Sophocles, in single plays, for the use of schools. Ed. with intr. and Engl. notes by L ...

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Clarendon Press Beries

OEDIPUS TYRANNUS

CAMPBELL AND ABBOTT
\

London

HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

7 PATERNOSTER ROW

Clarendon Bress Beries

SOPHOCLES

IN SINGLE PLAYS

FOR THE USE OF SCHOOLS

R EDITED

WITH INTRODUCTION AND ENGLISH NOTES

BY

LEWIS CAMPBELL, M.A., LL.D.

Proyessor of Greek sn the Unsversity of St. Andrews
AND
EVELYN ABBOTT, M.A.

Balliol College, Oxford

OEDIPUS TYRANNUS

New and Revised Edition

Pxford
AT THE CLARENDON PRESS

1882

[ All rights reserved \

PREFACE,

THE present edition of the plays of Sophocles has been
compiled from the larger edition of the Plays and Fragments
published by Prof. Campbell’, with such alterations and addi-
tions as seemed necessary to adapt the work for use in
schools.

The text is almost identical in the two editions, and the
same marks are used. A departure from MS. authority is
distinguished by an asterisk, and a word or phrase which,
though retained from the MSS., is almost certainly corrupt,
is distinguished by an obelus.

In the notes, the critical part of the larger edition bearing -
on the text has been omitted. Here and there, it is true,
various readings have been given, but no attempt is made to
present ἃ connected account of the text. And little or
nothing is said about the metres. Whatever light may have
been thrown on Greek music and metre by recent researches
in Germany, the results have not been such that they can

1 Sophocles. By Prof, Campbell. Clarendon Press, 1879-81.

vl PREFACE,

with any advantage be embodied in an English School
Edition ἢ.

In the illustration of grammatical constructions the smaller
edition is sometimes more full than the larger. It is obvious
that knowledge which may be presumed in an older reader
can be profitably enough imparted to one who is reading
Sophocles for the first time, and reading him principally
with a view to improve his knowledge of Greek. But, in
order to save space, references are sometimes given to
grammatical works, especially to Professor Goodwin's
‘Moods and Tenses.’ In the larger edition the most im-
portant facts of the language of Sophocles have been
collected, analysed, and arranged, in an introductory essay:
in this edition the matter of that essay has been embodied
in the notes on various passages. This change seemed
necessary in a work which is intended to facilitate the
reading of the author without aiming at a general criticism
of his language. But a use of the indices will enable any
one who wishes to construct for himself a fair conspectus
of the leading features in the style of Sophocles.

It will be observed that in many passages more than one
rendering is given, and it may perhaps be thought that such
alternatives are merely a confession of ignorance. But
although it is true that the writer’s meaning is one and one
only, it is often scarcely possible to express this, even when

1 Brambach has published ‘Die Sophocleischen Gesange fiir den
Schulgebrauch metrisch erklart.’ Leipzig, 1870.

PREFACE. Vii

perceived, by a single English version, and there are some
passages in which the grounds of interpretation are so nicely
balanced, that the charge of ignorance would rather be
applicable to a dogmatic rendering. Beyond doubt, many
passages admit grammatically of two interpretations, each of
which is possible in the context in which the words occur.
There may be a preference in favour of one or the other,
but to exclude either would mark this preference too strongly.
Moreover in a work of joint authorship there will necessarily
be some difference of opinion, and although there are but
few passages over which the editors have felt themselves to
differ seriously, this should be noticed as another cause of
the alternative renderings.

The lines of the plays are quoted according to the notation
of Dindorf, which is now almost universally adopted. The
numbering of the fragments is that of Nauck, in his ‘ Tragi-
corum Graecorum Fragmenta.’

Though the present edition has been compiled mainly from
the larger work, the notes of other scholars have of course
been consulted. The most useful commentaries in German
are those of Schneidewin-Nauck, Gustav Wolff, and Weck-
lein. Of those with Latin notes the most important are
the editions by Hermann, Dindorf, and Wunder, to which
perhaps Linwood’s should be added, though most readers
will regret that so able a scholar did not give the world a
more elaborate work. The chief English editions have also
been consulted. It is needless to enumerate them, and it
would be out of place to criticise them here.

Vili PREFACE.

Some pains have been taken to make the introductory
analyses, prefixed to the notes, a real help to the young
reader in mastering the structure and the leading motives
of each play. But for further information on these points
the student is referred to the Introductions in the larger
edition,

OIAINOTS TYPANNOS.

TA TOY APAMATOZ ΠΡΟΣΩΠΑ.

OIAINOYS. TEIPESIAS.
IEPEYS. IOKASTH.
KPEQN, ATTEAOS.,
ΧΟΡΟΣ γερόντων ΘΕΡΑΠΩΝ Λαΐου.
Θηβαίων. EZAITEAOS.

There is also a παραχορήγημα, or band of supernumer-
aries, to represent the suppliants who throng the altars of
the house of Oedipus in the opening scene.

OJAITIOYS.
Ὦ TEKNA, Κάδμου τοῦ πάλαι νέα τροφῆ,
τίνας ποθ᾽ ἔδρας τάσδε μοι θοάζετε
ἱκτηρίοις κλάδοισιν ἐξεστεμμένοι ;
πόλις δ᾽ ὁμοῦ μὲν θυμιαμάτων γέμει,
ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων"
ἁγὼ δικαιῶν μὴ παρ᾽ ἀγγέλων, τέκνα,
ἄλλων ἀκούειν αὐτὸς ὧδ᾽ ἐλήλυθα,
6 πᾶσι κλεινὸς Οἰδίπους καλούμενος,
GAN’, ὦ γεραιέ, φράζ᾽, ἐπεὶ πρέπων ἔφυς
πρὸ τῶνδε φωνεῖν, τίνι τρόπῳ καθέστατε
δείσαντες ἣ στέρξαντες ; ὡς θέλοντος ἂν
ἐμοῦ προσαρκεῖν πᾶν. δυσάλγητος γὰρ ἂν
εἴην τοιάνδε μὴ οὐ κατοικτείρων ἕδραν.

ἹΕΡΕΎΣ.

ἀλλ᾽, ὦ κρατύνων Οἰδίπους χώρας ἐμῆς,
ὁρᾷς μὲν ἡμᾶς ἡλίκοι προσήμεθα
βωμοῖσι τοῖς σοῖς, οἱ μὲν οὐδέπω μακρὰν

πτέσθαι σθένοντες, οἱ δὲ σὺν γήρᾳ βαρεῖς,.

ἱερῆς, ἐγὼ μὲν Ζηνός, οἷδε τ᾽ ἠθέων
λεκτοί: τὸ δ᾽ ἄλλο φῦλον ἐξεστεμμένον
ἀγοραῖσι θακεῖ, πρός τε Παλλάδος διπλοῖς
ναοῖς, ἐπ᾿ ᾿Ισμηνοῦ τε μαντείᾳ σποδῷ.
πόλις γάρ, ὥσπερ καὐτὸς εἰσορᾷς, ἄγαν
ἤδη σαλεύει κἀνακουφίσαι κάρα
βυθῶν ἔτ᾽ οὐχ οἵα τε φοινίου σάλου,
φθίνουσα μὲν κάλυξιν ἐγκάρποις χθονός,
φθίνουσα δ᾽ ἀγέλαις βουνόμοις, τόκοισί τε
B 2

10

15

20

25

Ol.

ZOSOKAEOYS

ἀγόνοις γυναικῶν' ἐν δ᾽ ὁ πυρφόρος θεὸς
σκήψας ἐλαύνει, λοιμὸς ἔχθιστος, πόλιν,
ὑφ᾽ οὗ κενοῦται δῶμα Καδμεῖον' μέλας δ᾽
“Αἰδης στεναγμοῖς καὶ γόοις πλοντίζεται.
θεοῖσι μέν νυν οὐκ ἰσούμενόν σ᾽ ἐγὼ

οὐδ᾽ οἵδε παῖδες ἑζόμεσθ' ἐφέστιοι,
ἀνδρῶν δὲ πρῶτον ἔν τε συμφοραῖς βίου
κρίνοντες ἔν τε δαιμόνων συναλλαγαῖς"

ὅς ἔτ᾽ ἐξέλυσας, ἄστυ Καδμεῖον μολών,
σκληρᾶς ἀοιδοῦ δασμὸν 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,
ἱκετεύομέν σε πάντες οἵδε πρόστροποι
ἀλκήν τιν᾽ εὑρεῖν ἡμίν, εἴτε του θεῶν
φήμην ἀκούσας, εἴτ᾽ an’ ἀνδρὸς οἶσθά tov:
ὡς τοῖσιν ἐμπείροισι καὶ τὰς ξυμφορὰς
ζώσας ὁρῶ μάλιστα τῶν βουλευμάτων.
ἴθ᾽, ὦ βροτῶν ἄριστ᾽, ἀνόρθωσον πόλιν"
ἴθ᾽, εὐλαβήθηθ ὡς σὲ νῦν μὲν ἥδε γῆ
σωτῆρα κλήζει τῆς πάρος πῤοθυμίας"
ἀρχῆς δὲ τῆς σῆς μηδαμῶς μεμνώμεθα
στάντες τ᾽ ἐς ὀρθὸν καὶ πεσόντες ὕστερον,
ἀλλ᾽ ἀσφαλείᾳ τήνδ᾽ ἀνόρθωσον πόλιν.
ὄρνιθι γὰρ καὶ τὴν τότ᾽ αἰσίῳ τύχην
παρέσχες ἡμῖν, Kat τανῦν ἴσος γενοῦ.

ὡς εἴπερ ἄρξεις τῆσδε γῆς, ὥσπερ κρατεῖς,
ξὺν ἀνδράσιν κάλλιον ἣ κενῆς κρατεῖν"
ὡς οὐδέν ἐστιν οὔτε πύργος οὔτε ναῦς
ἔρημος ἀνδρῶν μὴ ξυνοικούντων ἔσω.

ὦ παῖδες οἰκτροί, γνωτὰ κοὺκ ἄγνωτά μοι
προσήλθεθ᾽ ἱμείροντες. εὖ γὰρ οἶδ᾽ ὅτι
νοσεῖτε πάντες, καὶ νοσοῦντες, ὡς ἐγὼ

ΕἾ

30

35

49

§0

55

IE.

Ol.

IE.

Ol.

Ol.

KP.

OI.

OIAINOYS TYPANNOZ,

οὐκ ἔστιν ὑμῶν ὅστις ἐξ ἴσου νοσεῖ.
τὸ μὲν γὰρ ὑμῶν ἄλγος εἰς ἕν᾽ ἔρχεται
μόνον καθ᾽ airdy, κοὐδέν᾽ ἄλλον, ἡ δ᾽ ἐμὴ
ψυχὴ πόλιν τε κἀμὲ καὶ σ᾽ ὁμοῦ στένει.
ὥστ᾽ οὐχ ὕπνῳ γ᾽ εὕδοντά μ᾽ ἐξεγείρετε,
ἀλλ᾽ ἴστε πολλὰ μέν με δακρύσαντα δή,
πολλὰς δ᾽ ὁδοὺς ἐλθόντα φροντίδος πλάγφις.
ἣν δ᾽ εὖ σκοπῶν εὕρισκον ἴασιν μόνην,
ταύτην ἔπραξα" παῖδα γὰρ Μενοικέως
Κρέοντ᾽, ἐμαυτοῦ γαμβρόν, és τὰ Πυθικὰ
ἔπεμψα Φοίβου δώμαθ᾽, ὡς πύθοαιθ᾽ ὅ τι
δρῶν ἣ τί φωνῶν τήνδε ῥυσαίμην πόλιν.
kai μ᾽ ἦμαρ ἤδη ξνμμετρούμενον χρόνῳ
λυπεῖ τί πράσσει" τοῦ γὰρ εἰκότος πέρα
ἄπεστι πλείω τοῦ καθήκοντος χρόγαυ.
ὅταν δ᾽ ἵκηται, τηνικαῦτ᾽ ἐγὼ κακὸς
μὴ δρῶν ἂν εἴην πάνθ᾽ ὅσ᾽ ἂν δηλοῖ θεός.
ἀλλ᾽ εἰς καλὸν σύ τ᾽ εἶπας οἷδε τ᾽ ἀρτίως
Κρέοντα προσστείχοντα σημαίνουσί μοι.
ὦναξ ΓΑπολλον, εἰ γὰρ ἐν τύχῃ γέ τῳ
σωτῆρι βαίη λαμπρὸς ὥσπερ ὄμματι,
ἀλλ᾽ εἰκάσαι μέν, ἡδύς. οὐ γὰρ ἂν κάρα
πολυστεφὴς ὧδ᾽ εἷρπε παγκάρπου δάφνης,
τάχ᾽ εἰσόμεσθα" ξύμμετρος γὰρ ὡς κλύειν.
ἄναξ, ἐμὸν κήδευμα, mat Μενοικέως,
τίν᾽ ἡμὶν ἥκεις τοῦ θεοῦ φήμην φέρων ;
ΚΡΕΩΝ,
ἐσθλήν" λέγω γὰρ καὶ τὰ δύσφορ᾽, εἰ τύχοι
κατ᾽ ὀρθὸν ἐξελθόντα, πάντ᾽ ἂν εὐτυχεῖν.
ἔστιν δὲ ποῖον τοῦπος ; οὔτε γὰρ θρασὺς
οὔτ᾽ οὖν προδείσας εἰμὶ τῷ γε νῦν λόγφ.
εἰ τῶνδε χρήζεις πλησιαζόντων κλύειν,
ἕτοιμος εἰπεῖν, εἴτε καὶ στείχειν ἔσω.
ἐς πάντας αὔδα. τῶνδε γὰρ πλέον φέρῳ

65

0

15

8ο

go

KP.

OI.

KP.

ZOPOKAEOYS

τὸ πένθος ἣ καὶ τῆς ἐμῆς Ψυχῆς πέρι,
λέγοιμ᾽ ἂν οἷ᾽ ἤκουσα τοῦ θεοῦ πάρα.
ἄνωγεν ἡμᾶς Φοῖβος ἐμφανῶς ἄναξ
μίασμα χώρας, ὡς τεθραμμένον χθονὶ

ἐν 770, ἔλαύνειν, μηδ᾽ ἀνήκεστον τρέφειν.
ποίῳ καθαρμῷ ; τίς ὁ τρόπος τῆς ξυμφορᾶς ;
ἀνδρηλατοῦντας, ἢ φόνῳ φόνον πάλιν
λύοντας, ὡς τόδ᾽ αἷμα χειμάζον πόλιν.
ποίου γὰρ ἀνδρὸς τήνδε μηνύει τύχην ;

ἦν ἡμὶν, ὦναξ, Λάϊός ποθ᾽ ἡγεμὼν

γῆς τῆσδε, πρὶν σὲ τήνδ᾽ ἀπευθύνειν πόλιν.
ἔξοιδ᾽ ἀκούων" οὐ γὰρ εἰσεῖδόν γέ πω.
τοὕτου θανόντος νῦν ἐπιστέλλει σαφῶς
τοὺς αὐτοέντας χειρὶ τιμωρεῖν τινάς.

οἱ δ' εἰσὶ ποῦ γῆς ; ποῦ τόδ᾽ εὑρεθήσεται
ἴχνος παλαιᾶς δυστέκμαρτον airias ;

ἐν τῇδ᾽ ἔφασκε γῇ. τὸ δὲ ζητούμενον
ἁλωτόν, ἐκφεύγει δὲ τἀμελούμενον.
πότερα δ᾽ ἐν οἴκοις, ἣ ᾽ν ἀγροῖς ὁ Adios,
ἣ γῆς ἐπ᾽ ἄλλης τῷδε συμπίπτει φόνῳ ;
θεωρός, ὡς ἔφασκεν, ἐκδημῶν, πάλιν
πρὸς οἶκον οὐκέθ᾽ ἵκεθ᾽, ὡς ἀπεστάλη.

οὐδ᾽ ἄγγελός τις οὐδὲ συμπράκτωρ ὁδοῦ

»“" ad 3 4 > a aw
κατεῖδ᾽, ὕτου τις ἐκμαθὼν ἐχρήσατ᾽ ἄν ;

θνήσκουσι γάρ, πλὴν εἷς τις, ὃς φόβῳ φυγὼν

ὧν εἶδε πλὴν ἐν οὐδὲν εἶχ᾽ εἰδὼς φράσαι.
τὸ ποῖον ; ἕν γὰρ πόλλ᾽ ἂν ἐξεύροι μαθεῖν,
ἀρχὴν βραχεῖαν εἰ λάβοιμεν ἐλπίδος.
λῃστὰς ἔφασκε συντυχόντας οὐ μιᾷ

ῥώμῃ κτανεῖν νιν, ἀλλὰ σὺν πλήθει χερῶν.
πῶς οὖν ὁ λῃστής, εἴ τι μὴ ξὺν ἀργύρῳ
ἐπράσσετ᾽ ἐνθένδ᾽, ἐς τόδ᾽ ἂν τόλμης ἔβη ;
δοκοῦντα ταῦτ᾽ ἦν" Λαΐου δ᾽ ὀλωλότος,

οὐδεὶς ἀρωγὸς ἐν κακοῖς ἐγίγνετο.

95

1όοο

105

I10

115

120

125

OIAIMOYS TYPANNOS, 7

OI. κακὸν δὲ ποῖον ἐμποδὼν τυραννίδος
οὕτω πεσούσης εἶργε τοῦτ᾽ ἐξειδέναι ;
ΚΡ, ἡ ποικιλῳδὸς Σφὶγξ τὸ πρὸς ποσὶ σκοπεῖν 130
μεθέντας ἡμᾶς τἀφανῆ προσήγετο.
OI. ἀλλ’ ἐξ ὑπαρχῆς αὖθις αὔτ᾽ ἐγὼ φανῶ.
ἐπαξίως γὰρ Φοῖβος, ἀξίως δὲ σὺ
πρὸς τοῦ θανόντος τήνδ᾽ ἔθεσθ᾽ ἐπιστροφήν"
ὥστ' ἐνδίκως ὄψεσθε κἀμὲ σύμμαχον, 135
γῇ τῇδε τιμωροῦντα τῷ θεῷ F ἅμα.
ὑπὲρ γὰρ οὐχὶ τῶν ἀπωτέρω φίλων,
ἀλλ᾽ αὐτὸς αὑτοῦ, τοῦτ᾽ ἀποσκεδῶ μύσος,
ὅστις γὰρ ἦν ἐκεῖνον ὁ κτανὼν τάχ᾽ ἂν
κἄμ᾽ ἂν τοιαύτῃ χειρὶ τιμωρεῖν θέλοι. 140.
κείνῳ προσαρκῶν οὖν ἐμαυτὸν ὠφελῶ,
ἀλλ᾽ ὡς τάχιστα, παῖδες, ὑμεῖς μὲν βάθρων
ἵστασθε, τούσδ᾽ ἄραντες ἱκτῆρας κλάδους,
ἄλλος δὲ Κάδμου λαὸν ὧδ᾽ ἀθροιζέτω,
ὡς πᾶν ἐμοῦ δράσοντος. ἣ γὰρ εὐτυχεῖς 145
σὺν τῷ θεῷ φανούμεθ᾽, i} πεπτωκότες.
ΙΕ. ὦ παῖδες, ἱστώμεσθα. τῶνδε γὰρ χάριν
καὶ δεῦρ᾽ ἔβημεν ὧν ὅδ᾽ ἐξαγγέλλεται.
Φοῖβος δ᾽ ὁ πέμψας τάσδε μαντείας ἅμα
σωτήρ θ᾽ ἵκοιτο καὶ νόσον παυστήριος. 150
ΧΟΡΟΣ.
στρ.α΄. ὦ Διὸς ἁδυεπὲς hart, τίς ποτε Tas πολυχρύσου
Πυθῶνος ἀγλαὰς ἔβας
Θήβας ; ἐκτέταμαι, φοβερὰν φρένα δείματι πάλλων,
ἰήηιε Δάλιε Παιάν,
ἀμφὶ σοὶ ἁζόμενος τί μοι 7 νέον, 158
ἣ περιτελλομέναις ὥραις πάλιν ἐξανύσεις χρέος"
εἶπέ μοι, ὦ χρυσέας τέκνον ᾿Ελπίδος, ἄμβροτε Φάμα.
ἀντ.α΄, πρῶτά σε κεκλόμενος, θύγατερ Διός, ἄμβροτ᾽ ᾿Αθάνα,
γαιάοχόν τ᾽ ἀδελφεὰν 160
Ἄρτεμιν, ἃ κυκλόεντ᾽ ἀγορᾶς θρόνον εὐκλέα θάσσει,

8 ZOSOKAEOYZ

καὶ Φοῖβον ἑκαβόλον, ἰὼ
τρισσοὶ ἀλεξίμοροι προφάνητέ μοι,
εἴ ποτε καὶ προτέρας ἄτας ὕπερ ὀρνυμένας πόλει 165
ἠνύσατ᾽ ἐκτοπίαν φλόγα πήματος, ἔλθετε καὶ νῦν.

στρ.β΄. ὦ πόποι, ἀνάριθμα γὰρ φέρω
πήματα' νοσεῖ δέ μοι πρόπας στόλος, οὐδ᾽ ἕνε φροντίδος ἔγχος
ᾧ τις ἀλέξεται. οὔτε γὰρ ἔκγονα 171
κλυτᾶς χθονὸς αὔξεται οὔτε τόκοισιν
ἰηίων καμάτων ἀνέχουσι γυναῖκες Ὁ
ἄλλον δ᾽ ἂν ἄλλῳ προδεσδιε: δ ἅπερ εὔπτερον Some 175
κρεῖσσον ἀμαιμακέτου πυρὸς ὄρμενον
ἀκτὰν πρὸς ἑσπέρου θεοῦ"

ἀντ. β΄. ὧν πόλις ἀνάριθμος ὄλλυται"
νηλέα δὲ γένεθλα πρὸς πέδῳ θαναταφόρα κεῖται ἀνοίκτωτ"

ἐν δ᾽ ἄλοχοι πολιαί τ᾽ ἐπὶ ματέρες 181
ἀκτὰν παρὰ βώμιον ἄλλοθεν ἄλλαι
λυγρῶν πόνων ἱκτῆρες ἐπιστενάχουσιν. 185

παιὰν δὲ λάμπει στονόεσσά τε γῆρυς ὅμαυλοτ"
ὧν ὕπερ, ὦ χρυσέα θύγατερ Διός,
εὐῶπα πέμψον ἀλκάν"
στρ.γ΄. "Δρεά τε τὸν μαλερόν, ὃς νῦν ἄχαλκος ἀσπίδων 190
φλέγει με περιβόατος ἀντιάζων,
παλίσσυτον δράμημα νωτίσαι πάτρας
ἔπουρον εἴτ᾽ ἐς μέγαν
θάλαμον ᾿Αμφιτρίτας 195
εἴτ᾽ és τὸν ἀπόξενον ὅρμον
Θρήκιον κλύδωνα"
τέλει γὰρ εἴ τι νὺξ ἀφῆ,
τοῦτ᾽ én’ ἦμαρ ἔρχεται"
τόν, ὦ [—]| πυρφόρων 200
ἀστραπᾶν κράτη νέμων,
ὦ Ζεῦ πάτερ, ὑπὸ σῷ φθίσον κεραυνῷ.
avr.y. Λύκει᾽ ἄναξ, τά τε σὰ χρυσοστρόφων an’ ἀγκυλᾶν
βέλεα θέλοιμ᾽ ἂν ἀδάματ᾽ ἐνδατεῖσθαι 205

OT.

OIAIQOYS TYPANNO2,

dpwya mpoorabevra, ras re πυρφόρους
᾿Αρτέμιδος αἴγλας, ξὺν αἷς

Λύκὠ ὄρεα διάσσει"

τὸν χρυσομίτραν τε κικλήσκω,

τᾶσδ᾽ ἐπώνυμον γᾶς,

οἰνῶπα Βάκχον εὔιον,

Μαινάδων ὁμόστολο»

πελασθῆναι φλέγοντ᾽

ἀγλαῶπι SU --

πεύκᾳ ᾽πὶ τὸν ἀπότιμον ἐν θεοῖς θεόν.
αἰτεῖς" ἃ δ᾽ αἰτεῖς, τἄμ᾽ ἐὰν θέλῃς ἔπη
κλύων δέχεσθαι τῇ νόσῳ θ᾽ ὑπηρετεῖν,
ἀλκὴν λάβοις ἂν κἀνακούφισιν κακῶν"
ἁγὼ ξένος μὲν τοῦ λόγον τοῦδ᾽ ἐξερῶ,

ξένος δὲ τοῦ πραχθέντος, οὐ γὰρ ἂν μακρὰν

ἴχνευον αὐτό, μὴ οὐκ ἔχων τι σύμβολον.

viv δ᾽, ὕστερος γὰρ ἀστὸς εἰς ἀστοὺς τελῶ,

ὑμῖν προφωνῶ πᾶσι Καδμείοις τάδε"
ὅστις ποθ᾽ ὑμῶν Λάϊον τὸν Λαβδάκου
κάτοιδεν ἀνδρὸς ἐκ τίνος διώλετο,
τοῦτον κελεύω πάντα σημαίνειν enol

κεὶ μὲν φοβεῖται, τοὐπίκλημ᾽ ὑπεξελὼν
αὐτὸς καθ᾽ αὑτοῦ" πείσεται γὰρ ἄλλο μὲν
ἀστεργὲς οὐδέν, γῆς δ᾽ ἄπεισιν ἀσφαλής"
εἰ δ᾽ αὖ τις ἄλλον οἷδεν ἐξ ἄλλης χθονὸς
τὸν αὐτόχειρα, μὴ σιωπάτω" τὸ γὰρ
κέρδος τελῶ ᾽γὼ xh χάρις προσκείσεται.
εἰ δ᾽ αὖ σιωπήσεσθε, καί τις ἣ φίλον
δείσας ἀπώσει τοὔπος ἣ χαὐτοῦ τόδε,

ἀκ τῶνδε δράσω, ταῦτα χρὴ κλύειν ἐμοῦ.

τὸν ἄνδρ᾽ ἀπαυδῶ τοῦτον, ὅστις ἐστί, γῆς ᾿

τῆσδ᾽, ἧς ἐγὼ κράτη τε καὶ θρόνους νέμω,
μήτ᾽ ἐσδέχεσθαι μήτε προσφωνεῖν τινα,
μήτ᾽ ἐν θεῶν εὐχαῖσι μήτε θύμασιν

210

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10

ZOSOKAEOYS

4 ”~ , Ld Ld
κοινὸν ποιεῖσθαι, μήτε χέρνιβος νέμειν"

9 “ 4 9 ’ «ε LA
ὠθεῖν δ᾽ an’ οἴκων πάντας, ὡς μιάσματος
τοῦδ᾽ ἡμὶν ὄντος, ὡς τὸ Πυθικὸν θεοῦ

ζω] 7, > é » o
μαντεῖον ἐξέφηνεν ἀρτίως ἐμοί.

> a 4 φ , “ ’
ἐγὼ μὲν οὖν τοιόσδε τῷ τε δαίμονι
τῷ τ᾽ ἀνδρὶ τῷ θανόντι σύμμαχος πέλω"
κατεύχομαι δὲ τὸν δεδρακότ᾽, εἴτε τις
εἷς ὧν λέληθεν εἴτε πλειόνων μέτα,
κακὸν κακῶς νιν *duopov ἐκτρῖψαι βίον.
ἐπεύχομαι δ᾽, οἴκοισιν εἰ ξυνέστιος
> “ > ~ id 2 3 ~
ἐν τοῖς ἐμοῖς γένοιτ᾽ ἐμοῦ συνειδότος,

- [ὦ ΄““ 9 , 9 lA
παθεῖν ἅπερ τοῖσδ᾽ ἀρτίως ἠρασάμην.
ὑμῖν δὲ ταῦτα πάντ᾽ ἐπισκήπτω τελεῖν,
ὑπέρ τ᾽ ἐμαντοῦ, τοῦ θεοῦ τε, τῆσδέ τε
γῆς ὧδ᾽ ἀκάρπως κἀθέως ἐφθαρμένης.
οὐδ᾽ εἰ γὰρ ἦν τὸ πρᾶγμα μὴ θεήλατον,
> ἡ ca 9 4 ” t Zand
ἀκάθαρτον ὑμᾶς εἰκὸς ἦν οὕτως ἐᾶν,
ἀνδρός γ᾽ ἀρίστου βασιλέως τ᾽ ὀλωλότος,
ἀλλ᾽ ἐξερευνᾶν" νῦν δ᾽, ἐπεὶ κυρῶ Ἐγ᾽ ἐγὼ
ἔχων μὲν ἀρχάς, ἃς ἐκεῖνος εἶχε πρίν,

4 ‘ , 8 ~ %
ἔχων δὲ λέκτρα καὶ γυναῖχ᾽ ὁμόσπορον,

a , 22] , ,
κοινῶν τε παίδων κοίν᾽ ἄν, εἰ κείνῳ γένος
μὴ ᾿᾽δυστύχησεν, ἦν ἂν ἐκπεφυκότα,

a“ > > 3 Π ~ > >» ἢ ε o
νῦν δ᾽ ἐς τὸ κείνον κρᾶτ᾽ ἐνήλαθ᾽ ἡ τύχη’
3 > 4 ’ «ε 9 ~ 4
ἀνθ᾽ dy ἐγὼ τάδ᾽, ὡσπερεὶ τοὐμοῦ πατρός,
e a > 4 4 > 3 ’
ὑπερμαχοῦμαι κἀπὶ πάντ᾽ ἀφίξομαι
ζητῶν τὸν αὐτόχειρα τοῦ φόνον λαβεῖν
τῷ Λαβδακείῳ παιδὶ Πολυδώρου τε καὶ
τοῦ πρόσθε Κάδμου τοῦ πάλαι τ' ᾿Αγήνορος.
καὶ ταῦτα τοῖς μὴ δρῶσιν εὔχομαι θεοὺς
μήτ᾽ ἄροτον αὐτοῖς ᾿γῆς ἀνιέναι τινὰ
μήτ᾽ οὖν γυναικῶν παῖδας, ἀλλὰ τῷ πότμῳ
τῷ νῦν φθερεῖσθαι κᾶτι τοῦδ᾽ ἐχθίονι"
ὑμῖν δὲ τοῖς ἄλλοισι Καδμείοις, ὅσοις

240

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ΟΙ.

ΧΟ.
ΟΙ.
ΧΟ.

ΟΙ.

XO.
Ol.
XO.
OI.
XO.

OI.
XO.

OL,

OIAIMO0YS ἸΎΡΑΝΝΟΣ.

τάδ᾽ ἔστ᾽ ἀρέσκονθ᾽, 4 τε σύμμαχος Δίκη
χοὶ πάντες εὖ ξυνεῖεν εἰσαεὶ θεοί.

ὥσπερ p ἀραῖον ἔλαβες, ὧδ᾽, ἄναξ, ἐρῶ.
οὔτ᾽ ἔκτανον γὰρ οὔτε τὸν κτανόντ᾽ ἔχω
δεῖξαι. τὸ δὲ ζήτημα τοῦ πέμψαντος ἦν
Φοίβου τόδ᾽ εἰπεῖν, ὅστις εἴργασταί ποτε.
δίκαι᾽ ἔλεξας" ἀλλ᾽ ἀναγκάσαι θεοὺς

ἂν μὴ θέλωσιν οὐδ᾽ ἂν εἷς δύναιτ᾽ ἀνήρ.

