπ᾽ ὠμοῦ ταῦτα δαίμονός τις ἂν
κρίνων ἐπ᾽ ἀνδρὶ τῷδ᾽ ἂν ὀρθοίη λόγον ;

μὴ δῆτα, μὴ δῆτ᾽, ὦ θεῶν ἁγνὸν σέβας,

ἴδοιμι ταύτην ἡμέραν, ἀλλ᾽ ἐκ βροτῶν
βαίην ἄφαντος πρόσθεν ἢ rowdy? ἰδεῖν

τὸν ἄνδρα τὸν

: κηλῖδ᾽ ἐμαυτῷ συμφορᾶς ἀφιγμένην.
: ἡμῖν μέν, ὦναξ, ταῦτ᾽ ὀκνήρ᾽"
πρὸς τοῦ παρόντος ἐκμάθῃς, ἔχ᾽ ἐλπίδα.
καὶ μὴν τοσοῦτόν γ᾽ ἐστί μοι τῆς ἐλπίδος,
Bornpa προσμεῖναι μόνον.
πεφασμένου δὲ τίς oF ἢ προθυμία;

a >
ἕως αν ουν

Ol. ἐγὼ διδάξω δ ἢν γὰρ εὑρεθῇ λέγων

σοὶ ταῦτ᾽, ἔγωγ᾽ ἂν ἐκπεφευγοίην πάθος.

840

10. ποῖον δέ μου περισσὸν ἤκουσας λόγον ;

lute): Dindorf, ὃν... τινι,
of τινα). 824 μῆστι.

ἴο μήτε.

Nauck proposes ef μὴ ξένων... τινι}
The rst hand in L wrote μήστι, which an early hand changed
The latter is in most of the later Mss. (with yp. μή ᾽στι in some, as T).

.. προσφωνεῖν ἐμέ (instead

825 μηδ᾽ ἐμβατεύειν) L has μήτ᾽, made by an early hand from μῆστ, as Campbell

thinks, and as seems most probable; or, as Diibner thinks, from μή μ᾽.

Dindorf’s

οὐκ ἔξεστι: cp. El. 71 καὶ μή μ᾽ ἄτιμον
τῆσδ᾽ ἀποστείλητε γῆς | ἀλλ᾽ ἀρχέπλουτον
(sc. καταστήσατε). See above, 241.---καὶ
τάδ᾽. And these things—these curses—
none but I laid on myself. And as the
thought proceeds, the speaker repeats
τάδε in a more precise and emphatic
form: cp. Plat. Rep. 606 B ἐκεῖνο κερδαί-
νειν ἡγεῖται, THY Noovip.

821 ἐν χεροῖν, not, ‘in their embrace,’
but, ‘by their agency’: //. 22. 426 ws
ὄφελεν θανέειν ἐν , χερσὶν ἐμῇσιν.

822 f. ap —dp οὐχὶ. Where ἄρα is
equivalent in sense to ap’ ov, this is be-
cause it means, ‘are you Satisfied that it
is so?’ 2.6. ‘is it not abundantly clear?’

(51. 614). Here, the transition from dpa
to dp’ οὐχὶ is from bitter irony to > despair
ing earnest.

827 Πόλυβον. Wunder fee others
think this verse spurious. But it is, in
fact, of essential moment to the develop-
ment of the plot. Ocedipus fears that he
has slain Laius, but does not yet dream
that Laius was his father. This verse
accentuates the point at which his belief
now stands, and so prepares us for the
next stage of discovery. A few Mss. give
ἐξέθρεψε κἀξέφυσε: but the Homeric
πρότερον ὕστερον (Od. 12. 134 θρέψασα
τεκοῦσά Te) seems out of place here just
because it throws a less mafura/ emphasis

OIAITOYS ΤΥΡΑΝΝΌΣ 113
whom all must repel from their homes! And this—this curse
—was laid on me by no mouth but mine own! And I pollute
the bed of the slain man with the hands by which he perished.
Say, am I vile?) Oh, am I not utterly unclean ?—seeing that
I must be banished, and in banishment see not mine own
people, nor set foot in mine own land, or else be joined in
wedlock to my mother, and slay my sire, even Polybus, who

begat and reared me.

Then would not he speak aright of Oedipus, who judged these

things sent by some cruel power above man?
ye pure and awful gods, that I should see that day!

Forbid, forbid,
No, may

I be swept from among men, ere I behold myself visited with

the brand of such a doom!

CH.

To us, indeed, these things, O king, are fraught with

fear; yet have hope, until at least thou hast gained full know-
ledge from him who saw the deed.

OE.

Hope, in truth, rests with me thus far alone; I can

await the man summoned from the pastures.
Io. And when he has appeared—what wouldst thou have

of him?

ΟΕ. I will tell thee.

If his story be found to tally with

thine, I, at least, shall stand clear of disaster.
Io. And what of special note didst thou hear from me?

μηδ᾽ is clearly right.

The alternatives would be to read μῆστι τοὺς ἐμοὺς ἰδεῖν, | μῆστ᾽

ἐμβατεύειν, which does not seem Sophoclean, or μήτε... μήτ᾽, supplying ἔξεστι (as Elmsley

suggested), which is much worse.

verse.—eiépuce κἀξέθρεψε 1,: ἐξέθρεψε κἀξέφυσε r.

827 Wunder, Dindorf, and Nauck reject this

840 πάθος MSS. : ἄγος has been

on ἐξέφυσε.

829 ἐπ᾽ ἀνδρὶ τῷδε with ὀρθοίη λόγον,
speak truly in my case. Isaeus or. 8
§ 1 ἐπὶ τοῖς τοιούτοις, ὦ ἄνδρες, ἀνάγκη
ἐστὶ χαλεπῶς φέρειν, in such cases. //.

19. 181 σὺ δ᾽ ἔπειτα δικαιότερος καὶ ἐπ᾿

ἄλλῳ | ἔσσεαι, in another’s case.

832 f. τοιάνδε, not τοιᾶσδε : cp. 533.
π- κηλῖδα: cp. ἄγος 1426: O. C. 1133
κηλὶς κακῶν.

884 δ᾽ οὖν. So where the desponding
φύλαξ hopes for the best, Aesch. 4g. 34,
γένοιτο δ᾽ οὖν K.T.r.

835 τοῦ παρόντος, imperf. part.,=
ἐκείνου ds παρῆν : Dem. or. 19 ὃ 129 οἱ
συμπρεσβεύοντες καὶ παρόντες κατα-
μαρτυρήσουσιν, ζ. 6. of συνεπρέσβενον καὶ
παρῆσαν.

886 τῆς ἐλπίδος. The art. is due to
the mention of ἐλπίδα just b-fore, but its
force is not precisely, ‘the hope of which
you speak.’ Rather ἐλπίδα is ‘some hope,’
τῆς ἐλπίδος is ‘hope’ in the abstract:

ἘΘΘῚ

For συμφορᾶς, see on 90. ~

cp. Dem. or. 19 § 88 ἡλίκα πᾶσιν ἀνθρώ-
ποις ἀγαθὰ ἐκ τῆς εἰρήνης γίγνεται, 2.6.
‘from peace,’ not ‘¢he peace.’

838 πεφασμένου, sc. αὐτοῦ : gen.absol.
Fil. 1344 τελουμένων εἴποιμ᾽ dv, when (our
plans) are being accomplished.

830 πάθος, a calamity,—viz. that of
being proved blood-guilty. The conjec-
ture ἄγος is specious. But πάθος shows
a finer touch; it is the euphemism of a
shrinking mind (like the phrase ἤν τι
τὺ for θάνω). For perf. with ἄν cp.

93-
841 περισσόν, more than ordinary,
worthy of special note: Her. 2. 32 τοὺς
ἄλλα τε μηχανᾶσθαι... περισσά, 1. 6. among
other remarkable enterprises: Eur. Supp/.
790 τὸ μὲν γὰρ οὐκ ἤλπιζον ἂν πεπονθέναι
| πάθος περισσόν, εἰ γάμων ἀπεζύγην, I
had not deemed it a more than common
woe. locasta is unconscious of any pont
peculiar to her version, on which a hope
could depend: she had reported the story

8.

\toux π

ϑωχ

114

ZOPOKAEOYS

Ole λῃστὰς ἔφασκες αὐτὸν ἄνδρας ἐννέπειν

ὡς νιν κατακτείνειαν.

εἰ μὲν οὖν ἔτι

λέξει τὸν αὐτὸν ἀριθμόν, οὐκ ἐγὼ 'κτανον'

οὐ γὰρ γένοιτ᾽ ἂν εἷς γε τοῖς πολλοῖς ἴσος"

845

ἼΔΕ ἄνδρ᾽ ἕν᾽ οἰόζωνον αὐδήσει, σαφώς
τοῦτ᾽ ἐστὶν ἤδη τοὔργον εἰς ἐμὲ ῥέπον.

10:

ἀλλ᾽ ὡς φανέν γε τοὔπος ὧδ᾽ ἐπίστασο,

κοὐκ ἔστιν αὐτῷ τοῦτό "ἢ ἐκβαλεῖν πάλιν"

πόλις γὰρ ἤκουσ᾽,

οὐκ ἐγὼ “μόνη, τάδε.

850

εἰ δ᾽ οὖν τι κἀκτρέποιτο τοῦ πρόσθεν λόγου,
οὔτοι ποτ᾽, ὦναξ, τόν γε Λαΐου φόνον

φανεῖ δικά ϊως ὀρθόν, ov γε Λοξίας

διεῖπε χρῆναι παιδὸς ἐξ ἐμοῦ θανεῖν.

καΐτοι νιν οὐ κεῖνός γ᾽ ὁ δύστηνός ποτε
’ὔ > 3 3 ΩΝ ’ὕ »ν

κατέκταν,, ἀλλ αὐτὸς πάροιθεν ὠλετο.

ὥστ᾽ οὐχὶ μαντείας x, av οὔτε τῇδ᾽ ἐγὼ

855

ΕἾ βλέψαιμ᾽ ἂν οὕνεκ᾽ οὔτε τῇδ᾽ ἂν ὕστερον.

_w@onjectured by Arndt, Blaydes, and M. Schmidt.
. the letters ac are in an erasure, having been made by an early corrector.
“ that the ist hand wrote κατακτείνοιεν.

843 L has κατακτείναιεν, but
Wolff thinks

As the last ε is certainly from the rst hand, the

ist hand must have written either that or κατακτείνειεν, which is in at least one later MS.

(Pal.), others having κατακτείναιεν (as A), or κατακτείνειαν.

Most of the recent edd.

of the slaughter in the fewest words, 715
—716.

nae f. τὸν αὐτὸν ἀριθμόν, z. 4. πλείους
and not ἕνα: or, in the phrase of gram-
marians, τὸν πληθυντικὸν and not τὸν
ἑνικὸν ἀριθμόν.---ἴσος : ‘one cannot be
made to tally with (cannot be identified
with) those many’: τοῖς πολλοῖς, refer-
ring to the plur. Anords (842).

846 οἰόζωνον, journeying alone. The
peculiarity of the idiom is that the second
part of the compound is equivalent to a
separate epithet for the noun: ζ. 6. olé6-
{evos, ‘with solitary girdle,’ signifies,
‘alone, and girt up.’ O. C. 717 τῶν
ἑκατομπόδων Νηρήδων, not, ‘with a
hundred feet each,’ but, countless, and
dancing: 20. 17 πυκνόπτεροι anddves,
not, thickly-feathered, but, many and
winged: 7b. 1055 dcarédous ἀδελφάς, not,
separately-journeying sisters, but, two
sisters, journeying: Az. 390 δισσάρχας
βασιλῆς, not, diversely-reigning kings, but,
two reigning kings: Eur. A/c. gos κόρος
povémats, not, a youth with one child,
but, a youth, his only child: Phoen. 683

διώνυμοι θεαί, not, goddesses with con-
trasted names, but, several goddesses, each
of whom is invoked. So I understand
Eur. Ov. 1004 μονόπωλον ᾿Αῶ, ‘Eos
who drives her steeds alone’ (when moon
and stars have disappeared from the sky).

847 εἰς ἐμὲ ῥέπον: as if he were stand-
ing beneath the scale in which the evi-
dence against him lies; that scale proves
the heavier of the two, and thus descends
towards him.

848 ἐπίστασο φανὲν τοὔπος ὧδε, know
that the tale was thus set forth: ἐπίστασο
as φανὲν τοὔπος ὧδε, know that you may
take the story to have been thus set forth:
where ὡς merely points to the mental
attitude which the subject of ἐπίστασο
isto assume. hil. 567 ὡς ταῦτ᾽ ἐπίστω
δρώμεν᾽, οὐ μέλλοντ᾽ ἔτι, know that you
may assume these things to be a-doing,
not delayed: and 26. 253, 415: below
956. So with the gen. abs,: Az. 281
ὡς ὧδ᾽ ἐχόντων τῶν δ᾽ ἐπίστασθαί σε χρή,
these things being so, you must view them
in that belief.

849 ἐκβαλεῖν, repudiate: Plat. Crito

ΟἸΔΊΠΟΥΣ. TYPANNOS 115

ΟΕ. Thou wast saying that he spoke of Laius as slain by
robbers. If, then, he still speaks, as before, of several, I was
not the slayer: a solitary man could not be held the same with
that band. But if he names one lonely wayfarer, then beyond
doubt this guilt leans to me.

Io. Nay, be assured that thus, at least, the tale was first
told; he cannot revoke that, for the city heard it, not I alone.
But even if he should diverge somewhat from his former story,
never, king, can he show that the murder of Laius, at least, is
truly square to prophecy; of whom Loxias plainly said that he
must die by the hand of my child. Howbeit that poor innocent
never slew him, but perished first itself. So henceforth, for what
touches divination, I would not look to my right hand or my left.

give κατακτείνειαν. It is perhaps safest to do so, in the absence of better evidence for -acey
(or -ovev) than we have in this passage. Yet cp. the inscription in Kaibel’s Zpzgram-
mata (24. 2), ἐχθροὶ στήσαιεν Ζηνὶ τρόπαιον ἕδος (date, circ. 400—350 B.C.); to which
Meisterhans (Gramm. der Attischen Inschriften, p. 75) refers in proof that ‘the poets
of the 4th cent. B.c. could use, without metrical necessity, the un-Attic forms of the

aorist optative.’

851 κἀκτρέποιτο L: καὶ τρέποιτο r.

852 τόν ye L: τόνδετ:

46 B τοὺς δὲ λόγους ods ἐν τῷ ἔμπροσθεν
ἔλεγον οὐ δύναμαι νῦν ἐκβαλεῖν.

851 εἰ κἀκτρέποιτο, if he should turn
aside: see on 772 καὶ.. λέξαιμ᾽ ἄν.

852 τόν ye Aatov φόνον. Iocasta
argues: ‘Even if he should admit that
the “eed was done by ove man (a circum-
stance which would confirm our fears that
the deed was yours), at any rate the death
of Laius cannot be shown to have hap-
pened as the oracle foretold; for Laius was
to have been killed by my son, who died
ininfancy. The oracular art having failed
in this instance, I refuse to heed Tei-
resias when he says that you will yet be
found guilty of slaying your father
Polybus.’ Iocasta, bent on cheering
Oedipus, merely alludes to the possi-
bility of his being indeed the slayer of
Laius (851), and turns to the comforting
aspect of the case—viz., the undoubted
failure of the oracle, om any supposition.
This fine and subtle passage is (to my
apprehension) utterly defaced by the con-
jecture σόν γε Λαΐου φόνον (Bothe), ‘it
cannot be shown that your slaying of
Laius fulfils the oracle. Herm. reads
τόνδε, ‘this slaying’ (of which you think
yourself guilty): but the ye is needed.

853 δικαίως ὀρθόν, in a just sense
correct, z.e. properly fulfilled: for ὀρθόν
see 506.—Aoflas: a surname of the ora-
cular Apollo, popularly connected with
λοξός, ‘oblique’ (akin to λέχ-ριος, obliguus,

luxus, ‘sprained’), as=the giver of Ζ7:-
direct, ambiguous responses (λοξὰ καὶ
ἐπαμῴφοτερίζοντα, Lucian Dial, Deor.
16): Cornutus 32 λοξῶν δὲ καὶ περι-
σκελῶν ὄντων τῶν χρησμῶν ods δίδωσι
Λοξίας ὠνόμασται, and so Lycophron 14.
1467: to this Pacuvius alludes, Flexa xox
Salsa autumare dictio Delphis solet. The
association of Apollo with Helios sug-
gested to the Stoics that the idea con-
necting λοξός with Λοξίας might be that

of the ecliptic: to which it might be re-.

plied that the name Λοξίας was older
than the knowledge of the fact. It is
not etymologically possible to refer Λοξίας
to Aux, dwx. But phonetic correspon-
dence would justify the connection, sug-
gested by Dr Fennell, with ἀ-λεξ (Skt.
vrak-sh). Λοξίας and his sister Λοξώ (Cal-
lim. Del. 292) would then be other forms
of Phoebus and Artemis ἀλεξητήριοι,
ἀλεξίμοροι (above, 164), ‘defenders.’ Io-
casta’s utterance here is not really incon-
sistent wi'a her reservation in 712: see
note there.

854 διεῖπε: expressly said: cp. δια-
δείκνυμι, to show clearly (Her.), διαδηλόω,
διαρρήδην, ‘in express terms’: so above,
394 αἴνιγμα... διειπεῖν = ‘to declare’ (solve)
a riddle.

857 2. οὔτε τῇϑε-- οὔτε THSe=ob7’ ἐπὶ
τάδε οὔτ᾽ ἐπὶ θάτερα, neither to this side
nor to that: Phil. 204 ἤ που τῇδ᾽ ἢ τῇδε
τόπων: 1, 12. 237 (Hector to Polyda-

8—2_

~

στρ.α.

116

OI. καλώς νομίζεις.

IO. πέμψω ταχύνασ᾽"

ΣΟΦΟΚΛΕΟΥΣ

ἀλλ᾽ ὅμως τὸν ἐργάτην
πέμψον τινὰ στελοῦντα, μηδὲ τοῦτ᾽ ἀφῇς.
ἀλλ᾽ ἴωμεν ἐς δόμους:

860

οὐδὲν yap av mpdkay dv ὧν ov σοὶ φίλον.

A
je

εἴ μοι ξυνείη φέροντι τὐζίς

2 μοῖρα τὰν εὔσεπτον ἁγνείαν λόγων

8 ἔργων LAS πάντων, ὧν νόμοι πρόκεινται

4 ὑψίποδες, οὐρανίαν

δός

ὅ δι αἰθέρα τεκνῳθέντες, ὧν Ὄλυμπος

mas): τύνη δ᾽ οἰωνοῖσι τανυπτερύγεσσι
κελεύεις | πείθεσθαι" τῶν οὔτι μετατρέπομ᾽

οὔτ᾽ ἀλεγίζω, | εἴτ᾽ ἐπὶ δεξί᾽ ἴωσι πρὸς ἠῶ
τ᾽ ἠέλιόν τε, | εἴτ᾽ ἐπ᾽ ἀριστερὰ τοί γε
ποτὶ ζόφον ἠερόεντα. ---μαντείας y ...00-
veka, 50 far as it is concerned: O. C. 22
χρόνου μὲν οὕνεκ᾽, n.

859 f. καλῶς νομίζεις : he assents, al-
most mechanically—but his thoughts are
intent on sending fer the herdsman.—
στελοῦντα, ‘to summon’: στέλλειν =‘ to
cause to set out’ (by a mandate), hence
‘to summon’: O. C. 297 σκοπὸς δέ vw |
ὃς κἀμὲ δεῦρ᾽ ἔπεμπεν οἴχεται στελῶν.---μη-
δὲ τοῦτ᾽ ἀφῇς, ‘and do not neglect this.’
With a point after στελοῦντα we could
render: ‘neglect 7102 even this’: but Oed.
does not feel, nor feign, indifference.

862 γάρ, since ἴωμεν x.7.A. implies
consultation. The doubled ἂν gives em-
phasis: cp. 139. —dv οὐ σοὶ φίλον :-Ξ τού-
των ἃ πρᾶξαι οὐ σοὶ φίλον ἐστί. Pihil.
1227 ἔπραξας ἔργον ποῖον ὧν οὔ σοι πρέ-
Tov ;

863—910 Second στάσιμον. The
second ἐπεισόδιον (512—862) has been
marked by the overbearing harshness of
Oedipus towards Creon; by the rise of a
dreadful suspicion that Oedipus is avay-
vos—blood-guilty for Laius; and by the
avowed contempt of Iocasta, not, indeed,
for Apollo himself, but for the μαντική of
his ministers. These traits furnish the
two interwoven themes of the second
stasimon: (1) the prayer for purity in
word as in deed: (2) the deprecation of
that pride which goes before a fall;
—whether it be the insolence of. the τύ-
pavvos, or such intellectual arrogance as
Iocasta’s speech bewrays (λόγῳ, v. 884).
The tone of warning reproof towards
Oedipus, while only allusive, is yet in
contrast with the firm though anxious
sympathy of the former ode, and serves

to attune the feeling of the spectators for
the approach of the catastrophe.

ist strophe (863—-872). May I ever be
pure in word and deed, loyal to the un-
written and eternal laws.

ist antistrophe (873—882). <A tyrant’s
selfish insolence hurls him to ruin. But

may the gods prosper all emulous effort
for the good of the State.

and strophe (883—8096). Irreverence
in word or deed shall not escape: the
wrath of the gods shall find it out.

and antistrophe (897—910). — Surely
the oracles concerning Laius will yet be
justified: O Zeus, suffer not Apollo’s
worship to fail.

868 εἴ μοι Evveln μοῖρα φέροντι is
equivalent to εἴθε διατελοῖμι φέρων, the
part. implying that the speaker is al; eady
mindful of ἁγνεία, and prays that he may
continue to be so: whereas εἴ μοι ξυνείη
μοῖρα φέρειν would have been equivalent
to εἴθε μοι γένοιτο φέρειν, an aspiration
towards ἁγνεία as not yet attained.
Though μοῖρα is not expressly personified
(cp. Pind. Pyth. 3. 84 τὶν δὲ μοῖρ᾽ εὐδαι-
μονίας ἕπεται), the conception of it is so
far personal that ξυνείη (‘be with’) is
tinged with the associations of ξυνειδείη
(‘be witness to’), and thus softens any
boldness in the use of the participle; a
use which, in principle, is identical with
the use after such verbs as διατελῶ, τυγ-
χάνω, λανθάνω. dépovt. (= φερομένῳ,
see On 500)... ἁγνείαν, winning purity,
regarded as a precious κτῆμα (Ant. 150):
cp. 1190 πλέον τᾶς εὐδαιμονίας φέρει: 31.
968 εὐσέβειαν. ..οἴσ ει (will win the praise
of piety): Eur. Or. 158 ὕπνου.. ᾧ ερο-
μένῳ xapav.—Others take φέροντι as=

‘bearing about with me’ (or ‘within me’).
Cp. Ant. 1090 τὸν νοῦν τ᾽ ἀμείνω τῶν φρε-
νών ἢ νῦν φέρει (where it=7pépew in
1089): Zr. 108 εὔμναστον δεῖμα φέρουσαν

OIAITOYS ΤΥΡΆΝΝΟΣ

ΟΕ. Thou judgest well.

ΤΕ

But nevertheless send some one

to fetch the peasant, and neglect not this matter.

ΤΟ,

I will send without delay. But let us come into the

house: nothing will I do save at thy good pleasure.

CH. May destiny still find me winning the praise of rever- 1st

ent purity in all words and deeds sanctioned by those laws of StPhe-

range sublime, called into life throughout the high clear heaven,

(where Casaubon τρέφουσαν, as Blaydes
τρέφοντι here). ‘This may be right: but
the use here, at least, would be bold; and
I still incline to the former view.

864 εὔσεπτον, active, ‘reverent,’ only
here: so 890 τῶν ἀσέπτων, also act., ‘irre-
verent deeds,’ as in Eur. Helen. 542 Upw-
τέως ἀσέπτου παιδός, impious, unholy:
see On 515.

865 ὧν νόμοι πρόκεινται ὑψίπ., ‘for
which (enjoining which) laws have been
set forth, moving on high,’—having their
sphere and range in the world of eternal
truths: ὑψίποδες being equiv. to ὑψηλοὶ
καὶ ὑψοῦ πατοῦντες : see on οἰόζωνον 846,
and contrast χθονοστιβῇ 301. The meta-
phor in νόμοι was less trite for a Greek
of the age of Sophocles than for us: cp.
Plat. Legg. 793 A τὰ καλούμενα ὑπὸ
τῶν πολλών ἄγραφα νόμιμα--οὔτε
νόμους δεῖ προσαγορεύειν αὐτὰ οὔτε ἄρ-
ρητα ἐᾶν.----τρόκεινται (Thuc. 3. 45 ἐν οὖν
ταῖς πόλεσι πολλῶν θανάτου ζημία πρόκει-
ται) strengthens the metaphor: Xen.
Mem. 4. 4. 21 δίκην γέ τοι διδόασιν οἱ
παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κει-
μένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν
ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπ᾽ ἀν-
θρώπων κειμένους νόμους ἔνιοι δια-
φεύγουσι τὸ δίκην διδόναι: where Socrates
speaks of the ἄγραφοι νόμοι which are ἐν
πάσῃ χώρᾳ κατὰ ταὐτὰ voucsduevor,—as to
revere the gods and honour parents. Arist.
Rhet. τ. 13. 2: “1 consider law (νόμον)
as particular (ἴδιον) or universal (k oc-
v 6v), the particular law being that which
each community defines in respect to
itself,—a law partly written, partly un-
written [as consisting in local custom];
the universal law being that of nature
(τὸν κατὰ φύσιν). For there is a cer-
tain natural and universal right and wrong
which all men divine (μαντεύονται), even if
they have no intercourse or covenant with
each other; as the Antigone of Sophocles
is found saying that, notwithstanding the
interdict, it is right to bury Polyneices’

whose father is Olympus

(Ant. 454, where she appeals to the ἄ-
γὙραπτα κἀσφαλῆ θεών νόμιμα). Cp.
Cope’s Introd. to Arist. Rhet. p. 239.

866 οὐρανίαν δι᾽ αἰθέρα τεκνωθέντες,
called into a life that permeates the hea-
venly ether (the highest heaven): the
metaphor of texvw@évres being qualified
by its meaning in this particular applica-
tion to νόμοι, viz. that they are revealed
as operative; which allows the poet to
indicate the sphere throughout which they
operate by δι᾽ αἰθέρα, instead of the ver-
bally appropriate ἐν αἰθέρι: much as if
he had said δι᾽ αἰθέρα évepyol ἀναφανέντες.
So, again, when he calls Olympus, not
Zeus, their πατήρ, the metaphor is half-
fused with the direct notion of ‘source.’
Cp. Arist. Rhet. 1. 13. 2 quoted on 865,
which continues (illustrating τὸ φύσει
δίκαιον): καὶ ws ᾿Εμπεδοκλῆς λέγει περὶ
τοῦ μὴ κτείνειν τὸ ἔμψυχον᾽ τοῦτο γὰρ οὐ
τισὶ μὲν δίκαιον τισὶ δ᾽ οὐ δίκαιον, ᾿Αλλὰ
τὸ μὲν πάντων νόμιμον διά τ᾽ εὐρυ-
μέδοντος αἰθέρος ἠνεκέως τέταται
διά τ᾽ ἀπλέτου αὖ γῆς (so Scaliger
rightly amended αὐγῆς: Emped. 438):
where the special reference of Empedo-
cles is to a principle of life common to
gods, men, and irrational animals (πνεῦμα
τὸ διὰ παντὸς τοῦ κόσμου διῆκον ψυχῆς Tpd-
πον, Sextus Emp. Adv. Math. 9. 127 : cp.
Cope ad loc.).—atOépa: //. 16. 364 ὡς δ᾽
ὅτ᾽ dm’ Οὐλύμπου νέφος ἔρχεται οὐρανὸν
εἴσω | αἰθέρος ἐκ δίης : where, Olympus
being the mountain, the οὐρανός is above
the αἰθήρ, since ἐξ αἰθέρος could not=éf
alOpas, after clear weather: and so 77. 2.
458 δι᾽ αἰθέρος οὐρανὸν ἵκει: 71. 19. 351
οὐρανοῦ ἐκκατέπαλτο δι᾽ αἰθέρος: cp. Ant.
420. Here οὐρανίαν αἰθέρα Ξ πε highest
heaven. : -

867 ᾿"Ολυμπος : not the mountain, as
in the J/iad, but, as in the Odyssey (6.
42), the bright supernal abode of the
gods: and so=the sky itself: Ὁ. C. 1654
γῆν τε προσκυνοῦνθ᾽ ὁμοῦ | kal τὸν θεών
"Ὄλυμπον.

118

6 πατὴρ μόνος, οὐδέ νιν
7 θνατὰ φύσις ἀνέρων

8 ἔτικτεν, οὐδὲ μή ποτε λαθα κατακοιμάσῃ"

ΣΟΦΟΚΛΕΟΥΣ

870

9 μέγας ἐν τούτοις θεός, οὐδὲ γηράσκει.

> ’
αντ. a.

ν Zz ,
ὕβρις φυτεύει τύραννον"

873

2 ὕβρις, εἰ πολλῶν ὑπερπλησθῇ μάταν,

8 ἃ μὴ 'πίκαιρα. μηδὲ συμφέροντα,
γεῖσ' ἀναβᾶσ᾽
ἀποτμοτάταν ὥρουσεν εἰς ἀνάγκαν,

4 ἀκρότατα
Ε ἘΣ

er

6 ἔνθ᾽ οὐ ποδὶ χρησίμῳ
7 χρῆται. τὸ καλῶς

875

ἔχον.
8 πόλει πάλαισμα μήποτε λῦσαι θεὸν αἰτοῦμαι.

880

9 θεὸν ov λήξω ποτὲ προστάταν ἴσχων.

σόν γε Bothe.
(as E).

Elmsley has been followed by a majority of edd. in giving μήποτε.

870 οὐδὲ μήν ποτε λάθραι (the p almost erased) κατακοιμάσηι L.
Most of the later Mss. (as A) have λάθα, and κατακοιμάσει:

some have μήν, others μή
««κατακοι-

870 ἔτικτεν, ‘was their parent,’ some-
times used instead of érexe where the
stress is not so much on the fact of the
birth as on the parentage, 1099, O. C. 982,
fr. sor: Pind. P. 9. 15 dy rore=Nails...
ἔτικτεν. (It would be prosaic to render,
‘brought forth successively,’—developed.)

οὐδὲ μή ποτε κατακοιμάσῃ. I formerly
gave οὐδὲ μάν ποτε κατακοιμάσει,----τερατά-
ing L’s μήν as more significant than its κα-
τακοιμάσηι. But I now think that the pro-
babilities are stronger for μήν having come
from μή. In point of fitness, the readings
are here equal. οὐ μή expresses conviction :
Plat. Phaedo 105 Ὁ οὐκοῦν ἡ ψυχὴ τὸ ἐναντίον
ᾧ αὐτὴ ἐπιφέρει ἀεὶ οὐ μή ποτε δέξηται, ὡς
ἐκ τῶν πρόσθεν ὡμολόγηται;

871 μέγας ἐν τούτοις θεός : the divine
virtue inherent in them is strong and un-
failing. θεός without art., as 880: Ο. C.
1694 τὸ φέρον ἐκ θεοῦ. For this use of
the word, to express an indwelling power,
cp. Eur. fr. inc. 1007 ὁ νοῦς yap juw
ἐστιν ἐν ἑκάστῳ θεός.

873 ὕβρις. The tone of Oedipus to-
wards Creon (esp. 618—672) suggests the
strain of warning rebuke. Aeschylus,
with more elaborate imagery, makes
ὕβρις the daughter of δυσσεβία and the
parent of a νέα ὕβρις which in turn begets
κόρος and θράσος (Ag. 764).---τύραννον,

here not ‘a prince,—nor even, in the
normal Greek sense, an unconstitutionally
absolute ruler (bad or good),—but, in our
sense, ‘a tyrant’: cp. Plat. Fol. 301 Ὁ
ὅταν μήτε κατὰ νόμους μήτε κατὰ ἔθη
πράττῃ τις εἷς ἄρχων, προσποιῆται δὲ
ὥσπερ ὁ ἐπιστήμων ὡς ἄρα παρὰ τὰ γε-
γραμμένα τό γε βέλτιστον ποιητέον, ἡ δέ
τις ἐπιθυμία καὶ ἄγνοια τούτον τοῦ
μιμήματος- ἡγουμένη, μῶν οὐ τότε τὸν
τοιοῦτον ἕκαστον τύραννον κλητέον; Rep.
573 Β ἄρ᾽ οὖν... καὶ τὸ πάλαι διὰ τὸ τοιοῦτον
τύραννος ὁ Ἔρως λέγεται ;

874 f. εἰ.. ὑπερπλησθῇ: Plat. Rep.
ἘΠ) 0 τυραννικὸς δὲ.. ἀνὴρ ἀκριβῶς. γίγ-
νεται, ὅταν ἢ φύσει ἢ ἐπιτηδεύμασιν ἢ ἀμ-
φοτέροις μεθυστικός τε καὶ ἐρωτικὸς
καὶ μελαγχολικὸς γένηται. For εἰ
with subj., see on 198.---ὁ μή : the generic
μή (such wealth as is not meet): cp. 397 n

876 The reading of all the Mss., ἀκ.
ροτάταν εἰσαναβάσ᾽, is accounted for by
Wolffs emendation, which I have now
received, ἀκρότατα γεῖσ᾽ ἀναβᾶσ᾽. The
change of y into v was very easy for cur-
sive minuscule; while on the other hand
the presence of ἀνάγκαν in the next verse
is not enough to explain the change of
an original ἀκρότατον into the unmetrical
axpordrav.—yetora, the coping of a wall:
cp. Eur. Phoen. 1180 (of Capaneus) ἤδη

ΟΠ ΘΥΣΤΎΡΑΝΝΟΣ [19
alone; their parent was no race of mortal men, no, nor shall
oblivion-eéver lay them to sleep; the god is mighty in them,
and he grows not old.

Insolence breeds the tyrant; Insolence, once vainly surfeited
on wealth that is not meet nor good for it, when it hath scaled
the topmost ramparts, is hurled to a dire doom, wherein no
service of the feet can serve. But I pray that the god never
quell such rivalry as benefits the State; the god will I ever hold
for our protector.

μήσῃ. 876 f. ἀκροτάταν εἰσαναβᾶσ᾽ ἀπότομον ὥρουσεν εἰσ ἀνάγκαν L. All Mss.
have ἀκροτάταν. Instead of ἀπότομον, A has ἄποτμον, with o written above.—dxpérara

δ᾽ ὑπερβαίνοντα γεῖσα τειχέων | βάλλει safe landing-place. For the paronomasia

κεραυνῷ Ζεύς vw (as Ant. 131, of the same,
βαλβίδων | ἐπ᾽ ἄκρων ἤδη | νίκην ὁρμῶντ᾽
ἀλαλάξαι). So here the ὕβρις is hurled
down, Capaneus-like, at the crowning
moment of wicked triumph. In Eur.
Suppl. 728 there is a similar image of in-
solent ambition hurled down, as from the
topmost round of a scaling-ladder: ὑβρισ-
τὴν λαόν, ὃς πράσσων καλῶς | els ἄκρα
βῆναι κλιμάκων ἐνήλατα | ζητῶν ἀπώλεσ᾽
ὄλβον.
. 877 With the MS. ἀπότομον wpov-
σεν els ἀνάγκαν, there is a defect of ~~
or—. Reading ἀκρότατον in 876, Arndt
supplies αἷπος before ἀπότομον, as I for-
merly supplied ἄκρον in the same place:
E. L. Lushington thought of ὄρος to follow
ἀπότομον : Campbell reads ἐξώρουσεν. But
none of these remedies, nor any other of
a like kind, is satisfactory, or very pro-
‘bable. I now agree with Wecklein in
preferring Schnelle’s ἀποτμοτάταν for
ἀπότομον. This is metrically exact (=867
δι’ αἰθέρα rexv-), and removes the neces-
sity for any conjectural supplement. (The
superlative of ἄποτμος occurs Od. 2. 219.)
—dpovoev, snomicaor. (cp. O.C. 1215 κατ-
ἐθεντο).---ἠἀνάγκαν, a constraining doom
from the gods: Eur. PA. 1000 els ἀνάγκην
. δαιμόνων ἀφιγμένοι. Cp. Plat. Legg. 716A
ὁ δέ res ἐξαρθεὶς ὑπὸ μεγαλαυχίας ἠνχρήμα-
σιν ἐπαιρόμενος ἢ τιμαῖς ἢ καὶ σώματος
εὐμορφίᾳ, ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται
τὴν ψυχὴν μεθ᾽ ὕβρεως... μετὰ δὲ χρόνον οὐ
πολὺν ὑποσχὼν τιμωρίαν τῇ δίκῃ ἑαυτόν τε
καὶ οἶκον καὶ πόλιν ἄρδην ἀνάστατον ἐποίησε.
878 χρησίμῳ... χρῆται : where it does
not use the foot to any purpose: 2.4. the
leap is to headlong destruction ; it is not
one in which the feet can anywhere find a

cp. Pind. P. 2. 78 κερδοῖ δὲ τί μάλα τοῦτο
κερδαλέον τελέθει; ‘but for the creature
named of gain,’ (the fox) ‘what so gainful
is there here?”

879 τὸ καλῶς δ᾽ ἔχον : but I ask that
the god never do away with, abolish,
that struggle which is advantageous for
the city,—z.e. the contest in which citizen
vies with citizen who shall most serve the
State. The words imply a recognition
of the προθυμία which Oed. had so long
shown in the service of Thebes: cp. 48,
93: 247.

880 πάλαισμα: cp. Isocr. 22. 7 87
τοῖς καλῶς τὰς πόλεις τὰς αὑτῶν διοικοῦσιν
ἁμιλλητέον καὶ πειρατέον διενεγκεῖν av-
τών. Plut. Mor. 820 C ὥσπερ οὐκ ἀργυ-
ρίτην οὐδὲ δωρίτοην ἀγῶνα πολιτείας
ἀγωνιζομένοις (the emulous service of
the State), ἀλλὰ ἱερὸν ws ἀληθώς καὶ στε-
φανίτην (like the contests in the great
games).

882 f. προστάταν : defender, cham-
pion: not in the semi-technical sense of
‘patron,’ as in 411.—tmépotra, adverbial
neut. of ὑπέροπτος [not ὑπερόπτα, epic
nom. for ὑπερόπτης, like ἱππότα]: cp.
O. C. 1695 οὔτοι κατάμεμπτ᾽ ἔβητον, ye
have fared not amiss. //. 17. 75 ἀκίχητα
διώκων | ἵππους : Eur. Suppl. 770 ἄκραντ᾽
ὀδύρει: Ph. 1739 ἄπειμι... ἀπαρθένευτ᾽ ddw-
μένα: Lon 255 ἀνερεύνητα δυσθυμεῖ (hast
griefs which I may not explore).—xepolv,
in contrast with Ἀόγῳ, merely ΞΞ ἔργοις,
not ‘ deeds of violence’: cp. Eur. PA. 312
πῶς... | καὶ χερσὶ Kal λόγοισι... | περι-
χορεύουσα τέρψιν... λάβω, find joy in deed
and word of circling dance, z.é. in linking
of the hands and in song: cp. 864.

Ist anti-
strophe.

120

στρ. β΄.
2 Δίκας ἀφόβητος, οὐδὲ
3 δαιμόνων ἕδη σέβων,
4 κακά νιν ἕλοιτο μοῖρα,

5 δυσπότμου χάριν χλιδάς,

ΣΟΦΟΚΛΕΘΥΣ

εἰ δέ τις ὑπέροπτα χερσὶν ἢ λόγῳ πορεύεται, 885

88ς

6 εἰ μὴ τὸ κέρδος κερδανεῖ δικαίως

3
Υ καὶ τῶν ἀσέπτων ἔρξεται,

890

8 ἢ τῶν ἀθίκτων * θίξεται ματάζων.
9 τίς ἔτι TOT ἐν τοῖσδ᾽ ἀνὴρ Ἐβεῶν βέλη

10 *ev€erar ψυχᾶς ἀμύνειν ;

γεῖσ᾽ ἀναβᾶσ᾽ Wolff; ἀποτμοτάταν (for ἀπότομον) Schnelle.

See comment. 890 ép-

ξεται L. The scribe had begun to write x as the third letter, but corrected it to &.

The later Mss. have the same word, with variations of breathing.
In L the breathing has been added (or retouched) by the first corrector.

Blaydes.

891 ἕξεται MSS.
θίξεται

(The mode of writing ἕξεται in L, where the first € is large, suggests the ease

885 Δίκας ἀφόβητος, not fearing Jus-
tice: cp. 969 ἄψαυστος éyxous, not touch-
ing aspear. The act. sense is preferable
only because class. Greek says φοβηθεὶς
τὴν δίκην, not φοβηθεὶς ὑπὸ τῆς δίκης : the
form of the adj. would warrant a pass.
sense: cp. 77. 685 ἀκτῖνος... ἄθικτον.
With ἄφοβος (Az. 366) ἀφόβητος cp. arap-
βής (77. 23) ἀτάρβητος (Az. 197).

886 ἕδη, zmages of gods, whether sit-
ting or standing; but always with the
added notion that they are placed in a
temple or holy place as objects of wor-
ship. Timaeus p. 93 &dos" τὸ ἄγαλμα
καὶ ὁ τόπος ἐν ᾧ ἵδρυται: where τόπος
prob. denotes the small shrine in which
an image might stand. Dionys. Hal. 1.

47 uses ἕδη to render fenates. Liddell
Τὴ Scott s.v. cite the following as places
in which ἕδος ‘may be a ¢emfle’: but in
all of them it must mean zwage. Isocr.
or. 15 § 2 Φειδίαν τὸν τὸ τῆς ᾿Αθηνᾶς
ἕδος ἐργασάμενον, 2.6. the chryselephan-
tine Athena Parthenos; cp. Plut. Per,

13 ὁ δὲ Φειδίας εἰργάζετο μὲν τῆς θεοῦ τὸ
χρυσοῦν Edos: Xen. Hellen. το 4. 12
Πλυντήρια ἦγεν. ἡ πόλις, τοῦ ἕδους κατα-
κεκαλυμμένου τῆς ᾿Αθηνᾶς : 1.6. the ἀρχαῖον
βρέτας of Athena Polias in the Erech-
theum was veiled in sign of mourning
(the death of Aglauros being commemo-
rated at the festival of the Plunteria).
Paus. 8. 46. 2 φαίνεται δὲ οὐκ ἄρξας ὁ Αὔ-
γουστος ἀναθήματα καὶ ἕδη θεῶν ἀπά-
γεσθαι παρὰ τῶν κρατηθέντων (ἰ.6. carry
off to Italy): where ἀναθήματα are dedi-

cated objects generally, ἔδη images wor-
shipped in temples. Is Sophocles glancing
here at the mutilators of the Hermae in
415 B.C., and especially at Alcibiades?
We can hardly say more than this :—(r)
There is no positive probability as to the
date of the play which can be set against
such a view. (2) The language suits it,—
nay, might well suggest it; nor does it
matter that the ‘Epuai, though ἀναθήματα
(Andoc. De Myst. § 34), were not properly
ἕδη. (3) It cannot be assumed that the
dramatic art of Sophocles would exclude
such a reference. Direct contemporary
allusion is, indeed, uncongenial to it.
But a light touch like this—especially in
a choral ode—might fitly strike a chord
of contemporary feeling in unison with
the emotion stirred by the drama itself.
I do not see how to affirm or to deny
that such a suggestion was meant here.
(ΟΡ Ὁ Οὐ 1537 2.) ᾿

888 δυσπότμου, miserably perverse :
Ant. 1025 οὐκέτ᾽’ ἔστ᾽... | ἄβουλος οὔτ᾽
ἄνολβος.

890 τῶν ἀσέπτων : see on 864.---ἔρξε-
ται, Κορ himself from: O. C. 836 εἴργου,
‘stand back’: Her. 7. 197 ws κατὰ τὸ
ἄλσος ἐγένετο, αὐτός τε ἔργετο αὐτοῦ καὶ
τῇ στρατιῇ πάσῃ παρήγγειλε. Plat. Legg.
838 A ws εὖ τε καὶ ἀκριβώς elpyovra τῆς
τών καλῶν ξυνουσίας. As to the form, Her.
has ἔργω or éépyw: in Attic the Mss. give
Aesch. Zum. 566 κατεργαθοῦ : Soph. Az,
593 ξυνέρξετε: Thuc. 5. 11 περιέρξαντες
(so the best Mss., and Classen): Plat.

. OIAITOYS ΤΥΡΆΝΝΟΙΣ

r2T

But if any man walks haughtily in deed or word, with no
fear of Justice, no reverence for the images of gods, may an evil
doom seize him for his ill-starred pride, if he will not win his
vantage fairly, nor keep him from unholy deeds, but must lay

profaning hands on sanctities.

Where such things are, what mortal shall boast any more
that he can ward the arrows of the gods from his life?

with which θίξ might have become ξξ.)---ματἄιζων L, ματάζων r.

892 f. τίσ ἔτί

(sic) ποτ᾽ ἐν τοῖσδ᾽ ἀνὴρ θυμῶι βέλη ἐρξεται (sec) | ψυχᾶσ ἀμύνειν L. The later Mss.
have in some cases θυμῶ or θυμοῦ: a few have ἐν τούτοις (as E), or αὐτοῖς (B), for
ἐν τοῖσδ᾽.---ΕΟΥ θυμῶι, Hermann restored θεῶν: for ἔρξεται, Musgrave εὔξεται.

Gorg. 461 Ὁ καθέρξῃς (so Stallb. and
Herm., with mss.): Aes. 461 B ξυνέρξαν-
tos: Fol. 285 B ἕρξας. So far as the
MSS. warrant a conclusion, Attic seems
to have admitted ép- instead of elp- 7 the
forms with §. The smooth breathing is
right here, even if we admit a normal
distinction between eipyw ‘to shut out’
and elpyw ‘to shut in.’

891 θίξεται. This conjecture of Blaydes
seems to me certain. The form occurs
Eur. Aippol. 1086 κλαίων τις αὐτῶν ap’
ἐμοῦ γε θίξεται: Her. 652 εἰ δὲ τῶνδε
προσθίξει χερί. Hesych. has θίξεσθαι.
L has έξεται with no breathing. Soph.
could not conceivably have used such a
phrase as ἔχεσθαι τῶν ἀθίκτων, fo cling to
things which should not even be touched.
He himself shows the proper use of
ἔχεσθαι in fr. 327 τοῦ ye κερδαίνειν ὅμως
ἀπρὶξ ἔχονται, ‘still they cling tooth
and nail to gain’: fr. 26 τὰ μὲν | δίκαι᾽
ἐπαίνει τοῦ δὲ κερδαίνειν ἔχου. Some
explain ἕξεται as ‘abstain’: Od. 4. 422
σχέσθαι τε Bins λῦσαί Te γέροντα: Her. 6.
85 ἔσχοντο τῆς ἀγωγῆς. To this there
are two objections, both insuperable:
(1) the disjunctive 7,—with which the
sense ought to be, ‘unless he gain &c....
or else abstain’: (2) ματᾷάζων, which could
not be added to éfera: as if this were
παύσεται.---ματάζων, acting with rash
folly: Her. 2. 162 ἀπεματάϊσε, behaved
in an unseemly manner: Aesch. 4g. 995
σπλάγχνα δ᾽ οὔτι ματάζει, my heart does
not vainly forebode. The reason for
writing ματάζων, not ματάζων, is that the
form ματαΐζω is well attested (Her., Jo-
sephus, Hesych., Herodian): while there
is no similar evidence for ματάζω, though
the latter form might have existed, being
related toa stem ματα (μάτη) as δικαζ-ω
to δικα (δίκη).

892 τίς ἔτι ποτ᾽... ἀμύνειν; Amid

such things (if such deeds prevail), who
shall any longer vaunt that he wards off
from his life the shafts of the gods? The
pres. ἀμύνειν, not fut. duvveiy, because
the shafts are imagined as already as-
sailing him. ἐν τοῖσδ᾽: 1319: Azz. 38
el τάδ᾽ ἐν τούτοις.

893 θεῶν βέλη. The mss. have θυ-
μῶι, θυμοῦ or θυμῶ: in A over θυμῶι
βέλη is written τὴν θείαν δίκην. This
points to the true sense, though it does
not necessarily presuppose the true read-
ing. The phrase θυμοῦ βέλη, ‘arrows of
anger,’ could mean, ‘taunts hurled by an
angry man’; but, a/one, could ot mean,
‘the arrows of the: divine wrath.’ The
readings of the Mss. might have arisen
either through the ν of θεῶν being written,
as it often is, in a form resembling μ,
and w having then been transposed (so
that θυμῶ would have arisen before 6u-
wax); or from a gloss θυμοῦ on ψυχᾶς.
For βέλη cp. Plat. Lege. 873 E πλὴν ὅσα
κεραυνὸς ἢ TL παρὰ θεοῦ τοιοῦτον βέλος
ἰόν.

894 εὔξεται. This conject. of Mus-
grave (which Blaydes adopts) involves
only the change of one letter from épée-
ται; and nothing would have been more
likely than a change of εὔξεται into ἔρξεται
if the scribe’s eye or thought had wandered
to ἔρξεται in 890, especially since the lat-
teris not obviously unsuited to the general
sense. But ἔρξεται here is impossible.
For (1) we cannot render: ‘will keep off
the shafts from himself, so as to ward
them from his life’: this would be in-
tolerable. Nor (2), with Elmsley: ‘who
will abstain from warding off the shafts
of the soul (the stings of conscience,
ψυχᾶς βέλη) from his mind (θυμοῦ)ν᾽ 7.2.
who will not become reckless? This
most assuredly is not Greek. εὔξεται,
on the other hand, gives just the right

and
strophe.

ZOPOKAEOYS

122

895

> \ «ε id ἊΝ La
ll εἰ yap at τοιαίδε πράξεις τίμιαι,
12 τί δεῖ με χορεύειν ;

ἀντ. β. οὐκέτι τὸν ἄθικτον εἶμι γᾶς ἐπ᾽ ὀμφαλὸν σέβων,

2 οὐδ᾽ ἐς τὸν ᾿Αβαῖσι ναόν,

8 οὐδὲ τὰν ᾿Ολυμπίαν,

4 εἰ “μὴ τάδε “χειρόδεικτα

ὅ πᾶσιν “ἁρμόσει βροτοῖς.

θ ἀλλ᾽, ὦ κρατύνων, εἴπερ op? ἀκούεις, ᾿
7 Zev, πάντ᾽ ἀνάσσων, μὴ λάθοι
8
ὃ

900

σὲ τάν TE σὰν ἀθάνατον αἰὲν ἀρχάν.
φθίνοντα γὰρ Λαΐου « παλαίΐίφατα >
10 θέσφατ᾽ ἐξαιροῦσιν ἤδη,
11 κοὐδαμοῦ τιμαῖς ᾿Απόλλων ἐμφανής"
12 ἔρρει δὲ τὰ θεῖα.

905

910

896 After χορεύειν, L has in the same verse πονεῖν ἢ τοῖσ θεοῖσ. These words are
found in at least four other Mss.,—Pal., M (as corrected), M?, M®: being a corruption
of a gloss, πανηγυρίζειν τοῖς θεοῖς, found in the Trin. and other Mss. (Campbell, 1.
xxvii). Dr E. M. Thompson points out that this corruption, hardly possible in
uncial writing, would have been comparatively easy in minuscule, and regards it as
indicating that the archetype of L was a minuscule Ms. (Introd. to Facsimile, p. 8.)
899 ’APaior] Erfurdt wrote ἔλβαισι, on the authority of Arcadius (104. 11). Eusta-
thius knew both modes of writing it (on //. I. 536, p. 279. 1). 903 ὀρθὸν L, ὄρθ᾽ r.

sense: ‘If justice and religion are tram- Bacch. 181 δεῖ... Διόνυσον... ὅσον καθ᾽ ἡμᾶς :

pled under foot, can any man dare to
boast that he will escape the divine
wrath?’

896 χορεύειν. The words πονεῖν ἢ τοῖς
θεοῖς added in a few Mss. (including L)
have plainly arisen from a contracted
writing of πανηγυρίζειν τοῖς θεοῖς which
occurs in a few others. This gloss cor-
rectly represents the general notion of
χορεύειν, as referring to the χοροί con-
nected with the cult of Dionysus, Apollo
and other gods. The χορός was an ele-
ment so essential and characteristic that,
in a Greek mouth, the question τί de? με
χορεύειν ; would import, ‘why maintain
the solemn rites of public worship?’ Cp.
Polybius 4. 20 (speaking of the youth of
Arcadia) μετὰ δὲ ταῦτα τοὺς Φιλοξένου
καὶ Τιμοθέου νόμους μανθάνοντες (learning
the music of those masters) πολλῇ φιλο-
τιμίᾳ χορεύουσι κατ᾽ ἐνιαυτὸν τοῖς Διο-
νυσιακοῖς αὐληταῖς ἐν τοῖς θεάτροις, οἱ μὲν
παῖδες τοὺς παιδικοὺς ἀγῶνας, οἱ δὲ νεα-
νίσκοι τοὺς τῶν ἀνδρῶν λεγομένους. Eur.

δυνατὸν αὔξεσθαι μέγαν" | ποῖ δεῖ χορεύειν,
ποῖ καθιστάναι πόδα, | καὶ κρᾶτα σεῖσαι
πολιόν ; ἐξηγοῦ σύ μοι] γέρων γέροντι,
Teipecta. The Theban elders need not,
then, be regarded as momentarily for-
getting their dramatic part. Cp. 1095
xXopever Bar.

897 ἄθικτον: cp. the story of the
Persian attack on Delphi in 480 B.c.
being repulsed by the god, who Would
not suffer his priests to remove the trea-
sures, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ
προκατῆσθαι, Her. 8. 36. -πὀμφαλόν: see
on 480.

899 τὸν ᾿Αβαῖσι ναόν. The site of
Abae, not far N. of the modern village
of Exarcho, was on a hill in the north-
west of Phocis, between Lake Copais
and Elateia, and near the frontier of the
Opuntian Locrians. Her. 8. 33 ἔνθα ἦν
ἱερὸν ᾿Απόλλωνος πλούσιον, θησαυροῖσί τε
καὶ ἀναθήμασι πολλοῖσι κατεσκευασμένον"
ἦν δὲ καὶ τότε καὶ νῦν ἐστὶ χρηστήριον αὖ-
τόθι' καὶ τοῦτο τὸ ἱερὸν συλήσαντες ἐνέπρη-

ΟΙΔΙΠΟῪΣ TYPANNOS

123

Nay, if such deeds are in honour, wherefore should we join in

the sacred dance?

No more will I go reverently to earth’s central and inviolate
shrine, no more to Abae’s temple or Olympia, if these oracles
fit not the issue, so that all men shall point at them with the

finger.

Nay, king,—if thou art rightly called—Zeus all-ruling,

may it not escape thee and thine ever-deathless power!
The old prophecies concerning Laius are fading; already
men are setting them at nought, and nowhere is Apollo glorified

with honours ;

904 πάντ᾽ ἀνάσσων] πάντα λεύσσων B. Arnold.—Addoc L: λάθη τ:
θέσφατ᾽ L: the three dots meaning that παλαιὰ (written in

906 φθίνοντα γὰρ λαΐου +

the margin by a later hand) was to be inserted there.
a few place παλαιὰ before λαΐου or after θέσφατα.)

φθίνοντα yap λαΐου παλαιὰ θέσφατ᾽:

the worship of the gods is perishing.

λάθῃ Brunck.

(Most of the later Mss. have

--παλαίφατα i is the conjecture of Arndt, and of Linwood (who prefixes τὰ to Λαΐου,

reading ὧν τοιόσδ᾽ for ἐν τοῖσδ᾽ in 892).

Schneidewin supplied Πυθόχρηστα before

σαν (the Persians in 480 B.c.). Hadrian
built a small temple beside the ancient
ἱερόν, Paus. 10. 35. 3.

900 τὰν ᾿Ολυμπίαν, called by Pindar
δέσποιν᾽ ἀλαθείας (Οἱ. 8. 2), because divi-
nation by burnt offerings (μαντικὴ δι᾽ éu-
πύρων) was there practised on the altar
of Zeus by the Iamidae, hereditary μάν-
τεις (Her. 9. 33): Pind. O/. 6. 7o Ζηνὸς
ἐπ᾿ ἀκροτάτῳ βωμῷ.. «χρηστήριον θέσθαι
κέλευσεν (Apollo): | ἐξ οὗ πολύκλειτον καθ᾽
Ἕλλανας γένος Ἰαμιδᾶν.

901 εἰ μὴ τάδε ἁρμόσει, if these things
(the prophecy that Laius should be slain
by his son, and its fulfilment) do not come
_ right (fit each other), χειρόδεικτα πᾶσιν
βροτοῖς, so as to be signal examples for
all men. Cp. Azz. 1318 740’ οὐκ ἐπ’
ἄλλον βροτῶν ἐμᾶς ἁρμόσει ποτ᾽ ἐξ αἱ-
τίας, can never be adjusted to another,—
be vightly charged on him. Prof. Camp-
bell cites Plat. Soph. 262 C πρὶν ἄν τις
τοῖς ὀνόμασι τὰ ῥήματα κεράσῃ. τότε δ᾽
ἥρμοσέ τε, κιτιλ., where I should suppose
ἥρμοσε to be transitive : ἥρμοσέ Tis Tots
ὀνόμασι Ta ῥήματα: if so, it is not paral-
lel. χειρόδ. only here.

903 ἀκούεις, audis, alluding chiefly
to the title Ζεὺς βασιλεύς, Xen. Anad. 3.
1. 12; under which, after the victory at
Leuctra in 371 B.C., he was honoured
with a special festival at Lebadeia in
Boeotia, Diod. 15. 53.

904 The subject to λάθοι is not defi-
nitely τάδε (go2), but rather a motion to
be inferred from the whole preceding

sentence, —‘the vindication of thy word,’
Elms. cp. Eur. Med. 332 Zed, μὴ λάθοι
σε τῶνδ᾽ ὃς αἴτιος κακῶν.

906 After φθίνοντα γὰρ Aatov we
require a metrical equivalent for θεῶν
βέλη in 893. ‘The παλαιά in the marg.
of L and in the text of other Mss. favours
παλαίφατα, proposed by Linwood and
Arndt, which suits φθίνοντα : cp. 56r.
Schneidewin conj. Πυθόχρηστα Λαΐου.
Aatov, object. gen.: cp. Thuc. 1. 140
τὸ τῶν Μεγαρέων ψήφισμα (adore them).

908 ἐξαιροῦσιν, are putting out of ac-
count. This bold use comes, I think, not
from the sense of destroying (Xen. Hellen.
2.2. 19 μὴ σπένδεσθαι ᾿Αθηναίοις ἀλλ᾽ ἐξαι-
ρεῖν), but from that of setting aside, exs
cluding from consideration: Plat. Soph.
249 B τούτῳ τῷ λόγῳ ταὐτὸν τοῦτο ἐκ τῶν
ὄντων ἐξαιρήσομεν, ‘by this reasoning we
shall strike this same thing out of the
list of things which exist.’ Cp. Zheaet.
162 Ὁ θεοὺς... οὕς ἐγὼ ὁ ἔκ τε τοῦ λέγειν καὶ
τοῦ γράφειν περὶ αὐτῶν, ὡς εἰσὶν ἢ ὡς οὐκ
εἰσίν, ἐξαιρῷ The absence of ἃ gen.
like λόγου for ἐξαιρουσιν is softened by
φθίνοντα, which suggests ‘fading from
men’s thoughts.’

909 τιμαῖς... ἐμφανής, manifest ἐ7
honours (modal dat.): 7.¢. his divinity
is not asserted by the rendering of such
worship as is due to him. Aesch. Vs
171 (of Zeus) σκῆπτρον τιμάς τ᾽ ἀποσυ-
λᾶται.

910 τὰ θεῖα, ‘religion,’ both faith and
observance: cp. O. C. 1537.

2nd anti-
strophe.

124

ZOPOKAEOY2

ΤΟ: χώρας ἄνακτες, δόξα μοι παρεστάθη
ναοὺς ἱκέσθαι δαιμόνων, τάδ᾽ ἐν χεροῖν
στέφη λαβούσῃ καπιθυμιάματα.
ὑψοῦ γὰρ αἴρει θυμὸν Οἰδίπους ἄγαν

λύπαισι παντοίαισιν'

ἔννους τὰ καινὰ τοῖς πάλαι τεκμαίρεται,
ἀλλ᾽ ἔστι τοῦ λέγοντος, ἢν φόβους λέγῃ.
ὅτ᾽ οὖν παραινοῦσ' οὐδὲν ἐς πλέον ποιῶ,
πρὸς σ᾽, ὦ AvKe ἽΛπολλον, ἄγχιστος γὰρ él,

ἱκέτις ἀφῖγμαι τοῖσδε σὺν “κατεύγμασιν,

ὅπως λύσιν τιν᾽ ἡμὶν εὐαγῆ mops:
ὡς νῦν ὀκνοῦμεν πάντες ἐκπεπληγμένον
κεῖνον βλέποντες ὡς κυβερνήτην νεώς.

3-9, IK > ε Lo) s i“ / 3 ν
ap ἂν παρ᾽ ὑμῶν, ὦ Edvor, μάθοιμ᾽ ὅπου

οὐδ᾽ ὁποῖ ἀνὴρ O15
920

ATTEAOS.
“55

\ ἴω 4 ’ὕ 9 Σὰ Ν >) ’
τὰ τοῦ τυράννου δώματ᾽ ἐστὶν Οἰδίπου ;
» > Ὗ » 9
μάλιστα δ᾽ αὐτὸν εἴπατ᾽,

Aatov.—For Λαΐου, Mekler writes Δαλίου, Nauck Λοξίου.
ἣν is in erasure, having been corrected (doubtless from ec) either by

λέγη (not λέγηι.

3 ΄, Ba
ει κάτισθ O7TOUV.

917 Lnowhas ἦν φόβουσ

the 1st hand itself, or by the first corrector: 7 is written in the form H. There is an

erasure above ἣν (possibly of 3jv itself, which had been noted as a variant on εὖ.
H of λέγη is above the line, οἱ having been erased below it.

The
Most of the later Mss. have

911—1085 ἐπεισόδιον τρίτον. A
messenger from Corinth, bringing the
news that Polybus is dead, discloses that
Oedipus was not that king’s son, but a
Theban foundling, whom the messenger
had received from a servant of Laius.
Iocasta, failing to arrest the inquiries of
Oedipus, rushes from the scene with a
cry.

911—928 JIocasta comes forth, bear-
ing a branch (ἱκετηρία), wreathed with
festoons of wool (στέφη), which, as a
suppliant, she is about to lay on the altar
of the household god, Apollo Avxecos, in
front of the palace. The state of Oedi-
pus frightens her. His mind has been
growing more and more excited. It is
not that she herself has much fear for the
future. What alarms her is to see ‘the
pilot of the ship’ (923) thus unnerved.
Though she can believe no longer in
human pavrixn, she has never ceased to
revere the gods (708); and to them she

turns for help in her need.

912 ναοὺς δαιμόνων can only mean
the public temples of Thebes, as the two
temples of Pallas and the ᾿Ισμήνιον (20).
The thought had come to Iocasta that
she should supplicate the gods; and in
effect she does so by hastening to the
altar which she can most quickly reach
(919).

613 στέφη : see on 3.--ἐπιθυμιάματα,
offerings of incense: cp. 4. In 4/. 634,
where Clytaemnestra comes forth to the
altar of Apollo προστατήριος, an attendant
carries θύματα πάγκαρπα, offerings of
fruits of the earth. AaBovtoy. λαβοῦσαν
would have excluded a possible ambi-
guity, by showing that the δόξα had come
before and not after the wreaths were
taken up: and for this reason the accus,
often stands in such a sentence: Xen.
An. 3. 2. 1 ἔδοξεν αὐτοῖς προφυλακὰς
καταστήσαντας συγκαλεῖν τοὺς στρα-
τιώτας.

OIAITOYS TYPANNO2 125

Io. Princes of the land, the thought has come to me to
visit the shrines of the gods, with this wreathed branch in my
hands, and these gifts of incense. For Oedipus excites his soul
overmuch with all manner of alarms, nor, like a man of sense,
judges the new things by the old, but is at the will of the
speaker, if he speak terrors.

Since, then, by counsel I can do no good, to thee, Lycean
Apollo, for thou art nearest, I have come, a suppliant with these
symbols of prayer, that thou mayest find us some riddance from
uncleanness. For now we are all afraid, seeing Az affrighted,
even as they who sce fear in the helmsman of their ship.

MESSENGER.

Might I learn from you, strangers, where is the house of the
king Oedipus? Or, better still, tell me where he himself is—if
ye know.

qv... Aéyn (λέγοι T). 920 κατεύγμασιν MSS.: κατάργμασιν Wunder. 926 κά-
τοισθ᾽ L, with most of the later Mss.: κάτισθ᾽ A. L’s reading may, as Dindorf remarks,
have prompted the statement of a grammarian in Bachmann’s Avxecdota (vol. 2,
p- 358. 20), who says that Sophocles used τὸ οἷσθε ἀπὸ τοῦ οἴδατε κατὰ συγκοπήν.

916 τὰ καινὰ, the prophecies of Tei-
resias, Tots πάλαι, by the miscarriage of
the oracle from Delphi: 710f.

917 τοῦ λέγοντος: Plat. Gorg. 508 D
εἰμὶ δὲ ἐπὶ τῷ βουλομένῳ, ὥσπερ οἱ ἄτιμοι
τοῦ ἐθέλοντος, ἄν τε τύπτειν βούληται, κ-τ.λ.
—as outlaws are at the mercy of the first
comer: O. C. 752 τοὐπιόντος ἁρπάσαι.
ἣν φόβους λέγῃ has better Ms. authority
than εἰ λέγοι, and is also simpler: the
latter would be an opt. like Az. 520 ἀνδρί
To. χρεὼν (Ξεχεὴ) | μνήμην προσεῖναι,
τερπνὸν εἴ τί που πάθοι: cp. 16. 1344:
Ant. 666. But the statement of abstract
possibility is unsuitable here. εἰ... λέγῃ
has still less to commend it.

918 ὅτε, seeing [(Παί,-- ἐπειδή: Azt.
170: £7. 38: Dem. or. 1 § 1 ὅτε Toivyy
οὕτως ἔχει: so ὁπότε Thuc. 2. 60.

919 Λύκει᾽ "Απολλον: see on Λύκειε
203.

920 κατεύγμασιν, the prayers sym-
bolised by the ixernpia and offerings of
incense. The word could not mean ‘vo-
tive offerings.’ Wunder’s conject. katdp-
ypaciv, though ingenious, is neither need-
ful nor really apposite. That word is
used of (a) offerings of first-fruits, pre-
sented along with the εἰρεσιώνη or harvest-
wreath, Plut. 7hes. 22: (4) the οὐλοχύται
or barley sprinkled on the altar and victim

at the degrzning of a sacrifice: Eur. 7. 7.
244 χέρνιβάς Te kal κατάργματα.

921 λύσιν... εὐαγῆ, a solution without
defilement: 1.6. some end to our anxieties,
other than such an end as would be put
to them by the fulfilment of the oracles
dooming Oedipus to incur a fearful ἄγος.
For εὐαγὴς λύσις as=one which will
leave us εὐαγεῖς, cp. Pind. Olymp. 1. 26
καθαροῦ λέβητος, the vessel of cleansing.

923 ὡς κυβερνήτην νεώς, not ὡς (ὄντα)
κυβερν. v., because he is our pilot, but ὡς
(ὀκνοῖμεν dv) βλέποντες κυβερν. v. ἐκπε-
πληγμένον : Aesch. Thed. 2 ὅστις φυλάσσει
πρᾶγος ἐν πρύμνῃ πόλεως | οἴακα νωμῶν,
βλέφαρα μὴ κοιμῶν ὕπνῳ.

924 When the messenger arrives, Io-
casta’s prayer seems to have been im-
mediately answered by a λύσις εὐαγής
(921), as regards part at least of the
threatened doom, though at the cost of
the oracle’s credit.

926 μάλιστα denotes what stands
jirst among one’s wishes: cp. 1466:
Trach. 799 μάλιστα μέν με θὲς | ἐνταῦθ᾽
ὅπου με μή τις ὄψεται βροτῶν᾽ | εἰ δ᾽ οἶκτον
ἴσχεις, κιτιλ. : Phil. 617 οἴοιτο μὲν μά-
λισθ᾽ ἑκούσιον λαβών, | εἰ μὴ θέλοι δ᾽,
ἄκοντα : Ant. 327. ἀλλ᾽ εὑρεθείη μὲν μά-
λιστ᾽" ἐὰν δέτοι | ληφθῇ τε καὶ μὴ κ.τ.λ.

ZOPOKAEOY2

XO. στέγαι μὲν aide, καὐτὸς ἔνδον, ὦ Eve:
γυνὴ δὲ μήτηρ ἥδε τῶν κείνου τέκνων.
ΑΓ, ἀλλ ὀλβία τε καὶ ξὺν ὀλβίοις ἀεὶ
γένοιτ᾽, ἐκείνου y οὖσα παντελὴς δάμαρ. 930
IO, αὕτως δὲ καὶ σύ γ᾽, ὦ fv ἄξιος γὰρ εἶ
τῆς εὐεπείας οὕνεκ᾽. ἀλλὰ φράζ᾽ ὅτου
χρήζων ἀφῖξαι yo τι σημῆναι θέλων.
eb ἀγαθὰ δόμοις τε καὶ πόσει τῷ σῷ, γύναι.
10. τὰ ποῖα ταῦτα; παρὰ τίνος δ᾽ ἀφιγμένος: 935
AI. ἐκ τῆς Κορίνθου. τὸ δ᾽ ἔπος οὑξερῶ τάχα,
ἤἥδοιο μέν, TOS δ᾽ οὐκ av; ἀσχάλλοις δ᾽ ἴσως.
10. ri 3 ἐστί; ποίαν δύναμιν ὧδ᾽ ἔχει διπλὴν ;
AT. τύραννον αὐτὸν οὐπιχώριοι. χθονὸς
τῆς ᾿Ισθμίας στήσουσιν, ὡς ηὐδάτ᾽ ἐκεῖ. 940
IO. τί Be οὐχ ὁ πρέσβυς Πόλυβος ἐγκρατὴς ἔτι:
Ady iit, ἐπεί νιν θάνατος ἐν τάφοις “ἔχει.
IO. TOS εἶπας ; ἢ τέθνηκε Πόλυβος, « ὦ γέρον ;>
AI. εἰ μὴ λέγω τἀληθές, ἀξιῶ θανεῖν.

990 γένοιτ᾽) γένοι᾽ Wecklein.
hand in L, and then altered to x’ ὦ τι.
variants.

9338 x’ worl seems to have been written by the rst
x@s τι (V, Pal.) and καὶ τί (ΓΤ) were known as
935 The rst hand in L wrote παρὰ, which an early hand changed to

πρὸς, the common reading of the late Mss. (but παρὰ i and Pal.).—The δ᾽ after τίνοσ

in L was added by an early hand,

943 f£. πῶσ elrac’ ἦ τέθνηκε πόλυβοσ; | εἰ δὲ

928 γυνὴ δέ. Here, and in 930, 950,
the language is so chosen as to empha-
sise the conjugal relation of Iocasta with
Oedipus.

930 παντελής, because the wife’s es-
tate is crowned and perfected by the birth
of children (928). The choice af the
word has been influenced by the associa-
tions of τέλος, τέλειος with marriage.
Aesch. Zum. 835 θύη πρὸ παίδων καὶ
γαμηλίου τέλους (the marriage rite): 20.
214 Ἥρας τελείας καὶ Διὸς πιστώματα:
schol. on Ar. 7hesm. 973 ἐτιμῶντο ἐν
τοῖς γάμοις ὡς πρυτάνεις ὄντες τῶν γάμων"
τέλος δὲ ὁ γάμος: Pindar Mem. 10. 18
τελεία μήτηρ-Ξ- Ἥρα, who (Ar. Zh. 976)
κλῇδας γάμου φυλάττει. In Aesch. Ag.
972 ἀνὴρ τέλειος -- οἰκοδεσπότης : as δόμος
ἡμιτελὴς (7. 2. 700) refers to a house left
without its lord: cp. Lucian Dial. Mort.
§ 19 ἡμιτελῆ μὲν τὸν δόμον καταλιπών,
χήραν δὲ τὴν νεόγαμον γυναῖκα.

931 αὔτως (77. 1040 ὧδ᾽ αὔτως ὡς μ᾽
ὥλεσε) can be nothing but adverb from

αὐτός (with Aeolic accent), Ξε ‘in that very
way’: hence, according to the context,
(a) simply ‘likewise,’ or (6) in a depre-
clatory sense, ‘only thus,’—z.e. ‘ineffi-
ciently,’ ‘vainly.’ The custom of the
grammarians, to write αὕτως except when
the sense is ‘vainly,’ seems to have come
from associating the word with οὗτος, or
possibly even with airés. For Soph., as
for Aesch. and Eur., our Mss. on the whole
favour αὕτως: but their authority cannot
be presumed to represent a tradition
older than, or independent of, the gram-
marians. It is, indeed, possible that
αὕτως was an instance of old aspiration on
false analogy,—as the Attic ἡμεῖς (Aeolic
ἄμμες for doués) was wrongly aspirated
on the analogy of ὑμεῖς (see Peile, Greek
and Latin Etymology p. 302, who agrees
on this with “Curtius). in the absence
of evidence, however, that αὕτως was a
like instance, it appears most reasonable
to write αὔτως.

932 εὐεπείας, gracious words, = εὐφη-

ΟΙΙΤΟΥΣ ΟτΤΥΡΆΝΝΟΣ 127

Cu. This is his dwelling, and he himself, stranger, is within;
and this lady is the mother of his children.

ΜΕ. Then may she be ever happy in a happy home, since
she is his heaven-blest queen.

Io. Happiness to thee also, stranger! ’tis the due of thy
fair greeting —But say what thou hast come to seek or to
tell.

ME.
band.

Io. What are they? And from whom hast thou come?

ME. From Corinth: and at the message which I will speak
anon thou wilt rejoice—doubtless; yet haply grieve.

Io. And what is it? How hath it thus a double potency ?

ΜῈ. The people will make him king of the Isthmian land,
as twas said there.

Io. Howthen? Is the aged Polybus no more in power?

ΜΕ. No, verily: for death holds him in the tomb.

Io. How sayest thou? Is Polybus dead, old man ?

Mer. If I speak not the truth, I am content to die.

Good tidings, lady, for thy house and for thy hus-

μὴ | λέγω γ᾽ ἐγὼ τἀληθὲσ, ἀξιῶ θανεῖν LL. The words εἰ δὲ μὴ are in a line by them-
selves. After πόλυβοσ, and before εἰ, are marks like =. Triclinius conjecturally
added γέρων after Πόλυβος, and some late Mss. have γέρον, but none (it seems) ὦ γέρον,
Bothe’s reading. Nauck proposed (1856) πώς εἶπας; 7 τέθνηκεν Οἰδίπου πατήρ; | τέθνηκε

Πόλυβος" εἰ δὲ μή, ἀξιώ θανεῖν.

The correction of the first verse is specious; not so

plas, in this sense only here: elsewhere=
elegance of diction: Isocrates τὴν evé-
πειαν ἐκ παντὸς διώκει καὶ τοῦ γλαφυρῶς
λέγειν στοχάζεται μᾶλλον ἢ τοῦ ἀφελῶς
(Dionys. Jsocr. 538).

935 παρὰ τίνος. The change of παρά
into πρός by an early hand in L is remark-
able. I formerly received πρός, support-
ing the phrase by Od. 8. 28 ξεῖνος ὅδ᾽, οὐκ
015’ ὅστις, ἀλώμενος ἵκετ᾽ ἐμὸν δώ | ἠὲ
πρὸς ἠοίων ἢ ἐσπερίων ἀνθρώπων. There,
however, πρός is more natural, as vir-
tually denoting the geographica: regions
(cp. Od. 21. 347 πρὸς Ἤλιδος, ‘on the
side of Elis’), And πρὸς θεῶν wpun-
μένος (E72. 70) would be parallel only if
here we had éoraduévos. Questioning,
then, whether ἀφικνεῖσθαι πρός τινος is
defensible, I now read παρά, with most
edd.

936 τὸ δ᾽ ἔπος, ‘at the word,’ accus.
of the object which the feeling concerns:
Eur. £7. 831 τί χρῆμ᾽ ἀθυμεῖς ;

937 ἀσχάλλοις, from root cex, prop.

‘not to hold oneself,’ ‘to be impatient,’
the opposite of the notion expressed by
σχο-λή (Curt. Ztym. § 170): the word
occurs in Her., Xen., Dem.; and in Od.
2. 193 replaces the epic ἀσχαλάαν. Cp.
Aesch. Ag. 1049 πείθοι av, εἰ πείθοι",
ἀπειθοίης δ᾽ tows.