τὰ δεύτερ᾽ ἐκ τῶνδ᾽ ἂν λέγοιμ᾽ ἁμοὶ δοκεῖ.
εἰ καὶ τρίτ' ἐστί, μὴ παρῇς τὸ μὴ οὐ φράσαι.
ἄνακτ᾽ ἄνακτι ταῦθ᾽ ὁρῶντ' ἐπίσταμαι
μάλιστα Φοίβῳ Τειρεσίαν, παρ᾽ οὗ τις ἂν
σκοπῶν τάδ᾽, ὦναξ, ἐκμάθοι σαφέστατα.
ἀλλ᾽ οὐκ ἐν ἀργοῖς οὐδὲ τοῦτ᾽ ἐπραξάμην.
ἔπεμψα γὰρ Κρέοντος εἰπόντος διπλοῦς
πομπούς" πάλαι δὲ μὴ παρὼν θαυμάζεται.
καὶ μὴν τά γ᾽ ἄλλα κωφὰ καὶ παλαί᾽ ἔπη.
τὰ ποῖα ταῦτα ; πάντα γὰρ σκοπῶ λόγον.
θανεῖν ἐλέχθη πρός τινων ὁδοιπόρων.
ἤκουσα κἀγώ" τὸν δ᾽ ἰδόντ᾽ οὐδεὶς ὁρᾷ.
ἀλλ᾽ εἴ τι μὲν δὴ ᾿δειμάτων ἔχει μέρος,
τὰς σὰς ἀκούων οὐ μενεῖ τοιάσδ᾽ ἀράς.

ᾧ μή ᾽στι δρῶντι τάρβος, οὐδ᾽ ἔπος φοβεῖ.
ἀλλ᾽ οὑξελέγχων αὐτὸν ἔστιν" οἷδε γὰρ
τὸν θεῖον ἤδη μάντιν ὧδ᾽ ἄγουσιν, ᾧ
τἀληθὲς ἐμπέφυκεν ἀνθρώπων μόνῳ.

ὦ πάντα νωμῶν Τειρεσία, διδακτά τε
ἄρρητά τ᾽, οὐράνιά τε καὶ χθονοστιβῆ,

πόλιν μέν, εἰ καὶ μὴ βλέπεις, φρονεῖς δ᾽ ὅμως

οἵᾳ νόσῳ σύνεστιν" ἧς σε προστάτην
σωτῆρά τ᾽, ὦναξ, μοῦνον ἐξευρίσκομεν.
Φοῖβος γάρ, εἰ καὶ μὴ κλύεις τῶν ἀγγέλων,
πέμψασιν ἡμῖν ἀντέπεμψεν, ἔκλυσιν

μόνην ἂν ἐλθεῖν τοῦδε τοῦ νοσήματος,

11

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OI.

TE.

Ol.

TE.

Ol.

TE.

oO].

ZOPOKAEOYZ

el τοὺς κτανόντας Λάϊον μαθόντες εὖ
κτείναιμεν, ἢ γῆς φυγάδας ἐκπεμψαίμεθα.
σὺ 8 οὖν φθονήσας μήτ᾽ ἀπ᾽ οἰωνῶν φάτιν
μήτ᾽ εἴ τιν᾽ 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.
ΤΕΙΡΕΣΊΑΣ.
φεῦ φεῦ, φρονεῖν ὡς δεινὸν ἔνθα μὴ τέλη
λύῃ φρονοῦντι. ταῦτα γὰρ καλῶς ἐγὼ
εἰδὼς διώλεσ᾽. οὐ γὰρ ἂν δεῦρ᾽ ἱκόμην,
τί δ᾽ ἔστιν; ὡς ἄθυμος εἰσελήλνθας.
ἄφες μ᾽ ἐς οἴκους" ῥᾷστα γὰρ τὸ σόν τε σὺ
κἀγὼ διοίσω τοὐμόν, ἣν ἐμοὶ πίθῃ.
οὔτ᾽ ἔννομ᾽ εἶπας οὔτε προσφιλῆ πόλει
τῇδ᾽, ἥ σ' ἔθρεψε, τήνδ᾽ ἀποστερῶν φάτιν.
ὁρῶ γὰρ οὐδὲ σοὶ τὸ σὸν φώνημ᾽ ἰὸν
πρὸς καιρόν’ ὡς οὖν μηδ᾽ ἐγὼ ταὐτὸν πάθω.
μὴ πρὸς θεῶν φρονῶν γ᾽ ἀποστραφῇς, ἐπεὶ
πάντες σε προσκυνοῦμεν οἶδ᾽ ἱκτήριοι.
πάντες γὰρ οὐ φρονεῖτ᾽, ἐγὼ δ᾽ οὐ μή ποτε
Tap ὡς ἂν εἴπω μὴ τὰ σ' ἐκφήνω κακά,
τί dys; ξυνειδὼς οὐ φράσεις, ἀλλ᾽ ἐννοεῖς
ἡμᾶς προδοῦναι καὶ καταφθεῖραι πόλιν ;
ἐγὼ οὔτ᾽ ἐμαντὸν οὔτε σ᾽ ἀλγυνῶ. τί ταῦτ᾽
ἄλλως ἐλέγχεις ; οὐ γὰρ ἂν πύθοιό μον.
οὐκ, ὦ κακῶν κάκιστε, καὶ γὰρ ἂν πέτρου
φύσιν σύ γ᾽ ὀργάνειας, ἐξερεῖς ποτε,
ἀλλ᾽ ὧδ᾽ ἄτεγκτος κἀτελεύτητος φανεῖ ;
ὀργὴν ἐμέμψω τὴν ἐμήν, τὴν σὴν δ᾽ ὁμοῦ
ναίουσαν ot κατεῖδες, ἀλλ᾽ ἐμὲ ψέγεις.
τίς γὰρ τοιαῦτ᾽ ἂν οὐκ ἂν ὀργίζοιτ᾽ ἔπη
κλύων, ἃ νῦν σὺ τήνδ᾽ ἀτιμάζεις πόλιν ;

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TE.

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OI.
TE.
OI.
TE.
OI.
TE,
Ol.
ΤΕ.
ΟΙ,

ΤΕ.

ΟΙ.

ΤΕ.

ΟΙ.

ΤΕ.

ΟΙ.

OIAMIOYS TYPANNOZ,

ἥξει yap αὐτά, κἂν ἐγὼ σιγῇ στέγω.

οὐκοῦν ἅ γ᾽ ἥξει καὶ σὲ χρὴ λέγειν ἐμοί.

οὐκ ἂν πέρα φράσαιμι. πρὸς τάδ᾽, εἰ θέλεις,
θυμοῦ δὲ’ ὀργῆς ἥτις ἀγριωτάτη.

καὶ μὴν παρήσω γ᾽ οὐδέν, ὡς ὀργῆς ἔχω,

ἅπερ ξυνίημ᾽. ἴσθε γὰρ δοκῶν ἐμοὶ

καὶ ξυμφυτεῦσαι τοὔργον, εἰργάσθαι θ᾽, ὅσον
μὴ χερσὶ καίνων' εἰ δ᾽ ἐτύγχανες βλέπων,

καὶ τοὔργον ἂν σοῦ τοῦτ᾽ ἔφην εἶναι μόνον.
ἄληθες ; ἐννέπω σὲ τῷ κηρύγματι

ᾧπερ ᾿προεῖπας ἐμμένειν, kad’ ἡμέρας

τῆς νῦν προσαυδᾶν μήτε τούσδε μήτ᾽ ἐμέ,

ὡς ὄντι γῆς τῆσδ᾽ ἀνοσίῳ μιάστορι.

οὕτως ἀναιδῶς ἐξεκίνησας τόδε

τὸ ῥῆμα; καὶ ποῦ τοῦτο φεύξεσθαι δοκεῖς ;
πέφευγα" τἀληθὲς γὰρ ἰσχῦον τρέφω.

πρὸς τοῦ διδαχθείς ; ov yap ἕκ γε τῆς τέχνης.
πρὸς σοῦ" σὺ γάρ p ἄκοντα προὐτρέψω λέγειν.
ποῖον λόγον ; λέγ᾽ αὖθις, ὡς μᾶλλον μάθω.
οὐχὶ ξυνῆκας πρόσθεν ; ἢ ᾿κπειρᾷ "λόγῳ;
οὐχ ὥστε γ᾽ εἰπεῖν γνωστόν" ἀλλ᾽ αὖθις φράσον.
φονέα σε φημὶ τἀνδρὸς οὗ ζητεῖς κυρεῖν.

ἀλλ᾽ οὔ τι χαίρων δίς γε πημονὰς ἐρεῖς.

εἴπω τι δῆτα κἄλλ᾽, ty’ ὀργίζῃ πλέον ;

ὅσον γε χρἤζεις" ὡς μάτην εἰρήσεται,
λεληθέναι σε φημὶ σὺν τοῖς φιλτάτοις
αἴσχισθ᾽ ὁμιλοῦντ᾽, οὐδ᾽ ὁρῶν ἵν᾽ εἶ κακοῦ.

ἦ καὶ γεγηθὼς ταῦτ᾽ ἀεὶ λέξειν δοκεῖς ;

εἴπερ τί γ᾽ ἐστὶ τῆς ἀληθείας σθένος.

ἀλλ᾽ ἔστι, πλὴν σοί: σοὶ δὲ τοῦτ᾽ οὐκ ἔστ᾽, ἐπεὶ
τυφλὸς τά τ᾽ ὦτα τόν τε νοὺν τά τ᾽ ὄμματ᾽ εἶ,
σὺ δ᾽ ἄθλιός γε ταῦτ᾽ ὀνειδίζων, ἃ σοὶ

οὐδεὶς ὃς οὐχὶ τῶνδ᾽ ὀνειδιεῖ τάχα.

μιᾶς τρέφει πρὸς νυκτός, ὥστε μήτ᾽ ἐμὲ

13

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ΣΟΦΟΚΛΕΟΥ͂Σ

μήτ᾽ ἄλλον, ὅστις φῶς ὁρᾷ, βλάψαι ποτ᾽ ἄν.
οὐ γάρ σε μοῖρα πρός γ᾽ ἐμοῦ πεσεῖν, ἐπεὶ
ἱκανὸς ᾿Απόλλων, ᾧ τάδ᾽ ἐκπρᾶξαι μέλει.
Κρέοντος, ἣ σοῦ ταῦτα τἀξευρήματα;
Κρέων δέ σοι πῆμ᾽ οὐδέν, ἀλλ᾽ αὐτὸς σὺ σοί.
ὦ πλοῦτε καὶ τυραννὶ καὶ τέχνη τέχνης
ὑπερφέρουσα τῷ πολυζήλῳ βίῳ,

ὅσος παρ᾽ ὑμῖν ὃ φθόνος φυλάσσεται,

εἰ τῆσδέ γ᾽ ἀρχῆς οὕνεχ᾽, ἣν ἐμοὶ πόλις
δωρητόν, οὐκ αἰτητόν, εἰσεχείρισεν,
ταύτης Κρέων ὁ πιστός, οὗξ ἀρχῆς φίλος,
λάθρα μ᾽ ὑπελθὼν ἐκβαλεῖν ἱμείρεται,
ὑφεὶς μάγον τοιόνδε μηχανορράφον,
δόλιον ἀγύρτην, ὅστις ἐν τοῖς κέρδεσιν
μόνον δέδορκε, τὴν τέχνην δ᾽ ἔφυ τυφλός.
ἐπεί, φέρ᾽ εἰπέ, ποῦ σὺ μάντις εἶ σαφής ;
πῶς οὐχ, ὅθ᾽ ἡ ῥαψῳδὸς ἐνθάδ᾽ ἦν κύων,
ηὔδας τι τοῖσδ᾽ ἀστοῖσιν ἐκλυτήριον ;
καίτοι τό γ᾽ αἴνιγμ᾽ οὐχὶ τοὐπιόντος ἦν
ἀνδρὸς διειπεῖν, ἀλλὰ μαντείας ἔδει"

ἣν οὔτ᾽ ἀπ᾿ οἰωνῶν σὺ προὐφάνης ἔχων
οὔτ᾽ ἐκ θεῶν του γνωτόν: ἀλλ᾽ ἐγὼ μολών,
ὃ μηδὲν εἰδὼς Οἰδύτους, ἔπαυσά νιν,
γνώμῃ κυρήσας οὐδ᾽ an’ οἰωνῶν μαθών"

ὃν δὴ σὺ πειρᾷς ἐκβαλεῖν, δοκῶν θρόνοις
παραστατήσειν τοῖς Κρεοντείοις πέλας.
κλαίων δοκεῖς μοι καὶ σὺ χὠ συνθεὶς τάδε
dyndarnoew: εἰ δὲ μὴ ᾿δόκεις γέρων

εἶναι, παθὼν ἔγνως ἂν οἷά περ φρονεῖς.
ἡμῖν μὲν εἰκάζουσι καὶ τὰ τοῦδ᾽ ἔπη

ὀργῇ λελέχθαι καὶ τὰ σ᾽, Οἰδίπου, δοκεῖ,
δεῖ δ᾽ οὐ τοιούτων, ἀλλ᾽ ὅπως τὰ τοῦ θεοῦ
μαντεῖ᾽ ἄριστα λύσομεν, τόδε σκοπεῖν.

el καὶ τυραννεῖς, ἐξισωτέον τὸ γοῦν

380

ω»
co
Qe

39°

395

400

405

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OIAIMOYS TYPANNOS.

ἴσ᾽ ἀντιλέξαι' τοῦδε yap κἀγὼ κρατῶ.

οὐ γάρ τι σοὶ ζῶ δοῦλος, ἀλλὰ Λοξίᾳ'
ὥστ' οὐ Κρέοντος προστάτου γεγράψομαι.
λέγω δ᾽, ἐπειδὴ καὶ τυφλόν μ᾽ ὠνείδισας"
σὺ καὶ δέδορκας κοὺ βλέπεις ἵν᾿ εἶ κακοῦ,
οὐδ᾽ ἔνθα ναίεις, οὐδ᾽ ὅτων οἰκεῖς μέτα.
dp οἷσθ᾽ ἀφ᾽ ὧν εἶ; καὶ λέληθας ἐχθρὸς ὧν
τοῖς σοῖσιν αὐτοῦ νέρθε κἀπὶ γῆς ἄνω,
καί σ᾽ ἀμφιπλὴξ μητρός τε καὶ τοῦ σοῦ πατρὸς
ἐλᾷ ποτ᾽ ἐκ γῆς τῆσδε δεινόπους ἀρά,
βλέποντα νῦν μὲν ὄρθ', ἔπειτα δὲ σκότον.
βοῆς δὲ τῆς σῆς ποῖος οὐκ ἔσται λιμήν,
ποῖος Κιθαιρὼν οὐχὶ σύμφωνος τάχα,

ὅταν καταίσθῃ τὸν ὑμέναιον, ὃν δόμοις
ἄνορμον εἰσέπλευσας, εὐπλοίας τυχών ;
ἄλλων δὲ πλῆθος οὐκ ἐπαισθάνει κακῶν,
do ἐξισώσει σοί τε καὶ τοῖς σοῖς τέκνοις,
πρὸς ταῦτα καὶ Κρέοντα καὶ τοὐμὸν στόμα
προπηλάκιζε. σοῦ γὰρ οὐκ ἔστιν βροτῶν
κάκιον ὅστις ἐκτριβήσεταί ποτε.

ἦ ταῦτα δῆτ᾽ ἀνεκτὰ πρὸς τούτον κλύειν ;
οὐκ εἰς ὄλεθρον ; οὐχὶ θᾶσσον ; οὐ πάλιν
ἄψορρος οἴκων τῶνδ᾽ ἀποστραφεὶς ἄπει ;
οὐδ᾽ ἱκόμην ἔγωγ᾽ ἄν, εἰ σὺ μὴ ᾿κάλεις.

οὐ γάρ τί σ᾽ ἤδη μῶρα φωνήσοντ᾽, ἐπεὶ
σχολῇ σ᾽ ἂν οἴκους τοὺς ἐμοὺς ἐστειλάμην.
ἡμεῖς τοιοίδ᾽ ἔφυμεν, ὡς μὲν σοὶ δοκεῖ,
μῶροι, γονεῦσι δ᾽, οἵ σ᾽ ἔφυσαν, ἔμφρονες,
ποίοισι ; μεῖνον. τίς δέ μ᾽ ἐκφύει βροτῶν ;
ἥδ᾽ ἡμέρα φύσει σε καὶ διαφθερεῖ,

ὡς πάντ᾽ ἄγαν αἰνικτὰ κἀσαφῆ λέγεις.
οὔκουν σὺ ταῦτ᾽ ἄριστος εὑρίσκειν ἔφυς ;
τοιαῦτ᾽ ὀνείδιζ᾽, οἷς ἔμ᾽ εὑρήσεις μέγαν.

αὕτη γε μέντοι σ᾽ ἡ τύχη διώλεσεν.

15

410

ca: κι τῷ] { ea.

415

420

425

430

435

440

16

oI,

TE.

OI,

TE,

ZOPOKAEOYS

GAN’ ef πόλιν τήνδ᾽ ἐξέσωσ᾽, οὔ μοι μέλει.
ἄπειμι τοίνυν" καὶ σύ, παῖ, κόμιζέ με.
κομιζέτω δῆθ᾽" ὡς παρὼν σύ μ᾽ ἐμποδὼν
ὀχλεῖς, συθείς τ᾽ ἂν οὐκ ἂν ἀλγύναις πλέον.
εἰπὼν ἄπειμ᾽ ὧν οὕνεκ᾽ ἦλθον, οὐ τὸ σὸν
δείσας πρόσωπον' οὐ γὰρ ἔσθ᾽ ὅπον μ᾽ ὀλεῖς.
λέγω δέ σοι: τὸν ἄνδρα τοῦτον, ὃν πάλαι
(nreis ἀπειλῶν κἀνακηρύσσων φόνον

τὸν Λαΐειον, οὗτός ἐστιν ἐνθάδε,

ξένος λόγῳ μέτοικος, εἶτα δ᾽ ἐγγενὴς
φανήσεται Θηβαῖος, οὐδ᾽ ἡσθήσεται

τῇ ξυμφορᾷ' τυφλὸς γὰρ ἐκ δεδορκότος
καὶ πτωχὸς ἀντὶ πλουσίου ξένην ἔπι
σκήπτρῳ προδεικνὺς γαῖαν ἐμπορεύσεται.
φανήσεται δὲ παισὶ τοῖς αὑτοῦ ξυνὼν
ἀδελφὸς αὐτὸς καὶ πατήρ, κἀξ ἧς ἔφυ
γυναικὸς υἱὸς καὶ πόσις, καὶ τοῦ warpas
ὁμόσπορός τε καὶ φονεύς. καὶ ταῦτ᾽ ἰὼν
εἴσω λογίζου" κἂν λάβῃς ἐψευσμένον,
φάσκειν ἔμ᾽ ἤδη μαντικῇ μηδὲν φρονεῖν.

XO. στρ.α΄. τίς ὅντιν᾽ ἁ θεσπιέπεια Δελφὶς εἶπε πέτρα

ἄντα’

ἄρρητ᾽ ἀρρήτων τελέσαντα φοψίαισι χερσίν;
ὥρα νιν ἀελλάδων

ἵππων σθεναρώτερον

φυγᾷ πόδα νωμᾶν.

ἔνοπλος γὰρ ἐπ᾽ αὐτὸν ἐπενθρώσκει

πυρὶ καὶ στεροπαῖς ὃ Διὸς γενέτας,

δειναὶ δ᾽ ἅμ᾽ ἕπονται

Κῆρες ἀναπλάκητοι.

. ἔλαμψε γὰρ τοῦ νιφόεντος ἀρτίως φανεῖσα
φάμα Παρνασοῦ τὸν ἄδηλον ἄνδρα πάντ᾽ ἰχνεύειν.
φοιτᾷ γὰρ ὑπ᾽ ἀγρίαν

ὕλαν ἀνά τ' ἄντρα καὶ

πέτρας Tas ταῦρος,

445

450

455

46ο

465

470

ΟἸΔΙΠΟΥ͂Σ TYPANNOS. 17

μέλεος μελέῳ ποδὶ χηρεύων,
τὰ μεσόμφαλα γᾶς ἀπονοσφίζων 480
μαντεῖα τὰ δ᾽ ἀεὶ

ζῶντα περιποτᾶται.

στρ.β΄. δεινὰ μὲν οὖν, δεινὰ ταράσσει σοφὸς olwvobéras,

οὔτε δοκοῦντ᾽ οὔτ᾽ ἀποφάσκονθ᾽" ὅ τι λέξω δ᾽ drop. 485
πέτομαι δ᾽ ἔλπίσιν οὔτ᾽ ἐνθάδ᾽ ὁρῶν οὔτ᾽ ὀπίσω.

τί γὰρ ἣ Λαβδακίδαις ἣ [τανῦν πω
τῷ Πολύβου νεῖκος exer’ οὔτε πάροιθέν ποτ᾽ ἔγωγ᾽ οὔτε
ἔμαθον, ἡ ὦ — — πρὸς ὅτου δὴ βασάνῳ

ἐπὶ τὰν ἐπίδαμον φάτιν εἶμ᾽ Οἰδιπόδα Λαβδακίδαις 493
ἐπίκουρος ἀδήλων θανάτων.

ἀντ.β΄. ἀλλ᾽ ὁ μὲν οὖν Ζεὺς ὅ τ᾿ ᾿Απόλλων ξυνετοὶ καὶ τὰ βροτῶν

ΧΟ.

ΚΡ,

εἰδότες" ἀνδρῶν δ᾽ ὅτι μάντις πλέον ἣ ᾽γὼ φέρεται, 500
κρίσις οὐκ ἔστιν ἀληθής" σοφίᾳ δ᾽ ἂν σοφίαν
παραμείψειεν ἀνήρ. [καταφαίην.
ἀλλ᾽ οὔποτ᾽ ἔγωγ᾽ ἄν, πρὶν ἴδοιμ᾽ ὀρθὸν ἔπος, μεμφομένων ἂν
φανερὰ γὰρ én’ αὐτῷ πτερόεσσ᾽ ἦλθε κόρα
ποτέ, καὶ σοφὸς ὥφθη βασάνῳ θ᾽ ἁδύπολις" τῷ an’ ἐμᾶς 5το
φρενὸς οὔποτ᾽ ὀφλήσει κακίαν.
ἄνδρες πολῖται, δείν᾽ ἔπη πεπυσμένος
κατηγορεῖν μου τὸν τύραννον Οἰδίπουν
πάρειμ᾽ ἀτλητῶν. εἶ γὰρ ἐν ταῖς ξυμφοραῖς 515
ταῖς νῦν νομίζει πρός γ᾽ ἐμοῦ πεπονθέναι
λόγοισιν εἴτ᾽ ἔργοισιν εἰς βλάβην φέρον,
οὔτοι βίου μοι τοῦ μακραίωνος πόθος,
φέροντι τήνδε βάξιν. οὐ γὰρ εἰς ἁπλοῦν
ἡ ζημία μοι τοῦ λόγον τούτου φέρει, 520
ἀλλ᾽ ἐς μέγιστον, εἰ κακὸς μὲν ἐν πόλει,
κακὸς δὲ πρὸς σοῦ καὶ φίλων κεκλήσομαι.
ἀλλ᾽ ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχ᾽ ἂν
ὀργῇ βιασθὲν μᾶλλον ἣ γνώμῃ φρενῶν.
τοῦ πρὸς δ᾽ ἐφάνθη ταῖς ἐμαῖς γνώμαις ὅτι 525
πεισθεὶς ὁ μάντις τοὺς λόγους ψευδεῖς λέγοι ;

ς

18

XO.
ΚΡ,

ΧΟ.

ΟΙ.

ΚΡ,
ΟΙ.
ΚΡ,
ΟΙ.
ΚΡ,
OI.
ΚΡ,
Ol,
KP.
Ol,

KP.
OL.

ZOSOKAEOYS

nvdaro μὲν τάδ᾽, οἶδα δ᾽ οὐ γνώμῃ τίνι.

ἐξ ὀμμάτων δ᾽ ὀρθῶν τε κἀξ ὀρθῆς φρενὸς
κατηγορεῖτο τοὐπίκλημα τοῦτό μου ;

οὐκ οἶδ᾽. & γὰρ δρῶσ᾽ of κρατοῦντες οὐχ ὁρῶ.
αὐτὸς δ᾽ ὅδ᾽ ἤδη δωμάτων ἔξω περᾷ.

οὗτος, σύ πῶς δεῦρ᾽ ἦλθες ; ἦ τοσόνδ᾽ ἔχεις
τόλμης πρόσωπον ὥστε τὰς ἐμὰς στέγας
ἴκου, φονεὺς ὧν τοῦδε τἀνδρὸς ἐμφανῶς
λῃστής τ᾽ ἐναργὴς τῆς ἐμῆς τυραννίδος ;
φέρ᾽ εἰπὲ πρὸς θεῶν, δειλίαν ἣ μωρίαν
ἰδών rev ἐν ἐμοὶ ταῦτ᾽ ἐβουλεύσω ποιεῖν ;

ἣ τοὔργον ὡς οὐ γνωρίσοιμί σου τόδε

δόλῳ προσέρπον ἢ οὐκ ἀλεξοίμην μαθών ;
ἄρ᾽ οὐχὶ μῶρόν ἐστι τοὐγχείρημά σου,

ἄνευ τε πλήθους καὶ φίλων τυραννίδα
θηρᾶν, ὃ πλήθει χρήμασίν θ' ἁλίσκεται ;
οἷσθ᾽ ὡς ποίησον ; ἀντὶ τῶν εἰρημένων

to’ ἀντάκουσον, xdra pw’ αὐτὸς μαθών.
λέγειν σὺ δεινός, μανθάνειν δ᾽ ἐγὼ κακὸς
σοῦ" δυσμενῆ γὰρ καὶ βαρύν σ᾽ εὕρηκ᾽ ἐμοί,
τοῦτ᾽ αὐτὸ νῦν μου πρῶτ᾽ ἄκουσον ὡς ἐρῶ.
τοῦτ᾽ αὐτὸ μή μοι φράζ᾽, ὅπως οὐκ εἶ κακός.
εἴ τοι νομίζεις κτῆμα τὴν αὐθαδίαν

εἶναί τι τοῦ νοῦ χωρίς, οὐκ ὀρθῶς φρονεῖς.
εἴ τοι νομίζεις ἄνδρα συγγενῆ κακῶς

δρῶν οὐχ ὑφέξειν τὴν δίκην, οὐκ εὖ φρονεῖς.
ξύμφημί σοι ταῦτ᾽ ἔνδικ᾽ εἰρῆσθαι" τὸ δὲ
πάθημ᾽ ὁποῖον φὴς παθεῖν δίδασκέ με.
ἔπειθες, ἣ οὐκ ἔπειθερ, ὡς χρείη p ἐπὶ

τὸν σεμνόμαντιν ἄνδρα πέμψασθαί τινα ;
καὶ νῦν ἔθ᾽ αὗτός εἶμε τῷ βουλεύματι.
πόσον ti ἤδη δῆθ᾽ ὁ Adios χρόνον

δέδρακε ποῖον ἔργον ; ov γὰρ ἐννοῶ,
ἄφαντος ἔρρει θανασίμῳ χειρώματι 3

5830

535

540

545

55°

560

KP,
Ol.
ΚΡ,
ΟΙ.
ΚΡ,
ΟΙ.
ΚΡ,
ΟΙ.
ΚΡ,
OI,
KP.
ΟΙ.

ΚΡ,

ΟΙ.
ΚΡ,
ΟΙ.
ΚΡ,
ΟΙ.
ΚΡ,
OI,
ΚΡ,

OIATMOYS ΤΎΡΑΝΝΟΣ,

μακροὶ παλαιοί τ᾽ ἂν μετρηθεῖεν χρόνοι.
τότ᾽ οὖν ὁ μάντιο οὗτος ἦν ἐν τῇ τέχνῃ ;
σοφός γ᾽ ὁμοίως κἀξ ἴσον τιμώμενος.
ἐμνήσατ᾽ οὖν ἐμοῦ τι τῷ τότ᾽ ἐν χρόνῳ ;
οὕκουν ἐμοῦ γ᾽ ἑστῶτος οὐδαμοῦ πέλας.
GAN’ οὐκ ἔρευναν τοῦ θανόντος ἔσχετε ;
παρέσχομεν, πῶς δ᾽ οὐχί; κοὐκ ἠκούσαμεν.
πῶς οὖν τόθ᾽ οὗτος ὁ σοφὸς οὐκ ηὔδα rade ;
οὐκ οἶδ᾽. ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ.
τοσόνδε γ᾽ οἶσθα καὶ λέγοις ἂν εὖ φρονῶν"
ποῖον τόδ᾽ ; εἰ γὰρ oldd γ᾽, οὐκ ἀρνήσομαι.
ὁθούνεκ᾽, εἰ μὴ σοὶ ξυνῆλθε, τὰς ἐμὰς
οὐκ ἄν ποτ᾽ εἶπε Λαΐου διαφθοράς.
εἰ μὲν λέγει τάδ᾽, αὐτὸς οἷσ θ᾽. ἐγὼ δέ σου
μαθεῖν δικαιῶ ταῦθ᾽ ἅπερ κἀμοῦ σὺ νῦν.
ἐκμάνθαν᾽. οὐ γὰρ δὴ φονεὺς ἁλώσομαι.
τί δῆτ᾽ ; ἀδελφὴν τὴν ἐμὴν γήμας ἔχεις ;
ἄρνησις οὐκ ἔνεστιν ὧν ἀνιστορεῖς.
ἄρχεις δ᾽ ἐκείνῃ ταὐτὰ γῆς ἴσον νέμων;
ἂν 7 θέλουσα πάντ᾽ ἐμοῦ κομίζεται.
οὕκουν ἰσοῦμαι σφῷν ἐγὼ δυοῖν τρίτος ;
ἐνταῦθα γὰρ δὴ καὶ κακὸς φαίνει φίλος.
οὔκ, εἰ διδοίης γ᾽ ὡς ἐγὼ σαυτῷ λόγον.
σκέψαι δὲ τοῦτο πρῶτον, εἴ τιν᾽ ἂν δοκεῖς
ἄρχειν ἑλέσθαι ξὺν φόβοισι μᾶλλον ἢ
ἄτρεστον εὔδοντ᾽, εἰ τά γ᾽ αὔθ᾽ ἕξει κράτη.
ἐγὼ μὲν οὖν οὔτ᾽ αὐτὸς ἱμείρων ἔφυν
τύραννος εἶναι μᾶλλον ἣ τύραννα δρᾶν,
οὔτ᾽ ἄλλος ὅστις σωφρονεῖν ἐπίσταται.
νῦν μὲν γὰρ ἐκ σοῦ πάντ᾽ ἄνευ φόβου φέρω,
εἰ δ᾽ αὐτὸς ἦρχον, πολλὰ κἂν ἄκων ἔδρων.
πῶς δῆτ᾽ ἐμοὶ τυραννὶς ἡδίων ἔχειν
ἀρχῆς ἀλύπου καὶ δυναστείας ἔφυ ;
οὔπω τοσοῦτον ἡπατημένος κυρῶ

C2

19

565

510

578

580

585

890

20

XO.

OI.

KP.

OI.

[*KP.] ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις ;. ..
ΚΡ,
ΚΡ,
ΚΡ,

ΣΟΦΟΚΛΈΟΥΣ

ὥστ᾽ ἄλλα χρήζειν ἣ τὰ σὺν κέρδει καλά.
νῦν πᾶσι χαίρω, νῦν με πᾶς ἀσπάζεται,

νῦν οἱ σέθεν χρήζοντες ἐκκαλοῦσί με"

τὸ γὰρ τυχεῖν αὐτοῖσι πᾶν ἐνταῦθ᾽ ἔνι.

πῶς δῆτ᾽ ἐγὼ κεῖν᾽ ἂν λάβοιμ᾽ ἀφεὶς τάδε ;
οὐκ ἂν γένοιτο νοῦς κακὸς καλῶς φρονῶν.
ἀλλ᾽ οὔτ᾽ ἐραστὴς τῆσδε τῆς γνώμης ἔφυν
οὔτ᾽ ἂν μετ᾽ ἄλλου δρῶντος ἂν τλαίην ποτέ,
καὶ τῶνδ᾽ ἔλεγχον τοῦτο μὲν πυθώδ᾽ ἰὼν
πεύθου τὰ χρησθέντ᾽, εἰ σαφῶς ἤγγειλά σοι"
τοῦτ᾽ ἄλλ᾽, ἐάν με τῷ τερασκόπῳ λάβῃς
κοινῇ τι βουλεύσαντα, μή μ᾽ ἁπλῇ κτάνῃς
ψήφῳ, διπλῇ δέ, τῇ τ᾽ ἐμῇ καὶ σῇ, λαβών.
γνώμῃ δ᾽ ἀδήλῳ μή με χωρὶς αἰτιῶ.

οὗ γὰρ δίκαιον οὔτε τοὺς κακοὺς μάτην
χρηστοὺς νομίζειν οὔτε τοὺς χρηστοὺς κακούς.
φίλον γὰρ ἐσθλὸν ἐκβαλεῖν ἴσον λέγω

καὶ τὸν παρ᾽ αὑτῷ 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,

ἄναξ' φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς.
ὅταν ταχύς τις οὑπιβουλεύων λάθρα

χωρῇ, ταχὺν δεῖ κἀμὲ βουλεύειν πάλιν.

εἰ δ᾽ ἡσυχάζων προσμενῶ, τὰ τοῦδε μὲν
πεπραγμέν᾽ ἔσται, τἀμὰ δ᾽ ἡμαρτημένα.

τί δῆτα χρήζεις ; ἦ με γῆς ἔξω βαλεῖν ;
ἥκιστα' θνήσκειν οὐ φυγεῖν σε βούλομαι
ὅταν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.

οὐ γὰρ φρονοῦντά σ᾽ εὖ βλέπω. ΟΙ. τὸ γοῦν ἐμόν.
ἀλλ᾽ ἐξ ἴσου δεῖ κἀμόν. . ΟἹ. ἀλλ᾽ ἔφυς κακός.

εἰ δὲ ξυνίης μηδέν; OL, ἀρκτέον γ᾽ ὅμως.

595

605

610

615

620

625

KP,
KP,
ΧΟ.

ΚΡ,

OIAINOYS ΤΥΡΑΝΝΟΣ. 21

οὔτοι κακῶς γ᾽ ἄρχοντος. ΟΙ. ὦ πόλις πόλις.

κἀμοὶ πόλεως μέτεστιν, οὐχὶ σοὶ μόνφ. 630
παύσασθ', ἄνακτες" καιρίαν δ᾽ ὑμῖν ὁρῶ

τήνδ᾽ ἐκ δόμων στείχουσαν ἸἸοκάστην, μεθ᾽ ἧς

τὸ νῦν παρεστὸς νεῖκος εὖ θέσθαι χρεών.

“Ν ΙΟΚΑΣΤΗ.

τί τὴν ἄβουλον, ὦ ταλαίπωροι, στάσιν

γλώσσης ἐπήρασθ᾽, οὐδ᾽ ἐπαισχύνεσθε, γῆς 635
οὕτω νοσούσης, ἴδια κινοῦντες κακά;

οὐκ εἶ σύ τ' οἴκους σύ τε, Κρέον, κατὰ στέγας,

καὶ μὴ τὸ μηδὲν ἄλγος εἰς μέγ᾽ οἴσετε ;

ὅμαιμε, δεινά μ᾽ Οἰδίπους ὁ σὸς πόσις

δρᾶσαι δικαιοῖ, δυοῖν ἀποκρίνας κακοῖν, 640
ἣ γῆς ἀπῶσαι πατρίδος, ἣ κτεῖναι λαβών.

ξύμφημι" δρῶντα γάρ νιν, ὦ γύναι, κακῶς

εἴληφα τοὐμὸν σῶμα σὺν τέχνῃ κακῇ.

μή νυν ὀναίμην, ἀλλ᾽ ἀραῖος, εἴ σέ τι

δέδρακ᾽, ὀλοίμην, ὧν ἐπαιτιᾷ με δρᾶν. 645
ὦ πρὸς θεῶν πίστευσον, Οἰδίπους, τάδε,

μάλιστα μὲν τόνδ᾽ ὅρκον αἰδεσθεὶς θεῶν,

ἔπειτα κἀμὲ τούσδε θ᾽ οἱ πάρεισί σοι.

orp.a. πιθοῦ θελήσας φρονήσας τ᾽, ἄναξ, λίσσομαι. 649
ri σοι θέλεις δῆτ᾽ εἰκάθω ; :

τὸν οὔτε πρὶν νήπιον νῦν τ᾽ ἐν ὅρκῳ μέγαν καταίδεσαι.

οἷσθ᾽ οὖν ἃ χρήζεις; ΧΟ. οἶδα. ΟἹ. φράζε δὴ τί φής;
τὸν ἐναγῇ φίλον μήποτ᾽ ἐν αἰτίᾳ 656
σὺν ἀφανεῖ λόγῳ ἴ ἄτιμον βαλεῖν.

εὖ νυν ἐπίστω, ταῦθ᾽ ὅταν ζητῇς, ἐμοὶ

ζητῶν ὄλεθρον ἣ φυγὴν ἐκ τῆσδε γῆς.
στρ.β΄. οὐ τὸν πάντων θεῶν θεὸν πρόμον 660
“Αλιον" ἐπεὶ ἄθεος ἄφιλος ὅ τι πύματον

ὀλοίμαν, φρόνησιν εἰ τάνδ᾽ ἔχω.

ἀλλά μοι δυσμόρῳ γᾶ φθίνουσα 665
τρύχει ψυχάν, *rad εἰ κακοῖς κακὰ

22

Ol.

KP,

ol.
XO.
Io,
ΧΟ,
10,
XO.
OI,

XO.

10,
OI.
Io,
Ol,
10,
Ol,

10,

ZOSOKAEOYS

προσάψει τοῖς πάλαι τὰ πρὸς σφῷν.

ὁ δ᾽ οὖν ἴτω, κεὶ χρή με παντελῶς θανεῖν, 669
ἢ γῆς ἄτιμον τῆσδ᾽ ἀπωσθῆναι βίᾳ. 670

τὸ yap σόν, ov τὸ τοῦδ᾽, ἐποικτείρω στόμα

ἔλεινόν" οὗτος δ᾽, ἔνθ᾽ ἂν ἦ, στυγήσεται.

στυγνὸς μὲν εἴκων δῆλος εἶ βαρὺς δ᾽, ὅταν

θυμοῦ περάσῃς. al δὲ τοιαῦται φύσεις

αὑταῖς δικαίως εἰσὶν ἄλγισται φέρειν. 675
οὕκουν μ᾽ ἐάσεις κἀκτὸς ef; ΚΡ, πορεύσομαι,

σοῦ μὲν τυχὼν ἀγνῶτος, ἐν δὲ τοῖσδ᾽ ἴσος.
ἀντ.α΄. γύναι, τί μέλλεις κομίζειν δόμων τόνδ᾽ ἔσω ;

μαθοῦσά γ᾽ ἥτις ἡ τύχη. 680
δόκησις ἀγνὼς λόγων ἦλθε, δάπτει δὲ καὶ τὸ μὴ ᾽νδικον.
ἀμφοῖν ἀπ᾽ αὐτοῖν; ΧΟ. ναίχε. 10. καὶ ris ἦν λόγος ;
ἅλις ἔμοιγ᾽, ἅλις, γᾶς προπονουμένας, , 685
φαίνεται ἔνθ᾽ ἔληξεν, αὐτοῦ μένειν.

ὁρᾷς ἵν᾽ ἥκεις, ἀγαθὸς Sv γνώμην ἀνήρ,

τοὐμὸν παριεὶς καὶ καταμβλύνων κέαρ ;

ἀντ.β΄. ὦναξ, εἶπον μὲν οὐχ ἅπαξ μόνον, 689
ἴσθι δὲ παραφρόνιμον, ἄπορον ἐπὶ φρόνιμα

πεφάνθαι μ᾽ ἄν, εἴ σε νοσφίζομαι,

ὅς τ᾽ ἐμὰν γᾶν φίλαν ἐν ἔπόνοισιν

ἀλύουσαν κατ᾽ ὀρθὸν οὔρισας, 695
τανῦν δ᾽ εὔπομπος, εἰ δύναιο" |
πρὸς θεῶν δίδαξον κἄμ᾽, ἄναξ, ὅτου ποτὲ

μῆνιν τοσήνδε πράγματος στήσας ἔχεις.

ἐρῶ" σὲ γὰρ τῶνδ᾽ ἐς πλέον, γύναι, σέβω" yoo
Κρέοντος, οἷά pot βεβουλευκὼς ἔχει.

λέγ᾽, εἰ σαφῶς τὸ νεῖκος ἐγκαλῶν ἐρεῖς.

φονέα με φησὶ Λαΐου καθεστάναι.

αὐτὸς ξυνειδώς, ἣ μαθὼν ἄλλον πάρα;

μάντιν μὲν οὖν κακοῦργον εἰσπέμψας, ἐπεὶ 4705
τό γ᾽ εἰς ἑαυτὸν πᾶν ἐλευθεροῖ στόμα,

σύ νυν ἀφεὶς σεαντὸν ὧν λέγεις πέρι

OI,

ΙΟ.
ΟΙ.

10.
OI.
10.

ΟΙ.
10.

ΟΙ.
10.
Ol.

OIAIMOYS ΤΥΡΑΝΝΟΣ.

ἐμοῦ ᾿πάκουσον καὶ pal? οὕνεκ᾽ ἐστί σοι
βρότειον οὐδὲν μαντικῆς ἔχον τέχνης.
φανῶ δέ σοι σημεῖα τῶνδε σύντομα.
χρησμὸς γὰρ ἦλθε Λαΐῳ ποτ᾽, οὐκ ἐρῶ
Φοίβου γ᾽ an’ αὐτοῦ, τῶν δ᾽ ὑπηρετῶν ἅπο,
ὡς αὐτὸν ἥξοι μοῖρα πρὸς παιδὸς θανεῖν,
ὅστις γένοιτ᾽ ἐμοῦ τε κἀκείνου πάρα.

καὶ τὸν μέν, ὥσπερ γ᾽ ἡ φάτις, ξένοι ποτὲ
λῃσταὶ φονεύουσ᾽ ἐν τριπλαῖς ἁμαξιτοῖς"
παιδὸς δὲ βλάστας οὐ διέσχον ἡμέραι
τρεῖς, καί νιν ἄρθρα κεῖνος ἐνζεύξας ποδοῖν
ἔρριψεν ἄλλων χερσὶν εἰς ἄβατον ὄρος.
κἀνταῦϑ' ᾿Απόλλων οὔτ᾽ ἐκεῖνον ἤνυσεν
φονέα γενέσθαι πατρὸς οὔτε Λάϊον,

τὸ δεινὸν οὐφοβεῖτο, πρὸς παιδὸς θανεῖν.
τοιαῦτα φῆμαι μαντικαὶ διώρισαν,

ὧν ἐντρέπου σὺ μηδέν: ὧν γὰρ ἂν θεὸς
χρείαν ἐρευνᾷ ῥᾳδίως αὐτὸς φανεῖ.

οἷόν μ᾽ ἀκούσαντ᾽ ἀρτίως ἔχει, γύναι,
ψυχῆς πλάνημα κἀνακίνησις φρενῶν.
ποίας μερίμνης τοῦθ᾽ ὑποστραφεὶς λέγεις ;
ἔδοξ᾽ ἀκοῦσαι σοῦ τόδ᾽, ὡς ὁ Λάϊος
κατασφαγείη πρὸς τριπλαῖς ἁμαξιτοῖς.
ηὐδᾶτο γὰρ ταῦτ᾽, οὐδέ πω λήξαντ' ἔχει.
καὶ ποῦ ᾽σθ᾽ ὁ χῶρος οὗτος οὗ τόδ᾽ ἦν πᾶθος ;
Φωκὶς μὲν ἡ γῆ κλήζεται, σχιστὴ δ᾽ ὁδὸς
ἐς ταὐτὸ Δελφῶν κἀπὸ Δαυλίας ἄγει.

καὶ τίς χρόνος τοῖσδ᾽ ἐστὶν οὐξεληλυθώς ;
σχεδόν τι πρόσθεν ἣ σὺ τῆσδ᾽ ἔχων χθονὸς
ἀρχὴν ἐφαίνου τοῦτ᾽ ἐκηρύχθη πόλει.

ὦ Ζεῦ, τί μον δρᾶσαι βεβούλευσαι πέρι;
τί δ᾽ ἐστί σοι τοῦτ᾽, Οἰδίπους, ἐνθύμιον ;
μήπω μ᾽ ἐρώτα' τὸν δὲ Λάϊον φύσιν

τίν᾽ εἶχε φράζε, τίνα δ᾽ ἀκμὴν ἥβης ἔχων.

23

710

715

720

725

730

735

740

24

Io.

OL

10.
OI.

10.
OI.

10.

OI.

10.

OI,
10.

OI.
10.
ΟΙ.
ΙΟ.

ΟΙ.

ΣΟΦΟΚΛΈΟΥΣ

μέγας, χνοάζων ἄρτι λευκανθὲς κάρα,
“ ed [οὶ 3 > , [4
μορφῆς δὲ τῆς σῆς οὐκ ἀπεστάτες πολύ.
4 ᾽ 9. 3 > ?
οἴμοι τάλας" ἔοικ᾽ ἐμαυτὸν els ἀρὰς
δεινὰς προβάλλων ἀρτίως οὐκ εἰδέναι.

πῶς φῇς; ὀκνῶ ro. πρός o ἀποσκοποῦσ᾽, ἄναξ.

δεινῶς ἀθυμῶ μὴ βλέπων ὁ μάντις 7.
δείξεις δὲ μᾶλλον, ἣν ἕν ἐξείπῃς ἔτι.

καὶ μὴν ὀκνῶ μέν, ἂν δ᾽ ἔρῃ μαθοῦσ᾽ ἐρῶ.
πότερον ἐχώρει βαιός, ἣ πολλοὺς ἔχων
ἄνδρας λοχίτας, of ἀνὴρ ἀρχηγέτης ;
πέντ᾽ ἦσαν οἱ ξύμπαντες, ἐν δ᾽ αὐτοῖσιν ἦν
κῆρυξ' ἀπήνη δ᾽ ἦγε Λάϊον μία,

αἰαῖ, τάδ' ἤδη διαφανῆ. τίς ἦν ποτε

ὁ τούσδε λέξας τοὺς λόγους ὑμῖν, γύναι ;
οἰκεύς τις, ὅσπερ ἵκετ᾽ ἐκσωθεὶς μόνος.

ἦ κἀν δόμοισι τυγχάνει τανῦν παρών ;

οὐ δῆτ᾽" ἀφ᾽ οὗ γὰρ κεῖθεν ἦλθε καὶ κράτη
σέ τ᾽ eid ἔχοντα Λάϊόν τ᾽ ὀλωλότα,
ἐξικέτευσε τῆς ἐμῆς χειρὸς θιγὼν

ἀγρούς σφε πέμψαι κἀπὶ ποιμνίων νομάς,
ὡς πλεῖστον εἴη τοῦδ᾽ ἄποπτος ἄστεως"
κἄπεμψ᾽ ἐγώ νιν" ἄξιος γὰρ * ὥς γ᾽ ἀνὴρ
δοῦλος φέρειν ἦν τῆσδε καὶ μείζω χάριν.
πῶς ἂν μόλοι δῆθ᾽ ἡμὶν ἐν τάχει πάλιν ;
πάρεστιν. ἀλλὰ πρὸς τί τοῦτ᾽ ἐφίεσαι ;
δέδοικ᾽ ἐμαυτόν, ὦ γύναι, μὴ πόλλ᾽ ἄγαν
εἰρημέν᾽ ἦ μοι δι᾽ ἅ νιν εἰσιδεῖν θέλω.

GAN ἵξεται μέν: ἀξία δέ πον μαθεῖν

κἀγὼ τά γ᾽ ἐν σοὶ δυσφόρως ἔχοντ᾽, ἄναξ.
κοὺ μὴ στερηθῇς γ᾽ ἐς τοσοῦτον ἔλπίδων
ἐμοῦ βεβῶτος. τῷ γὰρ ἂν καὶ μείζονι
λέξαιμ᾽ ἂν ἣ σοὶ διὰ τύχης τοιᾶσδ᾽ ἰών ;
ἐμοὶ πατὴρ μὲν Πόλυβος ἦν Κορίνθιος,
μήτηρ δὲ Μερόπη Δωρίς. ἡγόμην δ᾽ ἀνὴρ

745

750

755

760

765

77°

775

OIAINOYS TYPANNOS,

ἀστῶν μέγιστος τῶν ἐκεῖ, πρίν pos τύχη
τοιάδ᾽ ἐπέστη, θαυμάσαι μὲν ἀξία,
σπουδῆς γε μέντοι τῆς ἐμῆς οὐκ ἀξία,

ἀνὴρ yap ἐν δείπνοις μ᾽ ὑπερπλησθεὶς μέθῃ
καλεῖ παρ᾽ οἴνῳ πλαστὸς ὡς εἴην πατρί.
κἀγὼ βαρυνθεὶς τὴν μὲν οὖσαν ἡμέραν
μόλις κατέσχον, θάτέρᾳ δ᾽ ἰὼν πέλας
μητρὸς πατρός τ᾽ ἤλεγχον οἱ δὲ δυσφόρως
τοὔνειδος ἦγον τῷ μεθέντι τὸν λόγον. .
κἀγὼ τὰ μὲν κείνοιν ἐτερπόμην, ὅμως δ᾽
ἔκνιζέ μ᾽ ἀεὶ τοῦθ᾽. ὑφεῖρπε γὰρ πολύ.
λάθρα δὲ μητρὸς καὶ πατρὸς πορεύομαι
Πυθώδε, καί μ᾽ ὁ Φοῖβος ὧν μὲν ἱκόμην
ἄτιμον ἐξέπεμψεν, ἄλλα δ᾽ ἄθλια

καὶ δεινὰ καὶ δύστηνα προὐφάνη λέγων,
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,

μ € ἴεν ’ ὃ A , 4 4
στ εἰχῶν δ᾽ ἰκνουμαι τουσὺξε Τους χώρους ε» οις

σὺ τὸν τύραννον τοῦτον ὄλλυσθαι λέγεις.

καί σοι, γύναι, τἀληθὲς ἐξερῶς τριπλῆς
> ἦ κελεύθου τῆσδ᾽ ὁδοιπορῶν πέλας,

3 a ’ ~ 6 > ἡ ~

ἐνταῦθά μοι κῆρύξ τε κἀπὶ πωλικῆς

ἀνὴρ ἀπήνης ἐμβεβώς, οἷον σὺ dijs,

’ 532 eR A » a ς ᾿
ξυνηντίαζον" κἀξ ὁδοῦ μ᾽ ὅ θ᾽ ἡγεμὼν
αὐτός θ᾽ ὁ πρέσβυς πρὸς βίαν ἠλαυνέτην.
κἀγὼ τὸν ἐκτρέποντα, τὸν τροχηλάτην,

’ > 5 “~ , ᾽ 4 € a“
παίω δι’ ὀργῆς" καί μ᾽ ὁ πρέσβυς ὡς ὁρᾷ,
ὄχου παραστείχοντα τηρήσας μέσον
κάρα διπλοῖς κέντροισί μου καθίκετο.

25

780

785

790

795

850

805

26

XO.
Ol.

ΙΟ.
OI,

10.
OI.

ZOSOKAEOYS

ov μὴν ἴσην γ᾽ ἔτισεν, ἀλλὰ συντόμως
σκήπτρῳ τυπεὶς ἐκ τῆσδε χειρὸς ὕπτιος
μέσης ἀπήνης εὐθὺς ἐκκυλίνδεται"

κτείνω δὲ τοὺς ξύμπαντας. εἶ δὲ τῷ ξένῳ
τούτῳ προσήκει Λαΐῳ τι συγγενές,

τίς τοῦδε *rav8pde ἔστιν ἀθλιώτερος ;

τίς ἐχθροδαίμων μᾶλλον ἂν γένοιτ᾽ ἀνήρ ;
ᾧ μὴ ξένων ἔξεστι μηδ᾽ ἀστῶν τινα

δόμοις δέχεσθαι, μηδὲ προσφωνεῖν τινα,
ὠθεῖν δ᾽ ἀπ᾽ οἴκων. καὶ τάδ᾽ οὔτις ἄλλος ἦν
ἢ yn’ ἐμαυτῷ τάσδ᾽ ἀρὰς ὁ προστιθείς.
λέχη δὲ τοῦ θανόντος ἐν χεροῖν ἐμαῖν
χραίνω, δὲ ὧνπερ ὥλετ᾽. ἄρ᾽ ἔφυν κακός ;
ἄρ᾽ οὐχὶ πᾶς ἄναγνος ; εἴ με χρὴ φυγεῖν,
καί μοι φυγόντι μῆστι τοὺς ἐμοὺς ἰδεῖν
Ἐμηδ᾽ ἐμβατεύειν πατρίδος, ἣ γάμοις με δεῖ
μητρὸς ζυγῆναι καὶ πατέρα κατακτανεῖν
Πόλυβον, ὃς ἐξέφυσε κἀξέθρεψέ με.

ἄρ᾽ οὐκ dn’ 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 ἣ τοιάνδ᾽ ἰδεῖν
κηλιδ᾽ ἐμαυτῷ συμφορᾶς ἀφιγμένην.

ἡμῖν μέν, ὦναξ, ταῦτ᾽ ὀκνήρ᾽" ἕως δ᾽ ἂν οὖν
πρὸς τοῦ παρόντος ἐκμάθῃς, ἔχ᾽ ἐλπίδα.

καὶ μὴν τοσοῦτόν γ᾽ ἐστί μοι τῆς ἐλπίδος,
τὸν ἄνδρα τὸν βοτῆρα προσμεῖναι μόνον.
πεφασμένου δὲ τίς ποθ᾽ ἡ προθυμία;

ἐγὼ διδάξω σ᾽: ἣν γὰρ εὑρεθῇ λέγων

σοὶ ταῦτ᾽, ἔγωγ᾽ ἂν ἐκπεφευγοίην πάθος.
ποῖον δέ μου περισσὸν ἤκουσας λόγον;
λῃστὰς ἔφασκες αὐτὸν ἄνδρας ἐννέπειν

ὥς νιν κατακτείναιεν, εἶ μὲν οὖν ἔτι

810

815

820

830

835

840

ΟἸΔΙΠΟΥ͂Σ TYPANNOS. 27

λέξει τὸν αὐτὸν ἀριθμόν, οὐκ ἐγὼ ᾿κτανον"
οὐ γὰρ γένοιτ᾽ ἂν εἷς γε τοῖς πολλοῖς ἴσος" 845
εἰ δ᾽ ἄνδρ᾽ ἕν᾽ οἰόζξωνον αὐδήσει, σαφῶς
τοῦτ᾽ ἐστὶν ἤδη τοὔργον eis ἐμὲ ῥέπον,
IO. ἀλλ᾽ ὡς φανέν γε τοὔπος ὧδ᾽ ἐπίστασο,
κοὺκ ἔστιν αὐτῷ τοῦτό γ᾽ ἐκβαλεῖν πάλιν"
πόλις γὰρ ἤκουσ᾽, οὐκ ἐγὼ μόνη, τάδε. 850
εἰ δ᾽ οὖν τι κἀκτρέποιτο τοῦ πρόσθεν λόγου,
οὗτοι ποτ᾽, ὦναξ, τόν γε Λαΐον φόνον
φανεῖ δικαίως ὀρθόν, ὅν γε Λοξίας
διεῖπε χρῆναι παιδὸς ἐξ ἐμοῦ θανεῖν.
καίτοι νιν οὐ κεῖνός γ᾽ ὁ δύστηνός ποτε 855
xarextay’, ἀλλ᾽ αὐτὸς πάροιθεν ὥλετο.
ὥστ᾽ οὐχὶ μαντείας γ᾽ ἂν οὔτε τῇδ᾽ ἐγὼ
βλέψαιμ' ἂν οὕνεκ᾽ οὔτε τῇδ᾽ ἂν ὕστερον.
Ol. καλῶς νομίζεις. ἀλλ᾽ ὅμως τὸν ἐργάτην
πέμψον τινὰ στελοῦντα, μηδὲ τοῦτ᾽ ἀφῇς. 860
10. πέμψω ταχύνασ᾽: ἀλλ᾽ ἴωμεν ἐς δόμους.
οὐδὲν γὰρ ἂν πράξαιμ᾽ ἂν ὧν οὐ σοὶ φίλον.
XO. στρ.α΄. εἴ μοι ξυνείη φέροντι
μοῖρα τὰν εὔσεπτον ἁγνείαν λόγων
ἔργων τε πάντων, ὧν νόμοι πρόκεινται 865
ὑψίποδες, οὐρανίαν
δὲ αἰθέρα τεκνωθέντες, ὧν "Ολυμπος
πατὴρ μόνος, οὐδέ νιν
θνατὰ φύσις ἀνέρων
ἔτικτεν, οὐδὲ μάν ποτε λάθα κατακοιμάσει" 870
μέγας ἐν τούτοις θεός, οὐδὲ γηράσκει.
ἀντ.α΄. ὕβρις φυτεύει τύραννον"
ὕβρις, εἰ πολλῶν ὑπερπλησθῆ μάταν, !
ἃ μὴ ᾿᾽πίκαιρα μηδὲ συμφέροντα, 875
Ἐἀκρότατον εἰσαναβᾶσ᾽
ἀπότομον ᾿ἐξώρουσεν els ἀνάγκαν,
ἔνθ᾽ οὐ ποδὶ χρησιμῳ

28

orp.B. εἰ δέ τις ὑπέροπτα χερσὶν ἣ λόγῳ πορεύεται,

ἀντ.β΄, οὐκέτι τὸν ἄθικτον εἶμι yas ἐπ᾿ ὀμφαλὸν σέβων,

10.

ZOPOKAEOYS

χρῆται. τὸ καλῶς δ᾽ ἔχον

πόλει πάλαισμα μήποτε λῦσαι θεὸν αἰτοῦμαι.

θεὸν οὐ λήξω ποτὲ προστάταν ἴσχων.

Δίκας ἀφόβητος, οὐδὲ

δαιμόνων ἔδη σέβων,

κακά νιν ἕλοιτο μοῖρα,
δυσπότμου χάριν χλιδᾶς,

εἰ μὴ τὸ κέρδος κερδανεῖ δικαίως
καὶ τῶν ἀσέπτων ἔρξεται,

ἣ τῶν ἀθίκτων ἔξεται ματάζων.
τίς ἔτι ποτ᾽ ἐν τοῖσδ᾽ ἀνὴρ θυμῷ βέλη
Τ ἔρξεται ψυχᾶς ἀμύνειν ;

εἰ γὰρ al τοιαΐδε πράξεις τίμιαι,
τί δεῖ με χορεύειν ;

οὐδ᾽ ἐς τὸν ᾿Αβαῖσι ναόν,

οὐδὲ τὰν ᾿ΟΕλυμπίαν,

εἰ μὴ τάδε χειρόδεικτα

πᾶσιν ἁρμόσει βροτοῖς.

ἀλλ᾽, ὦ κρατύνων, εἴπερ bp? ἀκούεις,
Ζεῦ, πάντ᾽ ἀνάσσων, μὴ λάθοι -

σὲ τάν τε σὰν ἀθάνατον αἰὲν ἀρχάν.
φθίνοντα γὰρ Λαΐου [ Gtug?]
θέσφατ᾽ ἐξαιροῦσιν ἤδη,

κοὐδαμοῦ τιμαῖς ᾿Απόλλων ἐμφανής"
ἔρρει δὲ τὰ θεῖα,

χώρας ἄνακτες, δόξα μοι παρεστάθη
ναοὺς ἱκέσθαι δαιμόνων, τάδ᾽ ἐν χεροῖν
στέφη λαβούσῃ κἀπιθυμιάματα.

ὑψοῦ γὰρ αἴρει θυμὸν Οἰδίπους ἄγαν
λύπαισι παντοίαισιν' οὐδ᾽ ὁποῖ᾽ ἀνὴρ
ἔννους τὰ καινὰ τοῖς πάλαι τεκμαίρεται,

ἀλλ᾽ ἐστὶ τοῦ λέγοντος, εἰ φόβους λέγῃ.

88ο

890

895

goo

909

οῖο

XO.

ΑΙ,

10,

oI,

ΟἸΔΙΠΟΥΣ TYPANNOS,

ὅτ᾽ οὖν παραινοῦσ᾽ οὐδὲν ἐς πλέον ποιῶ,

πρὸς σ᾽, ὦ Avxet ἔΑπολλον, ἄγχιστος γὰρ εἶ,

ἱκέτις ἀφῖγμαι τοῖσδε σὺν κατεύγμασιν,

ὅπως λύσιν τιν᾽ ἡμὶν εὐαγῆ πόρῃς"

ὡς νῦν ὀκνοῦμεν πάντες ἐκπεπληγμένον

κεῖνον βλέποντες ὡς κυβερνήτην νεώς.
AITEAOS®S,

dp ἂν παρ᾽ ὑμῶν, ὦ ξένοι, μάθοιμ᾽ ὅπου

τὰ τοῦ τυράννου δώματ᾽ ἐστὶν Οἰδίπου ;

μάλιστα δ᾽ αὐτὸν εἴπατ᾽, εἰ κάτισθ᾽ ὅπου.

στέγαι μὲν aide, καὐτὸς ἔνδον, ὦ ξένε"

γυνὴ δὲ μήτηρ ἥδε τῶν κείνου τέκνων.

ἀλλ᾽ ὀλβία τε καὶ ξὺν ὀλβίοις ἀεὶ

γένοιτ᾽, ἐκείνου γ᾽ οὖσα παντελὴς δάμαρ.

αὕτως δὲ καὶ σύ γ᾽, ὦ ξέν᾽" ἄξιος γὰρ εἶ

τῆς εὐεπείας οὕνεκ᾽. ἀλλὰ φράζ᾽ ὅτου

χρήζων ἀφῖξαι xd τι σημῆναι θέλων.

ἀγαθὰ δόμοις τε καὶ πόσει τῷ σῷ, γύναι,

τὰ ποῖα ταῦτα ; παρὰ τίνος δ᾽ ἀφιγμένος ;

ἐκ τῆς Κορίνθου. τὸ δ᾽ ἔπος οὑξερῶ τάχα,

ἥδοιο μέν, πῶς δ᾽ οὐκ ἄν, ἀσχάλλοις δ᾽ ἴσως.

τί δ᾽ ἔστι; ποίαν δύναμιν ὧδ᾽ ἔχει διπλῆν ;

τύραννον αὐτὸν οὑπιχώριοι χθονὸς

τῆς ᾿Ισθμίας στήσουσιν, ὡς nidar’ ἐκεῖ,

τί δ᾽; οὐχ ὁ πρέσβυς Πόλυβος ἐγκρατὴς ἔτι;

οὗ δῆτ᾽, ἐπεί νιν θάνατος ἐν τάφοις ἔχει.

πῶς εἶπας ; ἦ τέθνηκε Πόλυβος, ᾿ὦ γέρον ;

εἰ μὴ λέγω τἀληθές, ἀξιῶ θανεῖν.

ὦ πρόσπολ᾽, οὐχὶ δεσπότῃ τάδ᾽ ὡς τάχος

μολοῦσα λέξεις ; ὦ θεῶν μαντεύματα,

ἵν᾽ ἐστέ: τοῦτον Οἰδίπους πάλαι τρέμων

τὸν ἄνδρ᾽ ἔφευγε μὴ κτάνοι, καὶ νῦν ὅδε

πρὸς τῆς τύχης ὅλωλεν οὐδὲ τοῦδ᾽ ὕπο.