941 ἐγκρατὴς --εἐν κράτει: cp. ἔναρχος
=év ἀρχῇ, in office, Appian Bel/, Civ.
1. I4.

943 A defective verse, πῶς εἶπας; ἦ
τέθνηκε Πόλυβος; has been patched up
in our best Mss. by a clumsy expansion
of the next verse (see crit. note). The
γέρων supplied by Triclinius (whence
some late Mss. have yépov) was plainly a
mere guess. Nauck’s conj. ἦ τέθνηκεν
Οἰδίπουν πατήρ ; is recommended (1) by
the high probability of a gloss Πόλυβος
on those words: (2) by the greater force
which this form gives to the repetition of
the question asked in 941: (3) by the
dramatic efiect for the spectators.

128 ZOPOKAEOYS

10. ὦ πρόσπολ᾽, οὐχὶ δεσπότῃ τάδ᾽ ὡς τάχος 945
μολοῦσα λέξεις | ὦ θεῶν μαντεύματα,

fe. ἵν᾽ ἐστέ: τοῦτον Οἰδίπους πάλαι τρέμων
τὸν ἄνδρ᾽ ἔφευγε μὴ κτάνοι: καὶ νῦν ὅδε
ΤΣ τῆς τύχης ὄλωλεν οὐδὲ τοῦδ᾽ ὕπο.

Ol. ἵλτατον γυναικὸς Ἰοκάστης κάρα, 950
τί μ᾽ ἐξεπέμψω δεῦρο τῶνδε δωμάτων ;

10. ἄκουε τἀνδρὸς τοῦδε, καὶ σκόπει κλύων
τὰ σέμν᾽ ἵν᾽ ἥκει τοῦ θεοῦ μαντεύματα.

Ol. οὗτος δὲ Tis ποτ᾽ ἐστὶ καὶ τί μοι λέγει;

ΤῸ} Yen τῆς Κορώνθου, πατέρα τὸν σὸν ἀγγελῶν 955
ὡς οὐκέτ᾽ ὄντα Πόλυβον, ἀλλ᾽ ὀλωλότα.

ΟἹ" τί φής, ξέν᾽; αὐτός μοι σὺ σημάντωρ γενοῦ.

AP: εἰ τοῦτο πρῶτον δεῖ μ᾽ ἀπαγγεῖλαι σαφώς,
εὖ ἴσθ᾽ ἐκεῖνον θανάσιμον βεβηκότα.

ΟΙ. πότερα δόλοισιν, ἢ νόσου ξυναλλαγῇ ; : 960

AT. σμικρὰ παλαιὰ σώματ᾽ εὐνάζει ῥοπή.

ΟἹ: νόσοις ὁ τλήμων, ὡς ἔοικεν, ἔφθιτο.

AI. Kat τῷ μακρῷ ve “συμμετρούμενος χρόνῳ.

Ol. φεῦ φεῦ, τί Ont ἄν, ὦ γύναι, σκοποῖτό τις
τὴν Πυθόμαντιν ἑστίαν, ἢ τοὺς ἄνω 965
κλάζοντας ὄρνεις, ὧν ὑφηγητῶν ἐγὼ

that of 944. Mekler rejects both vv. 950 Two of the later mss. (M, A)

have nilarns for ‘loxdorns,—either a mere error, or a conjecture.
a corrector has changed this to σημάντωρ.

Ist hand in L wrote onunvac:

957 The

946 ὦ θεῶν μαντεύματα. LTocasta’s
scorn is pointed, not at the gods them-
selves, but at the μάντεις who profess to
speak in their name. The gods are wise,
but they grant no πρόνοια to men (978).
Cp.. 712:

947 ἵν᾽ ἐστέ: tva=br ἐνταῦθα, ‘to
think that ye have come to this !?: cp.
1311.---τοῦτον τὸν ἄνδρα... .τρέμων ἔφευγε,
he feared and avoided this man, μὴ κτάνοι
(αὐτόν).

949 πρὸς τῆς τύχης, 2.4. in the course
of nature, and not by the special death
which the oracle had foretold. Cp. 977.

951 ἐξεπέμψω, the midd. as in ἐκκα-
λεῖσθαι (see on 597), μεταπέμπεσθαι, etc.,
the act. being properly used of the sum-
moner or escort: see on στελοῦντα (860).

954 τί μοι λέγει; ‘ what does he tell
(of interest) for me?’ (not ‘what does he

say to me?’: nor ‘what, pray, does he
say?’).

956 ws: see on 848.

957 σημάντωρ is, I think, unquestion-
ably right. A is among the Mss. which
have it, and in several it is explained by
the gloss μηνυτής. That the word was
not unfamiliar to poetical language i in the
sense (‘indicator,’ ‘informant’) which it
has here, may be inferred from Axnthol.
6. 62 (Jacobs 1. 205) κυκλοτερῆ μόλιβον,
σελίδων σημάντορα πλευρῆς, the pencil
which makes notes in the margin of pages:
Nonnus 37. 55! σημάντορι φωνῇ. On the
other hand, σημήνας γενοῦ could mean
nothing but ‘ place yourself in the position
of having told me,’ and could only be ex-
plained as a way of saying, ‘tell me at
once.’ But such a use of γενέσθαι with
aor. partic. would be unexampled. The

OIAITOYS TYPANNOZ

129

Io. O handmaid, away with all speed, and tell this to thy

master !

O ye oracles of the gods, where stand ye now!

denis

is the man whom Oedipus long feared and shunned, lest he
should slay him; and now this man hath died in the course of

destiny, not by his hand.
OE.
forth from these doors ?

[Exter OEDIPUS.

Iocasta, dearest wife, why hast thou summoned me

Io. Hear this man, and judge, as thou listenest, to what the
awful oracles of the gods have come. -

ΟΕ. And he—who may he be, and what news hath he for me?

Io. He is from Corinth, to tell that thy father Polybus
lives no longer, but hath perished.

OE. How, stranger?
ME.
that he is dead and gone.

Let me have it from thine own mouth.
If I must first make these tidings plain, know indeed

OE. By treachery, or by visit of disease ?
Me. A light thing in the scale brings the aged to their rest.

OE.

Ah, he died, it seems, of Bicktiess ?

ME. Yea, and of the long years that he had told.

OE. Alas, alas!

Why, indeed, my wife, should one look to

the hearth of the Pythian seer, or to the birds that scream above

our heads, on whose showing I

The first corrector (5) had written in the margin, yp. onudvrwp. The later Mss. also

have onudvrwp (but σημήνας T).
Hartung: ἔξισθ᾽ Meineke.

959 εὖ ἴσθ᾽ MSS.:
966 ὄρνις MSS. The Attic form ὄρνεις (L. Dindorf, 7 hes.

σάφ᾽ ἴᾳθ᾽ Porson: κάτισθ᾽

only proper use of it is made clear by such
passages as these: Az. 588 μὴ προδοὺς
ἡμᾶς γένῃ, do not make yourself guilty of
having betrayed us: PAz/. 772 μὴ σαυτόν
θ᾽ ἅμα | kdue...xrelvas γένῃ, do not make
yourself guilty of having slain both your-
self and me.

959 εὖ ἴσθ᾽. Dionys. Hal. τ. 41 thus
quotes a verse from the Προμηθεὺς Λυό-
μενος οὗ Aesch. (Nauck fr. 193. 2) ἔνθ᾽ οὐ
μάχης εὖ οἶδα καὶ θοῦρός περ ὦν, where
Strabo p. 183 gives σάφ᾽ οἷδα: and so
Pors. here would write σάφ᾽ ἴσθι. Butthe
immediately preceding σαφῶς i is decisive
against this. Soph. had epic precedent,
Jl. 1. 385 εὖ εἰδὼς ἀγόρευε, etc. Cp. 1071,
lod ἰού. --θανάσιμον βεβηκότα: Az. 516
μοῖρα... | καθεῖλεν “Αἰιδου θανασίμους οἰκή-
Topas: Phil. 424 Oavav...ppoddos.

960 ξυναλλαγῇ: see ON 34.

961 σμικρὰ ῥοπή, /eve momentum:
the life is conceived as resting in one
scale of a nicely poised balance: diminish
the weight in the other scale ever so little,
and the inclination (ῥοπή), though due to a

rE ΤΡ

slight cause (σμικρα), brings the life to the
ground (εὐνάζει). Plat. Rep. 556 E ὥσπερ
σῶμα νοσῶδες μικρᾶς ῥοπῆς ἔξωθεν δεῖται
προσλαβέσθαι πρὸς τὸ κάμνειν,.. οὕτω δὴ
καὶ ἡ κατὰ ταὐτὰ ἐκείνῳ διακειμένη πόλις
ἀπὸ σμικρᾶς προφάσεως... νοσεῖ,

968 Yes, he died of infirmities (νόσοις
ἔφθιτο), and of the long years (τῷ μακρῷ
χρόνῳ, causal dat.), in accordance with
their term (cupperpodpevos, sc. αὐτοῖς, lit.
‘commensurably with them’): the part.
being nearly equiv. to συμμέτρως, and ex-
pressing that, if his years are reckoned,
his death cannot appear premature. Cp.
1113, and Ant. 387 ποίᾳ ξύμμετρος mpov-
βην τύχῃ; ‘seasonably for what hap?’

964 f. σκοποῖτο, midd. as 77. 296.—
τὴν IL. ἑστίαν -- τὴν Πυθοῖ μαντικὴν ἑστίαν,
as Apollo himself is Πυθόμαντις, 2.4. ὁ
Πυθοῖ μάντις, Aesch. Cho. 1030: cp. Πυ-
θόκραντος, Πυθόχρηστος, Πυθόνικος. ἑστίαν,

as Ο. C. 413 Δελφικῆς ἀφ᾽ ἑστίας : Eur.
πὰ 461 Φοιβήιος...γᾶς | μεσόμφαλος ἑστία.

966 κλάζοντας, the word used by Tei-
resias of the birds when their voice (φθόγ-

9°

130

(

ΣΟΦΟΚΛΕΟΥΣ

A » le \ > 4 ε Ἂ \
κτενεῖν ἔμελλον πατέρα Tov ἐμόν; ὁ δὲ θανὼν
’ 4 XN ~ > \ > 7Q> > 4
κεύθει κάτω δὴ γῆς" ἐγὼ δ᾽ ὅδ᾽ ἐνθάδε
ἄψαυστος ἔγχους' εἴ τι μὴ τὠμῷ πόθῳ

κατέφθιθ᾽. οὕτω δ᾽ ἂν θανὼν εἴη ᾿ἕ

9 A
ἐμου.

970

Ν 2 Σ , A ΄
τὰ δ᾽ οὖν παρόντα συλλαβὼν θεσπίσματα
A td 4 » > > 4
κεῖται παρ᾽ “Avon Πόλυβος a&v’ οὐδενός.

IO.
OI.
IO.
Ol.
IO.

οὔκουν ἐγώ σοι ταῦτα προὔλεγον πάλαι;
ηὔδας" ἐγὼ δὲ τῷ φόβῳ παρηγόμην.

μή νυν ἐτ᾽ αὐτῶν μηδὲν ἐς θυμὸν βάλῃς.

καὶ πῶς τὸ μητρὸς λέκτρον οὐκ ὀκνεῖν με δεῖ;
s 3 “ἡ lovee) ¥ κκ \ “A 4

τί δ᾽ ἂν φοβοῖτ᾽ ἀνθρωπος, ᾧ τὰ τῆς τύχης

075

“ 4 > > \ > Ν 4
-KpaTel, T POVOLa ὃ εστιν οὐδενὸς σαφής;

5. 2224) is supported by the Ravenna Ms. in Ar. Av. 717, 1250, 1610: and in Eur.

Hipp. 1059 by M (cod. Ven. Marc. 471) and the 1st hand in V.

967 κτανεῖν L,

and almost all the later Mss. : it may, indeed, be an accident that one, at least, of them

(V°) has κτενεῖν, which Elmsley required.
omitted 67, but added it above the line.

968 After κάτω, the rst handin L had

No suspicion of δή is warranted by the fact
that one or two of the later Mss. (Trin., I) omit it.

Dindorf, who once conjectured

vos) had ceased to be clear to him, Azz.
IOOI κακῷ | κλάζοντας οἴστρῳ καὶ BeBap-
βαρωμένῳ.---ὧν ὑφηγητῶν sc. ὄντων, guibus
indicibus: 1260 ὡς ὑφηγητοῦ τινος: Ο. C.
1588 ὑφηγητῆρος οὐδενὸς φίλων. In these
instances the absence of the part. is soft-
ened by the noun which suggests the
verb; but not so in O. C. 83 ws ἐμοῦ μόνης
πέλας.

967 κτενεῖν. κτανεῖν, which the MSS.
give, cannot be pronounced positively
wrong; but it can hardly be doubted that
Soph. here wrote κτενεῖν. If κτανεῖν is
right, it is the only aor. infin. after μέλλω
in Soph., who has the fut. infin. 9 times
(ZZ. 359, 379, 538: 42. 925, 1027, 1287:
Ant, 458: Phil. 483, 1084): and the
pres. infin. g times (Z/. 305, 1486: Az.
443: O. T. 678, 1385: O. C. 1773: 77.
79, 750: Phil. 409). Aeschylus certainly
has the aor. in P. V. 625 μήτοι με κρύψῃς
τοῦθ᾽ ὅπερ μέλλω παθεῖν. Excluding the
Laconic ἰδῆν in Ar. Lys. 117, there are
but two instances in Comedy, Av. 366 τί
μέλλετ᾽ ---ἀπολέσαι, and Ach. 1159 μέλ-
λοντος λαβεῖν. Cp. W. G. Rutherford,
New Phrynichus pp. 420—425, and
Goodwin, Greek Moods and Tenses § 23.
2. The concurrence of tribrachs in the
4th and sth places gives a semi-lyric
character which suits the speaker’s agi-
tation.

968 κεύθει, is hidden. Az. 635"Adg
κεύθων. In Zr. 989 σιγῇ κεύθειν may be
regarded as transitive with a suppressed
acc., ‘to shroud (thy thought) in silence.’
Elsewhere κεύθω is always trans., and
only the perf. xéxev@a intransitive. —8y
here nearly=76n: cp. Ant. 170 ὅτ᾽ οὖν
@AovTo... | ἐγὼ κράτη δὴ...ἔχω.

969 ἀψαυστος ---οὐ ψαύσας: cp. ἀφό-
βητος 885(η.): Her.8.124 ἄκριτος, without
deciding: id. 9. 98 ἄπιστος, mistrustful ;
O. C. 1031 πιστός, trusting (n.): Phil. 687
ἀμφίπληκτα ῥόθια, billows beating around:
Tr. 446 μεμπτός, blaming: Eur. Mec. 1117
ὕποπτος, suspecting. Cp. note on ἀτλητῶν
515.—el τι μὴ, an abrupt afterthought :—
unless perchance: see on 124.--τὠμῷ
πόθῳ: cp. 797: Od. 11. 202 σὸς...πόθος,
longing for thee.

970 εἴη ᾽ξ: cp. 1075: Phil. 467 πλεῖν
μὴ ᾿ξ ἀπόπτου. ἐξ, as dist. from ὑπό, is
strictly in place here, as denoting the
ultimate, not the proximate, agency.

971 τὰ δ᾽ οὖν παρόντα: but the ora-
cles as they stand, at any rate (δ᾽ οὖν,
669, 834), Polybus has carried off with
him, proving them worthless (d§’ ov-
Sevds, tertiary predicate), and is hidden
with Hades.—ra παρόντα, with empha-
sis: even supposing that they have been
fulfilled in some indirect and figurative
sense, they certainly have not been ful-

OIAITOYS ΤΥΡΆΝΝΟΣ 131
was doomed to slay my sire? But he is dead, and hid already
beneath the earth; and here am I, who have not put hand to
spear.— Unless, perchance, he was killed by longing for me:
thus, indeed, I should be the cause of his death. But the oracles
as they stand, at least, Polybus hath swept ‘with him to his rest
in Hades: they are worth nought.

Io. Nay, did I not so foretell to thee long since?

ΟΕ. Thou didst: but I was misled by my fear.

Io. Now no more lay aught of those things to heart.

OE. But surely I must needs fear my mother’s bed ?

Io. Nay, what should mortal fear, for whom the decrees of
Fortune are supreme, and who hath clear foresight of nothing?

κάτωθεν, has replaced κάτω δή. Nauck proposes κεύθει κάτω γῆς. Οἰδίπους (instead
of ἐγὼ) δ΄. Cobet and Blaydes, κάτω κέκευθε γῆς. 970 οὕτω δ᾽] οὕτω γ᾽ Wecklein.
976 καὶ πῶσ τὸ μρσ λέχοσ οὐκ ὀκνεῖν με δεῖ 1.. The first corrector has written λέκτρον
over λέχοσ. A and others have λέκτρον in the text. Dindorf would place λέχος after
ὀκνεῖν (or after δεῖ, Bergk reads λέχος - ἔτ᾽ -- οὐκ ὀκνεῖν με δεῖ, and so Wecklein.
I prefer to read λέκτρον, with Blaydes, Wolff, Campbell, Kennedy, and others.

filled to the letter. The oracle spoke of
bloodshed (φονεύς, 794), and is not satis-
fied by κατέφθιτο ἐξ ἐμοῦ in the sense just
explained.—ovAdAaBoy is a contemptuous
phrase from the language of common life:
its use is seen in Aristophanes Pluz. 1079
νῦν δ᾽ ἄπιθι χαίρων συλλαβὼν τὴν μεί-
ρᾶακα, now be off—with our blessing and
the girl: Av. 1469 ἀπίωμεν ἡμεῖς συλ-
λαβόντες τὰ πτερά, let us pack up our
feathers and be off: Soph. has it twice
in utterances of angry scorn, O. C. 1383
σὺ δ᾽ épp ἀπόπτυστός τε κἀπάτωρ ἐμοῦ |
κακῶν κάκιστε, τάσδε συλλαβὼν ἀράς,
begone...and take these curses with thee:
Phil. 577 ἔκπλει σεαυτὸν συλλαβὼν ἐκ
τῆσδε γῆς, ‘hence in thy ship—pack from
this land!’

974 ηὔδας instead of προὔλεγες : see
on 54.

975 νυν, enforcing the argument in-
troduced by οὔκουν (973), is clearly better
than the weak viv.—és θυμὸν βάλῃς : Her.
7. 51 és θυμὸν βαλεῦ καὶ τὸ παλαιὸν ἔπος :
8. 68 καὶ τόδε ἐς θυμὸν βαλεῦ, ws κ.τ.λ.:
1. 84 ἰδὼν. «τῶν τινα Λυδῶν καταβάντα...
ἐφράσθη καὶ ἐς θυμὸν ἐβάλετο. Theactive
in the Βίος ‘Opnpou ὃ 30 ἐς θυμὸν ἔβαλε
τὸ ῥηθέν. In ΞΔ, 1347 οὐδέ γ᾽ ἐς θυμὸν
φέρω is not really similar.

977 ᾧ, ‘for whom,’ in relation to
whom: not, ‘in whose opinion.’—rd τῆς
τύχης is here somewhat more than a
mere periphrasis for ἡ τύχη, since the
plur. suggests successive incidents. τύχη

does not here involve denial of a divine
order in the government of the world,
but only of man’s power to comprehend
or foresee its course. Cp. Thuc. 5. 104
πιστεύομεν TH μὲν τύχῃ ἐκ τοῦ θείου μὴ
ἐλασσώσεσθαι. Lysias or. 24 ὃ 22 οὗ
μόνου μεταλαβεῖν ἡ τύχη μοι ἔδωκεν ἐν τῇ
πατρίδι, the only privilege which Fortune
(4.6. my destiny) has permitted me to
enjoy in my country.

978 πρόνοια. Bentley on Phalaris
(xvul, Dyce ii. 115) quotes Favorinus in
Laertius Plat. § 24 as saying that Plato
πρῶτος ἐν φιλοσοφίᾳ... ὠνόμασε... θεοῦ πρό-
voay. Bentley takes this to mean that
Plato was the first to use πρόνοια of divine
providence (not merely of human fore-
thought), and cites it in proof that Pha-
laris Ep. 3 (=40 Lennep) ἕως ἂν ἡ διοι-
κοῦσα πρόνοια THY αὐτὴν ἁρμονίαν τοῦ κόσ-
μου φυλάττῃ is later than Plato. Lennep,
in his edition of Phalaris (p. 158), puts
the case more exactly. The Stoics, not
Plato, first used πρόνοια, wethout further
qualification, of a divine providence.
When Plato says τὴν τοῦ θεοῦ... πρόνοιαν
(Zim. 30 6), προνοίας θεῶν (44 6), the
phrase is no more than Herodotus had
used before him, 3. 108 τοῦ θείου ἡ mpo-
νοίη. The meaning of Favorinus was
that Plato first established in phivosophy
the conception of a divine providence,
though popular language had known such
a phrase before. Note that in O. C.
1180 πρόνοια τοῦ Oeof=‘ reverence for

9--2.

[32

ZOPOKAEOY2

eas , “ ν δύ ,
εἰκῇ ΚΑΤ ΤΟΥ ζῆν, fe UVVQALTO TUS.

σὺ δ᾽ εἰς Ta “μητρὸς μὴ φοβοῦ νυμφεύματα:' 980
πολλοὶ γὰρ ἤδη κἀν ὀνείρασιν βροτῶν
μητρὶ ξυνευνάσθησαν. ἀλλὰ ταῦθ᾽ ὅτῳ
' παρ᾽ οὐδέν ἐστι, ῥᾷστα τὸν βίον φέρει.

ΟΙ. καλῶς ἅπαντα ταῦτ᾽ ἂν ἐξείρητό. σοι,
εἰ μὴ ᾿κύρει ζῶσ᾽ ἡ τεκοῦσα' νῦν δ᾽, ἐπεὶ 985
ζῇ, πᾶσ᾽ ἀνάγκη, κεὶ καλῶς λέγεις, ὀκνεῖν.

ΙΟ. καὶ μὴν μέγας γ᾽ ὀφθαλμὸς οἱ πατρὸς τάφοι.

ΟΙ. μέγας, ξυνίημ᾽" ἀλλὰ τῆς ζώσης φόβος.

AT. ποΐας δὲ καὶ γυναικὸς ἐκφοβεῖσθ' ὕπερ; :

ΟἹ. Μερόπης, γεραιέ, Πόλυβος ἧς ᾧκει μέτα. 990

AT. ti ὁ ἐσ ἐκείνης ὑμὶν ἐς φόβον φέρον ;

ΟΙ. θεήλατον μάντευμα δεινόν, ὦ Eve. | “ι

AT. Ἢ pyrov; 0 οὐχὶ θεμιτὸν ἄλλον εἰδέναι;

ΟΙ. μάλιστά γ᾽" εἶπε γάρ με Λοξίας ποτὲ
χρῆναι μυγῆναι μητρὶ τἠμαυτοῦ, τό τε 995

πατρῷον αἷμα χερσὶ ταῖς ἐμαῖς ἑλεῖν.
ὧν οὕνεχ᾽ ἡ Κόρινθος ἐξ ἐμοῦ πάλαι

987 μέγας γ}] γ᾽ was restored by Porson (Eur. Phoen. 1638) :

‘Ita postulat metrum..

idemque coniecit nescio quis in editione Londinensi a. 1746, sed neglexit Brunckius.’
The loss of γ᾽ in the Mss. may have arisen from μέγας having been written short, wey4
(as it is in A), when γ᾽, following it, might easily have been mistaken for a dittographia

the god’: in Eur. Phoen. 637 a man acts
θείᾳ προνοίᾳ =‘ τ inspired foresight’ :
in Xen. Mem. 1. 4. 6 Tpovorrrixais = not,
sifovidentially: but simply, ‘with fore-
thought.’

979 εἰκῆ: cP. Plat. Gorg. 503 E οὐκ
εεἰκῆ ἐρεῖ, ἀλλ᾽ ἀποβλέπων πρός τι (with
“some definite object in view). π--κράτιστον

ὅπως δύναιτο. Cp. Ant. 666 ἀλλ᾽ ὃν
πόλις στήσειε τοῦδε χρὴ κλύειν: where χρὴ
κλύειν = δικαίως ἂν κλύοι. So here, though
ἐστί (not ἦν) must be supplied with κρά-
τιστον, the whole ρῆγαδβε Ξ εἰκῇ κράτιστον
ἄν τις ζῴη. Xen. Cyr. 1.6.19 τοῦ.. αὐτὸν
λέγειν ἃ μὴ σαφῶς εἰδείη φείδεσθαι Sei=
ὀρθῶς av φείδοιτο.

980 φοβοῦ. φοβεῖσθαι εἴς τιΞεῖο have
fears regarding it: 77. 1211 εἰ φοβεῖ πρὸς
τοῦτο: O. C. 1119 μὴ θαύμαζε πρὸς τὸ λι-
παρές.

981 κἀν ὀνείρασιν, in dreams a/so
(as well as in this oracle) ; and, as such
dreams have proved vain, so may this
oracle. Soph. was prob. thinking of the

story in Her. 6. 107 that Hippias had
such a dream on the eve of the battle of
Marathon, and interpreted it as an omen
of his restoration to Athens. Cp. the
story of a like dream coming to Julius
Caesar on the night before he crossed

the Rubicon (Plut. Caes. 32, Suet. 7).

983 παρ᾽ οὐδέν: Ant. 34 τὸ πρᾶγμ᾽
ἄγειν οὐχ ὡς παρ᾽ οὐδέν.

984 ἐξείρητο: the ἐξ- glances at her
blunt expression of disbelief, not her frank
reference to a horrible subject.

987 ὀφθαλμὸς : the idea is that of a
bright, sudden comfort: so Tr. 203 De-
ianeira calls on her household to rejoice,
ὡς ἄελπτον ὄμμ᾽ ἐμοὶ [ φήμης ἀνασχὸν
τῆσδε νῦν καρπούμεθα (the unexpected
news that Heracles has returned). More
often this image denotes the ‘darling’ of
a family (Aesch. Cho. 934 ὀφθαλμὸς οἴκων),
or a dynasty that is ‘the light’ of a land
(Σικελίας δ᾽ ἔσαν | ὀφθαλμός, Pind. OV.
2. 9: ὁ Βάττου παλαιὸς ὄλβος...πύργος
ἄστεος, ὄμμα τε φαεννότατον | ἕξένοισι,

ΟἸΔΊΠΟΥΣ: ΤΥΡΆΝΝΟΣ 133
"Tis best to live at random, as one may. But fear not thou
touching wedlock with thy mother. Many men ere now have
so fared in dreams also: but he to whom these things are as
nought bears his life most easily.

Or. All these bold words of thine would have been well,
were not my mother living; but as it is, since she lives, I must
needs fear—though thou sayest well.

Io. Howbeit thy father’s death is a great sign to cheer us.

Or. Great, I know; but my fear is of her who lives.

ΜΕ. And who is the woman about whom ye fear?

ΟΕ. Merope, old man, the consort of Polybus.

ΜΕ. And what is it in her that moves your fear ?

OE. A heaven-sent oracle of dread import, stranger.

ΜΕ. Lawful, or unlawful, for another to know ?

OE. Lawful, surely. Loxias once said that I was doomed

to espouse mine own mother, and to shed with mine own hands
my father’s blood. Wherefore my home in Corinth was long kept

by a copyist inattentive to metre.

998 ἢ οὐ θεμιτὸν MSS.
οὐχὶ θεμιτὸν : Johnson, 7 οὐ θεμιστὸν : see comment.
Laud. 54) has ἄλλοις for ἄλλον, but prob. by a mere error.

Brunck conjectured ἢ
One of the later mss. (Bodl.
Blaydes conjectured ἢ οὐκ

Pyth. 5. 51). Not merely (though this
notion comes in) ‘a great help to seeing’
that oracles are idle (δήλωσις ὡς τὰ μαν-
τεύματα κακῶς ἔχει, schol.). A certain
hardness of feeling appears in the phrase:
Tocasta was softened by fear for Oedipus
and the State: she is now elated.

989 καὶ with ἐκφοβεῖσθε; 772, 851.

991 ἐκείνης, what is there belonging
to her, iz her (attributive gen.): Eur. 7.
A. 28 οὐκ ἄγαμαι ταῦτ᾽ ἀνδρὸς ἀριστέως-.----
ἐς φόβον φέρον, tending to fear: cp. 510.

992 θεήλατον, sent upon us by the
gods: cp. 255.-

993 The mss. having οὐ θεμιτὸν, the
question is between οὐχὶ θεμυτὸν and οὐ
θεμιστὸν. The former is much more
probable, since θεμιτός is the usual form,
found in Attic prose, in Eur. (as Or. 97
σοὶ δ᾽ οὐχὶ θεμιτόν), and in Soph. O. C.
1758 ἀλλ᾽ οὐ θεμιτὸν κεῖσε μολεῖν. On the
other hand θεμιστός is a rare poet. form,
found once in Pindar (who has also θε-
purés), and twice in the lyrics of Aesch.
Had we ἄλλῳ, the subject of θεμιτὸν would
be μάντευμα: the accus. ov shows
θεμιτὸν to be impersonal, as in Eur. Or.
97, Pind. Pyth. 9. 42 οὐ θεμιτὸν ψεύδει
θιγεῖν.

996 τὸ πατρῷον αἷμα ἑλεῖν is strictly
“ἴο achieve (the shedding of) my father’s

blood.’ Classical Greek had no such
phrase as αἷμα χεῖν or ἐκχεῖν in the sense
of ‘to slay.’ αἱρεῖν is to make a prey of,
meaning ‘to slay,’ or ‘to take,’ accord-
ing to the context (77. 353 Εὔρυτόν θ᾽
ἕλοι | τὴν θ᾽ ὑψίπυργον Οἰχαλίαν). Cp.
fr. 731 ἀνδρὸς αἷμα συγγενὲς | κτείνας,
which is even bolder than this, but simi-
lar, since here we might have had simply
τὸν πατέρα ἑλεῖν, ‘to slay my father’:
Eur. Or. 284 εἴργασται δ᾽ ἐμοὶ | μητρῷον
αἷμα, 1 have wrought the murder of a
mother.

997 The simplest view of ἡ Κόρινθος
ἐξ ἐμοῦ ἀπῳκεῖτο is, as Whitelaw says,
that it means literally, ‘Corinth was
lived-away'-from by me,’—being the pas-
sive of ἐγὼ ἀπῴκουν τῆς Κορίνθου. It
is thus merely one of those instances in
which a passive verb takes as subject
that which would stand in gen. or dat.
as object to the active verb: cp. the
passive καταγελώμαι, καταφρονοῦμαι, κα-
ταψηφίζομαι, ἐπιβουλεύομαι, etc. [I for-
merly took it to be passive of ἐγὼ ἀπῴ-
κουν τὴν Κόρινθον, ‘I inhabited C. only
at a distance,’—a paradoxical phrase like
ἐν σκότῳ ὁρᾶν (1273).] ἀποικεῖν is a com-
paratively rare word. Eur. has it twice
(H. F. 557: 7. A. 680: in both with
gen., ‘to dwell far from’): Thuc. once

134

ZOPOKAEOYS

μακρὰν ἀπῳκεῖτ᾽ εὐτυχῶς μέν, ἀλλ᾽ ὅμως
τὰ τῶν τεκόντων. ὄμμαθ᾽ ἥδιστον βλέπειν.

ΑΓ. ἢ γὰρ τάδ᾽ ὀκνῶν κεῖθεν ἦσθ' ἀπόπτολις ; ; 1000
OF. πατρός τε χρήζων μὴ φονεὺς εἶναι, γέρον.
APS srt Ont ἐγὼ οὐχὶ τοῦδε τοῦ nega ao, ava€,
ἐπείπερ εὔνους ἦλθον, ἐξελυσάμην;
Ol. καὶ μὴν χάριν γ᾽ ἂν ἀξίαν λάβοις ἐμοῦ.
AT. καὶ μὴν μάλιστα τοῦτ᾽ ἀφικόμην, ὅπως 1005
σοῦ πρὸς δόμους ἐλθόντος εὖ πράξαιμί Tt.
OI. aA ovmor εἶμι τοῖς φυτεύσασίν Ὗ ὁμοῦ.
AI. ὦ “παῖ, καλῶς εἶ δῆλος οὐκ εἰδὼς τί δρᾷς.
Ol. TOS, ὦ γεραιέ; πρὸς θεῶν δίδασκέ με.
AT. εἰ τῶνδε φεύγεις οὕνεκ᾽ εἰς οἴκους μολεῖν. ΙΟΙΟ
OL. ταρβῶν γε μή μοι DoiBos ἐξέλθῃ σαφής. ἢ
ΑΓ, ἡ μὴ μίασμα τῶν υτευσάντων λάβῃς;
ΟΙ. τοῦτ᾽ αὐτό, πρέσβυ, τοῦτό μ᾽ εἰσαεὶ φοβεῖ.
AT. ap’ οἶσθα δῆτα πρὸς δίκης οὐδὲν τρέμων ;
OI. πῶς δ᾽ οὐχί, παῖς γ᾽ εἰ τῶνδε γεννητῶν ἔφυν; 1015
AT. ὁθούνεκ᾽ ἣν σοι Πόλυβος οὐδὲν ἐν γένει.
ΟΙ. πῶς εἶπας; οὐ γὰρ Πόλυβος ἐξέφυσέ με;
AT. οὐ μᾶλλον οὐδὲν τοῦδε τἀνδρός, ἀλλ᾽ ἴσον.
ἄλλοισι θεμιτὸν εἰδέναι, which had also occurred to the present ed. 1001 πατρός

Te MSS.
by Elmsley and Blaydes.

Hermann proposed, but afterwards recalled, marpés ye, a conjecture adopted
1002 ἐγὼ for ἔγωγ᾽ Porson.

The 1st hand in L wrote

ἔγωγ᾽ οὐχὶ, but the x! has been partly erased. The later Mss. have either ἔγωγ᾽ οὐχὶ

with μακρὰν (3. 55) aps Xen. once (Oecon.
μὴ 6),—both absol., as=‘to dwell Gar’:
as prob. Theocr. 15. a (reading ὦ μέλ᾽
ἀποικεῖς with Meineke): Plato once thus
(Legg. 753 A), and twice as=to emigrate
(ἐκ Τόρτυνος, Legg. 708 A, és Θουρίους,
Euthyd. 271 6): in which sense Isocr.
also has it twice (or. 4 § 122, or. 6 § 84) ς
Pindar once (with accus. of motion to
a place), Pyth. 4. 258 Καλλίσταν ἀπῴ-
κησαν, they went and settled at Callista.
998 f. εὐτυχῶς, because of his high
fortunes at Thebes.—rav τεκόντων ΞΞ- τῶν
γονέων: Eur. Hipp. 1081 τοὺς τεκόντας
ὅσια δρᾶν, sand oft. : cp. H. F. 975 βοᾷ
δὲ μήτηρ, ὦ τεκών [ΞΞ ὦ πάτερ], τί δρᾷς ;
1000 ἀπόπτολιξβ, exile, as O. Ο.
208.
1001 πατρός te. Sothe MSS., rightly.
It is the fear of Oed. regarding his
mother by which the messenger’s atten-

tion has been fixed. In explaining this,
Oed. has indeed mentioned the other
fear as to his father; but in v. 1000, 7
yap τάδ᾽ ὀκνῶν, the messenger means:
*So this, then, was the fear about her
which kept you away?’—alluding to his
own question in 991. As the speaker’s
tone seems to make light of the cause,
Oed. answers, ‘and that further dread
about my father which I mentioned.’
πατρός ‘ye is unsuitable, since it would
imply that this was his so/e fear.

1002 ἐγὼ οὐχὶ : synizesis: see on 332
ἐγὼ οὔτ᾽.

1008 ἐξελυσάμην : the aor. implies,
‘why have I not done it already?’ ζΖ.6.
‘why do I not do it at once? Aesch,
P. V. 447 τί δὴτ᾽ ἐμοὶ ζῆν κέρδος, ἀλλ᾽
οὐκ ἐν τάχει | ἔρριψ᾽ ἐμαυτὴν τῆσδ᾽ ἀπὸ
στύφλου πέτρας;

1004 καὶ μὴν, properly ‘however’;

OIAITOYS ΤΥΡΆΝΝΟΣ

135

by me afar; with happy event, indeed,—yet still ‘tis sweet to

see the face of parents.

ΜΕ. Was it indeed for fear of this that thou wast an exile

from that city?
OE.
my sire.

And because I wished not, old man, to be the slayer of

Mr. Then why have I not freed thee, king, from this fear,
seeing that I came with friendly purpose ?

OE.
ME.

Indeed thou shouldst have guerdon due from me.
Indeed ’twas chiefly for this that I came—that, on thy

return home, I might reap some good.
ΟΕ. Nay, I will never go near my parents.
ΜΕ. Ah my son, ’tis plain enough that thou knowest not

what thou doest.
OE. How, old man?
ME.

For the gods’ love, tell me.
If for these reasons thou shrinkest from going home.

OE. Aye, I dread lest Phoebus prove himself true for me.
ME. Thou dreadest to be stained with guilt through thy

parents?

OE. Even so, old man—this it is that ever affrights me.

ME.

Dost thou know, then, that thy fears are wholly vain?

OE. How so, if I was born of those parents?
ME. Because Polybus was nothing to thee in blood.

OE. What sayest thou?

Was Polybus not my sire?

ΜΕ. No more than he who speaks to thee, but just so much.

(as A), or ἔγωγ᾽ οὐ, which Brunck retained.

If that, however, had been genuine, οὐ

could hardly have been corrupted into οὐχί, whereas the opposite corruption would

easily have caused the change of ἐγὼ into ἔγωγ᾽.

1011 ταρβῶ L: ταρβῶν τ and

here, like our ‘well indeed’ (if you would
do so). The echoing καὶ μὴν of 1005
expresses eager assent. Cp. Azz. 221.

1005 τοῦτ᾽ ἀφικόμην : see on 788.

1008 καλῶς, pulchre, belle, tho-
roughly, a colloquialism, perh. meant
here to be a trait of homely speech: cp.
Alciphron Z/. 1. 36 πεινήσω τὸ καλόν
(‘I shall be fine and hungry’): Aelian
Ep. 2 ἐπέκοψε τὸ σκέλος πάνυ χρηστῶς
(‘in good style’).

1011 With Erfurdt I think that ταρ-
Bov is right; not that ταρβῶ could not
stand, but Greek idiom distinctly favours
the participle. Amz. 403 KP. 7 καὶ Evins
καὶ λέγεις ὀρθῶς ἃ φής; PT. ταύτην γ᾽
ἰδὼν θάπτουοαν. 10. 517 ΑΝ... ἀδελφὸς
ὥλετο. ΚΡ. πορθῶν γε τήνδε γῆν. Plat.
Symp. 164 E εἶπον οὖν ὅτι.. ἥκοιμι.---κα-
λῶς (v. 1. καλῶς y’), ἔφη, ποιῶν. Cp. 1130

ξυναλλάξας. ---ἐξέλθῃ; cp. 1182 ἐξήκοι
σαφῆ, come true.

1018 Cp. 77. 408 τοῦτ᾽ αὔτ᾽ ἔχρῃζον,
τοῦτό σου μαθεῖν.

1014 πρὸς δίκης, as justice would
prompt, ‘justly.’ πρὸς prop. =‘ from the
quarter of,’ then ‘on the side of’: Thuc.
3. 59 οὐ πρὸς τῆς ὑμετέρας δόξης...τάδε,
not in the interest of ‘your reputation:
Plat. Gorg. 459 C ἐάν τι ἡμῖν πρὸς λόγου
ἢ, ‘if it is in the interest of our dis-
cussion.” ep. 470 C ovdév...dmd τρόπου
Aéyes* Spa δὴ καὶ ef τόδε πρὸς τρόπου
λέγω, ‘correctly.” Theophr. Char. 30
(=26 in my ist ed. p. 156) πρὸς τρόπου
πωλεῖν, to sell on reasonable terms.

1016 ἐν γένει: [Dem.] or. 47 § 70 οὐκ
ἔστιν ἐν γένει got ἡ ἄνθρωπος, compared
with § 72 éuol δὲ οὔτε γένει προσῆκεν.

136 ZLTOPOKAEOYS

Ol. καὶ πῶς ὁ φύσας ἐξ ἴσου τῷ μηδενί;

AT. ἀλλ᾽ οὐ σ᾽ ἐγείνατ᾽ οὔτ᾽ ἐκεῖνος οὐτ᾽ ἐγώ. 1020
OI. ἀλλ᾽ ἀντὶ τοῦ δὴ παῖδά μ᾽ ὠνομάζετο:

AT. δώρόν ποτ᾽, ἴσθι, τῶν ἐμῶν χειρῶν λαβών.

OI. καθ᾽ ὧδ᾽ am ἄλλης χειρὸς ἔστερξεν μέγα;

AI. ἡ γὰρ πρὶν αὐτὸν ἐζξέπεισ᾽ ἀπαιδία.

OI. σὺ δ᾽ ἐμπολήσας ἢ τυχών μ᾽ αὐτῷ δίδως ; 1025
AT. εὑρὼν ναπαίαις ἐν Κιθαιρῶνος πτυχαῖς.

OI. ὠὡδοιπόρεις δὲ πρὸς τί τούσδε τοὺς τόπους :

AP.
Ol.
"Ὁ δὲ
ΟΙ.
1
ΟἹ.
AY:
Ol.

Erfurdt.

1025 τυχών Bothe: τεκών MSS.

ἐνταῦθ᾽ ὀρείοις ποιμνίοις ἐπεστάτουν.
ποιμὴν γὰρ ἦσθα κἀπὶ θητείᾳ πλάνης;
σοῦ δ᾽, ὦ τέκνον, σωτήρ γε τῷ τότ᾽ ἐν χρόνῳ, 1030
τί δ᾽ ἄλγος ἴσχοντ᾽ " ἀγκάλαισι λαμβάνεις ;

ποδῶν ἂν ἄρθρα μαρτυρήσειεν τὰ σά.
οἴμοι, τί τοῦτ᾽ ἀρχαῖον ἐννέπεις κακόν;
λύω σ᾽ ἔχοντα διατόρους ποδοῖν ἀκμάς.
δεινόν γ᾽ ὄνειδος σπαργάνων ἀνειλόμην.

pulps
xe 1035

(Hermann, however, cites that cor-

rection as made by C. Foertsch, Obss. crit. in Lysiae orationes, p. 12 sq.)—n κιχών μέ

που δίδως Heimsoeth.

Elmsley, with one later ms. (I).
σοῦ γ΄. See comment.

1028 ἐπεστάτουν.
t. Wecklein conj. ἐπιστατῶν (Ars Soph. emend. p. 12).

In L the second e has been made from
1030 σοῦ y L. σοῦ δ᾽

Hermann once proposed σοῦ 7’, but reverted to
1031 τί δ᾽ ἄλγοσ ἴσχοντ᾽ ἐν καιροῖσ λαμβάνεισ L.

ἴσχοντ᾽

has been corrected from ἴσχων, and the rst hand has also written ἔσχοντ᾽ in the left

1019 τῷ μηδενί, dat. of ὁ μηδείς, one
who is szch as to be of account (in respect
of consanguinity with me),—the generic
use of μή (cp. 397, 638).

1023 ἔστερξεν, came to love me (in-
gressive aor.): cp. If n.—am’ ἄλλης
XErpos sc. λαβών.

1025 ἐμπολήσας...ἢ τυχών: 2.4. ‘Did
you buy me, or did you light upon me
in the neighbourhood of Corinth?’ Oed.
is not prepared for the Corinthian’s reply
that he had found the babe on C7thaeron.
ἐμπολήσας: cp. the story of Eumaeus
(Od. 15. 403—483) who, when a babe,
was carried off by Phoenician merchants
from the wealthy house of his father in
the isle Syria, and sold to Laertes in
Ithaca: the Phoenician nurse says to the
merchants, τόν κεν ἄγοιμ᾽ ἐπὶ νηός, ὁ δ᾽
ὑμῖν μυρίον ὦνον | ἄλφοι, ὅπῃ περάσητε
kar’ ἀλλοθρόους ἀνθρώπους. τυχών is
answered by εὑρών (1026) as in 973
προὔλεγον by ηὔδας. Cp. 1039. The
τεκών of the Mss. is absurd after vv. 1016
—1020. The man has just said, ‘Poly-

bus was no more your father than I am’;
Oed. is anxiously listening to every word.
He could not ask, a moment later, ‘ Had
you bought me, or were you my father?’

1026 The fitness of the phrase varratats
πτυχαῖς becomes vivid to anyone who
traverses Cithaeron by the road ascending
from Eleusis and winding upwards to the
pass of Dryoscephalae, whence it descends
into the plain of Thebes.

1029 ἐπὶ θητείᾳ, like ἐπὶ μισθῷ Her.
5. 65 etc. θητεία, labour for wages,
opp. to δουλεία : Isocr. or. 14 ὃ 48 πολ-
Aovs μὲν.. δουλεύοντας, ἄλλους δ᾽ ἐπὶ θη-
τείαν ἰόντας. πλάνης, roving in search of
any employment that he can find (not
merely changing summer for winter pas-
tures, 1137). The word falls lightly from
him who is so soon to be ὁ πλανήτης Οἰδί-
mous (O. C. 3).

1080 σοῦ δ᾽. With the σοῦ γ᾽ of
most Μ88. : ‘Yes, and thy preserver’ (the
first γε belonging to the sentence, the
second to σωτήρ) Cp. Her. 1. 187 μὴ
μέντοι γε μὴ σπανίσας γε ἄλλως ἀνοίξῃ:

eS δ

OIAITOYS TYPANNOS

OE.
nought to me?

137

And how can my sire be level with him who is as

ME. Nay, he begat thee not, any more than I.
OE. Nay, wherefore, then, called he me his son?

ME.
hands of yore.
OE.

from another’s hand?
ME.

Know that he had received thee as a gift from my
And yet he learned to love me so dearly, who came

Yea, his former childlessness won him thereto.

ΟΕ. And thou—hadst thou bought me or found me by
chance, when thou gavest me to him?

ME. Found thee in Cithaeron’s winding glens.

ΟΕ. And wherefore wast thou roaming in those regions?
ΜΕ. I was there in charge of mountain flocks.

ΟΕ. What, thou wast a shepherd—a vagrant hireling ?

ΜῈ. But thy preserver, my son, in that hour.

Or. And what pain was mine when thou didst take me in

thine arms ?

ΜΕ. The ankles of thy feet might witness.

Or. Ah me, why dost thou speak of that old trouble ?
ΜΕ. I freed thee when thou hadst thine ankles pinned
together.

OE. Aye, ‘twas a dread brand of shame that I took from

my cradle.

margin. The later Mss. have ἐν καιροῖς we λαμβάνεις (Pal.), or ἐν κακοῖς με λαμβάνεις
(as A), or ἐν κακοῖς λαμβάνεις (as M).—For ἐν καιροῖς Theodor Kock conjectures
ἀγκάλαις με: Verrall, ἴσχον τἀγκάλισμα: Wunder, ἐν carp με (Weil ἐν καλῴ σὺ):
Blaydes, ἢ κακόν με: W. W. Walker, ἐν χεροῖν με: Dindorf, ἐν νάπαις με: Nauck, ἐν
σκάφαισι (‘in cunis’): Wecklein, ἐν δέοντι: F. W. Schmidt, τί δ᾽; ἐσχάτοις ὄντ᾽ ἐν
κακοῖς με λαμβάνεις ;--Ἰ had thought of éyxupwy, ‘when you lighted on me’ (a verb

where the second ye belongs to σπανί-
gas. There is no certain example of a
double ye in Soph. which is really similar.
With σοῦ δ᾽: ‘ But thy preserver’: the ye
still belonging to σωτήρ, and δὲ opposing
this thought to that of v. 1029. For δέ
yecp. Aesch. 4g. 938 AT. φήμη γε μέντοι
δημόθρους μέγα σθένει. KA. ὁ δ᾽ ἀφθόνη-
ros γ᾽ οὐκ ἐπίζηλος πέλει. ‘True, but....’
The gentle reproof conveyed by δέ ye is
not unfitting in the old man’s mouth:
and a double ye, though admissible, is
awkward here.

1081 τί δ᾽ ἄλγος x.7r.A. And in what
sense wast thou my owrijp? The ἐν ka-
κοῖς of the later Mss. is intolerably weak:
‘what pain was I suffering when you
found me 7m trouble?’ The ἐν καιροῖσ'
of L (found also, with the addition of

με, in one later Ms., Pal.) seems most
unlikely to have been a corruption of ἐν
κακοῖς. Among the conjectures, ἀγκάλαις
με (Kock), or, better, ἀγκάλαισι, is perh.
most probable; being slightly nearer the
letters than Verrall’s ingenious ἴσχον ray-
κάλισμα. (For the dat. ἀγκάλαις without
ἐν, cp. Eur. J, 7. 289, etc.) Such con-
jectures as ἐν δέοντι (Wecklein), ἐν καλῷ
(Wunder), presuppose that ἐν καιροῖς was
a gloss: but it is more probable that it
was a corruption.

1035 δεινόν ye in comment, as Ph.
1225, Al. 341, Az. 1127.—omapydvev,
‘ from my swaddling clothes’: 2.4. ‘from
the earliest days of infancy’ (cp. Ovid
Heroid. 9.22 £t tener in cunis tam Love
dignus eras). The babe was exposed a
few days after birth (717). £¢. 1139

138 ΣΟΦΟΚΛΕΟῪΣ
AT. wor ὠνομάσθης ἐκ τύχης ταύτης ὃς εἶ.
ΟΙ. ὦ πρὸς θεών, πρὸς μητρός, ἢ πατρός ; φράσον.
JIE οὐκ oto’ Se δὲ ταῦτ᾽ ἐμοῦ λῷον φρονεῖ.
Ol. 7 yep παρ᾽ ἄλλου i ἔλαβες οὐδ᾽ αὐτὸς τυχών ;
AT οὔκ, ἀλλὰ ποιμὴν ἄλλος ἐκδίδωσί μοι. 1040
OI. tis οὗτος ; ἢ κάτοισθα δηλῶσαι λόγῳ;
A TOV Λαΐου δήπου τις ὠνομάζετο.
ΟΙ. ἢ τοῦ τυράννου τῆσδε γῆς πάλαι ποτέ;
AT. μάλιστα" τούτου τἀνδρὸς οὗτος ἦν Bornp.
Ol. ἡ καστ᾽ ἔτι ζών οὗτος, ὥστ᾽. ἰδεῖν ἐμέ; 1045
AE: ὑμεῖς γ᾽ ἄριστ᾽ εἰδεῖτ᾽ av οὐπιχώριοι.
ΟΙ. ἔστιν τις ὑμῶν τῶν παρεστώτων πέλας
ὅστις κάτοιδε τὸν Botnp ὃν ἐννέπει,
εἴτ᾽ οὖν ἐπ᾽ dy pav εἴτε κἀνθάδ᾽ εἰσιδών ;
σημήναθ᾽, ὡς ὁ καιρὸς ηὑρῆσθαι τάδε. 1050
XO. οἶμαι μὲν οὐδέν᾽ ἄλλον ἢ τὸν ἐξ ἀγρῶν,
ὃν κἀμάτευες πρόσθεν εἰσιδεῖν: ἀτὰρ
ἥδ᾽ ἂν τάδ᾽ οὐχ ἥκιστ᾽ ἂν Ἰοκάστη λέγοι.
ΟΙ. γύναι, νοεῖς ἐκεῖνον OVTW ἀρτίως
μολεῖν ἐφιέμεσθα; τόνδ᾽ οὗτος λέγει; 1055

used in £7. 863; cp. 1025, 1039 τυχών).
on 68.

1050 ηὑρῆσθαι εὑρῆσθαι 1,.. See comment.
1055 μολεῖν ἐφιέμεσθα: τὸν θ᾽ οὗτος λέγει; L. Most of the later Mss. have τόν θ᾽,

οὔτε.. «πυρὸς | ἀνειλόμην ... ἄθλιον βάρος.
Some understand, ‘I was furnished with
cruelly dishonouring tokens of my birth,’
δεινῶς ἐπονείδιστα σπάργανα, alluding to
a custom of tying round the necks of
children, when they were exposed, little
tokens or ornaments, which might after-
wards serve as means of recognition (cre-
pundia, monumenia): see esp. Plautus
Rudens 4. 4. 111—126, Hpidicus 5. 1.34:
and Rich s. v. Crepundia, where a wood-
cut shows a statue of a child with a string
of crepundia hung over the right shoulder.
Plut. Zhes. 4 calls such tokens γνωρίσματα.
In Ar. Ach. 431 the σπάργανα of Tele-
phus have been explained as the tokens
by which (in the play of Eur.) he was re-
cognised ; in his case, these were paxwpara
(431). But here we must surely take
σπαργάνων with ἀνειλόμην.

1036 ὥστε assents and continues:
‘(yes,) and so...’—6s εἶ, 2.4. Οἰδίπους :
see on 718.

1037 πρὸς μητρές, ἢ πατρός; sc.

ὄνειδος ἀνειλόμην (1035): ‘was it at the
hands of mother or father (rather than at
those of strangers) that I received such
a brand?’ The agitated speaker follows
the train of his own thoughts, scarcely
heeding the interposed remark. He is
not thinking so much of his parents’ pos-
sible cruelty, as of a fresh clue to their
identity. Not: ‘was I so named by
mother or father?’ The zame—even if it
could be conceived as given before the
exposure—is not the sting; and on the
other hand it would be forced to take
‘ named’ as meaning ‘doomed to bear the
name.’

1044 βοτήρ: cp. 837, 761.

1046 ἐεἰδεῖτ᾽ =eldelnre, only here, it
seems: but cp. elre=elyre Od. 21. 195
(doubtful in Amz. 215). εἰδεῖμεν and el-
μεν occur in Plato (Rep. 581 E, Theaet.
147 A) as well as in verse. In Dem. or,
14 § 27 καταθεῖτε is not certain (κατά-
Gore Baiter and Sauppe): in or. 18 § 324
he has ἐνθείητε. Speaking generally, we

ΟΙΔΙΠΟῪΣ ΤΥΡΑΝΝΟΣ

130

ME. Such, that from that fortune thou wast called by the

name which still is thine.
OE.

father’s ?
ME.

that-than 1

Speak !

ΟΕ. What, thou hadst me from another?

light on me thyself ?
ME.
OE.
ME.
OE.
ME.

herd.
OE.
ME.
ORF;

Who was he?

Oh, for the gods’ love—was the deed my mother’s or

I know not; he who gave thee to me wots better of

Thou didst not

No: another shepherd gave thee up to me.

Art thou in case to tell clearly?

I think he was called one of the household of Latus.
The king who ruled this country long ago?

The same: ’twas in his service that the man was a

Is he still. alive, that I might see him?
Nay, ye folk of the country should know best.
Is there any of you here present that knows the herd

of whom he speaks—that hath seen him in the pastures or the

town? Answer!
be finally revealed.

The hour hath come that these things should

CH. Methinks he speaks of no other than the peasant whom
thou wast already fain to see; but our lady Iocasta might best

tell that.

Or. Lady, wottest thou of him whom we lately summoned?
Is it of him that this man speaks ? ᾿

which was taken as=6v θ᾽ (thus in B there is a gl. ὅντινα, and in Bodl. Laud. 54 ὅν).

may say that the contracted termination
-elev for -einoay is common to poetry and
prose; while the corresponding contrac-
tions, -e@uev for -elnuev and -cire for -είητε,
are rare except in poetry.

1049 οὖν with the first ere, as £7.
199, 560: it stands with the second
above, go, 271, PA. 345.—ém’ ἀγρῶν:
Od. 22. 47 πολλὰ μὲν ἐν μεγάροισιν...πολ-
a δ᾽ ἐπ᾽ ἀγροῦ: (cp. Ο. C. 184 ἐπὶ ξένης,
El. 1136 κἀπὶ γῆς ἄλλης ) the usual Attic
phrase was ἐν ἀγρῷ or κατ᾽ ἀγρούς.

1050 ὁ καιρὸς : for the art., cp. [Plat.]
Axiochus 364 B viv ὁ καιρὸς ἐνδείξασθαι
τὴν ἀεὶ θρυλουμένην πρὸς σοῦ codiay.—
ηὑρῆσθαι: Bellermann (objecting to the
tense) reads εὑρέσθαι, citing Az. 1023
(where, as usual, the aor. midd.=‘to
gain’): but the perf. is right, and for-
cible, here; it means, ‘to be discovered
once for all.’ For the form, cp. 546n.
Isocr. or. 15 ὃ 295 τῶν δυναμένων λέγειν ἢ
παιδεύειν ἡ πόλις ἡμῶν δοκεῖ γεγενῆσθαι

διδάσκαλος, to be the established teacher.

1051 Supply ἐννέπειν (αὐτόν), not
ἐννέπει. The form οἶμαι, though often
parenthetic (as 77. 536), is not less com-
mon with infin. (Plat. Gorg. 474 Α οἷον
ἐγὼ οἶμαι δεῖν εἶν αι), and Soph. often so
has it, as Z/, 1446.

1058 av...dv: see on 862.

1054 νοεῖς Ξε γοιι wot of,’ the man—
i.¢. you understand to whom I refer. We
need not, then, write εἰ κεῖνον for ἐκεῖνον
with A. Spengel, or νοεῖς; ἐκεῖνον with
Blaydes, who in 1055, reading τόνδ᾽, has
a comma at ἐφιέμεσθα. Cp. 859.

1055 τόνδ᾽ is certainly right: τόν θ᾽
arose, when the right punctuation had
been lost, from a desire to connect λέγει
with ἐφιέμεσθα. Dindorf, however, would
keep τόν θ᾽: ‘know ye him whom we
summoned and him of whom this man
speaks?’ 2.5. ‘Can you say whether the
persons are identical or distinct?’ But
the language will not bear this.

ΣΟΦΟΚΛΕΟΥΣ
ae

τί, δ᾽ ὅντιν᾽ εἶπε; μηδὲν ἐντραπῇς. τὰ δὲ
ῥηθέντα βούλου μηδὲ μεμνῆσθαι μάτην.
οὐκ av γένοιτο Toul, ὅπως ἐγὼ λαβὼν
σημεῖα τοιαῦτ᾽ οὐ φανῶ τοὐμὸν γένος.

IO. μὴ πρὸς θεῶν, εἴπερ τι τοῦ σαυτοῦ βίου 1060
κήδει, ματεύσῃς τοῦθ᾽" ἅλις νοσοῦσ᾽ ἐγώ.

ΟἹ: θάρσει" σὺ μὲν γὰρ οὐδ᾽ ὃ ἐὰν τρίτης ἐγὼ
μητρὸς φανῶ τρίδουλος ἐκφανεῖ κακή.

10: ὅμως πιθοῦ μοι, λίσσομαι." μὴ δρᾶ τάδε.

OI. οὐκ ἀν πιθοίμην μὴ οὐ τάδ᾽ ἐκμαθεῖν σαφῶς. 1065

10. καὶ μὴν φρονοῦσά γ᾽ εὖ τὰ λῷστά σοι λέγω.

ΟῚ. τὰ λῷστα τοίνυν ταῦτά ΠῚ ἀλγύνει πάλαι.
ye’ “10. ὦ δύσποτμ᾽, εἴθε μήποτε γνοίης ὃς εἶ.

Ol. ἄξει τις ἐλθὼν δεῦρο τὸν βοτηρά μοι; ἐφ 5

ταύτην δ᾽ ἐάτε πλουσίῳ χαίρειν γένει. 1070

IO. tov iov, δύστηνε' τοῦτο γάρ o ἔχω
μόνον προσειπεῖν, ἄλλο δ᾽ οὔποθ' ὕστερον,
ΧΟ. τί ποτε βέβηκεν, Οἰδίπους, ὑπ᾽ ἀγρίας

ἀξασα λύπης ἡ γυνή;

But a few, at least, have τόνδ᾽ (M, M? ist hand, A).
1062 θάρσει Brunck: θάρρει L.—oud’ ἂν ἐκ τρίτης
In 1, @ has its accent from the rst hand, but its breathing from another.

νοσοῦσ᾽ ἐγώ schol. (on 1056).
ἐγὼ MSS.

δέδοιχ᾽ ὅπως

1061 νοσοῦσ᾽ ἔχω Μϑ85.:

Hermann restored οὐδ᾽ ἐὰν τρίτης éyw (in which Tournier suggests ἀπὸ for ἐγὼ) : but

1056 τί δ᾽ 6 ὅντιν᾽ εἶπε: Aesch. P. V.
765, θέορτον ἢ βρότειον [γάμον γαμεῖ]; εἰ
ῥητόν, φράσον. ΠΡ. τί δ᾽ ὅντιν᾽; Ar. Av.

97 σὺ δ᾽ εἶ τίς ἀνδρῶν ; Μ. ὅστις εἴμ᾽ ἐγώ;

έτων. Plat. EHuthyphr. 2 Β τίνα ypa-
φήν σε γέγραπται; ΣΏ. ἥντινα ; οὐκ
ἀγεννῆ.

1058 Since οὐκ ἔστιν ὅπως, οὐκ ἂν
γένοιτο ὅπως mean ‘there is, there could
be found, πὸ way in which,’ τοῦθ᾽ is
abnormal; yet it is not incorrect : ‘this
thing could not be attained, namely, a
mode in which, etc. Cp. the mixed
constr. in Az. 378 οὐ γὰρ γένοιτ᾽ ἂν ταῦθ᾽
ὅπως οὐχ ὧδ᾽ ἔχειν (instead of ἕξει).

1060 Since the answer at 1042, Io-
casta has known the worst. But she is
still fain to spare Oedipus the misery of
that knowledge. Meanwhile he thinks
that she is afraid lest he should prove
to be too humbly born. The tragic power
here is masterly.

1061 ἅλις (εἰμὶ) νοσοῦσ᾽ ἐγώ instead

οἵ ἅλις ἐστὶ τὸ νοσεῖν ἐμέ: cp. 1368: AZ.
76 ἔνδον ἀρκείτω μένων : 16. 635 κρείσσων
γὰρ “Αιδᾳ κεύθων (n.): Her. 1. 37 ἀμείνω
ἐστὶ ταῦτα οὕτω ποιεύμενα : Dem. or. 4 ὃ 34
οἴκοι μένων, βελτίων : 1586. or. 2 § 7 ἱκανὸς
γὰρ αὐτὸς ἔφη ἀτυχῶν εἶναι: Athen. 435 D
χρὴ πίνειν, ᾿Αντίπατρος γὰρ ἱκανός ἐστι
νήφων

1062 For the genitive τρίτης μητρὸς
without ἐκ, cp. El. 341 οὖσαν πατρός,
366 καλοῦ | τῆς μητρός. τρίτης μητρὸς
τρίδουλος, thrice a slave, sprung from the
third (servile) mother: ¢.¢. froma mother,
herself a slave, whose mother and grand-
mother had also been slaves. No com-
mentator, so far as I know, has quoted
the passage which best illustrates this:
Theopompus fr. 277 (ed. Miiller 1. 325)
Πυθονίκην...ἣ Baxxldos μὲν ἦν δούλη τῆς
αὐλητρίδος, ἐκείνη δὲ Σινώπης τῆς Op¢r-
TNS). «ὥστε γίνεσθαι μὴ μόνον τρίδουλον
ἀλλὰ καὶ τρίπορνον αὐτήν. [Dem.] or.
58 8 17 εἰ γὰρ ὀφείλοντος αὐτῷ τοῦ πάπ-

OIAITTOY2 TYPANNOZ

Io. Why ask of whom he spoke?
not a thought on what he said..

OE.

[41

Regard it not...waste

. twere idle.
It must not be that, with such clues in my grasp, I

should fail to bring my birth to light.
Io. For the gods’ sake, if thou hast any care for thine own

life, forbear this search!

OE. Be of good courage;

My anguish is enough.
though I be found the son of

servile mother,—aye, a slave by three descents,—¢hou wilt not

be proved base-born.

Io. Yet hear me, I implore thee: do not thus.

OE.

I must not hear of not discovering the whole truth.

Io. Yet I wish thee well—I counsel thee for the best.
Or. These best counsels, then, vex my patience.

Io. Ill-fated one!
thou art!

Mayst thou never come to know who

OE. Go, some one, fetch me the herdsman hither,—and
leave yon woman to glory in her princely stock.

Io. Alas, alas, miserable !—that word alone can I say unto.
thee, and no other word henceforth for ever.

[Ske rushes into the palace.

CH. Why hath the lady gone, Oedipus, in a transport of

afterwards preferred οὐδ᾽ ἂν el ’x τρίτης ἐγώ,

reads. Dindorf, οὐδ᾽ ἐὰν ἐγὼ ’« τρίτης.

changed it to δρᾶν by writing v above the line, also adding ane subscript.

wild grief? I misdoubt,

which (with the omission of ’«) Campbell
1064 μὴ δρᾶ List hand; a late hand has.

1070 xai-

pew] χλιδᾶν Nauck, from schol. τρυφᾶν, ἐναβρύνεσθαι: which words, however, manifestly:

που πάλαι... διὰ τοῦτ᾽ οἰήσεται δεῖν ἀπο-
φεύγειν ὅτι πονηρὸς ἐκ τριγονίας ἐστίν
..y ‘if, his grandfather having formerly
been a debtor,...he shall fancy himself
entitled to acquittal because he is a rascal
of the third generation.” Eustathius Od.
1542. 50 quotes from Hippénax ᾿Αφέω
τοῦτον τὸν ἑπτάδουλον (Bergk fr. 75), 2.6.
‘seven times a slave.’ For the force of
τρι-, cp. also τριγίγας, τρίπρατος (thrice-
sold,—of a slave), τριπέδων (a slave who
has been thrice in fetters). Note how
the reference to the female line of servile
descent is contrived to heighten the con-
trast with the real situation.

1068 kak = δυσγενής, like δειλός, opp.
to ἀγαθός, ἐσθλός : Od. 4. 63 ἀλλ᾽ ἀνδρῶν
γένος ἐστὲ διοτρεφέων βασιλήων | σκηπ-
τούχων᾽ ἐπεὶ οὔ κε κακοὶ τοιούσδε τέκοιεν.

1067 τὰ «ταῦτα: cp. Ant.
96 τὸ δεινὸν τοῦτο (ὦ é. of which you
speak).

1068 ὃς--ὅστις : O. C. 1171 ἔξοιδ᾽
ἀκούων τῶν δ᾽ ὅς ἐσθ᾽ ὁ προστάτης (n.).

1072 Iocasta rushes from the scene—.
to appear no more. Cp. the sudden exit.

of Haemon (Axt. 766), of Eurydicé (20.
1245), and of Deianeira (77. 813). In
each of the two latter cases, the exit
silently follows a speech dy another person,
and the Chorus comments on the de-
parting one’s sz/ence. Locasta, like Hae-
mon, has spoken passionate words zm-
mediately before going: and here σιωπῆς.
(1075) i is more strictly ‘reticence’ than
‘silence.’

1074 δέδοικα has here the construc-.
tion proper to a verb of taking thought
(or the like), as προμηθοῦμαι ὅπως μὴ.
yevhoerar,—implying a desire to avert,
if possible, the thing feared. Plat. Zu-
thyphr. 4 E οὐ φοβεῖ δικαζόμενος τῷ πατρί,
ὅπως μὴ αὖ σὺ ἀνόσιον πρᾶγμα τυγχάνῃς:
πράττων;

142

μὴ ᾽κ τῆς σιωπῆς τῆσδ᾽ ἀναρρήξει κακά.
ὁποῖα xp cer ῥηγνύτω. τοὐμὸν δ᾽ ἐγώ,

ΣΟΦΟΚΛΕΟΥΣ

Ἢ γυυς

IO75

Kel σμικρόν ἐστι, σπέρμ ἰδεῖν βουλήσομαι. ;

αὕτη δ᾽ ἴσως, φρονεῖ γὰρ ὡς γυνὴ μέγα,» -
τὴν δυσγένειαν τὴν ἐμὴν αἰσχύνεται.

ἐγὼ δ᾽ ἐμαυτὸν παῖδα τῆς Τύχης νέμων

1080

τῆς εὖ διδούσης, οὐκ ἀτιμασθήσομαι.
τῆς γὰρ πέφυκα μητρός" οἱ δὲ συγγενεῖς

μὴῆνές με μικρὸν καὶ μέγαν

ιώρισαν.

τοιόσδε δ᾽ ἐκφὺς οὐκ ἂν ἐξέλθοιμ᾽ ἔτι

3 » 4 re “A 3 \ ’
ποτ᾽ ἄλλος, ὥστε μὴ ᾿κμαθεῖν τοὐμὸν γένος.

suit χαίρειν here. 1075 ἀναρρήξη L.

ἀναρρήξει is in V, Bodl. Laud. 54 E (from -n), Trin. (ἀναρήξει).
hand in L wrote τοιόσδ᾽ ἐκφὺς wo οὐκ ἂν ἐξέλθοιμ᾽ ἔτι.

1085

Most of the later Mss. agree with L, but
1084 The Ist
A later hand wrote de over

τοιόσδ (2.e. τοιόσδε δ᾽), and indicated by dots over.wo that it was to be deleted. The

1075 The subject to ἀναρρήξει is
κακά, not ἡ γυνή: for (t) ἡ γυνὴ ἀναρρή-
fe κακά would mean, ‘the woman will
burst forth into reproaches,’ cp. Ar. Eq.
626 ὁ δ᾽ ἄρ᾽ ἔνδον ἐλασίβροντ᾽ ἀναρρηγνὺς
ἔπη: Pind. fr. 172 μὴ πρὸς ἅπαντας ἀναρ-
ρῆξαι τὸν ἀχρεῖον λόγον : (2) the image is
that of a storm bursting forth from a
great stillness, and requires that the mys-
terious κακά should be the subject: cp.
Ai. 775 ἐκρήξει μάχη: Arist. Meteor. 2. 8
ἐκρήξας.. «ἄνεμος.

1076 f. χρήζει scornfully personifies
the κακά.---βουλήσομαι, ‘I shall wish’:
i.e. my wish will remain unaltered until
it has peu a ae Cp. 1446 προσ-
τρέψομαι: 681 ὠφελεῖν βουλήσομαι,
it shall πως be my aim: Eur,
Med. 259 τοσοῦτον οὖν σου τυγχάνειν βου-
λήσομαι, I shall wish (shall be content)
to receive from you only thus much
(cp. Az. 825 αἰτήσομαι δέ σ᾽ οὐ μακρὸν
γέρας λαχεῖν). Ο. C. 1289 καὶ ταῦτ᾽ ἀφ᾽
ὑμῶν... βουλήσομαι | ..«κυρεῖν ἐμοί: Pind.
Olymp. 7. 20 ἐθελήσω...διορθῶσαι λόγον,
I shall have good will to tell the tale
aright. That these futures are normal,
and do not arise from any confusion of
present w7sh with future act, may be
seen clearly from _ Plat. Phaedo ΟἹ A καὶ
ἐγώ μοι δοκῶ ἐν τῷ παρόντι τοσοῦτον ᾿ μόνον
ἐκείνων. διοίσειν" οὐ γὰρ ὅπως τοῖς πα-
ροῦσιν ἃ ἐγὼ λέγω δόξει ἀληθῆ προθυμη-
θήσομαι: and 26. 191 C.

1078 ὡς γυνὴ, for a woman: though,

as it is, her ‘proud spirit’ only reaches
the point of being sensitive as to a lowly
origin. She is proud of her lineage;
Oedipus, of what he is. Whitelaw well
compares Tennyson: ‘Her pride is yet
no mate for mine, Too proud to care
from whence I came.’ Cp. Eur. feracl.
978 πρὸς ταῦτα τὴν θρασεῖαν ὅστις ἃ ἂν θέλῃ]
καὶ τὴν φρονοῦσαν μεῖζον ἣ γυναῖκα
χρὴ | λέξει: Lipp. 640 μὴ γὰρ ἔν γ᾽ ἐμοῖς
δόμοις εἴη φρονοῦσα πλεῖον ἢ γυναῖκα χρή.
ὡς is restrictive; cp. 1118: Thuc. 4. 84
ἣν" δὲ οὐδὲ Asivaree. ws Λακεδαιμόνιος, el-
πεῖν (not a bad speaker, for a Lacedae-
monian): imitated by Dionys. το. 31 (of
L. Icilius) ws Ῥωμαῖος, εἰπεῖν οὐκ ἀδύ-
varos. See on 763.

1081 Whatever may have been his
human parentage, Oed. is the ‘son of
Fortune’ (said in a very different tone
from ‘ Fortunae filius’ in Hor. Sat. 2. 6.
49): Fortune brings forth the months with
their varying events; these months, then,
are his brothers, who ere now have known
him depressed as well as exalted. He has
faith in this Mother, and will not shrink
from the path on which she seems to
beckon him ; he will not be false to his
sonship. We might recall Schiller’s epi-
gram on the Wolfians; whatever may be
the human paternity of the Lliad, ‘hat es
doch Eine Mutter nur, Und die Ziige der
Mutter, Deine unsterblichen Ziige, Natur.’
--τῆς εὖ διδούσης, the beneficent: here
absol., usu. with dat.,as σφῷν δ᾽ εὖ διδοίη

OIAITOY2 TYPANNOZ 143
a storm of sorrow will break forth from this silence.

OE. Break forth what will! Be my race never so lowly, I
must crave to learn it. Yon woman, perchance—for she is
proud with more than a woman’s pride—thinks shame of my
base source. But I, who hold myself son of Fortune that gives
good, will not be dishonoured. She is the mother from whom I
spring; and the months, my kinsmen, have marked me some-
times lowly, sometimes great. Such being my lineage, never
more can I prove false to it, or spare to search out the secret of
my birth.

origin of the corruption plainly was that, δ᾽ having dropped out after τοιόσδε, some one
unskilled in metre thought to complete the verse with ws (as=‘be sure that,’ cp. AZ.
9).—Blaydes conj. τοιόσδε δὴ p’s.—Dindorf, who once conjectured οὐκ ἂν ἐξέλθοιν ποτὲ

ἀλλοῖος, now rejects both verses (1084 f.).

1085 or’ ἄλλος] ἄτιμος Nauck.—wore

Ζεύς, O. C. 1435. Not gen. abs., ‘ while
she prospers me,’ since the poet. τῆς for
αὐτῆς could stand only at the beginning
of a sentence or clause, as 1082.

1082 συγγενεῖς, as being also sons of
Τύχη: the word further expresses that
their lapse is the measure of his life: cp.
963: ἀλκᾷ ξύμφυτος αἰών (Ag. 107), years
with which bodily strength keeps pace.
Pind. Mem. 5. 40 πότμος συγγενής, the
destiny born with one.

1083 διώρισαν: not: ‘have determined
that I should be sometimes lowly, some-
times great’; to do this was the part of
controlling Τύχη. Rather: ‘have distin-
guished me as lowly or great’: 2.¢., his life
has had chapters of adversity alternating
with chapters of prosperity; and the
months have marked these off (cp. 723).
The metaphor of the months as sympa-
thetic brothers is partly merged in the
view of them as divisions of time: see on
866, 1300.

1084 ‘Having sprung of such parent-
age (ἐκφὺς, whereas dvs would be merely
‘having been born such’) I will never after-
wards prove (ἐξέλθοιμι, evadam, cp. 1011)
another man’ (ἄλλος, z.¢. false to my own
nature). The text issound. The license
of ποτ᾽ at the beginning of 1085 is to be
explained on essentially the same prin-
ciple as μέλας δ᾽ | , etc. (29, cp. 785, 791)
at the end of a verse; viz. that, where the
movement of the thought is rapid, one
verse can be treated as virtually continuous
with the next: hence, too, 4z. 986 οὐχ
ὅσον τάχος | δῆτ᾽ αὐτὸν ἄξεις δεῦρο: Ph.
66 εἰ δ᾽ ἐργάσει | μὴ ταῦτα. So here Soph.
has allowed himself to retain ἔτι | in
their natural connexion instead of writing

ἔτι | ἄλλος ποτ΄. The genuineness of ποτ᾽
is confirmed by the numerous instances
in which Soph. has combined it with ἔτι,
as above, 892, below, 1412: Az. 98, 687:
Tr. 830, 922.

1086—1109 This short ode holds
the place of the third στάσιμον. But it
has the character of a ‘dance-song’ or
ὑπόρχημα, a melody of livelier move-
ment, expressing joyous excitement. The
process of discovery now approaches its
final phase. The substitution of a hypor-
cheme for a regular stasimon has here a
twofold dramatic convenience. It short-
ens the interval of suspense; and it pre-
pares a more forcible contrast. For the
sake of thus heightening the contrast,
Soph. has made a slight sacrifice of pro-
bability. The sudden exit of Iocasta has
just affected the Chorus with a dark pre-
sentiment of evil (1075). We are now
required to suppose that the spirited
words of Oedipus (1076—1085) have
completely effaced this impression, leav-
ing only delight in the prospect that he
will prove to be a native of the land.
A hyporcheme is substituted for a stasi-
mon with similar effect in the 47ax, where
the short and joyous invocation of Pan im-
mediately precedes the catastrophe (693—
717): and inthe Antig., 1115—1154. The
stasimon in the 7rachiniae 633—662 may
also be compared, in so far as its glad anti-
cipations usher in the beginning of the end.