ὦ φίλτατον γυναικὸς Ἰοκάστης κάρα,

29

920

925

930

935

940

945

95°

30

10,

OI.
Io.

OI,

AT.

Ol.

ΑΙ,

ΟΙ.

ΑΙ,

ΟΙ.

10,
Ol,
10,
OI,
10,

ΟΙ,

ΣΟΦΟΚΛΕΟΥ͂Σ

τί μ᾽ ἐξεπέμψω δεῦρο τῶνδε δωμάτων ;

ἄκονε τἀνδρὸς τοῦδε, καὶ σκόπει κλύων

τὰ σέμν᾽ ἵν᾿ ἥκει τοῦ θεοῦ μαντεύματα.

οὗτος δὲ τίς ποτ᾽ ἐστὶ καὶ τί μοι λέγει;

ἐκ τῆς Κορίνθου, πατέρα τὸν σὸν ἀγγελῶν 955
ὡς οὐκέτ᾽ ὄντα Πόλυβον, ἀλλ᾽ ὀλωλότα.

τί φής, ξέν᾽ ; αὐτός μοι σὺ σημήνας γενοῦ.

ei τοῦτο πρῶτον δεῖ μ᾽ ἀπαγγεῖλαι σαφῶς,

εὖ ἴσθ᾽ ἐκεῖνον θανάσιμον βεβηκότα.

πότερα δόλοισιν, ἢ νόσον ξυναλλαγῇ ; 960
σμικρὰ παλαιὰ σώματ᾽ εὐνάζει ῥοπή.

νόσοις ὁ τλήμων, ὡς ἔοικεν, ἔφθιτο.

καὶ τῷ μακρῷ γε συμμετρούμενος χρόνῳ.

φεῦ φεῦ, τί δῆτ᾽ ἄν, ὦ γύναι, σκοποῖτό τις

τὴν Πυθόμαντιν ἑστίαν, ἣ τοὺς ἄνω 965
κλάζοντας ὄρνις, ὧν ὑφηγητῶν ἐγὼ

κτανεῖν ἔμελλον πατέρα τὸν ἐμόν ; ὁ δὲ θανὼν

κεύθει κάτω δὴ γῆς. ἐγὼ δ᾽ 88 ἐνθάδε

ἄψαυστος ἔγχους, εἴ τε μὴ τὠμῷ πόθῳ

κατέφθιθ᾽. οὕτω δ᾽ ἂν θανὼν εἴη ᾿ξ ἐμοῦ, 970
τὰ δ᾽ οὖν παρόντα συλλαβὼν θεσπίσματα

κεῖται map Αιδῃ Πόλυβος ἄξι᾽ οὐδενός.

οὔκουν ἐγώ σοι ταῦτα προὔλεγον πάλαι ;

ηὔδας" ἐγὼ δὲ τῷ φόβῳ παρηγόμην.

μὴ νῦν ἔτ᾽ αὐτῶν μηδὲν ἐς θυμὸν βάλῃς. .978
καὶ πῶς τὸ μητρὸς λέκτρον ovK ὀκνεῖν με δεῖ;

τί 8 ἂν φοβοῖτ᾽ ἄνθρωπος, ᾧ τὰ τῆς τύχης

κρατεῖ, πρόνοια δ᾽ ἐστὶν οὐδενὸς σαφής ;

εἰκῆ κράτιστον ζῆν, ὅπως δύναιτό τις,

σὺ δ᾽ εἰς τὰ μητρὸς μὴ φοβοῦ νυμφεύματα: 980
πολλοὶ γὰρ ἤδη κἀν ὀνείρασιν βροτῶν

μητρὶ ξυνευνάσθησαν. ἀλλὰ ταῦθ᾽ ὅτῳ

παρ᾽ οὐδέν ἐστι, ῥᾷστα τὸν βίον φέρει.

καλῶς ὅπαντα ταῦτ᾽ ἂν ἐξείρητό σοι,

10.
Ol,
AT.
Ol.
AY,
OI,
ΑΙ,
Ol.

ΑΓ,
ΟΙ.
ΑΙ,

OI,
AT.

Ol.
ΑΙ,
Ol.
ΑΓ,
ΟΙ.
AT,
OI.
AY.
Ol.
AT.
Ol.
ΑΙ,

ΟἸΙἸΔΙΠΟΥ͂Σ ΤΥΡΑΝΝΟΣ. 31

εἰ μὴ ᾿κύρει ζῶσ᾽ ἡ τεκοῦσα᾽ νῦν δ᾽ ἐπεὶ 985
ζῇ, πᾶσ᾽ ἀνάγκη, κεὶ καλῶς λέγεις, ὀκνεῖν.

καὶ μὴν μέγας *y ὀφθαλμὸς οἱ πατρὸς τάφοι.

μέγας, ξυνίημ᾽. ἀλλὰ τῆς ζώσης φόβος.

ποίας δὲ καὶ γυναικὸς ἐκφοβεῖσθ᾽ ὕπερ ;

Μερόπης, γεραιέ, Πόλυβος ἧς ᾧκει μέτα. 990
τί δ᾽ ἔστ᾽ ἐκείνης ὑμὶν ἐς φόβον φέρον ;

θεήλατον μάντευμα δεινόν, ὦ ξένε.

ἦ ῥητόν; ἢ "οὐχὶ θεμιτὸν ἄλλον εἰδέναι ;

μάλιστά γ᾽" εἶπε γάρ με Λοξίας ποτὲ

χρῆναι μιγῆναι μητρὶ τἡμαυτοῦ, τό τε 905
πατρῷον αἷμα χερσὶ ταῖς ἐμαῖς ἑλεῖν.

ὧν οὕνεχ᾽ ἡ Κόρινθος ἐξ ἐμοῦ πάλαι

μακρὰν ἀπῳκεῖτ᾽" εὐτυχῶς μέν, ἀλλ᾽ ὅμως

τὰ τῶν τεκόντων ὄμμαθ᾽ ἥδιστον βλέπειν.

ἦ γὰρ rad ὀκνῶν κεῖθεν ἦσθ᾽ ἀπόπτολις ; 1000
πατρός τε χρήζων μὴ φονεὺς εἶναι, γέρον.

τί δῆτ᾽ "ἐγὼ οὐχὶ τοῦδε τοῦ φόβου σ᾽, ἄναξ,

ἐπείπερ εὔνους ἦλθον, ἐξελυσάμην ;

καὶ μὴν χάριν γ᾽ ἂν ἀξίαν λάβοις ἐμοῦ.

καὶ μὴν μάλιστα τοῦτ᾽ ἀφικόμην, ὅπως 1005
σοῦ πρὸς δόμους ἐλθόντος εὖ πράξαιμί τι.

ἀλλ᾽ οὔποτ᾽ εἶμι τοῖς φυτεύσασίν γ᾽ ὁμοῦ.

ὦ παῖ, καλῶς εἶ δῆλος οὐκ εἰδὼς τί δρᾷς.

πῶς, ὦ γεραιέ; πρὸς θεῶν δίδασκέ με.

εἰ τῶνδε φεύγεις οὕνεκ᾽ εἰς οἴκους μολεῖν. ΙΟΙΟ
ταρβῶ γε μή μοι Φοῖβος ἐξέλθῃ σαφής.

ἦ μὴ μίασμα τῶν φυτευσάντων λάβῃς ;

τοῦτ᾽ αὐτό, πρέσβυ, τοῦτό μ' εἰσαεὶ φοβεῖ.

ἄρ᾽ οἷσθα δῆτα πρὸς δίκης οὐδὲν τρέμων :

πῶς δ᾽ οὐχί, παῖς γ᾽ εἰ τῶνδε γεννητῶν ἔφυν; 1015
ὁθούνεκ᾽ ἦν σοι Πόλυβος οὐδὲν ἐν γένει.

πῶς εἶπας; οὐ γὰρ Πόλυβος ἐξέφυσέ με;

οὐ μᾶλλον οὐδὲν τοῦδε τἀνδρός, ἀλλ᾽ ἴσον.

32

OL
ΑΓ,
Ol,
Ar.
Ol.
AY.
OI,
ΑΙ,
ΟΙ.
ΑΙ,
ΟΙ.
AY.
Ol.
AY,
Ol.
AT.
Ol,
Ar.
Ol,
AY.
Ol.
Ar.
Ol.
AY.
OI,
ΑΙ,
ΟΙ.
AY.
Ol.

XO.

ZOSOKAEOYZ

καὶ πῶς ὁ φύσας ἐξ ἴσου τῷ μηδενί;

ἀλλ᾽ οὔ σ᾽ ἐγείνατ᾽ οὔτ᾽ ἐκεῖνος οὔτ᾽ ἐγώ.
ἀλλ᾽ ἀντὶ τοῦ δὴ παῖδά μ᾽ ὠνομάζετο;
δῶρόν wor’, ἴσθι, τῶν ἐμῶν χειρῶν λαβών.
«GF ὧδ᾽ an’ ἄλλης χειρὸς ἔστερξεν μέγα;

ἥ γὰρ πρὶν αὐτὸν ἐξέπεισ᾽ ἀπαιδία.

σὺ δ᾽ ἐμπολήσας ἢ τεκών μ᾽ αὐτῷ δίδως ;
εὑρὼν ναπαίαις ἐν Κιθαιρῶνος πτυχαῖς.
ὡδοιπόρεις δὲ πρὸς τί τούσδε τοὺς τόπους ;
ἐνταῦθ᾽ ὀρείοις ποιμνίοις ἐπεστάτουν.
ποιμὴν γὰρ ἧσθα κἀπὶ θητείᾳ πλάνης ;

σοῦ δ᾽, ὦ τέκνον, σωτήρ γε τῷ τότ᾽ ἐν χρόνῳ.
τί 8 ἄλγος ἴσχοντ᾽ ἐν κακοῖς με λαμβάνεις ;
ποδῶν ἂν ἄρθρα μαρτυρήσειεν τὰ σά.

οἴμοι, τί τοῦτ᾽ ἀρχαῖον ἐννέπεις κακόν ;

λύω σ᾽ ἔχοντα διατόρους ποδοῖν ἀκμάς.
δεινόν γ᾽ ὄνειδος σπαργάνων ἀνειλόμην.
ὥστ᾽ ὠνομάσθης ἐκ τύχης ταύτης ὃς εἶ,

ὦ πρὸς θεῶν, πρὸς μητρός, ἣ πατρός ; φράσον.

οὐκ of8 ὁ δοὺς δὲ ταῦτ᾽ ἐμοῦ λῷον φρονεῖ.
ἦ γὰρ παρ᾽ ἄλλου μ᾽ ἔλαβες οὐδ᾽ αὐτὸς τυχών;
οὔκ, ἀλλὰ ποιμὴν ἄλλος ἐκδίδωσί μοι.

τίς οὗτος ; ἦ κάτοισθα δηλῶσαι λόγῳ ;
τῶν Λαΐου δήπου τις ὠνομάζετο.

ἦ τοῦ τυράννου τῆσδε γῆς πάλαι ποτέ;
μάλιστα' τούτου τἀνδρὸς οὗτος ἦν βοτήρ.
i κἄστ᾽ ἔτι ζῶν οὗτος, ὥστ᾽ ἰδεῖν ἐμέ;
ὑμεῖς γ᾽ ἄριστ᾽ εἰδεῖτ᾽ ἂν οὑπιχώριοι.

ἔστιν τις ὑμῶν τῶν παρεστώτων πέλας,
ὅστις κάτοιδε τὸν βοτῆρ᾽, ὃν ἐννέπει,

εἴτ᾽ οὖν ἐπ᾿ ἀγρῶν εἴτε κἀνθάδ᾽ εἰσιδών ;
σημήναθ᾽, ὡς ὁ καιρὸς εὑρῆσθαι τάδε.

οἶμαι μὲν οὐδέν᾽ ἄλλον ἢ τὸν ἐξ ἀγρῶν,

ὃν κἀμάτευες πρόσθεν εἰσιδεῖν' ἀτὰρ

£020

1025

1030

1035

1040

1045

1056

Ol.

10.

ΧΟ.

Ol.

ΧΟ. orp. εἴπερ ἐγὼ μάντις εἰμὶ καὶ κατὰ γνώμαν ἴδρις,

ΟἸΔΙΠΟΥ͂Σ ΤΥΡΑΝΝΟΣ.

ἥδ᾽ ἂν τάδ᾽ οὐχ ἥκιστ᾽ ἂν ᾿Ιοκάστη λέγοι,
γύναι, νοεῖς ἐκεῖνον, ὅντιν᾽ ἀρτίως

μολεῖν ἐφιέμεσθα ; τόνδ᾽ οὗτος λέγει ;

τί δ᾽ ὅντιν᾽ εἶπε; μηδὲν ἐντραπῇς. τὰ δὲ
ῥηθέντα βούλου μηδὲ μεμνῆσθαι μάτην.
οὐκ ἂν γένοιτο τοῦθ᾽, ὅπως ἐγὼ λαβὼν
σημεῖα τοιαῦτ᾽ οὐ φανῶ τοὐμὸν γένος.

μὴ πρὸς θεῶν, εἴπερ τι τοῦ σαντοῦ βίον
κήδει, ματεύσῃς τοῦθ᾽. ἅλις νοσοῦσ᾽ ἐγώ.
θάρσει" σὺ μὲν γὰρ οὐδ᾽ ἂν “ei τρίτης ἐγὼ
μητρὸς φανῶ τρίδουλος, ἐκφανεῖ κακή.
ὅμως πιθοῦ μοι, λίσσομαι μὴ δρᾶ rade,
οὐκ ἂν πιθοίμην μὴ οὐ τάδ᾽ ἐκμαθεῖν σαφῶς.
καὶ μὴν φρονοῦσά γ᾽ εὖ τὰ λῷστά σοι λέγω.
τὰ λῷστα τοίνυν ταῦτά μ᾽ ἀλγύνει πάλαι.
ὦ δύσποτμ᾽, εἴθε μήποτε γνοίης ὃς εἶ,

ἄξει τις ἐλθὼν δεῦρο τὸν βοτῆρά μοι;
ταύτην δ᾽ ἐᾶτε πλουσίῳ χαίρειν γένει,

ἰοὺ ἰού, δύστηνε" τοῦτο γάρ σ᾽ ἔχω

μόνον προσειπεῖν, ἄλλο δ᾽ οὕποθ᾽ ὕστερον.
τί ποτε βέβηκεν, Οἰδίπους, ὑπ᾽ ἀγρίας
ᾷξασα λύπης ἡ γυνή ; δέδοιχ᾽ ὅπως

μὴ Kk τῆς σιωπῆς τῆσδ᾽ ἀναρρήξει κακά,
ὁποῖα χρήζει ῥηγνύτω" τοὐμὸν δ᾽ ἐγώ,

κεὶ 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

τῆς εὖ διδούσης οὐκ ἀτιμασθήσομαι.

τῆς γὰρ πέφυκα μητρός" οἱ δὲ συγγενεῖς
μῆνές με μικρὸν καὶ μέγαν διώρισαν.
τοιόσδε δ᾽ ἐκφὺς οὐκ ἂν ἐξέλθοιμ᾽ ters
ποτ᾽ ἄλλος, ὥστε μὴ ᾿κμαθεῖν τοὐμὸν γένος.

D

33

1055

1060

1065

1070

1075

1080

1085

34

OI,

XO.

Ol.

OI,

OI.
ΘΕ.
Ol,
OE,
ΟΣ

ΣΟΦΟΚΛΈΟΥΣ

οὗ τὸν "ολυμπον ἀπείρων,
ὦ Κιθαιρών, οὐκ ἔσει τὰν αὔριον 1090
πανσέληνον, μὴ ov σέ ye καὶ πατριώταν Οἰδίπου
καὶ τροφὸν καὶ ματέρ᾽ αὔξειν,

4 ld ς ζω ε > ἢ , - > “
καὶ χορεύεσθαι πρὸς ἡμῶν, ὡς ἐπίηρα φέροντα τοῖς ἐμοῖς

τυράννοις.
oo - a) > Ἀ᾿('
inie Φοῖβε, σοὶ δὲ ταῦτ᾽ ἀρέστ᾽ εἴη.
᾽ 4 ᾽ 7» ~ U a
τίς σε, τέκνον, Tis σ᾽ ἔτικτε τῶν μακραιώνων ἄμα 1098
Πανὸς ὀρεσσιβάτα ἔπου 1100

προσπελασθεῖσ᾽, ἣ σέ γ᾽ *edvdrerpd τις
Λοξίου ; τῷ γὰρ πλάκες ἀγρόνομοι πᾶσαι φίλαι"
εἴθ᾽ ὁ Κυλλάνας ἀνάσσων, 1104
εἴθ᾽ ὁ Βακχεῖος θεὸς ναίων én’ ἄκρων ὀρέων εὕρημα δέξατ᾽ ἔκ του
Νυμφᾶν ᾿Ἑλικωνίδων, αἷς πλεῖστα συμπαίζει.

εἰ χρή τι κἀμὲ μὴ συναλλάξαντά πω, 1110
πρέσβυ, σταθμᾶσθαι, τὸν βοτῆρ᾽ ὁρᾶν δοκῶ,
ὅνπερ πάλαι ζητοῦμεν. ἔν τε γὰρ μακρῷ

U U a“ b] ‘ [4
γήρᾳ ξυνάδει τῷδε τἀνδρὶ σύμμετρος,
δ 4 w” ef > 7
ἄλλως τε τοὺς ἄγοντας ὥσπερ οἰκέτας
ἔγνωκ᾽ ἐμαυτοῦ" τῇ δ᾽ ἐπιστήμῃ σύ μου 1118

Ν ae eA 4 ~ 9 IBN ,

mpovxots τάχ᾽ ἄν που, τὸν Bornp’ ἰδὼν πάρος.
» , 440M 4 4
ἔγνωκα γάρ, σάφ᾽ ἴσθι: Aaiov yap ἦν

a” bY ε A} > ἢ
εἴπερ τις ἄλλος πιστὸς ὡς νομεὺς ἀνήρ.

QA ~ 9 2 “~ , 4
σὲ πρῶτ᾽ ἐρωτῶ, τὸν Κορίνθιον ξένον,
ἦ τόνδε φράζεις; AT. τοῦτον, ὅνπερ εἰσορᾷς. 1120
οὗτος, σύ, πρέσβυ, δεῦρό μοι φώνει βλέπων
ὅσ᾽ ἄν o ἐρωτῶ. Λαΐου ποτ᾽ ἦσθα σύ;

OEPATION,

ἦ δοῦλος, οὐκ ὠνητός, ἀλλ᾽ οἴκοι τραφείς.
ἔργον μεριμνῶν ποῖον ἣ βίον τίνα ;
ποίμναις τὰ πλεῖστα τοῦ βίου συνειπόμην. 1125
χώροις μάλιστα πρὸς τίσι Evvavdos dv;
ἦν μὲν Κιθαιρών, ἦν δὲ πρόσχωρος τόπος.
σὸν ἄνδρα τόνδ᾽ οὖν οἷσθα τῇδέ πον μαθών ;

NOTES. ΠῚ 51:

The queen casts off all fear: the oracle, proved false in one particular,
is no more regarded by her. Oedipus is also elated when he hears
the news. To be an outlaw at Thebes would be of small account, if
he might return to his native city and be her king. But his appre-
hensions have been too deeply ingrained in him to be shaken off at
once, so far as Merope is concerned, The Corinthian messenger,
however, undertakes to relieve his mind, and is eager to disclose the
truth that Oedipus is not the son of Polybus and Merope.

Thus in a single day not only is Oedipus to be restored to his
country and established as her sovereign, but the mystery which has
so long hung over him, and has coloured his whole existence, is to
be solved. We need not wonder, considering what we know of his
disposition, that the subject which completely absorbed him but a
moment since,—the plague, the curse, the fear of outlawry,—should
be forgotten in the all-absorbing interest of these new hopes. He
may prove to be of mean origin; what matters that, if he is king of
Corinth? And the desire to know his origin, whether mean or high,
has been the dominant passion of his youth, and now carries all before
it. He insists that the old herdsman, who has been already sent for,
and whom the Chorus now believe to have been the one who gave
the foundling to the Corinthian, should come with speed. Oedipus
is too much preoccupied to understand the passion of Jocasta, to
whom the words of the Corinthian messenger have suddenly revealed
the whole truth. She rushes forth in silence,—and is no more seen
(11. 911-1085).

The Chorus are carried away by the infatuation of Oedipus. Again
assuming the part rather of choreutae (perhaps also of courtiers) than
of elders of Thebes, they sing an excited strain to Apollo, praying that
the birth of Oedipus may prove to have been divine (Il. 1086-1108).

The old Theban herdsman, already four times mentioned, is seen
at last approaching, and all eyes are fixed on him. He is confronted
with the man from Corinth, but, like Teiresias, is unwilling to speak,
for he knows that Oedipus is the slayer of the man whose throne and
wife he holds, and that he is the object of Apollo’s curse. But when
he hears from the Corinthian, who is eager to speak, that the supposed
son of Polybus is the child whom he, the herdsman of Laius, had
given into the other’s hands,—when he thus learns that the truth is
infinitely worse than what he knew,—an involuntary cry of execration
betrays his horror. Then on Oedipus also the light of discovery
breaks at last. But he has stepped too far in to withdran Ws ‘ost,
and his desire is transmuted into the resclution to know “ne SSES- a

EK 2

34

OI,

Ol.

Ol,

Ol.
OE.
Ol,
OE,
Ol,

ZOSOKAEOYS

ΑΗ
ov τὸν "ολυμπον ἀπείρων,
ὦ Κιθαιρών, οὐκ ἔσει τὰν αὔριον 1090
4 3 Ld 4 , 907

πανσέληνον, μὴ οὐ σέ ye Kal πατριώταν Οἰδίπου

‘ 4 ‘ 7? ἔμ
καὶ τροφὸν καὶ ματέρ᾽ αὔξειν,

Α ΄ a e “~ 4 2 4 - > a“
καὶ yopevecOat πρὸς ἡμῶν, ὡς ἐπίηρα φέροντα τοῖς ἐμοῖς

τυράννοις.
ἰήϊε Φοῖβε, σοὶ δὲ ταῦτ᾽ ἀρέστ᾽ εἴη.
τίς σε, τέκνον, Tis σ᾽ ἔτικτε τῶν μακραιώνων ἅμα 1098
Πανὸς ὀρεσσιβάτα ἕπου 1100

προσπελασθεῖσ᾽, ἣ σέ γ᾽ *edvdreipa τις
Λοξίον ; τῷ γὰρ πλάκες ἀγρόνομοι πᾶσαι φίλαι"
εἴθ᾽ 6 Κυλλάνας ἀνάσσων, 1104
εἴθ᾽ ὁ Βακχεῖος θεὸς ναίων ἐπ᾽ ἄκρων ὀρέων εὕρημα δέξατ᾽ ἔκ του
Νυμφᾶν Ἑλικωνίδων, αἷς πλεῖστα συμπαίζει.

> U 3 4 4 , 4
εἰ χρή τι κἀμὲ μὴ συναλλάξαντά πω, 1110
πρέσβυ, σταθμᾶσθαι, τὸν Bornp’ ὁρᾶν δοκῶ,
ὅνπερ πάλαι ζητοῦμεν. ἔν τε γὰρ μακρῷ

Ul 4 “ 2 Q ’
γήρᾳ ξυνάδει τῷδε τἀνδρὶ σύμμετρος,
ἄλλως τε τοὺς ἄγοντας ὥσπερ οἰκέτας
ἔγνωκ᾽ ἐμαυτοῦ" τῇ δ᾽ ἐπιστήμῃ σύ μου 1118
προὔχοις τάχ᾽ ἄν που, τὸν βοτῆρ᾽ ἰδὼν πάρος.
4 4 449 δ 4
ἔγνωκα γάρ, σάφ᾽ ἴσθι: Aaiov γὰρ ἦν
εἴπερ τις ἄλλος πιστὸς ὡς νομεὺς ἀνήρ.

A ““ > 9 “ a ’ .
σὲ πρῶτ ἐρωτῶ, τὸν Κορίνθιον ξένον,
i τόνδε φράζεις; ΑΤ', τοῦτον, ὅνπερ εἰσορᾷς. 1120
οὗτος, σύ, πρέσβυ, δεῦρό por φώνει βλέπων
ὅσ᾽ ἄν σ᾽ ἐρωτῶ. Λαΐου ποτ᾽ ἦσθα σύ;

OEPATION,

ἦ δοῦλος, οὐκ ὠνητός, ἀλλ᾽ οἴκοι τραφείς,
ἔργον μεριμνῶν ποῖον ἣ βίον τίνα ;
ποίμναις τὰ πλεῖστα τοῦ βίου συνειπόμην. 1125
χώροις μάλιστα πρὸς τίσι Evvavdos ὧν ;
ἦν μὲν Κιθαιρών, ἦν δὲ πρόσχωρος τόπος.
τὸν ἄνδρα τόνδ᾽ οὖν οἷσθα τῇδέ που μαθών ;

OIAITIOYS ΤΎΡΑΝΝΟΣ. 35

GE, τί χρῆμα δρῶντα; ποῖον ἄνδρα καὶ λέγεις ;
OI. τόνδ᾽ ὃς πάρεστιν" ἦ EvyndAakds τί πω; 1130
ΘΕ. οὐχ ὥστε γ᾽ εἰπεῖν ἐν τάχει μνήμης ὕπο.
ΑΙ, κοὐδέν γε θαῦμα, δέσποτ᾽. ἀλλ᾽ ἐγὼ σαφῶς
ἀγνῶτ᾽ ἀναμνήσω νιν. εὖ γὰρ οἶδ᾽ ὅτι
κάτοιδεν ἦμος τὸν Κιθαιρῶνος τόπον
ὁ μὲν διπλοῖσι ποιμνίοις, ἐγὼ δ᾽ ἑνὶ 1135
ἐπλησίαζον τῷδε τἀνδρὶ τρεῖς ὅλους
ἐξ ἦρος εἰς ἀρκτοῦρον éxunvous χρόνουτ᾽
χειμῶνα δ᾽ ἤδη τἀμά τ᾽ εἰς ἔπαυλ᾽ ἐγὼ
ἤλαυνον οὗτός τ᾽ εἰς τὰ Λαΐου σταθμά.
λέγω τι τούτων, ἣ οὐ λέγω πεπραγμένον ; 1140
ΘΕ. λέγεις ἀληθῆ, καίπερ ἐκ μακροῦ χρόνον.
ΑΙ, φέρ᾽ εἰπὲ viv, τότ᾽ οἶσθα παῖδά μοί τινα
δούς, ὡς ἐμαντῷ θρέμμα θρεψαίμην ἐγώ ;
ΘΕ. τί δ᾽ ἔστι πρὸς τί τοῦτο τοὔπος ἱστορεῖς ;
AT, ὅδ᾽ ἐστίν, ὦ τᾶν, κεῖνος ὃς τότ᾽ ἦν νέος. 1145
ΘΕ. οὐκ εἰς ὄλεθρον ; οὐ σιωπήσας ἔσει; ᾿
ΟΙ. 4, μὴ κόλαζε, πρέσβυ, τόνδ᾽, ἐπεὶ τὰ σὰ
δεῖται κολαστοῦ μᾶλλαν ἣ τὰ τοῦδ᾽ ἔπη.
ΘΕ. τί δ᾽, ὦ φέριστε δεσποτῶν, ἁμαρτάνω ;
ΟΙ. οὐκ ἐννέπων τὸν παῖδ᾽ ὃν οὗτος ἱστορεῖ. 1150
ΘΕ. λέγει yap εἰδὼς οὐδέν, ἀλλ᾽ ἄλλως πονεῖ.
OI. σὺ πρὸς χάριν μὲν οὐκ ἐρεῖς, κλαίων δ᾽ ἐρεῖς.
ΘΕ. μὴ δῆτα, πρὸς θεῶν, τὸν γέροντά μ᾽ αἰκίσῃ.
OI. οὐχ ὡς τάχας τις τοῦδ᾽ ἀποστρέψει χέρας ;
ΘΕ. δύστηνος, ἀντὶ τοῦ ; τί προσχρήζων μαθεῖν ; 1155
ΟἹ. τὸν raid’ ἔδωκας τῷδ᾽ by οὗτος ἱστορεῖ;
ΘΕ. ἔδωκ᾽. ὀλέσθαι δ᾽ ὥφελον τῇδ᾽ ἡμέρᾳ.
OI, ἀλλ᾽ εἰς τόδ᾽ ἥξεις μὴ λέγων γε τοὔνδικον.
ΘΕ. πολλῷ γε μᾶλλον, ἣν φράσω, διόλλυμαι.
OI. ἁνὴρ ὅδ᾽, ὡς ἔοικεν, ἐς τριβὰς ἔλᾷ. 1160
ΘΕ. ov δῆτ᾽ ἔγωγ᾽, ἀλλ᾽ εἶπον ὡς δοίην πάλαι,
Ol. πόθεν λαβών; οἰκεῖον, ἢ ᾿ξ ἄλλου τινός
Da

36

OE.
OF.
OE,
OI.
ΘΕ.
ΟΙ.
ΘΕ.
ΟΙ.
ΘΕ,

ΟΙ.
ΟΙ.
ΟΙ.
ΟΙ.
ΟΙ.
ΘΕ.

ΟΙ.

ΧΟ.

ZOSOKAEOYS

> & 4 3 C4 > 9 lA ’
ἐμὸν μὲν οὐκ ἔγωγ᾽, ἐδεξάμην δέ του.
τίνος πολιτῶν τῶνδε κἀκ ποίας στέγης ;
μὴ πρὸς θεῶν, μή, δέσποθ᾽, ἱστόρει πλέον.
ὄλωλας, εἴ σε ταῦτ᾽ ἐρήσομαι πάλιν.
τῶν Λαΐου τοίνυν τις ἦν γεννημάτων.
ἦ δοῦλος, ἣ κείνου τις ἐγγενὴς γεγώς ;
a > «a > 98 ”~ “~ ’
οἴμοι, πρὸς αὐτῷ γ᾽ εἰμὶ τῷ δεινῷ λέγειν.
δι᾿} > > ’ 8 ὦ > 4
κἄγωγ᾽ ἀκούων" ἀλλ᾽ ὅμως ἀκουστέον.
κείνου γέ τοι δὴ παῖς ἐκλήζεθ᾽" ἡ δ᾽ ἔσω
κάλλιστ᾽ ἂν εἴποι σὴ γυνὴ τάδ᾽ ὡς ἔχει.
ἦ γὰρ δίδωσιν ἥδε σοι; ΘΕ. μάλιστ᾽, ἄναξ,
ὡς πρὸς τί χρείας; OE. ὡς ἀναλώσαιμί νιν.
τεκοῦσα τλήμων; ΘΕ. θεσφάτων γ᾽ ὄκνῳ κακῶν.
ποίων; ΘΕ. κτενεῖν νιν τοὺς τεκόντας ἦν λόγος.
πῶς δῆτ᾽ ἀφῆκας τῷ γέροντι τῷδε σύ;
ut τ Ὁ γὙὲρ ‘ ᾽
κατοικτίσας, ὦ δέσποθ᾽, ὡς ἄλλην χθόνα
δοκῶν ἀποίσειν, αὐτὸς ἔνθεν ἦν" ὁ δὲ
3
, δ», , ἊΨ | a . Φ
κάκ᾽ ἐς μέγιστ᾽ ἔσωσεν. εἰ γὰρ οὗτος εἰ
ὅν φησιν οὗτος, ἴσθι δύσποτμος γεγώς.
ἰοὺ ἰού: τὰ πάντ᾽ ἂν ἐξήκοι σαφῆ.
ὦ φῶς, τελευταῖόν σε προσβλέψαιμι νῦν,
ὅστις πέφασμαι pis τ᾽ ἀφ᾽ ὧν οὐ χρῆν, ξὺν οἷς τ᾽
᾽ “ ὁ “ 4 4.3 3 ξὸ ,
οὐ χρὴν ὁμιλῶν, οὖς τέ μ᾽ οὐκ ἔδει κτανών,
στρ. a. ἰὼ γενεαὶ βροτῶν,
ὡς ὑμᾶς ἴσα καὶ τὸ μηδὲν ζώσας ἐναριθμῶ.
4 LA s > A Ld
Tis yap, Tis ἀνὴρ πλέον
a“ 3 ᾽ ’
τᾶς εὐδαιμονίας φέρει
ἢ τοσοῦτον ὅσον δοκεῖν
καὶ δόξαντ᾽ ἀποκλῖναι ;
4 >»
τὸ σόν τοι παράδειγμ᾽ ἔχων,
τὸν σὸν δαίμονα, τὸν σόν, ὦ τλᾶμον Οἰδιπόδα, βροτῶν
* 2S I ne ᾿
οὐδὲν μακαρίζω

avr, α΄, ὅστις καθ᾽ ὑπερβολὰν

’ 3 , “~ a 4 3 ’
τοξεύσας ἐκράτησε τοῦ πάντ᾽ εὐδαίμονος ὄλβου,

1165

1170

1175

1180

1185

1100

1195

OIAINMOYS TYPANNO2Z, 37

ὦ Zed, κατὰ μὲν φθίσας
4 , θέ
τὰν γαμψώνυχα παρθένον
χρησμῳδόν, θανάτων δ᾽ ἐμᾷ 1200
χώρᾳ πύργος ἀνέστα"
ἐξ οὗ καὶ βασιλεὺς καλεῖ
ἐμὸς καὶ τὰ μέγιστ᾽ ἐτιμάθης, ταῖς μεγάλαισιν ἐν
Θήβαισιν ἀνάσσων.
στρ. β΄. τανῦν δ᾽ ἀκούειν τίς ἀθλιώτερος ; 1204
tris ἐν πόνοις, τίς Grats ἀγρίαις
ξύνοικος ἀλλαγᾷ βίου ;
ἰὼ κλεινὸν Οἰδίπον κάρα,
Ad ‘4 A
ᾧ μέγας λιμὴν 1208
e
αὑτὸς ἤρκεσεν
παιδὶ καὶ πατρὶ
θαλαμηπόλῳ πεσεῖν,
a a 9 ~ * > , ,
πῶς ποτε πῶς ποθ᾽ ai πατρῷαί σ᾽ ἄλοκες φέρειν, τάλας,
~ 9 3 LU 3
σῖγ᾽ ἐδυνάθησαν ἐς τοσόνδε ;

ἀντ. β΄. ἐφεῦρέ σ᾽ ἄκονθ᾽ ὁ πάνθ᾽ ὁρῶν χρόνος. 1213
δικάζει τὸν ἄγαμον γάμον πάλαι
τεκνοῦντα καὶ τεκνούμενον. 1215

ἰὼ Λαΐειον [ — | τέκνον,

εἴθε σ᾽ εἴθε *oe

μήποτ᾽ εἰδόμαν.

Ἐδύρομαι γὰρ ὡς

περίαλλ᾽ ἰαχέων

ἐκ στομάτων. τὸ δ᾽ ὀρθὸν εἰπεῖν, ἀνέπνευσά τ᾽ ἐκ σέθεν

καὶ κατεκοίμησα τοὐμὸν ὄμμα. 1222
ἘΞΑΤΤΈΛΟΣ,

ὦ γῆς μέγιστα τῆσδ᾽ ἀεὶ τιμώμενοι,

οἷ ἔργ᾽ ἀκούσεσθ᾽, οἷα 8 εἰσόψεσθ', ὅσον δ᾽

ἀρεῖσθε πένθος, εἴπερ ἐγγενῶς ἔτι 1225

τῶν Λαβδακείων ἐντρέπεσθε δωμάτων.

οἶμαι γὰρ οὔτ᾽ ἂν Ἴστρον οὔτε Φᾶσιν ἂν

γίψαι καθαρμῷ τήνδε τὴν στέγην, ὅσα

38

XO.

ZOSOKAEOYZ

κεύθει, τὰ δ᾽ αὐτίκ᾽ εἰς τὸ φῶς φανεῖ κακὰ
ἑκόντα Kouk ἄκοντα. τῶν δὲ πημονῶν
μάλιστα λυποῦσ᾽ ai φανῶσ᾽ αὐθαίρετοι.
λείπει μὲν οὐδ᾽ ἃ πρόσθεν ἥδεμεν τὸ μὴ Ov
βαρύστον᾽ εἶναι" πρὸς δ᾽ ἐκείνοισιν τί φῇς 3
ὁ μὲν τάχιστοφ τῶν λόγων εἰπεῖν τε καὶ
μαθεῖν, τέθνηκε θεῖον Ἰοκάστης κάρα,

ὦ δυστάλαινα, πρὸς τίνος ποτ᾽ αἰτίας ;
αὐτὴ πρὸς αὑτῆς. τῶν δὲ πραχθέντων τὰ μὲν
yor ἄπεστιν" ἡ γὰρ ὄψις οὐ πάρα.
ὅμως δ᾽, ὅσον γε κἀν ἐμοὶ μνήμης en,
πεύσει τὰ κείνης ἀθλίας παθήματα.

ὅπως γὰρ ὀργῇ χρωμένη παρῆλθ᾽ ἔσω
θυρῶνος, ier’ εὐθὺ πρὸς τὰ νυμφικὰ

λέχη, κόμην σπῶσ᾽ ἀμφιδεξίοις ἀκμαῖς"
πύλας δ᾽ ὅπως εἰσῆλθ᾽ ἐπιρράξασ᾽ ἔσω,
καλεῖ τὸν ἤδη Λάϊον πάλαι νεκρόν,

μνήμην παλαιῶν σπερμάτων ἔχουσ᾽, ὑφ᾽ ὧν
θάνοι μὲν αὐτός, τὴν δὲ τίκτουσαν λίποι
τοῖς οἷσιν αὐτοῦ δύστεκνον παιδουργίαν.
γοᾶτο δ᾽ εὐνάς, ἔνθα δύστηνος διπλοῦς

ἐξ ἀνδρὸς ἄνδρα καὶ τέκν᾽ ἐκ τέκνων τέκοι.
χὥπως μὲν ἐκ τῶνδ᾽ οὐκέτ᾽ οἶδ᾽ ἀπόλλυται"
βοῶν γὰρ εἰσέπαισεν Οἰδίπους, ὑφ᾽ οὗ
οὐκ ἦν τὸ κείνης ἐκθεάσασθαι κακόν,

ἀλλ᾽ εἰς ἐκεῖνον περιπολοῦντ᾽ ἐλεύσσομεν.
φοιτᾷ γὰρ ἡμᾶς ἔγχος ἐξαιτῶν πορεῖν,
γυναῖκά τ᾽ οὐ γυναῖκα, μητρῷαν δ᾽ ὅπον
κίχοι διπλῆν ἄρουραν οὗ τε καὶ τέκνων.
λυσσῶντι δ᾽ αὐτῷ δαιμόνων δείκνυσί rise
οὐδεὶς γὰρ ἀνδρῶν, οἱ παρῆμεν ἐγγύθεν.
δεινὸν δ᾽ ἀῦσας ὡς ὑφηγητοῦ τινος

πύλαις διπλαῖς ἐνήλατ᾽, ἐκ δὲ πυθμένων
ἔκλινε κοῖλα κλῇθρα κἀμπίπτει στέγῃ.

1230

1235

1240

1245

1250

1255

1260

OIAINOYS TYPANNOZ,

e δὴ 4 4 a 3 é (ὃ
οὗ δὴ κρεμαστὴν τὴν γυναῖκ᾽ ἐσείδομεν,
πλεκταῖσιν αἰώραισιν ἐμπεπλεγμένην.
ὁ δ᾽ *as ὁρᾷ νιν, δεινὰ βρυχηθεὶς τάλας,
“ 8 3 , 3 3 A a
χαλᾷ κρεμαστὴν ἀρτάνην. ἐπεὶ δὲ γῇ
ἔκειτο τλήμων, δεινὰ δ᾽ ἦν τἀνθένδ᾽ ὁρῶν.
ἀποσπάσας γὰρ εἱμάτων χρυσηλάτους
, > > ed τ 3 ,
περόνας am αὐτῆς, αἷσιν ἐξεστέλλετο,
Α΄ » Ψ “- e a ’
ἄρας ἔπαισεν ἄρθρα τῶν αὑτοῦ κύκλων,
αὐδῶν τοιαῦθ᾽, ὁθούνεκ᾽ οὐκ ὄψοιντό νιν
οὔθ᾽ of ἔπασχεν οὔθ᾽ ὁποῖ᾽ ἔδρα κακά,
GAN’ ἐν σκότῳ τὸ λοιπὸν ods μὲν οὐκ ἔδει
ὀψοίαθ', obs δ᾽ ἔχρῃζεν οὐ γνωσοίατο.
τοιαῦτ᾽ ἐφυμνῶν πολλάκις τε κοὐχ ἅπαξ
ἤρασσ᾽ ἐπαίρων βλέφαρα. φοίνιαι δ᾽ ὁμοῦ
λῇ ld >» ὑδ᾽ > ἡ
γλῆναι γένει᾽ ἔτεγγον, οὐδ᾽ ἀνίεσαν
φόνου μυδώσας σταγόνας, ἀλλ᾽ ὁμοῦ μέλας
ὄμβρος χαλάζης ᾿αϊματοῦς éréyyero,
τάδ᾽ ἐκ δυοῖν ἔρρωγεν, οὐ μόνου, κακά,
GAN’ ἀνδρὶ καὶ γυναικὶ συμμιγὴ ἵ κακά.
ὁ πρὶν παλαιὸς δ᾽ ὄλβος ἦν πάροιθε μὲν
ὄλβος δικαίως, νῦν δὲ τῇδε θημέρᾳ
2 ’ 9 ’ ~
στεναγμός, arn, θάνατος, αἰσχύνη, κακῶν
vw ὃ» 4 ’ 3 > 384. 7 ? ? 5 4
ὅσ᾽ ἐστὶ πάντων ὀνόματ᾽, οὐδέν ἐστ᾽ ἀπόν.
νῦν δ᾽ ἔσθ᾽ ὁ τλήμων ἔν τινε σχολῇ κακοῦ ;
βοᾷ διοίγειν κλῇθρα καὶ δηλοῦν τινα
τοῖς πᾶσι Καδμείοισι τὸν πατροκτόνον,
4 ‘ 14 ὑδῶ ν» 3 ὑδὲ e ,
τὸν μητρός, αὐδῶν ἀνόσι᾽ οὐδὲ ῥητά μοι,
ὡς ἐκ χθονὸς ῥίψων ἑαυτόν, οὐδ᾽ ἔτι
μενῶν δόμοις ἀραῖος, ὡς ἠράσατο.
ῥώμης γε μέντοι καὶ προηγητοῦ τινος
δεῖται’ τὸ γὰρ νόσημα μεῖζον ἣ φέρειν.
δείξει δὲ καὶ σοί: κλῇθρα γὰρ πυλῶν rade
διοίγεται" θέαμα δ᾽ εἰσόψει τάχα
Y χ
τοιοῦτον οἷον καὶ στυγοῦντ᾽ ἐποικτίσαι,

39

1265

1270

1275

1280

1285

1290

1295

40

XO.

OI,

XO.

OI.

XO.

Ol.

XO.

OI.

ZOSOKAEOYS

ὦ δεινὸν ἰδεῖν πάθος ἀνθρώποις,

ὦ δεινότατον πάντων ὅσ᾽ ἐγὼ

προσέκυρσ᾽ ἤδη. τίς σ᾽, ὦ τλῆμον,
προσέβη μανία; τίς ὅ πηδήσας
μείζονα δαίμων τῶν μακίστων

πρὸς σῇ δυσδαίμονι μοίρᾳ;

φεῦ, δύστανος"

ἀλλ᾽ οὐδ᾽ ἐσιδεῖν δύναμαί σ᾽, ἐθέλων
πόλλ᾽ ἀνερέσθαι, πολλὰ πυθέσθαι,
πολλὰ δ᾽ ἀθρῆσαι'

τοίαν φρίκην παρέχεις μοι.

alai αἰαῖ, δύστανος ἐγώ,

ποῖ γᾶς φέρομαι τλάμων ; πᾶ μοι
φθογγὰ διαπέταται φοράδην ;

ἰὼ δαῖμον, ἵν᾽ ἐξήλλου.

ἐς δεινόν" οὐκ ἀκουστόν, οὐδ᾽ ἐπόψιμον.
στρ. α΄. ἰὼ σκότου

νέφος ἐμὸν ἀπότροπον, ἐπιπλόμενον ἄφατον,
ἀδάματόν τε καὶ δυσούριστον ὄν.

οἴμοι, ;

οἴμοι μάλ᾽ αὖθις" οἷον εἰσέδυ μ᾽ ἅμα
κέντρων τε τῶνδ᾽ οἴστρημα καὶ μνήμη κακῶν.
καὶ θαῦμά γ᾽ οὐδὲν ἐν τοσοῖσδε πήμασιν
διπλᾶ σε πενθεῖν καὶ διπλᾶ φέρειν κακά.
ἀντ. α΄. ἰὼ φίλος,

σὺ μὲν ἐμὸς ἐπίπολος ἔτι μόνιμος" ἔτι γὰρ
ὑπομένεις με τὸν τυφλὸν κηδεύων.

φεῦ φεῦ.

οὐ γάρ με λήθεις, ἀλλὰ γιγνώσκω σαφῶς,
καίπερ σκοτεινός, τήν γε σὴν αὐδὴν ὅμως.
ὦ δεινὰ δράσας, πῶς ἔτλης τοιαῦτα σὰς
ὄψεις μαρᾶναι; τίς σ᾽ ἐπῆρε δαιμόνων ;
στρ. β΄. ᾿Απόλλων τάδ᾽ ἦν, ᾿Απόλλων, φίλοι,

x

ὁ κακὰ *xax@s τελῶν Ἐἐμοὶ τάδ᾽ ἐμὰ πάθεα,

1300

1305

1210

1315

1320

1328

1330

XO.
OI,

ΧΟ.

ΟΙ.

ΧΟ.
Ol.

XO.

Ol.

OIAINOYS TYPANNOS.,

ἔπαισε δ᾽ αὐτόχειρ νιν οὔτις, GAN ἐγὼ τλάμων.

τί γὰρ ἔδει μ᾽ ὁρᾶν,

ὅτῳ γ᾽ ὁρῶντι μηδὲν ἦν ἰδεῖν γλυκύ ;
ἦν ταῦθ᾽ ὅπωσπερ καὶ σὺ φής.

τί δητ᾽ ἐμοὶ βλεπτόν, ἣ

'στερκτόν, ἣ προσήγορον

»ν'»ν»ν

ἔτ᾽ ἔστ᾽ ἀκούειν ἡδονᾷ, φίλοι ;

ἀπάγετ' ἐκτόπιον ὅτι τάχιστά με,
ἀπάγετ᾽, ὦ φίλοι, τὸν ἐὄλεθρον μέγαν,
τὸν καταρατότατον, ἔτι δὲ καὶ θεοῖς
ἐχθρότατον βροτῶν.

δείλαιε τοῦ νοῦ τῆς τε συμφορᾶς ἴσον,
ὥς σ᾽ ἠθέλησα μήδ᾽ ἀναγνῶναί ποτε.

ἀντ. β΄. δλοιθ᾽ ὅστις ἦν ὃς ἀγρίας πέδας

νομάδος ἐπιποδίας ἔλυσ᾽ ἀπό τε φόνου

ἔρυτο κἀνέσωσε Ἐμ᾽, οὐδὲν εἰς χάριν πράσσων.
ρ fy

τότε yap ἂν θανών,

οὐκ ἦν φίλοισιν οὐδ᾽ ἐμοὶ τοσόνδ᾽ ἄχος.
θέλοντι κἀμοὶ τοῦτ᾽ ἂν ἦν.

οὕκουν πατρός γ᾽ ἂν φονεὺς

ἦλθον, οὐδὲ νυμφίος

βροτοῖς ἐκλήθην ὧν ἔφυν ἄπο.

νῦν δ᾽ Γἄθεος μέν εἰμ᾽, ἀνοσίων δὲ παῖς,
ὁμογενὴς δ᾽ ἀφ᾽ ὧν αὐτὸς ἔφυν τάλας.

εἰ δέ τι πρεσβύτερον *ért κακοῦ κακόν,
τοῦτ᾽ ἔλαχ᾽ Οἰδίπους.

οὐκ οἶδ᾽ ὅπως σε φῶ βεβουλεῦσθαι καλῶς,
κρείσσων γὰρ ἦσθα μηκέτ᾽ ὧν ἢ ζῶν τυφλός.
ὡς μὲν τάδ᾽ οὐχ ὧδ᾽ ἔστ᾽ ἄριστ᾽ εἰργασμένα,
μή μ᾽ ἐκδίδασκε, μηδὲ συμβούλεν᾽ ἔτι.

ἐγὼ γὰρ οὐκ οἶδ᾽ ὄμμασιν ποίοις βλέπων
πατέρα ποτ᾽ ἂν προσεῖδον εἰς “Αιδου μολών,
οὐδ᾽ αὖ τάλαιναν μητέρ᾽, οἷν ἐμοὶ δυοῖν

ἔργ᾽ ἐστὶ κρείσσον᾽ ἀγχόνης εἰργασμένα.

41

1335

1340

1345

1350

1355

1360

1365

1370

42

ZOSOKAEOYS

ἀλλ᾽ ἡ τέκνων δῆτ᾽ ὄψις ἦν ἐφίμερος,

βλαστοῦσ᾽ ὅπως ἔβλαστε, προσλεύσσειν ἐμοί;

οὐ δῆτα τοῖς γ᾽ ἐμοῖσιν ὀφθαλμοῖς ποτέ"
οὐδ᾽ ἄστυ γ᾽, οὐδὲ πύργος, οὐδὲ δαιμόνων
9 U | [οἱ e ’ > A
ἀγάλμαθ᾽ ἱρά, τῶν 6 παντλήμων ἐγὼ

κάλλιστ᾽ ἀνὴρ εἷς ἔν γε ταῖς Θήβαις τραφεὶς

9 , 2» rk ee eee
ἀπεστέρησ ἐμαυτόν, αὐτὸς ἐννέπων
ὠθεῖν ἅπαντας τὸν ἀσεβῆ, τὸν ἐκ θεῶν
΄ > wf a ’ a «
φανέντ᾽ ἄναγνον καὶ γένους τοῦ Λαΐου.
’ > > 4 ”~ , > A
τοιάνδ᾽ ἐγὼ κηλῖδα μηνύσας ἐμὴν
3 “»ρἕϑΑῊ͵,Ι «Ὁ + ’ oi”
ὀρθοῖς ἔμελλον ὄμμασιν τούτους ὁρᾶν ;
Ψ ’ 3 > 3 > “~ 3 , vy ΨΦ
ἥκιστά γ᾽" ἀλλ᾽ εἰ τῆς ἀκουούσης ἔτ᾽ ἣν
“ 9. Κ᾿ , 3 3 4
πηγῆς de ὥτων φραγμός, οὐκ ἂν ἐσχόμην
τὸ μὴ ᾽ποκλῇσαι τοὐμὸν ἄθλιον δέμας,
i” ἦ τυφλός τε καὶ κλύων μηδέν" τὸ γὰρ
τὴν φροντίδ᾽ ἔξω τῶν κακῶν οἰκεῖν γλυκύ.
ἰὼ Κιθαιρών, τί μ᾽ ἐδέχου ; τί μ᾽ οὐ λαβὼν
ἔκτεινας εὐθύς, ὡς ἔδειξα μήποτε
3 3 ’ 4 6 Φ ,
ἐμαυτὸν ἀνθρώποισιν ἔνθεν ἢ γεγώς ;
ὦ Πόλυβε καὶ Κόρινθε καὶ τὰ πάτρια
λόγῳ παλαιὰ δώμαθ᾽, οἷον dpd με
κάλλος κακῶν ὕπουλον ἐξεθρέψατε.
νῦν γὰρ κακός τ᾽ ὧν κἀκ κακῶν εὑρίσκομαι.
ὦ τρεῖς κέλευθοι καὶ κεκρυμμένη νάπη
δρυμός τε καὶ στενωπὸς ἐν τριπλαῖς ὁδοῖς,
at τοὐμὸν αἷμα τῶν ἐμῶν χειρῶν ἄπο ’
27 ’ a ’ ΄ θέ *
ἐπίετε πατρός, dpa μου μέμνησθέ ἔτι,
ιν eo. Φ a 9 9A
ot ἔργα δράσας ὑμὶν εἴτα δεῦρ᾽ ἰὼν
ς “λον ? , ,
ὁποῖ᾽ ἔπρασσον αὖθις ; ὦ γάμοι γάμοι,
ἐφύσαθ᾽ ἡμᾶς, καὶ φυτεύσαντες πάλιν
ϑ. A 3 ΄ 9 ,
ἀνεῖτε ταὐτὸν σπέρμα, κἀπεδείξατε
“ φ
πατέρας, ἀδελφούς, παῖδας, αἷμ᾽ ἐμφύλιον,
νύμφας γυναῖκας μητέρας τε, χὠπόσα
αἴσχιστ᾽ ἐν ἀνθρώποισιν ἔργα γίγνεται.

1375

1380

1385

1390

1395

1400

1405

ΧΟ.

ΟΙ.

ΚΡ.

ΟΙ.

ΚΡ,

ΟΙ.

ΚΡ.

ΟΙ.

ΚΡ,

OIAINOYZ ΤΥΡΑΝΝΟΣ,

ἀλλ᾽ οὐ γὰρ αὐδᾶν ὅσθ' & μηδὲ δρᾶν καλόν,
ὅπως τάχιστα πρὸς θεῶν ἔξω μέ πον
καλύψατ᾽, ἣ φονεύσατ᾽, ἣ θαλάσσιον
ἐκρίψατ', ἔνθα μήποτ᾽ εἰσόψεσθ᾽ ἔτι,

ir’, ἀξιώσατ᾽ ἀνδρὸς ἀθλίου θιγεῖν.
πίθεσθε, μὴ δείσητε. τἀμὰ γὰρ κακὰ
οὐδεὶς οἷός τε πλὴν ἐμοῦ φέρειν βροτῶν.
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.
οὔθ᾽ ὡς γελαστής, Οἰδίπους, ἐλήλυθα,
οὔθ᾽ ὡς ὀνειδιῶν τι τῶν πάρος κακῶν.

ἀλλ᾽ εἰ τὰ θνητῶν μὴ καταισχύνεσθ᾽ ἔτι
γένεθλα, τὴν γοῦν πάντα βόσκουσαν φλόγα
αἰδεῖσθ᾽ ἄνακτος Ἡλίου, τοιόνδ᾽ ἄγος
ἀκάλυπτον οὕτω δεικνύναι, τὸ μήτε γῆ
μήτ᾽ ὄμβρος ἱρὸς μήτε φῶς προσδέξεται.
ἀλλ᾽ ὡς τάχιστ᾽ ἐς οἶκον ἐσκομίζετε"

τοῖς ἐν γένει γὰρ τἀγγενῆ μάλισθ᾽ ὁρᾶν
μόνοις τ᾽ ἀκούειν εὐσεβῶς ἔχει κακά.

πρὸς θεῶν, ἐπείπερ ἐλπίδος μ᾽ ἀπέσπασας,
ἄριστος ἔλθὼν πρὸς κάκιστον ἄνδρ᾽ ἐμέ,

πιθοῦ τί pot’ πρὸς σοῦ γάρ, οὐδ᾽ ἐμοῦ, φράσω.

καὶ τοῦ με χρείας ὧδε λιπαρεῖς τυχεῖν ;
ῥῖψόν με γῆς ἐκ τῆσδ᾽ ὅσον τάχισθ᾽, ὅπου
θνητῶν φανοῦμαι μηδενὸς προσήγορος.
ἔδρασ᾽ ἂν εὖ τοῦτ᾽ ἴσθ᾽ ἄν, εἰ μὴ τοῦ θεοῦ
πρώτιστ᾽ ἔχρῃζον ἐκμαθεῖν τί πρακτέον.
ἄλλ᾽ ἥ γ᾽ ἐκείνου πᾶσ᾽ ἐδηλώθη φάτις,

τὸν πατροφόντην, τὸν ἀσεβῆ μ᾽ ἀπολλύναι.
οὕτως ἐλέχθη ταῦθ᾽" ὅμως δ᾽, ἵν ἕσταμεν

48

1410

1415

1420

1425

1430

1435

1440

44 ZOSOKAEOYS

χρείας, ἄμεινον ἐκμαθεῖν τί δραστέον.
OI. οὕτως ἄρ᾽ ἀνδρὸς ἀθλίου πεύσεσθ' ὕπερ ;
ΚΡ, καὶ γὰρ σὺ νῦν τὰν τῷ θεῷ πίστιν φέροις. 1445
OI. καὶ σοί γ᾽ ἐπισκήπτω τε καὶ προτρέψομαι,

τῆς μὲν κατ᾽ οἴκους αὐτὸς ὃν θέλεις τάφον

θοῦ" καὶ γὰρ ὀρθῶς τῶν γε σῶν τελεῖς ὕπερ"

ἐμοῦ δὲ μήποτ᾽ ἀξιωθήτω τόδε

πατρῷον ἄστυ ζῶντος οἰκητοῦ τυχεῖν, 1450

ἀλλ᾽ ἕα με ναίειν ὄρεσιν, ἔνθα κλήζεται

οὑμὸς Κιθαιρὼν οὗτος, ὃν μήτηρ τέ μοι

πατήρ τ᾽ ἐθέσθην ζῶντε κύριον τάφον,

δ᾿ ἐξ ἐκείνων, οἵ μ᾽ ἀπωλλύτην, θάνω.

καίτοι τοσοῦτόν γ᾽ οἶδα, μήτε μ᾽ ἂν νόσον 1455

μήτ᾽ ἄλλο πέρσαι μηδέν: ov γὰρ ἄν ποτε

θνήσκων ἐσώθην, μὴ mi τῳ δεινῷ κακῷ.

ἀλλ᾽ ἡ μὲν ἡμῶν poip’, ὅποιπερ εἶσ᾽, ἴτω"

παίδων δὲ τῶν μὲν ἀρσένων μή μοι, Κρέον,

προσθῇ μέριμναν: ἄνδρες εἰσίν, ὥστε μὴ 1460

σπάνιν ποτὲ σχεῖν, ἔνθ᾽ ἂν ὦσι, τοῦ βίου"

ταῖν δ᾽ ἀθλίαιν οἰκτραῖν τε παρθένοιν ἐμαῖν,

aly οὔποθ' ἡμὴ χωρὶς ἐστάθη βορᾶς

τράπεζ᾽ ἄνευ τοῦδ᾽ ἀνδρός, ἀλλ᾽ ὅσων ἐγὼ

ψαύοιμι, πάντων τῶνδ᾽ ἀεὶ μετειχέτην" 1465

aly pot μέλεσθαι" καὶ μάλιστα μὲν χεροῖν

ψαῦσαί μ᾽ ἔασον κἀποκλαύσασθαι κακά.

ἴθ᾽ ὦναξ,

ἴθ᾽ ὦ γονῇ γενναῖε. χερσί τὰν θιγὼν

δοκοῖμ᾽ ἔχειν σφάς, ὥσπερ ἡνίκ᾽ ἔβλεπον. 1470

τί φημέ;

οὐ δὴ κλύω που πρὸς θεῶν τοῖν μοι φίλοιν

δακρυρροούντοιν, καί μ᾽ ἐποικτείρας Κρέων

ἔπεμψέ μοι τὰ φίλτατ᾽ ἐκγόνοιν ἐμοῖν ;

λέγω τι; 1475
KP. λέγεις’ ἐγὼ γάρ εἰμ᾽ ὁ πορσύνας τάδε,

OI.

OIAITIOYS TYPANNOS,

γνοὺς τὴν παροῦσαν τέρψιν, ἢ σ᾽ εἶχεν πάλαι.

ἀλλ᾽ εὐτυχοίης, καί σε τῆσδε τῆς ὁδοῦ
δαίμων ἄμεινον ἢ ᾽μὲ φρουρήσας τύχοι.

ὦ τέκνα, ποῦ wor ἐστέ; δεῦρ᾽ ἴτ᾽, ἔλθετε
ὡς τὰς ἀδελφὰς τάσδε τὰς ἐμὰς χέρας,

αἱ τοῦ φυτουργοῦ πατρὸς ὑμὶν ὧδ᾽ ὁρᾶν
τὰ πρόσθε λαμπρὰ προὐξένησαν ὄμματα:
ὃς ὑμίν, ὦ τέκν᾽, οὔθ᾽ ὁρῶν οὔθ᾽ ἱστορῶν

πατὴρ ἐφάνθην ἔνθεν αὐτὸς ἠρόθην.

καὶ σφὼ δακρύω" προσβλέπειν γὰρ οὐ σθένω"

’ 4 4 “ a“ ’
νοούμενος τὰ λοιπὰ τοῦ πικροῦ βίου,
et a
οἷον βιῶναι σφὼ πρὸς ἀνθρώπων χρεών.
’ 4 > ~ ad > 9 ς ’
ποίας γὰρ ἀστῶν ἥξετ᾽ εἰς ὁμιλίας,
ποίας δ᾽ ἑορτάς, ἔνθεν οὐ κεκλαυμέναι
πρὸς οἶκον ἵξεσθ' ἀντὶ τῆς θεωρίας ;
ἀλλ᾽ ἡνίκ᾽ ἂν δὴ πρὸς γάμων ἥκητ᾽ ἀκμάς,
τίς οὗτος ἔσται, τίς παραρρίψει, τέκνα,
a3 “ »
τοιαῦτ᾽ ὀνείδη λαμβάνων, ἃ τοῖς ἐμοῖς
γονεῦσιν ἔσται σφῷν & ὁμοῦ δηλήματα ς
Ti γὰρ κακῶν ἄπεστι; τὸν πατέρα πατὴρ
ὑμῶν ἔπεφνε" τὴν τεκοῦσαν ἤροσεν,
56 ? 3 ’ 9 a 6
ὅθεν περ αὐτὸς ἐσπάρη, κἀκ τῶν ἴσων
ἐκτήσαθ᾽ ὑμᾶς, ὧνπερ αὐτὸς ἐξέφυ.
τοιαῦτ᾽ ὀνειδιεῖσθε. Kara τίς γαμεῖ ;
οὐκ ἔστιν οὐδείς, ὦ τέκν᾽, ἀλλὰ δηλαδὴ
χέρσους φθαρῆναι κἀγάμους ὑμᾶς χρεών.
ὦ παῖ Μενοικέως, ἀλλ᾽ ἐπεὶ μόνος πατὴρ
ταύταιν λέλειψαι, νὼ γάρ, ὦ ᾽φυτεύσαμεν,
ὀλώλαμεν δύ᾽ ὄντε, μή σφε *repiidys
4 > , > ” > 7
πτωχὰς ἀνάνδρους ἐγγενεῖς ἀλωμένας,
> 39 , , ζω 3 “ a“
μηδ᾽ ἐξισώσῃς τάσδε τοῖς ἐμοῖς κακοῖς.
GAN οἴκτισόν σφας, ὧδε τηλικάσδ᾽ ὁρῶν
πάντων ἐρήμους, πλὴν ὅσον τὸ σὸν μέρος.
ξύννευσον, ὦ γενναῖε, σῇ ψαύσας χερὶ.