Strophe(1086—1097). Our joyous songs
will soon be celebrating Cithaeron as na-
tive to Oedipus.

Antistrophe (1098—1109). Is he a son
of some god,—of Pan or Apollo, of
Hermes or Dionysus?

144
XO.

στρ.

ΣΟΦΟΚΛΕΟΥΣ

» oN , “ΓΝ Ν Ν , ¥
SEER εγώ eagle ειμυ και κατα γνωμαν ἴδρις,

’
2 ov TOV Ὄλυμπον ἀ εἰρων,

8 ὦ Κιθαιρών, οὐκ ἔσει τὰν αὔριον

ΙΟ90

4 πανσέληνον, μὴ οὐ σέ γε καὶ πατριώταν * Oidimour
5 καὶ τροφὸν καὶ ἜΑΡΟΣ αὔξειν,---

6 καὶ χορεύεσθαι"
ἐμοῖς τυράννοις.

ρὸς ἡμῶν, ὡς ἐπὶ ἦρα φέροντα τοῖς

ee an Ν a > > > »
1 inte Φοῖβε, σοὶ δὲ ταῦτ᾽ apéoT εἴη.

>
αντ.

2 Πανὸς ὀρεσσιβάτα ἢ

μὴ ᾿κμαθεῖν) ὥστε μὴ οὐ μαθεῖν Blaydes.
ἔσει τὰν αὖρι Nauck:
comment., and cp. 1101.

, , , 2»
TLS σέ, TEKVOV, TLS O ETLKTE
πτα-

οὐκ ἔσει τὰν ἦρι Wecklein:
1091 Οἰδίπου Mss.

*rav μακραιώνων apa 1098

IIOO
οὐκ

οὐκέτι τὰν ἑτέραν Dindorf. See
I write Οἰδίπουν. 1097 σοὶ δὲ

1090 οὐκ ἔσει τὰν αὔριον MSS.:

MSS.: σοὶ δ᾽ οὖν Kennedy. 1099 τῶν MSS.: τἂν Heimsoeth.—dpa L: dpa Heath.
1086 μάντις: as El. 472 εἰ un γὼ Hermann Anz. 11. ὃ 59. Wolff remarks

παράφρων μάντις ἔφυν καὶ γνώμας | λειπο-
μένα σοφᾶς: cp. Ο. C. 1080, 41". 1160,
At. 1419: and μαντεύομαιΞε ‘to presage.

1087 κατὰ with an accus. of respect
is somewhat rare ( Tr. 102 κρατιστεύων.
Kar’ dupa: 1b. 379 7 κάρτα λαμπρὰ καὶ
κατ᾽ ὄμμα Kal φύσωυν), except in such
phrases as κατὰ πάντα, Kar’ οὐδέν, κατὰ
τοῦτο. Cp. Metrical Analysis.

1088 οὐ--οὐ μὰ: see on 660.—

ἀπείρων = ἄπειρος : Hesych. 1. 433 ἀπεί-

povas’ ἀπειράτους. Σοφοκλῆς Θυέστῃ.
Ellendt thinks that ἀπειράτους here meant
ἀπεράντους (‘limitless ’ yeabue elsewhere
ἀπείρατος ἅΙγαγδεε " untried’ or ‘inex-
perienced.’ Conversely Soph. used ἄπει-
pos in the commoner sense of ἀπείρων,
‘vast,’ fr. 481 χιτὼν ἄπειρος ἐνδυτήριος
κακῶν. περά-ω, to go through, πεῖρα
(repia), a going-through (ferttus, peri-
culum), are closely akin to πέρα, beyond,
πέρας, πεῖραρ a limit (Curt. Ztym. §§ 356,
357): in poetical usage, then, their deriva-
tives might easily pass into each other’s
meanings.

1090 τὰν αὔριον πανσέληνον, ‘the
full-moon of to-morrow,’ acc. of ἡ αὔριον
πανσέληνος (there is no adj. adpios), as
Eur. Alc. 784 τὴν αὔριον μέλλουσαν, acc.
of ἡ αὔριον μέλλουσα, Hipp. 1117 τὸν
αὔριον χρόνον. At Athens the great
Dionysia were immediately followed by
the ia, a festival held at full-moon
in the middle of the month Elaphebolion_
(at the beginning of April): cp. A.
Mommsen feortol, p. 389, and (Ὁ. F.

that, if this play was produced on the
last day of the Dionysia, the poet would
have known that arrangement long be-
forehand, and may have intended an
allusion to the Πάνδια which his Athenian
hearers would quickly seize. This would
explain why precisely ‘to-morrow’s full-
moon’ is named. —Nauck reads αὖρι (as
=Taxéws, § the coming’ full- moon) :
Wecklein, ἦρι (dat. of 7p), ‘the vernal
full-moon’—that, namely, in Elaphe-
bolion. τ-- πανσέληνον (sc. ὥραν) : Her. 2.
47 ἐν τῇ αὐτῇ πανσελήνῳ. For the accus.,
cp. on 1138 χειμώνα. The meaning is:
‘At the next full-moon we will hold a
joyous παννυχίς, visiting the temples with
χοροί (Ant. 153), in honour of the dis-
covery that Oedipus is of Theban birth;
and thou, Cithaeron, shalt be a theme of
our song.’ Cp. Eur. 7072 1078, where, in
sympathy with the nocturnal worship of
the gods, ἀστερωπὸς | ἀνεχόρευσεν αἰθήρ, |
χορεύει δὲ Σελάνα. The rites of the The-
ban Dionysus were νύκτωρ τὰ πολλά (Eur.
Bacch. 486).

1091 πατριώταν, since Cithaeron
partly belongs to Boeotia; so Plutarch
of Chaeroneia calls the Theban Dionysus
his πατριώτην θεόν, Mor. 671 C.—I read
Οἰδίπουν instead of Οἰδίπου. With the
genitive, the subject to αὔξειν must be
either (1) ἡμᾶς understood, which is im-
possibly harsh; or (2) τὰν.. «πανσέληνον.
Such a phrase as ἡ πανσέληνος αὔξει σε,
z.é., ‘sees thee honoured,’ is possible ; cp.
438 ἥδ᾽ ἡμέρα φύσει σε καὶ διαφθερεῖ: but.

OIAITOYS TYPANNOZ

CH.

145

If I am a seer or wise of heart, O Cithaeron, thou Strophe.

shalt not fail—by yon heaven, thou shalt not!—to know at to-
morrow’s full moon that Oedipus honours thee as native to him,
as his nurse, and his mother, and that thou art celebrated in
our dance and song, because thou art well-pleasing to our prince.
O Phoebus to whom we cry, may these things find favour in thy

sight!

Who was it, my son, who of the race whose years are many Anti-
that bore thee in wedlock with Pan, the mountain-roaming StoPhe-

Blaydes conject. κορᾶν.
πελασθεῖσα, without elision.)

1100 πανὸσ ὀρεσσιβάτα προσπελασθεῖσ᾽ MSS.
To supply the want of a syllable after ὀρεσσιβάτα, Her-

(L has προσ-

mann inserted τις, Heath που: Wunder and others wrote ὀρεσσιβάταο: Dindorf con-

jectured Νύμφα ὀρεσσιβάτᾳ που Mavi πλαθεῖσα.

Lachmann restored πατρὸς πελασθεῖσ᾽.

it is somewhat forced; and the order of
the words is against it. The addition of
one letter, giving Οἰδίπουν, at once
yields a clear construction and a pointed
sense. ‘Thou shalt not fail to know
that Oedipus honours thee both as native
to him, and as his nurse and mother (z.¢.,
not merely as belonging to his Theban
fatherland, but as the very spot which
sheltered his infancy); and that thou art
celebrated in choral song by ws (πρὸς
ἡμῶν), seeing that thou art well-pleasing
to him.’ μὴ οὐ with αὔξειν, because οὐκ
ἀπείρων ἔσει =a verb of hindrance or denial
with a negative. αὔξειν, not merely by
praises, but by the fact of his birth in the
neighbourhood: as Pindar says of a victor
in the games, Olymip. 5. 4 τὰν σὰν πόλιν
αὔξων, Pyth. 8. 38 αὔξων πάτραν. The
acc. φέροντα, instead of φέρων, may be
explained by supposing that σέ ye is
carried on as subject to xopeverGar: cp.
Tr. 706n. Another defence of the acc.
would be to take καὶ χορ. πρὸς ἡμῶν as a
parenthesis (cp. Amz. 1279 n.): so Tyrrell
in Class. Rev. 11. 141. :

1092 τροφὸν, as having sheltered him
when exposed: τί pw’ édéxov; 1391.
ματέρ᾽, as the place from which his life
rose anew, though it had been destined
to be his τάφος, 1452.

1094 χορεύεσθαι, to be celebrated
with choral song: At. 1153 πάννυ-
xo | χορεύουσι τὸν ταμίαν Ἴακχον. (Not
‘danced over,’ like ἀείδετο τέμενος, Pind.
- Ol. 11. 76.)

1095 ἐπὶ ἦρα φέροντα: see Merry’s
note on Od. 3. 164 αὖτις ἐπ᾽ ᾿Ατρείδῃ
᾿Αγαμέμνονι ἦρα PépovTes. ἦρα was
probably acc. sing. from a nom. 7p, from

ΠΑ: Ἂμ

root dp (to fit), as=‘pleasant service.
After the phrase ἦρα φέρειν had arisen,
ἐπὶ was joined adverbially with φέρειν,
ἐπὶ ἦρα φέρειν being equivalent to ἦρα
ἐπιφέρειν. Aristarchus, who according to
Herodian first wrote ἐπίηρα, must have
supposed an impossible tmesis of a com-
pound adj. in the passage of the Od. just
quoted, also in 16. 375, 18. 56.—rots
ἐμοῖς Tup., 2.4. to Oedipus: for the plur.,
see on θανάτων, 497.

1096 ἰήϊε, esp. as'the Healer: see on
154.
1097 σοὶ δὲ: Z/. 150 NidBa, σὲ δ᾽
ἔγωγε νέμω θεόν .---ἀρέστ᾽ : 2.4. consistent
with those oracles which still await a
λύσις εὐαγής (921).

1098 ἔτικτε: see on 870.

1099 τάν μακραιώνων : here not god-
desses (Aesch. 77%. 524 δαροβίοισι θεοῖ-
ow), but the Nymphs, who, though not
immortal, live beyond the human span;
fom. Hymn. 4.260 αἵ ῥ᾽ οὔτε θνητοῖς οὔτ᾽
ἀθανάτοισιν ἕπονται" | δηρὸν μὲν ζώουσι καὶ
ἄμβροτον εἶδαρ ἔδουσιν. They consort with
Pan, ὅς 7’ ἀνὰ πίση | δενδρήεντ᾽ ἄμυδις
φοιτᾷ χοροήθεσι Νύμφαις, Hymn. 19. 2.

1100 In Ilavds ὀρεσσιβάτα προσπε-
λασθεῖσ᾽, the reading of the MssS., we
note (1) the loss after ὀρεσσιβάτα of one
syllable, answering to the last of ἀπείρων
in 1087: (2) the somewhat weak com-
pound προσπελασθεῖσ᾽: (3) the gen.,
where, for this sense, the dat. is more
usual, as Aesch. P. V. 896 μηδὲ πλαθείην

γαμετῇ. 1, has κοίτῃ written over dpec-
o.Bara. I had thought of λέκτροις
πελασθεῖσ. But the gen. is quite ad-

missible: and on other grounds Lach-
mann’s πατρὸς πελασθεῖσ᾽ is far better,

10."

146
8 τρὸς πελασθεῖσ᾽; ἢ σέ γ᾽
4 Λοξίου ;
ὅ «0 ὁ Κυλλάνας ἀνάσσων,
6

δέξατ᾽ ἔκ του

ΣΟΦΟΚΛΕΟΥΣ

Sees Στ ΄,
ευνατειρα TU

A \ , > μὰ a 4
τῷ yap πλάκες ἀγρόνομοι πᾶσαι Pidau:

1104

et ὁ Βακχεῖος θεὸς ναίων ἐπ᾽ ἄκρων ὀρέων εὕρημα

7 Νυμφᾶν ᾿Ελικωνίδων, αἷς πλεῖστα συμπαίζει.

OF.

εἰ χρή TL κἀμὲ μὴ συναλλάξαντά πω,

1151

πρέσβεις, σταθμᾶσθαι, τὸν βοτῆρ᾽ ὁρᾶν δοκώ,

ὅνπερ πάλαι ζητοῦμεν.

ἔν τε γὰρ μακρῷ

γήρᾳ ξυνάδει τῷδε τἀνδρὶ σύμμετρος,
ἄλλως TE TOUS ἄγοντας ὥσπερ οἰκέτας

1101 ἢ σέ γε θυγάτηρ λοξίου L. Most: of the later MSS. insert τίς before θυγάτηρ,

while a few agree with L. Arndt conjectures ἢ σέ γ᾽ εὐνάτειρά TLS.

οὔρειος κόρα.

with almost all the later mss.

Hartung, ἢ σέ γ᾽

1107 εὕρημα] σ᾽ εὕρημα Dindorf: ἄγρευμα M. Schmidt: γέννημα or
λόχευμα Wecklein: δώρημα Gleditsch: σε θρέμμα Wolff.

1109 ἑλικωνιάδων L,

(A has ἑλικωνιάδων by correction from ἑλικωνίδος. =

since πατρὸς, written προσ, would explain
the whole corruption.

1101 If in 1090 we keep οὐκ ἔσει
τὰν αὔριον, it is best to read here with
Arndt, ἢ σέ γ᾽ εὐνάτειρά, τις. On the
view that in 1090 τὰν ἐπιοῦσαν ἔσει was a
probable emendation (see Appendix on
that verse), I proposed to read here, ἢ σέ
γ᾽ ἔφυσε πατὴρ | Λοξίας ; If the ce of
ἔφυσε had once been lost (through a
confusion with the preceding σέ), ΓῈ-
ΦΥΠΑΤῊΡ might easily have become
TEOYTTATHP: the τις (which is not in
L) would have been inserted for metre’s
sake, and the change of Λοξίας to Λοξίου
would have followed. (It cannot be ob-
jected that a mention of the mother is
required here, since, as the context shows,
the foremost thought is, ‘what god was
thy sire?’?) It would be a very forced
way of taking ἢ σέ γέ τις θυγάτηρ to make
θυγάτηρ depend on μακραιώνων, and Λοξίου
on πελασθεῖσ᾽ (z.e., ‘some daughter of the
Nymphs wedded to Pan, or haply to
Loxias’). Nor does it seem easy'to take
θυγάτηρ with τᾶν μακραιώνων in both
clauses (‘some daughter of the Nymphs,
wedded to Pan, or perhaps to Loxias’).
On the whole, I now prefer Arndt’s cor-
rection.— For σέ ye in the second alter-
native, cp. PA. 1116 πότμος σε δαιμόνων
τάδ᾽, | οὐδὲ σέ ye δόλος ἔσχεν. Her. 7.
to (ad fin.) διαφορεύμενον ἤ κου ἐν γῇ τῇ
᾿Αθηναίων ἢ σέ γε ἐν τῇ Λακεδαιμονίων.

1103 πλάκες ἀγρόνομοι--πλ. ἀγροῦ
νεμομένου, highlands affording open pas-
turage: so dypov. αὐλαῖς, Ant. 785.
Apollo as a pastoral god had the title of
Νόμιος (Theocr. 25. 21), which was esp.
connected with the legend of his serving
as shepherd to Laomedon on Ida (71. 21.
448) and to Admetus in Thessaly (Z/. 2.
766: Eur. Adc. 572 pndovduas). Macro-
bius 1. 17. 43 (Apollinis) aedes ut ovium
pastoris sunt apud Camirenses [in Rhodes]
ἐπιμηλίου, apud Naxios ποιμνίου,
itemque deus ἀρνοκόμης colitur, et apud
Lesbios ναπαῖος [cp. above, 1026], εἴ
multa sunt cognomina per diversas civt-
tates ad det pastoris offictum tendentia.
Callim. Hymn. Apoll. 47 οὐδέ κεν atyes |
δεύοιντο βρεφέων ἐπιμηλίδες, How ᾿Απόλ-
λων | βοσκομένῃς ὀφθαλμὸν ἐπήγαγεν.

1104 ὁ Κυλλάνας ἀνάσσων, Hermes:
Hom. Hymn. 3. 1 ἙἭἍἨρμῆν ὕμνει, Μοῦσα,
Διὸς καὶ Μαιάδος υἱόν, | Κυλλήνης μεδέ-
οντα καὶ ᾿Αρκαδίης πολυμήλου : Verg. Aen.
8. 138 guem candida Maia| Cyllenes
gelido conceptum vertice fudit. The peak
of Cyllene (now Ziria), about 7300 ft.
high, in N. E. Arcadia, is visible from
the Boeotian plain near Leuctra, where
Cithaeron is on the south and Helicon to
the west, with a glimpse of Parnassus
behind it: see my Modern Greece, p. 77.

1105 ὁ Baxxetos θεὸς, not ‘the god
Bdxxos’ (though in O. C. 1494 the Mss.
give Ποσειδαωνίῳ θεῷ Ξε- Ποσειδῶνι), but

OIAITOYS TYPANNOZ 147
father? τῶ was, it a@. bride-ol. Loxias: that ‘bore thee? = Por
dear to him are all the upland pastures. Or perchance ’twas
Cyllene’s lord, or the Bacchants’ god, dweller on the hill-tops,
that received thee, a new-born joy, from one of the Nymphs
of Helicon, with whom he most doth sport.

ΟΕ. Elders, if ’tis for me to guess, who have never met with
him, I think I see the herdsman of whom we have long been in
quest; for in his venerable age he tallies with yon stranger’s years,
and withal I know those who bring him, methinks, as servants

᾿Ελικωνίδων Porson. ἑἐλικωπίδων Wilamowitz. 1111 πρέσβει L. A letter (evi-
dently o) has been erased after «. A very late hand has written vy over εἰ. The other
MSS. have mpéoBe (A), πρέσβυ (received by Blaydes and Campbell), or πρέσβυν (Elmsley
and Hartung). Dindorf cp. Aesch. Pers. 840 (where the chorus is addressed), ὑμεῖς
δέ, πρέσβεις, χαίρετ᾽. 1114 ἄλλως τε] Nauck gives δμώάς τε, and further conjec-

‘the god of the Βάκχοι,᾽ the god of Bac-
chic frenzy; Hom. Hymn. 19. 46 ὁ Βάκ-
χειος Διόνυσος : O. C. 678 ὁ Baxxwwras...
Διόνυσος. Some would always write Bak-
xetos (like ‘Ounpetos, Αἰάντειος, etc.): on
the other hand, Βακχεῖος is said to have
been Attic (cp. Kadmetos): see Chandler,
Greek Accentuation, § 381, 2nd ed.

1107 εὕρημα expresses the sudden
delight of the god when he receives the
babe from the mother,—as Hermes re-
ceives his new-bornson Pan from the Νύμφη
ἐὐπλόκαμος, Hom. Hymn. 19. 40 Tov δ᾽ aly’
Ἑρμείης ἐριούνιος és χέρα θῆκεν | δεξάμενος"
χαῖρεν δὲ νόῳ περιώσια δαίμων. The word
commonly=a lucky ‘find,’ like ἕρμαιον,
ora happy thought. In Eur. Jom 1349 it
is not ‘a foundling,’ but the box contain-
ing σπάργανα found by Ion.

1109 συμπαίζει: Anacreon fr. 2 (Bergk
Ῥ. 775) to Dionysus: ὦναξ, @ δαμάλης
(subduing) "Epws | καὶ Νύμφαι κνανώ-
aides | roppupén τ᾽ ᾿Αφροδίτη | συμπαί-
ζουσιν' ἐπιστρέφεαι δ᾽ | ὑψηλῶν κορυφὰς
ὀρέων. ᾿“Ἑϊλικωνίδων is Porson’s correc-
tion of ᾿Ελικωνιάδων (MSS.), ad Eur. Or.
614. Since αἷς answers to δέ in 1097,
Nauck conjectured ᾿Ελικῶνος αἷσι. But
this is unnecessary, as the metrical place
allows this syllable to be either short or
long: so in £2. 486 αἰσχίσταις answers
to 502 νυκτὸς εὖ.

1110—1185 ἐπεισόδιον τέταρτον.
‘The herdsman of Laius is confronted with
the messenger from Corinth. It is dis-
covered that Oedipus is the son of Laius.

1110—1116 The οἰκεύς, who alone
escaped from the slaughter of Laius and
his following, had at his own request been

sent away from Thebes to do the work
of a herdsman (761). Oedipus had sum-
moned him in order to see whether he
would speak of λῃσταί, or of one λῃστής
(842). But meanwhile a further question
has arisen. Is he identical with that
herdsman of Laius (1040) who had given
up the infant Oedipus to the Corinthian
shepherd? He is now seen approaching.
With his coming, the two threads of dis-
covery are brought together.

1110 κἀμὲ, as well as you, who per-
haps know better (1115).--- μὴ συναλ-
Adgavrd πω, though I have never come
into intercourse with him, have never
met him: see on 34, and cp. 1130.

1112 ἐν... γήρᾳ: ἐν describes the con-
dition zz which he is, as Pz. 185 ἔν τ᾽
ὀδύναις ὁμοῦ | λιμῷ τ᾽ οἰκτρός: Az. 1017
ἐν γήρᾳ βαρύς.

1118 ξυνάδει with τῷδε τἀνδρὶ: σύμ-
μετρος merely strengthens and defines it:
he agrees with this man in the tale of his
years.

1114 ἄλλως te, and moreover: cp.
Her. 8. 142 ἄλλως τε τούτων ἁπάντων
αἰτίους γενέσθαι δουλοσύνης τοῖσι “Ἑλλησι
᾿Αθηναίους οὐδαμῶς ἀνασχετόν (‘and Jde-
sides,’ introducing anadditional argument).
Soph. has ἄλλως τε καί τε ‘especially,’ £7.
1324. ‘I know them as servants’ would
be ἔγνωκα ὄντας οἰκέτας. The ὥσπερ
can be explained only by δὴ ellipse: ὥσπερ
ἂν γνοίην οἰκέτας ἐμαυτοῦ (cp. 923). Here
it merely serves to mark hes first impres-
ston as they come in sight: ‘I know those
who bring him as (mettinks) servants of
mine own.’

ΤΟ

148 ΣΟΦΟΚΛΕΟΥΣ
ἔγνωκ᾽ ἐμαυτοῦ" ™m ἐπιστήμῃ σύ μου I115
προὔχοις τάχ᾽ av που, τὸν οτῆρ᾽ ἰδὼν πάρος.
ΧΟ. ἔγνωκα γάρ, σάφ᾽ ἴσθι: Λαΐου γὰρ ἦν
εἴπερ τις ἄλλος, πιστὸς ὡς νομεὺς ἀνήρ.
ΟΙ. σὲ πρῶτ᾽ ἐρωτῶ, τὸν Κορίνθιον ἕένον,
7 TOVOE φράζεις ; AI’. τοῦτον, ovmep εἰσορᾷς. 1120
Ol. οὗτος σύ, πρέσβυ, δεῦρό μοι φώνει βλέπων
ὅσ᾽ ἄν σ᾽ ἐρωτῶ Λαΐου ποτ᾽ ἦσθα σύ;
ΘΕΡΑΠΩΝ,
ἦ, δοῦλος οὐκ ὠνητός, ἀλλ᾽ οἴκοι τραφείς.
ΟΙ. ἔργον μεριμνῶν ποῖον ἢ βίον τίνα ;
OE. ποίμναις τὰ πλεῖστα τοῦ βίου συνειπόμην. 1125
OI. χώροις μάλιστα πρὸς τίσι ξύναυλος ὦν;
OE. ἦν μὲν Κιθαιρών, ἣν δὲ πρόσχωρος τόπος.
ΟΙ. τὸν ἄνδρα τόνδ᾽ οὖν οἶσθα τῇδέ που μαθών ;
ΘΕ. τί χρῆμα δρῶντα; ποῖον ἄνδρα καὶ λέγεις ;
OI. τόνδ᾽ ὃς πάρεστιν: ἢ ξυναλλάξας τί πω; ΤΥ το

tures ὄντας for ὥσπερ. See comment.

1130 71, 1st hand, corrected to 7 by a later

hand.—éuvaddatac L, the first ἃ made from ν, as if the scribe had begun to write

ξυναντήσας.

The later MSS, are divided between the alternative readings, ἢ ξυναλλάξας
(as E, Bodl. Laud. 54, Vat. a, c), and ἢ ξυνήλλαξας (as A, T, V, A).

The change of

1117 ydp, in assent (‘you are right,
170... Cte.) 731: Ph. 756: Ant. 639, etc.—
Λαΐου γὰρ ἦν.. νομεὺς : a comma at ἦν
is admissible (cp. 1122), but would not
strictly represent the construction here,
in which the idea—Aatou ἦν πιστὸς νομεύς,
εἴπερ τις a\Xos—has been modified by
the restrictive ὡς before vouetsx—os only
means that the sense in which a νομεύς
can show πίστις is narrowly limited by
the sphere of his work. See on 763: cp.
1078.

1119 τὸν Κορίνθ. ξένον, with σὲ, in-
stead of a vocative, gives a peremptory
tone: Ant. 441 σὲ δή, σὲ τὴν νεύουσαν els
πέδον κάρα, | φὴς ἢ καταρνεῖ x.7.r., where
the equivalent of ἐρωτῶ here is under-
stood. Cp. Az. 71 οὗτος, σὲ τὸν τὰς K.T.X.
So in the nomin. Xen. Cyr. 4. 5. 22 od
δ᾽, ἔφη, ὁ τῶν Ὑρκανίων ἄρχων, ὑπόμεινον.
Blaydes thinks that τῷ Κορινθίῳ ξένῳ in
Ar. Zh. 404 comeshence. Surely rather
from the Sthenoboea of Eur. apf. Athen.
427 E πεσὸν δέ νιν λέληθεν οὐδὲν ἐκ χερός,
| ἀλλ᾽ εὐθὺς αὐδᾷ, τῷ Κορινθίῳ ξένῳ.

1121 Cp. Tr. 402 οὗτος, βλέφ᾽ ὧδε.

1128 ἦ, the old Attic form of the 1st
pers., from éa (//. 4. 321, Her. 2. 19):
so the best Mss. in Plat. Phaed. 61 B, etc.
That Soph. used 7 here and in the Niobe
(fr. 409) 7 yap φίλη ᾽γὼ τῶνδε τοῦ προ-
φερτέρου, is stated by the schol. on 712.
5. 533 and on Od. 8. 186. L has ἦν
here and always, except in O. C. 973,
1366, where it gives q- In Eur. Z7o.
474 ἦ μὲν τύραννος κεἰς τύρανν᾽ ἐγημάμην
is Elmsley’s corr. of ἦμεν τύραννοι x.r. λ.
On the other hand Eur., wat least, has ἦν
in several places where ἢ is impossible :
Hipp. 1012 μάταιος ap’ ἣν, οὐδαμοῦ μὲν
οὖν φρενῶν: 47. F. 1416 ὡς ἐς τὸ λῆμα
παντὸς ἦν ἥσσων ἀνήρ: Alc. 655 mais δ'
ἣν ἐγώ σοι τῶνδε διάδοχος δόμων: Jon 280
βρέφος νεογνὸν μητρὸς ἣν ἐν ἀγκάλαις. τος
οἴκοι τραφείς, and so more in the con-
fidence of the master: cp. schol. Ar. ἔφ.
2 (on Παφλάγονα τὸν νεώνητον), πεφύ-
καμεν γὰρ καὶ τῶν οἰκετῶν ον πισ-
τεύειν τοῖς οἴκοι γεννηθεῖσι καὶ τραφεῖσιν
ἢ οἷς av κτησώμεθα πριάμενοι. Such vernae

OVATION Ss ΥΡΑΝΝΟΣ

of mine own.

149

But perchance thou mayest have the advantage

of me in knowledge, if thou hast seen the herdsman before.

CH.

Aye, I know him, be sure; he was in the service of

Laius—trusty as any man, in his shepherd’s place.

OE.
thou meanest ?
OE.

| Zhe herdsman ts brought in.

I ask thee first, Corinthian stranger, is this he whom
ΜΕ. This man whom thou beholdest.
Ho thou, old man—I would have thee look this way,

and answer all that I ask thee-—VThou wast once in the service

Or liaise.

HERDSMAN.

I was—a slave not bought, but reared in his house.

OE.
ΗΕ.

Employed in what labour, or what way of life?
For the best part of my life I tended flocks.

ΟΕ. And what the regions that thou didst chiefly haunt ?

HE.
bouring ground.
OE.

parts—
HE.

Sometimes it was Cithaeron, sometimes the neigh-
Then wottest thou of having noted yon man in these

Doing what ?...What man dost thou mean ?...

OE. This man here—or of having ever met him before?

ἢ into 7 probably induced the change of the aor. participle into the aor. indic.—7w]

In L the w has been made from o or a after erasure of at least two other letters.
word was never 7wo or που: Diibner suggests πούσ, Campbell ποτέ.

The
The last letter

seems to have been o, and the word may perhaps have been πάροσ.---πὼσ r: ov

were called οἰκογενεῖς (Plat. AZen. 82 B:
Dio Chrys. 15. 25 τοὺς παρὰ σφίσι γεν-
νηθέντας ovs οἰκογενεῖς καλοῦσι), olkorpa-
φεῖς (Pollux 3. 78), ἐνδογενεῖς (oft. in
inscriptions, as C. 7. G. 1. 828), or οἰκό-
TpiBes [Dem.] or. 13 § 24, Hesych. 2.
766.

1124 μεριμνῶν. In classical Greek
μεριμνᾶν is usu. ‘to give one’s thought
to a question’ (as of philosophy, Xen.
Mem. 4. 7.6 τὸν ταῦτα μεριμνῶντα) ; here
merely= ‘to be occupied with’: cp. Cyr.
8. 7. 12 τὸ πολλὰ μεριμνᾶν : and so in the
NV. 7., 1 Cor. 7. 33 μεριμνᾷ τὰ τοῦ κόσ-
μου.

1126 ξύναυλος, prop. ‘dwelling with’
(μανίᾳ ξύναυλος Az. O11): here, after πρὸς,
merely: ‘having thy haunts’: an instance
of that redundant government which
Soph. often admits: below 1205 ἐν πό-
νοις | ξύνοικος : Az. 464 γυμνὸν...τῶν ἀρισ-
τείων ἄτερ: Ph. 31 κενὴν οἴκησιν ἀνθρώ-
πων δίχα: Ant. ο10 ἔρημος πρὸς φίλων :
445 ἔξω βαρείας αἰτίας ἐλεύθερον.

1127 ἦν μὲν, as if replying to χῶροι
τίνες ἦσαν πρὸς ols ξυν. ἦσθα;

1128 οἶσθα with μαθών, are you aware
of having observed this man here? Cp.
1142 οἶσθα... δούς; We could not render,
‘do you £zow this man, through having
observed him?’ εἰδέναι, implying intui-
tive apprehension, is said of knowing
facts and propositions: in regard to per-
sons, it is not used in the mere sense of
‘being acquainted with one’ (γνωρίζω),
but only in that of ‘knowing one’s cha-
racter,’ as Eur. Med. 39 ἐγῷδα τήνδε.
So scire, wissen, savotr, Ital. sapere. On
the other hand, γιγνώσκω, implying a
process of examination, applies to all
mediate knowledge, through the senses,
of external objects: so moscere, kennen,
connattre, Ital. conoscere. Cp. Cope in
Journ. of Philology 1. 79.

1129 καὶ λέγεις: see on 772.

1130 The constr. is οἶσθα μαθών...ἢ
ξυναλλάξας ; Oed. takes no more notice
of the herdsman’s nervous interruption

150

ΣΟΦΘΟΚΛΕΘΥῪΣ

= 3 9 > > ω > / ΄ Ψ
OK. οὐχ woTe y εἰπειν ἐν τάχει μνήμης ὑπο.

4d be

Kovoev ye θαῦμα, δέσποτ᾽" ἀλλ᾽ ἐγὼ σαφῶς

> Cot er > / Ss \ ἴὸ᾽ ν

ἀγνῶτ᾽ ἀναμνήσω νιν. εὖ yap oid ὅτι
3 Ss “

κάτοιδεν ἦμος τὸν Κιθαιρῶνος τόπον

ε Ν a , > Ν δ᾽ CEN τ,
ὁ μὲν διπλοῖσι ποιμνίοις, ἐγὼ δ᾽ ἑνὶ ΓΞ
ἐπλησίαζον τῷδε τἀνδρὶ τρεῖς ὅλους
ἐξ ἦρος εἰς ἀρκτοῦρον ἑκμήνους χρόνους"
ἴω 5 » > 4 > > » > > Ν
χειμῶνα δ᾽ ἤδη Taya T εἰς ἔπαυλ᾽ ἐγὼ
ἤλαυνον οὗτός T εἰς τὰ Λαΐου σταθμα.
λέγω τι τούτων, ἢ οὐ λέγω πεπραγμένον ; 1140

ΘΕ. λέγεις ἀληθῆ, καίπερ ἐκ μακροῦ χρόνου,

Blaydes. 1181 ὕπο] ἄπο Reiske.
ποιμνίοις, ἔγὼ δ᾽ ἑνί, | ἐπλησίαζε.

1185 ξ. Heimsoeth conject. νέμων διπλοῖσι
1137 ἐμμήνουσ L, with almost all the later
Mss.: but the Trin. Ms. has ἐκμήνους, whence Porson restored ἑκμήνους.

1138 χει-

than is necessary for the purpose of stern-
ly keeping him to the point. ἢ συνήλ-
Aatas...; ‘have you ever met him?’ mars
the force of the passage. The testimony
of L to συναλλάξας has the more weight
since this is the less obvious reading. Cp.
verse 1037, which continues after an in-
terruption the construction of verse 1035.

1131 οὐχ ὥστε γ᾽ εἰπεῖν: cp. 361.—
μνήμης ὕπο, at the prompting of memory,
—vwmé having a like force as in compound
verbs meaning to ‘suggest,’ etc.: Plut.
Mor. 813 E λογισμοὺς οὖς ὁ Περικλῆς av-
τὸν ὑπεμίμνησκεν, recalled to his mind:
so ὑποβολεύς (ib.), ‘a prompter.’ The
phrase is more poetical and elegant than
μνήμης ato, the conjecture of Reiske.
Blaydes, reading ἄπο, compares ἀπὸ τῆς
γλώσσης (O. C. 936).

1132 Ε΄ Kovdév ye: cp. PA. 38 n.
dyvar =od γιγνώσκοντα, not recognising
me: 677 n.

1134 Soph. has the epic ἦμος in two
other places of dialogue, 77. 531 (an-
swered by τῆμος) and 155; also once in
lyrics Az. 935; Eur. once in lyrics (Hee.
915); Aesch. and Comedy, never.—tov
Κιθαιρῶνος τόπον. The sentence be-
gins as if it were meant to proceed thus:
τὸν K. τόπον ὁ μὲν διπλοῖς ποιμνίοις ἔνε-
μεν, ἐγὼ δ᾽ ἑνὶ (ἔνεμον), πλησιάζων αὐτῷ :
but, the verb ἔνεμε having been post-
poned, the participle πλησιάζων is irregu-
larly combined with the notion of ἔνεμον
and turned into a finite verb, érAnolafov :
thus leaving τὸν K. τόπον without any

proper government. (In the above ex-
planation, the act. voice of véuw has
been used, since this was specially said
of shepherds: cp. Xen. Cyr. 3. 2. 20
ἐπεὶ ὄρη ἀγαθὰ ἔχετε, ἐθέλοιτ᾽ ἂν ἐᾶν νέμειν
ταῦτα τοὺς ᾿Αρμενίους ; The midd. would
also be correct, as=‘to range over.’) For
the irregular but very common change of
participle into finite verb cp. Z/. 190
οἰκονομῶ.. ὧδε μὲν ἀεικεῖ σὺν στολᾷ | κε-
vais δ᾽ ἀμφίσταμαι τραπέζαις (instead of
ἀμφισταμένη) : so Ant. 810 (ὕμνος ὕμνη-
σεν instead of ὕμνῳ ὑμνηθεῖσαν): Tr. 676
ἠφάνισται, διάβορον πρὸς οὐδενὸς τῶν ἔν-
δον, ἀλλ᾽ ἐδεστὸν ἐξ αὑτοῦ φθίνει. Thuc.
4. 100 προσέβαλον τῷ τειχίσματι, ἄλλῳ
τε τρόπῳ πειράσαντες καὶ μηχανὴν προσή-
yayov. Though we can have δώμα πε-
λάζει (Eur. Andr. 1167), ‘is carried to-
wards the house,’ the. dat. τῷδε τἀνδρὶ
after ἐπλησίαζον here is proof in itself
that the verb does not govern τόπον :
further the sense required is not ‘ap-
proached,’ but ‘occupied.’ Brunck, ta-
king τῷδε τἀνδρὶ as= ἐμοί, was for chang-
ing ἐπλησίαζον to ἐπλησίαζε : which only
adds the new complication of an irregular
μέν and δέ. The text is probably sound.
Heimsoeth’s conjecture, νέμων for ὁ μέν,
with ἔπλησίαζε, is attractive, but the pa-
renthetic éyw 6’ évi is then very awkward,
Nauck proposes ἐν Κιθαιρῶνος νάπαις |
(this with Blaydes) voueds διπλοῖσι ποιμνί-
ous ἐπιστατῶν | ἐπλησίαζε: but this is to
re-write, not to correct.

1137 ἐξ ἦρος εἰς ἀρκτοῦρον : from

ORAIIOV 20 ΤΥΡΆΑΝΝΟΣ 151

He. Not so that I could speak at once from memory.

Mer. And no wonder, master. But I will bring clear recol-
lection to his ignorance. I am sure that he well wots of the
time when we abode in the region of Cithaeron,—he with two
flocks, I, his comrade, with one,—three full half-years, from
spring to Arcturus; and then for the winter I used to drive my
flock to mine own fold, and he took his to the fold of Laius.

Did aught of this happen as I tell, or did it not?

FE:

udva Li χειμῶνι rv.

Thou speakest the truth—though ’tis long ago.

As the accus. was changed into the easier dat., so the dat. in
turn became the gen. in some copies (I has χειμῶνος, with yp. χειμώνη.

In A there

is an erasure over the vu of χειμῶνι, but no trace (I think) of a,

March to $ In March the
herd of Polybus drove his flock up to
Cithaeron from Corinth, and met the
herd of Laius, who had brought up his
flock from the plain of Thebes. For six
months they used to consort in the upland
glens of Cithaeron; then, in September,
when Arcturus began to be visible a
little before dawn, they parted, taking
their flocks for the winter into home-
steads near Corinth and Thebes.—dpx-
τοῦρον, (the star a of the constellation
Bootes,) first so called in Hes. Of. 566
where (610) his appearance as a morning
star is the signal for the vintage. Hippo-
crates, Apident. 1. 2. 4, has περὶ ἀρκτοῦρον
as=‘a little before the autumnal equi-
nox’: and Thuc. 2. 78 uses περὶ ἀρκτού-
ρου ἐπιτολάς to denote the same season.
See Appendix.

éxpyvous. Plato (Lege. 916 8) ἐντὸς
ἑκμήνου, sc. χρόνου : the statement in Lidd.
and Scott’s Lexicon (6th ed.) that it is
Jeminine was due to a misunderstanding
of the words πλὴν τῆς ἱερᾶς (sc. νόσου) just
afterwards. Aristotle also has this form.
Cp. ἕκπλεθρος (Eur.), ἕκπους, ἕκπλευρος.
The form ἑξμέδιμνον in Ar. Pax 631 is an
Atticism: cp. ἕξπουν Plat. Comicus fr.
36, where Meineke quotes Philemon (a
grammarian who wrote on the Attic dia-
lect): ᾿Αττικῶς μὲν ἕξπουν καὶ ἕξκλινον λέ-
γεται, ὥσπερ καὶ παρὰ Σοφοκλεῖ ἑξπηχυστί:
adding Steph. Byz. 345 “Εξγυιος, πόλις
Σικελίας, γραφὴν ᾿Αττικὴν ἔχουσα. Be-
sides ἕκμηνος, Aristotle uses the form
ἑξάμηνος (which occurs in a perhaps in-
terpolated place of Xen., ellen. 2. 3. 9);
as he has also ἑξάπους. The Attic dialect
similarly preferred πεντέπους to πεντά-
mous, ὀκτώπους to ὀκτάπους, but always

said πενταπλοῦς, ἑξαπλοῦς, ὀκταπλοῦς.
1138 The fact that L has χειμῶνα
without notice of a variant, while some
other Mss. notice it asa variant on their
χειμῶνι, is in favour of the accus., the
harder reading. It may be rendered ‘for
the winter,’ since it involves the notion
of the time during which the flock was to
remain in the ἔπαυλα. It is, however,
one of those temporal accusatives which
are almost adverbial, the idea of duration
being merged in that of season, so that
they can even be used concurrently with
a temporal genitive: Her. 3. 117 Τὸν
μὲν yap χειμῶνα ὕει σῴφι ὁ θεός.. τοῦ
δὲ θέρεος σπείροντες. . χρηΐσκοντο τῷ
ὕδατι. 2. O85 τῆς μὲν ἡμέρης ἰχθῦς ἀ-
γρεύει, τὴν δὲ νύκτα τάδε αὐτῷ χρᾶται.
2.2 τὴν ὥρην ἐπαγινέειν σφι αἴγαξ, ‘at
the due season.’ 7. 151 τὸν αὐτὸν τοῦτον
χρόνον πέμψαντας... ἀγγέλους. Cp. above,
1090 τὰν αὔριον πανσέληνον. The ten-
dency to such a use of the accus. may
have been an old trait of the popular
language (cp. dwpiay ἥκοντες Ar. Ach.
23, καιρὸν ἐφήκεις Soph. Az. 34). Modern
Greek regularly uses the accus. for the
old temporal dat.: e.g. τὴν τρίτην ἡμέραν
for τῇ τρίτῃ ἡμέρᾳ. Classical prose would
here use the genit.: Thuc. 1. 30 χειμῶνος
ἤδη a ἀνεχώρησαν. The division of the year
implied is into ἔαρ, θέρος (including ὀπώ-
pa), and χειμών (including φθινόπωρον).

1140 πεπραγμένον, predicate : = πέ-
πρακταί τι τούτων ἃ λέγω;

1141 ἐκ, properly ‘at the interval of’;
cp. Xen. Am. 1. 10. 11 ἐκ πλέονος ἢ τὸ
πρόσθεν ἔφευγον, at a greater distance: so
ἐκ τόξου ῥύματος,. αἱ the interval of a bow-
shot, 26. 3. 3. 15.

152 ΣΟΦΟΚΛΕΟῪΣ

AI. Φερ. εἰπὲ νῦν, τότ᾽ οἷσθα παῖδά μοί τινα

δούς, ὡς ἐμαυτῷ θρέμμα θρεψαίμην ἐγώ:

ΘΕ. τί δ᾽ ἔστι;

ΘΕ. οὐκ εἰς ὄλεθρον ;

OI. a, μὴ κόλαζε, πρέσβυ, τόνδ᾽,

“πρὸς τί τοῦτο τοὔπος ἱστορεῖς ;
AL: ὅδ᾽ ἐστίν, ὦ τᾶν, κεῖνος ὃς TOT ἦν νέος.

δε τα κολαστοῦ μᾶλλον n τὰ τοῦδ᾽ ἔπη.
ΘΕ. τί δ᾽, ὦ φέριστε δεσποτῶν, ἁμαρτάνω;

\
OI. οὐκ ἐννέπων TOV Tato ὃν οὗτος ἱστορεῖ.

OE. λέγει γὰρ εἰδὼς οὐδέν, ἀλλ᾽ ἄλλως πονεῖ.
ΟΙ. σὺ πρὸς χάριν μὲν οὐκ ἐρεῖς, κλαίων δ᾽ ἐρεῖς.
ΘΕ. μὴ δῆτα, πρὸς θεῶν, τὸν γέροντά μ᾽ αἰκίσῃ.

OI. οὐχ ὡς τάχος TUS τοῦδ᾽ ἀποστρέψει χέρας ;
ΘΕ. δύστηνος, αὐτὶ TOU; τί «προσχρήζων μαθεῖν ;

OI. τὸν wats ἔδωκας τῷδ᾽ ὃν οὗτος ἱστορεῖ;
ΘΕ. ἔδωκ᾽: ὀλέσθαι δ᾽ ὥφελον TO ἡμέρᾳ.

ΟΙ. ἀλλ᾽ εἰς τόδ᾽ ἥξεις μὴ λέγων γε τούὔνδικον.
ΘΕ. πολλῷ γε μᾶλλον, ἢν φράσω, διόλλυμαι.

ΟΙ. ἀνὴρ ὅδ᾽, ὡς ἔοικεν, ἐς τριβὰς ἐλᾷ.

ΘΕ. ov δητ᾽ ἔγωγ᾽, ἀλλ᾽ εἶπον ὡς δοίην πάλαι.
On πόθεν λαβών; οἰκεῖον, ἢ ᾿ξ ἄλλου τινός:
ΘΕ. ἐμὸν μὲν οὐκ ἔγωγ᾽, ἐδεξάμην δέ του.

ΘΙ. τίνος πολιτών τῶνδε κἀκ ποίας στέγης ;

ΘΕ. μὴ πρὸς θεῶν, μή, δέσποθ', ἱστόρει πλέον.

ΓΕΔ 5
οὐ σιωπήσας ἔσει;
ἐπεὶ τὰ σὰ
[150
101 5 5
1160
1165

OF ohwhas, εἴ σε ταῦτ᾽ ἐρήσομαι πάλιν.
ΘΕ. τῶν Λαΐου τοίνυν τις ἦν γεννημάτων.

1145 νέος] βρέφος Wecklein.

1144 τ 8 égort;=‘what is the
matter?’ ‘what do you mean?’ Cp.
319 (η.).--- πρὸς τί cannot be connected
as a relative clause with τί δ᾽ ἔστι, since
τίς in classical Greek can replace ὅστις
only where there is an indirect question ;
e.g. εἰπὲ τί σοὶ φίλον; Cp. El. 316: 7}:
339. Hellenistic Greek did not always
observe this rule: Mark xiv. 36 ov τί ἐγὼ
θέλω, ἀλλὰ Ti σύ.

1145 ὦ τάν, triumphantly, ‘my good
friend.’ It is not meant to be a trait of
rustic speech: in PA. 1387 Neoptolemus
uses it to Philoctetes; in Eur. Her. 321
Iolaus to Demophon, and 2d. 688 the
θεράπων to Iolaus; in Bacch. 802 Diony-
sus to Pentheus.

1146 οὐκ εἰς ὄλεθρον ; see on 430.—
οὐ σιωπήσας ἔσει; =a fut. ρετίεοιί, --τα
once, or once for all; Dem. or. 4 § 50 τὰ
δέοντα ἐσόμεθα ἐγνωκότες καὶ λόγων μα-
ταίων ἀπηλλαγμένοι. So Ant. 1067 ἀντι-
δοὺς ἔσει, Ο. C. 816 λυπηθεὶς ἔσει. The
situation shows that this is not an ‘aside.’
The θεράπων, while really terrified, could ᾿
affect to resent the assertion that his
master had been a foundling.

1147 κόλαζε: of words, Ai. 1107
τὰ σέμν᾽ ἔπη | κόλαζ᾽ ἐκείνου. On the
Harvard stage, the Theban at 1146 was
about to s¢rzke the Corinthian (see § g of
the first note in the Appendix).

1149 ὦ φέριστε: in tragedy only here
and Aesch. 7%. 39 (Ἐτεόκλεες, φέριστε

ΟἸΔΊΠΟΥΣ ΤΥΡΆΝΝΟΣ 153
ME. Come, tell me now—wottest thou of having given me
a boy in those days, to be reared as mine own foster-son ?
HE. What now? Why dost thou ask the question ?
ΜΕ. Yonder man, my friend, is he who then was young.
HE. Plague seize thee—be silent once for all!
ΟΕ. Ha! chide him not, old man—thy words need chiding
more than his.

He. And wherein, most noble master, do I offend?

ΟΕ. In not telling of the boy concerning whom he asks.

ΗΕ. Hespeaks without knowledge—he is busy to no purpose.

ΟΕ. Thou wilt not speak with a good grace, but thou shalt
on pain.

HE. Nay, for the gods’ love, misuse not an old man!

OE. Ho, some onc—pinion him this instant!

ΗΕ. Alas, wherefore? what more wouldst thou learn ?

OE. Didst thou give this man the child of whom he asks?

ΗΕ. I did,—and would I had perished that day!

OE. Well, thou wilt come to that, unless thou tell the honest
truth.

Hr. Nay, much more am I lost, if I speak.

OE. The fellow is bent, methinks, on more delays...

HE. No, no!—I said before that I gave it to him.

ΟΕ. Whence hadst thou got it? In thine own house, or
from another ?

HE. Mine own it was not—I had received it from a man.

ΟΕ. From whom of the citizens here? from what home?

ΗΕ. Forbear, for the gods’ love, master, forbear to ask more!

Or. Thou art lost if I have to question thee again.

HE. It was a child, then, of the house of Laius.

Καδμείων ἄναξ) ; ironical in Plat. Phaedr.
238 D.

1152 πρὸς χάριν, so as to oblige:
Dem. or. 8 § 1 μήτε πρὸς ἔχθραν ποιεῖσθαι
λόγον μηδένα μήτε πρὸς χάριν: Ph. 594
πρὸς ἰσχύος κράτος, by main force.—kAat-
ων: see on 401.

1154 Cp. Az. 72 τὸν τὰς αἰχμαλωτίδας
χέρας | δεσμοῖς ἀπευθύνοντα (preparatory to
flogging): Od. 22. 189 σὺν δὲ πόδας χεῖράς
τε δέον θυμαλγέϊ δεσμῷ | εὖ μάλ᾽ ἀποστρέ-
ψαντε (of Melanthius the goat-herd) ; then
κίον ἀν᾽ ὑψηλὴν ἔρυσαν πέλασάν τε δοκοῖ-
ow: and so left him hanging.

1155 δύστηνος sc. ἐγώ. This agrees
best with Soph.’s usage: see 77. 377 ὦ
δύστηνος (n.): though the adj. could also
refer to Oed. (cp. 1071).

1158 εἰς τόδ᾽ -- εἰς τὸ ὀλέσθαι: Ai.
1365 αὐτὸς ἐνθάδ᾽ ἵξομαι, 1.6. εἰς τὸ θάπ-
τεσθαι.

1160 és τριβὰς ἐλᾷ, will push (the
matter) to delays (Amt. 577 μὴ τριβὰς
ért),—is bent on protracting his delay:
ἐλαύνειν as in Her. 2. 124 és πᾶσαν κακό-
τητα ἐλάσαι, they said that he went ail
lengths in wickedness: Tyrtaeus 11. 10
ἀμφοτέρων δ᾽ els κόρον ἠλάσατε, ye had
taken your fill of both. For the fut., ex-
pressing resolve, cp. Ar. Av. 759 αἷρε
πλῆκτρον, εἰ μαχεῖ.

1161 οὐ δῆτ᾽ ἔγωγε, as Ph. 735,
Zr. 1208. Remark πάλαι referring to
1157: so dudum can refer to a recent
moment.

1167 The words could mean either:

154

OL

OE. οἴμοι.

OE.

ZOPOKAEOYS

7, δοῦλος, ἢ κείνου τις ἐγγενὴς γεγώς:
πρὸς αὐτῷ γ᾽ εἰμὶ τῷ
ΟἹ καγωγ᾽ ἀκούειν" ἀλλ᾽ ὅμως ἀκουστέον.

κείνου γέ τοι δὴ παῖς exh lel: ἡ δ᾽ ἔσω

εινῷ λέγειν.
1170

κάλλιστ᾽ ἂν εἴποι σὴ γυνὴ τάδ᾽ ὡς ἔχει.

ΟἹ. ἢ γὰρ δίδωσιν ἦδε σοι;
ΟΙ. ὡς πρὸς τί χρείας ;

ΘΕ. μάλιστ᾽, ἀναξ.

ΘΕ. ὡς ἀναλώσαιμί νιν.

ΟἹ. τεκοῦσα τλήμων ; OE. θεσφάτων γ ὄκνῳ, κακῶν. 1175

ΟἹ. ποίων ; :

ΘΕ. κτενεῖν νιν τοὺς τεκόντας ἣν λόγος.

ΟΙ. πῶς δῆτ᾽ ἀφῆκας τῷ γέροντι τῷδε σύ;

OE.

κατοικτίσας, ὦ δέσποϑ᾽, ὡς ἄλλην a
δοκῶν ἀποίσειν, αὐτὸς ees ἣν" ὁ δὲ
κάκ᾽ ἐς μέγιστ᾽ ἔσωσεν.

ὅν φησιν οὗτος, ἴσθι δύσποτμος γεγώς.
OI. ἰοὺ ἰού: τὰ πάντ᾽ ἂν ἐξήκοι σαφῆή.
ὦ φῶς, τελευταῖόν σε προσβλέψαιμι νῦν,

εἰ γὰρ οὗτος εἶ 1180
ὅστις πέφασμαι φύς τ᾽ ἀφ᾽ ὧν οὐ χρὴν, ξὺν ols 7
1185

οὐ χρῆν ὁμιλῶν, οὖς τέ μ᾽ οὐκ ἔδει κτανών.

ΧΟ.

OTp. a.

ἰὼ γενεαὶ βροτών,

ἢ ὡς ὑμᾶς ἴσα καὶ τὸ μηδὲν ζώσας ἐναριθμῶ.

1170 ἀκούων L, with most of the later Μ55., including A. But in some (as V, V®,

ν᾽, V4) ἀκούων has been made from ἀκούειν.

The schol.

reads ἀκούειν (Mor. 522 C, 1093 B).

Plutarch, who twice quotes this verse,
in L, κἀγὼ ὡσαύτως εἰμὶ τῷ νῦν

ἀκούειν, cannot be taken, however, as proving that he read the infin. 5 since τῷ νῦν

(1) ‘he was one of the children of Laius’ ;
or (2) ‘he was one of the children of the
household of Laius,’ τῶν Λαΐου being gen.
of of Aatov. The ambiguity is brought
out by 1168. See on 814.

1168 κείνου τις ἐγγενὴς γεγώς, some
one belonging by birth to his race, the
genit. depending on the notion of γένος
in the adj., like δωμάτων ὑπόστεγοι, Ei.
1386.

1169 1 am close on the horror,—close
on uttering it: (ὥστε) λέγειν being added
to explain the particular sense in which
he is πρὸς τῷ δεινῷ, as ἀκούειν defines
that in which Oedipus is so. Cp. £/.
542 τῶν ἐμών.. ἵμερον τέκνων...ἔσχε dal-
σασθαι: Plat. Crito 52 Β οὐδ᾽ ἐπιθυμία
σε ἄλλης πόλεως οὐδ᾽ ἄλλων νόμων ἔλαβεν
εἰδέναι.

1171 While γέ τοι, γε μέντοι, γε μὲν
δή are comparatively frequent, γέ του δή

is rarer: we find it in Ar. Mud. 372,
Plato Phaedr. 264 A, Rep. 476 E, 504 A,
7:10. 246:

1174 «s=‘in her intention’: see on
848.—mpos τί χρείας nearly=zpds ποίαν
χρείαν, with a view to what kind of need
a desire, z.¢. with what aim: cp. 1443:

174 ἐπὶ παντί τῳ χρείας ἱσταμένῳ:
eae 1229 ἐν τῷ (-ετίνι) ξυμφορᾶς, in
what manner of plight.

1176 τοὺς τεκόντας, not, as- usually,
‘his parents’ (999), but ‘his father’: the
plur. as τυράννοις, 1095.

1178 ‘I gave up the child through
pity,’ ὡς.. δοκῶν, ‘as thinking’ etc.: ze,
as one might fitly give it up, who 50
thought. his virtually elliptic use of
ὡς is distinct from that at 848, which
would here be represented by ws ἀποί-
σοντι.---ἄλλην χθόνα ἀποίσειν (αὐτόν):
cp. Ὅς C. 1769 ‘Oy Bas δ᾽ ἡμᾶς | ras ὠγυ-

OIAITOY2 ΤΥΡΆΝΝΟΣ 155

And I of hearing

A slave? or one born of his own race?

Ah me—I am on the dreaded brink of speech.

; yet must I hear.

Thou must naw, then, that twas said to be his own

child-—but thy lady within could best say how these things are.

OE. How? She gave it to thee?
OE.
ΟΕ. Her own child, the wretch?

evil prophecies.
OE. What were they?
slay his sire.
OE.
ἜΤΕῚ

ΗΕ Yea, O-king,

For what end? HE. That I should make away P with it.

HE. Aye, from fear of

He. The tale ran that he must

Why, then, didst thou give him up to this old man?
Through pity, master, as deeming that he would bear

him away to another land, whence he himself came; but he

saved him for the direst woe.

For if thou art what this man

saith, know that thou wast born to misery.

OE.

Oh, oh! All brought to pass—all true! Thou light,

may I now look my last on thee—I who have been found
accursed in birth, accursed in wedlock, accursed in the shedding

of blood!

[He rushes into the palace.

CH. Alas, ye generations of men, how mere a shadow do I

ἀκούειν might be an instrum. dat. paraphrasing ἀκούων.
1185 οὐ χρῆν ὁμιλῶν L:
1186 ἰὼ] The rst hand in L wrote ὥ (found also in later

conject. μάλιστ᾽.
edd. Cp. 461.

count your life!

1172 καλλιστ᾽] Nauck
οὐ χρῆν μ᾽ ὁμιλῶν r, and the older

MsSs.); another has corrected it to ἰώ, rightly, since ἰώ answers to ὅστις in 1197.
1188 ἐναριθμῶ] ἐναριθμῶι (2.2. ἐν ἀριθμῷ) L rst hand: the final ¢ has been almost

γίους πέμψον.

1180 κάκ᾽: a disyllabic subst. or adj.
with short penult. is rarely elided unless,
as here, it is (a) frs¢ in the verse, and
also (6) emphatic: so O.C. 48, 796: see
, & W. Verrall i in Journ. Phil. X11. 140.

1182 ἂν ἐξήκοιυ, must have come true
(cp. ΙΟΙ it), the opt. as Plat. Gorg. 502 Ὁ
οὐκοῦν ἡ ῥητορικὴ δημηγορία ἂν etn: Her.
Ἐν ἃ εἴησαν δ᾽ ἂν οὗτοι Κρῆτες: id. 8. 136
τάχα δ᾽ ἂν καὶ τὰ χρηστήρια ταῦτά οἱ
προλέγοι.

1184 ἀφ᾽ ὧν οὐ χρῆν (φῦναι), since he
was foredoomed to the acts which the two
following clauses express.

1186—1222 στάσιμον τέταρτον. See
§ 10 of the first note in the Appendix.

1st strophe (1186—1195). How vain
is mortal life! *Tis well seen in Oedipus:

1st antistrophe (1196—1203): who
saved Thebes, and became its king:

and strophe (1204-1212): but now
what misery is like to his?

and antistrophe (1213—1222). Time
hath found thee out and hath judged.
Would that I had never known thee!
Thou wast our deliverer once; and now
by thy ruin we are undone.

1187 ὡς with ἐναριθμῶ: τὸ μηδὲν ad-
verbially with ζώσας: 2.5. how absolutely
do I count you as living a life which is
no life. ζώσας should not be taken as=
‘while you live,’ or ‘though you live.’
We find οὐδέν εἰμι, ‘I am no more,’ and
also, with the art., τὸ μηδέν εἰμι, ‘I amas
if I were not’: 77. 1107 κἂν τὸ μηδὲν ὦ:
At. 1275 τὸ μηδὲν ὄντας. Here ζώσας is
a more forcible substitute for οὔσας,
bringing out the contrast between the
semblance of vigour and the real feeble-
ness.—loa καὶ-εἴσα (or ἴσον) ὥσπερ, a
phrase used by Thuc. 3. 14 (ἴσα καὶ ἱκέται
ἐσμέν), and Eur. £7. 994 (ceBifw σ᾽ ἴσα
kal μάκαρας), which reappears in late
Greek, as Aristid. 1. 269 (Dind. ).—-€va-
ριθμῶ only here, and (midd.) in Eur. Or.

Ist
strophe.

156 ΣΟΦΟΚΛΕΟΥΣ
’ 4 ’ 3 Ν ,

3 τίς yap, τὶς ἀνὴρ πλέον

4 τᾶς εὐδαιμονίας φέρει

ὅ ἢ τοσοῦτον ὅσον δοκεῖν
Ν / > > la

6 καὶ δόξαντ ἀποκλιναι;

7 τὸν σόν TOL παράδειγμ᾽ ἔχων,

8τὸν σὸν δαίμονα, τὸν σόν,

βροτῶν
9 οὐδὲν μακαρίζω"

1190

ὦ τλᾶμον Οἰδιπόδα,
Pros

ὅστις καθ᾽ ,“ὑπερβολὰν

2 τοξεύσας ἐκράτησε τοῦ πάντ᾽ εὐδαίμονος ὄλβου,
8 ὦ Ζεῦ, κατὰ μὲν φθίσας

4 τὰν γαμψώνυχα παρθένον

ὄ χρησμῳδόν, θανάτων δ᾽ ἐμᾷ

6 χώρᾳ πύργος ἀνέστα'

7 ἐξ οὗ καὶ βασιλεὺς καλεῖ

8 ἐμὸς καὶ τὰ μέγιστ᾽ ἐτιμάθης, ταῖς μεγάλαισιν ἐν
9 Θήβαισιν ἀνάσσων.

,
αντ.α.

1200

τανῦν δ᾽ ἀκούειν τίς ἀθλιώτερος ; 1204

otp. B.

erased, A gloss ἐντάττω is written above. 1193 τὸ σόν τοι Mss. L has a
comma after τὸ (added as if to guard against the words being read τόσον), and the
marg. schol., τὸν σὸν βίον παράδειγμα ἔχων οὐδένα μακαρίζω καὶ εὐδαιμονίζω. As βίον
would be a natural equivalent for δαίμονα here, the Scholiast may have read τὸν cov
τοι: though it is also possible that he took τὸ σόν as=‘thy lot. "—rov σόν τοι
Camerarius, and so most of the recent edd. 1196 οὐδένα MSS.: οὐδὲν Hermann.

1197 ἐκράτησε Hermann, with some later Mss.

(ἐκράτησε M?, Ζκράτησὲν Vat. a):

623 εἰ τοὐμὸν ἔχθος ἐναριθμεῖ κῆδός τ᾽
ἐμόν τεὲν ἀριθμῷ ποιεῖ, if you make of
account.

1190 déper= φέρεται, cp. 590.

1191 δοκεῖν ‘to seem,’ sc. εὐδαιμονεῖν :
not absol., ‘to have reputation,’ a sense
which οἱ δοκοῦντες, τὰ δοκοῦντα can some-
times bear in direct antithests to οἱ ἀδο-
ξοῦντες or the like (Eur. ec. 291 etc.),
Cp. Eur. Her. 865 τὸν εὐτυχεῖν δοκοῦντα
μὴ ζηλοῦν πρὶν dv | θανόντ᾽ ἴδῃ Tis: Ad.
125 ὁρῶ yap ἡμᾶς οὐδὲν ὄντας ἄλλο πλὴν |
εἴδωλ᾽ ὅσοιπερ ζῶμεν ἢ κούφην σκιάν.

1192 ἀποκλῖναι, a metaphor from the
heavenly bodies; cp. ἀποκλινομένης τῆς
ἡμέρης (Her. 3. 104): and so κλίνει ἡ
ἡμέρα, ὁ ἥλιος in later Greek: Dem. or. 1
§ 13 οὐκ ἐπὶ τὸ ῥᾳθυμεῖν ἀπέκλινεν. Xen,
Mem. 3. 5. 13 Ἢ. πόλιδ. πὸ Τὸ ΧΕΙ͂ΡΟΝ

ἔκλινεν.

1193 τὸν σόν τοι κιτιλ. The ap-
parently long syllable τὸν (=é in 1202)
is ‘irrational,’ having the time-value only
of ~: see Metrical Analysis. The τὸ σόν
τοι of the MSS. involves a most awkward
construction:—‘having thy example;
having thy fate, I say, (as an example)’:
for we could not well render ‘haying, thy
case (τὸ σόν) as an example.’ Against
τὸν σόν, which is decidedly more forcible,
nothing can be objected except the three-
fold repetition; but this is certainly no
reason for rejecting it in a lyric utterance
of passionate feeling.

1195 οὐδὲν βροτῶν, nothing (2.6. no
being) among men, a stronger phrase
than οὐδένα: Nauck compares fr. 652 οἱ
δὲ τῇ γλώσσῃ θρασεῖς | φεύγοντες ἄτας

OIAITOYS TYPANNOZ 157
Where, where is the mortal who wins more of happiness than
just the seeming, and, after the semblance, a falling away?
Thine is a fate that warns me,—thine, thine, unhappy Oedipus
—to call no earthly creature blest.

For he, O Zeus, sped his shaft with peerless skill, and won
the prize of an all-prosperous fortune; he slew the maiden with
crooked talons who sang darkly; he arose for our land as a
tower against death. And from that time, Oedipus, thou hast
been called our king, and hast been honoured supremely, bear-
ing sway in great Thebes.

But now whose story is more grievous in men’s ears?

ἐκράτησασ L. Blaydes writes ἐκράτησας és (for τοῦ) πάντ᾽, a former conject. of
Hermann’s. 1200 ἀνέστα L ist hand: a much later hand has added σι Most of
the later mss. have ἀνέστας, but L? has dvéora. Hermann preferred ἀνέστας.
1202 f. καλεῖ ἐμὸς] To avoid the hiatus, Elmsley proposed ἐμὸς | καλεῖ, Blaydes
καλεῖ τ᾽ | ἐμός, Heimsoeth κλύεις | ἐμός. But, as Wunder said, the hiatus is allowed
here. Cp. 1190 φέρει | 7, Anz. 11g στόμα | €8a.—For ἐμός, Hermann and Blaydes
give duds, in order that this verse, like the corresponding one in the strophe (1195),
may begin with a long syllable; but this is unnecessary, since the anacrusis is com-

ἐκτός εἰσι τῶν κακῶν" |*Apns yap οὐδὲν
τῶν κακῶν λωτίζεται, ‘no dastard life’:
fom. Hymn. 4. 34 οὔπερ τι πεφνγμένον
ἔστ᾽ ᾿Αφροδίτην | οὔτε θεῶν μακάρων οὔτε
θνητῶν ἀνθρώπων. Add Phil. 446 (with
reference to Thersites being still alive)
ἔμελλ᾽" ἐπεὶ οὐδέν πω κακόν γ᾽ ἀπώλετο, |
ἀλλ᾽ εὖ περιστέλλουσιν αὐτὰ δαίμονες" [ καί
πως τὰ μὲν πανοῦργα καὶ παλιντριβῆ
χαίρουσ᾽ ἀναστρέφοντες ἐξ “Αιδου, τὰ δὲ
δίκαια καὶ τὰ χρήστ᾽ ἀποστέλλουσ᾽ ἀεί.
The οὐδένα of the Mss. involves the reso-
lution of a long syllable (the second of ov-
δὲν) which has an ictus; this is inadmis-
sible, as the ear will show any one who
considers the antistrophic verse, 1203,
Θήβαισιν ἀνάσσων.

1197 καθ᾽ ὑπερβολὰν τοξεύσας, having
hit the answer to the riddle of the Sphinx,
when Teiresias and all others had failed:
cp. 398: Aesch. Ag. 628 ἔκυρσας ὥστε
τοξότης ἄκρος σκοποῦ.---ἐκφράτησε. At
1193 the Chorus addressed Oedipus: at
1197 (ὅστις x.7.X.) they turn to invoke
Zeus as the witness of his achievements ;
and so in 1200 L, which here has the
corrupt ἐκράτησας, rightly gives dvéora.
Then at 1201 (ἐξ οὗ κ.τ.λ.} they resume
the direct address to Oedipus, which is
thenceforth maintained to the end of the
ode. To read ἐκράτησας and ἀνέστας
would be to eftace a fine trait, marking

the passion of grief which turns from
earth to heaven, and then again to earth.
-τοῦ πάντ᾽ εὐδαίμονος : for the adverbial
πάντα see on 475; also 823, 1425.

1198 φθίσας, because the Sphinx,
when her riddle was solved, threw her-
self from a rock (Apollod. 3. 5): cp. 397
ἔπαυσά νιν.

1199 τὰν γαμψώνυχα κιτ.λ. In poetry,
when a subs. has two epithets, the first
may stand, with the art., beforeit, and the
second after it. This is the ‘divided attri-

_ bute’: see 2.11. 392 ἢ. τὸν μέγαν ΤΠ ἀκτω-

λον εὔχρυσον : Ο. C.1234.76 Te κατάμεμπτον
... [γῆρας ἄφιλον : 2]. 133 τὸν ἐμὸν... «πατέρ᾽
ἄθλιον. So Pind. Pyth. I. 95, 5. 00᾽ etc.
This is not like τὸ σὸν στόμα...ἔλεινόν in
672 (η.).---παρθένον : see on κόρα, 508.

1200 θανάτων πύργος: see on 218.

1204 ἀκούειν, to hear of, defining
ἀθλιώτερος : Eur. AzZp. 1202 φρικώδη
κλύειν. Whose woes are more impressive
to others, or more cruel for himself? Cp.
O. C. 306 modv...7d σὸν | ὄνομα διήκει
πάντας. The constr. is τίς ἀθλιώτερος
ἀκούειν, τίς (ἀθλιώτερος) ξύνοικος ἐν ἄταις
x.T.\., who is more wretched to hear of
(whose story is more tragic), who is more
wretched as dwelling amid woes (whose
present miseries are sharper)? It is not
possible to supply μᾶλλον with ξύνοικος
from ἀθλιώτερος.

1st anti-
strophe.

and
strophe.

ZOPOKAEOYS

, » 3 νι 4 3 /
2 τις αταις αγρίιαις, TLS EV TOVOLS 205
“A ’
ξύνοικος ἀλλαγᾷ βίου;
SEN Ν > / ’
ἰὼ κλεινὸν Οἰδίπου κάρα,

8
sie : 7 Vbo.
6 αὐτο paneled
τ πὲς
8
9

1208
παιδὶ καὶ πατρὶ θαλαμηπόλῳ πεσεῖν, 1210
TOS ποτε πῶς ποθ᾽ αἱ πατρῴαΐ σ᾽ ἄλοκες φέρειν, τάλας,
σῖγ᾽ ἐδυνάθησαν ἐς τοσόνδε;

avr. 8:

ἐφεῦρέ σ᾽ ἀκονθ᾽ ὃ πάνθ᾽ ὁρῶν χρόνος"

2 δικάζει τὸν ἄγαμον «γάμον πάλαι

3 TEKVOUVT και τεκνούμενον.

4 ἰὼ Λαΐειον « ὦ Σ» τέκνον,

ὅ εἴθε σ᾽ εἴθε σε
6 μήποτ᾽ εἰδόμαν.
7 δύρομαι γὰρ

mon.
MSS.

Cp. Metrical Analysis, p. Ixxxviii.

1215

ae ν 3 aN ,
ὥσπερ ἰάλεμον χέων

1205 τίς ἐν πόνοις, τίς ἀταις ἀγρίαις

τίς ἄταις ἀγρίαις, τίς ἐν πόνοις Hermann : who, however, in his 3rd ed. (1833)

preferred τίς ὧδ᾽ ἐν dras, τίς ἐν ἀγρίοις πόνοις, inserting Αἰκὰ before δικάζει in

1214.
1214 δικάζει τ᾽ ἄγαμον γάμον :

λιμήν.

Hartung: πέλειν Heimsoeth.

Hartung writes here τίς ἄταις ἀγρίαις πλέον (omitting tls ἐν πόνοις), and in
and so Heimsoeth, but with τόσαις. for πλέον.
μέγας λιμὴν] Heimsoeth conject. πῶς γάμου Wee,

1208 ᾧ
Mekler 7 στέγας (i.e. στέγη)

1209 πατρὶ] πόσει Blaydes, as Wunder suggested. rece] ᾿μπεσεῖν
1214 δικάζει τὸν MSS.:

δικάζει 7’ Hermann,

for the sake of metrical correspondence with 1205 τίς dras ἀγρίαις κιτ.λ. Gleditsch,

keeping τόν here, would insert ἐν before ἀγρίαις in 1205.

But neither change is

1205 In 1214 the δικάζει τὸν of the
Mss. should be kept (see Metrical Analy-
sis): here the simple transposition of tls
ἐν πόνοις is far the most probable cure
for the metre. ἐν with drats as well as
πόνοις: see on 734: for the redundant
év...€0v-, 1126.

1206 The dat. ἀλλαγᾷ might be in-
strumental, but is rather circumstantial,
ΞΞ- τοῦ βίου ἠλλαγμένου.

1208 λιμὴν: schol. ὅτε μήτηρ ἦν καὶ
γυνὴ ἡ Ἰοκάστη, ἣν, λέγει λιμένα. Cp.
420 ff.

1210 πεσεῖν Πεῖε-Ξ- ἐμπεσεῖν (which
Hartung would read, but unnecessarily).
Ar. Th. 1122 πεσεῖν és εὐνὰς καὶ γαμήλιον
λέχος. The bold use is assisted by θαλα-
μηπόλῳ (bridegroom) which goes closely
with πεσεῖν.

1211 ddoxes: cp.
Aesch. 7h. 753.

1212 σῖγ᾽: cp. Aesch. Ag. 37 οἶκος

1256, Ant. 569,

δ᾽ αὐτός, εἰ φθογγὴν λάβοι, | σαφέστατ᾽
ἂν λέξειεν.

1218 ἀκονθ᾽, not as if he had been a
criminal who sought to hide conscious
guilt; but because he had not foreseen
the disclosure which was to result from
his inquiry into the murder of Laius.—
χρόνος, which φύει ἄδηλα (411. 647): fr.
280 πρὸς ταῦτα κρύπτε μηδέν, ὡς ὁ πάνθ᾽
ὁρῶν | καὶ πάντ᾽ ἀκούων (cp. note on 660)
πάντ᾽ ἀναπτύσσει χρόνος : see on 614.
Time is here invested with the attributes
of the divine omniscience and justice.

1214 δικάζει (see on 1205), prop.

‘tries,’ as a judge tries a cause (δίκην
δικάζει): here, ‘brings to justice,’ pun-
ishes: a perhaps unique poetical use, for
in Pind. Olymp. 2. 59, which Mitchell
quotes, ἀλιτρὰ... δικάζει τις = simply ‘tries.’
Aesch. has another poet. use, Ag. 1412
δικάζεις.. «φυγὴν ἐμοί = καταδικάζεις φυγὴν
ἐμοῦ.---’γάμον πάλαι τεκνοῦντα καὶ τεκ-

ΟΥΔΙ ΠΟΥ Σ ΤΥΕΆΝΝΟΣ 159
Who is a more wretched captive to fierce plagues and troubles,
with all his life reversed ?

Alas, renowned Oedipus! The same bounteous place of rest
sufficed thee, as child and as sire also, that thou shouldst make
thereon thy nuptial couch. Oh, how can the soil wherein thy
father sowed, unhappy one, have suffered thee in silence so long?

Time the all-seeing hath found thee out in thy despite: he
judgeth the monstrous marriage wherein begetter and begotten
have long been one.

Alas, thou child of Laius, would, would that I had never

seen thee! I wail as one who pours a dirge

necessary, since the rst syllable of ἀγρίαις can be long: cp. Metrical Analysis,
p- Ixxxviil. 1216 ἰὼ Λαΐειον τέκνον Mss.: Erfurdt supplied ὦ before
τέκνον. See comment. 1217 εἴθε σ᾽ εἴθε MSS.: εἴθε σ᾽ εἴθε σε Wunder.
1218 ὀδύρομαι MSS.: δύρομαι Seidler.—wo περίαλλα | ἰαχέων ἐκ στομάτων L. The
later MSS. offer no variation, except περίαλα (Bodl. Barocc. 66), and ἀχέων (Ν3).
—For ἰαχέων, Erfurdt conjectured laxxylwv.—Wecklein has given, δύρομαι γὰρ ὡς
περίαλλ᾽ ἰαλέμων | ἐκ στομάτων, making ἰαλέμων an adj., and quoting Hesych.,
laréuwy δυστήνων, ἀθλίων: Eur. H. F. τοῦ ἰηλέμων | γόων aodds.—Burges, ὡς
περίαλλ᾽ lav yéwv.—Neither of the two latter emendations was known to me when
I conjectured ὥσπερ ἰάλεμον xéwv,—getting ἰάλεμον not, as Wecklein does, from

vovdpevov: one in which ὁ τεκνούμενος has
long been identified with ὁ τεκνῶν : Ζ. 6.
in which the son has become the hus-
band. The expression is of the same
order as τά γ᾽ ἔργα μου | πεπονθότ᾽ ἐστὶ
μᾶλλον ἢ δεδρακύτα, O. C. 266.