45

1480

1485

1490

1495

1500

1505

ALO

46

KP.
OI,
OI.
Ot.
OI,
OI.
OI,
Ol,

XO.

ZOPOKAEOYS OIAINOYS TYPANNOS,

σφῷν δ᾽, ὦ τέκν᾽, εἰ μὲν εἰχέτην ἤδη φρένας,
πόλλ᾽ ἂν παρήνουν' νῦν δὲ τοῦτ᾽ εὔχεσθέ μοι,
οὗ καιρὸς ἀεὶ ζῇν, Ἐβίου δὲ λῴονος

ὑμᾶς κυρῆσαι τοῦ φυτεύσαντος πατρός.

ἅλις iv ἐξήκεις δακρύων: ἀλλ᾽ ἴθι στέγης ἔσω. 1515
πειστέον, kei μηδὲν ἡδύ. ΚΡ, πάντα γὰρ καιρῷ καλά.

οἷσθ᾽ ἐφ᾽ οἷς οὖν εἶμι; ΚΡ, λέξεις, καὶ τότ᾽ εἴσομαι κλύων.
γῆς μ᾽ ὅπως πέμψεις ἄποικον. KP. τοῦ θεοῦ p αἰτεῖς δόσιν.
ἀλλὰ θεοῖς γ᾽ ἔχθιστος ἥκω. ΚΡ. τοιγαροῦν τεύξει τάχα. 1519
φὴς τάδ᾽ οὖν; KP. & μὴ φρονῶ γὰρ οὐ φιλῶ λέγειν μάτην.
ἄπαγέ νύν μ᾽ ἐντεῦθεν ἤδη. KP. στεῖχέ νυν, τέκνων δ᾽ ἀφοῦ.
μηδαμῶς ταύτας γ᾽ ἕλῃ pov. KP. πάντα μὴ βούλον κρατεῖν"
καὶ γὰρ ἀκράτησας οὔ σοι τῷ βίῳ ξυνέσπετο.

ὦ πάτρας Θήβης ἔνοικοι, λεύσσετ᾽, Οἰδίπους ὅδε,

ὃς τὰ κλείν᾽ αἰνίγματ᾽ ἤδη καὶ κράτιστος ἦν ἀνήρ, 1525
Ἐπρῶτος ἐν ζήλῳ πολιτῶν καὶ τύχαις "ἐπιφλέγων,

εἰς ὅσον κλύδωνα δεινῆς συμφορᾶς ἐλήλυθεν.

ὥστε, θνητὸν ὄντ᾽, ἐκείνην τὴν τελευταίαν ἰδεῖν

ἡμέραν ἐπισκοποῦντα, μηδέν᾽ ὀλβίζειν, πρὶν ἂν

τέρμα τοῦ βίου περάσῃ μηδὲν ἀλγεινὸν παθών. 1530

NOTES.

INTRODUCTORY ANALYSIS.

I. Tue Oedipus Tyrannus was celebrated in antiquity as the master-
piece of Sophocles, and is frequently referred to by Aristotle as the
type of what a tragedy should be. It is only after considerable study
that these judgments can be fairly appreciated by a modern reader.
The situation appealed directly to what was deepest in ancient feeling.
But we stand, as it were, at a different angle, and the force and range
of the emotion which pervades the work are less apparent to us than the
subtlety of its construction. Do what we can, it is hard for us to receive
from this great drama the simple and profound impression which it was
originally intended to convey.

1. The student should endeavour to realize, first, the old Greek sen-
timent about family life. The Athenian lived in public, it is true: he
was not a ‘domestic character,’ as we English understand the word.
But his religion centred in the domestic hearth, and any stain or mis-
fortune which affected that, any act which marred its purity or jarred
upon its peace, was like a mortal wound to his best feelings. The
relationship of father and son and that of mother and child, were
sacred above all. To be of an unblemished race, and to be the father
of fair offspring born in honourable wedlock, were the prime conditions
of happiness. And the ties by which a man was bound to his own kin
were to the Athenian, in the age of tragedy, the symbol of that unwritten
law of holiness and righteousness which was older than the laws of the
state, and had a higher and wider sanction. It was the function of the
tragic poet, as a religious teacher, to uphold the supreme dignity of
this law. And Sophocles here does so, by showing the effect produced
upon a noble and innocent man by his all at once discovering that he
has unconsciously offended against this high ordinance, and that the
very fountain of his life is consequently poisoned. It is not mere
bloodguiltiness that is in question, nor unchastity as such. The horror
which attached to parricide and incest was quite immeasurably beyond
the guilt of these.

2. The next point to be observed is the relation of each WAT LS
his state. In ancient Hellas, each city of ten ot Twenty ocanand Wer

48 OEDIPUS TYRANNUS.

men was a whole nation, and patriotism was intense in proportion to
the narrowness of its sphere. Next to the tie which bound him to his
family, and indeed inseparable from this, was the man’s nearness to
the whole community of which he was a member. In idea, if not in
fact, there was blood-relationship existing amongst all the citizens.
Each tribe acknowledged a common ancestor, and the eponymus of each
one was akin to the eponymi of the rest. All were worshipped at the
central patriarchal hearth. Thus the law of the state acquired a re-
ligious sanction, and to be cut off both from family and nation was to
be doubly ἀφρήτωρ, ἀθέμιστος, ἀνέστιος.

The state was a larger family, and each citizen saw his private
happiness mirrored in the opinion of his fellows. To be admired and
envied by them, or, still more, to have earned their gratitude, was the
acmd of a reasonable ambition.

3. It should further be considered that the name of Oedipus, like
that of Adrastus, was traditionally associated with the most terrible
of calamities, and that the whole story of the race of Labdacus had
been previously represented by Aeschylus in an impressive trilogy.
When the 30,000 spectators saw Oedipus come forth, they already
knew in him the most unfortunate of men. The poet's task was to
move them with a sense of the hero’s well-knewn misfortunes, and so
to read afresh to them, or rather to awaken anew in their hearts, the
lesson of the Eternal Law.

4. Fourthly, the value of a pure intention in exonerating from the
guilt of criminal actions was very imperfectly understood. The un-
conscious parricide might be an object of compassion, but he was none
the less for that an object of horror.

II. Without any preparation, Sophocles brings Oedipus at once upon
the stage. He is at the height of a long course of prosperity, which is
due to his own penetration and public spirit. The only drawback to
his good fortune is that he is originally a stranger to the people who
have long since chosen him for their king. But the tie of benefits
given and received appears to have more than compensated for the
absence of an hereditary claim. And now a band of suppliant Thebans
come to him as the only hope in their misfortune. For a plague has
fallen upon the city. It is for the king to seek the help which he of
all men is most sure to know of, whether that help is to proceed from
God or man.

Oedipus has already sent a message of inquiry to Delphi, by Creon,
the brother of his queen, who now arrives and repeats the answer of the

oracle, The murderer of Laius must be expelled. But who is the

NOTES. 49

murderer? The one man who escaped to tell the tale is not at hand.
Here is a riddle for Oedipus to solve. He undertakes it with a light
and eager heart, and the suppliants retire (Il. 1-150).

At the king’s summons the elders of Thebes (the Chorus) now enter,
chanting to Apollo, Athena, and Artemis, as well as to Zeus, to help
them in their time of need (Il. 151-203). Oedipus repeats the oracle to
them, and in their presence invokes a dreadful curse upon the murderer
and all who shelter him. They suggest that the prophet Teiresias
should be consulted. Oedipus had already sent for him at the sugges-
tion of Creon, and presently the blind man comes in, led by a boy
(il. 204-315). .

Oedipus is becoming excited ; and when the prophet is reluctant to
speak, assails him with rash accusation. The seer is roused in turn,
and accuses Oedipts of being the guilty pollutor of the land. The
king threatens him, and he then hints at worse than murder. O6cedipus
loses all patience, and taunts the old man with his blindness and with
falsehood to boot. On this Teiresias retorts that blindness will soon
be found in Oedipus himself. The king is at first simply amazed,
but presently his suspicion fastens upon Creon, by whose advice Teiresias
was brought. ‘Not content with being next the throne, this brother-
in-law would supplant me in the chief power. He has set the prophet
on to undermine me!’ Teiresias repeats his prophecy in the most
solemn terms,—in the course of it reminding Oedipus that he is ignorant
of his birth,—and so departs. Oedipus withdraws into the palace in
high wrath, and also disturbed more deeply by the prophet’s allusion
to the mystery of his origin (Il. 316-462).

The elders are shaken in their minds, but are determined, until they
know more, to stand by Oedipus, who saved them when the existence
of their city was endangered by the Sphinx (Il. 463-511). Creon now
re-enters, having heard of the unjust suspicions of Oedipus, and an
angry altercation between the brothers-in-law is threatening to add
to the afflictions of the city, when Jocasta comes upon the scene
(Il. 512-633).

The wife of Oedipus, the sister of Creon, she is the natural peace-
maker between the two. And her queenly ascendency has the imme-
diate effect of suspending the tyrant’s anger ‘in mid volley.’ Creon
withdraws unharmed, and the king and queen are left alone together,
with the council of Theban elders standing by (Il. 677-696).

Jocasta’s imperious curiosity pays but light regard to them, and
when she hears of the prophecy of Teiresias she bursts into agen scum.
She herself had once been afraid of a prophecy\ Hier Omid wy $8

E

68 OEDIPUS TYRANNUS,

and infr. 473- The word ὁρᾶν is sometimes applied to hearing, like
our expression, ‘I will see what he says;’ e.g. Aj. 785 ὅρα μολοῦσα τόνδ᾽
ὁποῖ᾽ ἔπη θροεῖ. Spavdos properly signifies ‘ dwelling with’ (from αὐλή),
but here there may be a reference to αὐλός, ‘accompanying.’

1, 188. ὧν ὕπερ, ‘to avert which.’ Cp. ἄτας ὕπερ above. χρυσέα is
merely an epitheton ornans, as in 1, 157. The word is often applied
to things divine, or connected with divinity (in the earliest times gold
was little used except in the decoration of temples, or as the ornament
of kings and courts), as the harp of Apollo, the sandals of Athena.
The golden daughter of Zeus is Athena, whom the Athenian puts first
in the list of tutelary deities.

1, 189. εὐῶπα.. ἀλκήν. The compound in -dy assists the personifi-
cation. Cp. Aj. 954 κελαινώπαν θυμόν. In the same way Shakespeare,
Hamlet, 3. 4. 43 ‘From the fair forehead of an innocent love.’ The
same effect is produced by compounds in -πους. δεινόπους, δολιόπους, etc.,
and even ποδῶκες 6upa=‘a swiftly moving eye’ (Aesch.). Cp. inf. 846.

Strophe γ΄. ‘Send Ares far from our land, and quench his flames in the
‘Atlantic ocean, or the stormy Euxine. Day attacks what has escaped
the night. Lord of the thunder, Father Zeus, slay him with thy bolt.’

1, 190. "Ἄρεα. Cp. 1.215. Any hostile or deadly influence is per-
sonified as Ares. Cp. Aj. 706, where the madness of Ajax is so named.
μαλερόν is the Homeric epithet of fire, and so harmonises with φλέγει,
It also, like the relative clause which follows, distinguishes this Ares of ᾿
pestilence from the Ares of the battle-field (φοίνιος "Αρης El, 96). For
ἄχαλκος ἀσπίδων cp. El. 36 ἄσκευον ἀσπίδων, and note.

1, 191. περιβόατος ἀντιάζων, ‘meeting me amid loud cries.’ The
' groans of the suffering are regarded as the shouts accompanying the
onset of the god.

1. 192. νωτίσαι follows on πέμψον, or rather on some word of
general meaning contained in πέμψον, as δός, or the like—‘ grant that.’
νωτίσαι δράμημα, ‘race backward.’ The expression is to be analysed
into δραμεῖν δράμημα ἀπεστραμμένον, just as τυμβεύειν χοάς (El. 406) is
= χέαι χοὰς ἐπιτυμβιδίους. Eur. And. 1141 πρὸς φυγὴν ἐνώτισαν. πάτ-
pas is the abl. genitive.

1. 193. €mroupov, ‘ wafted on, ‘down the wind :’ others read ἄπουρον,
‘far from the borders of,’ but the word occurs nowhere else, and has
less MS. authority than ἔπουρον.

L195. The ‘great chamber of Amphitrite’ is the Atlantic ocean.
The fiery god is to be plunged into the remote waters of the west or
east.

1. 196. ἀπόξενον is stronger than ἄξενον, =‘repelling strangers.’ Cp.
éré71405 as compared with ἄτιμος, infr. 215.

L198, τέλει is best taken with ἀφῇ, and translated, ‘at its close.’

NOTES, LINES 188-211. 6g

Others render it ‘ completely,’ taking the word with ἐπέρχεται. In the
next line the order is ἦμαρ ἐπέρχεται τοῦτο. For the construction εἰ...
ἀφῇ cp. infr. 874, and note.

]. 200. τόν refers to "Ἄρεα, It is the relative. So Aesch. Ag. 526
Διὸς μακέλλῃ τῇ κατείργασται πέδον, and often in Soph. But it is thus
used only in the fortns which begin with 7, and generally after a
vowel.

Antistrophe +’. ‘Lycean prince, let me tell of thy shafts as aiding us,

and of thy torches, Artemis, which gleam along the Lycian hills. Him
also I invoke who bears the name of this land,—Bacchus, the Evian god.
May he come with his bright torches to aid us against the god whom
. the gods put far from honour.’
_ 1. 204. Apollo, who has already been entreated, in company with
Athena and Artemis, to send aid, is now entreated separately as Athena
in 1.188, and Artemis in 1.206. Apollo Lyceus is the protector against
enemies, Aesch. 5. c. T. 145 Δύκει᾽ ἄναξ, Λύκειος γενοῦ στρατῷ 8aty. He
is the same deity as Φοῖβος προστατήριος El. 637, 655, and statues of
him as of Hermes were placed near the doors of houses.

1. 205. θέλοιμ᾽ ἂν... ἐνδατεῖσθαι. (1) ‘I would that thy invincible
shafts, ranged on our side to aid us, were showered (on our foes).’
This passive use of ἐνδατεῖσθαι does not appear to occur elsewhere in
tragedy. (2) ‘I would celebrate thy invincible shafts as ranged on our
side for help.’ ἐνδατεῖσθαι is middle in the sense of ‘dwelling upon,’
‘celebrating.’ For this use cp. Aesch. Frag. 340 (N.) ἐνδατεῖσθαι τὰς
ἐμὰς εὐπαιδίας, κιτ.λ.

1. 206. προσταθέντα is taken by some commentators as Ist aor. pass.
of προίστημι, by others as Ist aor. pass. from προστείνω, ‘pointed at,’
‘aimed at (our enemies).’ The first agrees better with Apollo mpoora-
Thpios. wupddpous..atyAas. Cp. Tr. 213 Αρτεμιν... ἀμφίπυρον, where
there is again an allusion to the torches carried by Artemis, and in her
train. For the torches cp. Curt. Hist. Gr. 1. 81,‘ The grandeur of this
mountain scenery is increased by the volcanic nature of parts of it, es-
pecially in the mountains of the Solymi, where strange phenomena of
fire could not but excite the fancy of the inhabitants.’

1, 208. Aviv’. . ὄρεα, ‘the Lycian hills,’ the home of Apollo and
Artemis, in so far as they are identified with the Lycian deities of light.
There is a play on the resemblance in the words Δύκειος and Λύκιος.
The former word is elsewhere connected with λύκος El. 6, 7.

1, 210.,7&05" ἐπώνυμον yds, ‘who bears the name of this land.’ In
Ant. 154 he is called ὁ Θήβας ἐλελίχθων Βάκχιος. As the son of Semele,
the daughter of Cadmus, Bacchus was essentially the Theban god.

1, 211. εὔιον, derived from εὐοῖ, who makes men to cry HW, ΑΞ Bost
of joy.

ΟὟ

70 OEDIPUS TYRANNUS.

1. 214. πὸ τι Some epithet of πεύκᾳ, such as πυρφόρῳ, or of Βάκχον,
is probably lost. The torches of Dionysus, which light up the revels
on Parnassus, are frequently mentioned in the Greek poets; cp. Ant.
1126, and note.

1. 215. ἀπότιμον, ‘put far from honour.’ In Il. 5.890 Zeus says to
Ares, ἔχθιστος δέ μοί ἐσσι θεῶν οἱ "Ὄλυμπον ἔχουσιν. So also the Eu-
menides are without honour among the gods, Aesch. Eum, 266 Ζεὺς
yap αἱματοσταγὲς ἀξιόμισον-ἔθνος τόδε λέσχας | as ἀπηξιώσατο.

. 1], 216 foll. Oedipus had gone into the palace, but has returned during

the latter part of the song of the Chorus. To the general meaning
of their entreaties he now makes a calm and dignified reply, as one
who is a total stranger to the crime which has caused the plague. It
is by no means uncommon for the chief actor to remain on the stage
during the whole or part of the chorus. Cp. Tr. 94 foll., El. 1085 foll.,
Ant. 944 foll., O. C. 720.

ll. 216-315. Oedipus, with curses and denunciations against the
murderer of Laius, requests the Chorus, of whom the choregus now
comes forward to take the part of an interlocutor in the scene, to
give whatever information they can. They reply that they are ignorant
of the deed, and the doer, and suggest that Teiresias should be sent for.
The suggestion has already occurred to Oedipus, and he has acted
upon it.

1. 216. ἃ δ᾽ airets. The sentence is broken off, unless we suppose
the construction to be compressed, and ἅ to be=dy (κακῶν) ἀλκὴν καὶ
ἀνακούφισιν. Cp. the vague ἅ in 1. 6, and ταῦτα in |. 269.

Il. 219 foll. Gyo. ἅ--ἃ ἔπη λόγου. The report of the death of Laius
is meant. ‘I shall tell you these words, since I am a stranger to
what was said and to what was done; and therefore, if I were not
to tell you who are not strangers, I could not, as I have no clue,
go far in the search. If I had a clue it would not be necessary to
consult you, but since I became a citizen after the event, and there-
fore have none, I now make my declaration to you.’ This seems to
be the connection of this passage. νῦν δ᾽ refers to οὐκ ἔχων τι σύμβολον,
and therefore is followed by the explanation ὕστερος γάρ, «.7.A. The
Chorus appeal to Oedipus for assistance, and he replies by appealing
to them for some guiding clue in the matter, to which, from the force
of circumstances, he is wholly a stranger. The acuteness with which
he solved the riddle of the Sphinx fails him, because he is not in the
position of the rest of the citizens.

1, 220. μὴ οὐ combines supposition and fact. Hdt. 6. 106 μὴ οὐ
mAnpéos ἐόντος τοῦ κύκλου, ‘if the disc was not full and it was ποῖ.
μή would give the hypothesis merely. αὐτό, Another reading is

av7rds, ‘of myself.’

NOTES, LINES 214-241. 71

], 222. torepos, i.e. τοῦ πραχθέντος. els ἀστοὺς τελῶ, ‘count among
citizens.’ Cp. Hdt. 2. 51 ᾿Αθηναίοισι.. ἤδη τηνικαῦτα és "EAAnvas τελέουσι.
The phrase would originally apply to those who paid their contribu-
tions to a certain society, which would of course be a sufficient mark
of their belonging to that society.

ll. 227-229. The difficulty of these lines arises (1) from the meaning
of ὑπεξελών, (2) from the transposition of the clauses in ll. 228, 229.
The real apodosis to wel μὲν φοβεῖται is γῆς ἀπίτω ἀσφαλής, after which
should come in logical order πείσεται γάρ, «.7.A. as giving the expla-
nation. But in the anxiety to give the murderer impunity from every-
thing but banishment, the imperative has become a future, and the
clauses are transposed. ὑπεξελών may mean, (1) ‘drawing from con-
cealment,’ or (2) ‘secretly withdrawing,’ or (3) ‘removing out of our
way, (ὑπό as in ὑποχωρεῖν). The first rendering makes it necessary
to take the word with φοβεῖται, which is not altogether satisfactory.
Translate, ‘If he is afraid of these curses, or to give information,
withdrawing the charge (from every one else) let him go, for this is
all that he shall suffer, and he shall go away from the land unharmed.’
Though his absence as a citizen could not but be observed, no inquiry
would be made.

1, 230. ἄλλον ἐξ ἄλλης χθονός must be taken together. ἄλλον is
little more than τινά, but implies that the person giving information
(τις) is not the murderer. There is no reason to alter the word. For
the repetition cp. Ajax 267 κοινὸς ἐν κοινοῖσι, 467 ξυμπεσὼν μόνος
μόνοις, 1283 μόνος μόνου.

l, 232. x χάρις προσκείσεται, ‘and he shall have our thanks in
addition.’ «eloerat=‘shall be laid up for him.’

1, 234. ἀπώσει τοὔπος .. τόδε, (1) ‘shall neglect,’ ‘disregard this
command.’ The word ἀπώσει conveys the idea that the neglect is
wilful, Aj. 446 ἀνδρὸς τοῦδ' ἀπώσαντες κράτη. φίλον depends on
δείσας =‘ on account of a friend,’ the genitive being used as with verbs
expressing anger, excitement, etc. (χωόμενος γυναικός, etc.), (2) ‘Shall,
in fear, repel this charge from a friend or from himself.’ In this ren-
dering φίλου is to be taken with ἀπώσει.

1, 236. τὸν ἄνδρα... τοῦτον, i.e. the murderer, the acc. is governed
by εἰσδέχεσθαι. γῆβ τῆσδε is a partitive gen. governed by τινά, ‘any
one in this land.’ ἀπαυδῶ conveys a negative idea, ‘to forbid,’ ‘ bid
...not todo.’ Cp, ἀπομνύναι =‘ to swear not.’

1. 237. κράτη τε kai Opovous. Supr. 54. Thesame collocation of words
is found Ant. 172. Cp. also Ant. 166. ‘Power and sovereignty.’

1. 240. xépwBos is a partitive genitive. But others read χέρνιβας.
The singular alone (acc. sing.)4s found in Homer.

]. 241. ὧς μιάσματος, «.7.4., gives the reason for udev. Weare

72 OEDIPUS TYRANNUS, -

ὠθεῖν supply κελεύω from ἀπαυδῶ. Cp. infr. 819. τοῦδε is masculine.
‘Since he is a pollution to us.’

1, 242, θεοῦ is a descriptive genitive almost =‘ divine,’ ‘ heaven-sent.’

1, 244. τῷ Saipove=‘ Apollo.’ τοιόσδε, ‘in such wise I show my-
self, etc.’

1, 246. For the indifference with which the number of the murderers
is treated cp. supr. 107, 124.

ll. 246-251. Some edd. place these lines after 272, thus obtaining
a correlation between εὔχομαι 1, 269, and ἐπεύχομαι, and, it is thought,
a better antecedent for roto’ in the τοῖς μή, «.7.A. 1. 269. But τοῖσδε is
justified by εἴτε πλειόνων μέτα, which makes it possible to use the plural.
In Sophocles also ὅδε is often used without any exact antecedent, and
the transposition of the lines assumed by the conjecture is insufficiently
explained by the similarity of ὑμῖν δέ in 1. 292 and in]. 273. The pre-
sent order puts first what relates to the malefactor, and second what
relates to the other citizens.

1. 248. As in ἄβονλον and similar words the privative word obtains
a negative force. ἄμορον, ‘ without share in any good,’ agrees with νιν.
érevyopar=‘I further imprecate curses on myself.’ For ἐκτρῖψαι, re-
ferring to the future, cp. παθεῖν 251. κακὸν κακῶς, ‘in the misery
which he deserves.’

Ἰ. 250. γένοιτο. The optative marks out the improbability of the
contingency. ὶ

1, 251. παθεῖν, sc. ἐμέ, which is omitted because the verb has the
same subject.

1. 254. ὧδ᾽ ἀκάρπως κἀθέως. ‘Thus ruined with sterility and the
frown of heaven.’

1, 256. With ἀκάθαρτον supply τὸ πρᾶγμα. The duty of expiating
the pollution, which is θεήλατον, is confused with the pollution itself,
which is ἀκάθαρτον. Both are implied in the vague word πρᾶγμα.

1. 257. ἀρίστου is here used of rank, as in Aj. 1304 ἄριστος ἐξ ἀρι-
στέοιν δυοῖν.

1, 258. κυρῶ *y’ ἐγώ. It is difficult to retain the τ᾽ of the MS,
unless we assume that the «ai which should have followed is changed
into μέν.. δέ. Or the τέ may possibly correspond to the τε in infr.
261. Cp. Ant. 673 αὕτη πόλεις τ᾽ ὄλλυσιν, ἥδ᾽ ἀναστάτους, K.7.A.

1. 260. ὁμόσπορος is passive, ‘having the same husband,’ Cp. infr. 460.

1, 261. κοινῶν τε παίδων κοίν᾽ dv. The periphrasis of the genitive
with the neuter adjective gives increased emphasis to both words. Cp.
O. C. 923 φώτων ἀθλίων ἱκτήρια. It is not necessary to supply γένη.
ἐδυστύχησεν is of course true in a very different sense from that intended
by Oedipus, and a connection of common children does exist between

4im and Laius,

NOTES. LINES 242-287. 73

1. 263. ἐνῆλατος For the metaphor cp. infr. 1300, where the word
is used of Oedipus, Ant. 1346. Laius has died without children!

1. 264. ἀνθ᾽ dv resumes the thread of 1. 258, which has been broken
by the parenthesis κοινῶν .. τύχη. τάδ᾽ is a cognate acc. after ὑπερμαχοῦ-
μαι, ‘I will fight this battle for him.’ πατρός must be taken with the
ὑπέρ in ὑπερμαχοῦμαι. Observe the so-called ‘irony’ of this line
also. |

1. 267. τῷ Λαβδακείῳ παιδί. The dative depends on the notion of
help or vindication in ὑπερμαχοῦμαι, the main word in the sentence.
The adjective (Λαβδακείῳ) is used for one link in the chain of gene-
rations, so as to break the monotony of the enumeration. The use is
common, infr, 1216 Λαίειον τέκνον, Aesch. Pers. 8 νόστῳ τῷ βασιλείῳ.
For the use of a genealogy in solemn asseverations, etc. cp. Hdt. 7. 11
μὴ γὰρ εἴην, κιτιλ.

1. 269. ταῦτα is governed by δρῶσιν. θεούς is the acc. before ἀνιέναι.
θέοῖς would be more usual (after εὔχομαι), but would be open to mis-
interpretation when coming immediately after another dative.

1, 271. μήτ᾽ οὖν. οὖν gives prominence to this clause. Cp. 1. go.

1, 272. φθερεῖσθαι, sc. αὐτούς.

1, 273. τοῖς ἄλλοισι in opposition to τοῖς μὴ δρῶσι.

l. 274. ‘May justice, your ally, and all the gods dwell with you ever-
more to bless you.’ Justice is ipso facto the ally of those who take
the right side when there is a quarrel’or difference. For the expression
εὖ σύνειμι cp. 1081 τῆς εὖ διδούσης.

Ἰ, 276. ὥσπερ μ᾽ ἀραῖον ἔλαβες, ‘even as you have taken me on my
oath, so will I speak,’ i.e. ‘I will speak on my oath as you enjoin.’ For
λαβεῖν in this sense cp. Hdt. 3. 74 πίστι re λαβόντες καὶ ὁρκίοισι.

«1, 278. τὸ δὲ ζήτημα is perhaps best taken as the nom. to ἦν. It

must be supplied again after πέμψαντος. Infr. 807.

1. 279. τόδε does not agree with ζήτημα, but must be taken sepa-
rately with εἰπεῖν referring to ὅστις εἴργασταί wore, ‘to say respecting
this, who has done it.’

1, 281. οὐδ᾽ ἂν els, ‘no man whatever.’

1, 282. ἐκ τῶνδε, of the order of importance, ‘next after this.’

1, 283. μὴ παρῇς τὸ μὴ οὐ φράσαι. The words τὸ... φράσαι are
added to explain what is already implied in παρῇς, and the negative is
repeated. ‘Do not pass it by, so as not to speak of it.’

ll. 285, 6. This suggestion prepares us for the entrance of Teiresias.
trap’ ov is to be taken with ἐκμάθοι. σκοπῶν, ‘investigating them.’

1. 287. οὐκ ἐν ἀργοῖς .. ἐπραξάμην, ‘I have not had this done among
things idle,’ =‘ I have not left it undone.” The middle is causative yet
implies that Oedipus is the prime mover in the matter. So ἐξενωσδνπῳ
Aj. 531. τοῦτο is=this suggestion that ἃ dhovld const ΣΗΩΝ

74 OEDIPUS TYRANNUS.

For ἐν ἀργοῖς cp. Aj. 971 ἐν κενοῖς. The expression ἐπραξάμην ἐν ἀργοῖς
amounts to an oxymoron.

1, 289. μὴ παρών = εἰ μὴ πάρεστι, the construction, so far as the nega-
tive is concerned, being adapted to θαυμάζειν. The passive implies
that the wonder is general.

1. 290. τά γ᾽ ἄλλα, ‘those other sayings.’ κωφά, ‘dumb,’ i.e. giving
no intelligence. The reference is to the report mentioned in Il, 122, 3,
which afterwards becomes of importance.

l. 291. τὰ ποῖα. The interrog. is made more definite by the addition
of the article, ‘what are these to which you allude?’ Cp. supr. 120,
El. 671, etc.

1, 293. τὸν δ᾽ ἰδόντ᾽, «.7.A., ‘the eye-witness is out of sight.’ For
ἰδεῖν and ὁρᾷ cp. 1. 1334, 5.

1, 295. οὐ μενεῖ, sc. ὁ φονεύς, who is the chief person in everybody's
sight. (The murderer hears the curses and yet remains.)

1, 297. οὐξελέγχων, ‘the convictor.” If the present is retained, it is
expressive of certainty, but the change to the future is, of course, easy.
The present is probably right, because it lends greater vividness to the
expression. Now, at any rate, the murderer cannot escape, the unerring
prophet will bring him to light; and this vividness of expression is im-
portant when we remember who the criminal is. In Phil. 76, Aesch.
Prom. 848 (ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα), the present is used for a
certain future; cp. Thuc. 1. 121 ἁλίσκονται.

1, 300. ὦ πάντα νωμῶν. Cp. Aesch. 5. ο. T. 25, 6 ἐν ὠσὶ νωμῶν καὶ
φρεσὶν πυρὸς δίχα | χρηστηρίους ὄρνιθας ἀψευδεῖ τέχνῃ. ‘Master of all
wisdom and all mystery, in the heaven above and on the earth beneath.’
νωμᾶν is used of the knowledge that has power to sway and influence
all things.

1. 302. πόλιν is acc. after φρονεῖς, and hence comes the nom. to
σύνεστιν.

1, 305. εἶ καὶ μή, «.7.A., ‘in case you do not hear it from the mes-
sengers (as well as from me),’=el μὴ καὶ κλύεις. The sense of εἰ καί is
different from that in 1. 302.

. 1. 307. μονήν, ‘in this way and no other.’ For the position cp.
Phil. 61 μόνην ἔχοντες τήνδ᾽ ἅλωσιν Ἰλίον.

1. 308. μαθόντες εὖ, ‘having carefully ascertained who they are.’
Cp. 1. 68 εὖ σκοπῶν, and for the order Ant. 166 σέβοντας εἰδὼς εὖ.

1. 310, οὖν, ‘therefore,’ i. 6. as Phoebus has aided us, so do you.

1, 311. μαντικῆς ὁδόν, ‘mode (line) of prophecy.’ Cp. supr. 67 moA-
Ads δ᾽ ὁδοὺς ἐλθόντα φροντίδος πλάνοις.

l. 313. μίασμα. The evil from which deliverance is sought is made
the object of the verb as well as the persons to be delivered, i. 6. ῥῦσαι

4s used in a slightly different sense with piacpa= ‘remove,’ instead of

NOTES. LINES 289-325. 75

‘protect.’ Others prefer to make πᾶν μίασμα = πᾶν τὸ μεμιασμένον, but
the collective neuter would in this case be very inexpressive.

1. 314. ἄνδρα is the acc. before ὠφελεῖν, ‘that a man should render help.’

1. 31g. ἔχοι. For the mood and omission of ἄν cp. infr. 979 ὅπως
δύναιτο τις. The optative puts the case more indefinitely than the
subjunctive with ἄν.

1. 316. Teiresias enters, and his entrance forms a striking. contrast
to the previous entry of Creon. Creon had put the best construction
on the message from Delphi, making most of the glad and bright side
of it; but there is no mistaking Teiresias. His tone is decided, the
dignified position of Oedipus is destroyed, and he falls into altercation
with the seer. Teiresias at first wishes to retire, but is roused by
Oedipus into declaring him the murderer of Laius. Oedipus attributes
the declaration to treason in complicity with Creon. Teiresias then
departs, signifying before he goes the greater horror that is in store
for Oedipus. From this point in the play the guilt of the murder
slowly recedes before the guilt of the incest.

1. 316. ‘ How dire a thing is wisdom when it brings no profit to the
wise; this truth I knew well but forgot, or I had not come hither.’
φρονεῖν =‘to know,’ ‘to have a sense of the true situation of affairs.’
As in Aj. 942 got μὲν δοκεῖν τάδ᾽ ἔστ᾽, ἐμοὶ δ᾽ ἄγαν φρονεῖν. For ἔνθα
with the subj. and without ἄν cp. Aj. 1074 ἔνθα μὴ καθεστήκῃ δέος.
τέλη Avy is an expression not found elsewhere, though we have λυσι-
τελεῖν frequently in prose; and λύειν in Euripides often means, ‘to set
free from difficulty,’ as also in Soph. El. 1005 Ave: γὰρ ἡμᾶς οὐδέν,
οὐδ᾽ ἐπωφελεῖ. λύειν can mean, ‘to pay a debt,’ and hence λύειν τέλη,
‘to pay taxes,’ ‘ bring in profit, or income,’ (Infr. 406.)

1, 318. διώλεσα, ‘I forgot,’ just as σώζειν means, ‘to bear in mind,’
Teiresias is speaking to himself. He knew the fatal consequences of
his gift but for the moment forgot it.

1. 319. Os, ‘how!’ Cp. Ant. 997 τί δ᾽ ἔστιν; ds ἔγὼ τὸ σὸν φρίσσω
στόμα.

1. 320. σύ, Sc. διοίσεις, σὸν.. τοὐμόν are designedly vague. διοίσειν
is ‘to bear to the end’ with the idea of a lifelong trouble. Cp.
διαφέρειν τὸν αἰῶνα Hat. 3. 40, διοίσει Rhes. 982.

1, 322. ἔννομα, ‘lawful.’ The state had a claim to the services of
her seer, whose office is a public one.

1. 323. ἀποστερῶν, ‘perversely withholding.’ The word implies
fraudulently keeping back what belongs to another.

1. 325. ὡς οὖν μήδ᾽ ἐγώ, «.7.A. ‘my motive is, that I may not be in
the same case with you.’ The construction is merely a refinement on
the ordinary construction of verbs of ‘striving,’ with @)\ ds fax Gown,
(2) conjunctive for future, (3) first person for Third.

76 OEDIPUS TYRANNUS.

1. 328. μὴ is never repeated in the same clause after οὐ μή, hence
ὡς ἂν μή must be taken together. If the text is kept we must arrange
thus—éya δ᾽ ob ph ποτε τἄμ᾽ ἐκφήνω κακά, ws ἂν εἴπω μὴ τὰ σά. “1 will
never declare my evils that I may not call them (not to call them)
thine,’ or ‘that I may not declare thine.’ But Hermann has been often
followed in reading εἰπών for εἴπω, and supposing an aposiopesis after
ov ph more. (2) ‘But I will never—that in speaking (of) my evils I
may not declare thine.’ Linwood supplies οὐ φρονήσω (Ὁ) after ob μή
ποτε. But it is more natural to supply some word meaning to declare.
A third suggestion is that we should read ἔγὼ δ᾽ οὐ μή ποτε | εἴπω τάδ᾽,
ds ἂν μὴ τὰ σ᾽ ἐκφήνω κακά.

1. 332. ταῦτ᾽ | ἄλλως. This synaloepha is said to have been peculiar
to Sophocles among the tragedians; he only uses it where the sense is
continued and where the syllable is long. Cp. supr. 29.

1. 336. * Will you show yourself thus obdurate and inexorable ?’

L. 337. ἐμέμψω, ‘you blame. For the aorist cp. Aj. 536 ἐπήνεσ᾽
ἔργον καὶ πρόνοιαν ἣν ἔθου, El. 668 ἐδεξάμην τὸ ῥηθέν and notes. τὴν
σὴν δ᾽ ὁμοῦ | ναίουσαν. The passion is personified, and some have
gone so far as to see in these words a reference to Jocasta. But though
Jocasta might be spoken of as an dry or Erinys, it is difficult to see
how she could be an ὀργή, which would more naturally refer to the
rash temper which led Oedipus into his troubles. For similar ex-
pressions cp. 1. 612 τὸν παρ᾽ αὐτῷ βίοτον and note, Dem. p. 13 τὴν
φιλοπραγμοσύνην ἧπερ χρῆται καὶ συζῇ Φίλιππος.

1. 340. ἅ, ‘in which.’ The acc. may be regarded as adverbial. Lin-
wood compares Aj. 1107 τὰ σέμν᾽ ἔπη κόλαζ᾽ ἐκείνους, Phil. 66 τούτων γὰρ
οὖδέν μ᾽ ἀλγυνεῖς. But the use is closely allied to the cognate accusative,
and is in fact no more than a development of this.

1. 341. αὐτά, ‘ of themselves.’

1. 342. & γ᾽. Linwood keeps the common sense of ὅς γε (‘ quippe qui’),
by translating, ‘ well then, since they must come to pass, it is therefore
necessary for you to tell me.’ But it seems more simple to regard ye
merely as giving corroborative emphasis to ἅ in reference to ἥξει γὰρ
αὐτά, ‘what will come,’ and to take καί with λέγειν. Cp. Eur. Ion 907
ὠὴ τὸν Λατοῦς αὐδῶ, ὅς γ᾽ ὀμφὰν κληροῖς, κιτ.λ.

1. 344. θυμοῦ δι᾽ ὀργῆξ is modelled on such usages as ἱέναι διὰ δίκης,
ἀπεχθείας, etc.

1. 345. ὡς ὀργῆς ἔχω, ‘in such a rage am I.’ The genitive is partitive,
but expresses a degree rather than a part, ‘at such a pitch of rage.’
Cp. πῶς ἔχεις with the genitive. With οὐδέν supply τούτων.

1. 346. ἴσθι γάρ, «.7.A.=‘let me tell you that in my opinion you
did,’ etc.

1 347. If a difference is to be marked in the use of the aorist and

NOTES. LINES 328-364. 77

the perfect infinitive it lies in this, that the aorist carries us back to
the past, when the deed was done, without reference to any conse-
quences, while the perfect denotes a state still continuing at the present
time. ‘That you plotted the deed with others, and are the doer.’

1. 350. ἄληθες ; ‘indeed!’ As in Ant. 758, the word marks the ex-
treme irritation of the speaker.

1. 351. ᾧπερ, by attraction agreeing with κηρύγματι.

1. 353. ὄντι is used as though σοί and not σέ had preceded. This
change is perhaps made in order to prevent an acc. participle from
following immediately after ἐμέ, when not in agreement with it. The
reverse construction by which an accusative follows a genitive or dative
is more common. Lys. 10. 31 ἐγὼ δ᾽ ὑμῶν δέομαι καταψηφίσασθαι
Θεομνήστου, ἐνθυμουμένους ὅτι οὐκ ἂν γένοιτο τούτου μείζων ἀγών pot,
Thuc. 2. 39 περιγίγνεται ἡμῖν τοῖς τε μέλλουσιν ἀλγεινοῖς μὴ προκάμνειν,
καὶ ἐς αὐτὰ ἐλθοῦσι μὴ ἀτολμοτέρους τῶν ἀεὶ μοχθούντων φαίνεσθαι. The
dative is justified by the general construction of such verbs as ἐπισκήπτω,
etc.

1, 354. ‘ Hast thou with such audacity given utterance to this speech?’
Cp. Ant..1060 ὄρσεις pe τἀκίνητα διὰ φρενῶν φράσαι, and the proverb
μὴ κινεῖν κακὸν εὖ κείμενον. The speech of Teiresias is roused from
the silence in which it should lie.

1, 355. τοῦτο --΄ this action,’ i.e. its consequences rather than ‘this
speech’ (in agreement with ῥῆμα).

1. 356. wépevya, ‘I am beyond the reach of harm.” For the tense
cp. Thuc. 1, 21 ἁλίσκονται, and inf. 1166. τἀληθὲς... τρέφω, ‘I keep
the truth, which is strong.’ ἰσχύον -- ἰσχυρὸν ὄν, just as δύναμαι some-
times = δυνατός εἰμι. The metaphor in τρέφω is taken from the rearing
of animals. Cp. infr. 374 μιᾶς τρέφει πρὸς νυκτός.

l. 357. οὐ γὰρ ἔκ ye Tis Téexvys, Sc. διδαχθεὶς τἀληθὲς τρέφεις.

1. 360. ἢ ᾿κπειρᾷ Ady; ‘are you tempting me in talk?’ or ‘by means
of talk?’ Others read λέγειν, ‘tempting me to speak,’ i.e. ‘so that I may
speak.’ The answer given is, ‘I did not understand it so as to speak of
it as known.’ The words οὐχ ὥστε «.7.A. most probably follow on
ἐυνῆκα from ξυνῆκας, cp. 1.1131; but if they are taken with ἐκ. A. the
meaning will be, ‘I am not likely to provoke you to say anything
intelligible.’-

1. 362. With οὗ supply τὸν φονέα. Such ellipses are common in
Greek. Cp. Ant. 74 and note. For κυρεῖν cp. supr. 258 νῦν τ᾽ ἐπεὶ
κυρῶ τ᾽ ἐγώ, κιτιλ.

1. 363. The grave and dishonourable charge, involving banishment
from the land and loss of regal power and position, is a host of

ampoval,
1. 364. εἴπω, κιτιλ. ‘shall I then say something, furtnert

78 OEDIPUS TYRANNUS.

], 365. Fut. middle for the passive. Cp. ἐχθαρεῖ Ant. 93, τιμήσεται
ib. 210, φυλάξεται Phil. 48, fevwoera: ib. 303. infr. 672.

1, 367. tv’ εἶ κακοῦ, cp. Tr. 1145 ξυμφορᾶς iv’ ἕσταμεν.

1, 368. 4 καὶ γεγηθώς, «.7.A. ‘Do you think that you will always
triumph in saying this?’ γεγηθώς is a stronger word than the more
usual χαίρων 1. 363.

1. 370. Oedipus does not deny the assertion of Teiresias. On the
contrary the assertion is true, but it does not apply to the prophet.

l. 371. With the alliteration cp. Aj. 687 ταὐτὰ τῇδέ por τάδε | τιμᾶτε,
Τεύκρῳ τ᾽, «.7.A., El. 544, 5. ἢ τῷ πανώλει πατρὶ τῶν μὲν ἐξ ἐμοῦ | παίδων
πόθος παρεῖτο; The repetition of π is found in ἘΠ. 210, and in a less
marked form, alliteration, whether intentional or not, is common enough
in Sophocles.

I, 372. σὺ δ᾽ ἄθλιος takes up the σοὶ δὲ τοῦτ᾽, «.7.A. ‘You are indeed
unhappy in making this reproach.’ In the sequel Oedipus is not only
actually blind, preferring blindness to sight (in O. C. he speaks of
himself as τὸν τυφλόν as he now speaks of Teiresias), but he confesses
that even when he had sight he acted blindly, οὔθ᾽ ὁρῶν οὔθ᾽ ἱστορῶν
(1484).

1. 374. Cp. supr. 356. The children of night are as powerless as the
mother who rears them. ὁρᾶν φάος ἠελίοιο is a phrase for being alive
and vigorous; to be the child or nursling of night is to be the opposite
of this, to be one of the ἀμενηνὰ κάρηνα who dwell in the gloom of
Erebus.

1. 377. τάδ᾽ ἐκπρᾶξαι, ‘to bring this matter to an end;’ τάδε is
vaguely, the matter in hand.

1. 379. ρέων δέ. Note the use of δέ, which connects the reply with
the words which immediately precede; cp. El. 399, 400 HA. recouped’,
el χρή, πατρὶ τιμωρούμενοι. XP. πατὴρ δὲ τούτων, οἶδα, συγγνώμην
ἔχει.

1. 380. τέχνη τέχνης ὑπερφεροῦσα, ‘skill surpassing skill.’ Cp. Phil.
138 τέχνα γὰρ τέχνας ἑτέρας προὔχει. Preeminence in wealth, or power,
or skill awakes envy, even in those nearest us. There is an allusion
to the skill which solved the Sphinx’s riddle.

1. 381. τῷ πολυζήλῳ βίῳ, ‘belonging to the much envied life (of
kings),’ Linwood, or, more generally, of ‘men in power.’ For the
dative signifying the possessor cp. Ant. 861 κλεινοῖς AaBdaxidaow K.T.A.
A life marked by such eminence of wealth etc. is desired by all,
πολύζηλος.

1. 382. ὅσος.. φυλάσσεται, ‘how great is the envy hoarded where
ye abide.’ ζῆλος and φθόνος are of course distinguished as the envy
which seeks to rival another, and the envy which seeks to deprive

another of his possessions or position. For φυλάσσεται in the sense,

NOTES. LINES 365-408. 79

‘kept in store,’ cp. O. C. 1212 σκαιοσύναν φυλάσσων. The use is as
early as Homer, Il. 16. 30 χόλος ὃν σὺ φυλάσσεις. The general meaning
is that the qualities which make life an object of ζῆλος make it also an
object of φθόνος.

1, 385. ravrns may be regarded (1) as resuming ἀρχῆς as a genitive
depending on ἕνεκα, or (2) as in direct dependence on ἐκβαλεῖν, thus
repeating ἀρχῆς in a different construction.

1. 387. ὑφείς, ‘by suborning,’ ‘by using for his tool.’ Ant. 531, 2
σὺ δ' ἢ κατ᾽ οἴκους ws ἔχιδν᾽ ὑφειμένη | λήθονσά μ᾽ ἐξέπινες.

1, 390. ποῦ, ‘on what occasion?’ Cp. Aj. 1100 ποῦ σὺ στρατηγεῖς
τοῦδε; and note.

1. 391. 4 ῥαψῳδὸς κύων, i.e. the Sphinx, so called partly from her
shape, and partly from the fact that like a rhapsode she recited her
song publicly, for all to hear. For the Sphinx cp. Hesiod, Theog. 326,
Tzetzes in Lycophr. ll. 7. 1456 (supra, 131).

1. 393. τοὐπιόντος .. ἀνδρός. Predicative genitive with ἦν. ‘Was not
for any one who came.’ Cp. O. Ὁ. 752 τοὐπιόντος ἁρπάσαι.

1. 394. διειπεῖν, ‘to elucidate.’ Cp. inf. 854 Aofgias διεῖπε.

1, 395. ov... προὐφάνης ἔχων, ‘were publicly seen to be without.’
Cp. inf. 790 προὐφάνη λέγειν.

1. 396. γνωτόν. Here of two genders only, unless ‘the sense reverts
to αἴνιγμα. Cp. supr. 384 δωρητόν, οὐκ airnrdy (if these are feminine
and not neuter).

1. 397. ὃ μηδὲν εἰδώς. The use of μηδέν (rather than οὐδέν) seems to
imply, ‘the Oedipus, whom, as men think, knew nothing;’ the ac-
cusations of Teiresias have already reflected ignorance on Oedipus. Cp.
supr. 360, 366. νίν =‘ her.’

1,401. κλαίων, ‘to your cost,’ as Ant. 754 κλαίων φρενώσεις. χὠ
συνθεὶς τάδε. Cp. Thuc. 8.68 ὁ μέντοι ἅπαν τὸ πρᾶγμα συνθεὶς...
᾿Αντιφῶν ἦν.

Ἰ. 402. ἁγηλατήσειν, ‘to drive out pollution.” For the repetition of
the word δοκῶ cp. inf. φέρω 517 fff.

1. 403. (1) ‘ You would have found in chastisement the true nature
of your thoughts;’ i.e. the chastisement, which you have deserved,
would teach you how evil your designs are. Others take the words
slightly differently—connecting οἷά περ with παθών, (2) ‘ suffering things
like your thoughts, you would have found out what these were like.’

1. 406. Repeat Set after ἀλλά : ἀλλὰ δεῖ σκοπεῖν ὅπως λύσομεν. For
λύειν cp. supr. 316. The word means, ‘to remove a difficulty,’ and so
‘to discharge a duty,’ ‘to do that which is incumbent on us.’

1. 408. The repetition of ἴσα after ἐξισωτέον is not strictly necessary,
but neither is the word otiose. ‘ Equality is to be maintained in qowtr
of equal speech.’ to’ ἀντιλέξαν is to make am eopally hee sgoess

80 OEDIPUS TYRANNUS.

reply to charges brought, and this privilege is to be accorded equally
to king and subject.

1, 409. τοῦδε -- τοῦ ἴσα λέγειν.

1.411. Teiresias is no alien who needs the intervention of a προστάτης
to enable him to speak before the king, or in public. The προστάτης
is the representative or patron of the resident alien in Athens ; through
whom alone he could appear in the law courts, or indeed have any
legal existence. The προστάτης must be carefully distinguished from
the πρόξενος, who was the patron not of individuals but of all strangers
from a particular foreign city.

1. 414. ἔνθα ναίεις, i.e. in your own country, and in your father’s house.

1. 415. ἄρ᾽ οἶσθ᾽ ad’ ὧν εἶ; The contemptuous question thus thrown
out in a parenthesis touches a chord in Oedipus, who is thus reminded
of the slur cast on his birth at Corinth (infr. 780). Hence he returns to
the subject (infr. 435), with passionate eagerness.

1.417. ἀμφιπλήξ, ‘smiting from both sides,’ i.e. from father and
mother equally.

1.420. (1) ‘What shore shall not ring with thy cries? What Cithaeron
shall not echo them?’ ‘This rendering compels us to take Cithaeron
as equivalent to a mountain glade in general ; it also implies some con-
nection between Oedipus and the sea-shore, which appears nowhere in
any legend. (2) ‘What place shall not be a harbour for thy cries to
enter? How shall not Cithaeron echo them?’ i.e. motos οὐκ ἔσται
κιτιλ᾿τετίς τόπος οὐκ ἔσται λιμήν ; πῶς οὐχὶ Κιθαιρών x.7.A. In the
second ποῖος the adjectival form of expression is substituted for the
adverbial, as in infr. 938. But the construction is here influenced by
the preceding clause. λιμήν, ‘a harbour for the cry to enter,’ bya
common metaphor, e.g. Ant. 1000 παντὸς οἰωνοῦ λιμήν.

1. 422. With τὸν ὑμέναιον supply ὕμνον, which then falls into the
metaphor suggested by λιμήν. δόμοις is a locative dative. Tr. ‘ When
thou shalt hear of the nuptial strain, into which, as into a harbour
inhospitable, thou didst sail in thy halls, with a fair voyage.’

1. 425. ‘ Which will bring you to a level with yourself and your
children,’ i.e. which will show you who you are, and that you have a
common mother with your children.

1. 426. στόμα = ‘language.’ Cp. O. C. 794 τὸ σὸν δ᾽ ἀφῖκται δεῦρ᾽ ὑπό-
βλητον στόμα.

1. 428. ἐκτριβήσεται, ‘shall be extirpated.’ Cf. Hdt. 6. 86 ad fin.
ἐκτέτριπταί re πρόρριζος ἐκ Σπάρτης.

1. 431. οἴκων τῶνδε, to be taken with ἄψορρος.... ἄπει.

1. 432. Observe the self-possession of the reply made by Teiresias to
the passionate reiteration of the king. ‘ Myself, I should not have come.’

L433. ἤδη, This the older and more correct Attic form is confirmed

NOTES, LINES 409-458. 81

by the best MSS. [Cobet, Misc. Crit. 298 ff. Schanz, Platon. Legg.
Praef. § 12.]

1. 434. σχολῇ, ‘at leisure,’ i.e. not at all. ἐστειλάμην, middle, ‘had
you fetched.’

1. 437. ἐκφύει. Cp. infr. 827 ὃς ἐξέφυσε κἀξέθρεψέ pe. Sophocles
is partial to compounds of ἐκ, and often uses them with little increase
of meaning. The tense of ἐκφύει expresses a relation still in continuance.
Virg. E. 8.45 ‘Nec generis nostri puerum nec sanguinis edunt.’ By a
similar use ἡ τίκτουσα can be used=% μήτηρ in tragedy. For δέ cp.
supr. 379.

1: 438. ‘This day will bring thee to birth and destruction,’ i.e. the
day will reveal to Oedipus the secret of his Birth, and by so doing will
involve him in ruin.

1. 441. ἐν ols, ‘for in them.’ Ocdipus has no fear for his reputation
as a reader of riddles. ‘Teiresias may mock as much as he pleases.

1. 442. διώλεσεν, ‘was thy undoing.’ The lucky guess (τύχη not
τέχνη) which brought Oedipus to prosperity was really his ruin—even
at the moment of success (aorist).

1. 443. The patriotism of Oedipus—or rather his love for his adopted
country—is an important element in his favour. But the words have
also a hidden meaning. The success of Oedipus did indeed save
Thebes from the Sphinx, but it has involved the city in even worse
destruction. In his words and acts— Oedipus, the great reader of
riddles, is constantly at fault, his successes end in ruin.

1. 444. παῖ, the servant of Teiresias. Cp. Ant. 988, 989, 1012, 1087.
τοίνυν is to be referred to οὐ μέλει, ‘if you do not care, I will go away
at once.’

1. 446. avis repeated, as in 1. 339.

1. 447. ἦλθον =‘ was sent for.’

1. 448. ὅπου. Cp. supr. 390 ποῦ ov μάντις ef σαφής, and note. Aj.
1103 οὐδ᾽ ἔσθ᾽ ὅπου σοι κιτὶλ. τὸν ἄνδρα τοῦτον is attracted into the
case of ὅν. Cp. Virg. Aen.1.573 ‘Urbem quam statuo vestra est,’ where
Virgil adopts the Greek construction. So with the nominative O.C.
1150 λόγος 8 ὃς ἐμπέπτωκεν ἀρτίως ἐμοί.

1. 452. €yyevhs=not merely a Theban by birth, but one born in the
country.

1. 454. τῇ ξυμφορᾷ, ‘at the incident.’ Cp. supr. 33 ἔν τε συμφοραῖς
Biov.

I. 455. ξένην ἐπὶ γαῖαν, ‘ over a foreign land.” Cp.O. (Ὁ. 746, and for
the preposition, Od. 2. 364 πολλὴν ἐπὶ γαῖαν.

1, 456. σκήπτρῳ προδεικνύς, ‘groping his way with a staff.’

1. 458. αὐτός, ‘himself,’ is better than abrés, idem, which bas ‘vecn
substituted for it. The rhythm of the Vines τόσο is HPEOAY

G

82 OEDIPUS TYRANNUS.

noticeable ; in each the last two feet are detached, and the fifth foot
made up of two monosyllables.

1, 460. Cp. supr. 260. Here however the word is active =‘ having
the same wife.’ For similar changes in the meaning of compounds
cp. περιπτυχής Aj. 899, 915; δύσφορος ib. 51,643; ὁμογένης O. T. 1362;
ἡλιοστέρης O. C. 313; ὀμματοστέρης ib. 1260; ἄσκοπος (Aesch. Ag. 461
τῶν πολυκτόνων γὰρ οὐκ ἄσκοποι θεοί), ἃ AWBa El. 864. σωτήριος also
(Ο. C. 407), and πόμπιμος (Tr. 872) are used by Sophocles in an unusual,
passive sense.

1. 462. φρονεῖν, ‘to have intelligence,’ as in 1. 316. φάσκειν is the
infin. for the imperative: cp. El. 9. This may occur in the singular or
plural, Od. 4. 419 ὑμεῖς δ᾽ ᾿ἀστεμφέως ἔχεμεν.

ll. 463-511. First stasimon. The first strophe and antistrophe refer
to the proclamation of Oedipus giving the response of the oracle; the
second to the words of Teiresias, which contain the only answer yet
given to the question left obscure by the oracle. ‘The change in the
metre between the two strophes contrasts the eagerness of the chorus to
find the murderer with the doubt raised in their minds by the words of
Teiresias respecting Oedipus.

Strophe a’. Who is the guilty man spoken of in the prophetic utter-
ance from Delphi ? It is time for him to flee with all speed, for the son
of Zeus is pursuing him, and the unerring fates.

1. 464. τίς, sc. ἔστι. The inspiring vapour which was thought to
prompt the utterances of the Pythian prophetess came from a fissure in
the rock ; hence θεσπιέπεια πέτρα.

1. 465. ἄρρητ᾽ ἀρρήτων is merely a way of expressing what is more
usually expressed by the superlative. Compare such expressions as
κακὰ κακῶν, ‘king of kings,’ ‘holy of holies’ (supr. 230). The expression
differs slightly, though it does differ, from the combination of the
superlative and positive, as in κακῶν κάκιστα. τελέσαντα. The par-
ticiple after a verb of speaking is rare; but cp. O.C. 1579, 1580
ἐυντομωτάτως μὲν ἂν | τύχοιμι λέξας Οἰδίπουν ὀλωλότα. (δείκνυμι takes the
participle, e.g. Dem. 22. § 29 =p. 602 δεῖξον οὐ πεποιηκότα ταῦτα σαντόν,
and so ἀγγέλλειν, in El. 1341 ἤγγειλας, ὡς ἔοικεν, ὧς τεθνηκότα.) Another
reading with some authority is εἶδε, from which οἷδε has been conjec-
tured, thus giving a more usual construction.

1. 466. ἀελλάδων, lit. ‘daughters of the storm,’ i.e. ‘swift as a storm.’
For the context cp. Ant. 985 Bopeds ἅμιππος, and O. C, 1081 ἀελλαία
ταχύρρωστος πελειάς K.T.A,

1. 467. σθεναρώτερον is probably masculine, agreeing with πόδα. The
form of comparison is condensed, i. 6. ‘ stronger (swifter) than horses’ is
put for ‘stronger than the feet of horses.’ This is common in Greek.

Cp. Od.121,2 τάων οὔ τις ὁμοῖα νοήματα Τιηνελοπείῃ | ἤδη, and the note

NOTES. LINES 460-480. 83

on El. 545. For σθεναρός in this context cp. Il. 9. 505 ἡ δ᾽ “Arn σθεναρή
τε καὶ ἀρτίπος.

1, 468. πόδα νωμᾶν is a Homeric expression. Cp. Il. 10, 258 λαιψηρὰ
δὲ yotvar’ ἐνώμα.

1. 470. πυρὶ καὶ orepotrais. The words, which are little more than a
‘hendiadys,’ expand évomAos, though grammatically they are to be
regarded as instrumental datives with ἐπενθρώσκει. ὃ Διὸς yevéras, sc.
Phoebus, who is supposed to wield the weapons of his father. So in
Aesch. Eum. 827 Athena is represented as having charge of the thunder
of Zeus, καὶ κλῇδας οἶδα δώματος μόνη θεῶν | ἐν ᾧ κεραυνός ἐστιν ἐσφρα-
γισμένος.

1. 471. ἅμ᾽ ἕπονται is a Homeric phrase, and represents the prose
ἕπομαι μετά, which is used of slaves attending their masters, or soldiers
following a general. (Cobet, V.L. p.22.] In Homer it is used of dogs
attending their master, e.g. Od. 2. 11 οὐχ οἷος, ἅμα τῷ ye κύνες πόδας
ἀργοὶ ἕποντο.

1. 472. Κῆρες. The Kajpes have not the independent authority of
the Moerae, but are rather the executors of the divine will. In the
singular the word is used of calamities other than death. Aesch.
Ag. 206 βαρεῖα μὲν κὴρ τὸ μὴ πιθέσθαι, Trach. 454 κὴρ πρόσεστιν οὐ
καλή.

ll. 473 ff. Antistrophe a’. The utterance has gone forth from Par-
nassus that all should pursue the unknown murderer. He is lingering
among the woods or caves, alone in misery, shunning the oracles which
still pursue him. ἔλαμψε γάρ. See note on 186 supr. Here it may
also be said that the voice is a revelation.

1. 475. Παρνασοῦ is the gen. of place dependent on φανεῖσα. Cp.
supr. 152 Πυθῶνος . . ἔβας. πάντα is neuter plural, used adverbially
with ἰχνεύειν, ‘that we shqulid track in every way,’ rather than masc.
sing. ‘ that every one should track.’

1, 478. πέτραβ ὧς ταῦρος is a MS. reading. The line is corrupt, and
the restoration is uncertain. That generally adopted is πέτρας ἅτε
ταῦρος. ‘The general sense is clear. The murderer is like a vanquished
bull, who wanders away from fellowship through desert rocks and caves.
Cp. Virgil, Georg. 3. 203. There is a similar comparison in Tr. 530
wore πόρτις ἐρήμα.

1. 479. μέλεος peAép ποδί. Mere repetitions are common in Greek,
and reach their height in Euripides (see the Helena passim). In Sopho-
cles the repeated words are generally in different cases. They do not
admit of literal translation. χηρεύων, ‘wandering alone,’ the curse
forbade him fellowship with other men. ‘ Forlorn! forlorn! a wanderer
and alone!’ (For repetitions in Greek, Bekker, Hom, Blatter, +. 9X,

1, 480. μεσόμφαλα yas, ‘from the centre of the earn? “The Ἐξ. ἊΣ

G 2

84 OEDIPUS TYRANNUS.

partitive after the adjective of place. Cp. Ellendt, sub νος. For peodp-
gara cp. Eur. Ion 461 Φοιβήιος ἔνθα γᾶς μεσόμφαλος ἑστία παρὰ
χορενομένῳ τρίποδι μαντεύματα xpaiver. In ib. 223, the women before
the temple ask Ion, dp’ ὄντως μέσον ὀμφαλὸν yas Φοίβου κατέχει δόμος ;
ἀπονοσφίζων =‘ separating from himself,’ and so ‘ avoiding.’

1. 481. ἀεί with ζῶντα, ‘ever in full vigour.’ Ant. 457 dei ποτε ζῇ ταῦτα.
ζῶντα expresses exactly the opposite of φθίνοντα : infr. 906 φθίνοντα
yap Λαΐου θέσφατ᾽ ἐξαιροῦσιν ἤδη. The wanderer has been compared to
a bull, the oracles are perhaps compared to the gadflies which torment
him. Eur. Hipp. 563 δεινὰ γὰρ τὰ πάντ᾽ ἐπιπνεῖ, μέλισσα δὲ οἵα τις
πεπόταται (of Cypris).

ll. 483 ff. Strophe β΄, Gloomy are the thoughts roused in my mind
by the words of the prophet; and I know not whether to reject or
cherish them, but remain in suspense; I know not of any strife between
the sons of Labdacus and the son of Polybus which should induce me
to attack the fame of Oedipus and become his accuser.