1216 ἰὼ Λαΐειον ὦ τέκνον. Erfurdt’s
ὦ is the most probable way of supplying
the required syllable, and Reisig’s objec-
tion to its place is answered by Az. 395
ἔρεβος ὦ φαεννότατον. Hermann, how-
ever, preferred ὦ, as a separate excla-
mation: ‘Alas, of Laius (oh horror!) the
son.’ Bothe’s Aatjov could be supported
by Eur. Z. A. 757 Φοιβήιον δάπεδον: zd.
fr. 775. 64 ὁσίαν βασιλήιον : but seems
less likely here.

1218 ff. The Mss. give δύρομαι yap ὡς
περίαλλα [sic; in one MS. ὡς περίαλα]
| taxéwv ἐκ στομάτων. I conjecture δύ-
popat γὰρ ὥσπερ ἰάλεμον χέων | ἐκ στο-
μάτων : ‘I lament as one who pours from
his lips a dirge’: 2.6., Oedipus is to me as
one who is dead. Cp. Pind. Jsthm. 7.
58 ἐπὶ θρῆνον...πολύφαμον ἔχεαν, ‘over
the tomb they poured forth a resounding
dirge.’ My emendation has been adopted
by Prof. Kennedy (ed. 1885).

Every attempt to explain the vulgate
is unavailing. (1) ὡς περίαλλ᾽ is sup-
posed to be like ὡς ἐτητύμως, ws μάλιστα,

‘in measure most abundant.’ Now περί-
adda could mean only ‘ preeminently,
‘more than others’: Soph. fr. 225 vd-
μων | ods Θαμύρας περίαλλα μουσοποιεῖ,
‘strains which Thamyras weaves with
art preeminent’: Ar. Th. 1070 Τί tor’
᾿Ανδρομέδα | περίαλλα κακῶν μέρος ἐξέ-
λαχον; ‘why have I, Andromeda, been
dowered with sorrows above all women?’
Pindar Pyth. 11. 5 θησαυρὸν ὃν περίαλλ᾽
ἐτίμασε Λοξίας, honoured preeminentily.
Here, περίαλλα is utterly unsuitable;
and the added ὡς makes the phrase
stranger still.

(2) The ss. have taxéwv. Both idxeiv
and ἰαχεῖν occur: but the latter should,
with Dindorf, be written ἰακχέω. Eur.
Her, 752 ἰακχήσατε: 783 ὀλολύγματα....
ἰακχεῖ: Or. 826 Tuvdapls ἰάκχησε τάλαινα:
965 ἰακχείτω δὲ γᾶ Κυκλωπία. The parti-
ciple, however, is unendurably weak after
δύρομαι, and leaves ἐκ στομάτων weaker
still.

(3) ἐκ στομάτων can mean only ‘/rom
my lips’ (the plur. as 77. 938 ἀμφιπίπτων
στόμασιν, kissing her lips: Eur. Alc. 404
ποτὶ σοῖσι πίτνων στόμασιν) : it could not
mean ‘ loudly.’

(4) Elmsley, doubtless feeling this, took
iaxéwv as gen. of a supposed, but most
questionable, /ayéos, ‘loud,’ formed from

and anti-
strophe.

160

ZOPOKAEOY2

9 , \ > 3 δὴ 9 ra 5.) A Sees ,
8 EK στομάτων. 10 Ορ OV ELTTELY, AVETTVEVOAT EK σέθεν

\ ar ¥
9 καὶ κατεκοίμησα τοὐμὸν ομμα.

10 2.09.2

ESATTEAOS.

5 wn lal > 3
ὦ γῆς μέγιστα τῆσδ᾽ ἀεὶ τιμώμενοι,

O

> La)

ἀρεῖσθε πένθος, εἴπερ eyyevas ἔτι
4 > la 4
Λαβδακείων ἐντρέπεσθε δωμάτων.

~

TWV

ἔργ᾽ ἀκούσεσθ᾽, ota δ᾽ εἰσόψεσθ᾽, ὅσον δ᾽

1225

ΑΝ \ ν᾽. ὃς ν ¥ la x
οἰμαι yap ovT av lotpoyv ovte Φασιν av
s A §
νίψαι καθαρμῷ τήνδε THY στέγην, ὅσα
/ \ 3 > Y eer} > Ν wn A rN
" κεύθει, τὰ δ᾽ αὐτίκ᾽ eis TO φῶς φανεῖ κακὰ

4 5 »
EKOVTa KOUK ἄκοντα.

τῶν δὲ πημονῶν 1230

μάλιστα λυποῦσ᾽ at φανῶσ᾽ avlaipero. .- :,

ἰαχέων, but from ὡς περίαλλα.

1231 αἱ L ist hand: ᾽ν added by a later

lax}. Erfurdt conjectured ἰακχίων, ‘from
lips wild as a bacchant’s.’? But a Greek
poet would not have brought lacchos and
Thanatos so close together; χωρὶς ἡ τιμὴ
θεῶν.

(5) ἰάλεμον gives exactly the right force ;
for them, Oed. is as the dead. ἰάλεμος is
a wat! for the dead in the four places of
Eur. where it occurs (Or. 1391, Phoev.
1033, 770. 600, 1304), in [Eur.] (hes.
895, and in the one place of Aesch.,
Suppl. 115, which is just to our point:
the Choius of Danaides say, wa%ea...@peo-
μένα... | ἰηλέμοισιν ἐμπρεπῆ ζῶσα γόοις με
τιμῶ, ‘lamenting sorrows meet for funeral
wails (2.5. the sorrows of those who are
as dead), while yet living, I chant mine
own dirge.’ ἐκ στομάτων fits χέων, since
xetv was not commonly used absolutely
for ‘to utter’ (as by Pindar, 7. ¢c. above).

(6) The corruption may have thus arisen
in a cursive MS.: ἰάλεμον being written
laxeuo, the last five letters of ὥσπερ-
ιαλεμοχεων would first generate axewv
(as in one MS.), or, with the second
stroke of the μ, taxewv: the attempt to
find an intelligible word in the imme-
diately preceding group of letters would
then quickly produce the familiar περί-
αλλα (in one MS. περίαλα). The non-
elision of the final a in the Mss. favours
this view. As to metre, with πατρὶ in
1209, ἃ tribrach (-τρὶ θαλαμ) answers to a
dactyl (ὡς περι-, my ὥσπερ l-), whether
we keep the traditional text, or adopt

my conjecture, or that of Wecklein or of
Burges; though Wecklein, by a strange
oversight, has noticed this objection as if
it were peculiar to my conjecture. Wun-
der’s πόσει for πατρὶ in 1209 would restore
exact correspondence, and may be right ;
but I rather prefer, with Heinrich Schmidt
(Composttionslehre \xiv), to regard the ws
as an ‘irrational syllable’: see Metrical
Analysis.

1221 τὸ δ᾽ ὀρθὸν εἰπεῖν, like ws εἰπεῖν
ἔπος, prefaces the bold figure of speech:
I might truly say that by thy means (é«
σέθεν) I received a new life (when the
Sphinx had brought us to the brink of
ruin); and now have again closed my eyes
in a sleep as of death,—since all our
weal perishes with thine. The Thebans
might now be indeed described as στάντες
τ᾽ és ὀρθὸν καὶ πεσόντες ὕστερον (50).—
ἀνέπνευσα, ‘revived,’ 2.5. was delivered
from anguish; cp. //. 11. 382 ἀνέπνευσαν
κακότητος, had a respite from distress:
Ai. 274 ἔληξε κἀνέπνευσε τῆς νόσου.

1222 κατεκοίμησα: cp. Aesch. Ag.
1293 ὡς ἀσφάδαστος.. ὄμμα συμβάλω
τόδε: At. 831 καλῶ θ᾽ dua! πομπαῖον
Ἑρμῆν χθόνιον εὖ με κοιμίσαι.

1223—1530 ἔξοδος. It is told how
Tocasta has taken her own life. The self-
blinded Oedipus comes forth. Creon
brings to him the children his daughters,
but will not consent to send him away
from Thebes until Apollo shall have
spoken.

ΟἸΔΙΠΟῪΣ ΤΥΡΆΝΝΟΣ 161
from his lips; sooth to speak, ’twas thou that gavest me new
life, and through thee darkness hath fallen upon mine eyes.

SECOND MESSENGER (from the house).

2ΜΕ. Ye who are ever most honoured in this land, what
deeds shall ye hear, what deeds behold, what burden of sorrow
shall be yours, if, true to your race, ye still care for the house
of Labdacus! For I ween that not Ister nor Phasis could wash
this house clean, so many are the ills that it shrouds, or will
soon bring to light,—ills wrought not unwittingly, but of pur-

pose.
own choice.

hand. Most of the later Mss. have αἱ ᾽ν.

And those griefs smart most which are seen to be of our

i

1223 A messenger comes forth from
the house. An ἐξάγγελος is one who
announces τὰ ἔσω γεγονότα τοῖς ἔξω (He-
sych.), while the ἄγγελος (924) brings
news from a distance: in Thuc. 8. 51
(τῷ στρατεύματι ἐξάγγελος γίγνεται ws,
k.T.A.), one who betrays secrets.

1224 f. ὅσον δ᾽: see on 20.--ἀρεῖσθε,
take upon you, z.e. have laid upon you:
like αἴρεσθαι ἄχθος (so Ant.go7 πόνον, Tr.
491 νόσον): while in 24. 14. 130 μή πού
τις ἐφ᾽ ἕλκεϊ ἕλκος ἄρηται is more like
Ll. 12. 435 μισθὸν ἄρηται, ‘win.’—éyyevos
Ξξ ὡς ἐγγενεῖς ὄντες, like true men of the
Cadmean stock to which the house of
Labdacus belonged (261, 273).

1227 "Iotpov, the Thracian name for
the lower course of the river which the
Kelts called Danuvius (for this rather
han Danubius is the correct form, Kie-
pert Anc. Geo. § τοῦ n., Byzantine and
modern Δούναβι:).---Φᾶσιν (707), di-

viding Colchis from “Asia Minor and
flowing into the Euxine. (‘Phasis’ in
Xen. Az. 4. 6. 4 must mean the Araxes,
which flows into the Caspian.) Soph.
names these simply as great rivers, not
with conscious choice as representatives
of Europe and Asia. Ovid 2761. 2. 248
arsit Oronles | Thermodonque citus Gan
gesque et Phasis et Ister, Commentators
compare Seneca Hipp. 715 Quis eluct
me Tanais? aut quae barbaris Maeotis
undis Pontico incumbens mari? Non
2256 toto magnus Oceano pater Tantum
piarit sceleris,and Shaksp. Macbeth 2.2.60
Will all great Neptune’s ocean wash this
blood Clean from my hand ?; where, how-
ever, theagony of personal remorse renders
the hyperbole somewhat more natural

} 5.15

than it is here in the mouth of a messenger.

1228 καθαρμῷ, modal dat., ‘by way
of purification,’ so as to purify.—vt-
Wor: Eur. 7, 7. 1191 ἁγνοῖς καθαρμοῖς
πρῶτάνιν νίψαι θέλω. The idea of washing
off a defilement belongs to νίζειν (as to its
cognates in Sanskrit and Old Irish, Curt.
Etym. § 439), cp. 21. 11. 830 etc.—doa,
causal, = ὅτι τοσαῦτα: Her. 1. 31 ἐμακάρι-
ὧον Thy μητέρα οἵων (= ὅτι τοιούτων) τέκνων
ἐκύρησε: Aesch. P. V. 908 ἔσται ταπεινός,
οἷον ἐξαρτύεται | γάμον γαμεῖν: 7. 5. 757
οὐ νεμεσίζῃ “Ape... ὁσσάτιόν τε καὶ οἷον
ἀπώλεσε λαὸν ᾿Αχαιῶν : 7]. 18. 262 οἷος (=
ἐπεὶ τοῖος) ἐκείνου θυμὸς ὑπέρβιος, οὐκ ἐθε-
λήσει | μίμνειν ἐν πεδίῳ. Cp. Ο. C. 263 n.

1229 The construction is ὅσα κακὰ
(τὰ μὲν) κεύθει, τὰ δὲ αὐτίκα és τὸ φῶς
φανεῖ: cp. Z/. 1290 πατρῴαν κτῆσιν...]
ἀντλεῖ, τὰ δ᾽ ἐκχεῖ κατ.λ. The house con-
ceals (κεύθει) the corpse of Ιοοσαβία; it
will presently disclose (φανεῖ) the self-
blinded Oedipus: both these horrors
were due to conscious acts (ἑκόντα), as
distinguished from those acts in which
Oed. and Iocasta had become involved
without their knowledge (ἄκοντα). ἑκόν-
Ta...akovTa for ἑκούσια... ἀκούσια, the
epithet of the agent being transferred to
the act: see on 1215.

1231 μάλιστα, because there is not
the consolation of recognising an inevi-
table destiny: cp. Az. 260 τὸ yap ἐσλεύσ-
σειν οἰκεῖα πάθη | μηδενὸς ἄλλου παραπράξ-
avros | μεγάλας ὀδύνας ὑποτείνει : but here
λυποῦσι refers rather to the spectators
than to the sufferers.—at for at ἄν, as oft.
in poetry (O. C. 395 etc.), rarely in
prose, Thuc, 4. 17 οὗ μὲν βραχεῖς ἀρκῶσι,
18 οἵτινες..-νομίσωσι.

ΤΙ

162

ZOPOKAEOY2

XO. λείπει μὲν οὐδ᾽ ἃ πρόσθεν ἤδειμεν τὸ μὴ οὐ
βαρύστον᾽ εἶναι" πρὸς δ᾽ ἐκείνοισιν τί φής;

ΕΞ.

BE.

αὐτὴ πρὸς QUTNS.

ὁ μὲν τάχιστος TOV λόγων εἰπεῖν τε καὶ
μαθεῖν, τέθνηκε θεῖον ᾿Ιοκάστης κάρα.
ὦ δυστάλαινα, πρὸς τίνος ποτ᾽ αἰτίας ;

ἀλγιστ᾽ ἄπεστιν" ἡ γὰρ ὄψις OU πάρα.

ὅμως ὃς:

πεύσει τὰ κείνης ἀθλίας παθήματα.

ὅπως γὰρ ὀργῇ χρωμένη παρῆλθ' ἔσω
υρῶνος, ler? εὐθὺ πρὸς τὰ νυμφικὰ
λέχη, κόμην σπῶσ᾽ ἀμφιδεξίοις ἀκμαῖς"

πύλας δ᾽, ὅ ὅμως εἰσῆλύ',

καλεῖ τὸν ἤδη Λάϊον πάλαι νεκρόν,

1235
τῶν δὲ πρα θέντων τὰ μὲν
ὅσον γε κἀν ἐμοὶ μνήμης ἔνι,
1240
ἐπιρράξασ᾽ ἔσω
1245

μνήμην παλαιῶν σπερμάτων ἔχουσ᾽, ὑφ᾽ ὧν
άνοι μὲν αὐτός, τὴν δὲ τίκτουσαν λίποι

τοῖς οἷσιν αὐτοῦ δύστεκνον παιδουργίαν.

-yoato δ᾽ εὐνάς, ἔνθα δύστηνος διπλοῦς

282 ἤδειμεν MSS. εἴδομεν Wecklein.

written over ἡ by a later hand.

1244 ἐπιρρήξασ᾽ MSS.
ἐπιρράξασ᾽ Dobree.

In L, a has been
1245 κάλει MSS.: καλεῖ

1232 λείπει, fail: Polyb. 2. 14 ἡ τῶν
“Ad\rewy παρώρεια.. “προκαταλήγουσα λείπει
τοῦ μὴ συνάπτειν αὐτῷ, the chain of the
Alps, stopping short, fails of touching
(the inmost recess of the Adriatic).—py
ov, because of οὐδὲ with λείπει: the added
τὸ makes the idea of the infin. stand out
more independently of λείπευ: cp. 283.—
ySepev, which the mss. give, should be
kept. It was altered to ἤδεμεν by Elms.
on Eur. Bacch. 1345 ὄψ᾽ ἐμάθεθ᾽ ἡμᾶς, ὅτε
δ᾽ ἐχρῆν, οὐκ ἤδετε: where the εἴδετε of
the Mss. is possible, but less probable.
Aeschin. or. 3 ὃ 82 has ἤδειμεν : Dem. or.
55 § 9 ὕδειτε. See Curtius, Verb 11. 230;

Eng. tr. 432, who points out that the.

case of the ¢hird pers. plur. is different:
for this, the forms in ecay (as ἤδεσαν)
alone have good authority.

1235 θεῖον, epic epithet of kings and
chiefs, as in //. of Achilles, Odysseus,
Oileus, Thoas, etc., also of heralds, and
in Od. of minstrels, as δῖος 2b. τό. 1 of
Eumaeus: Plat. Phaedr. 234 Ὁ ouveBax-
χευσα μετὰ σοῦ τῆς θείας κεφαλῆς (‘your
worship’).

1236 For πρὸς here see note on 493

ad fin.

1288 οὐ πάρα--οὐ πάρεστιν ὑμῖν: ye
have not been eye-witnesses, as I have
been.

1239 κἀν ἐμοὶ, fe’en in me, \_ ihe
your own memory, had you been present,
would have preserved a more vivid im-
pression than I can give: cp. [Plat. ]
Alctb. τ. 127 E ἂν θεὸς ἐθέλῃ εἴ τι δεῖ καὶ
τῇ ἐμῇ μαντείᾳ πιστεύειν, σύ τε κἀγὼ
βέλτιον σχήσομεν. ἐν---ἔνι (:ΞΞ ἔνεστι), as
ἐνεῖναι ἐν Ar. Eg. 1132 etc.

1241 We are to suppose that, when
she rushed from the scene in her pas-
sionate despair (1072), Iocasta passed
through the central door of the palace
(βασίλειος θύρα) into the θυρών; "8. short
passage or hall, opening on the court
(αὐλή) surrounded by a colonnade (περί-
στυλον). Across this court she hurried
to the θάλαμος or bedroom of the master
and mistress of the house, and shut her-
self into it. Presently Oedipus burst into
the court with that cry of which we heard
the first accents (1182) as he fled from
the scene (Bowv εἰσέπαισεν, 1252). The
messenger and others who were in the

OIAITOY2 TYPANNOS 163

Cu. Indeed those which we knew before fall not short of
claiming sore lamentation: besides them, what dost thou an-
nounce ?

2 Murs Thisas the shortest tale-tostell and to hear- our
royal lady Iocasta is dead.

Cu. Alas, hapless one! From what cause?

2 ME. By her own hand. The worst pain in what hath
chanced is not for you, for yours it is not to behold. Never-
theless, so far as mine own memory serves, ye shall learn that
unhappy woman’s fate.

When, frantic, she had passed within the vestibule, she
rushed straight towards her nuptial couch, clutching her hair
with the fingers of both hands ; once within the chamber, she
dashed the doors together at her back ; then called on the name
of Laius, long since a corpse, mindful of that son, begotten long
ago, by whom the sire was slain, leaving the mother to breed
accursed offspring with his own.

And she bewailed the wedlock wherein, wretched, she had

borne a twofold brood,

Erfurdt. (Brunck 'κάλει, Blaydes ἐκάλει.) So in Eur. Ale, 183, Med. 1141 the Mss.

court watch him in terror as he raves for
a sword and asks for Iocasta. Then the
thought strikes him that she is in the
θάλαμος. He bursts into it (ἐνήλατο 1261).
They follow. There they find Iocasta
dead, and see Oedipus blind himself.
1242 εὐθὺ, ‘straight,’ is obviously
more forcible here than εὐθύς, ‘without
delay’; a distinction to which Eur. 27122.
1197 τὴν evOds” Apyous kam Savplas ὁδόν isan
exception rare in classical Attic. Nauck,
with tasteless caprice, writes εὐθὺς és.
1248 ἀμφιδεξίοις here=not simply
‘both,’ but ‘belonging to both hands’ (for
ἀκμαῖς alone would scarcely have been
used for ‘hands’): soin O.C, 1112 épel-
σατε πλευρὸν ἀμφιδέξιον can mean, ‘press
your sides to mine on either hand. ἀμ-
φιδέξιος usu. means ‘equally deft with
either hand’ lancredstier|, opp. to duda-
plorepos, ‘utterly gauche’ (Ar. fr. 432):
hence ‘ambiguous’ (of an oracle, Her. 5.
92). The Sophoclean use has at least
so much warrant from etymology that
δεξιά, from dex with added o, prop.
meant merely ‘the catcher’ or ‘re-
ceiver’: see Curt. Hitym. §§ 11, 266.
1244 émppdtac’ from ἐπιρράσσω,
Plut. Alor. 356 C τοὺς δὲ συνόντας ἐπιδρα-
povras ἐπιρράξαι τὸ πῶμα, hastily put the
lid on the chest. J/. 24. 452 θύρην δ᾽

ἔχε μοῦνος ἐπίβλης | elAarwos, τὸν τρεῖς
μὲν ἐπιρρήσσεσκον ᾿Αχαιοί, | τρεῖς δ᾽ ἀναοί-
γεσκον κιτ.λ. (from ἐπιρρήσσω). Hesych,
ἐπιρρήσσει. ἐπικλείει. Plat. Prot. 314 C
ἀμφοῖν τοῖν χεροῖν τὴν θύραν... ἐπήραξε
(from ἐπαράσσω). In O. C. 1503 (χάλαζ)
ἐπιρράξασα is intrans.

1245 τὸν ἤδη A. πάλαι vexpov: for
the order cp. O. C. 1514 αἱ πολλὰ βρονταὶ
διατελεῖς : Ph. 1316: Z/. 183: Thue. 7.
23 al mpd τοῦ στόματος νῆες ναυμαχοῦ-
σαι: Isocr. or. 4 ὃ 179 τήν τε περὶ ἡμᾶς
ἀτιμίαν γεγενημένην : Dem. or. 18 § 271
τὴν ἁπάντων... ἀνθρώπων τύχην κοινήν:
esp. with proper names, as Pind. O/. 13.
53 τὰν πατρὸς ἀντία Μήδειαν θεμέναν
γάμον: El, 283.

1248 παιδουργίαν for παιδουργόν, ζ.6.
γυναῖκα τεκνοποιόν (Her. 1. 50), abstract
for concrete: see on 1 (τροφή) : cp. Od.
3. 49 νεώτερός ἐστιν, ὁμηλικίη δέ μοι αὐτῷ
(Ξε ὁμῆλιξ). Not acc. in appos. with sen-
tence, ‘an evil way of begetting chil-
dren,’ because λίποι [τοῖς οἷσιν αὐτοῦ,
‘left zo (or for) his own,’ would then be
very weak.

1249 yoaro. Cp. Curtius, Verb 1.
138, Eng. tr. 92: ‘It seems to me best
on all grounds to suppose that shortly
before the rise of the Greek Epic the
[syllabic] augment became occasionally

11--2

164

x ἐξ ἀνδρὸς ἄνδρα καὶ τέκν᾽ ἐκ τέκνων τέκοι.

ΣΟΦΟΚΛΕΟΥΣ

1250

9 Ν 3 ~ > 2 43 5.0.9 3 ’ὕ
χώπως μὲν ἐκ τῶνδ᾽ οὐκέτ᾽ οἷδ᾽ ἀπόλλυται:
An ε 4
. βοῶν γὰρ .εἰσέπαισεν Οἰδίπους, ὑφ᾽ οὗ
οὐκ ἦν τὸ κείνης ἐκθεάσασθαι κακόν,
> > > > ~ A > > ,
ἀλλ᾽ εἰς ἐκεῖνον περιπολοῦντ ἐλεύσσομεν.

φοιτᾷ γὰρ ἡμᾶς ἔγχος ἐξαιτῶν πορεῖν,
3 3 “

Γ2 ΕΒ

ra ip 3 ν
γυναῖκά ten OU eee dd Oe ὃ οπου
υ

κίχοι διπλῆν ἄρουραν" o

ε καὶ τέκνων.

λυσσῶντι δ᾽ αὐτῷ δαιμόνων δείκνυσί τις"
A A ἴω
οὐδεὶς γὰρ ἀνδρῶν ot παρήὴμεν ἐγγύθεν.
ε lal

δεινὸν δ᾽ dicas, ws ὑφηγητοῦ τινος,

1260

πύλαις διπλαῖς ἐνήλατ᾽" ἐκ δὲ πυθμένων
y ἔκλινε κοῖλα κλῇθρα κἀμπίπτει στέγῃ.

οὗ δὴ κρεμαστὴν τὴν γυναῖκ ἐσείδομεν,

πλεκταῖσιν αἰώραισιν ἐμπεπλεγμένην.

have κύνει for κυνεῖ.
added o to ἄνδρα.

1250 ἐξ ἀνδρὸσ ἄνδρα L ist hand; a later hand
Most of the later Mss. have ἄνδρας (altered in E to ἄνδρα,

with τὸν Οἰδίποδα written above). The plur. διπλοῦς in 1249 caused the error.
1260 ὑφ᾽ ἡγητοῦ L (and so the Aldine): ὑφηγητοῦ r (with gloss ὁδηγοῦ in A and
E). 1264 2.1, has πλεκταῖσ ἐώραισ (corrected from éwpatc) ἐμπεπλεγμένην (from

ἐμπεπληγμένην)" ὁ δὲ | ὅπως δ᾽ ὁρᾷ νιν.

Ἱ The poet prob. wrote πλεκταῖσιν αἰώραισιν
ἐμπεπλεγμένην" | 6 δ᾽ ws ὁρᾷ vw. Then

(1) alwpacow became alwpais, which is

exposed to the same tendency towards
wearing away (Verwitterung) which the
ἀ of dpa and the é of ἔνερθε could not
always withstand; that there were, in
short, pairs of forms then in use, one
with the augment and one without...The
omission of the syllabic augment in
Homer was purely a matter of choice...
Post-Homeric poetry adopts the power of
dispensing with the syllabic augment as
an inheritance from its predecessor, and
makes the greater use of it in proportion
as it is removed from the language of or-
dinary life. Hence it is that, as is shown
by the careful investigations made by
Renner (Stud. i. 2. 18 ff.), the omission
of the syllabic augment is extremely rare
in iambic, and far more common in ele-
giac and lyric verse. Hence, as is shown
(Stud. i. 2. 259) by Gerth, in the dialogue
of tragedy the range of this license is
very limited indeed, while the majority
of instances of it occur in the slighily
Epic style of the messengers’ speeches,
or still more commonly in lyric passages.’

The tragic ῥήσεις here borrow from a
practice more marked in epic arrative
than in epic speeches. In Homer, where

augmented and unaugmented forms are
on the whole about equally numerous,
the proportion of augmented to unaug-
mented is in the speeches about fo to 3,
in the narrative about 5 to 7: see Monro,
Hom. Grammar § 6ρ.---διπλοῦς, acc.
plur., a twofold progeny, viz. (1) Oedipus
by Laius (ἐξ ἀνδρὸς ἄνδρα), and (2) her
four children by Oedipus (τέκνα ἐκ τέκ-
νων, where the poetical plur. τέκνων is for
symmetry with τέκνα, as 1176 τοὺς τεκόν-
Tas=Tdv πατέρα).

1251 The order (instead οάπόλλυται,
οὐκέτ᾽ οἶδα) is a bold ‘hyperbaton’: cp.
O. C. 1427 τίς δὲ τολμήσει κλύων | τὰ
τοῦδ᾽ ἕπεσθαι τἀνδρός...; and 2b. 135 f.
Blaydes cp. Eur. Her. 205 σοὶ δ᾽ ὡς
ἀνάγκη τούσδε βούλομαι φράσαι | σῴζειν,
where σῴζειν ought to come before βού-
λομαι.

1255 φοιτᾷ, moves wildly about.
Cp. f/. 15. 685 ὡς Alas ἐπὶ πολλὰ θυάων
ἴκρια νηῶν | φοίτα μακρὰ B.8ds—where he
has just been likened to a man jumping
from one horse to another, θρώσκων
ἄλλοτ᾽ ἐπ’ ἄλλον. So of the sharp, sudden
visits of the νόσος, Ph. 808 ὀξεῖα φοιτᾷ καὶ
ταχεῖ ἀπέρχεται. At. 59 φοιτῶντ᾽ ἄνδρα

OIAITOYS ΤΥΡΆΝΝΟΣ 165
husband by husband, children by her child. And how there-
after she perished, is more than I know. For with a shriek
Oedipus burst in, and suffered us not to watch her woe unto
the end; on him, as he rushed around, our eyes were set. To
and fro he went, asking us to give him a sword,—asking where
he should find the wife who was no wife, but a mother whose
womb had borne alike himself and his children. And, in his
frenzy, a power above man was his guide; for twas none of us
mortals who were nigh. And with a dread shriek, as though
some one beckoned him on, he sprang at the double doors,
and from their sockets forced the bending bolts, and rushed

into the room.
There beheld we the woman hanging by the neck in a
twisted noose of swinging cords.

found in some later Mss. (as B, V): (2) αἰώραις was changed for metre’s sake to
ἐώραις, as it is in L, A, and others: (3) to complete v. 1264, now too short by
a toot, the words ὁ δὲ were borrowed from ὁ δ᾽ ws at the beginning of 1265:
and (4) ws in 1265 became the metrically requisite ὅπως. The δ᾽ after ὅπως in
L may be a survival from the original ὁ δ᾽ ws. A has ὁ δὲ ὅπως without δ᾽.
Wecklein reads as I do, but with ὅπως δ᾽ instead of ὁ δ᾽ ws. We seem, however,
to need the pron, here. The case would thus resemble that cf vv. 943, 944,
—a gap in the former verse being filled with words borrowed from the latter,

pavidow νόσοις, ‘raving.’ Curtius (Ztym. (κοῖλα). So Oedipus, within the house,

§ 417) would refer the word to gu, φοιτάω
coming from @of-t-ra-w, ‘to be often’
(in a place).

1255 £. πορεῖν is epexegetic of ἐξ-
αὐτῶν, which governs a double accusa-
tive.—(éEa:rwv) τε ὅπου κίχοι, optative,
and not subj., because the pres. φοιτᾷ
is historic, representing a deliberative
subjunctive, ποῦ xixw; Cp. n. on 72 ῥυ-
σαίμην. Xen. Hellen. 7. 4. 39 ἠπόρει τε
ὅ τι χρήσαιτο τῷ πράγματι: 1.6. his thought
was, τί χρήσωμαι;

1257 ἄρουραν: see on [211-

1259 οὐδεὶς γὰρ ἀνδρῶν : cp. Aesch.
Ag. 662 ἤτοι τις ἐξέκλεψεν ἢ ᾿ξῃτήσατο |
θεός τις, οὐκ ἄνθρωπος: At. 243.

1260 ὡς ὕφηγ.: see on 966.

1261 πύλαις διπλαῖς, the folding
doors of the θάλαμος. Od. 2. 344 (the
θάλαμος of Odysseus) κληισταὶ δ᾽ ἔπεσαν
σανίδες πυκινῶς ἀραρυῖαι | δικλίδες.--πυθ-
μένων, prop. ‘bases’: Aesch. 2. V. 1046
χθόνα δ᾽ ἐκ πυθμένων | αὐταῖς ῥίζαις πνεῦμα
κραδαίνοι. Here the ‘bases’ of the κλῇ-
θρα (bolts) are the staples or sockets
which held them. They were on the
inner side of the doors, which Iocasta
had closed behind her(1244). The pres-
sure of Oedipus on the outer side forces
the bolts, causing them to bend inwards

gives the order διοίγειν κλῇθρα, 1287.
Others understand: ‘forced the doors
from their hinges or posts’: but this
gives an unnatural sense to κλῇθρα.
πυθμένες would then mean the στρόφιγ-
γες (Theophr. Ast. Pl. 5. 5. 4) or pivots
(working in sockets called στροφεῖς)
which served as hinges.

1264 αἰώραισιν expresses that the
suspended body was still oscillating, and
is thus more than dprdvas. aldpa (akin
to delpw, ἄορ, ἀορτήρ, ἄωρος ‘uplifted,’
Od. 12. 89, Curt. EZtym. § 518) meant a
swing (as in Modern Greek), or swinging
movement: Plat. Phaed. 111 E ταῦτα δὲ
πάντα κινεῖν ἄνω τε Kal κάτω ὥσπερ alwpay
τινὰ ἐνοῦσαν ἐν τῇ Ὑῇ; there is a sort of
swinging in the earth which moves all
these things up and down; ..,.alwpetras
δὴ καὶ κυμαίνει ἄνω καὶ κάτω, so they
swing and surge: Legg. 789 Ὁ ὅσα τε ὑπὸ
ἑαυτῶν (κινεῖται) ἢ καὶ ἐν αἰώραις (in
swings) ἢ καὶ κατὰ θάλατταν ἢ καὶ ἐφ᾽
ἵππων ὀχουμένων. Cp. Athen. 618 Ε ἦν
δὲ καὶ ἐπὶ ταῖς ἐώραις τις, ἐπ᾽ ᾽Ηριγόνῃ,
ἣν καὶ ἀλῆτιν καλοῦσιν ᾧδήν, “αἱ the
Feast of Swings there was also a song in
memory of Erigoné, otherwise called the
Song of the Wanderer.’ The festival
was named ἐῶραι (small images, like the

166

ὁ δ᾽ ὡς ὁρᾷ νιν, δεινὰ βρυχηθεὶς τάλας
χαλᾷ κρεμαστὴν ἀρτάνην.
ἔκειτο “τλήμων, δεινὰ δ᾽ ἦν τἀνθένδ᾽ ὁρᾶν.

ΣΟΦΘΟΚΛΕΘΥΣ

1265
ἐπεὶ δὲ

ἀποσπάσας γὰρ “εἱμάτων χρυσηλάτους
τὸ
περόνας ἀπ᾽ αὐτῆς, αἷσιν ἐξεστέλλετο,

ἄρας ἔπαισεν ἄρθρα τῶν αὐτοῦ κύκλων,
ὁθούνεκ᾽ οὐκ ὄψοιντό νιν

αὐδῶν τοιαῦθ,

1270

ov0 of ἔπασχεν. οὐθ᾽ ὁποῖ᾽ , ἔδρα κακά,
ἀλλ᾽ ἐν σκότῳ τὸ λοιπὸν οὗς μὲν οὐκ ἔδει

opoial’,

ods δ᾽ ἔχρῃζεν οὐ γνωσοίατο.
τοιαῦτ᾽ ἐφυμνῶν πολλάκις τε κοὐχ ἅπαξ

1275

ἤρασ σ᾽ ἐπαίρων βλέφαρα: φοίνιαι δ᾽ ὁμοῦ
γλῆναι γένει᾽ ἔτεγγον, οὐδ᾽ ἀνίεσαν
τ φόνου μυδώσας CD A ἀλλ᾽ ὁμοῦ μέλας

ν᾿ ὄμβρος χαλάζης *

αἱματοῦς ἐτέγγετο.

which was afterwards expanded.—Nauck conjectures πλεκταῖσιν ἀρτάναισιν alw-

ρουμένην.

1279 ὄμβρος χαλάζησ αἵματοσ ἐτέγγετο L. Some later mss.

oscilla offered to Bacchus, Verg. G. 2.
389, being hung from trees) because
Erigone had hanged herself on the tree
under which she had found the corpse of
her father Icarius; the name ἀλῆτις al-
luding to her wanderings in search of him.
Hesych. s. Ὁ. ἀλῆτις has ἐώρα : the gloss
of Suidas (ἐώρα: ὕψωσις ἢ μέταρσι) is
from the schol. here. ἐώρημα for alwpnua
(the stage μηχανή) occurs in schol. Ar.
Pax 77. aiwpa, however, is the only
form for which there is good authority of
the classical age. [Eustathius on 22. 3.

108 says: ἠερέθεσθαι δὲ κυρίως μὲν τὸ ἐν
ἀέρι κρέμασθαι, ἐξ οὗ καὶ ἡ αἰώρα. ὅτι δὲ
ἡ ῥηθεῖσα alwpa καὶ διὰ τοῦ ε ψιλοῦ ἔχει
τὴν ἄρχουσαν, ὡς δηλοῖ οὐ μόνον τὸ πλεκ-
ταῖς ἐώραις ἐμπεπλεγμένην, ἀλλὰ
καὶ τὸ μετέωρος, ἕτεροι ἐπαγωνιζέσθω-
σαν. Prof. Kennedy quotes this to prove
‘the classical use of éwpa.’ But it rather
indicates that this verse furnished the only
classical example of é#pa known to Eusta-
thius; and there is no proof that here he
was following an older or better Ms. than
Ι,.1--ἐμπεπληγμένην (see crit. n.) would
mean ‘having dashed herself into...’: but
this can hardly be justified by the intrans.

use of the active, Od. 22. 468 f. ὅταν...
πέλειαι | ἕρκει ἐνιπλήξωσι: nor is it ap-
propriate here in reference to the hanging
corpse.

1266 γῇ; locative dat.: see on 20:
cp. 1451 ναίειν ὄρεσιν.

1267 δεινὰ δ᾽, For δέ introducing
the apodosis after a temporal protasis
(even when it is a short one), cp. Od. 7.
46 ἀλλ᾽ ὅτε δὴ βασιλῆος ἀγακλυτὰ δώμαθ᾽
ἵκοντο, | τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶ-
mis ᾿Αθήνη: and 2b. 184 ἐπεὶ σπεῖσάν τ᾽
ἔπιόν θ᾽ ὅσον ἤθελε θυμός, | τοῖσιν δ᾽ ᾿Αλ-
κίνοος ἀγορήσατο.

1269 περόνας (called πόρπαι by Eur.
Ph. 62), brooches with long pins which
could serve as small daggers: one fasten-
ed lIocasta’s ἱμάτιον on her left shoulder,
and another her Doric χιτών on the right
shoulder, which the ἱμάτιον did not cover.
The Doric χιτών was sleeveless, and
usually made with a slit at each shoulder,
requiring the use of brooches. (Cp.
Guhl and Koner, Life of the Greeks and
Romans, p. 162 Eng. tr.) In ‘The
Harvard Greek Play’ (1882), plate-I1. p.
26 represents Iocasta with the ἱμάτιον
thus worn. Cp. Her. 5. 87, where the
Athenian women surround the sole sur-
vivor of the expedition to Aegina, κεντεύ-
σας τῇσι περόνῃσι τῶν ἱματίων, and so
slay him. Thus too in Eur. Hee. 1170
the women blind Polymestor ; πόρπας
λαβοῦσαι τὰς ταλαιπώρους κόρας | κεντοῦ-
ow, αἱμάσσουσιν.

1270 ἄρθρα can only mean the

ΟἸΔΊΠΟΥΣ: ΤΎΡΑΝΝΟΣ 167
But he, when he saw her, with a dread, deep cry of misery,
loosed the halter whereby she hung. And when the hapless
woman was stretched upon the ground, then was the sequel
dread to see. For he tore from her raiment the golden brooches
wherewith she was decked, and lifted them, and smote full on
his own eye-balls, uttering words like these: ‘No more shall
ye behold such horrors as I was suffering and working! long
enough have ye looked on those whom ye ought never to have
seen, failed in knowledge of those whom I yearned to know—
henceforth ye shall be dark !’

To such dire refrain, not once alone but oft struck he his
eyes with lifted hand; and at each blow the ensanguined eye-
balls bedewed his beard, nor sent forth sluggish drops of gore,
but all at once a dark shower of blood came down like hail.

(E, V?) have αἵματός 7’.—aluarods Heath: αἱμάτων Hermann: χάλαξά θ᾽ al-

ματοῦσσ᾽ Porson.

For χαλάζης, Herm. once conjectured χαλαΐζῆς (2.6. χαλα ζήει5),

sockets of the eye-balls (κύκλων). ‘He
struck his eye-balls in their sockets,’ is a
way of saying that he struck them full.
ἄρθρα could not mean κόρας (pupils), as
the schol. explains it. Eur. has another
bold use of the word, Cyc. 624 ovyare
πρὸς θεῶν, θῆρες, ἡσυχάζετε, | συνθέντες
ἄρθρα στόματος, 1.6. shut your 425 and be
still.

1271 οὐκ ὄψοιντο x.7.\. His words
were :—ovx ὄψεσθέ με οὐθ᾽ ὁποῖ᾽ ἔπασχον
οὔθ᾽ ὁποῖ ἔδρων κακά, ἀλλ᾽ ἐν σκότῳ τὸ
λοιπὸν οὗς μὲν οὐκ ἔδει ὄψεσθε, ods δ᾽
ἔχρῃζον οὐ γνώσεσθε: Ye shall not see
the evils which I was (unconsciously)
suffering and doing [as defiled and de-
filing], but in darkness henceforth ye
shall see those whom ye ought never to
have seen [Iocasta and his children], and
fail to know those whom I longed to
know [his parents, Laius and Iocasta].—
ἔπασχεν... ἔδρα.. ἔδει... ἔχρῃζεν can repre-
sent nothing but imperfects of the direct
discourse: had they represented presents,
they must have been πάσχει, etc., or else
πάσχοι, etc. ἔπασχεν... ἔδρα mean ‘was
suffering,’ ‘was doing’ all this time, while
ye failed to warn me; and express the
reciprocal, though involuntary, wrong of
the incestuous relation, with its conse-
quences to the offspring. (Cp. Amt. 171
παίσαντές Te καὶ | πληγέντες αὐτόχειρι σὺν
μιάσματι.)

1278 £. ἐν σκότῳ... ὀψοίαθ᾽, 2.4. οὐκ
ὄψονται: see on 997. The other verbs
being plural (with κύκλοι for subject), the
subject to ἔχρῃζεν cannot be ἄρθρα κύκλων,

but only Oed. He had craved to learn
his true parentage (782 ff.). ὀψοίατο,
γνωσοίατο, Ionic, as O. C. 44 δεξαίατο,
921 πυθοίατο, 945 defolaro: E/. 211 ἀπο-
ναίατο: Aesch. Pers. 369 φευξοίατο, 451
ἐκσωζοίατο: Eur. H. 2. 547 ἐκτισαίατο:
Helen. 159 ἀντιδωρησαίατο. So Thuc. 3.
13 can say ἐφθάραται ᾿Αθηναῖοι... αἱ δ᾽ ἐφ᾽
ἡμῖν τετάχαται (and 4. 31, 5. 6, 7. 4).

1275 ἐφυμνῶν, of imprecation, as
Ant. 1305 κακὰς | πράξεις ἐφυμνήσασα τῷ
παιδοκτόνῳ : here the idea of repetition is
also suggested: cp. Az. 292 Bal’ del δ᾽
ὑμνούμενα : 50 Lat. canere, decantare.

1276 Cp. Ant. 52 ὄψεις ἀράξας αὐτὸς
αὐτουργῷ χερί. ὁμοῦτεαιί each blow
(hence Ζριῤεγ7, ἔτεγγον): but in 1278
duod=all at once, not drop by drop
(ἀστακτί, and not στάγδην). See on 517
(φέρον).

1279 The best choice lies between
Heath’s ὄμβρος χαλάζης αἱματοῦς and
Porson’s ὄμβρος χάλαζά θ᾽ αἱματοῦσσ᾽.
The fact that all the Mss. have χαλάζης
and that most (including L, A) have αἵμα-
tos favours Heath’s reading, which is also
the stronger. Dindorf prefers Porson’s
on the ground that such forms as aiyua-
τοῦς, αἱματοῦν are rarer than the feminine
forms; but this seems an inadequate
reason. Seneca’s free paraphrase (Qed.
978 rigat ora foedus imber, et lacerum
caput Largum revulsis sanguinem venis
vomit) affords no clue as to his text of
Sophocles. μέλας ὄμβρος aiparots xa-
Ad{ns=a shower of dark blood-drops.
rushing down as fiercely as hail: cp.

κομμός.

168 ZOPOKAEOYS

“a> 9 A » > ,
τάδ εκ δυοῖν asad fae OU Bovey

Ἂν κάτα, 1280

ἀλλ᾽ ἀνδρὶ καὶ γυναικὶ συμμιγῆ κακά.
ὁ πρὶν παλαιὸς δ᾽ ὄλβος ἦν πάροιθε μὲν
ὄλβος δικαίως" νῦν δὲ τῇδε θημέρᾳ

στεναγμός, arn, θάνατος, αἰσχύνη, κακῶν

ὅσ᾽ ἐστὶ πάντων ὀνόματ᾽, οὐδέν ἐστ᾽ ἀπόν.
νῦν δ᾽ ἔσθ᾽ ὁ τλήμων ἔν τινι σχολῇ κακοῦ;

XO.

1285

BS. βοᾷ διοίγειν κλῇθρα καὶ δηλοῦν τινα

τοῖς πᾶσι Καδμείοισι τὸν πατροκτόνον,

τ τὸν μητρός, αὐδῶν ἀνόσι᾽ οὐδὲ ῥητά μοι,
ὡς ἐκ χθονὸς ῥίψων ἑαυτόν, οὐδ᾽ ἔτι

[290

μενών δόμοις ἀραῖος, ὡς ἡράσατο.

ῥώμης γε μέντοι καὶ προηγητοῦ τινος
δεῖται" τὸ γὰρ νόσημα μεῖζον ἢ φέρειν.
δείξει δὲ καὶ σοί" κλῇθρα γὰρ πυλῶν τάδε

διοίγεται" θέαμα δ᾽ εἰσόψει τάχα

1295

τοιοῦτον οἷον καὶ στυγοῦντ᾽ ἐποικτίσαι.

ΧΟ. ὦ δεινὸν ἰδεῖν πάθος ἀνθρώποις,

which Blaydes adopts, reading αἱματοῦς.
κάτα Otto.

The same emendation had been made by me independently.

1280 ov μόνου κακὰ MSS. οὐ μόνου

It is

received by Wolff and Wecklein.—od μόνῳ κακὰ Schneidewin ; οὐ μόνου πάρα Ken-
nedy ; οὐ μόνου μόνῳ Lachmann; οὐχ ἑνὸς μόνου Porson; οὐκ ἀνδρὸς μόνου Arndt; οὐ

O. C. 1502 ὀμβρία | χάλαξ᾽ ἐπιρράξασα.
Pindar has ἐν πολυφθόρῳ... Διὸς duBpy |
ἀναρίθμων ἀνδρῶν χαλαζΐζάεντι φόνῳ (/sthm.
4. 49) of a slaughter in which death-
blows are rained thick as hail; and so
χάλαζαν αἵματος (7. 6. 27): so that the
resemblance is only verbal.

1280 ΖΦ. Soph. cannot have written
these two verses as they stand; and the
fault is doubtless in 1280. Porson’s οὐχ
ἑνὸς μόνου, though plausible, is in sense
somewhat weak, and does not serve to
connect 1280 with 1281. In the conjec-
ture, οὐ μόνον κάτα, the force of the
prep. is suitable to the image of a de-
scending torrent which overwhelms: and
for its place cp. Az. 969 τί δῆτα τοῦδ᾽
ἐπεγγελῷεν av κάτα; 2b. 302 λόγους...
τοὺς μὲν ᾿Ατρειδῶν κάτα.

1282 ὁ mplv,=which they had till
lately: παλαιὸς, because the house of the
Labdacidae was ἀρχαιόπλουτος ; tracing
its line to Cadmus and Agenor, 268.

1288 δικαίως, in a true sense: cp.
853.
1284 ΖΦ. Instead of κακὰ πάντα, ὅσα
ὀνομάζεται, πάρεστιν, we have ὅσα ὀνό-
ματα πάντων κακῶν ἐστι, (τούτων) οὐδὲν
ἄπεστιν : ὄνομα κακοῦ standing for κακὸν
ὀνομαζόμενον. So Aesch, 2. V. 210 Tata,
πολλῶν ὀνομάτων μορφὴ μίατε μορφὴ μία
θεᾶς πολλαχῶς ὀνομαζομένης.

1286 ἔν τινι is right. Even if τίς
σχολὴ κακοῦ could mean ‘what form of
respite from misery?’ τίνι would be less
suitable. The Chorus mean: ‘and is he
now calmer?’—to which the answer is
that he is s¢z77 vehemently excited.

1289 μητέρ᾽ (Schneidewin), suggested
by Ar. Vesp. 1178, would debase this
passage.

1291 δόμοις ἀραῖος, fraught with a
curse for the house, making it accursed,
ὡς ἠράσατο, in terms of his own curse
(238 μήτ᾽ εἰσδέχεσθαι μήτε προσφωνεῖν,
κιτ.λ.), according to which anyone who

ΟἸΔΊΠΟΥΣ: TYPANNO2 169

From the deeds of twain such ills have broken forth, not on
one alone, but with mingled woe for man and wife. The old
happiness of their ancestral fortune was aforetime happiness
indeed ; but to-day—lamentation, ruin, death, shame, all earthly
ills that can be named—all, all are theirs.

Cu. And hath the sufferer now any respite from pain?

2 ΜῈ. He cries for some one to unbar the gates and show
to all the Cadmeans his father’s slayer, his mother’s—the unholy
word must not pass my lips,—as purposing to cast himself out
of the land, and abide no more, to make the house accursed
under his own curse. Howbeit he lacks strength, and one to
guide his steps; for the anguish is more than man may bear.
And he will show this to thee also; for lo, the bars of the gates
are withdrawn,‘and soon thou shalt behold a sight which even
he who abhors it must pity.

OEDIPUS.
Cu. O dread fate for men to see,

μονόστολα Winckelmann; οὐ μονοζνγῆ Hermann.—Dindorf rejects vv. 1280, 1281 as
spurious. 1283 τῇδε θὴἡμέρᾳ] τῆιδέθ᾽ ἡμέραι L. (The final ε, which might easily
be taken for a comma, is from a later hand.) τῇδ᾽ ἐν ἡμέρᾳ Erfurdt. Cp. Az. 756
τῇδε Onuépa. 1284 dre L 1st hand, corrected to ἄτη. 1286 ἐν τίνι L.

was knowingly ξυνέστιος with the crimi-
nal incurred the like curse as he (270).
Cp. Eur. Med. 608 καὶ σοῖς dpata γ᾽ οὖσα
τυγχάνω δόμοις, 1.6. bring a curse on it.
7. 7. 778 (κόμισαί με)...ἢ σοῖς ἀραία δώ-
μασιν γενήσομαι. Aesch. Ag. 236 φθόγ-
γον ἀραῖον οἴκοις. Not μενῶν δόμοις, as
though the dat. were locative, like γῇ;
1266.

12987 φέρειν : Eur. Hec. 1107 κρείσσον᾽
ἢ φέρειν κακά: the fuller constr., Her. 3.
14 μέζω κακὰ ἢ ὥστε ἀνακλαίειν.

1294 The subject to δείξει is Oedipus.
Cp. Az. 813 χωρεῖν ἕτοιμος, κοὐ λόγῳ δείξω
μόνον. O. C. 146 δηλῶ δ᾽ : Sand I prove
it’ (viz. that I am wretched), like τεκμή-
ριον δές In Ar. Eccl. 933 δείξει γε καὶ
σοί" τάχα γὰρ εἶσιν ὡς ἐμέ, a person just
mentioned is the subject of both verbs,
as just afterwards we have, 2d. 936, δείξει
τάχ᾽ αὐτός. On the other hand the verb
seems really impersonal in Ar. Ran. 1261
πάνυ γε μέλη θαυμαστά" δείξει δὴ τάχα
(for the subject cannot well be either μέλῃ
or Aeschylus): and so in Her. 2. 134 διέ-
δεξε, it was made clear: as 2. 117 δηλοῖ,
it is manifest. In 3. 82, however, the
subject to διέδεξε may be μουναρχίη. Cp.
Plat. Hipp. mai. 288 B εἰ δ᾽ ἐπιχειρήσας

ἔσται καταγέλαστος; αὐτὸ δείξει (the event
will show): cp. Zheaet. 200 E, and see on
341. The central door of the palace is
now opened. Oedipus comes forth, lean-
ing on attendants; the bloody stains are
still upon his face.

1296 οἷον ἐποικτίσαι, proper for one
to pity, kal orvyovvta, even though he
abhors it. The infin. with οἷος, as with
other adjectives of ability or fitness (ixa-
vos, ἐπιτήδειος, etc.): so, too, with ὅσος
as=sufficient’: Xen. Am. 4. I. 5 ἐλεί-
πετο τῆς νυκτὸς ὅσον σκοταίους διελθεῖν τὸ
πεδίον. Cp. 77. 672: fr. 598. 8 φεῦ" κἂν
ἀνοικτίρμων τις οἰκτίρξιέ νιν.

1297--1968 A κομμός (see p. 9).
The Chorus begin with anapaests (1297
—1306). The first words uttered by
Oedipus are in the same measure (1307
—1311). Then, after a single iambic
trimeter spoken by the Chorus (1312),
(1) 15¢ strophe 1313—1320=(2) 1st antt-
strophe 1321— 1328; (3) 22d strophe 1329
—1348=(4) 22d antistrophe 1349—1368.
Oedipus here speaks in dochmiac mea-
sures blended with iambic; the Chorus,
in iambic trimeters or dimeters only.
The effect of his passionate despair is
thus heightened by metrical contrast with

170 ΣΟΦΟΚΛΕΟΥΣ ;

ὦ δεινότατον πάντων ὅσ᾽ ἐγὼ
προσέκυρσ᾽ ἤδη. τίς σ᾽, ὦ τλῆμον,
προσέβη μανία; τίς ὁ πηδήσας
μείζονα δαίμων τῶν μακίστων

πρὸς on δυσδαίμονι μοίρᾳ;

φεῦ φεῦ, “ δύστην᾽"

ἀλλ᾽ οὐδ᾽ ἐσιδεῖν δύναμαί σ᾽, ἐθέλων
πόλλ᾽ ἀνερέσθαι, πολλὰ πυθέσθαι,
πολλὰ δ᾽ ἀθρῆσαι"

τοίαν φρίκην παρέχεις μοι.

1305

ΟἹ:

αἰαῖ, φεῦ φεῦ, δύστανος ἐγώ,
ποῖ yas φέρομαι τλάμων ; πᾷ μοι
Ἁ la

φθογγὰ ὃ διαπωτᾶται φοράδην ; 1310
1299 τλῆμον has been made from τλήμων in L. After this verse, v. 1302 (πρὸς σῇ..
μοίρᾳ) had been written by an oversight, but has been partially erased, dots having been
placed above it: and it is repeated in its proper place. 1301 μακίστων] In L
the rst hand had written κακίστων, but altered the initial x into uw. Some of the later
MSS. (as B and V) have κακίστων. 1308 φεῦ φεῦ δύστανοσ L, and so most of
the later Mss.: but T has φεῦ φεῦ δύσταν᾽, which is preferred by Hermann and
Bothe. The latter writes δύστην᾽, (and so Elmsley,) because Sophocles did not
admit Doric forms in choral anapaests. That rule is subject to exceptions (see on
Ant. 110): but here, at least, the Doric form seems unsuitable; see commentary.
I formerly read φεῦ δύστανος (the ds could be excused by the pause); but
now prefer the other reading. Dindorf deletes the words, on the assumption that

a more level and subdued strain of sor-
row. Compare Az. 348—429, where the
κομμός has in this sense a like character,
Some regard the κομμός as beginning only
at 1313; less correctly, I think. Its
essence is the antiphonal lament rather
than the antistrophic framework.

1298 804...mpocékupoa: I know no
other example of an accus. after mpoo-
κυρεῖν, which usu. takes the dat.: but
the compound can at least claim the
privilege of the simple κυρεῖν. The neut.
plur. accus. of pronouns and adjectives
can stand after τυγχάνειν and κυρεῖν, not
as an accus. directly governed by the
verb, but rather as a species of cognate
or adverbial accus.: Ph. 509 ἀθλ᾽ ola
μηδεὶς τῶν ἐμῶν τύχοι φίλων : O. C. 1106
αἰτεῖς ἃ τεύξει (which need not be ex-
plained by attraction): Aesch. Cho. 711
τυγχάνειν τὰ πρόσφορα, 10. 714 κυρούν-
των..«τὰ πρόσφορα: Eur. Ph. 1666 οὐ γὰρ
av τύχοις τάδε: cp. Munro on 4g, 1228 ff.
ola...revierat in Journ. Phil. ΧΙ. 134.
In Hipp. 746 τέρμονα κύρων is not simi-

lar, since xtpwy=‘reaching,’ and the
accus. is like that after ἀφικνεῖσθαι.
1300 ff. ὁ πηδήσας... μοίρᾳ; ‘who is
the deity that hath sprung upon thy hap-
less life with a leap greater than the
longest leap?’ z.¢.:‘has given thee sorrow
which almost exceeds the imaginable limit
of human suffering?’ For μείζονα τῶν
paklorwvsee on 465 ἄρρητ᾽ ἀρρήτων. The
idea of a malignant god leaping from
above on his victim is frequent in Greek
tragedy: see on 263. But here μακίσ-
τῶν, as in 311 va, combines the notion
of swooping from above with that of
leaping 4o a far point,—as with Pindar
μακρὰ.. «ἅλματα (Vem. 5. 19) denote sur-
passing poetical efforts. We should then
conceive the δυσδαίμων μοῖρα, the ill-fated
life, as an attacked region, far into which
the malign god springs. Here we see a
tendency which may sometimes be ob-
served in the imagery (lyric especially) of
Sophocles: the zmage is slightly crossed
and blurred by the interposing notion
of the ¢himg: as here he was thinking,

ΟἸΔΊΠΟΥΣ TYPANNOZ 71
O most dreadful of all that have met mine eyes! Unhappy one,
what madness hath come on thee? » Who is the unearthly foe
that, with a bound of more than mortal range, hath made thine
ill-starred life his prey?

Alas, alas, thou hapless one! Nay, I cannot e’en look on
thee, though there is much that I would fain ask, fain learn,

‘much that draws my wistful gaze,—with such a shuddering dost

thou fill me!
ΟΕ.

=

they came in from 1308.—o’ ἐθέλων τ: σε θέλων L.
rious the words πόλλ᾽ ἀνερέσθαι, πολλὰ πυθέσθαι, πολλὰ δ᾽ ἀθρῆσαι.
alalat| φεῦ φεῦ" δύστανος ἔγώ" ποῖ yao | etc.
times (as T), others only twice (as V4, A).
probably right, in view of the division of the verses.

πᾶι μοι POoyya | διαπέταται φοράδην |.

Woe is me! Alas, alas, wretched that I am! Whither,
whither am I borne in my misery?
abroad on the wings of the air?

How is my voice swept

1304 Nauck rejects as spu-
1307 Φ. Lhas
Some of the later mss. have al four
I now think that the latter is most
1309 L has φέρομαι TAGuwY*

The only variants for dvarérarat in the later

Mss. are the corrupt διέπταται and διαπέπταται, both of which probably arose from

διαπέταται itself.

Musgrave and Seidler conjectured διαπωτᾶται, and so Blaydes:

Kennedy, πέταται: F. Bellermann, διαπεπόταται (Dor. for -πεπότηται), so that the

verse should be a proceleusmaticus (-4~~Y~—+4~~-4).

Nauck, following Din-

dorf’s former view, writes πᾷ μοι φθογγά; without any verb; and then, φοράδην, ὦ

‘what suffering could have gone further?’
See on δι᾽ αἰθέρα τεκνωθέντες, 866. With
Aeschylus, on the other hand, the ob-
scurity of imagery seldom or never a-
rises from indistinctness of outline, but
more often from an opposite cause,—the
vividly objective conception of abstract
notions,

1302 πρὸς with dat., after a verb of
throwing or falling, is warranted by epic
usage: Od. 5. 415 μήπως μ᾽ ἐκβαίνοντα
βάλῃ λίθακι ποτὶ πέτρῃ | κῦμα μέγ᾽ ap-
παξαν: 74. 20. 420 λιαζόμενον προτὶ γαίῃ,
sinking to earth. Az. 95 mpds...crpaTy,
97 πρὸς ᾿Ατρείδαισιν are different, since
no motion is strictly implied. Here the
conjecture ἐπὶ is metrically admissible
(Ag. 66 κάμακος θήσων Δαναοῖσι, Pers. 48
φοβερὰν ὄψιν προσιδέσθαι), but needless.

1808 The Attic δύστην᾽ harmonises
with of (1302) and φρίκην (1306), while
δύσταν᾽ would hardly be confirmed by
μακίστων, since Tragedy used the latter
form, and not μήκιστος, in dialogue also
(Aesch. fr. 275: cp. Ag. 289: so Pers.
698 μάκιστῆρα). Theuse of Attic forms
by the Chorus helps to bring out the
more passionate lyric tone which Do-
ricisms lend to the words of Oedipus
(1307 f.). Cp. ἢ. on Antz. 804 f.

1304 The fate of Oedipus is a dark

and dreadful mystery into which they are
fain to peer (ἀνερέσθαι, πυθέσθαι : cp.
the questions at 1299 ff., 1327): in its
visible presentment it has a fascination
(ἀθρῆσαι) even for those whom it fills
with horror.

1810 διαπέταται (MSS.) is unques-
tionably corrupt. The view that these
are anapaests of the ‘freer kind’ (‘ex
liberioribus,’ Herm.) does not explain
a verse which is not anapaestic at all.
διαπωτᾶταν is far the most probable re-
medy. The epic πωτᾶσθαι, which Pind.
uses, is admissible in lyrics. When there
is no caesura after the 2nd foot, there is
usually one in the 3rd: cp. however
Aesch. P.V.172 καί μ᾽ οὔ τι μελιγλώσσοις
πειθοῦς: and Ar. Av. 536, Fax 1002.
Cp. Ο. C.1771 dtaxwrdtow|uer ἰόντα φόνον.
The wilder and more rugged effect of such
a rhythm makes it preferable here to
φθογγὰ φοράδην διαπωτᾶται, though the
hiatus before / (in 1311) would be justi-
fied by the pause. To the conjecture
πέτεται (or πέταται) it may be objected
that the notion of dispersed sounds sup-
ports the compound with διά. Hermann
simply omitted διαπέταται, dividing thus:
alat-— | d0cravos—| τλάμων ; πᾶ μοι
φθογγὰ φοράδην; Bergk, πᾶ μοι | φθογγά;
διά μοι πέταται φοράδην. Schneidewin

/
στρ: a.

ys

> ΄
QvT. a.

172

ἰὼ δαῖμον, ἵν ἐξήλου.

ΣΟΦΟΚΛΕΟΥΣ

΄ 350.» ’
ΧΟ. ἐς δεινόν, οὐδ᾽ ἀκουστόν, οὐδ᾽ ἐπόψιμον.

ΟΣ ’
Ol.1i@ σκότου

, > ‘ - l4 9 (2 ¥
νέφος ἐμὸν ἀπότροπον, ἐπιπλόμενον aaron,

Ψ
8 ἀδάματόν τε καὶ δυσούριστον « ὄν.»

»
4 οιμοι,

1315

Ὑ 7\59 > ® 3 “ὃ 3 ν
δ οἴμοι μάλ᾽ αὖθις" οἷον εἰσέδυ p ἅμα
“ » Ν ; lal
6 κέντρων TE τῶνδ᾽ οἴστρημα καὶ μνήμη κακῶν.
ΧΟ. τ Kai θαῦμά γ᾽ οὐδὲν ἐν τοσοῖσδε πήμασιν

8 διπλᾶ σε πενθεῖν καὶ διπλᾶ φέρειν κακά.

ΟΙ. 1 ἰὼ φίλος,

1320

\ Ν 5. ΜΌΝ 27 » 4 »Ὰ Ν
5 σὺ μὲν ἐμὸς ἐπίπολος ἔτι μόνιμος" ETL γὰρ
8 ὑπομένεις με τὸν τυφλὸν κηδεύων.

4 φεῦ φεῦ"

δαῖμον, ἐνήλω.
Nauck.

Laud. 54 0 is written over ὦ, with gl. ἐπερχόμενον.
1315 ἀδάμαστον MSS.: ἀδάματον Hermann.—

(as B, E, V?, Bodl. Barocc. 66).

δυσούριστον MSS.: δυσούριστον ὃν Hermann.

1311 ἰὼ δαῖμον ἵν᾽ ἐξήλου 1, (ἐξήλω τὴ : ἐξήλλου Hermann: ἐνήλω
1314 ἐπιπλώμενον L. Some of the later Mss. have this reading. In Bodl.

Others have the true ἐπιπλόμενον

I conjecture δυσούριστ᾽ ἰόν. 1820 φο-

(ed. Nauck) πᾶ μοι φθογγά; φοράδην,
ὦ δαῖμον, ἐνήλω.--- φοράδην = ‘in the man-
ner of that which is carried’; here corre-
lative to φέρεσθαι as said of things which
are swept onward by a tide or current:
thus, of persons deficient in self-restraint,
Plat. Zheaet. 144 B arrovres φέρονται
ὥσπερ τὰ ἀνερμάτιστα πλοῖα, they are hur-
ried away on currents like boats without
ballast: Cvat. 411 C ῥεῖν καὶ φέρεσθαι:
Rep. 496 Ὁ πνεῦμα φερόμενον. He has
newly lost the power of seeing those to
whom he speaks. He feels as if his voice
was borne from him on the air in a direc-
tion over which he has nocontrol. With
the use of the adverb here, cp. βάδην,
δρομάδην, σύδην. Elsewhere φοράδην is
parallel with φέρεσθαι as=to be carried,
instead of walking: Eur. Andr. 1166
φοράδην... δῶμα πελάζει, 1.5. borne in a
litter: Dem. or. 54 § 20 ὑγιὴς ἐξελθὼν
φοράδην ἦλθον οἴκαδε. Such adverbs in
τδην, which were probably accusatives
cognate to the notion of the verb, are
always formed from the verbal stem, (a)
directly, like βά-δην, or (6) with modified
vowel and inserted a, like φοράδην instead
of ἔφερδην, σποράδην instead of ἔσπερδην.

1811 ἐξήλου. Ina paroemiac, the foot
before the catalectic syllable is usually
an anapaest, seldom, as here (é&A—),
a spondee: but cp. Aesch. ers.
ἵππων 7 ἐλατὴρ Σωσθάνης : Suppl. 7 ψή-
oy πόλεως γνωσθεῖσαι: tb. 976 Bate
λαῶν ἐν χώρῳ: Ag. 366 βέλος ἠλίθιον
σκήψειεν. L and A are of the Mss.
which give ἐξήλου: and good MS. au-
thority supports ἐνήλου in Aesch. Pers.
516, εἰσαλοίμην in Soph. fr. 685, ἥλοντο
in Xen. Hellen. 4. 4. 11. The evidence,
so far as it goes, seems to indicate that,
while ἡλάμην (itself rare in prose) was
preferred in the indicative, a form ἡλό-
μὴν was also admitted: see Veitch, Jrreg.
Verbs, ed. of 1879. Blaydes gives ἐξήλω:
Elms. gave ἐξάλω, ‘inaudite δωρέξων,᾽ in
Ellendt’s opinion: but Veitch quotes
Theocr. 17. 100 ἐξάλατο. The imperf.
ἐξήλλου, which Dindorf, Campbell and
others read, was explained by Hermann
as =dendebas, 1.6. ‘whither wast thou pzr-
posing toleap?’ To this I feel two ob-
jections: (1) the unfitness of thus re-
presenting a swift act: (2) the use of
ἵνα, which means where. This could
not be used with the émperfect of a verb

ΟἸΙΔΙΠΟΥΣ. ΤΥΡΑΝΝΟΣ

173

Oh my Fate, how far hast thou sprung!
CH. To a dread place, dire in men’s ears, dire in their sight.

ΟΕ. O thou horror of darkness that enfoldest me, visitant
unspeakable, resistless, sped by a wind too fair!

Ay me! and once again, ay me!

How is my soul pierced by the stab of these goads, and
withal by the memory of sorrows!

(ΓΗ. Yea, amid woes so many a twofold pain may well be

thine to mourn and to bear.

ΟΕ. Ah, friend, thou still art steadfast in thy tendance of
me,—thou still hast patience to care for the blind man! Ah me!

petv L, with some of the later Mss.: others (including A) have φέρειν.
1828 we Erfurdt: ἐμὲ Mss.

Nauck gives θροεῖν.

See comment.
(Instead of ἐμὲ τὸν τυφλόν, T

has τόν γε τυφλόν, an attempt to restore the metre.) Hermann conjectured ἔτι γὰρ

ὑπομένεις" τυφλόν Te κήδενε (with δυσούριστον οἴμοι in 1315).

For κηδεύων, Linwood

of motion (as iva ἔβαινε, instead of of),
but only with the Zerfect, as ἵνα βέβηκε
(1.6. where zs he now) or the aorist
when equivalent to the perfect: as O. C.
273 ἱκόμην (I have come) ἵν᾽ ἱκόμην. So,
here, the aor. alone seems admissible:
ἵν᾽ ἐξήλου, where ast thou leaped to, 7.2.
where art thou? cp, 1515 ἵν᾿ ἐξήκεις, and
see On 947.

1314 ἀπότροπον -- ὅ τις ἂν ἀποτρέποιτο
(Hesych.): and so Az. 608 τὸν ἀπότροπον
ἀΐδηλον “Acdav, such as all would turn
away from, abhorred. Not, ‘turning
away from others,’ ‘solitary,’ as Bion
Idyll. 2. 2 τὸν amérporov..."Epwra,—éte-
πλόμενον -- ἐπιπελόμενον, pres. part., as
Od. 7. 261 ἐπιπλόμενον ἔτος ἦλθε.

1815 δυσούριστον is defective by one
syllable as compared with 1323 τυφλὸν
κηδεύων. Now the second syllable of
κηδεύων is ‘irrational,’ 2.5. it is a long
syllable doing metrical duty for a
short one (the third of an antibacchius,
Hence in this verse also the
penultimate syllable can be either long
or short. Hermann’s δυσούριστον ὄν
is therefore metrically admissible. It is,
however, somewhat weak, and the sound
is most unpleasing. I should rather pro-
pose δυσούριστ᾽ ἰόν: for the adverbial
neut. plur., cp. ὑπέροπτα.. πορεύεται (883,
where see note) ; for the part., Plat. Legs,
873 E παρὰ Geod...Bédos ἰόν. Nauck cone
jectured δυσοιώνιστον. Blaydes gives
δυσεξούριστον (not found), in the dubious

= avy

sense of ‘hard to escape from.’

1318 κέντρων, not literally the pins
of the brooches, (which we can scarcely
suppose that he still carried in his hands,)
but the stabs which they had dealt: as
piercing pangs are κέντρα, 77. 840.

1319 ἐν τοσοῖσδε πήμασιν, when thy
woes are so many: cp. 893 ἐν τοῖσδ᾽.

1320 πενθεῖν... καὶ φέρειν. The form
of the sentence, in dependence on θαῦμα
οὐδέν, seems to exclude the version: ‘It is
not strange that, ὧς you bear, so you
should mourn, a double pain’ (parataxis.
for hypotaxis). Rather the sense is:
‘that you should mourn (aloud) and (in-
wardly) suffera double pain ’—7.e., the phy-
sical pain of the wounds, and the mental
pain of retrospect. I do not agree with
Schneidewin in referring διπλᾶ πενθεῖν.
to the double οἴμοι (1316 f.) as=‘make a
twofold lament.’ The φέρειν of A must
be right. φορεῖν can stand for φέρειν
‘to carry’ when habitual carrying is
implied (Her. 3. 34, and of bearers in 77.
965): or fig., of mental habit (ἦθος φορεῖν
Ant. 705): but φορεῖν κακά could only

mean ‘to carry ills about with thee’ ;.

which is not appropriate here.
1322 μόνιμος, steadfast: Xen. Cyr.

8. 5. 11 of μονιμώτατοι πρόσθεν ὄντες.

(said of hoplites), Cp. Az. 348 ff.
where Ajax addresses the Chorus as μόνοι

ἐμῶν φίλων, | μόνοι ἐμμένοντες ἔτ᾽ ὀρθῴ.

νόμῳ.

Ist
strophe.

Ist anti-
strophe.

στρ. β΄.

174

ὅ οὐ “γάρ με λήθεις, ἀλλὰ γιγνώσκω σαφώς,

ZOPOKAEOY2

1325

6 καίπερ σκοτεινός, τήν YE σὴν αὐδὴν ὅ κως
ΧΟ. τῷ δεινὰ δράσας, TOS ἔτλης τοιαῦτα σὰς

ΜΝ an
8 oWEeLs papavat ;

4 > > 7 /
TiS O ETNPE δαιμόνων ;

ΟΙ. ᾿᾿Απόλλων τάδ᾽ ἦν, ᾿Απόλλων, φίλοι, ἐκ
ε \ Ν A Sees BNI 19S /
20 κακὰ κακα τελών ἐμα τάδ ἐμα πάθεα. 1330
8 ἔπαισε δ᾽ αὐτόχειρ νιν οὔτις, ἀλλ᾽ ἐγὼ τλάμων."

4 τί γὰρ ἔδει he ὁρᾶν,

ὅ ὅτῳ γ᾽ ὁρῶντι μηδὲν ἢ ἣν ἰδεῖν γλυκύ;

ΧΟ. 6 ἦν ταῦθ᾽ ὅπωσπερ καὶ σὺ φής.

ΟΙ. τί δητ᾽ ἐμοὶ βλεπτόν, ἢ

8 στερκτόν, n προσήγορον

9 er ἔστ᾽ ἀκούειν ἡδονᾷ, “φίλοι;

10 ἀπάγετ᾽ ἐκτόπιον ὅτι τάχιστά με,
Ε 3" Φ 5 6
μέγ ολέθριον,

\ 4 » δὲ ἣν la)
12 τὸν καταρατότατον, ἔτι δὲ Kal θεοῖς

5 \
ll ἀπάγετ᾽, ὦ φίλοι, τὸν

18 ἐχθρότατον βροτῶν.

1340

1345

ΧΟ. 14 δείλαιε τοῦ νοῦ τῆς τε συμφορᾶς ἴσον,

1ιὅ ὡς σ᾽ ἠθέλησα μηδέ γ᾽

proposed κηδεμών.

x a ,
αν γνῶναι ΠΌΤΕ,

1330 In L the rst hand wrote 6 κακὰ τελῶν τάδ᾽ ἐμὰ πάθεα :
an early hand added a second κακὰ after ὁ, and a second éua before τάδ᾽,

Many of the

later MSS. have κακὰ only once (the second having been taken for a dittographia),

while they have éua twice (owing to the interposed τάδ᾽).
1841 τὸν ὀλέθριον μέγαν L: τὸν ὀλέθριον μέγα τ (B, E, T): τὸν
Turnebus conjectured τὸν ὄλεθρον μέγαν (received by Brunck and
1348 L has wo (made from ὅσσ᾽ or ὅσ) σ᾽ ἠθέ-

adova Dindorf.
μέγ᾽ ὀλέθριον Erfurdt.
others): Bergk, τὸν ὄλεθρόν με γᾶς.

1339 ἡδονᾷ MSS.:

1325 A distinct echo of //. 24. 563 καὶ
δὲ σὲ γιγνώσκω, IIpiaue, φρεσίν, οὐδέ pe
λήθεις. Besides λήθω, λήσω, λέληθα,
Soph. has ἔληθον (5). 1359). Cp. Ο. Ὁ.
891, where Oed. recognises the voice of
Theseus.

1326 σκοτεινός: cp. Af.
σκοτώσω βλέφαρα καὶ δεδορκότα.

1329 £. ᾿Απόλλων. The memory of
Oedipus (cp. 1318) is connecting the
oracle given to him at Delphi (789) with
the mandate which afterwards came
thence (106). Apollo was the author of
the doom (τελῶν), but the instrument of
execution (ἔπαισε) was the hand of
Oedipus.

1330 ὁ κακὰ κακὰ κιτιλ. The doch-
miac metre is sound (see Metrical Analy-
sis): it is vouados in the antistrophe

85 ἐγὼ

(1350) which is corrupt. Prof. Camp-
bell, however, retaining the latter, here
changes the second κακὰ to κακῶς, and
the first ἐμὰ to ἐμοί. The iteration of
τάδε, κακὰ, ἐμὰ is in a style which the
lyrics of tragedy admitted where vehe-
ment agitation was expressed. Euripides
carried it to excess. But here, at least, it
is in place.

1331 ar or ὄψεις (adap --οὔτις
(ἄλλος), ἀλλ - Οὐ. 8. 311 ἀτὰρ οὔ
τί μοι πον ἄλλο: | ἀλλὰ τοκῆε δύω.
Schneid. cp. //. 21. 275 ἄλλος δ᾽ οὔτις
μοι τόσον αἴτιος οὐρανιώνων | ἀλλὰ [instead
οὗ ὅσον] φίλη μήτηρ. :

1337 ff. The simple mode of expres-
sion would have been: ri ἐμοὶ ἡδέως
βλεπτόν, ἢ στερκτόν, ἢ ἀκουστὸν ἔτ᾽ ἐστίν ;
what henceforth can be pleasurably seen,

ΟἸΔΊΠΟΥΣ. ΤΥΡΑΝΝΟΣ 175
Thy presence is not hid from me—no, dark though I am, yet
know I thy voice full well.

Cu. Man of dread deeds, how couldst thou in such wise
quench thy vision? What more than human power urged thee ?

ΟΕ. Apollo, friends, Apollo was he that brought these my
woes to pass, these my sore, sore woes: but the hand that
struck the eyes was none save mine, wretched that 1 am! Why
was I to see, when sight could show me nothing sweet ?

(ΓΗ. These things were even as thou sayest.

OE. Say, friends, what can I more behold, what can I love,
what greeting can touch mine ear with joy? MHaste, lead me
from the land, friends, lead me hence, the utterly lost, the thrice
accursed, yea, the mortal most abhorred of heaven!

CH. Wretched alike for thy fortune and for thy sense
thereof, would that I had never so much as known thee!

Anoa μὴδ᾽ (sic) ἀναγνῶναί ποτ᾽ ἄν. Instead of ποτ᾽ dv, some later Mss. (including A) have
more. Asin 561 ἂν μετρηθεῖεν was corrupted to ἀναμετρηθεῖεν, so here ἀναγνῶναι is
probably a corruption of ἂν γνῶναι. Hermann restored ὥς σ᾽ ἠθέλησα μηδέ γ᾽ av γνῶναί
ποτε. ‘This is slightly nearer to the mss. than Dindorf’s ὡς ἠθέλησα μηδέ σ᾽ ἂν γνῶναί
more: and γε suits the emphasis (‘never so much as known thee’).—Dobree proposed
ws σ᾽ ἠθέλησα μηδαμὰ γνῶναί ποτ᾽ ἄν. (For the short vowel lengthened before γν, cp.
El. 547 σῆς δίχα γνώμης, Tr. 389 οὐκ ἀπὸ γνώμης.) Wecklein (Ars Soph. em. p. 21)

or loved, or heard by me? But instead
of the third clause, we have ἢ προσή-
yopov | ἔτ᾽ ἔστ᾽ ἀκούειν ἡδονᾷ, ‘or what
greeting is it longer possible for me to
hear with pleasure?’ προσήγορον, pas-
sive in PR. 1353, is here active, as in
Ant. 1185 Παλλάδος θεᾶς | ὅπως ἱκοίμην
εὐγμάτων προσήγορος. ἡδονᾷ, modal dat.
adverbially, as ὀργῇ 405. The form
ἡδονάν, intermediate between Attic ἡδονήν
and Doric ἁδονάν, is given by L in £7.
1277, where Herm. keeps it, but most
edd. give ddovdy. If right, it was a com-
promise peculiar to tragedy. The Dori-
cism of scenic lyrics was not thorough-
going: here, for instance, we have τλάμων
(1333) yet προσήγορον (1338).

1840 éxrémov: cp. 1411 θαλάσσιον,
and see Appendix on v. 478.

1841 τὸν μέγ᾽ ὀλέθριον is a certain
correction of the MS. τὸν ὀλέθριον μέγαν
(or μέγα), a corruption due to the omis-
sion and subsequent marginal insertion
of μέγα. Cp. Z/. τ. 158 ὦ μέγ᾽ ἀναιδές:
16. 46 μέγα νήπιος: Ph. 419 μέγα | θάλ-
λοντες. The antistrophic words are αὐτὸς
ἔφυν τάλας (1363). ὀλέθριον, pass., ‘lost,’
as 77. 878 τάλαιν᾽ ὀλεθρία. τίνι τρόπῳ
θανεῖν ope φής; The objections to the

conject. ὄλεθρον μέγαν (metrically ad-
missible as a dochmiac, if the second of
ὄλεθρον is made short) are: (1) the
awkward necessity of supplying ὄντα in
order to defend the position of μέγαν:
(2) the phrase ὄλεθρον, which belongs to
the colloquial vocabulary of abuse; Dem.
or. 18 ὃ 127 περίτριμμα ἀγορᾶς, ὄλεθρος
γραμματεύς.

1847 He is to be pitied alike for the
intrinsic misery of his fate, and for his
full apprehension (συνέσεως, schol.) of it.
A clouded mind would suffer less.

1848 ἀν with ἠθέλησα : ye emphasises
μηδέ. Ocdipus had been the all-admired
(8), the ‘saviour of the land’ (48). But
now the Theban elders wish that they
had never so much as heard his name or
looked upon his face. ‘That bitter cry is
drawn from them by the very strength of
their sympathy: for his ruin was the re-
sult of his coming to Thebes. The ob-
jections to the reading of the MSS., ὥς σ᾽
ἠθέλησα μηδ᾽ dvayveval ποτε, are these:
«r) Eur. Helen. 290 has the Ist aor. pass.,
ἀνεγνώσθημεν ἄν, ‘we should have been
recognised’: but ἀναγιγνώσκειν occurs
nowhere else in tragedy; and in Attic its
regular sense was ‘to read,’ or in the ist

and
strophe.

ἀντ. β΄.

176

ZOPOKAEOYS

ΟΙ. τόλοιθ᾽ ὅστις ἢν ὃς ἀγρίας πέδας

2 Τνομάδ᾽ ἫΝ ἐπιποδίας ἔλυσ᾽ ἀπό τε φόνου

1350

8 EPPUTO | κανέσωσέ μ᾽, οὐδὲν εἰς χάριν πράσσων.

a
4 TOTE yap αν ανὼν

ὅ οὐκ ἣν φίλοισιν οὐδ᾽ ἐμοὶ τοσόνδ᾽ ἄχος.

1355

ΧΟ. 6 θέλοντι κἀμοὶ τοῦτ᾽ ἂν ἦν.
ΟΙ. τούκουν πατρός γ᾽ ἄν φονεὺς

8 ἦλθον, οὐδὲ νυμφίος

9 βροτοῖς ἐκλήθην ὧν oe ἄπο.

10 νῦν δ᾽ ἄθεος μέν εἰ

ΣΉ. cal

See 1360

11 ὁμογενὴς δ᾽ ad’ ὧν αὐτὸς ἔφυν τάλας.

ὡς σ᾽ ἠθέλησα pn dd’ ἂν γνῶναί ποτε.

1349 ἀγρίας] am’ ἀγρίας Τ,., Triclinius

rightly struck out ἀπ᾽, which was probably added to make the construction of the gen.

clearer.

Hermann preferred to omit ἦν, reading, ὄλοιθ᾽ ὅστις, ὅς μ᾽ ἀπ᾽ ἀγρίας πέδας.

1350 νομάδοσ ἐπιποδίασ ἔλυσεν ἀπό τε φόνου | ἔρρυτο κἀνέσωσεν L. ἔλυσεν has been
made by an early hand from ἔλαβέμ᾽ (Campbell thinks, from ἔλαβέν μ᾽), above which

had been written Uc.

The later Mss. have ἔλυσεν (as A), ἔλυσέ μ᾽ (E), ἔλυσ᾽ ew’ ( V4),

aor. act., ‘to persuade.’ I have not
found a single example of ἀναγιγνώσκω
as= ἀναγνωρίζω (‘to recognise’) in Thuc.,
Plato, Xen., or the Orators. (2) But the
and aor. has that sense in Homer, in
Pindar (/sthm. 2. 23) and in Herod.
(2. 91): may not an Attic poet have fol-
lowed them? Granted. The sense re-
quired here, however, after μηδέ, is to
know, not to recognise: the latter would
be pointless. (3) The ellipse of ἄν with
the aor. ἠθέλησα would be strangely
harsh. Such an ellipse with the zwzperf.
sometimes occurs: as Antiphon or. 5 § 1
ἐβουλόμην (and so Ar. Ran. 866), 2b. § 86
ἠξίουν. But if, as seems clear, ἄν is 76-
quired here, then the probability is
strengthened that ἀναγνῶναι arose from
ἂν γνῶναι. Between Dindorf’s ὡς ἠθέ-
λησα μηδέ σ᾽ ἀν γνῶναι and Hermann’s
&3 o° ἠθέλησα μηδέ y dv γνῶναι the
question is: Which is more likely to
have passed into the reading of the Mss.?
Now they have ὥς σ᾽, and the loss of
y through a confusion with the same
letter in γνῶναι is slightly more probable
than the double error of omitting σ᾽ be-
fore av and inserting it after ws.

1350 The vopddos of the Mss. is cor-
rupt. It would require an improbable
alteration in the strophe (see on 1330);
and it yields no good sense. The Scholi-
asts hesitated between rendering it (1)

‘feeding on my flesh’! or (2) ‘in the
pastures.’ Reading vopdd’, we have a
dochmiac dimeter, agreeing with 1330:

see Metrical Analysis. But the use of
the word is extraordinary. It must mean
ἐν νομαῖς, ‘in the pastures’—said of the
babe whom the shepherd had been
ordered to expose on Cithaeron. Now
elsewhere νομάς always means ‘roaming,’
said (¢.g.) of pastoral tribes, or of animals :
Tr. 271 ἵππους νομάδας ἐξιχνοσκοπῶν,
tracking horses that had strayed: fr. 87
νομὰς δέ τις κεροῦσσ᾽ ἀπ᾽ ὀρθίων πάγων |
καθεῖρπεν ἔλαφος : of waters wandering
over the land which they irrigate, O. C.
686 κρῆναι... | Κηφισοῦ νομάδες ῥεέθρων,
The idea of ‘wandering movement is in-
separable from the word. To apply it
to a babe whose feet were pinned to-
gether would have been indeed a bold
use. Prof. Campbell, retaining νομάδος,
takes πέδας as acc. plur.: ‘that loosed
the cruel clog upon my feet, when J was
sent astray.’ But could νομάς, ‘roaming,’
be said of the maimed child merely in the
sense of ‘turned adrift’ by its parents?
The nomin. νομὰς, referring to the roving
shepherd (πλάνης 1029) would be intel-
ligible; but the quadruple -as is against
it. Now cp. Aesch. Pers. 734 μονάδα
δὲ Ξέρξην ἔρημον, ‘Xerxes alone and
forlorn.’ Simpl ra transposing v and μ 1
conjecture povad’, a word appropriate to

ΟΙΔΛΙΠΌΥΣΦ ΤΥΡΑΝΝΟΣ 177

OE.
pastures from the cruel shackle on my feet, and saved me from
death, and gave me back to life——a thankless deed! Had I
died then, to my friends and to mine own soul I had not been
so sore a grief.

CH. I also would have had it thus.

Or. So had I not come to shed my father’s blood, nor been
called among men the spouse of her from whom I sprang: but
now am I forsaken of the gods, son of a defiled mother,
successor to his bed who gave me mine own wretched being:

Perish the man, whoe’er he was, that freed me in the ἊΝ ae
5 rop 16.

or ἔλαβέ μ᾽ (). Some have ἔρρυτο, others ἔρυτο. For νομάδος Elmsley conjectured vo-
μάδ᾽ : I suggest wovdd’. For κἀνέσωσεν Campbell has given κἀνέσωσέ μ᾽, 1855 ἄχος
τ, ἄχθος L. Faehsi’s conjecture, ἄγος, is less suitable here. 1360 ἀθλιος MSS. :
ἄθεος was restored by Erfurdt, and independently (in the same year, 1811) by Seidler,
De Vers. Dochm. 59. The same emendation was afterwards made by Elmsley, and

by Reisig (Comect. I. 191).

1362 ὁμογενὴς MSS. :

ὁμολεχὴς Meineke: ὁμόγαμος

the complaint that the babe, sent to the
lonely mountain, had not been left to
perish in its solitude. The fact that the
Corinthian shepherd received the child
from the Theban is no objection: the
child was φίλων μεμονωμένος, desolate
and forlorn. ἔλυσ᾽, which suits the
dochmiac as well as ἔλαβέ μ᾽, is more
forcible here. There is a further argu-
ment for it. The Mss. give dm’ ἀγρίας in
1349, but the strophe (1329) shows that
am’ must be omitted, since ᾿Απόλλων,
φίλοι-- ὃς ἀγρίας πέδας, the first syllable
of ἀγρίας being short, as in 1205, “11.
344, 1124. Now πέδας (1.4. rédns) ἔλαβε,
too’ from the fetter, would be too harsh:
we could only do as Schneidewin did,
and refer ἀπό back to πέδας : but though
Δελφῶν κἀπὸ Δαυλίας (734) admits of such
treatment, the case is dissimilar here.
On the other hand πέδας Avo’, loosed
jrom the fetter, is correct. Thus the
metrical impossibility of dm confirms
édvo’. The epithet ἀγρία, ‘cruel,’ is ap-
plied to πέδη as it is to ὀδύνη in 777. 075.

1351 ἔρρυτο, a strong aorist of ῥύω,
formed as if there were a present ῥύμι:
in //, 18. 515 ῥύατο for ῥύντο is its 3rd
plur. Cp. 24, §. 23 ἔρυτο σάωσε δέ, where
the aor. has a like relation to ἐρύω (the
temporal augment being absent).—els
χάριν: see on 1152.

1356 θέλοντι: O. C. 1505 ποθοῦντι
mpovpdyns: Zr. 18: Thuc. 2. 3 τῷ γὰρ
πλήθει... οὐ βουλομένῳ ἦν.. ἀφίστασθαι:
Tac. Agric.18 guibus bellum volentibus erat.

1357 φονεὺς ἦλθον, have come to be
the slayer, a compressed phrase for és

1 S.S

τοσοῦτον ἦλθον ὥστε φονεὺς εἶναι : cp.
1510 and Ant. 752 ἢ κἀπαπειλῶν ὧδ᾽
ἐπεξέρχει θρασύς; Zr. 1157 ἐξήκεις δ᾽ ἵνα
φανεῖ. 7. 18. 180 εἴ κέν τι νέκυς yoxup-
μένος ἔλθῃ, come to be dishonoured (where
some explain, ‘veach thee dishonoured’) :
in Xen. Az. 3. 2. 3 ὅμως δὲ δεῖ ἐκ τῶν παρ-
ὀντων ἄνδρας ἀγαθοὺς ἐλθεῖν (so the MSS.:
τελέθειν G. Sauppe) καὶ μὴ ὑφίεσθαι, the
clause ἐκ τῶν παρόντων helps ἐλθεῖν as=
evadere. In 1433 ἐλθών is not similar.
No classical use of venire seems really
parallel: thus in Iuv. 7. 29 ut dignus
ventas hederis, ventas=‘may come for-
ward’ (Mayor ad /oc.).

1359 (τούτων) dd’ dy, 2.6. ταύτης ἀφ᾽
qs: plur., as 1095, 1176, 1250. -

1860 ἄθεος is a necessary correction
of the Ms. ἄθλιος, the verse being a
dochmiac dimeter, = 1340 ἀπάγετ᾽ ἐκτόπιον
ὅτι τάχιστά με. νῦν answers to the short
first syllable of ἀπάγετ᾽, since the ana-
crusis can be either long or short: cp.
Aesch. 7heb. 81, where αἰθερία κόνις is
metrically parallel to νῦν δ᾽ ἄθεος μέν εἰμ’
here. He is ἀνοσίων (.46. dvogias) παῖς
since through him Iocasta became such.

1362 f. ὁμογενὴς δ᾽ ad’ dv ἔφυν-Ξ
κοινὸν γένος ἔχων (τούτοις) ἀφ᾽ ὧν αὐτὸς
ἔφυν: 1.6. having a common brood (one
born of the same wife) with those (Laius)
from whom he sprang. For the plur.,
cp. 366: for (τούτοις) ὧν, Ph. 957 παρέξω
δαῖθ᾽ ὑφ᾽ ὧν ἐφερβόμην. ὁμογενὴς is usu.
taken 85 -- ὁμοῦ γεννῶν, z.e. ‘engendering’
ὁμοῦ τῇ τεκούσῃ. But ὁμογενής is ἃ com-
pound from ὁμο- and the stem of γένος,
and could no more mean γεννῶν ὁμοῦ

[2

178

> / , » σι ,
12 εἰ δέ Tl πρεσβύτερον €TL Κακου Κακον,

13 τοῦτ᾽ ἔλαχ Οἰδίπους.

ΣΟΦΘΚΛΕΟΥΣ

1365

ΧΟ 1 οὐκ oid” ὅπως σε φῶ βεβουλεῦσθαι καλῶς"
15 κρείσσων γὰρ ἦσθα μηκέτ᾽ ὧν ἢ ζῶν τυφλός.

Ol.
μή μ᾽ ἐκδίδασκε,
ἐγὼ γὰρ οὐκ οἷ

ὡς μὲν τάδ᾽ οὐχ ὧδ᾽ ἔστ᾽ ἀριστ᾽ εἰργασμένα,
μηδὲ συμβούλεν᾽ ἔτι.
ὄμμασιν ποίοις βλέπων

1376

> ἃ
πατέρα ποτ ἂν προσεῖδον εἰς “Αιδου μολών,
οὐδ᾽ αὖ τάλαιναν μητέρ᾽, οἷν ἐμοὶ δυοῖν
— €py ἐστὶ κρείσσον᾽ ἀγχόνης εἰργασμένα.

ἀλλ᾽ ἡ τέκνων dnt ὄψις ἢν ἐφίμερος,

13795

βλαστοῦσ᾽ ὅπως ἔβλαστε, προσλεύσσειν ἐμοί;
οὐ δῆτα τοῖς γ᾽ ἐμοῖσιν ὀφθαλμοῖς ποτε"

οὐδ᾽ ἄστυ γ᾽, οὐδὲ πύργος, οὐδὲ δαιμόνων
ἀγάλμαθ᾽ ἱερά, τῶν ὁ παντλήμων ἐγὼ

κάλλιστ᾽ ἀνὴρ εἷς ἔν γε ταῖς Θήβαις τραφεὶς

Musgrave.

1365 ἔτι Hermann: ἔφυ MSS.
words ἔτι κακοῦ κακόν answer metrically to ἔτι δὲ καὶ θεοῖς (1345).

1380

The correction is necessary, since the
1368 ἦσθα) ἦσθ᾽ ἂν

Porson (on 77. 114, ddv. Ρ. 174). Purgold(Ods. Crit. in Soph. etc., 1802) made the same

conjecture, and Hartung so reads:

but see comment.

1376 ἔβλαστεγτ, ἔβλαστεν L.

than συγγενής could mean γεννῶν σὺν,
or ἐγγενής, γεννῶν ἐν. In 460 πατρὸς
ὁμόσπορος as=omelpwy τὴν αὐτὴν ἣν ὁ
πατήρ is different, since the second part
of the compound adj. represents a transs
itive verb. Meineke’s ὁμολεχὴς would
be better than Musgrave’s ὁμόγαμος: but
neither is needed.

1365 πρεσβύτερον, ‘older,’ then,
‘ranking before’; here, * more serious’
ΕΣ Ἔ: 63 τὰ γὰρ τοῦ θεοῦ τρΑΒὲ τεῆς
ἐποιεῦντο ἢ τὰ τῶν ἀνδρῶν : Thuc. 4 61
TOUTO.. εἰπρεσβύτατον.. «κρίνας, τὸ κοινῶς φο-

βερὸν ἅπαντας εἷ θέσθαι.

1868 κρείσσων...ἦσθα μηκέτ᾽ dv=
κρεῖσσον ἦν σε μηκέτ᾽ εἷναι: see on 1061.
ἄν is omitted, as after ἔδει, εἰκὸς ἦν, etc.,

κρείσσων ἦσθα μὴ ὦν implying the thought,
οὐκ ἂν ἧσθα, εἰ τὰ βέλτιστα ἔπασχες: see
on 256.

1369 ἀριστ᾽ is adverbial, the con-
struction being οὐχ ὧδε (εἰργασμένα) ἐστὶν
ἄριστα εἰργασμένα : that, thus done, they
are not done best. So ἄριστα is adverb
407, 1046, Az. 160.

1371 βλέπων --εἰ ἔβλεπον, which is
more forcible than to take it with ποίοις

ὄμμασιν. Cp. Ph. 110 πῶς οὖν βλέπων
τις ταῦτα τολμήσει λαλεῖν ; Her. 1. 37 νῦν
τε τέοισί με χρὴ ὄμμασι ἔς τε ἀγορὴν καὶ ἐξ,
ἀγορῆς φοιτέοντα φαίνεσθαι; [Dem.] or.
25 ὃ 98 (the work of a later rhetorician)
ποίοις προσώποις ἢ τίσιν ὀφθαλμοῖς πρὸς
ἕκαστον τούτων ἀντιβλέψετε; Cp. AZ.
462 καὶ ποῖον ὄμμα πατρὶ δηλώσω φανεὶς |
Πελαμώνι ;

1872 εἰς “AvSov. Blind on earth,
Oed. will be blind in the nether world.
Cp. Od. 12. 266 καί μοι ἔπος ἔμπεσε
θυμῷ | μάντηος ἀλαοῦ Θηβαίου Τειρεσίαο,
where Odysseus is thinking of the blind
Teiresias as he had found him in Hades.
Cp. 11. 91, where ἔγνω need not imply
that the poet of the νέκυια conceived
Teiresias as having sight. So Achilles
in Hades is still szwzft-footed (11. 546).

1878 οἷν.. δυοῖν, a dative of the per-
sons affected, as, instead of the usual ποιῶ
ταῦτά oe, we sometimes find ποιῶ ταῦτά
got: cp. Zr. 808 (dpwo’): Od. 14. 289
TpwKrns, ὃς δὴ πολλὰ κάκ᾽ “ἀνθρώποισιν
ἐώργει. Plat. Apol. 30 A ταῦτα καὶ νεω-
τέρῳ καὶ πρεσβυτέρῳ... ποιήσω, «καὶ ξένῳ
καὶ ἀστῷ, μᾶλλον δὲ τοῖς ἀστοῖς. Charm.

OIAITOYS ΤΥΡΆΝΝΟΣ 179
and if there be yet a woe surpassing woes, it hath become the
portion of Oedipus.

Cu. I know not how I can say that thou hast counselled
well: for thou wert better dead than living and blind.

OE. Show me not at large that these things are not best
done thus: give me counsel no more. For, had I sight, I know
not with what eyes I could eer have looked on my father,
when I came to the place of the dead, aye, or on my miserable
mother, since against both I have sinned such sins as strangling
could not punish. But deem ye that the sight of children, born
as mine were born, was lovely for me to look upon? No, no,
not lovely to mine eyes for ever! No, nor was this town with
its towered walls, nor the sacred statues of the gods, since I,
thrice wretched that I am,—I, noblest of the sons of Thebes,

For B\acroio’ Hartung gives βλαστόντ᾽, omitting the comma after ἔβλαστε (‘that I should
look upon offspring so born’): but see comment. 1379 ἱερὰ L; ἱρὰτ, Dindorf. The
longer form is the regular one in L (though in O. C. 16 it has ipés). Here, as in 1428,
the tribrach lends a certain pathos to the rhythm. Nauck unnecessarily writes ἱερά θ᾽

ev

157 C οὐκ ἂν ἔχοιμεν ὅ τι ποιοῖμέν σοι.
Xen. Hier. 7. 2 τοιαῦτα γὰρ δὴ ποιοῦσι
τοῖς τυράννοις οἱ ἀρχόμενοι καὶ ἄλλον ὅντιν᾽
av ἀεὶ τιμῶντες τυγχάνωσι. Ar. Vesp.
1350 πολλοῖς γὰρ ἤδη χὰἁτέροις αὔτ᾽ εἰρ-
χάσω. In Xen. An. 5. 8. 24 Τούτῳ
τἀναντία ποιήσετε ἢ τοὺς κύνας ποιοῦσι,
there is warrant for τοῦτον : and in Isocr.
or. 16 ὃ 49 μηδὲν ἀγαθὸν ποιήσας τῇ
πόλει, for τὴν πόλιν.

1974 κρείσσον᾽ ἀγχόνης, not ‘worse
than hanging’ (such that, rather than do
them, he would have hanged himself) :
but ‘too bad for hanging’ (such that
suicide by hanging would not adequately
punish their author), Eur. App. 1217
εἰσορῶσι δὲ [ θέαμα κρεῖσσον δεργμάτων
ἐφαίνετο, too dreadful to be looked on:
Aesch. Ag. 1376 ὕψος κρεῖσσον ἐκπηδήμα-
tos, too high to be leaped over. ay xé-
vys: cp. Eur. Alc. 229: Ar. Ach. 125
ταῦτα δῆτ᾽ οὐκ ἀγχόνη; ‘is not this
enough to make one hang oneself?’

1375 f. ἀλλ᾽ introduces (or answers)
a supposed objection (the ὑποῴφορά of
technical Rhetoric): Andoc. 1 § 148 τίνα
yap καὶ ἀναβιβάσομαι δεησόμενον ὑπὲρ
ἐμαυτοῦ; τὸν πατέρα; ἀλλὰ τέθνηκεν.
ἀλλὰ τοὺς ἀδελφούς; ἀλλ᾽ οὐκ εἰσίν. ἀλλὰ
τοὺς παῖδας ; ἀλλ᾽ οὔπω γεγένηνται. ---τέκ-
νων ὄψις.. βλαστοῦσα -- ὁρώμενα τέκνα
βλαστόντα: cp. Eur. Ale. 967 Θρήσσαις
ἐν σανίσιν τὰς |’Opdela κατέγραψεν γῆ-

pus, which the melodious Orpheus wrote
down.—6tas ἔβλαστε: Eur. AZed. tort
ἤγγειλας ol” ἤγγειλας.

1878 πύργος, the city-wall with its
towers and its seven gates (already famous
in the Odyssey, 11. 263 Θήβης ἕδος ἑπτα-
πύλοιο). Cp. Eur. Bacch. 170 Κάδμον...
ὃς πόλιν Σιδωνίαν | λιπὼν ἐπύργωσ᾽ ἄστυ
Θηβαῖον τόδε. Hee. 1209 πέριξ δὲ πύργος
εἶχ᾽ ἔτι πτόλιν.

1379 ἀγαλμαθ᾽ ἱερά, the images of
the gods in their temples: cp. 20.—rTev |
=av, as Ant. 1086: cp. 1427. Soph.
has this use in many other places of
dialogue: see Ὁ: C. 747 n.

1380 κάλλιστ᾽ ἀνὴρ εἷς.. τραφείς.
εἷς, in connection with a superlative, is
strictly correct only where ove is com-
pared with several:'as Thuc. 8. 40 οἱ
γὰρ οἰκέται Tots Χίοις πολλοὶ ὄντες καὶ μιᾷ
γε πόλει πλὴν Λακεδαιμονίων πλεῖστοι γε-
νόμενοι: Eur. Heracl. 8 πλείστων μετέσχον
εἷς ἀνὴρ Ηρακλέει. So 77. 460 πλείστας
ἀνὴρ εἷς...ἔγημε. But here, where the
question is of degree in nobility, it
merely strengthens κάλλιστ᾽: cp. Thuc.
8. 68 πλεῖστα els ἀνήρ, ὅστις ξυμβουλεύ-
σαιτό τι, δυνάμενος ὠφελεῖν : which, not-
withstanding πλεῖστα, is really like our
passage, since we cannot suppose a con-
trast with the collective wisdom of several
advisers.—év ye ταῖς Θήβαις: the ye, by
adding a second limitation, helps, like εἷς

12—2.

189

ZOPOKAEOY2

5 , > 3 ’ - οὗ ἘΣ ,
ἀπεστέρησ᾽ ἐμαυτόν, αὐτὸς ἐννέπων

52 9 \ > A \ 9 A
ὠθεῖν ἅπαντας tov ἀσεβῆ, τὸν ἐκ θεῶν

, 5 » Ν , “Ὁ “ἢ
φανέντ αναγνον καὶ γένους του Λαΐου.
τοιάνδ᾽ ἐγὼ κηλῖδα μηνύσας ἐμὴν.

ὀρθοῖς ἔμελλον ὄμμασιν τούτους ὁρᾶν ; :
ἀλλ᾽ εἰ. τῆς ἀκουούσης ἔτ᾽ ἣν

ἥκιστά ὟΝ

πηγῆς δι ὦτων φραγμός, οὐκ ἂν ἐσχόμην ΠΡῸΣ

τὸ μὴ ἀποκλῇσαι τοὐμὸν ἄθλιον
ἵν᾽ ἢ τυφλός τε καὶ κλύων μηδέν"

ἐμας,
τὸ γὰρ

τὴν φροντίδ᾽ ἔξω τῶν κακῶν οἰκεῖν γλυκύ. 1390

ἰὼ Κιθαιρών, τί μ᾽ ἐδέχου ;

Ti pw ov AaBav

ἔκτεινας εὐθύς, ὡς ἔδειξα μήποτε
ἐμαυτὸν ἀνθρώποισιν ἔνθεν ἢ “γεγώς;
ὦ Πόλυβε καὶ Κόρινθε καὶ ve πάτρια

λόγῳ παλαιὰ δώμαθ', οἷον dpa με

1395

κάλλος Kak@v ὕπουλον ἐξεθρέψατε.

ὧν. 1888 καὶ γένους τοῦ Λαΐου] These words seem sound (see comment.), but have

been variously amended.

Blaydes, καὶ γένος τὸν Λαΐου (‘by birth the son of L.’): Har-

tung, κἂν γένους τοῦ Λαΐου (‘though he be of L.’s race’): Herwerden, καὶ γένους ἀλά-

στορα: Mekler, καὶ γένους τοὐμοῦ μύσος.

Benedict (Obs. 271. Soph., 1820) would place

the full stop after ἄναγνον, and take καὶ γένους τοῦ A. with κηλῖδα (‘a stain on the

race’); and so Kennedy.

space between syllables or letters.

1387 ἀν εσχόμην, L, 1.6. ἀνεσχόμην, as is shown by the
absence of accent on ἀν and of breathing on e:

the scribe often thus leaves a small

Most of the later Mss. have ἀνεσχόμην or ἠνεσχόμην,

ἀνήρ. to emphasise the superlative. If
the glories of Thebes can rejoice the sight,
no 7heban at least had a better right to
that joy: (and who could have a better
right than Thebans?)

1381 ἀπεστέρησ᾽ ἐμαυτόν : a regular
phrase in reference to separation from
civic life: Antiphon or. 5 ἃ 78 εἰ δ᾽ ἐν
Αἴνῳ χωροφιλεῖ, τοῦτο οὐκ ἀποστερῶν γε
τῶν εἰς τὴν πόλιν ἑαυτὸν οὐδενὸς (not for-
feiting any of his relations with Athens)
οὐδ᾽ ἑτέρας πόλεως πολίτης γεγενημένος:
[Dem.] or. 13 § 22 οὐδενὸς ἔργων τῶν
τότε ἀπεστέρησαν ἑαυτούς, the Athenians
of those days did not renounce their
share in any of the great deeds of the
Persian Wars.

1382 τὸν ἀσεβῆ naturally depends
on ὠθεῖν. But, if so, it would be very
awkward to take τὸν.. «φανέντα κ.τ.λ.
with ἀπεστέρησ᾽ ἐμαυτόν. Rather τὸν
φανέντα x.7.. also depends on ὠθεῖν.
‘Bidding all to expel the impious one,—
that man who has [szzce] been shown by

the gods to be unholy—and of the race
of Laius.’ His thought passes from the
unknown person of the edict to himself,
precisely as in 1440 f. The words καὶ
γένους τοῦ Λαΐου are a climax, since the
guilt of bloodshed, which the oracle had
first denounced, was thus aggravated by
a double horror.

1384 κηλῖδα:
ἐμήν, sc. οὖσαν.

1385 ὀρθοῖς: see on 528.

1386 τῆς ἀκουούσης...πηγῆς, the
source (viz. the orifice of the ear) from
which sounds flow in upon the sense:
cp. Plat. Phaedr. 245 C ψυχή... πηγὴ καὶ.
ἀρχὴ κινήσεως. (Not the stream of sound
itself.) δι’ ὥτων supplements τῆς ἀκου-
ovons πηγῆς by suggesting the channel
through which the sounds pass from the:
fount. Cp. fr. 773 βραδεῖα μὲν γὰρ ἐν
λόγοισι προσβολὴ (dies δι’ ὠτὸς ἔρχεται.
τρυπωμένου. ἡ ἀκούουσα πηγή, instead of
ἡ πηγὴ τῆς ἀκούσεως, is said with a con-
sciousness that πηγή means the organ of

see on 833: μηνύσας.

OIAITOYS ΤΥΡΆΝΝΟΣ 181
—have doomed myself to know these no more, by mine own
command that all should thrust away the impious one,—even
him whom gods have shown to be unholy—and of the race of
Laius!

After baring such a stain upon me, was I to look with steady
eyes on this folk? No, verily: no, were there yet a way to
choke the fount of hearing, I had not spared to make a fast
prison of this wretched frame, that so 1 should have known nor
sight nor sound; for ’tis sweet that our thought should dwell
beyond the sphere of griefs.

Alas, Cithaeron, why hadst thou a shelter for me? When
I was given to thee, why didst thou not slay me straightway,
that so I might never have revealed my source to men? Ah,
Polybus,—ah, Corinth, and thou that wast called the ancient
house of my fathers, how seeming-fair was I your nursling, and

what ills were festering beneath!

but two at least (A, V) give dv ἐσχόμην. 1388 τὸ μὴ ἀποκλεῖσαι MSS.: τὸ μὴ ἀπο-
κλῇσαι Elmsley. The original form of the verb was κληΐω (being formed from the
noun-stem KAjft, cp. κονίω, unviw), and κλήω, not κλείω, was the older Attic form,
still used, doubtless, in the time of Sophocles: thus κληίς occurs in an Attic inscrip-
tion later than 403 B.c.; though κλείς, κλεῖθρον, etc., occur as early as about 378—
330 B.C. (Meisterhans, Gramm. Att. Inschr. p. 17.) The spelling of κλείω, etc.,
fluctuates in our Mss.: thus L has κλεῖθρα above in v. 1262, but κλῆιθρα in 1287,

hearing, just as we might have τὰ ἀκού-
ovra ὦτα. Seneca paraphrases: utcnam
quidem rescindere has quirem vias, Mani-
busque adactis omne gua voces meant
Aditusgue verbts tramite angusto patet,
Eruere possem, gnata:...aures ingerunt,
guicguid mihi Donastis, oculi (Oed.
226 ff.).

1387 ἐσχόμην, usu. in this sense with
gen., as Od. 4. 422 σχέσθαι... βίης.

1388 To py: cp. 1232. Forthesimple
μή, where (as here) μὴ οὐ is admissible,
see Az. 96: Ant. 443: Antiph. Zetral.
3 B § 4 οὐδεὶς ἡμῖν λόγος ὑπελείπετο μὴ
φονεῦσιν εἶναι.

1389 ἵν ἧ. For ἦ (as 1393) see on
1123. The negative μηδέν here shows
how in this construction tva is essentially
final, ‘so that I might have been’; not
=‘in which case I should have been’—
for which the negative must have been
οὐδέν. So ws ἔδειξα μήποτε (1392), that
I might never have shown. Eur. fr. 442
φεῦ φεῦ τὸ μὴ τὰ πράγματ᾽ ἀνθρώποις
ἔχειν | φωνήν, ἵν᾽ ἧσαν μηδὲν οἱ δεινοὶ
λόγοι.

1990 ἔξω τῶν κακῶν, 2.6. undisturbed
by those sights and sounds from the
outer world which serve to recall past

ν

miseries.

1391 The imperf. ééxov helps the per-
sonification: ‘wast ready to shelter me.’

1392 ὡς ἔδειξα: see on 1389, and cp.
Aesch. P. V. 776 rl...0dK ἐν τάχει | ἔρριψ᾽
ἐμαυτήν.. ὅπως πέδῳ σκήψασα τῶν πάντων
πόνων ἀπηλλάγην ;

1994 τὰ πάτρια λόγῳ--τὰ λόγῳ πά-
τρια, an order the less harsh since πάτρια
(=of my fathers, not πατρῷα, of my
father) is supplemented by παλαιά. Cp.
At. 635 6 νοσῶν μάταν: £1. 792 τοῦ θαν-
ὄντος ἀρτίως: Aesch. P. V. 1013 τῷ φρο-
νοῦντι μὴ καλῶς: Eur. Med. 874 τοῖσι
βουλεύουσιν ed.

1396 κάλλος κακῶν ὕπουλον, a fair
surface, with secret ills festering beneath
it (gen. κακῶν as after words of fulness,
= κρυπτῶν κακῶν γέμον) : because he had
seemed most prosperous (775), while the
doom decreed from his birth was secretly
maturing itself with his growth.—KdAXos,
concrete, a fair object, Xen. Cy7. 5. 2.7
τὴν θυγατέρα, δεινόν τι κάλλος καὶ μέγε-
θος, πενθικῶς δ᾽ ἔχουσαν.---ὅπουλον, οὗ ἃ
sore festering beneath an οὐλή or scar
which looks as if the wound had healed:
Plat. Gorg. 480 Β ὅπως μὴ ἐγχρονισθὲν τὸ
νόσημα τῆς ἀδικίας ὕπουλον τὴν ψυχὴν

ΣΟΦΌΚΛΕΟΥΣ

νῦν γὰρ κακός τ᾽ ὧν κἀκ κακῶν εὑρίσκομαι.

ὦ τρεῖς κέλευθοι καὶ κεκρυμμένη νάπη

δρυμός τι καὶ στενωπὸς ἐν τριπλαῖς ὁδοῖς,

αἵ τοὐμὸν αἷμα τῶν ἐμῶν χειρῶν aro

1400

ἐπίετε πατρός, dpd μου μέμνησθέ τι,
οἵ ἔργα δράσας ὑμὶν εἶτα δεῦρ᾽ ἰὼν
ὁποῦ ἔπρασσον αὖθις; ὦ γάμοι γάμοι,

ἐφύσαθ' ἡμάς,

ἀνεῖτε *

τεύσαντες πάλιν

κα
ταύτου ΡΝ κἀπεδείξατε

1405

πατέρας, ἀδελφούς, παῖδας, αἷμ᾽ «ἐμφύλιον,
νύμφας γυναῖκας μητέρας τε, χωπόσα

αἴσχιστ᾽ ἐν ἀνθρώποισιν ἔργα γί
—= ἀλλ᾽ οὐ “γὰρ αὐδᾶν ἔσθ᾽ ἃ μηδὲ
ὅπως τάχιστα πρὸς θεών ἔξω μέ που

εται.
Ze
pav καλόν,
1410

καλύψατ᾽, ἢ φονεύσατ᾽, ἢ θαλάσσιον
3 , 2 » ,, 3 3 ’ > Ὁ
ἐκρίψατ', ἔνθα μήποτ᾽ εἰσόψεσθ᾽ ἔτι.
UT , ἀξιώσατ᾽ ἀνδρὸς ἀθλίου θιγεῖν'

πίθεσθε,

μὴ δείσητε" «τἀμὰ γὰρ κακὰ

οὐδεὶς οἷός τε πλὴν ἐμοῦ φέρειν βροτῶν.

1415

1204. 1401 dpd μου MSS.

: ap’ ἐμοῦ Brunck, Erfurdt: dpa μὴ Blaydes.

Linwood

suggested apd μοι. — μέμνησθ᾽ ὅτι L, with most of the later Mss. (including A); but

a few have μέμνησθ᾽ ἔτι:
ταὐτοῦ. Nauck, τοὐμόν.
all edd. receive.

μέμνησθε τι Elmsley.
1414 πείθεσθε MSS.: πίθεσθε Elmsley, which almost
The pres.=‘be persuaded’: the aor.=‘obey,’ ‘comply with my

1405 ταὐτὸν Mss. I read

ποιήσει καὶ ἀνίατον, ‘lest the disease of
injustice become chronic, and render his
soul gangrenous and past cure’ (Thomp-
son). Thuc. 8. 64 ὕπουλον αὐτονομίαν,
unsound independence opp. to τὴν ἄντι-
κρυς ἐλευθερίαν. Dem. or. 18 § 307 ἧσυ-
χίαν ἄγειν ἄδικον καὶ ὕπουλον, unjust and
insecure peace. Eustath. Od. 1496. 35
Σοφοκλῆς...λέγεται... ὕπουλον εἰπεῖν τὸν
δούρειον ἵππον, the wooden horse at Troy,
as concealing foes.

1397 κἀκ κακῶν like ἀνοσίων παῖς
(1360), with reference to the stain in-
curred by Iocasta.

1398 f. His memory recalls the
scene as if he were again approaching
it on his way from Delphi. First, he
descries three roads converging in a deep
glen or ravine (τρεῖς κέλευθοι---κεκρυμμένη
νάπη): then, descending, he comes to ἃ
coppice (δρυμός) at a point where his
own ae narrows (στενωπός) just before
its junction with the two others (ἐν τρι-

mais ὁδοῖς). See on 733. The genu-
ineness of v. 1399 has been groundlessly
questioned, on the score of supposed tau-
tology. The language may be compared
with that of the verses from the Oedipus
of Aeschylus (fr. 167), quoted in the In-
troduction.

1400 τοὐμὸν αἷμα, thus divided from
πατρός, is more than αἷμα τοὐμοῦ πατρός:
‘the same blood which flows in my own
veins—the blood of my father.’

1401 For tt, which has a tone of
bitterness here, see on 124, 969. The ὅτι
of the Mss. must be explained in one of
two ways:—(1) as if the construction
was irregularly changed by ola, ὁποῖα :
but the immediate succession of οἷα to
ὅτι makes this intolerably harsh: or (2)
as if ola, ὁποῖα were exclamatory substi-
tutes for δεινά or the like: which seems
inadmissible.

1405 ἀνεῖτε ταὐτοῦ σπέρμα. By the
change of one letter, we restore sense to

OlAITIOYS. ΤΥΡΆΝΝΟΣ 183
For now I am found evil, and of evil birth. O ye three roads,
and thou secret glen,—thou coppice, and narrow way where
three paths met—ye who drank from my hands pea
blood which was mine own,—remember ye, pérchance, what
deeds I wrought for you to see,—and then, when I came hither,
what fresh deeds I went on to do?

O marriage-rites, ye gave me birth, and when ye had brought
me forth, again ye bore children to your child, ye created an
incestuous kinship of fathers, brothers, sons,—brides, wives,
mothers,—yea, all the foulest shame that is wrought among
men! Nay, but ’tis unmeet to name what ’tis unmeet to do:—
haste ye, for the gods’ love, hide me somewhere beyond the
land, or slay me, or cast me into the sea, where ye shall never
behold me more! Approach,—deign to lay your hands on a
wretched man;—hearken, fear not—my plague can rest on no
mortal beside.

wish.’ In £/. 1015 and O. C. 520 πείθου is fitting, as in Plat. Crito 44 Β ἔτι καὶ viv
ἐμοὶ πείθου καὶ σώθητι: on the other hand, in 77. 1227 πιθοῦ is best; and in Aesch.
P. V. 276 πείθεσθε (d¢s) seems rightly changed to πίθεσθε by Blomfield. Here, as
in most cases, either pres. or aor. is admissible; but the aor. seems clearly prefer-

The ταὐτὸν of the MSS. is
unintelligible. Oedipus was the σπέρμα
of Laius and Iocasta. When Iocasta weds
Oedipus, the marriage cannot be said
ἀνιέναι ταὐτὸν σπέρμα: for it is absurd to
suppose that the seed sown by Oedipus

the passage.

could be identified with Oedipus himself.

But the marriage can be rightly said
ἀνιέναι ταὐτοῦ σπέρμα, to yield seed from
the same man (Oedipus) whom that womb
had borne.

1405 ff. The marriage of Iocasta
with Oedipus constituted (ἀπεδείξατε)
Oedipus at once father and brother (of
his children), while he was also soz (of
his wife),...the closest relation in blood
(αἷμ᾽ ἐμφύλιον) becoming also the hus-
band. The marriage made Iocasta the
bride (vipdas)...aye, and the child-bear-
ing wife (yvvaikas),—of him to whom
she was also mother (pytépas). Thus,
through the birth of children from such a
marriage, complex horrors of relationship
arose (ὁπόσα αἴσχιστα ἔργα γίγνεται).
αἷμ᾽ ἐμφύλιον is in apposition with πα-
τέρας ἀδελφοὺς tatdas,—‘a blood-kin-
ship’ standing for ‘a blood-kinsman.’
It expresses that the monstrous union
confounded the closest tie of consan-
guinity with the closest tie of affinity.
The phrase ἐμφύλιον αἷμα, like συγγενὲς
αἷμα, would in Tragedy more often mean

‘murder of a kinsman.’ But it can, of
course, mean also ‘kindred blood’ in
another sense; and here the context
leaves no ambiguity. Cp. O. C. 1671 (n.)
ἔμφυτον αἷμα, Eur. Phoen. 246 κοινὸν
αἷμα, κοινὰ τέκεα | τῆς κερασφόρου πέ:-
φυκεν ᾿Ιοῦς.

1410 ff. ἔξω μέ που | καλύψατ᾽ : the
blind man asks that they will- lead him
away from Thebes, and Azde him from
the sight of men in some lonely spot—as
amid the wilds of Cithaeron (1451). We
must not transpose καλύψατ᾽ and ἐκρί-
at’, as is done in Schneidewin’s ed. (as
revised by Nauck), after Burges.

1411 f£. θαλάσσιον : cp. Appendix,
note on v. 478. Cp. Ὁ; CG. 119 n.—
ἔνθα μή with fut. indic., as dz. 659, Εἰ.
380, 77. 800.

1415 No one can share the burden of
his ills. Other men need not fear to be
polluted by contact with him, as with
one guilty of blood. His wunwitting
crimes and his awful sufferings—alike
the work of Apollo—place him apart.
In illustration of the fear which he seeks
to allay, compare the plea of Orestes that,
since he has been duly purified from
bloodshed, contact with him has ceased
to be dangerous (Aesch. Zum. 285 ὅσοις
προσῆλθον ἀβλαβεῖ evvovoig).—Contrast
O. Ο. 1132 ff., where Oed. will not allow

xO):

ZOPOKAEOY2

ἀλλ᾽ ὧν ἐπαιτεῖς ἐς δέον πάρεσθ' ὅδε

Κρέων τὸ πράσσειν καὶ τὸ (βουλεύειν, ἐπεὶ
χώρας λέλειπται μοῦνος ἀντὶ σοῦ φύλαξ.

οἴμοι, τί δῆτα λέξομεν πρὸς τόνδ᾽ ἔπος;
τίς μοι φανεῖται. πίστις ἔνδικος ; τὰ γὰρ

πάρος πρὸς αὐτὸν πάντ᾽ ἐφεύρημαι κακός.

οὐχ ὡς γελαστής, Οἰδίπους, ἐλήλυθα,

οὐδ᾽ ὡς ὀνειδιῶν τι τῶν πάρος κακῶν.
ἀλλ᾽ εἰ τὰ θνητῶν μὴ καταισχύνεσθ᾽ ἔτι

γένεθλα, τὴν γοῦν πάντα βόσκουσαν φλόγα

1425

αἰδεῖσ θ᾽ ἄνακτος Ἡλίου, τοιόνδ᾽ ἄγος
ἀκάλυπτον οὕτω δεικνύναι, τὸ μήτε yn

μήτ᾽ ὄμβρος ἱ ἱερὸς μήτε ae προσδέξεται.
ἀλλ᾽ ὡς τάχιστ᾽ ἐς οἶκον ἐσκομίζετε'

τοῖς ἐν γένει γὰρ

τἀγγενῆ μάλισθ᾽ ὁρᾶν

1430

4 ) 3 id 3 » ͵7
μόνοις T ἀκούειν evoeBas ἔχει κακά.

able.
οὐχ in the margin.

1422 οὐχ ws] L has οὐ, with a letter erased after it:

a later hand has written

The erased letter was probably @ (or 7’), as in the next verse the

1st hand wrote οὔθ᾽, which a later changed to οὐδ᾽ (A’s reading), while another wrote

a second ovx in the margin. ovx..

.ovd’ seems better here, because simpler, than the

his benefactor Theseus to touch him.
There, he feels that he is still formally
ἄναγνος, and that gratitude forbids him
to impart a possible taint. Here, he
thinks only of his unique doom and his
incommunicable anguish.

1416 f. ὧν ἐπαιτεῖς és S5¢0ov=season-
ably in respect of those things which (ὧν =
τούτων ἅ) youask. For the gen. of rela-
tion cp. Xen, 27. 6. 2. 9 κεῖσθαι τὴν Kép-
κυραν ἐν καλῷ μὲν τοῦ Κορινθιακοῦ κόλπου
καὶ τῶν πόλεων αἱ ἐπὶ τοῦτον καθήκουσιν
{ conveniently in respect to’), ἐν καλῴ δὲ
τοῦ τὴν Λακωνικὴν χώραν βλάπτει .---τὸ
πράσσειν καὶ τὸ βουλεύειν are strictly
accusatives of respect, ‘as to the doing
and the planning,’ 2.6. with a view to
doing and planning. So Azz. 79, El. 1030,
ΟἿ, 442, PA, 0253, ete;

1418 μοῦνος: see on 304. Kiihlstadt
(De Dial. Trag. 104) thinks that Soph.
never uses μοῦνος for μόνος unless with
some special emphasis: but, as Ellendt
remarks, such instances as O. C. 875,
991, Ant. 705, fr. 434 refute that view.
Rather it was a simple question of metri-
cal convenience. The same is true of
ξεῖνος and ξένος, with this exception, that,

even where metre admitted ξέν᾽, ἕεῖν"
occurs as the frst word of an address:
Eur. 7. 7. 798 ξεῖν᾽, οὐ δικαίως. In OVC.
928 also, L and A give ξεῖνον map’ ἀστοῖς.
1420 τίς μοι φανεῖται πίστις ἔνδικος;
‘what reasonable claim to confidence can
be produced on my part?’ Oedipus had
brought a charge against Creon which
was false, and had repudiated a charge
against himself which was true. He
means:—‘How can I expect Creon to
believe me now, when I represent myself
as the blind victim of fate,—when I crave
his sympathy and pity?’ πίστις has two
main senses, each of which has several
shades,—(1) faith, and (2) a warrant for "
faith. Were it is (2) essentially as in
0. C. 1632 δός μοι χερὸς σῆς πίστιν. Not
‘a persuasive argument’ in the technical
sense of Rhetoric, for which πίστεις were
‘instruments of persuasion,’ whether ἔν-
Texvot, provided by the Art itself (λογική,
παθητική, ἠθική), or ἄτεχνοι, external to
the art, as depositions, documents, etc.
1421 πάντ᾽ : see on 475.
1422 Cp. the words of Tennyson’s
Arthur to Guinevere: ‘Yet think not that
I come to urge thy crimes.’

OIAITOYS TYPANNO2 185
CH. Nay, here is Creon, in meet season for thy requests,
crave they act or counsel; for he alone is left to guard the land
in thy stead.
Or. Ah me, how indeed shall I accost him? What claim
to credence can be shown on my part? For in the past I have
been found wholly false to him.

CREON.

I have not come in mockery, Oedipus, nor to reproach thee
with any bygone fault.—(7Zo the Attendants.) But ye, if ye
respect the children of men no more, revere at least the all-
nurturing flame of our lord the Sun,—spare to show thus
nakedly a pollution such as this,—one which neither earth can
welcome, nor the holy rain, nor the light. Nay, take him into
the house as quickly as ye may; for it best accords with piety

that kinsfolk alone should see and hear a kinsman’s woes.

more rhetorical οὔθ᾽... ot@’.

on 1379. 1480 μάλισθ᾽ ὁρᾶν MSS.

1424. 1491] ἀλλ᾽ εἰ τὰ θνητῶν... .ἔχει κακά.
transposition of these eight verses, see comment.
Dobree conjectures μόνοις ὁρᾶν (and so Blaydes,

On Nauck’s
1428 ἱερὸς] ipds Dindorf. See

1424—1431 Nauck gives these verses
to Oedipus, making them follow 1415.
He regards τοιόνδ᾽ ἄγος x.7.\. as incon-
sistent with the profession which Creon
has just made. Rather may we consider
them as showing a kinsman’s anxious and
delicate concern for the honour of Oedipus
and of the house (1430). Creon, deeply
moved, deprecates the prolonged indul-
gence of a painful curiosity (cp. 1304).
It is again Creon who says ἴθι στέγης ἔσω
(1515) when Oedipus would fain linger.
Clearly, then, these verses are rightly
placed in the Mss.

1425 βόσκουσαν boldly for τρέφουσαν:
cp. Aesch. 4g. 633, where the sun is τοῦ
τρέφοντος...χθονὸς φύσιν.

1427 f. δεικνύναι depends on αἰδεῖσθε,
for the constr. of which with (1) acc. of
persons revered, and (2) infin. of act which
such reverence forbids, cp. Xen. 4x. 2.
3. 22 ἠσχύνθημεν καὶ θεοὺς καὶ ἀνθρώπους
προδοῦναι αὐτόν, ‘respect for gods and for
men forbade us to betray him.’—7é (=8,
see on 1379) μήτε, not οὔτε, since τοιόνδ᾽
ἄγος indicates a class of ἄγη : not merely
‘which, but ‘such as, ‘earth will not
welcome’ (guod Terra non admissura sit) :
cp. 817, Zl. 654 ὅσων ἐμοὶ | δύσνοια μὴ
πρόσεστιν. γῆ--ὄμβρος-- φῶς. The pol-
lution (ἄγος) of Oedipus is such that the
pure elemental powers—represented by
earth, the rain from heaven, the “ghti—

cannot suffer it to remain in their pre-
sence (προσδέξεται): it must be hidden
from them. Cp. Aesch. Zum. go4 f.,
where the Erinyes, as Chthonian powers,
invoke blessings on Attica, γῆθεν---κ τε
ποντίας δρόσου---ἐξ οὐρανοῦ τε. ὄμβρος
here is not a synonym but a symbol of
water generally, as with Empedocles 282
ὡς τότ᾽ ἔπειτ᾽ ἐδίηνε Kimpis χθόνα δηρὸν ἐν
ὄμβρῳ | εἴδεα καὶ ποιοῦσα θοῷ πυρὶ δῶκε
κρατῦναι: cp. Lucr. 1. 714 f. guattuor ex
rebus posse omnia rentur Ex igni terra
atque anima procrescere etimbri. In Ant.
1073 the exposure of the unburied corpse
is spoken of as a violence to ol ἄνω θεοί
(βιάζονται). It was a common form of
oath to pray that, if a man swore falsely,
neither earth, nor sea, nor air, might
tolerate the presence of his corpse (Eur.
Or. 1085, Hipp. 1030).

1428 The original sense of ἱερός,
‘strong’ (Curt. Ztym. 8 614), suits a few
phrases, such as ἱερὸς ἰχθύς (//. 16. 407).
But in such as ἱερὸν ἦμαρ, κνέφας, ὄμ-
Bpos, ποταμοί etc. it is more likely that
the poet had no consciousness of any
other sense than ‘sacred.’

1430 The objection to taking μάλιστα
with τοῖς ἐν γένει is not that it follows
these words (see on 1394), but that τἀγ-
γενῆ intervenes. Rather join it with
εὐσεβῶς ἔχει. ὁρᾶν μόνοις τ᾽ ἀκούειν = μό-
νοις ὁρᾶν ἀκούειν τε.

186

ΣΟΦΟΚΛΕΟΥΣ

ΟΙ. πρὸς θεών, ἐπείπερ ἐλπίδος μ᾽ ἀπέσπασας,
ἄριστος, day πρὸς κάκιστον avop ἐμέ,
πιθοῦ τί μοι" πρὸς σοῦ yap, οὐδ᾽ ἐμοῦ, φράσω.

KP:

Kal TOU με χρείας ὧδε λιπαρεῖς τυχεῖν ;
ΟΙ. ῥῖψόν με γῆς ἐκ τῆσδ᾽ ὅσον τάχισθ',

1435

ὅπου

θνητῶν φανοῦμαι μηδενὸς προσήγορος.

ΚΡ, ἔδρασ᾽ ἂν εὖ TOUT lo

ἄν, εἰ μὴ τοῦ

εοῦ

πρώτιστ᾽ ἔχρῃζον ἐκμαθεῖν τί πρακτέον.

OI. ἀλλ᾽ ἡ γ᾽ ἐκείνου πᾶσ᾽ ἐδηλώθη φάτις,

1440

Ν / \ > la > > ,
τὸν πατροφόντην, τὸν ἀσεβῆ μ᾽ ἀπολλύναι.
Ψ

KP. οὕτως ἐλέχθη ταῦθ᾽

3. δ᾽. 8. ὅν
ὅμως δ᾽, ἱν ἕσταμεν

χρείας, “ἄμεινον ἐκμαθεῖν τί δραστέον.
Ol. οὕτως ap ἀνδρὸς ἀθλίου πεύσεσθ' ὕπερ;

ΚΡ.

καὶ γὰρ σὺ νῦν τἂν τῷ θεῷ πίστιν φέροις.

[445

OI. καὶ σοί γ᾽ ἐπισκήπτω τε καὶ προστρέψομαι,
τῆς μὲν κατ᾽ οἴκους αὐτὸς ὃν θέλεις τάφον
θοῦ: καὶ γὰρ ὀρθῶς τῶν γε σών τελεῖς ὕπερ'
ἐμοῦ δὲ μήποτ᾽ ἀξιωθήτω τόδε

πατρῷον ἄστυ ζώντος οἰκητοῦ τυχεῖν,

1450

ἀλλ᾽ ἔα με ναίειν ὄρεσιν, ἔνθα κλήζεται

with μόνοις δ᾽ in 1431):
Meineke, which Nauck adopts.

Meineke, μόνοις θ᾽ ὁρᾶν.

1437 φανοῦμαι] θανοῦμαι

1445 7’ ἂν L (1.6. τοι av, τὰν), with most of the

1432 ἐλπίδος μ᾽ ἀπέσπασας, suddenly
plucked me away from (made me to aban-
don) my uneasy foreboding: cp. Lat.
revellere (falsorum persuasionem, Sen.
Epist. 95)» and our phrase, " a revulsion
of feeling’: Az. 1382 ws μ᾽ épevoas ἐλ-
πίδος πολύ. Conversely (22. 809) ἀπο-
σπάσας... φρενὸς | αἵ μοι μόναι παρῆσαν
ἐλπίδων.

1488 ἄριστος ἐλθὼν πρὸς... ἐμέ, having
come to me in so noble ἃ spirit; cp. 1422
ἐλήλυθα. This is more natural than to
render, ‘having , proved thyself most
noble towards me’ (see on 1357).

1434 πρὸς σοῦ, in thy interest: Eur.
Alc, 58 πρὸς τῶν ἐχόντων, Φοῖβε, τὸν νόμον
τίθης: Zr. 479 δεῖ γὰρ καὶ τὸ πρὸς κείνου
λέγειν, the argument on his side.

1435 χρείας, request: O. (. 1754
προσπίτνομέν σοι. ΘΗ. τίνος, ὦ παῖδες,
χρείας ἀνύσαι;

1437 μηδενὸς προσήγορος, accosted
by no one: for the gen., cp. El. 1214
οὕτως Grids εἶμι τοῦ τεθνηκότος ; 20. 344

κείνης διδακτά. With dat. PA. 1353 τῷ
προσήγορος; see on 1337: for ὅπου μή
with fut. indic., on 1412.

14388 For the double dv, Cp. 139.
τοῦτ᾽ depends on ἴσθι, not édpaca.

1440 φάτις (151), the message brought
by Creon from Delphi (86); πᾶσ᾽, ‘in
full,’ explicitly: Az. 275 κεῖνος... «λύπῃ
πᾶς ἐλήλαται. The indefinite person of
the φάτις is identified with Oedipus just
as in 1382 f.

1441 ἀπολλύναι could refer either to
misery in exile (1436), or to death: cp.
100. Ph. 252 διωλλύμην.

1442 1. ἵνα.. χρείας, see 367.

1444 οὕτως with ἀθλίου: Ph. 104
οὕτως ἔχει τι δεινὸν ἰσχύος θράσος ; ;

1445 The καὶ belongs to σύ: ‘even
thou’ who didst not believe ‘Teiresias.
This is not spoken in mockery, but with
grave sorrow. The phrase πίστιν φέροις
as Ξε πιστεύοις (22. 735 τῷ τέλει πίστιν
φέρων) prob. = ‘vender belief’ (as ἃ tribute
due), cp. φόρον, δασμόν, χρήματα φέρειν,

OIAITTOYS ΤΥΡΆΝΝΟΣ 187

ΟΕ. For the gods’ love—since thou hast done a gentle
violence to my presage, who hast come in a spirit so noble to
me, a man most vile—grant me a boon:—for thy good I will
speak, not for mine own.

Cr. And what wish art thou so fain to have of me?

OE. Cast me out of this land with all speed, to a place
where no mortal shall be found to greet me more.

Cr. This would I have done, be thou sure, but that I craved
first to learn all my duty from the god.

OE. Nay, his behest hath been set forth in full,—to let me
perish, the parricide, the unholy one, that I am.

Cr. Such was the purport; yet, seeing to what a pass we
have come, ’tis better to learn clearly what should be done.

Or. Will ye, then, seek a response on behalf of such a
wretch as I am?

Cr. Aye, for thou thyself wilt now surely put faith in the

od.

᾿ On. Yeas and “on thee day 1 Τα σα, to tice «wall
I make this entreaty:—give to her who is within such
burial as thou thyself wouldest; for thou wilt meetly render
the last rites to thine own. But for me—never let this city
of my sire be condemned to have me dwelling therein, while
I live: no, suffer me to abide on the hills, where yonder is

later Mss.; L? and [' have γ᾽ ὧν, which some edd. prefer.

while ye here would be almost derisive.

But ro: has a pensive tone,
1446 προστρέψομαι L: mporpépoua r,

and the like figure in Pind. Οὐ. 11. 17
νικῶν | Ἴλᾳ φερέτω χάριν.

1446 καὶ σοί γ᾽ : yes [I am prepared
to abide by Apollo’s word], and on ¢hee
too I lay an injunction, and I will now
make a prayer to thee; 2.5. as I turn to
the god for what he alone can give (cp.
1519 τοῦ θεοῦ μ᾽ αἰτεῖς δόσιν), so I turn
to ¢hee for that which lies in thine own
power. The midd. προστρέψομαι as in
fr. 759 "Epydvny (Athene)...tpoorpémecde:
the active has the same sense in Az. 831,
O. C. 50. On the future, see 1077.
There is no cause to desire ἐπισκήψω:
each tense has its due force: I now en-
join, and am going on to ask. Just so in
Thuc. 2. 44 οὐκ ὀλοφύρομαι μᾶλλον ἢ Tapa-
μυθήσομαι, where the conjecture é\ogv-
podua is needless: ‘I do zot bewail them,
but rather zz¢end ¢o comfort them.’ The
reading προτρέψομαι must be judged by
the context. With it, the sense is:—
yes [7 am sensible of my duty to
Apollo], and I enjoin on ¢hee, and will
exhort thee, to do thine. (Cp. 358 mpov-

tpéyw; Plat. Legg. 711 Β πρὸς ἀρετῆς
ἐπιτηδεύματα προτρέπεσθαι τοὺς πολίτας.)
But this strain of lofty admonition seems
little in accord with the tone of the
broken man who has just acknowledged
Creon’s unexpected goodness (1432), and
is now a suppliant (cp. 1468). In 472.
831 and O. C. 50, where προστρέπω is
undoubtedly right, προτρέπω occurs as a
variant.

1447 τῆς... κατ᾽ οἴκους: the ame of
Iocasta has not been uttered since 1235.
Contrast 950.

1448 τελεῖς absol., like ἔρδειν, per-
form rites, 7.5. the ἐντάφια (Isae. or. 8
§ 38). The special term for offerings to
the dead was ἐναγίζειν (Isae. or. 3 § 46).

1449 ἀξιωθήτω, be condemned: Her.
3-145 ἐμὲ μέν, ὦ κάκιστε ἀνδρῶν, ...ἀδική-
σαντα οὐδὲν ἄξιον δεσμοῦ γοργύρης ἠξίω-
σας, doomed me to a dungeon though I
had done no wrong worthy of bonds.

1451 ἔα, a monosyllable by synizesis,
and in Anz. 95 ἀλλ᾽ ἔα με. Cp. Od. 9. 283
νέα μέν μοι κατέαξε Ποσειδάων ἐνοσίχθων.

188

ZOPOKAEOYS

«ε Ν ΄ \ @ a ld /
οὑμὸς Κιθαιρὼν οὗτος, ὃν μήτηρ τέ μοι
πατήρ T ἐθέσθην Covre κύριον τάφον,
w εξ ἐκείνων, οἵ μ ἀπωλλύτην, θάνω.

καίτοι τοσοῦτόν γ᾽ οἶδα, μήτε μ᾽ ἂν νόσον

1455

μήτ᾽ ἄλλο πέρσαι μηδέν: od yap av ποτε

’ 3 va \ 5 ᾿ς A ~
θνήσκων ἐσώθην, μὴ πί τῷ δεινῷ, κακῷ.
ἀλλ᾽ ἡ μὲν ἡμῶν “μοῖρ᾽, ὅποιπερ elo,

¥”
Τὼ"

παίδων δὲ τῶν μὲν ἀρσένων μή μοι, Κρέον,

προσθῇ μέριμναν" ἄν pes. εἰσίν, ὥστε μὴ

1460

σπάνιν ποτὲ σχεῖν, ev? ἂν ὦσι, τοῦ βίου'
τοῖν δ᾽ ἀθλίαιν οἰκτραῖν τε rapbevow ἐμαῖν,

οἷν οὐποθ᾽ ἡμὴ χωρὶς ἐστάθη βορᾶς

which some edd. receive: but see comment.

1453 ζῶντε MSS.: ζῶντι Toup.

1458 ὅποιπερ L: ὅπηπερ r, which Brunck and others prefer; but Oed. is thinking
rather of the end to which his destiny may go than of the course by which the end is

to be reached. 1459 κρέων L:

κρέον Yr.

Cp. on 637. 1460 πρόσθῃ (sic) L,

--ὄρεσιν, locative dative, cp. γῇ, 1266.

—tv0a κλήζεται «.7.A., lit., ‘where my
Giteeton yonder is famed,’ = “where yon-
der is Cithaeron, famed as mine,’—2.e.
made famous by the recent discovery that
it is Οἰδίπου τροφὸς καὶ μήτηρ (1092).
There is an intense bitterness in the
words; the name of Cithaeron is for ever
to be linked with his dark story. Statius
(quoted by Schneidewin) was doubtless
thinking of this place: habeant te lustra
tuusque Cithaeron (Theb. 11. 752). κλῇ-
ἵεται is stronger than καλεῖται, as in 77.
659 ἔνθα κλύήζεται θυτήρ means, ‘where
Jame (that brought the tidings of his great
victory) tells of him as sacrificing.’ For
the idiom cp. //. 11. 757 ᾿Αλεισίου ἔνθα
κολώνη | κέκληται.

1453 The words ἐξ ἐκείνων form the
decisive argument for the ζῶντε of the
MSS. against Toup’s specious emendation,
ζῶντι. His parents in ¢hetr life-time ap-
pointed Cithaeron to be his grave. Now
they are dead; but, though he can no
longer die by their agency, he wishes to
die ἐξ ἐκείνων, by their doom; 1.6. by self-
exposure in the same wilds to which they
had consigned him (cp. 719 ἔρριψεν ἄλλων
χερσὶν els ἄβατον épos). The thought of
the dead bringing death upon the living
is one which Sophocles has also in 41.
1026 εἶδες ws χρόνῳ | ἔμελλέ σ᾽ “Exrwp καὶ
θανὼν ἀποφθιεῖν; 77. 1163 (Heracles
speaking of Nessus) ζῶντά μ᾽ ἔκτεινεν
θανών: Ant. 871. The reading ζῶντι,

on the other hand, yields nothing but a
weak verbal antithesis with τάφον. Had
his parents meant him to /zve in lonely
misery on Cithaeron, there would be some
point in calling it his ‘living grave.’ But
they meant him to die there forthwith
(cp. 1174); ζώντι, then, would mean no-
thing more than that the grave was chosen
before the babe was dead.—kvptov, ap-
pointed by their authoritative decision :

cp. Aesch. Zum. 541 ποινὰ yap éréorat'|
κύριον μένει τέλος.

1454 ἀπωλλύτην : for the imperf. of
intention, cp. Andoc. or. 1 § 41 τὸν πατέρα
μου ἀπώλλυε (‘sought to ruin’), συνειδότα
ἀποφαίνων.

1455 οἶδα μὴ dv πέρσαι-- “1 am con-
fident that nothing can destroy me.’ μή
is admissible since olda here = πέποιθα,
and μὴ av πέρσαι represents a negative
conception of the mind. So with partic.
Ὁ: Ὁ: 656 οἶδ᾽ ἐγώ σε μή τινα ] ἐνθένδ᾽
ἀπάξοντ᾽. οἷδα οὐκ ἂν πέρσαι would be
more usual; the difference being that this
would be the oblique form of οἶδα ὅτι οὐκ
dv πέρσειε. The ordinary usage is (1) οὐ
with infin. (Ξε ὅτε with indic.) after verbs
of saying or thinking, λέγω, φημί, οἴομαι,
etc.; (2) μή with infin. after verbs of feel-
ing confident, promising, etc., as πιστεύω,
πέποιθα, ὑπισχνοῦμαι, ὄμνυμι. Cp. Ph.
1329. Buta fewexceptions occur both ways,
when a verb of either class is virtually equi-
valent to a verbof the other : ¢.g. (1) [Dem. J
or. 29 § 48 οἴεσθε οὐκ dy αὐτὴν λαβεῖν (= ὅτι

OPO tre ΤΥΡΆΝΝΟΣ 189
Cithaeron, famed as mine,—which my mother and sire, while
they lived, set for my appointed tomb,—that so I may die by
their decree who sought to slay me. Howbeit of thus much am
I sure,—that neither sickness nor aught else can destroy me;
for never had I been snatched from death, but in reserve for
some strange doom.

Nay, let my fate go whither it will: but as touching
my children,—I pray thee, Creon, take no care on thee for
my sons; they are men, so that, be they where they may,
they can never lack the means to live. But my two girls,
poor hapless ones,—who never knew my table spread apart,

with most of the later Mss.

109 MSS. give προσθῇ.
sos OUs

The ancient grammarians were not agreed on the accen-
tuation of such forms; cp. Chandler, Greek Accentuation, § 820, 2nd ed.
Elmsley conjectured προθῇ (V has πρόθη).

Attic inscriptions of the 5th and 4th cent. B.C. recognise no dual in -a, -aww for

In Her. 6.
1462 f. τοῖν

οὐκ av ἔλαβεν αὐτήν), but Xen. Mem. 1.
2. 41 οἶμαι μὴ ἂν δικαίως τυχεῖν τούτου τοῦ
ἐπαίνου τὸν μὴ εἰδότα: (2) Plat. Prot.
236 Β ὁμολογεῖ μὴ μετεῖναί οἱ μακρολογίας,
but AZol. 17 A ὁμολογοίην ἂν ἔγωγε οὐ
κατὰ τούτους εἶναι ῥήτωρ. Cp. Whitelaw
in Zrans. Cam. Phil. Soc. (1886) p. 34,
and Gildersleeve in Amer. Fourn. Philol.
I. 49.—Whitelaw here takes mépoa ἄν
as=émrepoey ἄν, and reads τῷ (not Tw)
δεινῷ κακῷ: ‘my parents wished to kill
me; but nothing could have killed me; I
was reserved for Ζάζς dread evil.’ Surely,
however, it is better to connect the
verses with the wish for death which he
has just uttered. The poet of Colonus
gives Oedipus a presentiment that his
end is not to be as that of other men.

1457 with μή understand σωθείς, -Ξ εἰ
μὴ ἐσώθην ἐπὶ κακῷ Tw: cp. Az. 950 οὐκ
ἂν τάδ᾽ ἔστη τῇδε μὴ θεῶν μέτα, sc. στάν-
Ta=el μὴ ἔστη.

1460 προσθῇ μέριμναν, ake care upon
thee: so often of assuming a meed/ess bur-
den: Thuc. 1. 78 μὴ... οἰκεῖον πόνον προσ-
θῆσθε: 10. 144 κινδύνους αὐθαιρέτους μὴ
προστίθεσθαι: Plat. Prot. 346 Ὁ ἔχθρας
ἑκουσίας...προστίθεσθαι. Elmsley’s plau-
sible προθῃ (Z/. 1334 εὐλάβειαν προΐ-
θέμην) would be weaker.—dvSpes, males
(though not ἐξηνδρωμένοι) ; cp. 77. 1062
θῆλυς οὖσα KovK ἀνδρὸς φύσιν.

1462 ff. τοῖν δ᾽ ἀθλίαιν. Instead of
supplying πρόσθου μέριμναν, it is better
to regard οἷν in 1466 as an anacolouthon
for τούτοιν, arising from the length of the
preceding clause. Cp. Antiphon or. 5
§§ 11, 12 δέον ce διομόσασθαι.. ἃ σὺ παρ-
ελθών, where, after a long parenthetic

clause, ἅ has been irregularly substituted
for ταῦτα.

1468 f£. οἷν for whom ἡ ἐμὴ βορᾶς
τράπεζα the table at which 7 ate οὔποτε
χωρὶς ἐστάθη was never placed apart,
ἄνευ τοῦδ᾽ ἀνδρός (so that they should be)
without me. Instead of ἄνευ αὐταῖν, we
have ἄνευ τοῦδ᾽ ἀνδρός, because (οἷν being
dat. of persons affected) οἷν οὔποτε ἡ ἐμὴ
τράπεζα χωρὶς ἐστάθη ἄνευ τοῦδ᾽ ἀνδρός 15
equivalent to ὦ οὔποτε τὴν ἐμὴν τράπεζαν
χωρὶς σταθεῖσαν εἰδέτην, (ὥστε εἶναι) ἄνευ
τοῦδ᾽ ἀνδρός. This is simpler than to
construe: ‘for whom the dinner-table,
which was (always) mine, was never
placed apart, or without me’: when ἡμή
would be a compressed substitute for 7
ἐμὴ del οὖσα in the sense of ἀλλὰ ἡ ἐμὴ
del ἦν. We cannot take ἡμὴ βορᾶς
τράπεζα as merely=‘the table which 1
provided’: the emphasis on ἡμή would
alone exclude this. Prof. Kennedy un-
derstands: ‘apart from whom (οἷν xwpis)
my dinner-table ne’er was set without my
bidding,’ 1.5. never except on special oc-
casions, when I had so directed. dvev
could certainly mean this (O. C. 926 etc.).
But can we understand Oedipus as say-
ing, in effect,—‘who always dined with
me—except, indeed, when I had directed
that they should zo¢’??—I am much in-
clined to receive Arndt’s ἄλλη for ἡμή
(AA for M),as Wecklein has done.—The
attributive gen. Bopds is equivalent to an
adj. of quality like τρόφιμος, as Eur.
Phoen. 1491 στολὶς τρυφᾶς Ξε στολὶς τρυ-
φερά: not like ἅμαξαι σίτου (Xen. Cyr.
2. 4. 18) ‘waggon-/oads of grain.’—éord-
θη, because a light table is brought in for

190

ZOPOKAEOY2

τράπεζ' ἄνευ τοῦδ᾽ avd ρός, ἀλλ᾽ ὅσων ἐγὼ

ψαύοιμι, πάντων τῶνδ᾽ ἀεὶ μετειχέτην'

1465

οἷν μοι μέλεσθαι: καὶ μάλιστα μὲν χεροῖν
ψαῦσαί μ᾽ ἔασον κἀποκλαύσασθαι κακά.

i? ὠναξ,

νΩ 4 A “A
10 ω γονῇ γενναιξε.

τί φημί;

΄ Ἅ Ν
χερσί τἂν θιγὼν

re Sot Y (PT τ
δοκοῖμ᾽ ἔχειν σφας, ὥσπερ ἡνίκ᾽ ἔβλεπον.

1470

οὐ δὴ κλύω που πρὸς θεῶν τοῖν μοι φίλοιν
δακρυρροούντοιν, καί μ᾽ ἐποικτείρας Κρέων
» “4 Ν 4 > > ’ 3 ~
ἔπεμψέ μοι τὰ φίλτατ᾽ ἐκγόνοιν ἐμοῖν ;

λέγω τι;
ie.

1475

λέγεις" ἐγὼ γάρ εἰμ᾽ ὁ πορσύνας τάδε,

γνοὺς τὴν παροῦσαν τέρψιν, ἢ σ᾽ εἶχεν πάλαι.

Ol.

ἀλλ᾽ εὐτυχοίης, καί σε τῆσδε τῆς ὁδοῦ

δαίμων ἄμεινον ἢ μὲ φρουρήσας τύχοι.

ὦ τέκνα, ποῦ ποτ᾽ ἐστέ;

δεῦρ᾽ ir, ἔλθετε 1480

ws τὰς ἀδελφὰς τάσδε Tas ἐμὰς χέρας,

pronoun-forms in -a, -ἢ.
terhans, 67. α΄. Att. lnschr. p. 50.
by Brunck, Erfurdt, and others.

Thus they give, as fem., τώ, τοῖν, τούτοιν, οἷν.

See Meis-

1466 οἷν] Heath’s emendation ταῖν is received
I found ταῖν in one of the later Mss., V?, and Blaydes

cites it from cod. Paris. 2820, with gloss τούτων: it was probably an old conjecture,

intended to smooth the construction.

See comment. on 1462 ff.

1470 c¢ac L,

the meal, and removed after it (cp. 72.
24. 476, Od. το. 354 etc.).—dvev τοῦδ᾽
ἀνδρός, explaining χωρίς, as in PA. 31
κενὴν οἴκησιν is explained by ἀνθρώπων
δίχα, Az. 464 γυμνὸν φανέντα by τῶν
ἀριστείων ἄτερ. avevasin 77. 336 μάθῃς
ἄνευ τῶν δ᾽, hear apart from these.

1466 μέλεσθαι, infin. for imper.: cp.
462. μάλιστα μέν : see on 926.

1468 ἴθ᾽ ὦναξ. A moment of agitated
suspense is marked by the bacchius inter-
rupting the trimeters, as PA. 749 f. (in an
anxious entreaty, as here) ἴθ᾽, ὦ παῖ. So
O. C. 1271 τί σιγᾷς; 318 τάλαινα. The
speech of the agonised Heracles is simi-
larly broken by short dactylic or chori-
ambic phrases, 7”. 1081, al, al, ὦ τάλας:
1085 ὦναξ ᾿Αἴδη δέξαι μ᾽, [ὦ Διὸς ἀκτίς,
παῖσον. But Soph. has used the license
most sparingly, and always, it may be
said, with fine effect.

1469 γονῇ γενναῖε, noble in the
grain,—one whose γενναιότης is γνησία,
inbred, true,—referring to the ἀρετή just

shown by Creon (1433). γονῇ here is
not merely intensive of γενναῖε, making
it=~yevvadrare, (as the sarcastic γένει
seems to be in Plat. Soph. 231 Β ἡ γένει
γενναία σοφιστική, ‘the most noble.’)
Cp. Az. 1094 μηδὲν ὧν γοναῖσιν.

1470 δοκοῖμ᾽ : for this form, cp. PA.
895 dpm’ (n.). ἔχειν σφας. σφέας has
the accent in Homer when it is emphatic,
as when joined with αὐτούς, being then
a disyllable: 7/7. 12. 43 σφέας αὐτούς...
When non-emphatic and enclitic, it is a
monosyllable: Od. 4. 77 καί σῴεας φωνή-
σας. The perispomenon σῴφᾶς.. corre-
sponds to σφέας, as in σφᾶς αὐτούς: the
enclitic cpas to σῴεας. Thus in Ο. Ci.
486 we must write ws σῴας καλοῦμεν with
Herm.; where Elmsley gave ws σφᾶς,
holding (against the grammarians) that
this form was never enclitic. Here, as in
1508, the pronoun is non-emphatic. Ac-
cording to the rule now generally received,
a monosyllabic enclitic stands unaccented
after a paroxytone word, the latter re-

OIAITOY2 ΤΥΡΆΝΝΟΣ Ig!
or lacked their father’s presence, but ever in all things shared
my daily bread,—I pray thee, care for them, and—if thou canst
—suffer me to touch them with my hands, and to indulge my
grief. Grant it, prince, grant it, thou noble heart! Ah, could I
but once touch them with my hands, I should think that they

were with me, even as when 1 had sight...
[CREON’S Attendants lead in the children

Ha?

ANTIGONE azd ISMENE.]

O ye gods, can it be my loved ones that I hear

sobbing,—can Creon have taken pity on me and sent me my
children—my darlings? Am [I right?

Cr. Yea: ’tis of my contriving, for I knew thy joy in them
of old,—the joy that now is thine.

OE.

Then blessed be thou, and, for guerdon of this errand,

may heaven prove to thee a kinder guardian than it hath to

me!

My children, where are ye?

Come hither—hither to

the hands of him whose mother was your own,

though the ἃ might easily be taken for ἃ, the accent found in some later mss.

1474 éyyévow L; ἐκγόνοιν τ (B, V4).
evidently a prosaic correction.

1477 ἡ σ᾽ εἶχεν L: ἣν εἶχες τ (including A),
Wunder, whom Hermann and others follow, adopts 7
σ᾽ ἔχει from one 14th century Ms. (Laur. 32. 2), taking πάλαι with γνούς.
σαν Kviéala conjectures πάρος σὴν, Blaydes πάροιθε.

For παροῦ-
1481 ὡς Mss.: εἰς Elmsley.

maining unaffected: we therefore write
ἔχειν ogas. But, according to Arcadius
and Herodian, a paroxytone word fol-
lowed by an enclitic deginning with oo
took the acute on its last syllable, as
éxelv ogas: see Chandler, §§ 965, 966,
2nd ed. ;

1471 τί φημί; the cry of one startled
by a sound or sight, as 77. 865: O. Ὁ:
315 τί φῶ; Aesch. P. V. 561 τίς γῆ; τί
γένος ; τίνα φῶ λεύσσειν;

1472 f. τοῖν.. φίλοιν | δακρυρροούν-
tow. Cp. Ant. 381 οὐ δή πον..; ἴῃ par-
ticiples belonging to the 3rd declens. the
masc. form of the dual is often used as
fem.; indeed the specially fem. forms,
such as ἐχούσα, are very rare. See O.C.,
append. on 1676, p. 293. Similarly τώ,
τοῖν, τούτοιν, οἷν were the usual fem.
forms: cp. 1462 f., 1504, and Azz. 769 n.
Thus Xen. Cyr. 1. 2. 11 μίαν ἄμφω τούτω
τὼ ἡμέρα λογίζονται. Plat. Phaedr. 237
D ἡμῶν ἐν ἑκάστῳ δύο τινέ ἐστον ἰδέα
ἄρχοντε καὶ ἄγοντε, οἷν ἑπόμεθα. So τὼ
θεώ, τοῖν θεοῖν (Demeter and Persephone).

1474 τὰ φίλτατ᾽ ἐκγ. ἐμοῖν, my chief
treasure, (consisting in) my two daugh-
ters: cp. on 261 κοινῶν παίδων κοινά: Κ΄.
682 πρόσχημ᾽ ἀγῶνος, a glory (consisting
in) a contest,

1475 λέγω τι; see Plat. Ογαί. 404 A
κινδυνεύεις τι λέγειν, compared with
Symp. 205 D κινδυνεύεις ἀληθῇ λέγειν.
Ar. £9. 333 νῦν δεῖξον ὡς οὐδὲν λέγει τὸ
σωφρόνως τραφῆναι, ‘what nonsense it is.’

1477 yvovs...mdAat: aware of the |
delight which you now feel,—as you ever
felt it: 2.6. taught by the past to foresee
that you would thus rejoice.

1478 Soph. may have been thinking
of Aesch. Cho. 1063 ἀλλ᾽ εὐτυχοίης, καί
σ᾽ ἐποπτεύων πρόφρων | θεὸς φυλάττοι
καιρίοισι συμφοραῖς. τῆσδε τῆς ὁδοῦ,
causal gen.: 222. 626 θράσους | τοῦδ᾽ οὐκ
ἀλύξεις - Eur. Or. 1407 ἔρροι τᾶς ἁσύχου
προνοίας.

1479 ἢ ᾽μὲ is required here, since
with # με the stress would fall wholly on
φρουρήσας. On the other hand in 1478
καί oe is right, because, after εὐτυχοίης,
the Zerson does not need to be at once
emphasised again. This is not, however,
like 77. 23. 724 ἢ mw’ ἀνάειρ᾽ ἢ ἐγὼ σέ,
where we suffices because the sense is,
‘slay or be slain.’ In El. 383, 1213 μὲ
and go are justified by the stress on
ὕστερον and προσήκει respectively.

1481 ὡς τὰς.. χέρας. As the sense is
so plainly equivalent to ws ἐμέ, we are
scarcely justified in changing ὡς to εἰς

192

ZOPOKAEOYS

at τοῦ φυτουργοῦ πατρὸς ὑμὶν ὧδ᾽ ὁρᾶν
τὰ πρόσθε λαμπρὰ Tpou νη σαν ὄμματα'

ὃς ὑμίν, ὠ τέκν᾽,

oul ὁρῶν ov? ἱστορῶν
πατὴρ ἐφάνθην Bio hiae ἡρόθην.

1485

καὶ σφὼ δακρύω" προσβλέπειν γὰρ οὐ σθένω:
νοούμενος τὰ λοιπὰ τοῦ πικροῦ βίου,

οἷον βιῶναι σφὼ πρὸς ἀνθρώπων χρεών.

ποίας γὰρ ἀστῶν ner εἰς ὁμιλίας,

, > ε ’ » 3 ig
ποίας δ ἑορτάς, ἔνθεν οὐ κεκλαυμέναι

[490

πρὸς οἶκον ἵξεσθ' ἀντὶ τῆς θεωρίας:
ἀλλ' ἡνίκ᾽ ἂν δὴ πρὸς γάμων ἤκητ᾽ ἀκμάς,
τίς οὗτος ἔσται, τίς παραρρίψει, τέκνα,

1487 τὰ λοιπὰ τοῦ πικροῦ] Some of the later Mss. have τὰ πικρὰ τοῦ λοιποῦ, which

Blaydes prefers, because hitherto their lives had not been bitter.
been the motive of the change, unless it was a mere oversight:
is equivalent to τὸν λοιπὸν βίον τὸν πικρόν.

This may have
but L’s reading
1491 ἵξεσθ᾽] ἥξεθ᾽ L ist hand:

(with Elmsley), or és (with Blaydes).
Tr. 366 δόμους | ws τούσδε is a slightly
stronger case for such a change, yet not a
conclusive one. és is now read for ws in
Ar. Ach, 242 (ws τὸ πρόσθεν) and in
Thuc. 8. 36 (ws τὴν Μίλητον), 103 (ws
τὴν “ABvdov). Soph. has ws ὑμᾶς 77.
66.

ὶ 1482 f. Construe: at προὐξένησαν
ὑμὶν who have effected for you τὰ πρόσθε
λαμπρὰ τοῦ φυτ. πατρὸς ὄμματα ὧδε
ὁρᾶν that the once bright eyes of your
sire should see thus, z.e. should be sight-
less: cp. his own phrase quoted in 1273
ἐν σκότῳ τὸ λοιπὸν... ὀψοίατος Ph. 862 ws
᾿Αἴδᾳ παρακείμενος ὁρᾷ, he sees as the
dead, 2:5. not at all. Cp. Xen. Aol.
Socr. ὃ 7 ὁ θεὸς δι᾽ εὐμένειαν προξενεῖ μοι
οὐ μόνον τὸ ἐν καιρῷ τῆς ἡλικίας καταλῦ-
σαι τὸν βίον, ἀλλὰ καὶ τὸ ἣ ῥᾷστα, the
god’s kindly offices grant to me that I
should close my life etc. προξενεῖν =(1)
to be a πρόξενος: then (2) fig., to lend
one’s good offices: either (a) absol., as
O. C. 465 προξένει, stand my friend: or
(ὁ) with dat. and acc., or acc. and infin.,
to effect a thing, or result, for one: Xen.
An, 6. 5. 14 lore...pe...ovd€va πω κίνδυνον
προξενήσαντα ὑμῖν : Plut. Alex. 22 αὐτῷ...
τοιαῦτα ὀνείδη προξενῶν (said of one who
panders to vices): Soph. 77. 726 ἐλπὶς
ἥτις Kal θράσος τι προξενεῖ. In particular,
προξενεῖν τινά τινι-ε συνιστάναι, to intro-

duce one person to another. So Prof.
Kennedy understands here: ‘which in-
troduced to you your father’s once
brilliant eyes, that you should thus
behold them’—i.e. presented them to
you in this state. But ὧδ᾽ ὁρᾶν seems
thus to lose its force: and the ordinary
usage of προξενεῖν confirms the version
given above. The conjecture προυσέλη-
σαν (‘maltreated’) has found some un-
merited favour. Besides προυσελούμενον
in Aesch. P. V. 438, we find only πρου-
σελοῦμεν in Ar. Ran. 730.

1484 οὔθ᾽ ὁρῶν οὔθ᾽ ἱστορῶν: i.e. |
neither recognising his mother when he
saw her, nor possessing any information
which could lead him to suspect that she
was such. ἱστορεῖν is (1) to be, or (2) to
become, ἵστωρ, a knower: 2.¢. (1) to have
information, or (2) to seek it. Sense (2)
is more frequent: but Aesch. has (1) in
Lum. 455 and fers. 454. [In Zr. 382
οὐδὲν ἱστορῶν ΡΓΟΡ. Ξε ὅτι οὐδὲν ἱστόρει
(imperf.), ‘did not ask.’] Here (1) is
best, because it would be almost absurd
to say that he had wedded Iocasta ‘ with-
out asking any questions’—as if he could
have been expected to do so. Cp. 0. C.
273 νῦν δ᾽ οὐδὲν εἰ δὼς ἱκόμην ἵν᾽ ἡ κεῖ"

1485 ἠρόθην: cp. 1257, 1210.

1489 f. ὁμιλίας... ἑορτάς. The poet
is thinking ae his own Athens, though the
language is general. ὁμιλίας comprises

OIAITOY2 TYPANNOS 193
the hands whose offices have wrought that your sire’s once bright
eyes should be such orbs as these,—his, who seeing nought,
knowing nought, became your father by her from whom he
sprang! For you also do I weep—behold you I cannot—when I
think of the bitter life in days to come which men will make you
live. To what company of the citizens will ye go, to what festi-
val, from which ye shall not return home in tears, instead of shar-
ing in the holiday? But when ye are now come to years ripe for
marriage, who shall he be, who shall be the man, my daughters,

an early corrector (the first, 5, acc. to Diibner) changed this to té6’, writing o
above the ε, 7.6. ἵξεσθ᾽. Some of the later mss. (B, E, ΝΆ) have ἥξετ᾽, generated,
doubtless, by ἥξετ᾽ in 1489: as conversely in 1489 T has fier’, prompted by ἵξεσθ'

here.

1498 ἔσται, ris] Elmsley conjectured ἐστιν ὃς (one of the later Mss., E,

all occasions on which Attic women
could appear in public,—as at the de-
livery of ἐπιτάφιοι (Thuc. 2. 45): ἑορτάς
suggests such festivals as the Thesmo-
phoria, the Panathenaea, or the Dionysia
(when women were present in the theatre,
at least at tragedy). To feel the force of
this passage, we must remember how
closely the Greek festivals were bound
up with the life of the famzly. Kinsfolk
took part in them together: and at such
moments a domestic disgrace, such as
that which the sisters inherited, would be
most keenly felt. In Athenian law-courts
the fact of association at festivals could
be cited in evidence of family intimacy:
Isocr. or. 19 ὃ 10 ἕως μὲν γὰρ παῖδες
ἦμεν, περὶ πλέονος ἡμᾶς αὐτοὺς ἡγούμεθα ἢ
τοὺς ἀδελφούς, καὶ οὔτε θυσίαν οὔτε θεω-
ρίαν (public spectacle) οὔτ᾽ ἄλλην ἑορ-
τὴν οὐδεμίαν χωρὶς ἀλλήλων ἤγομεν.
1546. or. 8 § 15 καὶ εἰς Διονύσια εἰς ἀγρὸν
ἦγεν ἀεὶ ἡμᾶς, καὶ μετ᾽ ἐκείνου τε ἐθεω-
ροῦμεν (in the theatre) καθήμενοι παρ᾽
αὐτόν, καὶ τὰς ἑορτὰς ἤγομεν παρ᾽ ἐκεῖνον
πάσας. It was the Attic custom for a
bridegroom Θεσμοφόρια ἑστιᾶν τὰς γυναῖ-
kas, to provide a banquet at the next
Thesmophoria for the women of his deme
(Isae. or. 3 ὃ 80), and also φράτορσι
γαμηλίαν εἰσφέρειν, to provide a banquet
for his clansmen when his bride was in-
troduced into his φρατρία (or. 8 § 18).
1490 κεκλαυμέναι, only poet.: later
poets and Plut. have κέκλαυσμαι: the
poet. δεδακρυμένος also occurs in later
prose, Plut., Lucian, etc. The festivals
were religious celebrations, which would
be polluted by the presence of persons
resting under an inherited ἄγος (cp. note

fe eg

on 240). Some word or act reminds the
daughters of Oedipus that they are thus
regarded, and they go home in tears.
Greek sensitiveness to public notice on
such occasions might be illustrated by the
story in Her. of the affront offered to the
deposed king Demaratus by his successor
Leotychides at the Spartan festival of the
γυμνοπαιδίαι (6. 67). Demaratus drew
his robe over his head, and left the
theatre: κατακαλυψάμενος ἤϊε ἐκ τοῦ
θεήτρου és τὰ ἑωυτοῦ οἰκία. Contrast the
effusive public greeting which Electra
imagines herself and Chrysothemis as re-
ceiving ἔν θ᾽ ἑορταῖς ἔν τε πανδήμῳ πόλει
(1. 982).

1491 ἀντὶ τῆς θεωρίας, in place of the
sight-seeing (for which they had looked).
θεωρία is (1) subjectively, a sight-seeing:
a objectively, a spectacle. In sense

1) the article is added here because a
definite occasion is meant; usually, the
art. is absent: Thuc. 6. 24 πόθῳ ὄψεως
kal θεωρίας : Plat. Rep. 556 C ἢ κατὰ θεω-
plas ἢ κατὰ στρατείας (on travels or cam-
paigns): Isocr. or. 17 ὃ 4 ἅμα κατ᾽ ἐμπο-
ρίαν καὶ κατὰ θεωρίαν. In Her. 1. 30
τῆς θεωρίης ἐκδημήσας... εἵνεκεν, the art.
is added as in ἡ εἰρήνη (‘peace’) εἰς.,
because ‘seeing the world’ is spoken of
generically.

1498 τίς οὗτος ἔσται, tls, κιτ.λ., is
more animated for τίς οὗτος ἔσται, ὅστις.
Theocr. 16. 13 τίς τῶν νῦν τοιόσδε; τίς εὖ
εἰπόντα φιλασεῖ; is compared by Jacobs
there, and by Schneidewin here, but is
not really similar, since τοιόσδε there re-
fers back to v. 5 ἴω, τίς γάρ.. ὑποδέξεται
(ΚΎΤΟΣ

ΤΊΣ

194

Coie ee 5 , / a
τοιαῦτ᾽ ὀνείδη λαμβάνων, ἃ
ὡς A » n~ >] ε “ 4

γοναῖσιν ἔσται σφῷν θ᾽ ὁμοῦ δηλήματα;

ΣΟΦΘΚΛΕΟΥΣ

ὡς ἴω 9 ἴω
ταις ἐμαις

τί γὰρ κακῶν ἄπεστι; τὸν πατέρα πατὴρ
ὑμῶν ἔπεφνε: τὴν τεκοῦσαν ἤροσεν,

ὅθεν περ αὐτὸς ἐσπάρη, κἀκ τῶν ἴσων
ἐκτήσαθ' ὑμᾶς ὧνπερ αὐτὸς ἐξέφυ.

τοιαῦτ᾽ ὀνειδιεῖσθε:

οὐκ ἔστιν οὐδείς, ὦ τέκν᾽, ἀλλὰ δηλαδὴ
έρσους φθαρῆναι κἀγάμους ὑμᾶς χρεών.

@ παῖ Μενοικέως,

τούτοιν λέλειψαι, νὼ γάρ, ὧ Φυτεύσαμεν,

ὀλώλαμεν δύ᾽ ὄντε,

πτωχὰς ἀνάνδρους ἐγγενεῖς ἀλωμένας,
μηδ᾽ ἐξισώσῃς τάσδε τοῖς ἐμοῖς κακοῖς.
ἀλλ᾽ οἰκτισόν σφας, ὧδε τηλικάσδ᾽ opav
πάντων ἐρήμους, πλὴν ὅσον τὸ σὸν μέρος.

ὕννευσον, ὦ γενναῖε, σῇ ψαύσας χερί.
δ᾽, ὦ τέκν᾽, εἰ μὲν εἰχέτην ἤδη φρένας,
---

σφῴν

has ἔσται γ᾽ ὅΞ) :
σιν MSS. Schenkel conjectures γόνοισιν :
γοναῖσιν.

‘at languet hoc,’ as Hermann says.
Arndt, γαμβροῖσιν :
Hartung changes ἐμοῖς to γάμοις, and δηλήματα to ᾿κμεμαγμένα (‘re-

1495
κἄτα τίς γαμεῖ; I500
ἀλλ᾽ ἐπεὶ μόνος πατὴρ
μή σφε ὅ περιίδῃς 1505

1510

1494 f. τοῖς ἐμοῖς | γονεῦ-
Kennedy ταῖς éuais |

proaches which will cleave to your marriage, on your parents’ account and on your

own’).

Heimsoeth would keep γονεῦσιν, and change ἃ τοῖς ἐμοῖς. to ἃ ᾿κ τῆς ἴσης.

1497 ff. Nauck supposes that Soph. wrote, after ἔπεφνεν, merely οὗπερ αὐτὸς ἐσπάρη,

κἀκτήσαθ᾽ ὑμᾶς ὧνπερ αὐτὸς ἐξέφυ.

He now grants that ὅθεν can mean ἐξ ἧς, but

1494 λαμβάνων instead of the infin.
with παραρρίψει, as Plat. Legg. 699 A
οὐδεὶς τότε ἐβοήθησεν οὐδ᾽ ἐκινδύνευσε
ξυμμαχόμενος.

1495 γοναῖσιν. The disgraces of the
polluted house will be ruinous not only
to the children of Oedipus, but to his
children’s children (σφῷν, genit., sc. yo-
vais). Iformerly read γόνοισιν : but Ken-
nedy justly objects that the plur. of γόνος
is not used; and his conjecture, ταῖς
ἐμαῖς yovaiow, gives more point here.
For γοναί, ‘ offspring,’ cp. O. C. 1192,
Ant. 641. The γονεῦσιν of the MSs.
yields no tolerable sense, whether it is
referred to Laius and Iocasta or to
Iocasta alone.—dé7Anva is a hurt, bane,
mischief, in a physical or material sense:
Od. 12. 286 ἄνεμοι χαλεποί, δηλήματα
νηῶν : Hom. Hom. Hymn. Apoll. 364 (of
the dead monster) οὐδὲ σύ ye ζώουσα κα-
κὸν δήλημα βροτοῖσιν: Aesch. fr. 119 ὁδοι-

πόρων δήλημα χωρίτης δράκων (the ser-
pent in the fields, a bane of wayfarers).
The disgraces are δηλήματα to the sons
and daughters as involving their ruin in
life: but could not be called δηλήματα to
the dead in the remote figurative sense
of disgracing their memories. Nor would
there be any fitness in the conjunction
of harm of another kind to the. living.
Oedipus here thinks of the living, and
of the future, alone. The conject. yap-
βροῖσιν, besides being far from the ss.,
presumes the event which he regards as
impossible.
1496 πατέρα: for the tribrach see on
710.
1498 τῶν ἴσων is poetically equiva-
lent to τῶν αὐτῶν, t.e τῆς αὐτῆς: it is
like saying, ‘from a source which was
Pie as that whence he sprang,’ instead
» ‘from the same source whence he

eee Cp. 845 οὐ γὰρ γένοιτ᾽ ἂν εἷς

OIAITOYS ΤΥΡΆΝΝΟΣ 195
that will hazard taking unto him such reproaches as must be
baneful alike to my offspring and to yours? For what misery
is wanting? Your sire slew his sire, he 2who
bare him, and begat you at the sources of his own being ! Such
are the taunts that will be cast at you; and who then will wed?
The man lives not, no, it cannot be, my children, but ye must
wither in barren maidenhood.

Ah, son of Menoeceus, hear me—since thou art the only
father left to them, for we, their parents, are lost, both of us,—
allow them not to wander poor and unwed, who are thy kins-
women, nor abase them to the level of my woes. Nay, pity
them, when thou seest them at this tender age so utterly forlorn,
save for thee. Signify thy promise, generous man, by the touch
of thy hand! To you, my children, I would have given much

objects to τῶν ἴσων, and to the marriage being dwelt upon at more length than the
parricide. 1505 μή σφε παρίδῃς MSS. (παρίδησ L). Dawes conjectured μή ode
περιίδῃς : Fritzsch, μὴ περί σφ᾽ ἴδῃς: μὴ παρά od’ ἴδῃς Porson: Erfurdt, μή ope δὴ

(μοι Blaydes) προδῷς, and afterwards μή σφ᾽ ἀτιμάσῃς.

in L from évyeveic).

1506 ἐγγενεῖς MSS. (made

Dindorf conjectures ἐκγενεῖς, comparing ἔκβιος, ἔκτιμος, ἐξούσιος :
Hermann, doréyous: Schneidewin, ἐκστεγεῖς: Wolff, συγγενής.

1511 εἰχέτην MSS.:

γε τοῖς πολλοῖς ἴσος, and note.

1500 ὀνειδιεῖσθε: see on 672.

1501 δηλαδή: prosaic, but also in
Eur. Or. 180) I. A. 1366.

1508 ἀλλ᾽ after the vocative, like od
δέ, but stronger, as introducing an ap-
peal: as O. C. 1405 ὦ τοῦδ᾽ ὅμαιμοι παῖ-
des, GAN’ ὑμεῖς... μή μ᾽ ἀτιμάσητέ ye: and
4b, 237.

1505 δύ᾽ ὄντε, both of us: cp. 77. 539
δύ᾽ οὖσαι μίμνομεν : Eur. Jon 518 σὺ δ᾽ εὖ
φρόνει γε καὶ δύ᾽ ὄντ᾽ εὖ πράξομεν.----περιί-
Sys: on Porson’s objection, see Appendix.

1506 éyyevets, your kinswomen as
they are (where in prose we should have
οὔσας added). The word was full of
meaning for an Attic audience, who
would think of Creon as placed by
Oedipus in the position of ἐπίτροπος
(guardian) and κύριος (representative be-
fore the law) of the unmarried girls who
are here viewed as orphans (1505); their
brothers not being of age. Cp. Isae. or.
5 § 10; [Dem.] or. 46 § 18.

1507 ἐξισώσῃς τάσδε, do not put
them on the level of my miseries: cp.
425: for τάσδε instead of τὰ τῶνδε κακά,
cp. note on 467.

1508 τηλικάσδ᾽, at their age, Ζ.6. so
young: Ant. 726 οἱ τηλικοίδε (so old) καὶ
διδαξόμεσθα δὴ | φρονεῖν πρὸς ἀνδρὸς τηλι-
κοῦδε (so young) τὴν φύσιν;

_ of the normal -τον.

1509 πλὴν ὅσον τὸ σὸν μέρος, ex-
cept in so far as, on thy part, οὐκ ἔρημοι
εἰσί."

1511 εἰχέτην, 2nd pers. dual, with
the form proper to the 3rd (μετειχέτην,
1465). Before the Attic period, the
Greek language had attained to this re-
gular distinction of active dual forms :—
(1) primary tenses, 2nd pers. -rov, 3rd
pers. -rov ; (2) secondary tenses, 2nd pers.
-Tov, answering to Skt. ¢am: 3rd pers.
«τὴν, Skt. tam. As regards (2), two
classes of exceptions occur: (2) Homeric
3rd pers. in -rov instead of -τὴν ; three
instances, διώκετον (71. το. 364), érevxe-
tov (13. 346), λαφύσσετον (18. 583).
These Curtius refers to ‘the want of
proper linguistic instinct on the part of
some late rhapsodist.’ (ὁ) Attic 2nd pers.
in -τὴν instead of -rov. Our εἰχέτην here
is the only instance proved by metre: but
8 others are established. Against these
fall to be set at least 13 Attic instances
Curtius regards the
and pers. in -ryv as due-to a false an-
alogy. In the ¢hzvd person dual -τὴν
was distinctive of the secondary tenses.
Attic speech sometimes extended this
distinction to the second person also.
(Curtius, Verb 1. 80, Eng. tr. 53.) Cp.
n. on O. C. 1378 f.

13—2,

ZOPOKAEOY2

ld > aA 4 A“ A “a 3 ¥ id
πόλλ᾽ ἂν παρήνουν" νῦν δὲ τοῦτ᾽ εὐχεσθέ pou,
οὗ καιρὸς *éea ζῆν, τοῦ βίου δὲ λῴονος
ὑμᾶς κυρῆσαι του φυτεύσαντος πατρός.

ΚΕ.
Ol.
Ol.

, 3 δὲ τὸ te
πειστέον, KEL μηδὲν NOV.
> » ey & > > ὁ
οἷσ θ᾽ ἐφ᾽ οἷς οὖν εἶμι;
κλύων.
Ol.

οσνν.

ΟΙ. ἀλλὰ θεοῖς γ᾽ ἔχθιστος ἥκω.
τάχα.

ΟΙ.
μάτην.

OI. ἀπαγέ νύν μ᾽ ἐντεῦθεν ἤδη.

δ᾽ ἀφοῦ.

εἴχετόν γ᾽ Brunck.

a 7 Y , ¥
γῆς μ᾽ OTS πέμψεις ἄποικον.

1512 εὔχεσθέ μοι MSS.

te
ἅλις ἵν᾿ ἐξήκεις δακρύων: ἀλλ᾽ ἴθι στέγης ἔσω. 1515

ΚΡ, πάντα γὰρ καιρῷ καλά.

ΕΝ
ΚΡ. λέξεις, καὶ τότ᾽ εἴσομαι

ΚΡ. τοῦ θεοῦ μ᾽ αἰτεῖς

ΚΡ, τοιγαροῦν τεύξει

φὴς τάδ᾽ οὖν; ΚΡ. ἃ μὴ φρονῶ γὰρ οὐ φιλῶ λέγειν

1520
KP. στεῖχέ νυν, τέκνων

(In L the third ε had been a.)—

Wunder, εὔχεσθ᾽ ἐμοί: Blaydes, τοῦθ᾽ ἕν εὔχομαι (so Wecklein), suggesting also τοῦτ᾽

ἐπεύχομαι: Dindorf, ηὔχθω μόνον.

Tr. 610 ηὔγμην, midd.: but the imperat. οὗ ηὖγμαι does not occur.)
The modes of correction tried have been
(1) Omitting ἕῆν, Elmsley explains thus: εὔχεσθε κυρῆσαι τοῦ βίου
οὗ καιρὸς det (κυρῆσαί ἐστι), Awovos δὲ τοῦ pur. πατρός.

καιρὸς ἀεὶ ζῆν τοῦ βίου δὲ λῴονος MSS.
chiefly three.

(Plat. Phaedr. 279 C has noxra, pass., and Soph.

1513 οὗ

Hermann, also omitting

ζῆν, makes εὔχεσθε passive (2.6. ‘let that prayer be made for you by me, which is

fitting at each season’).

(2) Omitting τοῦ, Hartung writes. οὗ καιρός, αἰεὶ ζῆν. βίου δὲ

1512 ff. Oedipus now. turns from
Creon to the children. e few words
which he addresses to them are spoken
rather to the older hearers and to him-
self. τοῦτ᾽ εὔχεσθέ pot, ‘make this
prayer, as I bid you’ face: ‘ pray on my
account,’ in which sense Wunder reads
ἐμοί): the ethic dat. μοι in request, as
O. C. 1475. In these words Oedipus is
thinking solely of his children: he has
now passed away from the thought of
self (1458). ὑμᾶς in 1514 is no argu-
ment for understanding μὲ as subject to
{nv: rather it is added to mark the con-
trast with πατρός.

1513 I prefer οὗ καιρὸς ἐᾷ ζῆν, τοῦ
βίου κιτ.λ. to οὗ καιρὸς ἀεὶ ζῆν, βίου
k.T.A. on these grounds. 1. τοῦ before
Blov, though not required, is commend-
ed, by Greek idiom; it also gives a de-
cidedly better rhythm; and it is not likely
to have crept into the text, since the oc-
currence of del with the a long was not
so uncommon that it should have sug-

gested the need of supplementing the
metre by τοῦ: but, apart from metrical
motive, there was no other for intruding
the article. 2. οὗ καιρός, without any
verb, though a possible phrase, isa harsh
one. 3. From eat to ae would be an
easy transition. And καιρὸς ἐᾷ is quite
a natural expression: cp. Eur. 7. 4. 858
δοῦλος" οὐχ ἁβρύνομαι τῷδ᾽" ἡ τύχη γὰρ
οὐκ ἐᾷ. The foreboding of Oedipus is
that his daughters must become home-
less exiles (1506) unless Creon shelters
them at Thebes. ‘To live where occa-
sion allows’ means in his inner thought,
‘to live at Thebes, if that may be—if
not, in the least warms τὲ exile that the
gods may grant you.’ e monosyllabic
ἔα (1451, Ant. 95) and ἐᾷ (//. 5. 256
τρεῖν μ᾽ οὐκ ἐᾷ Παλλὰς ᾿Αθήνη) go far to.
remove the metrical objection. Meineke’s.
conjecture, 7, gives a more prosaic phrase,
and is too far from the ἀεί of the mss.

1615 ἐξήκεις: see on 1357.

1516 καιρῷ--ἐν καιρῷς. In Thuc. 4.

OIAITOYS TYPANNOS 197
counsel, were your minds mature; but now I would have this
to be your prayer—that ye live where occasion suffers, and that
the life which is your portion may be happier than your sire’s.

Cr. Thy grief hath had large scope enough: nay, pass into
the house.

Or. I must obey, though ’tis in no wise sweet.
for it is in season that all things are good.

OE. Knowest thou, then, on what conditions I will go?
Cr. Thou shalt name them; so shall I know them when I hear.

OE. See that thou send me to dwell beyond this land.
Cr. Thou askest me for what the god must give.

ΟΕ. Nay, tothe gods I have become most hateful. Cr. Then
shalt thou have thy wish anon.

OE. So thou consentest ?
idly what I do not mean.

Or. Then ’tis time to lead me hence.
but let thy children go.

Cr. Yea:

CR:

*Tis not my wont to speak

Cr. Come, then,—

λῴονος. Blaydes and Campbell read thus, but keep del, and place no comma after
καιρός. (3) Others alter ἀεί. Dindorf gives οὗ καιρὸς ἐᾷ ζῆν, τοῦ βίου δὲ λῴονος.
This has been the most generally received emendation, and seems the best. Meineke,
ov καιρὸς ἦ ζῆν : Blaydes, οὗ καιρός, εὖ ζῆν. 1517 εἰμί L: εἶμι Brunck. 1518 πέμ-
ψεισ L rst hand, corrected to πέμψηισ, and then (by a still later hand) back to
πέμψεισ. The later Mss, are divided, but most have πέμψεις.---ἀπ᾽ οἴκων L, ov written
over wy by a late hand. Most of the later Mss. have dm’ οἴκων (over which in A is
yp. ἄποικον), but V? has ἀποίκων, and B ἄποικον. 1521 νῦν (47s) L, and so Wolff;
νυν (δ᾽) Brunck, and most edd. T has νῦν. «νυν, but this, at least, can hardly be

59 most MSS. give εἰ μὴ καιρῷ τύχοιεν
ἑκάτεροι πράσσοντες: Classen reads ἐν
καιρῷ on the ground that Thuc. so has
it in 1. £21, §- 61, 6. 9.

1517 The words οἶσθ᾽ ἐφ᾽ οἷς οὖν
εἶμι; were said with some return of his
former agitation: λέξεις x.7.d. is said by
Creon with calm, grave courtesy; they
have nothing in them of such irony as,
‘I shall know when you are pleased to
tell me.’ So Aesch. Z7heb. 260 ET. al-
τουμένῳ μοι κοῦφον εἰ δοίης τέλος: ‘would
that thou couldst grant me a light boon.’
ΧΟ. λέγοις ἂν ws τάχιστα, Kal τάχ᾽ εἴσο-
μαι (2.¢ and then I shall know if I can
serve thee).

1518 ὅπως πέμψεις : sc. dpa: Xen.
An. τ. 7. 3 ὅπως οὖν ἔσεσθε ἄνδρες, ‘see
that ye be’: Plat. Rep. 337 A ὅπως μοι,
ὦ ἄνθρωπε, μὴ ἐρεῖς. Not (εἶμι ἐπὶ rov-
τοις), ὅπως κιτ.λ.

1519 ἀλλὰ θεοῖς γ᾽: ze. ‘Nay, the
gods, who hate me, will not be displeased
that I should be thrust forth.’ For the
synizesis in θεοῖς cp. 215.--ἥκω: cp.

1357, O. C. 1177 ἔχθιστον ἥκει, has come
to be most hateful. Creon’s reply, τοι-
γαροῦν τεύξει τάχα, means: ‘if the gods
do desire thy banishment, thou wilt soon
have thy wish’—when the oracle at
Delphi is consulted (1443). According to
the story which Soph. follows, Oedipus
was at first detained at Thebes against
his own wish. But when some time had
elapsed, and that wish had given place
to a calmer mood, the Thebans, in their
turn, demanded his expulsion ; and Creon
then yielded (0. C. 433 ff.).

1520 ἃ μὴ φρονῶ. In the O. C.
(765 ff.) Creon is represented as oppos-
ing a distinct refusal to this prayer of
Oedipus. His words here could mean:
‘No, I do not promise, for I am not
wont to speak vain words when I lack
knowledge’ (φρονῶ as in 569): z.¢., ‘Ican-
not tell how Apollo may decide.’ But I
now think that, on the whole, it suits the
context better to take them as expressing
consent (ὦ μὴ φρονῶ = what I do not mean
todo). As this consent can be only pro-

198 ΣΟΦΟΚΛΕΟΥΣ

OI. μηδαμῶς ταύτας γ᾽ ἕλῃ μου. KP. πάντα μὴ βούλου
κρατεῖν'
καὶ γὰρ ἀκράτησας ov σοι τῷ βίῳ ξυνέσπετο.

: ὦ πάτρας Θήβης ἔνοικοι, λεύσσετ᾽, Οἰδίπους ὅδε,
ὃς τὰ κλείν᾽ αἰνίγματ᾽ ἊΣ καὶ κράτιστος ἦν avnp, 1525
* οὗ τίς οὐ ζήλῳ πολιτῶν “Tats τύχαις “ ἐπέβλεπεν,
εἰς ὅσον κλύδωνα δεινῆς συμφορᾶς ἐλήλυθεν.
ὥστε θνητὸν 0 ὄντ᾽ ἐκείνην τὴν τελευταίαν ἰδεῖν
ἡμέραν ἐπισκοποῦντα μηδέν᾽ ὀλβίζειν, πρὶν ἂν
δ .\ τέρμα τοῦ βίου περάσῃ μηδὲν ἀλγεινὸν παθών. 1530

right, though νυν .. νῦν would be quite defensible. 1523 τῷ βίῳ] διὰ βίου Nauck.
1524. 1580 The ss. rightly give these verses to the Chorus. The Scholiast gives
them to Oedipus, but thinks that the play would end better with v. 1523: τὰ γὰρ
ἑξῆς ἀνοίκεια, γνωμολογοῦντος τοῦ Οἰδίποδος. This error arose, as Dindorf points out,
from the fact that in Eur. Phoen. 1758 ff. Oed. speaks similar verses, of which the
first two are taken almost verbatim from our passage : :—O πάτρας κλεινῆς πολῖται,
λεύσσετ᾽, Οἰδίπους ὅδε, | ὃς τὰ κλείν᾽ αἰνίγματ᾽ ἔγνω καὶ μέγιστος ἣν dv_ip.—Fr. Ritter
would delete vv. 1 524—1530: but the close of the play would then be too abrupt.
1526 ὅστισ οὐ ζήλῳ πολιτῶν Kal τύχαισ ἐπιβλέπων L. In the later Mss. the only
variations are ἐν for οὐ (V, M, M® 1st hand), and βίῳ for ζήλῳ (M),—mere blunders.
Musgrave conjectured, ὃν τίς οὐ ζήλῳ πολιτῶν τῆς τύχης ἐπέβλεπεν; (So Blaydes.)

visional—depending on the approval of
Apollo—it is not necessarily inconsistent
with O. C. 765 ff.

1522 ἕλῃ pov: cp. 1022 χειρῶν λα-
βών.

1524--1580 ὅεε critical note. These
verses are spoken by the Chorus, as Creon
turns with Oedipus to enter the house.
The calm close which the tragedy re-
quires would be wanting if they were
spoken by the chief sufferer himself.
Of extant Greek tragedies, the Prome-
theus and the Agamemnon are the only
ones which end with words spoken by
one of the actors; and in each case this
is justified by the scheme of the trilogy
to which the play belonged.

1525 Here, as elsewhere, the MSs.
fluctuate between Se and ἤδη. The
Attic ἤδη, as first pers. sing., is con-
tracted from ἤδεα : in the ¢hird, the
classical form was not ἤδη but ἤδει, or,
before a vowel, ἤδειν (as it must be in
Eur. /on 1187, Ar. Pax 1182 etc.). No
3rd sing. in ea, from which ἡ could come,
6 said, or can be supposed, to have ex-
isted. Aristarchus, indeed, is quoted by
the schol. on //. 5. 64 in favour of the η-
But the Doric 3rd sing. ἀπολώλη in 7ad,
Heracl. 1. 39 is the only such form which
is beyond question. Curtius (Verd 11.

237, Eng. tr. 431 ff.) therefore agrees
with those textual critics who, like La
Roche, Cobet, and Kontos (Λόγιος ἡ Ἑρμῆς
p. 61) would always write the 3rd sing.
ἤδει (or ἤδειν)., ἥδει αἰνίγματα (slur.
with reference to the hexameter ἔπη
in which it was chanted) = knew Ζ7:-
stincti@gly, by the intuition of genius: in
Eur. Phoen. 1759 the adapter of this
verse has altered ἤδει (perhaps by a slip
of memory) to the more natural but less
forcible ἔγνω, ‘read aright,’ solved.
1526 οὗ τίς od ζήλῳ.. ταῖς τύχαις
ἐπέβλ., ‘on whose fortunes what citizen
did not look with emulous admiration?’
(Cp. Xen. Avero 1. 10 πῶς δὲ πάντες
ἐζήλουν ἂν τοὺς τυράννους") To me it
appears certain that we should here read
the interrogative τίς, with ἐπέβλεπεν in-
stead of ἐπιβλέπων. Cp. O. C. 1133 ᾧ
tls οὐκ ἔνι κηλὶς κακῶν ξύνοικος; 871
ὅπου τίς ὄρνις οὐχὶ κλαγγάνει; Zl. τόρ f.
τί.. οὐκ... 1... «ἀγγελίας: Eur. Phoen. 878
ἁγὼ τί δρῶν οὐ, ποῖα δ᾽ οὐ λέγων ἔπη,
εἰς ἔχθος ἦλθον. Dem. or. 18 § 48 ἐλαυ-
νομένων καὶ ὑβριζομένων καὶ τί κακὸν οὐχὶ
πασχόντων πᾶσα ἡ οἰκουμένη μεστὴ γέ-
γονεν. Then the καί of the mss. should
probably be ταῖς: though it is possible
(as Whitelaw proposes) to take {Aw καὶ
τύχαις as ‘his glory and his fortunes’:

"Ὁ

Par

OIAITOY2 TYPANNOS 199

OE. Nay, take not these from me! CR. Crave not to be
master in all things: for the mastery which thou didst win hath
not followed thee through life.

CH. Dwellers in our native Thebes, behold, this is Oedipus,
who knew the famed riddle, and was a man most mighty; on
whose fortunes what citizen did not gaze with envy? Behold
into what a stormy sea of dread trouble he hath come!

Therefore, while our eyes wait to see the destined final day,
we must call no one happy who is of mortal race, until he hath
crossed life’s border, free from pain.

Combining ἐπέβλεπεν with two other conjectures (Martin’s οὗ τις, and Ellendt’s ταῖς for
kai) Hartung restored, ov τίς οὐ ζήλῳ πολιτων Tals τύχαις ἐπέβλεπεν. Nauck now reads,
οὗ τίς οὐ ζήλῳ πολιτῶν ἦν τύχαις ἐπιβλέπων (ἦν for καὶ with Enger). Campbell con-
jectures πρῶτος ἐν ζήλῳ πολιτῶν καὶ τύχαις ἐπιφλέγων, citing a gloss ἐπαιρόμενος (on
ἐπιβλέπων) which occurs in M (not, however, in E, where on p. 110, which contains
vv. 1518—1530, there is no gloss). 1528 ἐκείνην] κείνην L tst hand: the initial
eis from the first corrector (S).—idetvy has been suspected: see comment on 1529.
1629 In L four words (probably belonging to a gloss) have been erased above μηδέν᾽
ὀλβίζειν πρὶν ἄν. Inthe margin the first corrector has written yp. πάντα προσδοκᾶν
ἕως dv: z.¢., some copies had πάντα προσδοκᾶν ἕως (to which the corrector of L has
wrongly added ἄν) for μηδέν᾽ ὀλβίζειν πρὶν dév,—a conjecture of the same class as that

noticed on v. 134.

cp. AZ. 503 οἵας λατρείας ἀνθ᾽ ὅσου ζήλου
τρέφει. 1 doubt, however, whether ἐπέ-
βλεπεν, without ζήλῳ, could mean ‘ad-
mired.’ On the usage of the verb ém-
βλέπω, see Appendix.

1529 The use of ἐπισκοποῦντα is
peculiar. I take the exact sense to be :—
‘fixing one’s eye on the final day (as on a

\, point towards which one is moving), ¢hat

one should see tt, 1.56. ‘until one shall
have had experience of it.’ Thus ém-
σκοπεῖν is used in a sense closely akin
to its common sense of ‘attentively con-
sidering’ a thing: and the whole phrase
is virtually equivalent to, ‘wazting medt-
tatively to see the final day.’ For the
added infin., cp. Thuc. 3. 2 γεῶν ποίησιν
ἐπέμενον τελεσθῆναι, καὶ ὅσα ἐκ τοῦ 1Πόν-
του ἔδει ἀφικέσθαι. Cp. Plin. 7 § 132
alius de alio iudicat dies, et tamen supre-
mus de omnibus, zdeogue nullis creden-
dum est, Hartung proposed to replace
ἰδεῖν by ye δεῖ (where ye would be in-
tolerable); Stanley by ἔδει, Seyffert by
δέον, and Nauck by χρεών. Kennedy,
keeping ἰδεῖν, changes ἐκείνην into ἄμει-
νον. But the infin. ὀλβίζειν as a ‘sen-
tentious’ imperative (see on 462) is ap-
propriate in this γνώμη. The accus.
(θνητὸν ὄντ᾽, ἐπισκοποῦντα) stands with
the infin. when, as: here, the infin. repre-
sents an imperat. of the ¢hird person;

cp. 21. 3. 284 εἰ δέ x’ ᾿Αλέξανδρον κτείνῃ
ξανθὸς Μενέλαος, | Todas ἔπειθ᾽ Ἑλένην
καὶ κτήματα πάντ᾽ ἀποδοῦναι, with Leaf’s
note: and Madvig Gr. ὃ 546. When
the infin.=an imperat. of the second pers.,
the case is regularly the nom. (Od. 11.
441), rarely the acc. (Hes. Οὐ. 380).
The view that ὀλβίζειν depends on ὥστε
requires a shorter pause at ἐλήλυθεν, and
thus weakens the effect of v. 1527.

μηδέν᾽ ὀλβίζειν. Eur. Androm. too fi.
partly reproduces the language of this
passage: χρὴ δ᾽ οὔποτ᾽ εἰπεῖν οὐδέν᾽
ὄλβιον βροτῶν, | πρὶν ἂν θανόντος τὴν
τελευταίαν ἴδῃς ] ὅπως περάσας ἡμέραν.
ἥξει κάτω. He has the thought also
in 770. 510, Heracl. 866, /. A. 161,
as Soph. in 77 1 and fr. 588. The
maxim, ‘Call no man happy before death,’
first appears in Greek literature as a
set γνώμη in Aesch. Ag. 928 ὀλβίσαι
δὲ χρὴ | βίον τελευτήσαντ᾽ ἐν εὐεστοῖ
φίλῃ: but Aristotle recognises the popular
tradition which ascribed it to Solon.
In Her. 1. 32 Solon says that a man
may be called εὐτυχής 17: life, but ὄλβιος
only after a life exempt from reverse.
Cp. Iuv. 10. 274 f. Zt Croesum, quem
vox tustt facunda Solonis Respicere ad
longae iussit spatia ultima vitae, where
Mayor refers to the proverbs Λυδὸς (Croe-
Sus) ἀποθνήσκει σοφὸς ἀνήρ, and τέλος dpa

200 ΘΙ ΔΙΠΟΥΣ

βίου (Paroemiogr. II. 187, I. 315 n.), and
to notices of the saying in Cic. (De Fin.
2 § 87, 3 § 76), Diog. Laert. ᾿ § 50 τὰ
θρυλούμενα), Ovid (Aer. ΓΞ 135), Seneca
(De Trang. An. 11 § 12), Jose hus Gee
dud.1.'5: 11=29 § 3), Arrian 8. 106. 7).

Lucian (Charon 10): cp. Brees 17: 28.
Does Solon mean, Aristotle asks, (1) that
a man zs happy when he is dead? Or
(2) that, after death, he may be said to
have been happy? If (1), Arist. declines
to allow that the dead are positively

ΤΎΡΑΝΝΟΣ

happy; and popular opinion, he says,
denies that they are always negatively so,
t.e. free from unhappiness. If (2), then
is it not absurd that at the time when he
zs happy we are not to call him so? The
fallacy, he concludes, consists in treating
‘happiness’ as dependent on bright for-
tunes: ob yap ἐν ταύταις τὸ εὖ ἢ κακῶς,
ἀλλὰ προσδεῖται τούτων ὁ ἀνθρώπινος βίος,
καθάπερ εἴπαμεν, κύριαι δ᾽ εἰσὶν αἱ κατ᾽
ἀρετὴν ἐνέργειαι τῆς εὐδαιμονίας, αἱ δ᾽ ἐ-
ναντίαι τοῦ ἐναντίου Γ΄ (ΕἸ. Nic. 1. 11.)

APPENDIX.

The Oedipus Tyrannus at Harvard.—Reference has been made in
the Introduction (§ 29) to the performance of the Oedipus Tyrannus by
members of Harvard University in May, 1881. The thorough scholar-
ship, the archeological knowledge and the artistic skill which presided
over that performance invest the record of it with a permanent value
for every student of the play. Where the modern imagination most
needs assistance, this record comes to its aid. Details of stage-
management and of scenic effect, which a mere reading of the text
could suggest to few, become clear and vivid. Mr H. Norman’s
‘Account of the Harvard Greek Play ’—illustrated by excellent photo-
graphs—is, in fact, a book which must always have a place of its own
in the literature of the Oedipus Tyrannus. 1 select those passages
which relate to the principal moments of the action; and, for more
convenient reference, I arrange them in successive sections.

§ 1. Opening Scene. ‘Account,’ p. 65. ‘The scene behind the
long and narrow stage is the palace of Oedipus, king of Thebes,—a
stately building with its frieze and columns. There is a large central
door with two broad steps, and two smaller side doors; all three are
closed. In the centre of the stage in front is a large altar; beside each
of the smaller doors of the palace is another altar. A flight of steps
leads from the stage at each side. ‘The sound of the closing doors has
warned the audience that the long-expected moment is at hand, and an
immediate silence ensues. Under these circumstances the first notes of
the orchestra come with great effect, and the entire prelude is unusually
impressive. As it closes, the spectators are sympathetic and expectant.

‘Slowly the crimson curtains on the right-hand side below the stage
are drawn apart, and the Priest of Zeus enters, leaning on a staff, a
venerable and striking figure....Behind him come two little children.
They are dressed in soft white tunics and cloaks, their hair is bound
with white fillets, and they carry in their hands olive branches twined
with wool,—

ἐλαίας θ᾽ ὑψιγέννητον κλάδον,
λήνει μεγίστῳ σωφρόνως ἐστεμμένον.

202 ALLENIDIX.

This shows that they come as suppliants. Behind the children come
boys, then youths, and then old men. All are dressed in white and
carry suppliant boughs ; in the costumes of the men, the delicate fabric
of the undergarment, the χιτών, contrasts beautifully with the heavy
folds of the ἱμάτιον. With grave, attentive faces the procession crosses
the front of the stage, and mounts the steps; the suppliants lay down
their branches and seat themselves on the steps of the altars. The
priest alone remains standing, facing the palace door.

‘ The first impression upon the spectators was fortunate. The inno-
cent looks of the children, the handsome figures of the men, the
simplicity and solemnity of their movements, set off as they were by
the fine drapery of their garments and the striking groups around the
altars, had an instant and deep effect. It is safe to say that fears of
crudeness or failure began rapidly to vanish. The spectacle presented
at this moment was one of the most impressive of the play.

‘After a short pause the great doors of the palace are thrown back,
and the attendants of Oedipus enter and take up their positions on
each side. They wear thin lavender tunics reaching nearly to the knee.
Their looks are directed to the interior of the palace, whence, in a
moment, Oedipus enters. His royal robes gleam now with the purple
of silk and now with the red of gold; gold embroidery glitters on his
crimson tunic and on his white sandals; his crown gives him dignity
and height.

‘For an instant he surveys the suppliants, and then addresses them.’

§ 2. Arrival of Creon from Delphi: verses 78 ff. ‘ Account,’ p. 69.
‘While Oedipus is speaking, the children on the [spectators’] left of the
stage have descried some one approaching, and one of them has pointed
him out to the priest. It is Creon, who enters with rapid strides,
wearing a wreath of bay leaves sparkling with berries, the symbol of a
favorable answer. He is dressed in the. short salmon-colored tunic and
crimson cloak, with hat and staff. A hasty greeting follows; and
Oedipus, the priest, and the suppliants wait for the answer of the
oracle.’

§ 3. Withdrawal of the Suppliants, and Entrance of the Chorus:
vv. 143-151, p. 71. ‘With the assurance of speedy aid [for the The-
bans] he [Oedipus] leads Creon into the palace, and the attendants
follow and close the doors. Slowly the white-robed suppliants rise ; the
petition being granted, each one takes his bough, and led by the priest
they descend the steps and disappear.

‘As the last figure passes out of sight the notes of the orchestra are
heard once more, this time with a measured beat which instantly attracts
attention, and the Chorus of old men of Thebes issues from the same
entrance. They are men of various ages, dressed in tunics reaching to
the instep, and full ἱμάτια, of harmonious soft. warm colors. The excel-
lence of the costumes was marked ; each man seemed to have worn his
dress for years, and to exhibit his individuality in the folds of it. They
enter three deep, marching to the solemn beat of the music ; and as the

APPENDIX. 203

first rank comes in sight of the audience the strains of the choral ode
burst from their lips.

Oise sss ee Fae = er

Shoulder to shoulder and foot to foot the old men make their way to
the altar on the floor of the theatre and take up their positions around
it. This entrance of the Chorus was surpassed in dramatic effect by
few features of the play: the rhythmical movements, the coloring and
drapery, the dignity of the faces, the impressive music sung in unison by
the fifteen trained voices,—all these combined to produce a startling
effect on the audience.’

§ 4. Lntrance of Teiresias, v. 297, p. 75. ‘Atthis moment Teiresias
enters, a towering venerable figure, with long white hair and beard. He
is guided to the stage by a boy, whose blue cloak contrasts with the
snowy draperies of the old man.’ zs exit, v. 462, Ὁ; 79. ‘The two
men part in deadly anger, Oedipus going within the palace and the boy
leading Teiresias down the steps [from the stage, see ὃ 1]....Once more
the music sounds, and the Chorus gives voice to its feelings concerning
the strange scene which has just been enacted.’

§ 5. Lxtrance of Creon, when he comes to repudiate the charge of
treason brought agatnst him by Oedipus: v. 512, p. 81. ‘As the strains
of [choral] music die away, Creon is seen hastily ascending the steps [to
the stage] on the right [of the spectators: cp. § 2]. He is no longer
dressed as a traveller, but in garments suited to his high rank. His
tunic is of delicate dark crimson material, with a gold border; his
ἱμάτιον is of bright crimson cashmere, with a broader gold border ; his
sandals are of crimson and gold. He strides to the centre of the stage
and bursts out in indignant denial of the charges that Oedipus has made
against him.’

§ 6. Jocasta enters while high words are passing between Oedipus and
Creon: v. 631, p. 83. ‘Just as this [altercation] reaches its height the
doors of the palace are seen to open, and the Chorus bids both angry
speakers cease, as Jocasta is approaching. ‘The attendants of Jocasta
enter and place themselves on each side of the door, and a moment
later the queen herself stands upon the threshold. Oedipus turns to her
with welcome, and Creon with a gesture of appeal.

- ‘Her dress consists of a richly trimmed silvery undergarment, and an
ἱμάτιον of crimped pale yellow silk. She wears a crown, bracelets, and
necklace, and white sandals embroidered with gold.’

It was upon this group—the first complex one in the play—that Mr
F. D. Millet based his scheme of the costumes, to which he gave long
study, both from the historical and from the artistic point of view, and
which he has described in the Century Magazine of Nov., 1881.
From this article, Mr Norman (p. 83) quotes the following passage :—

204 APPENDIX.

‘It was part of the original scheme that in each group the most
prominent character should, as far as possible, be the focus, not only of
interest in the text, but from the point of view of costume. Let us see
how the first complex group fulfilled this condition. On the stage left
stood Oedipus, in rich but deep-toned red; on the right, Creon, equally
in red, but of a color entirely different in scale; the attendants of the
king, in lavender tunics bordered with gold-embroidered white, flanked
the doorway ; and the two attendants of Jocasta, in delicate blue and
salmon, brought the eye by a pleasing graduation in intensity of color
and strength of tone up to the figure of the queen, clothed in lustrous
and ample drapery.’

$7. Arrival of the Messenger from Corinth: v. 924, Ὁ. 89. ‘As
the Chorus closes, Jocasta enters [v. g11] in a new state of mind. She
has comforted Oedipus by ridiculing all oracles ; but she is not without
faith in the power of Gods, and she brings frankincense and garlands,
and lays them with a prayer upon the altar.

‘While she is speaking, an old man has entered on the left below the
stage. He is dressed as a common traveller, in a tunic and short cloak,
his hat slung over his shoulder, and a stout staff in his hand. It is the
messenger from Corinth. He looks round as if in search of something,
and as soon as the queen has finished her prayer he inquires of the
Chorus where the home of Oedipus, or, better still, the king himself, can
be found. He is promptly informed that the mansion he sees is the
palace of Oedipus, and that the lady before it is the queen. Witha
profound salutation as he ascends to the stage, he declares himself to
be the bearer of news at once good and bad. Old Polybus, king of
Corinth, is dead, and the citizens are about to make Oedipus king.
This is indeed news to Jocasta. Oedipus has long avoided Corinth lest
he should slay his father, Polybus ; now he can return, as king, all fear
dispelled. Oedipus enters in response to her summons. His royal
robes have been exchanged for simpler ones of white and gold. He,
too, learns the news with triumph.’

8 8. Locasta divines the worst:—her final exit; vv. 1040—1072,
Ρ. 92. ‘But Jocasta? At the other end of the stage the queen is writhing
in anguish. The deep-red cloak which she wears is twisted about her ;
now she flings her hands up and seems about to speak, then her hands
are pressed on her mouth to stop the cries which rise, or on her bosom
to silence the beating of her heart. She rushes toward the king, but
stops half-way; her face shows the tortures of her soul. ‘The truth is all
too clear to her. The spectator feels that this suspense cannot last, and
relief comes when the Chorus suggests that perhaps Jocasta can tell
something about the shepherd of Laius. When appealed to by Oedipus,
she forces the suffering from her face and turns with a smile. But
Oedipus has gone beyond recall. Her last appealing words are scorned,
and with the language and the gesture of despair she rushes from the
stage.’

APPENDIX. 205

89. Zhe Herdsman of Laius is brought in: the whole truth ts ex-
torted from him: vv. 1110—1185, pp. 94 ff. ‘As the music ceases the
attendants of Oedipus appear at the entrance on the right, supporting a
strange figure between them. It is an aged man, with grizzled hair and
beard, clothed in coarse homespun cloth, and with a rough, untanned
sheepskin over his shoulders. He supports himself on a sapling staff
which he has cut in the woods. He mounts the steps with difficulty, and
faces the king. He is no stranger to the errand on which he has been
brought, and with the greatest difficulty he is made to speak. The
contrast between the eagerness of the messenger from Corinth to tell all
he knows, and the silence of the tender-hearted old shepherd, is very
striking. The shepherd cannot bear the other’s telltale chatter, and
with the words, “Confusion seize thee and thine evil tongue!” he swings
his staff to strike him. Ata gesture from Oedipus the attendant stops
the blow. The old man must be made to speak. The muscular
attendants spring forward and seize him. Then the truth is wrung
from him, word by word. He gave the child to the Corinthian; it
came from the palace; they said it was the son of Laius; Queen
Jocasta herself placed it in his hands; they said that an oracle
had declared that it should kill its father. The truth is out; the
oracles are not falsified; his father’s murderer, his mother’s husband,
Oedipus faces his doom. With a fearful, choking cry he pulls his
robes over his head and face, and bursts into the palace.

‘This scene...was the dramatic climax of the play. The acting led
up to it gradually by the excited conversation and the shepherd’s blow.
When Oedipus burst through the doors of the palace, his attendants
quickly followed him; the horror-stricken messengers turned with
despairing gestures and descended the steps, the one to the right, the
other to the left, and a profound silence fell upon the theatre.’

§ 10. Lffect of the fourth stasimon, vv. 1223—1530, p. 98. ‘In the
opening strains of the last choral ode, which now ring out, the emotions
of the scene are wonderfully expressed. Each one recognizes the
solemnity and depth of his own feelings in their pathetic tones.’

S11. Zhe Messenger from the House: the entrance of the blinded
Oedipus, 1223—1296, pp. 98f. ‘As the ode [just mentioned] closes, the
palace doors are opened violently from within, and the second messenger
rushes on the stage. He is a servant from the palace, clad, like the at-
tendants, in a short light tunic. He brings a tale of horror: Oedipus,
on entering, had called for a sword, and demanded to know where
Jocasta was. No one would tell him; but at last, seeing the doors of the.
bedchamber shut, he had broken through them and disclosed the body:
of the queen hanging by the bed. Tearing down the body, he had.

206 APPENDIX.

snatched from the shoulders the golden clasps and had thrust them into
his eyes.’...‘In a moment Oedipus himself appears, leaning on his at-
tendants, his pale face marred by bloody stains. The dismayed Chorus
hide their faces in their robes, and the king’s voice is broken with sobs
as he cries, αἰαῖ, αἰαῖ, δύστανος ἐγώ.

8.12. Closing scene, vv. 1416—1530, pp. ror ff. ‘As Oedipus is
begging to be slain or thrust out of the land, the approach of Creon, who
has resumed his royal powers, is announced. The memory of all his
injustice to Creon overwhelms Oedipus, and he cannot bear to meet
him. But he is blind and unable to flee, so he hides his face and waits
in silence. Creon enters, crowned, followed by two attendants....His
first words are reassuring ; the new king does not come with mocking or
reproach, but directs that a sight so offensive to earth and heaven be
hidden within the palace. Oedipus asks the boon of banishment, but is
informed by the cautious Creon that the God must be consulted. Then
the blind man begs that his wife be buried decently, and reiterates his
prayer that he may be permitted to leave the city which he has afflicted.
And one thing more he asks,—that he may embrace his daughters again.
By asign Creon despatches his own attendants to bring them, and while
Oedipus is still speaking their voices are heard.

‘Antigone and Ismene now enter, led by the attendants of Creon,
and are placed in the arms of Oedipus, who falls on his knees beside
them, and addresses them with saddest words. The children are too
young to appreciate the horror of the scene, but they are filled with pity
for their father’s pain. There is a look of genuine sympathy on the two
bright faces which watch the kneeling figure. Creon has retired to the
right of the stage and has wrapped his robe round him, unable to bear
the sight of the terrible farewell. He is summoned by Oedipus to give
his hand in token of his promise to care for the helpless girls. ‘The
children fall back, the blind man waits with outstretched hand, and
Creon slowly and sadly walks across the stage and gives the sign. Then
Oedipus turns again to his little ones. The painful scene, however, has
lasted long enough, and Creon orders Oedipus to leave his children and
withdraw. It is a dreadful separation, but the king’s order is impera-
tive. So Oedipus tears himself away, his attendants throw open the
doors, the attendants of Creon take the children by the hand, and Creon
himself leads Oedipus up the steps and into the palace....The children
and the second messenger follow ; the attendants of Oedipus enter last
and gently close the doors.

‘The music sounds again in pathetic tones, and the Coryphaeus
expresses for his fellows the lesson of life.’

Verse 2. On the meaning of θοάζετε. The points of the question
are these. 1. θοάζειν, from θο-ό-ς swift (rt. Ger, Oém; Curt. Ltym.
5. 313), Occurs ten times in Eur., four times transitively, ‘to impel,’
‘urge,’ as Bacch. 66 θοάζω Βρομίῳ, πόνον ἡδύν: six times intransitively, as
Troad. 349 μαινὰς θοάζουσ΄. If it is the same word here, what would
Goalev ἕδρας mean? (a) Not, I think, ‘to urge, press your supplication,’

APPENDIX. 207

—referring to the eager gestures or aspect of the suppliants: for rapt
motion, and not merely eagerness, is implied by doafw. Rather (ὁ) ‘to
come with eager haste as suppliants’: as Herm. explains Erfurdt’s ‘ cur
hanc sessionem festinatis?’—‘ cur tanto studio hic sessum venitis ?’
Now I can conceive Sophocles saying σπεύδειν or ἐπείγειν or even θοάζειν
ἱκετείαν : but could he have said Ooalew é5pas? The primary notion of
a fixed attitude stands out too clearly above the secondary notion of
a supplication.

2. For another θοάζειν, ‘to sit,’ only two passages are cited. (1) Em-
pedocles 52 θάρσει καὶ τότε δὴ σοφίης ἐπ᾽ ἄκροισι θόαζε. This might
mean ‘hasten on to the heights of wisdom’: though, when ἐπί with dat.
denotes motion, it usually means ‘against,’ as in Qd. το. 214 οὐδ᾽ οἵ γ᾽
ὡρμήθησαν ἐπ᾽ ἀνδράσιν. But the more natural sense would be, ‘sit on
the heights of wisdom.’ (ii) Aesch. Suppl. 595 ὑπ᾽ ἀρχᾶς [L ἀρχὰς]
δ᾽ οὔτινος θοάζων | TO 'μεῖον κρεισσόνων κρατύνει" οὔτινος ἄνωθεν ἡμένου
σέβει κάτω. Hermann renders the first words: ‘hasting at no one’s
bidding,’ zullius sub tmperio properans. So Mr Paley: ‘ Himself uzged
to action (θοάζων) by no authority.’ But the Scholiast is right, I believe,
in rendering θοάζων by καθήμενος. Only ὑπ᾽ ἀρχᾶς οὔτινος θοάζων does
not mean ‘sitting uw#der no other’s rule,’ but ‘sitting dy no other’s
mandate.’ (I should prefer ὕπαρχος) For the Aeschylean image of
Zeus throned on high, cp. Aesch. Agam. 182 δαιμόνων δέ που χάρις }
βιαίως σέλμα σεμνὸν ἡμένων.

3. Ancient tradition recognised θοάζειν as=Odooew here. Plut.
Mor. 22 E says, τῷ θοάζειν ἢ τὸ κινεῖσθαι σημαίνουσιν, ws Εὐριπίδης...
ἢ τὸ καθέζεσθαι καὶ θαάσσειν, ὡς SopoxAys,—quoting this passage. So
the Φνηι. Magn. 460. 10 διὰ τί προσθακεῖτε τάσδε τὰς ἕδρας ; τί
προσχρήζετε ταύταις ταῖς ἕδραις ; If ἢ had stood before τί the last clause
would have seemed to glance at the other explanation. So the Schol.
θοάζετε, κατὰ διάλυσιν ἀντὶ τοῦ θάσσετε" but adds, ἢ θοῶς προσκάθησθε.

4. Buttmann would connect θοάζω ¢o sit with Oe, the stem of τίθημι.
θοάζω cannot be obtained directly from Oe. It is possible, however, that
a noun-stem, from which θοάζω fo sit came, may itself have been
derived from a secondary form of @e. It might be said that θαα-, θοω-,
suggest a OeF or OaF or θυ akin to Oe: cp. dav (πιφαύσκω) with ¢a,
στυ (στῦλος) with ora.

5. To sum up:—Emped., Aesch. and Soph. seem to have used
θοάζξειν as=Oaccew. We can only say that (i) the sound and form
of θοάζω may have suggested an affinity with θαάσσω, θόωκος : (ii) as
a purely poetical word, θοάζω belonged to that region of language in
which the earlier Attic poets—bold manipulators of old material—used
a certain license of experiment, not checked by scientific etymology,
and so liable to be occasionally misled by false or accidental analogies.

44 f. In discussing these two verses, it is essential that the whole
context from v. 35 should be kept clearly before the mind :—

35 ὅς γ᾽ ἐξέλυσας, ἄστυ Καδμεῖον μολών, |
σκληρᾶς ἀοιδοῦ δασμὸν ὃν παρείχομεν"

208 APPENDIX.

καὶ ταῦθ᾽ ὑφ᾽ ἡμῶν οὐδὲν ἐξειδὼς πλέον
οὐδ᾽ ἐκδιδαχθείς, ἀλλὰ προσθήκῃ θεοῦ
λέγει νομίζει. θ᾽ ἡμὶν ὀρθῶσαι Biov:

40 νῦν τ᾽, ὦ κράτιστον πᾶσιν Οἰδίπου κάρα,
ἱκετεύομέν σε πάντες οἶδε πρόστροποι
ἀλκήν τιν᾽ εὑρεῖν ἡμῖν, εἴτε τοῦ θεῶν
φήμην ἀκούσας εἴτ᾽ ἀπ᾽ “ἀνδρὸς οἶσθα που"
ὡς τοῖσιν ἐμπείροισι καὶ τὰς ξυμφορὰς

45 ζώσας ὁρῶ μάλιστα τῶν βουλευμάτων.

The general sense is: ‘Thou didst save us from the Sphinx; and
now we pray thee to save us from the plague: for, when men are
experienced, we see that they are also (xa/) most successful in giving
counsel.’ The last two verses form a comment on the whole preceding
sentence. The complaint that, thus understood, they involve ‘bathos’
is doubly unjust. For, even if the trouble which Oedipus is now asked
to heal had been precisely similar to the trouble which he had formerly
healed, yet the general sentiment, ‘ Experience teaches prudence,’ is no
more ‘bathos’ than is δράσαντι παθεῖν, παθήματα μαθήματα, or many
other maxims which occur in Greek Tragedy. But in this case the new
trouble was of a different order from the old; and the definition of the
old trouble, given in 35 f., naturally suggests a supplementary thought
which lends a special force to the yvwun. The experience of a great
national crisis will stand Oedipus in good stead, though the problem
now presented to him is unlike that which he formerly solved.

The old scholium on v. 44 in the Laurentian ms. runs thus :—ws
τοῖσιν ἐμπείροισιν: ἐν τοῖς συνετοῖς τὰς συντυχίας Kal Tas ἀποβάσεις
τῶν βουλευμάτων ὁρῶ ζώσας καὶ οὐκ ἀπολλυμένας. οὐ σφάλλεται ἀλλὰ
τὸ ἀποβησόμενον στοχάζεται καλῶς. Prof. Kennedy calls this ‘the poor
gloss of a medieval scholiast.’ The scribe was medieval; but the gloss?
The age and origin of the old scholia in L have been discussed by Wunder,
G. Wolff, O. Pauli, and others, with results of which I have given an out-
line in the second part of the Introduction to the Facsimile of the Lauren-
tian MS. (p. 21). These old scholia represent, in the main, the work of
the Alexandrian scholars, and more especially of two commentators, one
of whom is unknown, the other being the famous grammarian Didymus,
who flourished crc. 30 B.c. The other interpreters from whose com-
ments these scholia were compiled belonged chiefly to the period from
about 250 B.c. down to the age of Didymus. There is nothing in this
scholium on v. 44 to suggest a ‘medieval’ rather than an Alexandrian
origin ; while on the other hand there are definite reasons for believing
that, like the rest of the old scholia, it represents an explanation which
had been handed down, through successive generations of Alexandrian
scholars, from an age when the feeling for classical Greek idiom was
still fresh.

The interpretation thus sanctioned by the Greek commentary has
been accepted by the all but unanimous judgment of modern critics.
We may here state, and answer, the chief objection which has recently
been made to it.

APPENDIX. 209

It is said that ξυμφορά cannot mean ‘issue’ or ‘outcome’; and that,
therefore, τὰς ξυμφορὰς τῶν βουλευμάτων cannot mean ‘the issues of their
counsels.’ The answer is that the phrase, ‘the issues of their counsels,’
is only a convenient way of saying, ‘the occurrences connected with
their counsels’; z.e., in this particular case, ‘the occurrences which
result from their counsels.’ No one has contended that the word ξυμ-
φορά, taken by itself, could mean ‘outcome’ or ‘issue. The fallacious
objection has arisen from the objectors failing to distinguish between
the use of the English genitive and the much larger and more varied
use of the Greek genitive. We could not say, ‘the occurrences’ (meaning
‘consequences ’) ‘of their counsels.’ But our ‘of’ is not an exhaustive
equivalent for the force of the Greek genitive. ξυμφοραὶ βουλευμάτων,
‘occurrences connected with, belonging to, counsels,’ could mean,
according to context, that the occurrences (4) consist of the counsels,
(6) accompany them, (¢) result from them. It would be just as reason-
able to object to the phrase Avypwv πόνων ἱκτῆρες at v. 185, because
‘suppliants of weary woes’ would be unintelligible. The ancient Greek
commentator has explained the phrase, τὰς ξυμφορὰς τῶν βουλευμάτων,
with a precision which could not have been happier if he had foreseen
the objection which we have been noticing; and those who raise that
objection might have profited by attention to his language. In his
paraphrase, tas συντυχίας καὶ tas ἀποβάσεις τῶν βουλευμάτων, the first:
word, συντυχίας, marks that ξυμφοράς bears its ordinary sense: the
second word, ἀποβάσεις, marks that the relation expressed by the gent-
tive case is here the relation of cause to effect. It is as if he had
said: ‘the occurrences connected with—that is (καί), the results of—
the counsels.’ Similarly in O. C. 1506, καί σοι θεῶν | τύχην τις ἐσθλὴν
τῆσδ᾽ ἔθηκε τῆς ὁδοῦ, ‘a good fortune connected with this coming,’ means
‘a good fortune which this coming bestows.’ There, as it happens, we
can say simply, ‘the good fortune of this coming’: but we might say also,
‘a happy issue from this coming,’—and that, too, without fear of being
supposed to think that τύχη means the same thing as τελευτή. In Thuc.
I. 140 (quoted in my commentary) tas ξυμφορὰς τῶν πραγμάτων is a
phrase strictly parallel to τὰς ξυμφορὰς τῶν βουλευμάτων. That is, the
genitive is a genitive of connection; the phrase means literally, ‘the
occurrences connected with human affairs,’ ze, the ways in which
human affairs turn out; and therefore we may accurately render,
‘the issues of human affairs.’ Prof. Kennedy renders it, ‘the course
of actual events,’ and says that the genitive ‘is attributive or descrip-
tive, not possessive.’ This is not very clear; but the translation in-
dicates that he takes the gen. to be descriptive; so that the phrase
would mean literally, ‘the ξυμφοραί consisting in πράγματα. Such a
phrase, though oddly expressed, would be intelligible if the course of
events in real life was being opposed to the course of events in a poem
or other work of fiction. But it is inadmissible in Thuc. I. 140,
where the comparison is not between real and imaginary ξυμφοραί, but
between the incalculable conjunctures of outward circumstances and the
incalculable caprices of human thought: ἐνδέχεται yap τὰς ξυμφορὰς
TOV πραγμάτων οὐχ ἧσσον ἀμαθῶς χωρῆσαι ἢ καὶ Tas διανοίας τοῦ ἀνθρώπου.

ἘΠῊΝ τς Ι4᾽

219 APPEN DEX.

Before leaving this topic, it may be well to say a word on the choice
of the word ‘issues,’ employed in my translation. In my first edition,
commenting on tas ξυμφορὰς τῶν βουλευμάτων, I had said, ‘the events,
issues, of their counsels.’ On this Prof. Kennedy remarks, ‘he seems
to confuse the words events and zssues, as if they were identical.’
A little before, the critic states what he himself regards as the distinction
between them :—

‘Etymologically they are much the same, both meaning ozt-come; event from
evenire, issue from exire. Both can be used in the sense of exding: as ‘the event
(or the issue) of the battle of Tel-el-Kebir was the defeat of Arabi.’ But we could
not say, ‘the event of the battle was the surrender of Cairo,’ though we might say

‘the issue’ &c. In short, event may not be used in the sense of ‘result’ or ‘conse-
quence’; zsswe may be so used.’

The statement that ‘event’ cannot be used in the sense of ‘result or
consequence’ is surprising. ‘The first two meanings given by Dr
Johnson to ‘event’ are (1) ‘incident ; anything that happens’: (2) ‘con-
sequence of an action; conclusion; upshot.’ So Webster defines
‘event,’ first, as ‘incident,’ secondly as ‘the consequence of any thing ;
the issue,’ etc. Nor is there the least warrant for saying that ‘event’
can denote only an immediate consequence, while ‘issue’ can denote
also an ulterior consequence. See, σὺ Richard If. 2. 1. 212:

‘What will ensue hereof, there’s none can tell;

But by bad courses may be understood
That their evens can never fall out good.’

Ghakeencare would probably have been surprised to learn that he
ought to have written ‘issues.’ And Tennyson was doubtless unconscious
of a blunder in the words,

‘One God, one law, one element,

And one far-off divine event
To which the whole creation moves.’

‘Event’ and ‘issue,’ both alike, can mean either ‘ending’ (as victory
15 ἘΠ6 Ὁ event,’ ‘issue,’ of a battle), or ‘consequence.’ The second sense
belongs to ‘event’ by precisely the same right as to ‘issue’ (exdfus):
cp. Cicero Juv. 1. 28. 42 eventus est alicuius exitus negotit, in quo quaert
solet, guid ex quaque re evenerit, eveniat, eventurum sit. The distinction
in our usage at the present day is simply this. ‘Event’ has become
familiar in the sense of ‘incident,’ and unfamiliar in the sense of ‘ out-
come,’ except in certain phrases, such as ‘the event will show,’ etc.
Hence to say, for instance, ‘the events of human affairs,’ would have
an awkward sound now; though it is just as correct, and could bear
exactly the same sense, as ‘the issues of human affairs.’ One cause is
manifest. We have a verb, ‘to issue,’ but no verb, to ‘evene’; and,
through saying, ‘the affair issued in that,’ it has become natural to say
‘the issue’ (rather than ‘the event’) ‘of the affair.’

It is this shade of contemporary preference, and no other reason,
which has guided my use of the words ‘issue’ and ‘event’ in the note
on wv. 44 f. (p. 18). I have used ‘issue’ in the sense of ‘ outcome,’
and ‘event’ only 1 in the sense of ‘occurrence.’ But, when ‘event’ does
mean ‘outcome,’ then it is synonymous with ‘issue.’ Prof. Kennedy’s

APPENDIX. 211

assertion that ‘event’ can mean only (1) ‘occurrence’ or (2) ‘ending,’
while ‘issue’ can mean either of these, and also (3) ‘consequence,’ seems
to have no foundation either in the history of the words or in the usage
of the best English writers.

The first modern writer who dissented from the traditional interpre-
tation was John Young, who held the Chair of Greek at Glasgow from
1774 to 1821. He rendered ξυμφοράς by collationes, taking the sense
to be: ‘I see that with men of experience comparisons of counsels also
are most in use’: ze, such men are not only fitted to be counsellors,
but are also ready to consult other men. ‘Thus understood, the two
verses are no longer a comment on the whole preceding sentence ; they
refer to the latter part of v. 43, εἴτ᾽ am ἀνδρὸς οἶσθά που A view
identical with Young’s was expressed by Dr Kennedy in 1854, and is
maintained in his edition. He renders thus :—

‘ws since τοῖσιν ἐμπείροισιν fo men of experience ὁρῶ 7) see that (not
only counselling but) καὶ also ras ξυμφορὰς τῶν βουλευμάτων comparisons
of their counsels μάλιστα ζώσας are in most lively use.’

In a note on tas ξυμφορὰς τῶν πραγμάτων (Thuc. 1. 140 ὃ 3)
Shilleto wrote thus :—

‘Interpreting here (see ὃ 1) “events, issues, results,” I disagree with

1 John Young, a very acute and accomplished scholar—known to many by
his fine criticism on Gray’s Elegy—published nothing on Sophocles. His note on
O. 7. 44 f. was communicated to Andrew Dalzell, Professor of Greek in the Uni-
versity of Edinburgh. In 1797 Dalzell published the second volume of his Codlectanea
Graeca Mavora, containing extracts from poets, as the first volume had contained
prose extracts. Young’s note does not appear in the edition of 1797, which on v. 44
gives only Brunck’s note (as below). The book went through several editions. The
edition of 1822 was revised by Dalzell’s successor in the Greek Chair, George Dunbar,
who added some comments of his own. There the note on v. 44 stands as follows :—

“44. ‘Qs τοῖσιν ἐμπείροισι---Ἴ Osu enim peritis video felict quogue eventu consilia
maximé vigere. BRUNCK. Ita interpretes: sed συμφόραν (sic) pro eventu consilit
sumi posse non credo; ea enim vox fortuitum aliquid semper innuere videtur: hic
autem potius in primitivo sensu sumi, locusque adeo totus ita reddi potest: Szcudi
alicujus deorum vocem audisti, vel etiam ἃ mortalium quocunque quicquam acceperis ;
video enim apud prudentes expertosque viros etiam collationes constlii maxime in usu
esse. Ipsius sapientiam supra laudaverat ; iam etiam alios consultdsse posse addit:
qui sensus vulgato multd melior videtur; otiosum enim alias foret καὶ, neque tota
sententia loco suo digna. T. Y. Esto ut ξυμφορὰ aliquid fortuiti semper innuit (szc).
Hoc ipsum est quod quaerimus. Sensus loci esse videtur Safientes Fortuna iuvat.
_ Cantab, Anon. *Vix credere possum τὰς ξυμφορὰς τῶν βουλευμάτων significare
collationes consilii. Sensus videtur esse; vzdeo enim apud expertos eventus consiliorum
maxime vigere, i.e. Ex eventu consiliorum quae prius dederant facilius et rectius de
futuro iudicare possunt.’

The last note, with an asterisk prefixed, is Dunbar’s own. In the initials appended
to Young’s note, ‘T.’ is a misprint for ‘J.’ (Another obvious misprint, viz. ‘innuit’
for ‘innuat,’ closely follows it.) It was very natural that Dr Kennedy should have
thought this better authority than my statement, and should have continued to speak
of ‘Dr T. Young.’ (John Young took no degree beyond that of M.A.) But I do not
know what ground my eminent critic had for saying that Young’s view was ‘accepted
by Prof. Dalzell.’ The mere printing of Young’s note, along with two others of a
different tendency, can scarcely be held to prove it. And the fact that Brunck’s note
is still placed first (as in the ed. of 1797) rather suggests the contrary. Dunbar, it will
be noticed, records his dissent from Young.—I have to thank my colleagué, the Rev.
hoe W. P. Dickson, for access to Dunbar’s ed. of Dalzell,—now a somewhat rare

ook.

14.:-

212 APPENDIX.

such rendering of Soph. Oed. T. 44 ws τοῖσιν ἐμπείροισι καὶ τὰς ξυμφορὰς |
ζώσας ὁρῶ μάλιστα τῶν βουλευμάτων. 1 have long thought that ‘com-
parisons of counsels’ was there meant and have compared Aéschyl. Pers.
528 quoted above on 128, 9. (1 am rejoiced to find that Prof. Kennedy
and I have independently arrived at the same conclusion. See Journal
of Philology, Vol. 1. pp. 311, 312.) καὶ seems thus to have more signi-
ficance. Men of experience may receive suggestions from not only
gods but from other men (εἴτ᾽ az’ ἀνδρὸς οἶσθά που). Collations also of
counsels are most effective. It is not improbable that Sophocles had
in view the adage σύν te δύ᾽ ἐρχομένω καί τε πρὸ ὃ τοῦ ἐνόησεν Hom.
ΤΠ ΠΧ: 227.

It will be seen that Mr Shilleto agreed with Professor Kennedy in
taking ξυμφορᾶς as = ‘comparisons,’ but differed from him (1) in taking
Cucas—as I do—to mean ‘effective,’ not ‘in vogue’ (an old schol. in L
has ζώσας, ἀντὶ τοῦ ἐνεργεστέρας): (2) in taking the καὶ (‘also’) to
imply ‘independently of hints from the gods,’ and not ‘in addition to
offering counsels.’

Mr Whitelaw, too, agrees with Dr Kennedy about ξυμφορας, but not
about ζώσας, which he takes to mean ‘prospering.’ ‘Conference also of
counsels prospers for men of experience more than others.’ Remark
that this version makes tas ξυμφορὰς τῶν βουλευμάτων equivalent to τὸ
ξυμφέρειν ta βουλεύματα. It is this act that prospers for them.

Dr Fennell now renders (Zvans. Camb. Phil. Soc., 1886, p. 72),
‘since I see that with men of experience their co//ections of counsels (ze.
the counsels which they bring together) are also (as well as a φήμη θεοῦ)
most of all living.’ Thus ζώσας is virtually the epithet of the counsels,
since tas & tov B. is taken=rTa ξυμφερόμενα βουλεύματα. By ‘living,’
Dr Fennell means ‘effective.’ He remarks, with justice, that his version
‘embodies a less trite sentiment than that attributed to the poet by
Professor Kennedy.’

One more interpretation of ξυμφορᾶς has lately been given by Sir
George Young, in a note to his translation of the play. ‘I see that, for
men of experience, the correspondences of their counsels actually exist? ;
2.6., ‘the things that actually exist correspond with their counsels.’ In
other words, their counsels suit the conditions of the crisis. This sense
must be derived from ξυμφέρεσθαι (to agree, concur), not from ξυμφέρειν
(to bring together).

With regard, then, to the advocates of the new interpretation, it is a
case of ‘quot homines, tot sententiae.’ Dr Kennedy, indeed, exactly
agrees with John Young; but the rest differ in various points both from
Dr Kennedy and from each other. The only point on which they are
unanimous is that ξυμῴοράς must mean something which it never means
anywhere else. We may first consider this contention.

I. συμφορά is a word of very frequent occurrence, and yet in the
extant literature of the classical age it is never found except in one of
two senses,—(1) an occurrence; (11) an unhappy occurrence,—a mis-
fortune. That is, usage had restricted this very common noun to
senses parallel with the intransitive συμφέρειν as meaning ‘to happen’
(Thuc. 6. 20 ξυνενέγκοι μὲν ταῦτα ws βουλόμεθα, ita eventant). The limit.

APPENDIX: 253

imposed by usage can be illustrated from Lucian. His Lexiphanes is a
satire on a certain kind of affectation in language. There (§ 6) we
have the phrase τὸ μὲν δὴ δεῖπνον ἦν ἀπὸ συμφορών, ‘the repast was
furnished from contributions.’ The point is that the learned speaker
has employed συμφορά in a sense which derivation warranted, but which
sounded strangely, as parallel with the transitive συμφέρειν, ‘to bring
together’; the ordinary phrase would have been ἀπὸ συμβολῶν. To this
argument Dr Kennedy replies: ‘As to Lucian’s jests (dating in the
second century of our era), I decline to trouble myself with anything so
irrelevant to the question.’ The irrelevancy, we gather, depends, first,
on the fact that Lucian is jesting, and secondly on the fact that he
flourished about 160 4.D. Now, as to the jests, my point is precisely
that Lucian did think this use of συμφορά a jest. He cannot have been
jesting in the sense of pretending to think it ludicrous when he did not
really think it so. And as to 160 a.D., that date surely did not preclude
Lucian from treating many points of classical idiom with an authority
which no modern can claim. Can no illustrations of classical Greek be
derived from Athenaeus, Arrian, Pausanias, Galen, Hermogenes, or
Oppian? But Dr Verrall has another way of dealing with Lucian’s
evidence. Heassumes that Lucian’s satire rested on the fact that some
earlier writer had actually used συμφορά in the sense of ‘contribution.’
This view grants at least the singularity of such a sense, since, if there
was nothing odd in it, there was no room for ridicule. But does such
a view suit Lucian’s drift here? His Lexiphanes is especially the
man who employs words in a sense warranted by etymology but not
warranted by usage. Thus, a few lines further on, Lexiphanes speaks
of λάχανα τά τε ὑπόγεια Kal τὰ ὑπερφυῆ, ‘vegetables which grow under
ground (ze. roots) and above ground.’ His use of ὑπερφυής has just as
much, and as little, warrant as his use of συμφορά : viz., the etymo-
logical warrant. If, however, Greek literature had actually recognised
συμφορά as ‘contribution,’ then the satire would have missed its peculiar
point. Lexiphanes would merely be using a fine word where a simpler
one would have served. And is it probable that any classical writer had
opposed ὑπερφυής to vroyeos? It remains to notice some passages of
the dramatists in which Dr Verrall has suggested that συμφορά means
neither ‘occurrence’ nor ‘misfortune.’ In each case his proposed
version is added in brackets, while the ordinary version immediately
follows the Greek.

(1) Aesch. Zum. 897 τῷ yap σέβοντι συμφορὰς ὀρθώσομεν: ‘we will prosper the
fortunes of our worshippers.’ [‘We will prosper their zsezons,—making them and
their living possessions fertile.] (2) 26. 101g μετοικίαν δ᾽ ἐμὴν | εὐσεβοῦντες οὔτι
μέμψεσθε συμφορὰς βίου: ‘while ye revere us as dwellers among you, ye shall not
complain of the fortunes of your lives.’ [‘Ye shall not complain of the union of our
life,’—7.e., of our united life.] (3) Soph. Z7. 1179 οἴμοι ταλαίνης apa τῆσδε συμφορᾶς :
‘Woe is me, then, for this thy wretched plight.’ [‘ For our unhappy meeting.’] (4) 2d.
1230 ὁρῶμεν, ὦ παῖ, κἀπὶ συμφοραῖσί μοι | yeynOds ἕρπει δάκρυον ὀμμάτων ἄπο: ‘we
see it, and for thy (happy) fortunes a tear of joy trickles from our eyes.’ [‘For thy
meeting (with thy brother).’] (5) O. 7. 452 ἐγγενὴς | φανήσεται Θηβαῖος, οὐδ᾽ ἡσθή-
σεται] τῇ ξυμφορᾷ, ‘and shall not be glad of his fortune.’ .[‘His w#zon with the
citizen-body.”] (6) [Eur.] Res. 980 ὦ παιδοποιοὶ ξυμφοραί, πόνοι βροτῶν: ‘sorrows
in the begetting of children, woes for men.’ [‘Child-producing wsioms.’] In these

214 APPENDIX.

six places, the unexampled sense of συμφορά is sought from συμφέρεσθαι. In the
following, it is sought from the active sense of συμφέρειν. (7) Eur. AZed. 552 πολλὰς
ἐφέλκων ξυμφορὰς ἀμηχάνους : ‘cumbered with many perplexing troubles.’ Jason means
Medea and his children by her. [‘Much troublesome luggage,’—lit., ‘things carried
along with me.’] (8) 7. 54 χρηστοῖσι δούλοις ξυμφορὰ τὰ δεσποτῶν | κακῶς πίτνοντα,
kai φρενῶν ἀνθάπτεται: ‘to good slaves their masters’ ill luck is a misfortune,’ etc.
[‘Their masters’ ill luck is a durden which they share,—lit. ‘a thing borne jointly’
by them.]—The shorter form of the saying in Bacch. 1029, χρηστοῖσι δούλοις ξυμφορὰ τὰ
δεσποτῶν, may, as Dobree thought, be an interpolation; but in any case ξυμῴφορά can
mean ‘misfortune,’ since τὰ δεσποτῶν is shown by the context to mean, ‘their
masters’ troubles.’

In each of the above passages the ordinary sense of συμφορά is not
only perfectly clear, but also perfectly appropriate and _ satisfactory.
The attempt to invest it with an unexampled meaning is in every
instance strained; in some of the instances it is extremely so. Is there
a single one of those passages in which the unusual version would have
occurred to a critic who was not in search of an argument by which to
defend the strange version of ξυμφοράς as ‘comparisons’ in O. Z: 44?
But the process might be carried further. ‘There is hardly any passage
of Greek literature in which a novel sense for €vudopa, fairly suitable
to the particular context, might not be devised, if we were free to draw
upon all the senses both of συμφέρειν and of συμφέρεσθαι. And so at
last we might prove that συμφορά never meant ‘occurrence’ or ‘ misfor-
tune.’

2. Next, we will suppose that Sophocles intended to hazard an
exceptional use of the noun, relying on the context to show that
ξυμφοράς meant ‘comparisons.’ Convenience prescribes the general rule
that, when a strange use of a word or phrase is risked in reliance on an
explanatory context, this context should not follow at an interval, but
should either precede or closely accompany the word or phrase which
would otherwise be obscure. A rough illustration—the first that occurs
to me—from our own language will serve to show what I mean. ‘Many
of the visitors were afterwards present at a collation, and did ample
justice to the difference of hands in the mss.’ If we heard that read
aloud, we should be apt to suppose—down to the word ‘to’—that
‘collation’ meant luncheon; and a certain degree of discomfort would
attend the mental process of apprehending that it meant a comparison
of documents. This inconvenience would not arise if the mention
of the mss. preceded, or closely accompanied, the word ‘collation.’
Such an argument applies @ fortiori to συμφορά, since the literary sense
of the word ‘collation’ is at least thoroughly recognised, while συμφορά
nowhere else occurs in the sense of ‘comparison.’ Consider now the
two verses,

Ws τοῖσιν ἐμπείροισι Kal τὰς ξυμφορας,
ζώσας ὁρῶ μάλιστα τῶν βουλευμάτων.

When the first verse was spoken, would any hearer in the theatre doubt
that ξυμφοράς bore its usual sense, or divine that it was to bear the
unexampled sense of ‘comparisons’? And the indispensable clue,
τῶν βουλευμάτων, is postponed to the end of the next line. In the cir-
cumstances, it is hard to imagine any good writer arranging his words

a νυ

APPENDIX, 215

thus; it is, to me, altogether inconceivable that a skilled writer for the
stage should so arrange them. If Sophocles had intended to suggest
ξυμφέρειν βουλεύματα, he would at least have given ξυμφορὰς βουλευ-
μάτων. In reply to this argument, Dr Kennedy merely says that no
modern can tell; and that Sophocles has used many words, each of
which occurs only once in his writings. But he has overlooked the
distinction between a rare word, and a rare meaning for a common
word. Suppose that the word συμφορά occurred only in O. 7: 44;
then his reply would at least be relevant. But the word is exceedingly
common ; and yet in the entire range of classical Greek literature this
is the solitary place where any one has even suggested that it means
‘comparison.’ The argument from the order of words is not, therefore,
one which can be answered by simply saying that it is an argument
which no modern is qualified to use. It is an argument which a modern
writer is here strictly entitled to use. When people hear a familiar
word, they will take it in its usual sense, unless they are warned to the
contrary. This, we may presume, was as true in 450 B.C. as it is to-day.

Now, turning from the phrase τὰς ξυμφορὰς τῶν βουλευμάτων, I wish
to compare the received version with Dr Kennedy’s in respect of two
other points: (1) ζώσας : (2) the force of καί Dr Kennedy maintains
that his version is the only one which suits these words. I grant that
his version suits them; but I submit that the received version suits
them equally well. First, as to ζώσας. When Shakespeare says, ‘the
evil that men do lives after them,’ he is using the verb ‘to live’ as
Sophocles uses ζῆν here: 7.2, ‘to live’ means ‘to be operative,’ ‘to
have effect’; as, conversely, ‘dead’ can be used of what has ceased to
be active. In two other passages of Sophocles (quoted in my note) the
use of ζῆν is strictly similar. In v. 482 the oracles are ζῶντα, ‘living’
—not dead letters—because they remain operative against the criminal ;
a divine power is active in them, and will not suffer him to escape. In
Ant. 457 the ‘unwritten and unfailing laws of heaven’ “ve (ζῇ), as
having an eternal and ever-active validity, which no edict of man can
extinguish or suspend. Here, the events which flow from the counsels
of experienced men are said to ‘live,’ because they are effective for their
purposes,—ecas καὶ οὐκ ἀπολλυμένας, as the old scholium in L has it;
they do not ‘come to nothing.’ On v. 45 the Scholiast has ζώσας" ἀντὶ
τοῦ ἐνεργεστέρας: ζ.6.) more ‘operative’ than are the counsels of the
inexperienced. Dr Kennedy renders, ‘comparisons of counsels are 7
most lively use. ‘This is quite legitimate; it is as possible to say, τὸ
ἔθος ζῇ, the custom lives (z.¢., is in lively use), as to say, of νόμοι ζῶσιν, the
laws live (2.6.5 are in active operation). But Dr Kennedy has not observed
that, by adding the word ‘/ve/y,’ he has extended the figurative use of
ζῆν to just those limits which I claim for it, and beyond the limits to
which he himself seeks to restrict it when he says that, figuratively, it
can mean only (1) ‘to live qwed/, (2) ‘to survive, to remain alive’ For
if he rendered ζώσας in real conformity with his second proposed sense,
he would have to say merely, ‘I see that it is with men of experience
that comparisons of counsels chiefly survive’ (or ‘remain in use’). That
is to say, the words would imply that the consulting of other people

216 APPENDIX:

was an old-fashioned practice, the survival of which was chiefly due to
the conservative instincts of experienced persons. Then as to the καί
Prof. Kennedy takes it to mean: ‘counsellors of experience do also,
most of any, consult other people.’ I take it to mean: ‘the men of
experience are also, in most cases, the men whose counsels prove
effectual.’ To put it more shortly, of ἔμπειροι kat εὐβουλοί εἰσι μάλιστα.
It is, therefore, incorrect to say that the received version deprives
καί of its point. It has just as much point in that version as in the
new one.

Prof. Kennedy lays peculiar stress on a new canon which he has
formulated, and which he calls ‘the law of ws, szvce.’ The gist of this
law is to prove that ws, in O. Z. 44, must necessarily refer to the clause
εἴτ᾽ az ἀνδρὸς οἶσθά που in 43, and cannot refer to the whole preceding
sentence from viv 7 in 40 onwards. The law is stated thus:—ws, ‘since,’
as used by Sophocles, is invariably ‘referred to words immediately going
before it.’ This statement lacks something in clearness. On my view
also ws refers to ‘words immediately going before it,’—only to a greater
number of them. Nor is it easy to see how ws could do anything else.
But what Prof. Kennedy evidently means to say is this: —When the sen-
tence preceding ws, ‘since,’ consists of more than one clause, then Sopho-
cles always refers ws to the last clause, and never to the whole sentence.
I venture to hope that some readers will accompany me in an attempt
to test this canon. Prof. Kennedy begins by referring to seven other
passages in this play, which will not detain us long. Three of them are
irrelevant, since the sentence preceding ws is of one clause only: 365
OI. ὅσον ye χρήζεις: ws etc.: 445 OL. κομιζέτω δῆθ᾽ - ὡς etc.: 1050 OL.
σημήναθ᾽ - ws etc. Two of them are really apposite for Dr Kennedy’s
purpose, viz. 47 and 54, in each of which ws refers to the nearest clause
of the preceding sentence. Two are ambiguous, viz. 922, where ws
may refer to the whole sentence, from 918 to g21, just as well as to 921
alone: and 56, where ws may refer to the whole of vv. 54 and 55,
just as well as to v. 55 alone. ‘The fact is, as might have been ex-.
pected, that ws (‘since’), when it follows a sentence of more than one
clause, sometimes refers to the whole sentence, and sometimes to the
last clause of that sentence.

Prof. Kennedy proceeds :—

‘The other places to which I refer are: O. C. 562, 937, 1016, 1028, 1075,
1229, 1528, 1691 ; Ant. 66, 499, 624, 765, 1337; 77. 385, 391, 453, 488, 592, 596,
599, 921, 11203 At. 39, 92, 131, 141, 789, 1314; ZV. 17, 21, 324, 369, 470, 633, 821,
1112, 1319, 1337, 1446, 1489; Ph. 46, 53, 117, 464, 807, 812, 847, 014, 1043, 1442,
and a few in the fragments. I have examined all, and find the fact to be as I state
it; and I must confess myself amazed that any scholar can look at this passage care-
fully without discerning that 44, 45 are in immediate dependence on εἴτ᾽ ἀπ᾽ ἀνδρὸς
ola 6d, που, even without the clinching proof supplied by this crowd of examples.’

The number of passages thus alleged as examples is 50. Prof.
Kennedy claims them all as proving that ws, in v. 44, must refer to
εἴτ᾽ az ἀνδρὸς οἶσθά που in v. 43, and could not refer to the whole
preceding sentence from v 40 to v. 43. 1 have examined all these 50
passages, and I propose to give here the results of that examination.

APPENDIX. 217

I find that Dr Kennedy’s 50 citations can be classified under the
following heads.

I. Passages which are irrelevant to O. 7. 40—44, owing to the form of the
sentence. In each of these, ws refers to a short and compact sentence preceded by
a full stop. There is no separable clause, like εἴτ᾽ dm’ ἀνδρὸς οἶσθά mov, which could
appropriate ὡς to itself, and 50 withdraw its significance from the whole sentence.

(1) O. Ὁ: 937 ΧΟ: ὁρᾷς ἵν᾽ ἥκεις, ὦ ξέν᾽; ws etc. (2) 20. 1016 ΘΗ. ἅλις λόγων,
ὡς εἴς. (3) 2b. 1028 κοὐκ ἄλλον ἕξεις εἰς τόδ᾽" ws etc. (4) 26. 1074 ἔρδουσ᾽ ἢ μέλλουσιν ;
ὡς εἴς. (5)26.1689—1691 κατά με φόνιος ᾿Αἴδας ἕλοι | πατρὶ ξυνθαν εῖν γεραιῴ | τάλαιναν'
wsetc. Similar are (6) A¢.65f. (γ) 10. 400. (δ),7.: [337- (9) 77. 385. (10) 26.391.
(11) 2b. 453. (12) 2b. 592. (13) Ὁ, SoG. (14) 7 508. {1} 2. 20 ἢ: (10) 700 1120:
(17) Az, 1313. (18) Al. 15—17. (19) 12.201, (20) 70: 324. (21) 26. 369. (22) 7d.
470s $(23)'t0. S200 (24) 20. TatSe ἴ28) Ὁ: 1737. (20) 20. 144s) ἢ (27) PA. 104.
(28) 2b. 807. (29) 2b. 844—847. (30) 26. 914. (31) 16. 1440.

II. Passages which are irrelevant because in them ws does not mean ‘since,’ but
either (a) ‘that,’ (6) ‘how,’ (ἡ) ‘how!’ (exclamatory), (4) ‘in order that,’ or
(e) ‘even as.’

a. (32) O. C. 562 ὃς οἷδα καὐτὸς ws ἐπαιδεύθην ξένος. (33) Az. 39 ΑΘ. ws ἔστιν
ἀνδρὸς τοῦδε τἄργα ταῦτά σοι. (34) Ph. 117 ΟΔ. ὡς τοῦτό γ᾽ ἔρξας δύο φέρει δωρήματα.
(35) 16. 812 NE. ὡς οὐ θέμις γ᾽ ἐμοὔστι σοῦ μολεῖν ἄτερ.

ὦ. (36) Az. 789 τοῦδ᾽ εἰσάκουε τἀνδρός, ws ἥκει φέρων etc.

Ζ. (37) 26. 92 ὦ χαῖρ' ᾿Αθάνα, χαῖρε διογενὲς τέκνον, ὡς εὖ παρέστης. (38) Ei.
1112 ΗΛ. τί δ᾽ ἔστιν, ὦ ξέν᾽ ; ὡς μ᾽ ὑπέρχεται φόβος.

a. (39) Ant. 765 (‘I will go’) ws τοῖς θέλουσι τῶν φίλων μαίνῃ συνών.
e. (40) Az. 141 (following a full stop) ὡς καὶ τῆς νῦν φθιμένης νυκτός etc.

Thus, of 50 passages cited by Dr Kennedy from plays of Sophocles
other than the Oed. Zyr., 40 are wholly irrelevant. Of the remaining
10, one is a wrong reference, viz. Ant. 624. If Ant. 643 (ws...avrapv-
νωνται) 15 meant, that comes under II. (4) above, and-raises the list of
40 to 41. The other g illustrate the fact which I stated above; viz.,
that when ws, meaning ‘since,’ follows a sentence of more than one
clause, it sometimes refers to the whole sentence, and sometimes spe-
cially to the last clause of that sentence. Dr Kennedy maintains that
it must always refer to the last clause (as to εἴτ᾽ am ἀνδρὸς οἶσθά που
here). Among the g passages which now remain to be considered, it
will be found that there are only three such instances :—

(1) nie. 45—47 τὸν οὖν παρόντα πέμψον εἰς κατασκοπήν, | μὴ καὶ λάθῃ με προσπε-
ody’ ὡς μᾶλλον dv | ἕλοιτό μ᾽ ἢ τοὺς πάντας ᾿Αργείους λαβεῖν. Here ws refers to μὴ καὶ
λάθῃ etc.

(2) 2b. 50—53 ᾿Αχιλλέως παῖ, δεῖ σ᾽ ἐφ᾽ οἷς ἐλήλυθας | γενναῖον εἶναι, μὴ μόνον
τῷ σώματι, | ἀλλ᾽ ἤν τι καινὸν ὧν πρὶν οὐκ ἀκήκοας | κλύῃς, ὑπουργεῖν, ὡς ὑπηρέτης
πάρει. Here the last three words, though they enforce the whole precept, are more
. particularly a comment on ὑπουργεῖν.

(3) £7. 632 f. ἐῶ, κελεύω, Ode" μηδ᾽ ἐπαιτιῶ | τοὐμὸν ordu’, ws οὐκ ἂν πέρα λέξαιμ᾽
ἔτι. This is the usual punctuation. But we might also place a comma at θῦε, and
a colon at oréu’, when the passage would be more evidently a case of ws referring to
the last clause of a sentence.

In the following passages, on the other hand, ws refers to the whole
preceding sentence; as I hold that, in O. 7: 44, ws refers to the whole
sentence from v. 40 onwards :—

(ip: 77. 484—489 ἐπεί γε μὲν δὴ πάντ᾽ ἐπίστασαι λόγον, κείνου τε καὶ σὴν ἐξ
ἴσου κοινὴν χάριν καὶ στέργε τὴν γυναῖκα καὶ βούλου λόγους | οὗς εἶπας ἐς τήνδ᾽ ἐμπέδως

21ὃ APPENDIX.

εἰρηκέναι" | ws τἄλλ᾽ ἐκεῖνος πάντ᾽ ἀριστεύων χεροῖν | τοῦ τῆσδ᾽ ἔρωτος els ἅπανθ᾽ ἥσσων
ἔφυ. Here, ws does not refer to the last clause, καὶ βούλου λόγους etc., but to the
whole sentence from v. 484 to 487.

(2) Ph. 1040—1044. ὡς in 1443 refers to the whole prayer for vengeance, and
not merely to the clause εἴ τε κἄμ᾽ οἰκτίρετε in 1042.

(3) O. C. 1526-—1530. ws in 1528 refers to the whole sentence from 1526.

(4) Az. 127—133. ws in 131 refers to the whole sentence from 127.

(5) O. C. 1225—1230. ws in 1229 refers to the whole sentence from μὴ φῦναι
in 1225.

(6) £2. 1487—1490. ws in 1489 refers to the whole sentence, and not merely to
the clause καὶ κτανὼν πρόθες etc.

We have now examined Prof. Kennedy’s 50 passages, with this
result :—40 are irrelevant: 3 make for his view: 6 make for mine: and
1 (Ant. 924) is either irrelevant (being for “πὲ. 643) or undiscoverable.
It seems, then, permissible to say that the new ‘law of ws’ is as devoid
of ground in the actual usage of Sophocles as it is contrary to what
we might have reasonably expected.

The questions of language raised by the different interpretations
have now been considered. With regard to the general spirit and tone of
the speech in which the disputed passage occurs, they appear decidedly
favourable to the old interpretation, and decidedly adverse to the new.
The Priest of Zeus salutes Oedipus, not, indeed, as a god, but as unique
and supreme among mortals. It was by the direct inspiration of a god
(προσθήκῃ θεοῦ, v. 38), not by any help from man, that Oedipus was
believed to have solved the riddle of the Sphinx. His success on that
occasion is the ground assigned for believing that he will succeed now.
But, according to the new interpretation, the passage expressing this
belief winds up with a remark to the effect that ‘men of experience are
just those who are most ready to consult other people.’ In this context,
such a remark is both illogical and unpoetical. It is illogical, because
the thought is that, as formerly he found a remedy when Theban
advice could not aid him (ὑφ᾽ ἡμῶν οὐδὲν ἐξειδὼς πλέον), so he may find
a remedy now, though the Thebans have no counsels to offer him. It
is unpoetical, because Oedipus, who has just been exalted far above all
other men,—to a rank which is only not divine,—is suddenly lowered
to the ordinary level of shrewd humanity.

In concluding this Note, I may briefly recapitulate the points which
it has sought to establish. The old interpretation of verses 44 and 45,
—that which has come down, presumably, from the Alexandrian age,
and which modern scholars have been all but unanimous in upholding,—
suits the general context, employs ξυμῴφορά in its ordinary sense, and
gives a legitimate meaning both to ζώσας and to καί The new inter-
pretation gives ξυμφορά a meaning which the word, though extremely
common, never once bears in the classical literature. Etymology,
indeed, warrants that meaning; but, as Lucian shows by the example of
this very word €vudopa, it was possible to observe etymology and yet
to commit a iudicrous offence against usage. Further, if Sophocles had
desired to use ξυμφορά in an unexampled sense, it is improbable that he
would have chosen to arrange his words in such an order as to aggravate
the obscurity. The contention that ws must refer to the last clause of v.

APPENDIX. 219

43, rather than to the whole sentence, is groundless. Lastly, the general
sense obtained by the new interpretation is not in good harmony either
with the argument or with the spirit of the context.

It is among the advantages and the pleasures of classical study that
it gives scope for such discussions as this passage has evoked. I have
endeavoured to weigh carefully what can be said on both sides, and to
give the result,—as it appears to me. If any one prefers a different
view, κεῖνός τ᾽ ἐκεῖνα στεργέτω, κἀγὼ τάδε.

198 f. τελεῖν yap, εἴ τι νὺξ ἀφῇ,

elk pil Yous vast 2 μὴ
TOUT ἐπ ἡμαρ ἐρχεται.

Before adopting τελεῖν, I had weighed the various interpretations of
τέλει, and had for some time been disposed to acquiesce in Elmsley’s
as the least strained. He renders ‘ommnino,’ ‘ absolute, comparing Eur.
Bacch. 859 ff. γνώσεται δὲ τὸν Διὸς Διόνυσον ὃς πέφυκεν ἐν τέλει θεὸς
| δεινότατος, ἀνθρώποισι δ᾽ ἠπιώτατος. On Elmsley’s view, ἐν τέλει there
means ommnino, ‘in fulness’; and here the sense would be ‘in fulness—
if night spare aught—day attacks this’: 2.6. so as to make the tale of
havoc full. Yet I think with Professor Tyrrell that in Bacch. 860 ἐν
τέλει could not bear the sense which Elmsley gave to it. I should
prefer there to render it, as Dr Sandys did, ‘in the end’—ze, when
his wrath has been aroused. I now believe, however, that Munro’s
brilliant emendation in that place is right,—os πέφυκεν ἐν ἀτελεῖ θεὸς |
δεινότατος: ‘who is a god most terrible towards the uninitiated’ (Fourn.
Philol. Vol. x1. p. 280). If, then, τέλει is to mean ‘in fulness’ here, it
must dispense with even such support as might have been derived from
the passage in the Bacchae. And, at the best, the sense obtained by
such a version is hardly satisfactory. Still less would it be so, were
τέλει joined with ἀφῇ, as=‘spare anything at all’: εἴ τι τέλει ἀφῇ could
not possibly mean εἰ ὁτιοῦν ἀφῇ. Nor could τέλει go with ἀφῇ as=
‘remit anything zz regard to completeness’: nor again, as Hermann
proposed, ‘remit anything Zo the completion’—z.e. fail to complete.

Others have rendered—‘if night αἱ z¢s close spare anything.’ The
objections to this are,—(i) the weakness of the sense: (11) the szmple
dative in this meaning: for ‘at the end’ is ἐπὶ τῷ τέλει (Plat. Polit.
268 Ὁ), or πρὸς τέλει (Legg. 768 6). The Scholiast who explains τέλει as
ἐπὶ τῷ ἑαυτῆς τέλει begs the question by his addition of ἐπὶ ro. Of pro-
posed emendations, the obvious reAety—which Hermann merely sug-
_ gested, himself preferring the bolder cure mentioned below—is at once
the simplest and the best. Dindorf spoils it (in my judgment) by taking
it with ἀφῇ instead of ἐπέρχεται ----- Fortasse igitur scribendum, τελεῖν
yap εἴ (vel 4) τι νὺξ ἀφῇ, 1.6. nox si (vel ubz) guid malorum perfciendum
reliquerit, td dies aggreditur et perfictt.’

Among other conjectures are: (1) Kayser, τελεῖ γάρ" εἴ τι κιτιλ. ‘for
Ares will finish his work.’ (2) Hermann, μέλλει yap: εἴ τι νὺξ δ᾽ ἀφῇ
x.7.\.: ‘Cunctatur enim (sc. Mars): si quid nox autem dimiserit, id
invadit dies’; μέλλει, ‘delays,’ meaning, I suppose, ‘tarries too long
among us.’ (3) Arndt would change τέλει into ἀεὶ, and in the 5th ed.

220 APPENDIX.

of Schneidewin (revised by Nauck) this is approved, τέλει being pro
nounced ‘clearly wrong.’

ΘΠ: ἀγὼ ἕένος μὲν τοῦ λόγου τοῦδ᾽ ἐξερώ,
ξένος δὲ τοῦ πραχθέντος: οὐ γὰρ ἂν μακρὰν
ἴχνευον αὐτός, μὴ οὐκ ἔχων τι σύμβολον.

Professor Kennedy understands οὐ yap κιτιλ. as referring to a sup-
pressed clause. ‘On my having been a foreigner at the time of the
deed, I lay no stress; for had I been no foreigner, but one of the
citizens, I myself, whatever my native shrewdness, as in guessing the
riddle of the Sphinx, should not have traced the matter far, seeing that
I had not (μὴ οὐκ ἔχων) any token (2.6. any clue to guide me).’

The difficulties which I feel in regard to the above interpretation
are these. (a) I do not see how the hearer could be expected to supply
mentally such a suppressed clause as ‘That, however, matters not; for
even if I had been a citizen’... (6) The opBodov lacking to Oed. is
some way of obtaining such a clue. We should not expect him, then,
to say that, even if he had been a citizen of Thebes at the time, he
could not have made much progress in the investigation, because he
would have had no clue.

According to Professor Campbell, the suppressed clause is εἰ ἴχνευον,
and the sense is: ‘I have remained a stranger to the matter, for, if I
had undertaken an inquiry, I could not have followed it far, since I had
no clue to guide me.’ ‘He offers this excuse for having hitherto
neglected what he now feels to be an imperative duty.’ But Sophocles
assumes that Oed. has just heard, for the first time, of the mysterious
murder (105—-129). On hearing of it, Oed. straightway asked why the
Thebans themselves had not at the time made a search (128). Here,
then, we cannot understand him to speak as if he had all along shared
the knowledge of the Thebans, or as if he were apologising for having
neglected to act upon it sooner.

Mr Blaydes understands: ‘For (were it otherwise, had I not been
thus ignorant), I should not have had to investigate it (αὐτὸ, the foul
deed) far, without finding (quin haberem) some clue.’ To this the
objections are that (1) μὴ οὐκ éywv=‘unless I had,’ and could not mean
‘without finding’: (2) the remark would be suitable only if Oed. had
already for some time been engaged in a fruitless search, whereas he is
only about to commence it.

Schneidewin formerly conjectured 7 [for ov] γὰρ av μακρὰν | ἴχνευον
αὐτός, οὐκ [for μὴ οὐκ] ἔχων τι σύμβολον : ‘for [if I had mot appealed to
you] I should have searched long indeed by myself, seeing that I have
no clue.’ In the sth ed., revised by Nauck, ov is wisely replaced
instead of 7 (though οὐκ for μὴ οὐκ is kept), and the sense is given
substantially as I give it.

Much of the difficulty which this passage has caused seems
attributable (1) to a prevalent impression that ov ydp...av in such a
sentence always means, ‘for eé/se,’ etc.: (2) to want of clearness regarding

ae

ALLEMDTX. 221

Now, as to (1), it depends on the context in each case whether ov yap
av means, ‘for εἶδέ, etc. When it has that force, it has it because there
is a suppressed protasts. Such is the case in v. 82 ἀλλ᾽ εἰκάσαι μὲν ἡδύς"
ov γὰρ ἄν. οεεἷρπε: 2.€. εἰ μὴ ἡδὺς nv. Such is also the case in 318 διώλεσ᾽-
ov yap ἂν ΞΡ ἱκόμην: 1.6. εἰ μὴ διώλεσα. But when the protasis is ot
suppressed, then, of course, there is no such ellipse as our word ἡ Εἴθε
implies. Thus Xen. Anad. ἡ. 7. 11 καὶ νῦν. ἄπειμι" οὐδὲ γὰρ ἂν Μήδοκός
με ὁ βασιλεὺς ἐπαινοίη, εἰ ἐξελαύνοιμι τοὺς εὐεργέτας: ‘and now I
will go away; for Medocus the king would not commend me, 7f 7
should drive out our benefactors. ad the protasis εἰ ἐξελαύνοιμι τοὺς
evepy. been suppressed, then οὐδὲ γὰρ By taser} must have been
rendered, ‘for e/se he would not commend me’: but, since it is
given, we do not need “else; So Dem. or. 18 5. 228 ὡμολόγηκε νῦν
y ἡμᾶς ὑπάρχειν ἐγνωσμένους ἐμὲ μὲν λέγειν ὑπὲρ τῆς πατρίδος, αὐτὸν δ᾽
ὑπὲρ Φιλίππου. οὐ γὰρ ἂν μεταπείθειν ὑμᾶς ἐζήτει, μὴ τοιαύτης οὔσης τῆς
ὑπαρχούσης ὑπολήψεως περὶ ἑκατέρου : ‘he has admitted that, as matters
stand, we are already pronounced to be speaking, 1, in our country’s
cause, and he, in Philip’s; for he would not have been seeking to bring
you over to his view, were not such the extsting impression with regard to
each.’ Here, μὴ τοιαύτης ovens represents the protasis, εἰ μὴ τοιαύτη ἦν,
exactly as here in Ὁ. Z: 221 py οὐκ ἔχων represents the protasis εἰ μὴ
εἶχον: and we do not insert ‘else’ after ‘for.’

(2) As regards μὴ ov with the participle, the general principle may,
I think, be stated thus. Every sense possible for (e¢y.) μὴ ποιῶν is
possible for μὴ ov ποιῶν when the principal verb of the sentence is
negative. Take the sentence fadiov ἡμῖν ζῆν μὴ πονοῦσι. The participial
clause here could represent, according to the sense intended, any one of
four things, viz. (1 ) εἰ μὴ πονοῦμεν, ‘if,—as is the fact,—we are not
labouring’: (2) ἐὰν μὴ πονῶμεν, ‘whenever we do not labour,’ ov, ‘if we
shall not labour’: (3) εἰ μὴ πονοῖμεν, ‘if we should not labour’: (4) εἰ
μὴ ἐπονοῦμεν, ‘if we had not (then) been labouring, (as in fact we then
were,)’ ov, ‘if we were not (now) labouring, (as in fact we now are).’
So in the negative sentence, ov ῥᾷδιον ἡμῖν ζῆν μὴ ov πονοῦσι, the
participial clause can equally represent any one of the same four things.

But from the very fact that μὴ ov can stand only in a negative
sentence it follows that a participial clause with μὴ ov will, in practice,
most often express an exception to a negative statement. This must not,
however, make us forget that μὴ ov with the participle is still equivalent
to the protasis of a conditional sentence. Thus :—

Her, 6. 9 πυθόμενοι τὸ πλῆθος τῶν Ἰάδων νεῶν καταρρώδησαν μὴ οὐ
δυνατοὶ γένωνται “ὑπερβαλέσθαι, καὶ οὕτω οὔτε τὴν Μίλητον οἷοί τε ἔωσι
ἐξελεῖν μὴ οὐκ ἐόντες ναυκράτορες κιτιλ.: Where μὴ οὐκ ἐόντες -- εἰ μή εἰσι,
(or ἢν μὴ ἔωσι,) the negative condition. Her. 6. 106 εἰνάτῃ δὲ οὐκ
ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου, 2.6. εἰ μὴ πλήρης
ἐστὶν ὁ κύκλος, ‘if (as is the case) the moon is not full’ (they are
speaking on the εἰνάτη itself). Plat. 2γδῖξ 212 Ὁ οὐκ ἄρα ἐστὶ φίλον
τῷ φιλοῦντι μὴ οὐκ ἀντιφιλοῦν, 2.6. ἐὰν μὴ ἀντιφιλῇ, unless it love in
return. Soph. Ὁ, C. 359 ἥκεις yap οὐ κενή ye, τοῦτ᾽ ἐγὼ σαφῶς | ἔξοιδα,
μὴ οὐχὶ δεῖμ᾽ ἐμοὶ φέρουσά τι: ‘thou hast not come empty-handed,

222 APPENDIX.

without bringing,’ etc.: where the participial clause, epexegetic of κενή,
implies εἰ μὴ ἔφερες, (οὐκ ἂν ἧκες,)---- hadst thou not been bringing (as
thou arf bringing), thou wouldst not have come.’

In all the above passages, it is the present participle which stands
after μὴ ov, as it 1s also τ wh @ aay ae 13, 221. Now compare (1) Dem.
OF 18 5 34 μὴ κατηγορήσαντος Αἰσχίνου (=ei μὴ κατηγόρησεν Αἰσχίνης)
Bee ἔξω τῆς γραφῆς οὐδ᾽ ἂν ἐγὼ λόγον οὐδένα ἐποιούμην ἕτερον. (2) or.
19 § 123 ov yap ἐνῆν μὴ παρακρουσθέντων ὑμῶν (=e μὴ παρεκρού-
σθητε ὑμεῖς) μεῖναι Φιλίππῳ. Here, though the sentences are nega-
tive, we vee μή, not μὴ οὐ, with the aorist partic., representing the
protasis. In (1) the order of clauses affects the question, but not in (2).
Owing to τς comparative rarity of μὴ ov with the participle, generali-
sation appears unsafe; but it looks as if prevalent usage had accustomed
the Greek ear to μὴ οὐ with partic. chiefly in sentences where the pro-
tasis so represented would have been formed with (1) imperf. indic., or
(2) pres. subjunct., or (3) pres. optat. In conditional sentences with
the aor. indicative, even where the negative form admitted μὴ οὐ,
there may have been a preference for μή. ‘The instances cited seem
at least to warrant the supposition that, in such a sentence as οὐκ av
ἀπέθανεν εἰ μὴ ἔπεσε, Demosthenes would have chosen μὴ (rather than
μὴ ov) πεσών as the participial substitute for the protasis.

227 f. kel μὲν φοβεῖται, τοὐπίκλημ᾽ ὑπεξελὼν

αὐτὸς καθ᾽ αὐτοῦ.

With this, the common reading, it is necessary to suppose some
ellipse. I believe ὑπεξελὼν and αὐτὸς to be indefensible. If they were
to be retained, I should then, as the least of evils, translate thus :—
‘And if he is afraid,—when (by speaking) he will have removed the
danger of the charge from his own path,—[/et him not fear].’ Such an
ellipse—though, to my mind, almost impossibly harsh—would at least
be mitigated by the following πείσεται yap ἄλλο μὲν | dorepyés οὐδέν,
which we might regard as an irregular substitute for an apodosis in the
sense of μὴ φοβείσθω, yap being virtually equivalent to ‘I tell him.’

Among the interpretations of the received text which have been
proposed, the following claim notice.

1. Professor Kennedy renders (the italics are his): ‘and if he fears
and hides away the charge | against himself, let him speak out.’ Here
ὑπεξελὼν = ‘having suppressed,’ and μὴ σιωπάτω is mentally supplied
from v. 231 (three verses further on).

2. Professor Campbell gives the preference to the following version
(while noticing two others) :—‘And let the man himself, if he be touched
with fear, inform against himself, by taking the guilt away with him’:
2.6. ὑπεξελὼν-- ‘having withdrawn,’ and ‘the words καθ᾽ αὐτοῦ are to be
construed κατὰ σύνεσιν with v. 226, sc. ποιείτω τάδε, self-banishment
being in this case equivalent to self-impeachment.’ This is tantamount
(if I understand rightly) to supplying σημαινέτω from σημαίνειν in 226.

3. Schneidewin: ‘And if he is afraid, decause he will have revealed
(ὑπεξελὼν) a charge against himself, —let him not Sear’ (st. μὴ φοβείσθω).
So Linwood, only supplying σημαινέτω.

APPENDIX. 223

4. Elmsley: ‘And if he is afraid, (still let him denounce himself,
s¢. σημαινέτω,) thus extenuating the guilt (by confession),’—crimen con-
jfitendo diluens. To say nothing of the sense given to ὑπεξελὼν, the
aorist part. seems strange on this view.

5. Matthiae regards the construction as an irregular form of what
might have been more simply put thus: kei μὲν φοβεῖται, τὸ ἐπίκλημα
αὐτὸς καθ᾽ αὐτοῦ ὑπεξελὼν (ἀπελθέτω ἐκ τῆς γῆς)" πείσεται yap οὐδὲν
ἄλλο ἀστεργές: ‘If he is afraid, (let him leave the country,) thus faking
away the charge against himself.’ He explains ὑπεξελὼν by ‘subripiens,
2.6. subterfugiens, declinans, ‘evading the danger of being accused.’
Neither this nor the ellipse of ἀπελθέτω seems possible. Wunder nearly
agrees with Matthiae.

6. Hermann (3rd ed.) translates v. 227 ‘Si metuit, subterfugiens
accusationem sui ipsius,’ and supposes the apodosis to be γῆς ἄπεισιν
ἀβλαβής,---αἴμὲν and δὲ having been added because the clause πείσεται
yep has been put first. Thus he agrees with Matthiae as to urefeAur,
but takes it with φοβεῖται, not with a supposed ἀπελθέτω.

7. Dindorf also takes Matthiae’s view of ὑπεξελὼν, but wishes (ed.
1860) for ὑπεξέλοι in an imperative sense: ‘crimen subterfugiat’: ‘let
him evade the charge against himself’ (by going into exile).

Under one or another of the above interpretations those given by
most other commentators may be ranged.

Among emendations, the palm for ingenuity seems due to Hartung’s
kel μὲν φοβεῖται, τοὐπίκλημ᾽ ἐπεξίτω | αὐτὸς καθ᾽ αὐτοῦ : ‘and if he is
afraid, still let him prosecute the charge against himself.’ This is, how-
ever, more brilliant than probable.

Mr Blaydes in his note proposes to read κεὶ μὲν φοβεῖται τοὐπίκλημ᾽
ὑπεξελεῖν (to draw forth from the recesses of his own mind), and sup-
plies, ‘let him feel assured.’ For this view of ὑπεξελεῖν, cp. above,
no. 3. In his text, however, he gives (on his own conjecture) καὶ μὴ
φοβείσθω τοὐπίκλημ᾽ ὑπεξελεῖν | αὐτὸς καθ᾽ αὐτοῦ.

246 ff. Zhe proposed transposition of verses 246—251, κατεύχομαι...
ἠρασάμην.

Otto Ribbeck suggested that these six verses should stand imme-
diately after 272 (é€x@iov.). He thought that their displacement in the
MSS. arose from a confusion between ὑμῖν δὲ in 252 and the same words
in 273. Heargued that 251, παθεῖν ἅπερ τοῖσδ᾽ ἀρτίως ἡἠρασάμην, has no
meaning unless it follows 269—274, καὶ ταῦτα τοῖς μὴ δρῶσι κ.τ.λ.
Many recent editors adopt the transposition, Against it, and in favour
of the mss., I would submit these considerations. (1) The transposition
destroys the natural order of topics. The denunciation of a curse on
the murderer must stand in the fore-front of the speech, whereas the
transposition subjoins it, as a kind of after-thought, to the curse on those
who disobey the edict. It thus loses its proper emphasis. (2) The
transposition enforces an awkward separation between ταῦτα τοῖς
μὴ δρῶσιν (269) and τοῖς ἄλλοισι (273). The latter depends for its
clearness on juxtaposition with the former: but six verses are now in-
serted between them. (3) In 251 Ribbeck’s objection would fail if we

224 APPENDIX,

had τῷδ᾽ instead of τοῖσδ᾽ : but τοῖσδ᾽ is used to include the hypothesis
of several murderers (247, cp. 122).

305. εἰ καί and καὶ εἰ.---(1) εἰ καί, in its normal usage, =‘ granting
that...,, where the speaker admits that a condition exists, but denies
that it is an obstacle: above, 302: 408, εἰ καὶ τυραννεῖς: El. 547, εἰ καὶ
ons δίχα γνώμης λέγω.

(2) In our passage (as in 25). 1127, Zr. 71), the εκὰν has a slightly
stronger sense,—‘ if z7deed—though I should be surprised to hear it.’

(3) Both these uses differ from that in which εἰ καί has the sense
which properly belongs to καὶ εἰ, ‘even supposing that...,’ where the
speaker refrains from granting the existence of the alleged condition:
Tr. 1218 εἰ Kat μακρὰ κάρτ᾽ ἐστίν, ἐργασθήσεται, ‘even if the favour is
a very large one, it shall be granted.’

For the regular distinction between εἰ καί and καὶ εἰ, see 71. 4. 347
καὶ εἰ δέκα πύργοι ᾿Αχαιῶν | ὑμείων προπάροιθε μαχοίατο, compared with 11.
5. 410 Τυδείδης, εἰ καὶ μάλα καρτερός ἐστιν.

The normal use of kal εἰ occurs below, 669, 1077: O. C. 306 κεῖ
βραδὺς | εὕδει: Ant. 234 Kei τὸ μηδὲν ἐξερῶ: 461 Kei μὴ σὺ προὐκήρυξας:
El. 617 Kei μὴ δοκῶ σοι.

Conversely, we have καὶ εἰ for εἰ καί in “412. 536, 692, 962: Ο. C. 661:
below, 986, 1516.

(4) All the foregoing uses, in which εἰ καί forms a single expression,
must be distinguished from those cases in which καί belongs closely to
the following word, as 283 εἰ καὶ τρίτ᾽ ἐστί: Ant. go εἰ καὶ δυνήσει γ᾽.

Similarly, for καὶ εἰ, distinguish those cases in which καίτε “Δηά᾽ :
O. C. 1323 ἐγὼ δὲ σός, Kel μὴ σός, ἀλλὰ τοῦ κακοῦ | πότμου φυτευθείς.

328 f. οὐ μή ποτε
4 9 ε x 4 Ν Ν t Jee ! ΄
TOL WS ὧν εἰπω μὴ τα oO EKPHIW κακα.

Prof. Kennedy takes the passage thus:—éeyo δ᾽ οὐ μήποτε εἴπω Tapa,
7 will never speak my things, ws ἂν (εἴπω), however 7 may call them
(whatever they may deserve to be called), μὴ ta σ᾽ ἐκφήνω κακά, lest 7
disclose your things as evil. Or, as he renders it in verse, ‘but mine I
ne’er will speak, | however named, lest I display thine—evil.’ For ὡς
av as=‘in whatever way,’ he compares //. 2. 139 ὡς ἀν ἐγὼν εἴπω,
πειθώμεθα πάντες: Soph. Az. 1369 ws ἂν ποιήσης, πανταχοῦ χρηστός γ᾽
ἔσει: Dem. or. 18. 292 [8 192] τὸ...πέρας, ὡς ἂν ὁ δαίμων βουληθῇ,
πάντων γίγνεται: and adds: ‘We might place commas before and after
ws av, to indicate the quasi-adverbial character which it acquires. by the
ellipse [of εἴπω], in reality not more abnormal than that of ἥδοιο in goo
[937], ἥδοιο μέν, πῶς δ᾽ οὐκ av;’ (Oed. Tyr., pp. 76 f.).

As Prof. Kennedy has well said elsewhere (Sad. Soph. p. 62), if any
emendation were to be admitted, the simplest would be εἰπὼν for εἴπω (a
change which Hermann also once suggested), with a comma after rap’.
ἐγὼ δ᾽ ov μήποτε (εἴπω) τἀμά, ws ἂν εἰπὼν (dy telling them) py...éxprjve.
But with him (though our interpretations differ) I believe that the words
are sound as they stand.

APPENDIX. 225

Hardly any passage, however, in Sophocles has given rise to so large
a number of conjectures. Most of these have been directed to the same
general object—some such alteration of the words τἄμ᾽ ws ἂν εἴπω as
shall make it easier to take the second μὴ with ἐκφήνω. The following
may be mentioned: (1) Wolff, tap’ dav’ εἴπω, ‘my visions, —opavoy
having that sense in Aesch. Cho. 534. (2) Hartung, τὰ θέσφατ᾽ εἴπω.
(3) C. F. Hermann, τὰ μάσσον᾽ εἴπω. (4) Campbell, εἴπω τάδ᾽, ὡς ἂν
μὴ τά σ᾽ ἐκφήνω κακά. (5) Nauck, approved by Bonitz, ἄνωγας εἴπω.
(6) Campe, Quaest. Soph. 1. 18, ἅγνων ἀνείπω. (7) Arndt, τάλλων
aveirw. (8) Seytfert, Weismann, Ritter, tay’ ws aveirw. (9) Wecklein,
τἄμ᾽ ὧδ᾽ ἀνείπω. (το) Pappageorgius, tap’ és σ᾽ aveirw. See his Beitrage
zur Erklirung und Krittk des Sophokles, p. 22, Tena, 1883.

361. Zhe forms γνωτός and yvwortos.—yvwrtos is regularly formed
from the verbal stem yvw with the suffix ro: cp. Skt. g#d-tas, Lat. notus.
In the form yvworos, the origin of the o is obscure: Curtius remarks
that we might suppose a stem yvws expanded from yvw, but also a
present *yvwyw, which might be compared with O. H. G. &ndu. In the
case of καυστός (Eur.), κλαυστὸς (Soph.), the o is explained by xaFyw
_ (καίω), κλαβ γω (kAaiw). The existing data do not warrant us in assign-
ing the forms with or without o to certain periods with such rigour as
Elmsley’s, for example, when he regarded εὔγνωτος as the only correct
Attic form. ἄγνωστος occurs in Odyssey, Thucydides, Plato (who has
also yvworos) ; in Pindar /sthm. 3. 48 ἄγνωστοι is doubtful; Mommsen
gives ayvwro, and so Fennell, who remarks ad Joc. that in OZ 6. 67 for
ἄγνωτον (as against ἄγνωστον) Mommsen has the support of two good
Mss. We have ἄγνωτος in Sophocles and Aristophanes ; εὔγνωστος in
Sophocles, Euripides, Lysias, etc.

With regard to the meaning of these verbals, it has been held that,
where such forms as γνωτός and yvworos existed side by side, Attic
writers appropriated the fotentzal sense to the szgmatic form, distinguish-
ing yvworos, as ‘what caz be known,’ from yvwrds, ‘what zs known.’
Nothing in the sigmatic form itself could warrant such a distinction.
However the o be explained, γνωστός; no less than yvwrds, must
have primarily meant simply ‘known,’ as xavords ‘burnt’ and κλαυ-
στός ‘wept.’ And we find axAavoros as = ‘unwept’ (not, ‘what can-
not be wept for’), πολύκλαυστος as=‘much-wept’ (not, ‘worthy of
many tears’). When the modal idea of ‘may’ or ‘can’ attached itself
to these verbals, it was merely by the same process as that which in
Latin brought zzvictus, ‘unconquered,’ to the sense of ‘ unconquerable.’
Yet I would suggest, on the other hand, that the special attribution
of a potential sense to the sigmatic forms may have thus much ground.
When two forms, such as yvwrds and γνωστός, were both current, regular
analogies would quicken the sense that yvwrds had a participial nature,
while γνωστός, in which the o obscured the analogy, would be felt more
as an ordinary adjective, and would therefore be used with less strict
regard to the primary participial force. Thus it might be ordinarily
preferred to yvwros, when ‘knowable’ was to be expressed. At the
Same time, it would always remain an available synonym for yvwrds

5 ee ἐν 15

226 : APPENDIX.

as=‘known.’ And we have seen in the commentary that Sophocles
is said to have used yvworos, as well as yvwrds, in the sense of ‘ well-
known.’

478. The reading of the first hand in the Laurentian MS., πετραῖος ὁ
tatpos.—This reading raises one of those points which cannot be lightly
or summarily decided by any one who knows the rapid transitions and
the daring expressions which were possible for the lyrics of Greek
Tragedy. Hermann—who was somewhat more in sympathy with the
manner of Aeschylus than with that of Sophocles—characteristically
adopted the reading,—which he pronounces ‘ multo vulgata fortiorem.’
The mere substitution of metaphor for simile is not, indeed, the difficulty.
Euripides, for instance, has (Jed. 184) ἀτὰρ gees εἰ πείσω | δέσποιναν
ἐμήν"...«καίτοι τοκάδος δέργμα λεαίνης | ἀποταυροῦται ὃμωσίν. But
the boldness of λεαίνης so closely followed by δμωσίν is not comparable
to that which we must assume here, if tov ἄδηλον ἄνδρα were so imme-
diately followed by πετραῖος ὁ ταῦρος : nor can I persuade myself that
Sophocles would have so written.

The further verbal question, whether φοιτᾷ πετραῖος could be said in
the sense, ‘wanders among rocks,’ is one which must be considered in
the light of Sophoclean usage. We have below 1340 ,ἀπάγετ᾽ ἐκτόπιον :
1411 θαλάσσιον | ἐκρίψατ᾽ : Antig. 785 φοιτᾷς δ᾽ ὑπερπόντιος ἔν τ᾽ ἀγρονό-
pots αὐλαῖς : 221. 419 ἐφέστιον | πῆξαι... σκῆπτρον: Ant. 1301 βωμία... |
λύει.. (βλέφαρα (she closes her eyes at the altar): and perh. fr. 35 ἐξ
βωμιαῖον ἐσχάρας λαβών, for Steph. Byz. 191. 8, citing it, says, ro
τοπικὸν βώμιος καὶ κατὰ παραγωγὴν βωμιαῖος. Given these examples,
we could scarcely refuse to Sophocles such a phrase (for instance) as
φοιτᾷ opewos. My own feeling in regard to πετραῖος is that it is
decidedly bolder—not to say harsher—than any phrase of the kind
which can be produced; but, on the other hand, I certainly am not
prepared to say that, in lyrics, Sophocles could not have used it. It is —
the extreme abruptness of the metaphor in this context, rather than
the singularity of the phrase, that has decided me against reading
πετραῖος ὃ ταῦρος.

508. πτερόεσσα κόρα. The Sphinx.—The Sphinx, with lion’s body
and human head, has a unique place among the most ancient symbols
of an irresistible daemonic might, at once physical and mental. The
Egyptian type was wzngless, and of male sex. The Sphinx of Ghizeh—
oldest and largest of extant examples—dates from the age of the Fourth
Dynasty (perhaps from εἶ. 2400 B.C.), as Mariette’s latest results have
established (Revue archéol., new series 26, 1873, pp. 237 ff.), and was the
object of a cultus, which ‘does not appear to have been the case with
any other Egyptian Sphinx.

The winged type occurs first in the lands of the Euphrates. The
earliest example which can be approximately dated is afforded by the
palace of Esharaddon, which belongs to the seventh century B.c. Here
the winged and crouching Sphinx is female (Milchhoefer, A@¢th. des
deutschen archaeol. Institutes in Athen, fourth year, 1879, p. 48,—the best
authority for the present state of knowledge on the subject). Phoenicia

APPENDIX. 227

was in this case, as in so many others, the point at which Egyptian and
Asiatic influences converged. A stelé from Aradus (Alusée Napoléon
111. xvii. 4) shows a Sphinx with Egyptian head-gear and on a pedestal
of Egyptian character, but with the Assyrian wings.

The wingless Sphinx was not unknown to the earlier art of Hellenic
countries. Such a Sphinx (female, however, and in this respect not
Egyptian) occurred on the Sacred Way at Miletus (Newton, Zvavels
Vol. 11. p. 155). At Thebes, singularly enough, was found a terracotta
figure, about 4 inches long, of a wingless crouching Sphinx (Milchhoefer,
4 ὦ, p. 54). As is well known, it was maintained by Voss in his
Mythologische Briefe that the Greek Sphinx, being borrowed from
Egypt, was wingless until the influence of the Attic dramatists popu-
larised the winged type. Aeschylus, indeed, like Hesiod, does not
mention wings in his brief description of the Sphinx on the shield of
Parthenopaeus (Zed. 541), nor in his only other notice of the monster
(fr. 232): but the Sphinx of Euripides, like that of Sophocles, is
winged (Phoen. 1022 ff.). Gerhard argued as far back as 1839 (46-
hanal. der k. Akad. der Wissensch. 2. Berlin) that the Greek winged
Sphinx was probably much older than the age of the dramatists,
and this fact has long been placed beyond discussion. The oldest
representations of the Sphinx found on the soil of Greece Proper are
presumably the relievo-figures in gold, ivory, etc., of the graves at Spata
in the Mesogaia of Attica, and at Mycenae: and these have the wings.
Three round figures of winged Sphinxes, in Parian marble, have also
been found in Greece (two in Attica, one in Aegina): a round terracotta
figure of a winged Sphinx, which possibly served as akroterion of a
heroon, has been found at Olympia, and a similar figure is reported to
have been found at Corinth. These Sphinxes are regarded by Milch-
hoefer as the oldest and most complete Greek examples of polychromy
applied to round figures. The feathers of the Sphinx’s wings were, in
two cases at least, painted red and dark-green (or blue?), and in one
instance a brownish-red colour had been given to three corkscrew ringlets
which fell on the Sphinx’s breast and shoulders.

It was not in connection with Thebes and Oedipus that the Sphinx
was most generally familiar to Greek art. By far her most frequent
appearance was on sepulchral monuments, as an emblem of the uncon-
querable and inscrutable power which lays man low,—as the Seiren,
from another point of view, was similarly applied. But the Oedipus
myth illustrates in a very striking manner the essential traits both in the
Asiatic and in the Hellenic conception of the Sphinx.

(1) Zhe Sphinx oppresses the Thebans. This belongs to the original
essence of the Sphinx idea, as a manifestation, in mind and body, of
a force with which mortals may not cope. A grave of the Egyptian
Thebes shows a bearded Sphinx, with one of its feet on three men
(Lepsius, Denkm. v. 3. 76 c). An Attic vase shows two Sphinxes, with
a prostrate man between them. A bowl found at Larnaka represents
winged griffins and Sphinxes, with a man held captive (Milchhoefer 1. ἃ
57, 51). The pitiless female Sphinx of Greek mythology belongs to the
same order of winged pursuers as the Harpies and the Gorgons.

I5—2 ᾿

228 APPENDIX.

(2) Zhe Sphinx asks a riddle. Were we seem to have a purely
Hellenic graft on the Egyptian and Asiatic original. To the Greek
mind, the half-human, half-leonine shape was itself a riddle, and—gzven
the notion of oppressor—could have suggested the story. The Centaur
was not characteristically an oppressor of man; in the Chimaera, nothing
was human ; but in the Sphinx these conditions met, and the crouching
posture suggested grim expectancy.

(3) Zhe Sphinx sits on the Φίκειον ὄρος near Thebes. In the Hesiodic
Theogony the Sphinx is called Φίξ (Φίκ᾽ ὀλοήν, 326). Which was older,—
the name of the hill, or Φίξ as a name for the monster? If the former,
then we might well suppose that the localising of the myth had been
suggested by the accident of a hill with such a name existing near
a town in which Phoenician and Egyptian influences had long been
present.

(4) The Sphinx ts vanquished by Oedipus. ‘This is hyperbole clothed
in myth. ‘He is so acute that he could baffle the Sphinx.’ For it isa
distinction of the monumental Sphinx that it never appears as tamed or
vanquished. The man-headed lions and bulls of Assyria, as Layard
pointed out, are symbols of hostile forces which have been subdued and
converted to the service of the conqueror. It is never so with the
Sphinx of Egyptian, Asiatic, or Hellenic art.

In conclusion, I may notice the most recent addition—a brilliant
one—which has been made to the known examples of the Greek winged
Sphinx. Under the auspices of the Archaeological Institute of America,
the site of the ancient Assos, opposite Lesbos, on the south coast of the
Troad, has within the last two years been thoroughly explored by a
mission of American scholars and archaeologists’. On Oct. 4, 1881,
was found the fragment of a relief with winged Sphinxes, belonging to
the Doric temple of Athene, which crowned the Acropolis of Assos.
The date of the temple may be referred to the early years of the
5th century B.c. The Assos relief exhibits two Sphinxes crouching
face to face, and must have decorated the lintel above the central inter-
columniation of the temple-front—having a heraldic significance, as the
civic emblem of Assos, like the two crows of the Thessalian Crannon,
the two axes of the Carian Mylasa, the two heads of Tenedos, and the
like. Mr J. T. Clarke, in his excellent Report on the investigations at
Assos, of which he has been the director, (p. 111) writes :—

‘Of all the sculptures of Assos discovered by the present expedition,
and in the Louvre’—[those namely given to France in 1838 by
Mahmoud II., of which the most striking are the bas-reliefs of Centaurs]
—‘the magnificent Sphinxes are by far the best preserved, they alone
having been taken from a hard bed of mortar, which had long saved
them from weathering. The carving of this relief is of a delicacy and
vigour comparable to the best works of fully developed Greek art.
Throughout the body the firm muscles and yielding cushions of flesh
are indicated with an appreciation of natural forms which shows a
distinct advance beyond the art of Mesopotamia, successful as were its

1 In the Fortnightly Review (April, 1883) I gave some notes of a tour in the Troad
(Sept. 1882) which included a visit to Assos.

APPENDIX. 229

representations of animals; while the decorative character of the
composition is maintained by the admirable outline of paws, wings, and
tail. The heads are of that archaic type familiar in Attic sculptures
dating near the beginning of the fifth century B.c. The eye, though
shown nearly in profile, is still too large,—the corners of the mouth
drawn up to a meaningless smile. The Egyptian derivation of the
Sphinx is more evident than is elsewhere the case upon Greek works,
by the closely fitting head-dress, welted upon the forehead and falling
stiffly behind the ears.’

622 ff. KP. τί δῆτα χρήζεις ; ἦ με γῆς ἔξω βαλεῖν ;
OL. ἥκιστα' θνήσκειν od φυγεῖν σε βούλομαι
ὡς ἂν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.
KP. ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις ;
ΟΙ. * Χ * Χ % *

KP. οὐ yap φρονοῦντά σ᾽ εὖ βλέπωβ. OI. τὸ γοῦν ἐμόν.

In discussing this passage, I take first the two points which seem
beyond question.

I. ν. 624 ὅταν... φθονεῖν, which the Mss. give to Creon, belongs to
Oedipus. The words προδείξῃς οἷόν ἐστι τὸ φθονεῖν can mean
nothing but ‘ show forth [by a terrible example] what manner of thing it
zs to envy, —how dread a doom awaits him who plots to usurp a throne
(cp. 382). Ant. 1242 δείξας ἐν ἀνθρώποισι τὴν δυσβουλίαν | ὅσῳ μέγισ-
τον ἀνδρὶ πρόσκειται κακόν. “1. 1382 καὶ δεῖξον ἀνθρώποισι τἀπιτίμια;
τῆς δυσσεβείας οἷα δωροῦνται θεοί, Thuc. 1. 76 ἄλλους γ᾽ ἂν οὖν οἰόμεθα
τὰ ἡμέτερα λαβόντας δεῖξαι μάλιστα εἴ τι μετριάζομεν. 6. 77 προθυμότερον
δεῖξαι αὐτοῖς ὅτι οὐκ “Iwves τάδε εἰσίν. (For the ‘one of the threat,
cp. also Ant. 308, 325, 77. 1110.) Eur. Heracl. 864 τῇ δὲ νῦν τύχῃ]
βροτοῖς ἅπασι λαμπρὰ κηρύσσει μαθεῖν, | τὸν εὐτυχεῖν δοκοῦντα μὴ
ζηλοῦν (said of the captive Eurystheus). It is a mere accident that zpo-
δείκνυμι does not elsewhere occur as=to show /orth: that sense is as
natural for it as for προδηλόω, προφαίνω, προκηρύσσω, etc. I do not
think that ὅταν can be defended by rendering, ‘zen thou shalt first
have shown,’—a threat of torture before death. This strains the words:
and death would itself be the essence of the warning example. Read
ws ἂν, in order that: as Phil. 825 ws ἂν eis ὕπνον πέσῃ.

2. vV. 625, ws οὐχ ὑπείξων...λέγεις, which the mss. give to Oedipus,
belongs to Creon. Spoken by Oed., ὑπείξων must mean ‘admit your
guilt,’ and πιστεύσων ‘obey’ me (by doing so): but the only instance of
πιστεύειν in this sense is 77. 1228 πείθου" τὸ γάρ τοι μεγάλα πιστεύ-
σαντ᾽ ἐμοὶ | σμικροῖς ἀπιστεῖν τὴν πάρος συγχεῖ χάριν: with 1251 σοί γε
πιστεύσας. But there (a) the sense of ‘obeying’ verges on that of faking
onés word as warranty for the act: and (ὁ) πείθου, ἀπιστεῖν help it out.
Here, Creon speaking, ὑπείξων means ‘consent to give me a fair hearing,’
—under the tests which Creon himself proposed (603 f.),—and πιστεύ-
σων, ‘believe’ my solemn assurances.

' 3. Verse 624 having been given to Oedipus, and v. 625 to Creon,
will the passage have been healed if vv. 625 and 624 change places? I

230 APPENDIX.

think not. For v. 624 will then mean: ‘[I will yield, and believe you,
only| when you have been made an example of envy’: to which Creon
will reply, ‘Nay, I find you mad’ (ze what you call my envy is but
remonstrance with your fo//ly). This is too disjointed. I have long
thought, and still think, that a verse spoken by Oed. has dropped out
after 625, as 15 explained in the commentary.

762. azomros.—I believe that ἄποπτος has two distinct uses, and
that a neglect of the distinction has made some confusion. (1) As a
verbal adject. of passive sense: seer, though at a distance: Arist. Pol. 2.
12 ὅπως ἄποπτος ἔσται ἡ Κορινθία ἐκ τοῦ χώματος: (2) in poetry and
later prose, as an adject. meaning, ‘away from the sight of’: implying
either (a) ‘seen only afar,’ ‘dimly seen’; or (ὁ) ‘out of sight of’, as
here: Ze. not seen, or not seeing, according as the ὄψις is that of object
or subject. Dionys. Hal. 2. 54 ἐν ἀπόπτῳ τίθενται τὸν χάρακα (of an
ambuscade), ‘zz a place out of sight’ (not, ‘in a place seen afar’).
ἄποπτος does not occur in the active sense parallel with (1), as = ‘seeing,
though at a distance’: analogy would, however, warrant it: see on 515.
Ast strangely gives “τὸ ἄποπτον, specu/a,’ quoting the Platonic Axiochus
369 A, and Lidd. and Scott, referring to the same passage, give ‘70
ἄποπτον, a look-out place, watch-tower’: but there ἐξ ἀπόπτου θεώμενος
= ‘seeing afar off.” In this adverbial phrase (PA. 467 ἐξ ἀπόπτου
σκοπεῖν, Galen 3. 222 ἐξ ἀπόπτου θεασάμενος) the word has sense (1),
meaning, ‘so that the place at which you look is ἄποπτος to you.’

1090. With Nauck’s αὖρι or Wecklein’s ἦρι we must read Arndt’s ἢ

σέ γ᾽ εὐνάτειρα (without τις) in v. 1101. αὖρι would be attractive if it -

had better authority. But Nauck’s note is quite misleading when he
describes it as ‘et auch von Aschylos (fr. 412, ugl. fr. 274) gebrauchtes
Adverbium. Aesch. fr. 274, in Nauck’s ed., is simply this word, αὖρι-
Paras, on which Hesych. 5.0. 1. p. 619 says: Αἰσχύλος τὸ αὔριον ἐπὶ τοῦ
ταχέως τίθησι: where αὖρι for αὔριον is merely Pauw’s conjecture. And
Aesch. fr. 412 (Nauck) is merely this conjectured αὖρι quoted from
Hesychius s.v. αὐριβάτας ! In Bekker Axecd. p. 464. 9 we have aipiBa-
τον" TO αὖρι τιθέασιν ἐπὶ τοῦ ταχέως καὶ τάχα, οὐκ ἀπὸ τῆς αὔρας, ἀλλὰ
κατά τινα βαρβαρικὴν λέξιν, τάχα δὲ καὶ ἀπὸ τοῦ αὔριον : but there, too,
αὖρι is no more than an inference from aipiBarov.—Dindorf changed
οὐκ ἔσει τὰν αὔριον tO οὐκέτι τὰν ἑτέραν, reading in 1101 ἢ σέ γέ τις γενέ-
τας. This metre would suit the tone of excitement, as in 77. 96 f.,,
where Ἅλιον, “Aduov αἰτῶ is followed by τοῦτο καρῦξαι τὸν ᾿Αλκμήνας πόθι
μοι πόθι παῖς : cp. Zr. 500 οὐδὲ τὸν ἔννυχον “Avdav, followed by ἢ Ποσει-
δάωνα τινάκτορα γαίας. On this view of the metre, 1 conjectured τὰν ἐπιοῦ-
σαν ἔσει for οὐκ ἔσει τὰν αὔριον. In Par. A τὴν ἐπιοῦσαν is written over τὰν
αὔριον : and Par. B has the gloss κατὰ τὴν αὔριον πάνυ λαμπρὰν ἡμέραν.
Since ἡ ἐπιοῦσα, without ἡμέρα, could mean ‘to-morrow’ (Polyb. 5. 13.
10), a reader who took τὰν ἐπιοῦσαν here as = ‘the coming day’ might
have written τὰν αὔριον above it, or in the margin ; and this more familiar
phrase might have supplanted the other in the text. Then πανσέληνον

APPENDIX. 231

would be explained as = πάνυ λαμπράν, and the.whole phrase interpreted
as in the gloss of Par. B, ‘the all-bright morrow’: οὐκ being added to
complete the assumed trochaic metre. In 1101, where L has ἢ σέ ye
θυγάτηρ | Λοξίου, I proposed to read ἢ σέ γ᾽ ἔφυσε πατὴρ | Aogias; but I
have come to think that the traditional reading, τὰν αὔριον πανσέληνον,
though undoubtedly strange, may be genuine, and that perhaps the
safest course is to receive Arndt’s emendation ἢ σέ γ᾽ εὐνάτειρά τις in
1101. At the same time I wish to leave my conjectures on record, as
they have been favourably received by some scholars, and may possibly
have at least a suggestive value.

1137. ἐξ ἦρος eis ᾿Αρκτοῦρον. The significance of Arcturus in the
popular Greek calendar.

= ᾧ Ursa Major
δχς * ᾿Ξ Ἔ-ὰς δ ω
Rei Seg gee
a ea aor
ae y ἃ

ὭΣ
aX Arcturus

Arcturus is from ἄρκτος and οὖρος, ‘watcher’ (akin to ὁράω, and to
our ward)—the ‘bear-ward,’ the keeper, or deader, of Ursa Maior. This
name was also given to the whole constellation Borys (‘ploughman’) of
which Arcturus is the brightest star: Cic. Avat. 96 Arctophylax, vulzo
gui dicitur esse Bootes. Greek writers speak of dpxrovpev ἐπιτολή not in
a geometrical sense, but as meaning ‘earliest visibility’; and this in two
distinct applications.

(1) The season when Arcturus first begins to be visible, after sun-
set, aS an evening star, shortly before the vernal equinox (March zo—2r).
This is sometimes termed the ‘acronychal’ rising (from ἀκρόνυχος, on the
verge of night). Hippocrates, who was the contemporary of Sophocles,
and who illustrates the popular reckoning by Arcturus more clearly than
any other writer, uses ἀρκτούρου ἐπιτολή in this sense without any quali-
fying epithet, leaving the context to show what he means: περὶ διαίτης
3. 68 (vol. vi. p. 598 ed. Littré) μετὰ δὲ ταῦτα [viz. when 44 days have
elapsed from the winter solstice] ὥρη ἤδη ζέφυρον πνέειν, καὶ μαλακωτέρη
ἡ ὡρη".. εἶτα δὲ [15 days later] ἀρκτούρου ἐπιτολή, καὶ χελιδόνα ὥρη ἤδη
φαίνεσθαι, τὸν ἐχόμενον δὲ χρόνον ποικιλῴτερον ἤδη διάγειν μέχρις ἰσημερίης
[the vernal equinox] ἡμέρας τριάκοντα δύο.

(2) Far more commonly, ἀρκτούρου ἐπιτολή denotes the season
when Arcturus begins to be visible as a morning star. This is termed
the ‘heliacal’ rising (ἡλιακή), because Arcturus is then visible before
sunrise. In the age of Hippocrates and Sophocles (say in 430 B.C.),
Arcturus began to be thus visible about a week before the autumnal
equinox, which falls on Sept. 20o—21; and, in the popular language of
that age, ‘the rising of Arcturus’ commonly meant, ‘shortly before the
autumnal equinox.’ Cp. Hippocr. περὶ διαίτης 3. 68 (vi. 594 Littré, before

232 APPENDIX.

the passage cited above) τὸν μὲν ἐνιαυτὸν és τέσσαρα μέρεα διαιρέουσιν,
ἅπερ μάλιστα γινώσκουσιν οἱ πολλοί, χειμῶνα, ἦρ, θέρος, φθινόπωρον. καὶ
(1) χειμῶνα μὲν ἀπὸ πλειάδων δύσιος ἄχρι ἰσημερίης ἠαρινῆς, (2) ἦρ δὲ ἀπὸ
ἰσημερίης μέχρι πλειάδων ἐπιτολῆς, (3) θέρος δὲ ἀπὸ πλειάδων μέχρι ἀρκτού-
ρου ἐπιτολῆς, (4) φθινόπωρον δὲ ἀπὸ ἀρκτούρου μέχρι πλειάδων δύσιος.
Here he tells us that, according to the reckoning with which the Greeks
of the 5th century B.c. were most familiar, the year was divided into
four parts, thus: (1) Winter—from the setting of the Pleiads to the
vernal equinox: (2) Sprzing—from the vernal equinox to the rising of
the Pleiads: (3) Swsmer—from the rising of the Pleiads to the rising of
Arcturus: (4) Autumn—from the rising of Arcturus to the setting of the
Pleiads. In the sevenfold division of the year (noticed by Hippocrates
in his περὶ “EBdouadwv), summer was subdivided into θέρος, early sum
mer, and ὀπώρα, late summer: and the latter ended with the ‘ heliacal’
rising of Arcturus, as Galen 5. 347 says: ὅσοι τὸν ἐνιαυτὸν εἰς ἑπτὰ τέμν-
ουσιν @pas, ἄχρι μὲν ἐπιτολῆς Tod κυνὸς (Sirius) ἐκτείνουσι τὸ θέρος,
ἐντεῦθεν δὲ μέχρις ἀρκτούρου τὴν ὀπώραν. Hippocrates says that, in
watching the course of maladies, particular attention should be paid to
the stars, especially to the rising of Sirius and of Arcturus, and to the
setting of the Pleiads; for these are the critical seasons at which diseases
most often mend, cease, or enter on new phases: περὶ ἀέρων, ὑδάτων,
τόπων τι (vol. 11. p. 52 ed. Littré). The short phrase of Sophocles, εἰς
ἀρκτοῦρον, can be matched with several of his medical contemporary,
showing how familiar the sign was: ἐπιδημ. 1. 2. 4 περὶ “ἀρκτοῦρον (=a
little before the autumnal equinox), 7b. 1. 2. 7 πρὸ ἀρκτούρου ὀλίγον καὶ
ἐπ᾽ ἀρκτούρου (dcfore, and at, his ‘heliacal rising’): περὶ ἀέρων κιτιλ. τὸ
μήτε ὑπὸ κύνα μήτε ἐπὶ τῷ ἀρκτούρῳ (neither just before Sirius rises, nor
just when Arcturus does so). For the Roman writers, though Arcturus
had no longer the same importance as a mark of the people’s calendar,
he is especially the symbol of equinoctial storms in September: Plaut.
Rudens prol. 69 Mam Arcturus signum sum omnium acerrimum: Vehe-
mens sum exortens: cum occido, vehementior. Cp. Horace Carm, 3.1. 27
saevus Arcturi cadentis Impetus. Plin. 18.74 (Arcturus rises) vehementissimo
significatu terra marigque per dies quingue (indicated as Sept. 12—17).

A passage of curious interest is Plin. 2. 47 usgue ad sidus Arcturi,
guod exoritur undecim diebus ante aeguinoctium auctumnt. Here Pliny
ireats the ‘heliacal rising’ of Arcturus as an event of fixed date,
occurring annually about Sept. 9 or το. But, owing to the precession of
the equinoxes, this ‘heliacal rising’ becomes progressively later,—as
will be seen below, about one day later in every 70 years. In Pliny’s
time (about 70 a.D.) the earliest time at which Arcturus could have
been seen before sunrise would have been considerably later than
Sept. 9 or 10. It would seem, then, that Pliny had taken his date
from a literary source long anterior to his own age. On this point,
Professor G. H. Darwin has kindly given me the subjoined note :—

‘A rough calculation gives the following results with respect to the
rising of Arcturus in the latitude of Athens (38° N.):—

‘In 430 B.c. the rising of Arcturus (R.A. 185°, decl. 32°) preceded
that of the sun

a ee ee

APPENDIX. jae

on 7 Sept. (N.S.) by 22 minutes,
and on 15 Sept. by 61 minutes.

‘In 70 A.D. the rising of Arcturus (R.A. 191°, decl. 29°) preceded
that of the sun
on 15 Sept. by 23 minutes,
and on 22 Sept. by 62 minutes.

‘After a star has risen it remains invisible for some time on account
of mist on the horizon, but if the climate be clear the interval of
invisibility after geometrical rising is short. It is of course also in-
visible in the day time and shortly after sunset or before sunrise. If
therefore a star only rises in the geometrical sense a short time before
sunrise, it will remain altogether invisible. From the above results
we see that on Sept. 7, 430 B.c. and on Sept. 15, 70 A.D. Arcturus
though really above the horizon before sunrise must have been in-
visible on account of the brightness of the twilight. On the 15 Sept.
430 B.c. and on the 22 Sept. 7o A.D. it must have been visible after
geometrical rising, and before there was so much daylight as to ex-
tinguish stars of the first magnitude. It is likely that Arcturus would
have thus been first visible as early as 12 Sept. 430 B.c., and as
20 Sept. 70 a.D. The first visibility of Arcturus took place between
seven and eight days earlier in the month in 430 B.c. than in 70 A.D.
In a clear climate like that of Greece the first visibility, after the
period of invisibility due to the nearness of the sun, would fix the
time of year within two or three days. At this season the rapid
decrease of the sun’s declination conspires with the increase of his
right ascension to produce a rapid increase in the interval by which
the rise of Arcturus precedes that of the sun. As above stated, this
interval would increase from 22 to 61 minutes between Sept. 7 and
15, 430 BC. In a week after Sept. 15 the star would have risen long
before sunrise, and the appearance of the star in the east and the
rapidity of its extinction by the rays of the sun would cease to bea
remarkable phenomenon.’

1505. μή ode wepiidys.—Porson on Med. 284 holds that Tragedy
never admitted περί before a vowel (whether the prep. stood alone or was
compounded with another word) in senarii, in trochaics, or in a regular
system of anapaests. In Ar. ZZ. 1070 περίαλλα occurs in an anapaestic
verse from Eur., but this, says Porson, seems to have belonged to a
free or irregular system (systema illegitimum). In Soph. fr. 225 περίαλλα
belongs to lyrics: so περιόργως (not a certain reading) in Aesch. Ag. 216:
περιώδυνος 2b. 1448: and περιώσια Soph. fr. 611. Where a compound of
περί occurs elsewhere than in lyrics, Tragedy, Porson says, used tmesis :
as Eur. Bacch. 619 τῷδε περὶ βρόχους ἔβαλλε : fr. ap. Cornut. De WV. D.
184 κορυφὴ δὲ θεῶν ὁ περὶ χθόν᾽ ἔχων | φαεινὸς αἰθήρ. Similarly such a
form as ἠμφιεσμένος (Ar. Lec. 879) belongs to Comedy, not Tragedy.
Here, then, he would write παρά σφ᾽ ἴδῃς (the Mss. having παρίδῃς):
Fritzsche, περί of ἴδῃς. But it may be urged: (1) such a tmesis is
alien from the style of ordinary tragic dialogue: (2) the extant remains
of Attic Tragedy justify Porson’s remark that compounds of περί were

234 APPENDIX.

avoided, but are too small to warrant a rule absolutely excluding them :
(3) the probability of such a rule, intrinsically slight, is further lessened
by the περίαλλα of the Euripidean anapaest: (4) one reason why περί
before a vowel should be usually avoided is evident: a compound with
ἀμφί would in most cases express the same notion, without resolving
the foot: 4.9. ἀμπέχω, ἀμφίστημι dispensed with need for περιέχω,
περιίΐστημι. A single example like our passage goes far to break down
the assumed universality of the exclusion.

1526. οὗ ris οὐ ζήλῳ πολιτῶν ταῖς τύχαις éréBAerev.—Lucian once
uses the verb ἐπιβλέπω with a dative, Astrol. 20 (where he is imitating
an Tonic style) καί σφισι γιγνομένοισι τῷ μὲν ἡ ᾿Αφροδίτη τῷ δὲ ὁ Ζεὺς
τῷ δὲ ὁ “Apys ἐπέβλεψαν (looked favourably upon). Plutarch (Caes. 2)
has τοῖς χρήμασιν ἐποφθαλμιώντος, ‘eyeing the money’ (covetously),
but that proves nothing for ἐπιβλέπω. ἐπιβλέπω usually takes either
(2) an accus. with preposition of an object towards whom one looks,—
eis ἡμᾶς Plato Phacdr. 63 A, ἐπὶ τὴν Θηβαίων πόλιν Deinarch. or. 1 ὃ 72:
or (ὁ) a simple acc. of a ‘thing which one mentally considers: as λόγους
Plat. Lege. τυ; ἀτυχίας, cupdopas [socrs or, 3 $$ σὺν 35.) Are we
warranted, then, in rendering, ‘not looking jealously on the prosperity
(ζήλῳ, or as Prof. Kennedy translates it, the aspiring hopes) and fortunes
of the citizens’?

I take ζήλῳ as a dative of manner with ἐπέβλεπεν. Thebans
viewed Oedipus, not with jealousy, but with ζῆλος, ze. with a sense
that he was the type of perfect good fortune, the highest model
for aspiring effort. ζῆλος is felt by one who 15 impelled to lift himself
towards the level of a superior; φθόνος, by one who would depress
that superior to his own; when they are mentioned together, it is
because baffled ζῆλος often breeds φθόνος : Plat. Alenex. 242 A πρῶτον
μὲν ζῆλος, ἀπὸ δὲ ζήλου φθόνος. Cf. Eur. Suppl. 176 ff. σοφὸν δὲ
πενίαν T εἰσορᾶν τὸν ὄλβιον, | πένητά tT ἐς τοὺς πλουσίους ἀπο-
βλέπειν | ζηλοῦνθ᾽, ἵν᾽ αὐτὸν χρημάτων ἔρως ἔχῃ, Ζ.6. that his ζῆλος of
the prosperous man may spur him to honourable exertion, The chief
reason for preferring οὗ... ταῖς τύχαις to ee 5 ὅν. -τῆς τύχης is that
the latter is so much further from the Mss.: the usage of ἐπιβλέπειν also
favours the former. The reading of the MSS., ὅστις...καὶ τύχαις ἐπι-
βλέπων, is nonsense. We cannot supply ἦν with the participle.

Prof. Kennedy, reading ws τις, renders: ‘mighty man he was, for
one who never eyed jealously the aspiring hopes and fortunes of the
citizens’: 2.5. he was as powerful as a τύραννος could be who refrained
from jealously suppressing all eminence near him. This version raises
the question noticed above—as to whether ἐπιβλέπων would have been
used, without any addition, in the sense of zmvzdens. As regards the
sense, we scarcely seem to need here a clause which qualifies and
restricts the former mzght of Oedipus, even though this clause at the
same time implies a tribute to his moral greatness. -

EN DIGES:

I. GREEK.

The number denotes the verse, in the zofe on which the word or matter 15 illustrated.

When the reference is to the critical note, cr. is added to the number.

When

the reference is to a page, p. is prefixed to the number. )( means, ‘as distinguished

from.’

A

ἀβλαβής as a cretic, 229
ἀγηλατεῖν, ἄγος, 402
ἀγκύλη, 204
ἀγνώς, act. and pass., 677
ἀγροί, opp. to πόλις, 1049
ἀγρόνομοι πλάκες, 1103
ἀγύρτης, 387
ἀγχόνης κρεῖσσον, 1374
ἁδύπολις, 510
ἀελλάδες ἵπποι, 466
ἅζομαι, 155
ἀθέως, 254
ἄθικτος, of Delphi, 898
ἄθλιος, of folly, 372
αἰδοῦμαι with (1) accus. of pers., (2) infin.

of act, 1427
αἰθήρ γ( οὐρανός, 866
αἰκάλλειν, 597
αἷμα αἱρεῖν, 996
αἷμα ἐμφύλιον, 1406
αἱματοῦς, 1279
αἱρεῖν, to ‘take,’ or ‘slay,’ 996
αἴρεσθαι πένθος, 1225
αἰσυμνήτης )( τύραννος, p. 5
αἰώρα, 1264
ἀκούειν, to be called, 903 ᾿
ἀκτὴ (βώμιοΞς), edge of, 182
ἄκων = ἀκούσιος (of an act), 1229
ἀλέξομαι as future, 539

ἄληθες; 350

ἀλλά, puts and meets an objection, 1375

GANG... MEV δή, 523

ἄλλος, ὁ, idiomatic use of, 290

ἄλλος redundant, 7

ἄλλος omitted (οὔτις, ἀλλά), 1331

ἄλλως τε, ‘and moreover,’ 1114

ἄλοκες, in fig. sense, 1211

ἀλύειν, 695

ἀμφιδέξιοι ἀκμαί, 1243

ἀμφιπλὴξ ἀρά, 417

᾿Αμφιτρίτης μέγας θάλαμος, 194

ἁντεἃ ἄν, 281, 749

ἄν, ellipse of, with imperf. (ἐβουλόμην),
1348; (ἔδει), 256, 1368

ἄν omitted after és with subjunct., 1231

ἄν with infin. or partic., 11

ἄν with partic. or infin., limit to use of,
523 |

dy repeated, 139, 339, 862, 1438

ἄν before verb corrupted to dva-, 1348

ἀναγιγνώσκειν not found in Attic prose as
= ‘to recognise,’ 1348

ἀνάγκη, a constraining doom, 877

ἀνακηρύσσειν, 450

ἄναξ, of a god and of a seer, 284

ἀναπλάκητος, 472

ἀναπνεῖν, to revive, 1221

ἀναρρηγνύναι, intrans., in fig. sense, 1075

ἄνδρα, accus. defore infin., in a γνώμη, 314

236

ἀνδρηλατεῖν, 100

ἄνευ, senses of, 1463

ἀνήκεστον, of a μίασμα, 98

ἀνθ᾽ ὧν -- ἀντὶ τούτων, 264

ἀντιλαβή, 626

ἀνύειν with adj., to make such or such,
166

ἀξιοῦσθαι, to be condemned (with infin.),
1449

ἀπαυδᾶν in commands, 236

ἀπείρων = Arreipos, 1088

ἀπευθύνειν, to steer aright, 104

ἀπήνη, 753

ἁπλοῦν, εἰς, 519

ἀπό )( ἐκ, of source, 395

ἀπό, sense of, in compound adjectives, 196

ἀπό )( παρά or πρός τινος, 42

ἀποικεῖσθαι, pass., bold use of, 997

ἀποκλίνειν, intrans., 1192

ἀποκρίνειν, 640

ἀπονοσφίζειν, 480

am déevos, 196

ἀπόπτολις, exile, 1000

ἄποπτος, two senses of, p. 230

ἄποπτος ἄστεως, 762

ἀποσπᾶν ἐλπίδος τινά, 1432

ἀποστερεῖν ἑαυτὸν τῆς πόλεως, 1381

ἀποστρέφειν χέρας, 1154

ἀπότομος ἀνάγκη, 877

ἀπότροπος, 1314

ἀποφάσκειν, 483

ἄρα equiv. in sense to ἄρ᾽ οὐ, 822

ἀρά-Ξ ἐρινύς, 417

ἀραῖος, bound by an oath, 276

ἀραῖος δόμοις, sense of, 1291

ἀραῖος ὁλοίμην, 644

ἀργός, senses of, 287

ἄρθρα ποδῶν, 718; κύκλων, 1270

ἀριθμός, of plural number as opp. to sin-
gular, 844

ἄριστα, adv., 1369

ἀρκτέον, ‘one must rule,’ 628

ἁρμόζειν, absol., of oracles, to come true,
902

ἄρουρα, fig. sense of, 1257

ἄρρητ᾽ ἀρρήτων, 465

“Apres ἀμφίπυρος, 207

ἄρχειν )( κρατεῖν, 54

INDICES.

ἄστροις ἐκμετρεῖσθαι γῆν, 795

ἀσχάλλειν, 937

ἀτελεύτητος, 336

ἄτιμος with genit., 788

ἀτλητεῖν, 515

αὐθαδία, not necessarily stupid, 550
αὔξειν, to reflect honour upon, 109g!
αὔριον always adv., 10go

αὐτός, ‘unaided,’ 221, 341

avrés=‘at once’ (ἀδελφὸς καὶ πατήρ), 458
airés=‘ unaltered in opinion,’ 557
αὑτοῦ-Ξ ἐμαυτοῦ, 138

αὕτως, sense and accent of, 931

ἀφανὴς (Adyos), unproved, 656

ἀφιέναι ἑαυτόν, to absolve oneself, 707
ἀφικνεῖσθαι ἐπὶ πάντα, 265

ἀφόβητος, ‘not fearing,’ with genit., 885
ἄψαυστος -- οὐ ψαύσας, 969

ἄψορρος, 431

Β

βαιός = with few attendants, 750
βακχεῖος θεός, 1105

βάλλειν ἐν αἰτίᾳ, 656

βάλλειν ἐς θυμόν, 975

βαρύς, of vehement wrath, 673
βάσανος, 493

βασιλεύς, title of Zeus, 903
βέλη θυμοῦ, θεῶν, 893

βόσκειν τκετρέφειν, 1425
βουλήσομαι, 1077

βούνομος )( βουνόμος, 26

Ἰ

yudoxos=guarding the land, 160

γάρ, merely prefacing statement, 277

γάρ, in elliptical sentences, 582

γάρ, in assent, 1117

γάρ, in negation, 1520

γε, scornful (σύ γε), 445

γε...γε, 1030 '

γε, added to a repeated pron. (σέ...σέ ye),
IIoI

ye μέντοι, 442

yé rot δή, 1171

γένεθλα (πόλεως), her ‘sons,’ 180

yevéras, senses of, 470

γνωτός and γνωστός, 361, p. 225

Ὁ (GREEK

γονῇ γενναῖος, 1469

Δ

δάϊος, 214

δάπτειν, of mental pain, 681

δαφναφόρος, 21

δ᾽ at end of verse, 29

δέ, introducing a γνώμη, 110

δέ, introducing objection, 379

δέ, after σέ, etc., in addresses, 1097

δέ, of apodosis after concessive protasis,
302

δέ, when attention is turned to a new
point, 319

δέ...γε, 1030

δὲ οὖν, 669, 834

δείκνυμι, of a warning example, p. 229

δεῖμα, δείματα, 294

δεινά, adv., 483

δεινόπους ἀρά, 418

δείξει, δηλοῖ, etc., sometimes impersonal,
1294

δεξιά, first sense of, 1243

δεύτερα, τά, the second-best course, 282

δή, as nearly = ἤδη, 968

δηλαδή, 1501

δήλημα, sense οὗ, 1495

δην, adverbs in, 1310

δῆτα, in assent, 445

δι’ αἰθέρα τεκνωθέντες, 866

διὰ τύχης ἰέναι, 773

διαφέρειν, ‘bear to the end,’ 321

διδακτός, opp. to ἄρρητος, 300

δίδωμι λόγον ἐμαυτῷ, 583

διειπεῖν, 394, 854

διέχειν, trans. and intrans., 717

δικάζειν, peculiar use of, 1214

dixalws=‘in a strict sense,’ 853

Δίκη, 274

διολλύναι, to forget, 318

διορίζειν, 723, 1083.

διπλαῖ πύλαι, 1261

δοκεῖν, to approve, 483

δοκεῖν, (1) with infin. understood, (2) ‘to
have repute,’ 1101

δυοῖν, never a monosyllable, 640

δυσούριστον, 1315

δύσποτμος, of folly, 888

237
E

ε elided after ἡ (εἴη ᾽ξ), 970

ἔα, ἐᾷ, a monosyllable, 1451, 1513

ἐγγενῶς, 1225

ἐγκαλεῖν νεῖκος, sense of, 702

éyKpaThs =e κράτει, 941

éyxupwy (conjectured), 1031

ἔγχος φροντίδος, of a device, 170

ἐγὼ οὔτ᾽, 332

ἕδος, sense of, 886

ἕδρα, of supplication, 2

εἰ with subjunctive, 198, 874

el with fut. indic., 702

el...ecre=elre...elTe, 92

εἰ καί, 305: distinguished from καὶ el,
Pp. 224

εἴ τι μή, in diffident expressions, 124

eldetre = εἰδείητε, 1046

εἰδώς, with sure knowledge, 119

εἰκάθω, 651

εἰκῆ, sense of, 979

εἰκός, τό, of a reasonable estimate, 74

εἰμί understood with an adject., 92

εἰμί with partic., instead of pres. or im-
perf., 126

elpyouat, to abstain from, 890

els =continuous, 374

εἷς, with superlat. (κάλλιστ᾽ ἀνὴρ els),
1380 :

εἰς ἑαυτόν, τό, in what concerns himself, 706

εἰς καλόν, 78

εἰς πάντας (αὐδᾶν), 93

els τι φοβεῖσθαι, g80

εἴτε, single instead of double, 517

εἴτ᾽ οὖν... εἴτε, 1049

ἐκ in adverbial phrases (ἐξ ὑπαρχῆς), 132

ἐκ, of a former state (τυφλὸς ἐκ δεδορκό-
TOS), 454 ᾿

ἐκ, of ultimate cause, 590, 1453

ἐκ (μακροῦ), ‘at a long interval,’ 1141

éx= ‘since’ (ἐξ οὖ), 1197

ἐκ τῶνδε-- μετὰ τάδε, 282

ἐκβάλλειν, to repudiate a statement, 849

ἐκγενής (conjectured by Dind.), 1506 cr.

ἐκδημεῖν, to be abroad, 114

᾿ ἐκκαλεῖν, 597

ἐκκινεῖν (ῥῆμα), 354

ἐκλύειν δασμόν, 35

238

ἐκμετρεῖσθαι γῆν ἄστροις, 795

ἕκμηνος, 1137

ἐκπειρᾶσθαι, 360

ἐκπέμπομαι, midd., 951

ἐκτείνομαι, fig. sense of, 153

ἐκτόπιος ἄγεται (instead of ἐκ τόπων), 1340

ἐκτρίβειν, 428

ἑκών Ξε ἑκούσιος (of an act), 1229

ἐλαύνειν ἄγος, 98

ἐλαύνειν és τριβάς, 1160

ἐλευθεροῦν στόμα, sense of, 706

ἐμπέφυκε, of prophecy, 299

ἐμπλήσσειν, 1264

ἐν = ‘in the case of,’ 388

ἐν, of pursuit or calling (ἐν τῇ τέχνῃ), 562

ἐν ἀργοῖς (πράσσεσθαι), 287

ἐν γένει, 1016

ἐν δέ, adverbial, 27, 181

ἐν (δικασταῖς), ‘before judges,’ 677

ἐν ὅρκῳ, 652

ἐν σοί, penes te, 314

ἐν σοί, ‘in thy mind,’ 770

ἔν τινι ὁρᾶν and ἐνορᾶν τινι, 537

ἐν τύχῃ, γήρᾷ, 80, 1112

ἐν χεροῖν, dy his hands, 821

ἐν αγής, ‘liable to a curse,’ 656

ἐναριθμώ, 1187

ἐνδατεῖσθαι, 205

&v0a=éxeice ἔνθα, 796

ἐνθύμιος, 739 ;

ἐνταῦθα Ξε" ἴῃ that point,’ 598

ἐξαγγέλλομαι, 148

ἐξάγγελος, 1223

ἐξαιρεῖν, to put out of account, 908

ἐξελθεῖν, to be fulfilled, 88

ἐξεστεμμένοι, said of suppliants, 3

ἐξισοῦν, to bring to a (lower) level, 425,
1507

ἐξισωτέον, 408

éés as= ‘thine,’ p. 6

ἐπ᾽ ἀγρῶν and like phrases, 1049

ἐπακούειν, 794

ἐπεί =‘ for else,’ 390

ἐπεύχομαι, 249

ἔπι, adverb, 181

ἐπὶ ἦρα φέρειν, 1095

ἐπὶ ἠθέων λεκτοί (conject.), 18 cr.

«ἐπί with dat. as= ‘against,’ 508

INDICES.

ἐπὶ τῷ dvdpl=in his case, 829

ἐπὶ φρόνιμα ἄπορος, 692

ἐπιβλέπειν, classical use of, p. 234

ἐπίκουρος, ‘avenging,’ 497

ἐπιοῦσα, ἡ, 1090

ἐπιρράσσω, 1244

ἐπισκοπεῖν, sense of, 1529

ἐπιστροφή, 134

ἐπιτολὴ ἀκρόνυχος and ἡλιακή, p. 230

ἐπιών, ὁ, the first comer, 393

ἔπος, of an oracular response, 89

ἔπουρος, 194

ἐπῳδός, ἡ, distinguished from ὁ ἐπῳδός,
Ρ- Ixvii

ἐπώνυμος, uses of, 210

Epyw, ἔρξω, ἔρξας, etc., 8go

ἐρρύμην, aor. of ῥύω, 1351

ἔρχομαι, to come to be (φονεὺς ἦλθον), 1357

ἕσπερος θεός ="Atdns, 178

ἑστία, of Delphi, 965

εὖ, ‘carefully,’ 308

εὖ διδόναι, to give good, 1081

εὖ ἴσθ᾽ with hiatus, 959

evayns λύσις, 921

εὐέπεια, senses of, 932

εὐθύ )( εὐθύς, 1242

Εὔκλεια, title of Artemis, 161

εὕρημα, 1107

εὔσεπτος, act., ‘reverent,’ 864

εὔχομαι, constr. of, 269

εὐῶψ, epith. of comfort, 189

ἐφυμνεῖν, of imprecation, 1275

ἔφυν, of a natural claim, 9

ἔχομαι, uses of, 891, 1387

éxw, with part. of aor., 577, 698: of perf.,
701

ἔχω, intrans. with adv. (Herod.), 708

ἐῶραι, ai, the festival, 1264

Z
ζῆλος )( φθόνος, p. 234
ζῆν, to be operative, 45

H

i, Ist pers. sing. imperf. of εἰμί, 1123

%...4, where the first ἤ might be absent,
487

ἢ kal=than even, 94

“>” -,;. ΎΣ

| ANS ΟΥΑΙ. 239

7 καί, in question, 368, 757
ἢ οὐκ as one syllable, 555
ἤ...τε instead of 4...4, 539
noe, 3rd sing., 1525
ἤδειμεν, Here, ἤἥδεσαν, 1232
ἡδονά, form of, 1337

ἡδύς = εὐάγγελος, 82

ἤθεος, 18

ἡκωε γέγονα, 1519
ἦλθον = ἐγενόμην, 1357
ἡλόμην and ἡλάμην, 1311
ἦμος, in tragic dialogue, 1134
ηὖγμαι, 1512 cr.

Θ

θάλαμος, 1241

θανάσιμος βεβηκώς, 959

θεῖα, τά, religion, 910

θεῖος, epithet of kings, etc., 1235
θελήσας, 649

θεμιτός and θεμιστός, 993

θεός, said of λοιμός, 27

θεός, without art., 871
θεσπιέπεια, a really pleonastic form, 463
θεωρία, uses of, 1401

θεωρός, to Delphi, 114

θητεία )( δουλεία, 1029

θίξομαι, 891

θοάζειν, as=Odooev, 2, p. 206
θυρών, 1241

@w, verbal forms in, 651

I

ἰάκχιος, 1218

ἰάλεμος, 1218

ἰἀχεῖν, ἰακχεῖν, 1218

ἱέναι ἐπί (accus.), to attack, 495

ἱερός, epith. of ὄμβρος, 1428: and pds,
1379 cr.

ijos, 154, 1096

ἴθι, in entreaty, 1468

ἱκνεῖσθαι εἴς τι, to incur a fate, 1158

ἱκτήριοι κλάδοι, 3

iva, ‘where,’ 367 (with genit.), 687 (with
ἥκειν), 947: limit to its use, 1311

ἵνα, final, with imperf. and aor. indic.,
1389

ἵνα μὴ εἴπω, 328

ἴσα καίΞξεῖσα ὥσπερ, 1187

ἴσα, τά, poet. for τὰ αὐτά, 1498

ἴσος, adjectival compounds with, 478
ἴσος; ‘just,’ 677

ἰσοῦσθαι, passive, 31

ἱστάναι ἐλπίδα, 698

ἱστορεῖν, senses of, 1484

.@ and -ίσω, futures in, 538

ἐῶν, pres., not fut., partic., 773

K

Kad’ ὑπερβολήν, 1197

καθικνεῖσθαι, construct. of, 809

καί, emphasizing verb, 851, 98g, 1129

kal, ‘e’en,’ where the speaker is diffident
(κἀν ἐμοί), 1239

kal=adeo, 347

kal=6re, 718

καὶ (δεῦρ᾽ ἔβημεν) = ‘in the first instance,’
148

καί... καίΞε ‘both, and (yed),’ 413

kal μήν, ‘indeed,’ 749, 1004

kal μήν γε, 345

kal σύ, ‘thou on thy part,’ 342

kal ταῦτα, 37

καιρός, with art., 1050.

καιρῷΞεἐν καιρῷ, 1516

κακός = δυσγενής, 1063

κάλλος, concrete, a fair thing, 1396

καλῶς, colloquial use of, 1008

κατά, with acc. of respect, 1087

κατά, after its case, 1280

κατὰ ἑαυτόν, = ‘alone,’ 62

κατὰ στέγας ἱέναι, 637

κατακοιμᾶν ὄμμα (of deathlike anguish),
1222

κάταργμα, sense of, 920

κατάφημι )( ἀπόφημι, 507

κατεύχομαι, 246

κατέχω, intrans. (to restrain oneself), 782

κεκλαυμένος, 1400

κέντρα διπλᾶ, 809

κέντρα, fig., 1318

κέρδος, material gain, 595

κεύθειν, to be hidden, 968

κήδευμα, of a brother-in-law, 85

κηλὶς συμφορᾶς, 833:

Κῆρες )( Μοῖραι, 472

240

κλάζειν, of birds, 966

κλαίων, ‘to thy cost,’ 401

κλήζομαι )( καλοῦμαι, 1451

κλῇθρα, door-bolts, 1261

κοινός = kotvwvds, 240

κολάζειν, of verbal reproof, 1147

kp, vowel long before, 640

κρείσσων εἶ μὴ wv=Kpelacdy ἐστί σε μὴ
εἶναι, 1368

κτῆμα, of mental or moral qualities, 549

κυκλόεις ἀγορᾶς θρόνος, 161

κύριος, 1506

κύων, said of the Sphinx, 391

κωφὰ ἔπη, 290

A

λαμβάνειν (dpatov), 276

λάμπειν, said of sound, 186

λέγειν, of mere talk, 360

λέγω δέ, as an exordium, 412

λέγω τι; 1475

λείπειν, intrans., to stop short, 1232
λήγειν, fig., of rumour, 731

λήθω, parts of, used by Soph., 1325
λιμήν, poet. for ὑποδοχή, 420, 1208
λόγων δόκησις, κόμπος, 681

Λοξίας, 854

λοχῖται, a king’s body-guard, 751
Avew, with simple genit., 1350
λύειν τέλη ελυσιτελεῖν, 317

Λύκειος, epith. of Apollo, 203

M

μάγος, 387

μακραίωνες, ai, the Nymphs, Tog
μαλερός, 190

μάλιστα, of one’s first wish, 926
μάντις, said of (1) god, (2) man, 708
μάντις, ‘prescient,’ 1086

ματάζω, ματάζω, 891

μέγα, adv. with adj., 1341

μεγάλη θάλασσα, ἡ, 194

péyas=in a strong (moral) position, 652
μεθιέναι λόγον, 784

μείζονα τῶν μακίστων, 1300

μείζων, ‘nearer and dearer,’ 772
μέλλω, fut. or aor. after, 967
μεμνώμεθα, subjunct., 49

INDICES,

μέν, clause with, without expressed an-
tithesis, 18

μὲν οὖν, where each word has a separate
force, 483

μὲν οὖν, as=‘ nay rather,’ 705

μεριμνᾶν, uses of, 1124

μέσης (ἐξ ἀπήνης), ‘right out of,’ 812

μεσόμφαλος, of Delphic oracle, 480

μέτεστί μοι πόλεως, sense of, 630

μέτοικος, sense of, in poetry, 452

μή, generic, 397, 638, 875, 1019

μή, where μὴ οὐ could stand, 1388

μή before the infin., where οὐ could
stand, 1455

μή, in a saving clause (with partic. un-
derstood) = el μή, 1457

μὴ οὐ, with partic., 13, 221, p. 221

μὴ ov, τό, with infin., 1232

μὴ )( οὐ παρὼν θαυμάζεται, 289

μηδέ, irregularly equiv. to μὴ καί, 325

μηδείς, ὁ, ‘he who is as nought,’ 1019

μηδέν, τό, ‘what is as nought,’ 638

μηδέν, τό, adverbial with ἑῶσας, 1187

μηδὲν εἰδώς, ὁ (instead of οὐδέν), 397

μήτε, understood, 239

μία ῥώμη Ξε ἑνὸς ῥώμη, 122

poo=‘as I bid you,’ 1512

μοῖρα, how far personified, 863

μονάς, 1350

μόνιμος, 1322

μόνος, not ‘alone,’ but ‘pre-eminently,’
299

μονῳδίαι, structure of, p. xxviii

μοῦνος, in dialogue, 304

μοῦνος, supposed limit to its use by Soph.,
1418

N

ναίειν ὁμοῦ (said of feelings, etc.), 337
νέμω, of sway, 579

νηλής )( ἄνοικτος, 180

vigfew, special sense of, 1228

viv, accus. plur., 1331

vouds, use of, 1350

νόμος ἴδιος and κοινός, 865

νῦν δέ, with aor. equiv. to perf., 263
ywudw, senses of, 300

νωτίζειν, 192

Le? GICLEE,

=)

ξεῖνος for ξένος in dialogue, 1418

ξένη = ξένη γῆ, 455

ξυμφοράς, τάς, τῶν βουλευμάτων, 44, Ῥ-
207

O

οἷα impossible after ὅτι in 1401

οἷα (δοῦλος, ‘for a slave’), rarer than ὡς...»
763

οἶδα )( γιγνώσκω, 1128

Οἰδίπους as vocative, 405 cr.

οἰκεύς -- οἰκέτης, 756

οἶμαι, only sometimes parenthetic, 1051

οἰόζωνος, 846

οἷον (after τοιοῦτον) instead of ὥστε, 1293

οἷσθ᾽ ws ποίησον; 543

ὀλέθριος, pass., ‘lost,’ 1341

ὄλεθρος, colloquial use of, 1341

Ὄλυμπος, the sky, 867

ὅμαυλος )( σύμφωνος, 186

ὄμβρος, symbol of water generally, 1427

ὁμιλίαι ἀστῶν, sense of, 1489

ὁμογενής, sense of, 1362

ὁμόσπορος, 260, 460

ὁμόστολος, ‘roaming with,’ 212

ὁμοῦ, senses of, 1276

ὀμφαλός, the Delphic, 480, 898

ὄνομα κακοῦ Ξ-- κακὸν ὀνομαζόμενον, 1284

ὄντες, etc., with a numeral (δύ᾽ ὄν τε), 1505

ὀπίσω, of the future, 486

ὅπως μή, after verb of fearing, 1074

ὅπως πέμψεις, ‘(see) that you send,’ 1518

ὁρᾶν τὰ αὐτά, sense of, 284

ὁρᾷς ; in reproach, 687

ὀρθός, ‘justified,’ 506

ὅρκος θεῶν, 647

ὄρμενος, aor. part., ‘sped,’ 177

ὄρνιθι αἰσίῳ, 52

ὃς dv δέ instead of ὃς δὲ ἄν (in prose), 749

ὅσον μή, with partic., 347

ὅσος with causal force (ξξὅτι τοσοῦτοΞ),
1228

ὅστις with superl., εἰμί being understood,
344, 663

ov γὰρ av, with protasis suppressed or ex-
pressed, p. 221

es tg

241

οὐ yap δή, 576

οὐ (τὸν θεόν) Ξ- οὐ μά, 660

οὐδ᾽ ἂν εἷς, 281

οὐδὲ μήν, ‘no, nor,’ 870

οὐδεὶς ὃς οὐχίΞτε πᾶς τις, 373

οὐδὲν (instead of οὐδεὶς) βροτῶν, 1195

οὐκ εἰς ὄλεθρον ; 430

οὐκ ἴσος, more than equal, 810

οὕνεκά twos, so far as it is concerned,
858

οὔπω instead of οὔποτε, 105

οὕπω ironically, 594

οὐρανία αἰθήρ, 866

ὅτε, ‘seeing that,’ Ξε ἐπειδή, 0918

οὔτις, ἀλλά, for οὔτις ἄλλος, ἀλλά, 1331

οὗτος σύ, 532

οὕτως divided from its adjective, 1444

ὀφθαλμός, fig. sense of, 987

II

πάγκαρπος, epith. of laurel, 83

πάθος, euphemistic, 840

παθών, by bodily pain, 403

Παιάν, of Apollo, 154

παιδουργία for madoupyés, 1248

πάλαι, of a recent moment, 1161

παλαιός, joined with ὁ πρίν (not a pleo-
nasm), 1282

πάλαισμα, of civic emulation, 880

πάλιν, redundant, 430

πάλλω, trans. and intrans., 153

πᾶν δρᾶν, etc., 145, 265

πανσέληνος (wpa), τορο

πάντα, adv. neut. plur., 475, 1107

παντελής, of a wife, 930

παρ᾽ οἴνῳ, 780

παρ᾽ οὐδέν, 983

παρά in τὸν παρ᾽ αὑτῷ βίοτον, 612

παραμείβειν, to outstrip, 504

παραρρίπτω, with partic., 1494

παραχορήγημα, P. 7

πάρεστιν, impers., ‘it can be done,’ 766

παρέχειν )( ἔχειν, 567

παρήχησις, rhetorical, 370

παριέναι κέαρ, 688

πάροδος of Chorus, 151

πάτριος )( πατρῷος, 1394

16

242

πατριώτης, said of a place in one’s native
land, 1091

πέλας, adv., with παραστατεῖν, 400

πελασθῆναι, usu. with dat. in conjugal
sense, 1100

περᾶν (θυμοῦ), to go far 271, 673

περί, compounds with, in tragic verse,
Pp. 233

περίαλλα, use of, 1218

περιβόατος, 191

περισσός, ‘of special note,’ 841

περιτελλομέναις ὥραις, 156

περόνη, a brooch, Τ2.0

πέτομαι, aorist forms of, 16

merpatos, a doubtful use of, p. 226

πηγή, ἡ ἀκούουσα, 1386

πημονή, quasi-colloquial use of, 363

πίθεσθε )( πείθεσθε, 1414 cr.

πίπτειν -- ἐμπίπτειν (as on a bed), 1210

πίστιν φέρειν τινί, 1445

πίστις, senses Of, 1420

πλάνης, 1029

πλάνος, πλάνη, 67

πλαστός, 780

πλέον τι, ‘some advantage,’ 37

πλησιάζειν = πλησίον εἶναι, gi: with dat.,

1134
Πλούτων, name for Hades, 30

ποικιλῳδός, chanting 77ddles, 130

motos Κιθαιρών -- ποῖον μέρος Κιθαιρῶνος,
421

πόλις, the, exists where its men are, 56

πόλις, indignant appeal to, 629

πόλις, adjectives compounded with, 510

πολύζηλος, senses of, 381

πολύς, of strong rumour, 785

πολὺς pet, etc., of vehement speech, etc.,
750

πομπός, 288

πόποι, 167

mwoté=tandem aliquando, 335

ποῦ; ‘on what ground?’ 355

ποῦ; ‘in what sense?’ 390

πράσσειν, ‘put into act,’ 69

πράσσειν, of intrigue (pass.), 124

πράσσεσθαι, midd., senses of, 287

πρεσβύτερον, ‘more serious,’ 1365

πρίν, with indic., limit to use of, 776

INDICLES.

πρό )( ἀντί, ὑπέρ, πρός with gen., 10, 134

προδείκνυμι, of a warning example, p. 229

προδεικνύναι γαῖαν, 456

προδείσας )( ὑπερδείσας, 80

πρόμος θεῶν, of the Sun, 660

πρόνοια, Classical use of, 978 .

προζενεῖν, senses of, 1482

προπηλακίζω, 427

προπονεῖν, senses of, 685

πρός following its case, 178

πρός, with dat., after verb of throwing or
falling, 1302

πρὸς δίκης, 1014

πρὸς ποσί, τό, 131

πρὸς σοῦ, ‘in thy interest,’ 1434

προς τί, 766, 1027, 1144

πρός τινος, ‘on one’s side,’ 134

πρὸς Tivos αἰτίας ; 1236

πρός τινος )( παρά τινος, 935

πρὸς (τῷ δεινῷ), close to it, 1169

πρὸς καιρόν, 325

πρὸς χάριν, 1152

προσάγεσθαι, 131

προσάπτειν, intrans., 666

προσήγορος, act. and pass., 1337, 1437

προσήκειν, constructions of, 814

προσθήκη, aid, 38

προσκεῖσθαι, 232

προσκυρεῖν with accus., 1298

προσταθέντα, said of βέλεα, 206

προστάτην ἐπιγράφεσθαι, 411

προστατήριοι θεοί, 203

προστάτης, champion, 882

προστάτης νόσου, 303

προστείχειν for προσστείχειν (MSS.), 79 cr.

προστίθεσθαι μέριμναν, 1460

προστρέπεσθαι, 1446

πρόσωπον, τὸ σόν, ‘thy frown,’ 448

προτέρον ὕστερον, the so-called figure, 827

προφαίνειν, said of an oracle, 790

προφαίνεσθαι, 395

πυθμένες, sockets of bolts, 1261

Πυθόμαντις ἑστία, 965

πύματον (ὅ τι) ὀλοίμαν, 663

πύργος (city-walls with towers), 56, 1378

πυρφόρος, of pestilence, 27

πῶς βλέπων; 1371

πωτᾶσθαι, 1310

1 GLEE Ἂς

P
ῥαψῳδός, of the Sphinx, 391

ῥέπειν els τινα, 847
ῥοπή = momentum, 961
ῥύεσθαι (μίασμα), 312

Σ

σ᾽, elided, though emphatic, 64

σαφής = ‘proved,’ 390

σεμνόμαντις, ironical, 556

σημάντωρ, 957

σκοτεινός, of blindness, 1326

σοί, not σοι, required, 435

σπάργανα, fig. for infancy, 1035

στάσιμον, Arist.’s definition of, p. 8

στέγειν, classical use of, 11

στέλλειν )( στέλλεσθαι, 434, 860

orépéas, having formed a desire, 11

στέφητεἱκετηρία, QI

στόὀλοςΞελαός, 170

στόμα, of a prophet, 426

στόματα, said of one mouth, 1218

συγγενής, with genit. or dat., 814

συγγενής, said of πότμος, etc., 1082

συλλαβών, colloquial force of, 971

σύμμαχος, of gods, 274

συμμετρεῖσθαι, 73, 963

σύμμετρος, strengthens ξυνᾷάδειν, 1113

σύμμετρος ws κλύειν, 84

συμφορά, classical uses of, p. 212

συμφορά, euphemistic for guilt, 99

συμφορά, of a happy event, 454

συμφυτεύειν, 347

σύν, ‘by means of,’ 656

σὺν ἀνδράσιν Ξεἄνδρας ἔχων, 55, 123

σὺν γήρᾳ βαρύς, 17

συναλλαγαὶ δαιμόνων, 34

συνέρχομαι, to conspire with, 572

συνέστιος, implying a share in family
worship, 249

συντιθέναι, to concoct a plot, 401

συντόμως, 810

σφας, σφέας, accent of, 1470

σχιστὴ ὁδός, the, 733, 1398

σχολῇ, adv., 434

σῶμα δρᾶν κακῶς, sense of, 642

σωτήρ, as epithet of τύχη, 80

243

zr

τὰ δέ, answering to τὰ μέν understood
(after ὅσα), 1229

τὰ λῴστα ταῦτα (of which you speak),
1067

τάλας, last syllable long, 744

re, irregularly placed, 258, 528, 694

τε, linking the speaker’s words to those
of a previous speaker, Ioor

τε καί where καί alone would suffice, 487

TEKOVTES, οἱ Ξε οἱ γονεῖς, 009

τεκόντες, ol=6 πατήρ, 1176

τέλει, proposed versions for in 198, p. 219

τελεῖν (absol.), to perform (funeral) rites,
1448

τελεῖν els, 222

τέλειος, τέλος, Of marriage, 930

τερασκόπος, 605

τέχνη, human skill, 380

τῇδε...τῇδε (βλέπειν), to right or to left,
857

τηλικόσδε, ‘so young,’ 1508

τηρήσας, 808

τι, adv., ‘perchance,’ 969, 1401

τί δ᾽ ἔστιν; 319, 1144

τί δ᾽ ὅντιν᾽ εἶπε; 1056

τί φημί; ἃ startled cry, 1471

τί χρείας Ξετίς χρεία, 1174

τιμωρεῖν, ‘to punish,’ 107

ris and ὅστις combined, 72

τις, indef., after noun with definite art.
(ὁ κύριός Tts), 107

Tis with adv. force (ταχύς τις -- ταχέως
ws), 618

τις for ὅστις only in indirect question, 1144

tls (ἔβας); ‘in what spirit? 151

τίς οὐτεπᾶς τις, 1526

τίς οὗτος, τίς... ; for τίς οὗτος, ὅς, 1493

τοιόσδε, after noun with 6 σός, 295

τοιόσδε, in appos. with explanatory δά].
435

τόκοι, labours of child-bed, 26

τόσος, rare in Soph., 570

τοῦ λέγοντος εἶναι, O17

τοῦτ᾽ αὐτό, τοῦτο, 1013

τοῦτο μέν.. τοῦτ᾽ ἄλλο, 605

τρέφειν, said of the concomitants of one’s
life, 374 |

244

τρίδουλος, 1062
τρίτος, added, 581
τυραννίς, of the king as embodying king-

ship, 128
τύραννος, earliest occurrences of the word,
Pp: 5

τύραννος, probable etymology of, 2d.
TUpayvos=a ‘tyrant’ in our sense, 873
τύχη, idea of, 977

»

ὕβρις, personified, 873

ὑμέναιος )( ἐπιθαλάμιον, 422

ὑπεξαιρεῖν, 227

ὑπεξελών, proposed versions for in 227,
Ῥ 222

ὑπὲρ ἄτας, ‘to avert’ ruin, 165, 188

ὑπερμάχεσθαι, ὑπερμαχεῖν, 265

ὑπηρετεῖν νόσῳ, 217

ὑπὸ μνήμη, 1131

ὑπόρχημα, p. 1xxxv.

ὑποστρέφεσθαι μερίμνης, 728

ὕπουλος, 1396

ὑποφορά, rhetorical, 1375

ὑφέρπειν, of rumour, 786

ὑφιέναι, to suborn, 387

ὑψίποδες, epith. of νόμοι, 865

Φ

φαίνω, to set forth a story, 525

φάσκειν, =‘be confident,’ 462

φάτις, of a divine message, 151

φέρειν )( φορεῖν, 1320

φέρειν πίστιν τινί, 1445

φέρεσθαι πλέον, to achieve more, 500

φέριστε, ὦ, rare in trag., 1149

φέρω: φέρομαι, 590

φέρω ἁγνείαν, 863

φεύγειν τι, to escape the penalty of it,
359

φῆμαι μαντικαί, 723

φήμη )( ὀμφή and κληδών, 43

φθερεῖσθαι, 272

φίλοι, powerful friends, 541

φοβεῖσθαι ἔς τι, οϑο

φοίνιος, poet. for θανάσιμος, 24

φοιτᾶν, sense of, 1255

φοράδην, form and senses of, 1310

INDICES.

φρονεῖν, senses of, 326, 1520
φρονήσας, ‘having become sane,’ 649
φυλάσσεσθαι παρά τινι, sense of, 382
φύσις (πέτρον, etc.), 334

x

χαίρω πᾶσι, sense of, 596

χάλαζα, fig. uses of, 1279

xetv, of song, etc., 1218

χειρὶ τιμωρεῖν, as Opp. to a fine or to
ἀτιμία, 107

χειρόδεικτος, a ἅπαξ λεγόμενον, go2

χείρωμα, 560

χέρνιψ, 240

χερσίν =simply ἔργοις, opp. to λόγῳ, 883

Xnpevew, 479

χθονοστιβής, 301

χιασμός, rhetorical, 538

χνοάζειν, 742

χορεύειν, typifying public worship gene-
rally, 896

χορεύεσθαι, 1094

xpela, ‘request,’ 1435

χρείαν τινὸς ἐρευνᾶν, 725

χρυσέα, epith. of Hope, 157

χρυσομίτρας, epith. of Bacchus, 209

χωρίς =‘ without evidence,’ 608

2

és, final, with aor. indic., 1392

ws, as prep., 1481

ὡς, marking the mental attitude of the
subject to the verb, 848, 1174

ws and ὥσπερ, in comparison, with ellipse
of a verbal clause, 923, 1114, 1178

ws, added to a genit. absol., 11, 145

ws, with accus. absol., ror

ws ἄν, as=‘in whatever way,’ p. 224

ws dv μή, 328

ὡς γυνή, ‘in a woman’s way,’ 1078

ws (δοῦλος, ‘for a slave’), 763, 1117

ὡς τεθραμμένον, ‘which (Ae says) has been,’
etc., 97

wore, confirms and continues the last
speaker’s words, 1036

ὥστε γε, οὐχ, in reply, 1131

ὦ τᾶν, 1145

il, MATTERS. 245

II. MATTERS.

A
Abae, temple at, goo
abstract for concrete (τροφή θρέμματα),
I, 1248, 1396
‘accent’ defined, p. Ixiv.
», Of Baxxelos, 1105
>> οἵ κῆρυξ (not κῆρύξ) re, 802
», Of προσθῇ, 1460 cr.
»» Of verbal derivatives with short
penult., 460
accented forms of pers. pron. preferable,
435s 5749 1479
accus. absol., 1o1
», after κυρεῖν, τυγχάνειν, 1298
», after notion equiv. to transitive
verb, 31
», at beginning of sentence, without
any regular government, 216, 278, 1134
», before infin., where dat. could
stand, 913
», before infin. with εὔχομαι, 269
»» cognate, 192, 264, 340, 422
», cognate, denoting one’s errand
(ἔρχομαι ἀγγελίαν), 788
», cogn. to verb of feeling (τὸ ἔπος
ἥδομαι), 936
», double, after στέλλεσθαι, 434
», in appos. with σέ, instead of a
vocative, 1119
»» in appos. with whole sentence, 603
», Of antecedent, prefixed to relative
clause, 449
», Of person, after ἥκειν, 713
9, Of place to which, 1178
», temporal, almost adverbial in refer-
ence to a season, 1138
acting, probable style of old Greek,
Ὁ. Xxxi.
adj. agreeing with pers., instead of subst.
with prep. (ἐκτόπιος ἄγομαι), 1340, p. 226
», and adv. co-ordinated (ri ἢ νέον 7
πάλιν Spds;), 155

adj., comparative, to be carried on to a

second clause, 1204

»» compounded with noun of like sense
with the subst. (βίος μακραίων), 518

», compound, equiv. to two distinct
epithets (oldfwvos), 846, 965

», instead of adv. (ὕστερος), 222

», instead of proper name in genit.
(Λαβδάκειος παῖς), 267, 451, 1216

», ΟΥ̓ pron., as epith. of a compound
phrase (τοὐμὸν φρενῶν ὄνειρον, not τῶν
ἐμών), 108

,9,. second, as epithet, following subst.
(τὰν γαμψώνυχα παρθένον χρησμῳδόν),
1100, 1245

»» simple, instead of adj. with ὦν, 412,
1506

», transferred from subst. in the gen.
to its dependent subst. (τοσόνδε τόλμης-

πρόσωπον), 532, 832, 1375

», verbal, in -és, used as fem., 384

” x, sigmatic form of, p. 225
: » With act. sense (ἄψαυστος),
θοῦ.

adv., neut. plur., 883
Aeschylus, apparent reminiscence of, 1478

+9 Theban trilogy of, p. xvi. _

Agenor, 268

alliteration, rhetorical, 370

altars on the stage, p. 10

ambiguity of phrase, intended by the

dramatist, 137, 261, 572, 814, 1167

anacolouthon (dat. for accus.), 353

is (plur. subject, sing. verb), 60
‘3 through change of construc-
tion (xexAduevos...mpopdvyré μοι), 159

‘anacrusis,’ p. lxvi.
anapaestic paroemiac, spondees in, 1311
anapaests, excluded by Arist. from ord-

σιμα, p. 8

antecedent, attracted into case of relative

(accus.), 449

246

aor. part., of a wish, hope, etc., 11, 649
with γίγνομαι, 957
with ἔσομαι, 1146

” 9
7 ”
aor. referring to a moment just past, 337
Apollo, προφήτης of Zeus, 151
» with attributes of Zeus, 470
»» 85 ἃ pastoral god, 1103
aposiopesis, 1289
Arcturus, in Greek calendar, 1137, p. 230
Ares, the Destroyer, 190
Aristophanes of Byzantium,
ascribed to, p. 4
Aristophanes, parodies tragic altercation,
548
Aristotle’s criticisms on the Oed. 7}7-
rannus, p. XXiv.
a Κυμαίων πολιτεία, pp. 4 f.

ὑποθέσεις

“arsis,’ D..1xv-
Artemis Εὔκλεια and ’Ayopala, 161
» with a torch in each hand, 207
art. as relative pron., 200 (lyric): 1379
(dialogue)
», With abstract noun (ἡ ἐλπίς, Shope’),
836
», with infin. in dependent clause, 1232,
1388
»» With καιρός, 1050
», referring to a previous mention, 845
article, with interr. pron., in repeated
question (τὸ 7f;), 120, 291
Asclepiades of Tragilus, p. 6
Assos, the American exploration of, p. 228
Atlantic, the, w. limit of earth, 194
augment, syllabic, omitted, 1249
», temporal, omission of, 68

blight, threefold, 25

‘Branching Roads,’ the, 733, 1398
brooches used as daggers, 1269

bull, the, type of a savage wanderer, 478

ς

Cadmeia, the, of ancient Thebes, 20

caesura, irregular, in anapaests, 1310

children bought, to be sold as slaves,
1025

INDICES.

choral ode, relation of to preceding ἐπ-
εισόδιον, 463

choreic rhythm, p. Ixx.

choriambic verse, p. 1xxvi.

chorus almost always close a play, 1524

Cithaeron, the glens of, 1025

clauses, rst and 2nd contrasted, and 3rd
repeating 1st, 338

colloquial phrases, 336, 363, 971, 1008

comparison, elliptical form of (οἰκίαν ἔχει
μείζω τοῦ yelrovos), 467

condensed expression (ula ἀπήνη iyye=
μία ἦν, ἣ ἦγε), 753» 1451

conditional statement of probable fact
(τάχ᾽ ἂν 7\0e= probably came), 523

conjectures by the editor, p. 1xi.

- of former critics, adopted in

this ed., p. lix.

construction changed (in answering a
question which prescribed a different
form), 1127

‘contraction,’ metrical, p. lxv.

co-ordination of clauses, where we should
subordinate one to the other, 419

Corneille’s Oedige, p. xxxvi.

Creon, the, of Sophocles, Ρ. xxix.

crepundia (Roman), 1035

Cyllene, mount, rro4

Cyprian Lays, reference to Oedipus in,

Pp. Xiv.
D

dative after ὁ αὐτός, 284
4» With βουλομένῳ ἦν, etc., 1356
» after ὄρνυμαι (as=‘to attack’),

», alone, in sense of dat. with πρός,

»» ethic (πᾶσι κλεινός), 8, 40, 596
.5. 1004]; 20
»,» Ιοοδῖνε, 381, 422, 1266, 1451
,, modal (ἀσφαλείᾳ), 51, 909, 1228,
1556
i », cognate to idea of verb (ὕπνῳ
εὕδειν), 65
Daulia in Phocis, p. xviii., 733
‘deed and word,’ 72
‘Delian,’ epith. of Apollo, 154

ΤΑ ΖΖΤ ΟΝ,

deliberative subjunct., indirect forms of,
7,2, 1280
Delphi, wealth of temple at, 152
3 topography of, 463
Dionysus, epithets of, 209 ff.
dual forms of 2nd pers., 1511: fem., of
participle, etc., 1472
E
echo, of one speaker’s words by another,
570, 622, 1004
editions of the play, p. lxi.
elemental powers, the, profaned by an
impure presence, 1427
elision of σέ, etc., though emphatic, 64
», Of 6 at end of verse, 29
ellipse of verbal clause after ws, 923
entrance, stage, for one coming from the
country, 78
epanaphora, figure of, 25, 259, 370
epexegetic clause, after an adject., 57
‘episode,’ Arist.’s definition of, p. 8
epithet of agent transferred to act (γάμος
τεκνῶν καὶ τεκνούμενος), 1214, 1229
ἢ placed after a subst. which has
art. and adv. phrase defore it (τὸν ἤδη
Λάϊον πάλαι νεκρόν), 1245
‘epode’ in choric songs, p. Ixvii.
Eubulus, the comic poet, the Oedipus of,
p- xxxiii.
Euripides, the Oedipus of, p. xvi.
a Phoen. 1758 ff., 1524 cr.
‘exodus,’ Arist.’s definition of, p. 9
expansion of verses in MSS., 1264 cr.

Ix

‘falling’ verse or sentence, p. lxix,
false characters soon betray themselves,
615
festivals, Greek, bound up with family
life, 1489
figurative and literal expression half-
blended, 866, 1300
Fortune, Oedipus the son of, 1081
fusion of two modes of expression, 725
fut. indic. after ἔνθα μή, 1412
» 99 Of wish, resolve, etc. (βουλή-
gouat), 1077, 1160, 1446
9) iN -tow and ιῷ, 538

247

fut. interrog., with οὐ, commands, 430,
[140
», ‘middle’ as pass., 672
», optative, 538 f., 792, 796, 1271 ff.
», partic. with art., 297
95 perfect, 411, 1146
a
Genitive, absol. of subst. without partic.,
966—1260
»,» absol., with subject understood
(ἄρχοντος, when one rules), 629, 838
», after adj. of active sense, 885
», after ἄτιμος; 788
», after compound adj.
lack (ἄχαλκος ἀσπίδων). 190
», after ἐπώνυμος, 210
» after vduo. (laws
things), 865
9, after πολυστεφής, 83
», after mpoordrns, etc., 303
», after verb of rising or raising, 142
», after verb of taking (ἕλῃ μου),
1522
», attributive, forming one notion
with a subst. which has an epithet
(τοσόνδε τόλμης πρόσωπον), 532
(γῆς τις, one of the land),

denoting

prescribing

93 23

236

᾽ » (προστάτου γράφε-
σθαι), 4τι

9 ae (τί ἔστιν ἐκείνου; in
him...?), 991

τι 53 with infin. (οὐ παντός
ἐστι ποιεῖν), 393, 917

», causal (τῆς προθυμίας), 48, 697,
701, 1478

39 »» Κ(ἰκτὴρ πόνων), 185, 497

», depending on subst. implied in
adj. (ὧν ἀνάριθμος), 179, 1168

»9 ΞΞ8ῃ adj. of quality (στολὶς τρυφᾶς,
2.5. τρυφερά), 1463

»» objective (ἀλκὴ κακοῦ), 93, 218, 647

», defining (τὰ φίλτατ᾽ ἐκγόνοιν),
1474

»» Of source (φροντίδος ἔγχος), 170,
312, 473, ὅδι

»» Of parent (unrpéds), 1062

248

genitive, of place from which an act is
done (ὄχου), 808
» Of place whence, 152, 192
», Of things needed, after els δέον,
1416
» _ partitive, 240
after ἔχειν, 708
» περᾶν, 673
in ὡς ὀργῆς ἔχω, 345
a »» Of point to which (εἰς
τοῦτ᾽ ἀνοίας), 771
τς simple, after λύειν, 1350
goad, driver’s, with two points, 809
god, an unseen, the agent, 1259
Greeks, their unity expressed in religious
rites, 240

” ”

happiness, to be predicated of no one
before death, 1529

Harvard, Oedipus Tyrannus at, p. xlviii.,
p- 201

Helicon, nymphs of, rrog

herald, sacred functions of, 753

Hermae, supposed reference to mutila-
tion of, 886

Hermes, 1104

Hesiod, reference by, to Oedipus, p. xiii.

hiatus (εὖ ἴσθ᾽, as if preceded 1), 959: in
lyrics, 1202 f.

Hippocrates, references of, to Arcturus,
Ῥ 221

Homer, an echo of, 1325

Homeric poems, notices of Oedipus in,
ῬΉΎΣΙΝ

Homeric practice as to syllabic augment,
1249

‘honesty the best policy,’ 600

house of Oedipus, general plan of, 1241

‘hyperbaton,’ 1251

‘hyporcheme,’ defined, p. Ixxxv.

hyporcheme in place of stasimon, 1086

iambic trimeters interrupted by short
phrases, 1468

imperfect, not admissible in 1311
»» of intention or menace, 805, 1454
»» οἰ τίκτω, instead of aor., 870

INDICES.

imperfect, of willingness (ἐδέχου), 1391
»» partic. (ὁ παρών -- ὃς παρῆν), 835
», referring to a result of effort (εὕρισ-
kov, was able to find), 68
»» and aor. joined in a condit. sen-
tence, 125
», Iindic., of obligation etc. (ἔδει), 256,
1368
improbability, element of, in the plot,
noticed by Aristotle, p. xxv.: how
treated by the moderns, p. xlv.
incense in propitiation, 4, 913
indefin. pronoun (71s) after noun with art.,
107
indirect discourse turned into direct, 1273
infin. after ἐξευρίσκειν, 120
»» after ἐπισκοπεῖν, 1529
» after λέγω etc. as=ubeo, 350
», alone, instead of infin. with ὡς (rd
δ᾽ ὀρθὸν εἰπεῖν), 1221
»» and accus. in prayer (subaud. δός,
etc.), 190
»» defining an adj. (ἄτλητος ὁρᾶν), 792,
1204
2» » ἃ phrase, 1169
» epexegetic (ἐξαιτῶ oe τοῦτο πορεῖν),

1255
»» =an accus. of respect (φρονεῖν ra-
xus), 617

» for imperat., 462, 1466, 1529
», Of plup. with ἄν, 693
» Of purpose, with verb of ‘going,’
etc., 198
»» understood after χρῆν, 1184
», With art.=an accus. of respect, 1417
», Without ἄν, representing an optat.
without ἄν, 1296
», Without ὥστε (εἰκάσαι), 82
»» With τὸ μή (οὐ), 1232, 1388
interrogative (τίς) and relative (ὅστις) pro-
nouns combined, 71
Tocasta, the Sophoclean, character of, p.
XXViii.
Ionic 3rd plur. (6Wolaro), 1273
»» verse, p. lxxvii.
Ionicisms in trag. dialogue, 304
‘irrational syllable,’ p. Ixv.
Ismenus, Ismenion, 21

tie MATTERS:

Aster, the river, 1227

iteration of a word, rhetorical, 370, 1330
J

Julius Caesar wrote an Oedipus, p. xxxiii.
K

king, etc., summoned forth by visitors, 597
*kommos,’ a, defined, p. 9

τὸ structure of the rst, p. Ixxviil.
ΑΝ the 2nd, almost ἃ monody, p.
XC.
L

laurel, worn by θεωροί returning from
Delphi, 83

Laurentian MS., general relation of to
the others, p. liv.

laws, the ‘unwritten,’ 865

leaping from above,—fig. of an evil δαί-
μων, 263, 1300

life, the, the guest of the body, 612

logaoedic verse, p. Ixx., n.

logographers, the, references of, to Oedi-
pus, p. xv.

Loxias, 853

Lycia, haunt of Artemis, 208

lyrics, relation of the form to the matter
of, p. Xciv.

IM

Maenads, 212

manuscripts used in this edition, p. lii.

market-place, statue of Artemis in, 161

masc. subst. used as fem. adject. (σωτὴρ
τύχη), 80
», dual instead of fem., 1472

mesode in choric songs, p. Ixvii.

metaphor, a trait of Sophoclean, 866,
1300

Pe substituted for simile, p. 226
‘monodies’ in Tragedy, p. lxxviii.

N

Wero fond of acting Oedipus, p. xxxili.
neut. adj. or pron. referring to masc. or
fem. noun, 542
», referring to men (οὐδὲν κακόν for
οὐδεὶς κακός), 1195
Nymphs, the, 1099

249

°
Ocdipodeia, the, a lost epic, p. xiil.
Oedipus—feels his own fate as separating
him from human kind, r415
5 the Sophoclean, character of,
P. XxvVil.
Olympia, μάντεις at, gor
Olympus, the sky, 867
optat., after secondary tense, replacing
subj. with ἄν, 714
», in dependent clause, by attraction
to optat. of wish, etc., s06
»» instead of subj. with ἄν, after
primary tense, 315, 979
», representing a deliberative sub-
junct. after a secondary tense, 72, 1256
», simple, where optat. with ἄν is
more usual, 1296
», With ἄν, deferential, 95, 282, 343
», With ἄν, expressing one’s convic-
tion, 1182
oratio obliqua, 1271
order of words, abnormal (τὸν ἤδη Λάϊον
πάλαι νεκρόν), 1245
5, (ὅπως, οὐκέτ᾽ οἶδ᾽, ἀπόλλυται), 1251
», (ὁρᾶν μόνοις τ᾽ ἀκούειν), 1430
», (Ta πάτρια, λόγῳ, fOr 1..λ. π.)» 1204.
oscilla (Roman), 1264
oxymoron, 196

Ῥ

paeon, the, in metre, p. 1xxx.
Pallas, Theban shrines of, 20
paradoxical phrases such as ἐν σκότῳ ὁρᾶν,
997, 1482
Parnassus, snow-crowned, 473
paronomasia (χρησίμῳ χρῆται), 878
partic. as tertiary predicate, 1140
», continuing a question which
another speaker has interrupted, 1130
», epithet of agent, transferred to
his act, 1214
»» equiv. to protasis of a sentence,
117
», imperf. (ὁ παρών = ὃς παρῆν), 835
»» )( infin., after εἴ μοι ξυνείη μοῖρα, 863
.» ἴῃ nomin., instead of accus. and
infin. (ἅλις νοσοῦσ᾽ ἐγώ), 1061, 1368

250

Ραχῖϊς,, irregularly replaced by finite verb,
ELS
» modal,
dative, 100
»» (wv) omitted, 412, 966
» ΟΥ̓ adj. equiv. to an adv., 963
» =protasis with εἰ, 1371
» With ye, instead of finite verb, in
a reply, 1011
» With μέμνημαι, so
»5 With παραρρίπτω, 1494

parts, cast of the dramatic, p. 7

pastoral epithets of Apollo, 1103

patrons of μέτοικοι, 411

pauses, metrical, p. Ixvi.

perf. of final result (εὑρῆσθαι, ‘found once
for all’), 1050

person, the third, for the first, 535

Phasis, the river, 1227

Pherecydes of Leros on Oedipus, p. xv.

Philocles, traditional defeat of Sophocles
by pexxx:

Pindar, reference of, to Oedipus, p. xiv.

plague at Athens, supposed allusion to,
ΡΒ χχχ.

pleonasm, 408

Pliny, references of, to Arcturus, p. 231

Plunteria, festival of the, 886

pluperf. infin. with ἄν, 693

plural, allusive, for singular, 366, 497,
IOQI, 1359, 1405
», neuter as adverb, 883

pollution, feared from contact with the
blood-guilty, 1415

Polus, the tragic actor, p. xxxi.

position, irregular, of a second epithet,
1199

», unusual, of words, giving em-

phasis, 139, 278, 525

positive and negative joined (γνωτὰ κοὐκ
dyvwra), 58

5» (verb) to be evolved from nega-

tive, 241

power, the substance of, better than the
show, 599

predicate, adj. as, after subst. with art.,
672, 971

prep., following its case, 178, 525

answering to a modal

INDICES.

prep., between two nouns, governing
both, 734
», needlessly added
χώροιΞς), 1126
present infin. after εὔχομαι, 802
», indic. or partic., denoting a per-
manent character, 437
»" ΠΙΞΙΟΤΙΟ <Ki2
proleptic use of adjective, 98
‘prologue,’ Arist.’s definition of, p. 8
pronoun in appos. with following subst.
(τάδε... τάσδ᾽ ἀράς), 819
»» possessive, for genit. of pers. pron.
(σὸς πόθος), 969
5, ΤΙαΪαΐ., as last word of verse, 298
», relat. instead of demonstrative,
after a parenthesis, 264
», with causal force (ὅσα Ξε ὅτι τοσ-
adra), 1228
», redundant, 248, 385, 407
prodde in choric songs, p. lxvii.
prophecy, Greek view of, 708

(ξύναυλος πρὸς

Q

‘quantity,’ metrical, defined, p. Ixiv.
», Of vowels before xp, 640

rain, symbol of water generally, 1427

recognition of children by tokens, 1035

redundant expression, 1126, 1463

repetition (ἀστὸς els ἀστοὺς), 222, 248, 261
», in euphemism (βλαστοῦσ᾽ ὅπως
ἔβλαστε), 1375

rr in lyric lament, 1193, 1330

ΕΝ of one speaker’s words by an-
other, 548

re of the same word, at a short

interval, 517
resident-aliens at Athens, and their pa-
trons, 411
‘resolution,’ metrical. p. Ixv.
revivals, recent, of Greek plays, p. xlvii.
rhetoric, figures of, 370, 538, 1375
», πίστεις of, 1420
rhythm defined, p. lxiv.
rhythmical ‘sentence,’ the, p. Ixvi.
»» ‘period,’ the, p. Ixviii. -

Ti MATTERS. 251

riddle of the Sphinx, pp. 6, 228
‘rising’ rhythmical sentence, p. lxxiil.
rivers, representative, 1227

sacrifices, excommunication from, 240
seasons, the, Greek reckoning of, by the
Stars, p. 231
Seneca’s Oedipus, p. ΧΧΧὶν.
sentence, structure of, changed as it pro-
ceeds, 159, 587
slaves, home-bred, most trusted, 1123
Solon’s saying, 1529
Sophocles, and the modern dramatisers of
the story—essential difference between
them, p. xliv.
» general
style, p. lvii.
» new traits of the story in-
vented by, p. xvii.
Sphinx, death of, 1198
, Egyptian, Asiatic and Hellenic
types of, p. 226
,, relation of, to the Oedipus-myth,
p. 227
», riddle of, pp. 6, 228
,. winged, 508, pp. 227 f.
stars, the wanderer’s guides, 694
stasimon, Arist.’s definition of a, p. 8
State, rivalry in service of the, 880
subject of verb indefinite, 904
subjunct. after ὅς without ἄν, 1231
» deliberative, 364: λέξω doubt-
ful, 485: usu. aorist, 651
»» without ἄν, 317
suppliants, their branches, 3
a touch the hand, 760
syllabic augment omitted, 1249
‘syncope,’ p. lxv.
synizesis, 555, 1002, 1451, 1518
» Oofvrare, 640
synonym used, instead of repeating the
same word, 54

characteristics of his

=

table brought in for a meal, 1463
Teiresias, the, of Sophocles, p. xxix.

text of Sophocles, general condition of,
p- lviii.

Théatre Frangais, the, Oedipe Roi at, p.
xlix:

Thebaid, the ‘cyclic,’ fragment of, p.
xiv.

Thebes, topography of ancient, 20, 1378

thesis; -p. 1Xv.

‘Thracian,’ epith. of Euxine, 196

time the test of worth, 614, 1213

title of the Oedipus Tyrannus, p. 4

tmesis, 27, 199

tribrach, apparent, for cyclic dactyl, p.
]xxxix.
», insenarii, usual limits to use of,
537) 719

trochaics, in what sense excluded from
στάσιμα, p. 9

tunic, women’s Doric, 1269

tyrannis, the Greek, 541

Vv

verb, left to be understood, 683, 1037
», (or partic.) to be supplied from a
cognate notion (νομέσας from ἰδών), 538
» referring to two subjects, though
appropriate only to one, 116

verbal adjective, sigmatic form of, p.
225

verse, beginning with word which closely
adheres to preceding verse (ποτ᾽), 1084
» rhythm of, suited to the thought,
332) 719, 738, 1310

vocative of Οἰδίπους, 405 cr.

Voltaire’s Oedipe, p. xl.
», CYiticisms, p. xlii.

ww
west, the region of the Death-god, 178
women, position of, 1078
»» presence of, at festivals, etc. 1489
δ. 4
year, popular division of, by the stars,
p. 231
Ζ

zeugma of verb, 116

2

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