1. 484. Two constructions are possible: (1) Soxotvra..dmwoddoxovra
may be masculine, agreeing with ye ‘ understood,’ or (2) they may be
neuter, agreeing with δεινά, In the first rendering, which seems pre-
ferable, δοκεῖν must be translated ‘ entertaining an opinion,’ as in Aj.
942 σοὶ μὲν δοκεῖν ταῦτ᾽ ἔστ᾽, ἐμοὶ δ᾽ ἄγαν φρονεῖν, El. 61, i.e. what
is usually expressed impersonally by δοκεῖ is expressed personally by
δοκῶ. In the second rendering ἀποφάσκοντα, which properly applies to
persons, is applied to things, ‘thoughts neither assenting nor denying,
and the same sense is retained for δοκοῦντα as in (1).

1. 487. ‘Neither the present nor the future.’ Cp. the Homeric
πρόσσω καὶ ὀπίσσω, e.g. Il. 18. 250. With the Greeks the future, as the
unseen, lay behind.

1, 488. ἐκεῖτο, ‘was laid up,’ but the word is almost =the substantive
verb, unless there is the additional idea of a secret unknown cause
of strife.

1. 492. The antecedent being lost, it is not possible to say definitely
to what ὅτου refers. It is probably masculine, and πρὸς Srov=‘at
whose word.’ Some edd. take it to be neuter, and join it closely with
βασάνῳ (πρὸς Srov νείκουε). βασάνῳ ἐπὶ εἶμι make one notion ; the
dative describes the accompanying thing, ‘I will proceed against, with
a test.’

1. 495. τὰν ἐπίδαμον φάτιν =‘ the popular reputation.’ Οἰδιπόδα is a
Doric genitive from Οἰδιπόδης. Cp. infr. 1195. Δαβδακίδαις depends
on ἐπίκουρον. For the plural θανάτων cp. El. 206, infr. 1200, 1.

Il. 499 ff. Antistrophe 8’. The chorus compose their minds with
the thought that Zeus and Apollo are unfailing sources of wisdom.

Teiresias may be at fault; but the oracle will bring the truth to light.

NOTES. LINES 481-510. 85

Till all is clear, they will not accuse Oedipus; he delivered the city
from the Sphinx in time past, and this service must be borne in
mind.

1. 499. Zeus and Apollo were both mentioned, because, though Zeus
is the supreme source of knowledge (Aesch. Ag. 174 Ζῆνα δέ τις
προφρόνως ἐπινίκια κλάζων τεύξεται φρενῶν τὸ πᾶν), Apollo is the
medium through which his will is made known to men. Διὸς προφήτης
δ᾽ ἐστι Λοξίας πατρός.

1. 500. πλέον ἢ ᾽γὼ φέρεται, “ Attains to more than I.’ Ηάϊ, 8. 29
πρόσθε τε γὰρ ἐν τοῖσι Ἕλλησι... πλέον αἰεί κοτε ὑμέων ἐφερόμεθα. The
verb is probably middle, and the literal meaning is, therefore, ‘ to carry
off for oneself.’

l. 501. xptovs=‘ possibility of judging :’ as θάκησις O.C. 9 =‘ possi-
bility of sitting.’

Ι, 502. παραμείψειεν, ‘ might surpass,’ ‘ pass by.’ The active is here
used for the more common middle. σοφίᾳ is‘ skill:’ skill in the art of
divination. Cp. Ant. 1059 σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν. The
meaning is, that there is nothing to show that one man is more inspired
than another, but men do differ in mental capacity; in this respect one
man may surpass another. ‘Teiresias showed wisdom in time past, but
that does not prove that he is infallible now.

1, 505. ἴδοιμι. The mood is assimilated to the preceding καταφαίην.
Cp. Aj. 1217 γενοίμαν .. ὅπως προσείποιμεν and note. ὀρθὸν ἔπος,
‘a certain word,’ a word that is irrefragable. Cp. Ant. 1178 ὦ μάντι,
τοῦπος ws dp’ ὀρθὸν ἤννσας. μεμφομένων is gen. absol., ‘when men
blame.’

1. 506. φανερὰ... ὥφθη. The clearness of experience—attested by
the sight of all—is opposed to the doubtful utterances of one man. ἐπ᾽
αὐτῷ, ‘against him;’ πτερόεσσα xédpa=the Sphinx.

1. 510. βασάνῳ, ‘in actual proof.’ τῷ is Homeric, ‘wherefore’? ἀπ’
ἐμᾶς φρενός. Cp. Aj. 183 φρενόθεν, ‘ of thy own mind.’

lj. 512-862 comprise the second Epeisodion, which is of more than
usual length, but broken by the entrance of Oedipus, in 1. 530, and of
Jocasta, in 1.634. The short lyrical movements of the Chorus also
relieve the scene from monotony. Creon enters, as from the city, i.e.
on the right of the spectators. He has heard the suspicions of Oedipus,
and is excited by them. His dialogue with the Chorus is broken by the
appearance of Oedipus, who turns angrily upon Creon, and a battle of
words ensues, in which the Chorus vainly attempt to mediate. Jocasta,
whose attention apparently has been aroused by the violent altercation,
comes forth from the palace. She parts Oedipus and Creon, and in-
quires into the cause of the quarrel. In a chance expression tne deachives
the scene of the death of Laius. By this Oedipus is proicunsyy TNA, .

3

86 OEDIPUS TYRANNUS.

and proceeds to recount to Jocasta the facts of his life immediately before
his arrival in Thebes; he relates the oracle which Phoebus had given
to him; and expresses his alarm lest he may be the murderer of Laius.
Jocasta bids him take no heed of oracles, and gives evidence of their
worthlessness.

1. 513. δείν᾽ ἔπη are to be taken after κατηγορεῖν. Cp. Aj. 1107 τὰ
σέμν᾽ ἔπη | κόλαζ(᾽ ἐκείνους.

1. 514. τύραννον. The word is used, as often in tragedy, in the
antique sense of a prince or royal person; so Creon uses it of himself,
O. C. 851 καὶ τύραννος ὧν ὅμως. Cp. Aj. 1350.

1. 515. ἀτλητῶν, ‘unable to bear it.” This would seem to imply an
active sense of drAyros. Compare, however, δυσφορεῖν, ‘to be impatient,’
from δύσφορος, ‘hard to bear ;’ and ἀλαστεῖν.

1, 516. After πεπονθέναι supply τι, with which φέρον agrees.

1. 518. τοῦ paxpalwvos. Cp. Aj. 473 τοῦ μακροῦ χρήζειν βίον. The
adjective is treated as one of number and quantity, and as such is
allowed to take the article. Cp. infr. 963, and O. C. 1211 ὅστις τοῦ
πλέονος μέρους xpy cer... ζώειν.

1. 519. eis ἁπλοῦν .. φέρει, ‘leads to a single issue.” Observe φέρον,
φέροντι, φέρει, with variation of meaning, and cp. supr. 402. The
metaphor in εἰς .. φέρει appears to be taken from a road leading in
a certain direction. Cp. inf. gor.

1. 524. ὀργῇ βιασθέν, ‘under the influence of passion,’ is opposed to
γνώμῃ φρενῶν (‘with deliberate judgment’). With the latter phrase cp.
Ant. 1090, τὸν νοῦν τῶν φρενῶν.

1. 525. τοῦ πρὸς δ᾽ ἐφάνθη; ‘From whom came any proof?’ Com-
pare the note on πρὸς ὅτου above. There seems no reason to alter
the inverted order of the interrogation, which is certainly more forcible
than the common.order. Cp. supr. 58 ὦ παῖδες olxrpoi, where inver-
sion is used for effect. Another reading is τοῦπος δ᾽ ἐφάνθη ; γνώμαις
=‘ suggestions.’

ll. 527, 529. The use of the passive in ηὐδᾶτο κατηγορεῖτο has the
advantage of avoiding direct mention of the king. In the same spirit
the Chorus say what follows.

1. 527. γνώμῃ τίνι; ‘with what meaning ?’

1. 528. ἐξ ὀμμάτων ὀρθῶν, ‘with untroubled eye,’ i.e. with no marks
of agitation in his countenance. Cp. Aesch. Suppl. 199 ὄμματος map’
ἡσύχου, of maiden modesty: ib. 146 ἔχουσα σέμν᾽ ἐνὠπι᾽ ἀσφαλέστατα
(of Athena, the precise opposite of Horace’s ‘vultus nimium lubricus
adspici’). On the other hand, when Io is in her madness, P. V. 882
τροχοδινεῖται 8 ὄμμαθ᾽ ἑλιγδήν, cp. Tr. 794, 5 διάστροφον ὀφθαλμὸν

ὥρας. For ὄμμα as the part expressing emotion cp. Aj. 140.
2 §32. τοσόνδε τόλμης πρόσωπον, ‘a front of such boldness, = τοσαύτης

NOTES, LINES 513-555. 87

τόλμης πρόσωπον. For the descriptive genitive cp. Aj. 1004 ὦ δυσθέατον
ὄμμα καὶ τόλμης πικρᾶς.

1, 534. The indicative ἵκου marks the fact of Creon’s coming: the
infinitive would merely imply, ‘Have you impudence enough to allow
you to come?’

1. 537. τιν᾽ ἐν ἐμοί. Observe that the tribrach is divided into three
words, in violation of the supposed rule that the second and third syl-
lables of a trisyllabic foot must be in the same word.

1. 538. ‘Or did you think that?’ Some participle with this meaning
must be supplied from ἰδών, unless we assume that ἢ ὡς οὐ γνωρίσοιμι
is -οι ἢ ὡς ob γνωριοῦντος, which indeed comes to much the same thing.
ov γνωρίσοιμε implies μωρία, and οὐκ ἀλεξοίμην implies δειλία. The MS.
reading γνωρίσοιμι is against the Atticists.

1. 539. The MS. has κοὐκ, but ἢ οὐκ seems more probable. For the
synizesis cp. inf. 555 ἢ οὐκ ἔπειθες ;

]. 541. For πλήθους some would read πλούτου, in order to obtain
a word corresponding to χρήμασιν, but χρήματα may be the ‘resources
of friends,’ and the expression πλήθους καὶ φίλων is not quite a hendiadys,
inasmuch as φίλων brings in the idea of men willing to contribute money.

1. 543. οἶσθ᾽ ὡς ποίησον; ‘Do you know what I would have you do?’
ποίησον is --ποιῆσαί σε θέλω. Cp. Ο. (Ὁ. 75 οἶσθ᾽ .. ws νῦν μὴ σφαλῇς; =
ὡς ἂν κελεύοιμί σε μὴ σφαλῆναι. Eur. Cycl. 131 has οἷσθ' ὃ δράσεις;
Suppl. 932 οἷσθ' ὃ δρᾶν σε βούλομαι. The dependent sentence is expressed
more vigorously by the use of the imperative. The idiom is common in
Euripides, and instances occur in Aristophanes, Eq. 1158, Pax 1061, Av.
54, 80, but it is rare in Sophocles, and does not occur at all in
Aeschylus. [See Elmsley on this passage, and Kriiger, Gr. Gr. 54, 4,
4. A similar idiom occurs in Old German, and is discussed by Grimm
in Zeitschrift der vergleich Sprach., vol. 2.]

1. 546. σοῦ after μανθάνειν, ‘to learn from you.’ Cp. 1.574, 5, éyw δέ
σου | μαθεῖν δικαιῶ ταὔθ᾽, ἅπερ κἀμοῦ σὺ viv. The word refers to μαθὼν
in 1, 544. βαρύν, ‘dangerous.’ Cp. Aesch. Ag. 456 βαρεῖα δ᾽ ἀστῶν
φάτις σὺν κότῳ. Ο. Ὁ. 402.

1. 547. τοῦτ᾽ αὐτό refers to δυσμενῆ καὶ βαρὺν. ‘Let me explain to
you this very point first.’ For the antiphonal repetition of ταῦτ᾽ αὐτό
and εἴ rot νομέζεις cp. Aj. 1142-58.

1. 551. Compare the regulations laid down by Creon in the Antigone
486 ff., 641 ff.

1. 555. €mevOes; ‘did you advise?’ Asa general rule the distinction
may be maintained that πείθειν is ‘to advise,’ and πεῖσαι ‘to persuade ;’
that the rule is not without exceptions, at any rate in negative sentences,
e.g. Aesch. Ag. 1212 ἔπειθον οὐδέν᾽ οὐδέν, O. C. το. ADediqus ‘s vaxe
referring to sup”. 288, which prepares the way for tims scene.

88 OEDIPUS TYRANNUS.

1. 556. τὸν σεμνόμαντιν ἄνδρα, ‘the seeming reverend seer.’ The
σεμνός is of course ironical, as in l. 953 τὰ σέμν᾽ ἵν᾽ ἥκει τοῦ θεοῦ
μαντεύματα, Aj. 1107, 8 καὶ τὰ σέμν᾽ ἔπη κόλαζ᾽ ἐκείνους. For the force
of the compound cp. Phil. 1337 ἀνὴρ... Ἕλενος ἀριστόμαντις. πέμψα-
σθαι is the causative middle=‘to cause some one to be sent.’ Cp.
ἐπραξάμην supr. 287.

1. 557. ‘ And now I am still true to my advice.’ Lit. ‘I am the same
with it,’ i.e. unchanged from it. βονυλεύματι is the dative after ὁ αὐτός
(as with Sporos and the like). Cp. Phil. 521 τότ᾽ οὐκέθ᾽ αὑτὸς τοῖς λόγοις
τούτοις gavgs. [Elmsley compares Thuc. 3. 38 ἔγὼ μὲν οὖν ὁ αὐτός εἶμι
τῇ γνώμῃ. Μαϊοκεοηᾶν ad Phoen. 927 has a long note on the con-
struction.] Others take the dative differently, ‘same in my advice ;’ and
this is probably the meaning in Thucydides, but not here.

1. 558. The accusative is to be taken with ἔρρει in 1. 560.

1.559. The sudden mention of Laius, the circumstances of whose
death are perhaps well known to Creon, produces a startling effect
on him. Hence the interruption—in which, however, as in some other
cases, it is difficult to believe that the form of the expression is not
determined to some degree by the necessity of answering line for
line.

1, 561. χρόνοι are ‘spaces of time.’ ‘It would be a long reckoning
of by-gone days.’

1, 562. Fv ἐν τῇ τέχνῃ ; ‘was he practising his art?* Cp. Plat. Protag.
217 C πολλά γε ἔτη ἤδη εἰμὶ ἐν τῇ τέχνῃ.

1, 565. οὕκουν οὐδαμοῦ must be taken together. ‘Certainly on no
occasion.” The adverb of place is used to denote time, as in 1. 300
ποῦ σὺ μάντις εἶ σαφής ;

1. 567. παρέσχομεν has perhaps more of an active sense, and implies
more continued efforts than the simple ἔσχετε. Cp. El. 1144 τὴν
(τροφὴν) ἐγὼ... παρέσχον. But the simple and compound verb or
adjective are often used in Sophocles without much difference of mean-
ing. Cp. supr. 133 and note.

1, 569 -- σιγᾶν φιλῶ ἐπὶ τούτοις ἃ μὴ φρονῶ.

1. 570. εὖ φρονῶν is (1) = ἐπεὶ εὖ φρονεῖς τοῦτό γε, ‘so much at least
you know and can tell with certainty,’ referring to φρονῶ in the pre-
ceding line, or (2) =‘si sana mente fueris ;’ cp. inf. 600.

1. 572. δθούνεκ᾽, ‘that,’ after οἶσθα as in O. C. 853 ἤδη δ᾽ ὁθούνεκ᾽.
The subject of ξυνῆλθε is ὁ μάντις, which is prominent in the speaker’s
mind. τὰς ἐμάς, «.7.X., ‘he could not have spoken as he did of my
murder of Laius.’ τὰς ἐμάς is not of course predicative in the sense of
ἐμάς, but refers to the assertion in supr. 362, so that τὰς ἐμάς is=&s
εἶπεν ἐμὰς εἶναι.

1577. γήμας ἔχειφ, ‘have in marriage’ The combination of the

NOTES. LINES 556-596. 89

auxiliary verb and the participle is common enough in Sophocles. Cp.
Phil. 459, 1219, Aj. 588, Tr. 412, Ant. 77, etc. With ἔχω the aorist
participle is used (ἔχω with the present part. has quite a different
meaning), and the result is a sort of compromise between the aorist
. and perfect— Did you marry, and are you the husband of?’ With
εἶναι κυρεῖν τυγχάνειν, etc. other tenses of the participle can be
used. [Valckendr, Phoen. 712, has a long and learned note on the
construction. }

1. 578. ἄρνησις οὐκ ἔνεστιν, There is perhaps something scornful or
ironical in the use of this word ἄρνησις =‘ possibility, mode, of denying.’
Cp. El. 527 τῶνδ᾽ ἄρνησις οὐκ ἔνεστί μοι.

1. 519. ταὐτά is adverbial after ἄρχεις, ‘you bear equal rule with her.’
Creon implies that Jocasta had her share in the kingdom by a prior
right. γῆς ἴσον νέμων, (1) ‘allowing her an equal share in the kingdom ;’
cp. Aesch. P. V. 291, 2 οὔκ ἐστιν ὅτῳ μείζονα μοῖραν | νείμαιμ' ἢ σοί;
or (2) ‘holding an equal share in the land;’ or (3) the comma may be
after γῆς, ἴσον νέμων be= ‘giving an equal share,’ i.e.‘ you take and
give equally.’ The reply of Oedipus is in favour of the first interpreta-
tion, but he and Creon may be intended to take different views of
Jocasta’s position.

1. 580. ἐμοῦ κομίζεται. For this genitive cp. O. C. 1411 ὃν κομίζετον
τοῦδ᾽ ἀνδρός. :

1, 582. Creon’s supposed baseness lies in the fact that he is not con-
tent to be a third, but wishes to have everything.

1. 583. ds ἐγώ, i.e. δίδωμι ἐμαυτῷ λόγον, ‘as I reason with myself.’
The expression is common in Herodotus, e.g. 1. 209 ἐπεὶ ὧν δὴ éfe-
γέρθη ὁ Κῦρος, ἐδίδου λόγον ἑωντῷ περὶ τῆς ὄψιος.

1, 585. The plural φόβοισι intensifies the meaning of the word. Cp.
Aj. 531 καὶ μὴν φόβοισί γ᾽ αὐτὸν ἐξελυσάμην.

1. 587. ἱμείρων ἔφυν. Cp. ll. 577, 580.

1. 588. For τύραννον as an adjective cp. Ant. 1169 τύραννον σχῆμα.

1, 590. φέρω, ‘I obtain” Cp. Ο. (Ὁ. 5, 6 τοῦ σμικροῦ δ᾽ ἔτι | μεῖον
φέροντα. The middle voice is more common in this sense.

1. 591. ἄκων in Sophocles has two meanings: (1) ‘unwilling,’ as
here, cp. 1. 358; (2) ‘unconscious, ‘involuntary,’ as infr. 1230. In
O. C. 987 ἄκων éynua, φθἔγγομαί τ᾽ ἄκων τάδε, both meanings occur in
one line.

1. 593. δυναστεία, from δυναστεύω, which again is derived from δυ-
ναστής, the noun-agent of δύναμαι, is the possession of actual power
and influence in a city as distinguished from regularly-constituted au-
thority. Creon in his present position is μέγα δυνάμενος παρὰ τῷ
βασιλεῖ,

1. 596. νῦν πᾶσι χαίρω, (1) "Ἴ am happy im the ον ἃ ALY τον |

go OEDIPUS TYRANNUS.

plete happiness being that which all recognise and acknowledge. For
this sense of χαίρω cp. Aesch. Ag. 539 χαίρω" τεθνᾶναι δ᾽ οὖκ ἔτ᾽ ἀντερῶ
θεοῖς. (2) ‘ All bid me hail’ (xaipe), i.e. all seek my friendship. Cp.
Xaipé μοι.

1. 597. ἐκκαλοῦσι, ‘call me forth for conference. Cp. 1. 951 τί p’
ἐξεπέμψω δεῦρο τῶνδε δωμάτων ; Phil. 1264 τί μ᾽ ἐκκαλεῖσθε; τοῦ κε-
χρημένοι, ξένοι; αἰκάλλουσι, ‘wheedle,’ which has been proposed, is
hardly a tragic word: it occurs but once in extant plays, Eur. Androm.
630 προδότιν αἰκάλλων κύνα, where it has a contemptuous tone.

1. 598. πᾶν ἐνταῦθ᾽ ἔνι, ‘depends entirely on that,’ i.e. on obtaining
my help. Cp. Aj. 519 ἐν σοὶ πᾶσ᾽ ἔγωγε σώζομαι.

1. 599. κεῖν᾽, i.e. τὸ ἄρχειν σὺν φόβοισι. +45¢=what is described in
the lines immediately following.

1. 600. The order is, νοῦς καλῶς φρονῶν οὖκ ἂν γένοιτο κακός. There
should be a little pause before and after καλῶς φρονῶν, i.e. καλῶς φρο-
vav=el καλῶς ppovoin. A notable instance of a similar, but more
marked inversion of order is Eur. Or. 600 ἀλλ᾽ ws μὲν οὐκ εὖ μὴ λέγ᾽
εἴργασται τάδε. The line amounts to saying that, in Creon’s case,
honesty is the best policy.

1. 602. τλαίην, sc. τήνδε τὴν γνώμην. The particle dy is to be re-
peated. γνώμη is here nearly = προαίρεσις.

1. 603. καὶ τῶνδ᾽ ἔλεγχον is adverbial, ‘in proof of this.’ τοῦτο μέν,
‘in the first place.’

1. 605. τοῦτ᾽ ἄλλ᾽, ‘and then again.’ ἄλλο marks the alternative
more strongly than δέ.

ll. 606, 7. ‘ Then take and slay me, not by a single vote (your own),
but by two votes (your own and mine);’ ie. in that case Creon will
give his consent to his own death.

1, 608. γνώμῃ. The dative is causal,=‘owing to.’ γνώμη here=
‘suggestion,’ ‘suspicion,’ as in 1. 527. χωρίς, ‘apart from the evi-
dence.’

1. 609. μάτην is (1) ‘ without reason,’ as here, and e.g. in Phil. 345
εἴτ᾽ ἀληθές, εἴτ᾽ ἄρ᾽ οὖν μάτην : (2) ‘without result,’ El. 773 οὔτοι μάτην
γε" πῶς γὰρ ἂν μάτην λέγοις ; Cp. Aj. 635.

1. 612. τὸν παρ᾽ αὑτῷ βίοτον, ‘the life which he has in himself.’

. Cp. Plat. Rep. 3. 413 τοῦ map’ αὐτοῖς δόγματος, supr. 337 τὴν σὴν δ᾽

ὁμοῦ vaiovoay, Ant. 95 τὴν ἐξ ἐμοῦ δυσβουλίαν, and note. The pre-
position marks more strongly the separation between a man and his
life than the genitive of connection, and this helps the figurative ex-
pression. τινα must be understood before ἐκβαλεῖν, for which cp. Aj.
965 πρίν τις ἐκβάλῃ.

12: 614,15. This isa common-place in Greek. Cp. Chaeremon, Fr. 11

χρόνος Cinaov ἄνδρα μηνύει ποτέ.

NOTES. LINES 597-635. ΟΙ

1. 616. ‘ He has spoken well in the judgment of, or, ‘for the behoof
of one who is cautious about falling.’ A man cautious about avoiding
a mistake would listen to what Creon says; but this is precisely what
Oedipus does not.

1. 618. ταχύ ris. Cp. Aj. 1266, 7 φεῦ τοῦ θανόντος ὡς ταχεῖά τις
βροτοῖς | χάρις διαρρεῖ καὶ προδοῦσ᾽ ἁλίσκεται. But τις, in spite of the
position, may go with οὑπιβουλεύων (though the rhythm is against this).
It is true that Oedipus has a definite enemy in his mind, but he may
state his case generally in order to give it greater weight: ‘when the
plotter, whoever he may be,’ whether Creon or another. ταχύν is to
be taken with βουλεύειν, ‘I must be prompt in meeting plot with
plot.’

1. 621. ‘ His work succeeds, and mine is a failure.’

ll. 624, 5. If the text is sound we must construe:—Cr. ‘I am ready
to die, when you have shown what is your grudge against me.’ Oecd.
‘ You speak as if you would not yield or obey me.’ But 1. 624 would
naturally mean, ‘when you have shown to all what sort of a thing
envy is. Cp. Ant. 308, 9 πρὶν ἂν | ζῶντες κρεμαστοὶ τήνδε δηλώσηθ'
ὕβριν. And 1, 625 should mean, ‘ You speak as though you would not
give way or believe me!’ The first line is more suitable to Oedipus
than Creon, the second to €reon than Oedipus, and hence some have
suggested to transpose the two lines. But a line has probably been
lost, e.g. σὺ δ᾽ ὥστε τἀμὰ πάντ᾽ ἀτιμάσων κράτη.

1, 626. τὸ γοῦν ἐμόν, i.e. φρονοῦντα. Cp. Aj. 491 εὖ φρονῶ τὰ σά.
For the broken lines cp. El. 1220 and note.

1, 628. ‘But if you understand nothing about it.’ The line is un-
consciously true. ἀρκτέον γ᾽ Spws, ‘still authority must be maintained.’
The verbal is from the impersonal passive.

1. 629. κακῶς γ᾽ ἄρχοντος, gen. absol. The subject is τοῦ ἄρχοντος
understood, cp. πεφασμένον infr. 838. If obedience is at an end, the πόλις
is endangered. Hence the exclamation, ὦ πόλις, πόλις. But the thought
is more suitable to Athens than to Thebes under a monarchy.

1. 630. Cp. Ant. 737 πόλις γὰρ οὐκ ἔσθ᾽ ἥτις ἀνδρός ἐσθ᾽ ἑνός. But
Creon also remembers that his power in the state, as brother of the
queen, is prior to that of Oedipus. Cp. 1. 579, and note.

1, 632. μεθ᾽ Hs. As the sister of one disputant, and the wife of
another, Jocasta may be expected to act as a mediator. The words
ped’ Fs . . χρεών are fulfilled in a sense not intended in the utterance.

1. 634. τὴν ἄβουλον στάσιν, ‘your senseless quarrel.’ For the article,
cp. Phil. 327, 8 τίνος γὰρ ὧδε τὸν μέγαν | χόλον Kar’ αὐτῶν ἔγκαλῶν
ἐλήλυθας ;

1. 635. γλώσσης is a descriptive genitive to στάσιν. WE Lnasp~p-
veode, ‘and are ye not ashamed?’ Or the force Of Th τοῦ OE “τὴς

92 OEDIPUS TYRANNUS.

tinued from the preceding clause. For κινεῖν cp. the proverbial phrase,
κινεῖν κακὸν εὖ κείμενον.

]. 637. For the preposition in the second clause cp. ll. 734, 761.

1. 638. τὸ μηδὲν ἄλγος, ‘your nothing of grief.’ The full expression
would be τὸ μηδὲν ὃν ἄλγος. With μή, οὐ must be supplied from the
preceding line, οὐ μὴ οἴσετε. Cp. Aj. 75, and note.

1. 640. Notice, (1) δυοῖν scanned as a monosyllable, cp. ᾿Αμφιτρύωνος,
and similar quantities in Epic poetry; also Ἐρινύων, in Eur. Iph. T. 970,
1456. (2) ο made long before κρ in ἀποκρίνας, cp. Aesch. P. V. 24 νὺξ
ἀποκρύψει φάος : El. 1193 προτρέπει. The lengthened quantity in mute
+liquid is more frequent in uncompounded words, as τέκνον, πατρός,
than in others. A syllable is rarely lengthened in a compound word,
as πολῦχρύσους, El. 9, Eur. Bacch. 13 [Porson, Orest. 64]. There is a
slight inconsistency between this line and 1. 623 θνήσκειν οὐ φυγεῖν σε
βούλομαι, which Creon seems to ignore as said in anger.

1. 643. τοὐμὸν σῶμα -- “της. Cp. Ο. Ὁ. 355 ἃ τοῦδ᾽ ἐχρήσθη odparos.
σὺν τέχνῃ κακῇ. Cp. σὺν ἀργύρῳ 1.124. The instrument is regarded
as an accompanying circumstance.

1, 644. For the quantity of νυν cp. infr. 658.

1. 647. ὅρκον θεῶν. ὅρκον is implied in ἀραῖος, ὅρκον θεῶν, ‘an oath -
having a divine sanction.’ Cp. Od. 2.377 γρηὺς δὲ θεῶν μέγαν ὅρκον
ἀπώμνυ, Ant. 607 ἀκάματοι θεῶν μῆνες, Ο. C. 1767 χὠ πάντ᾽ ἀΐων Διὸς
ὅρκος, Thuc. 5. 30 θεῶν γὰρ πίστεις ὀμόσαντες ἐκείνοις, οὐκ ἂν εὐορκεῖν
προδιδόντες αὐτούς.

1. 649. θελήσας φρονήσας τε, ‘with will and mind.’ For φρονήσας =
‘recovering a right mind,’ cp. Aj. 371 ὕπεικε καὶ φρόνησον εὖ. For the
aorist θελήσας, which intensifies the meaning so as to signify a definite
act of will, cp. Dem. 10. 24 φημὶ δεῖν ἐθελῆσαι καὶ παροξυνθῆναι, ib. 137,
16 ἂν δ᾽ οὕτω ποιήσητε καὶ ταῦτ᾽ ἐθελήσητε ὡς ἀληθῶς.

1. 650. θέλεις εἰκαθῶ ; cp. El. 80, 1 θέλεις | μείνωμεν ; and note. _

1. 654. νήπιον, ‘feeble,’ ‘inconsiderable ; but there is also a designed
contrast between νήπιος, ‘an infant,’ and μέγας, ‘full-grown,’ as in Od.
2,313, 314 ἐγὼ δ᾽ ἔτι νήπιος ἦα... viv δ᾽ ὅτε δὴ μέγας εἰμί. ev ὅρκῳ μέγαν,
‘great in the power of his oath.’ For the use of the preposition cp.
Phil. 185, 6 ἐν ὀδύναις τ᾽ ὁμοῦ λιμῷ τ᾽ οἰκτρός.

l. 655. The language is not tautological. Oedipus is testing the
Chorus to see what interpretation they put upon their entreaty; he
then tells them his own view. ‘Do you know what it is you desire?’
‘Yes, I do.’ ‘Tell me, then, what do you mean?’ Oedipus corrects
the Chorus in εὖ νῦν ἐπίστω, #.7r.A. On the question whether τί can
=the relative 8 cp. El. 316, and note. The same difficulty attends
Demosth, 1290, 17 ἐκλεγόμενοι τίνων αἱ τιμαὶ ἐπετέταντο.

1: 656. ἐναγῆ -- ἐν ὅρκῳ μέγαν. The curse which Creon has invoked

NOTES, LINES 637-677. 93

defends him. Join ἄτιμον βαλεῖν ἐν αἰτίᾳ, ‘to accuse and cast into
dishonour.’ With σὺν ἀφανεῖ λόγῳ cp. γνώμῃ .. ἀδῆλῳ supr. 608,
and observe the preposition σύν, as in 1.124. Antiphon, p. 136, has
ἐν ἀφανεῖ Adyy.

1. 659. Not that Creon would kill or banish Oedipus, but he would
bring upon him the charge of the murder of Laius, involving such
penalties. Cp. supr. 386.

1. 660. οὐ τόν, «7.4. For the accusative in adjurations cp. infr.
1088, Ant. 758, El. 1063, 1238. It is not easy to see in what sense
Helius is spoken of as τὸν πάντων θεῶν θεὸν πρόμον. The context
would naturally suggest some reference to his power of seeing and
knowing the thoughts of men, just as in Tr. 101, where the Chorus
are wondering where Heracles is, they appeal to Helius as κρατιστεύων
war’ Supa, Or the Chorus may merely appeal to the sun above them
as the bright embodiment of divine power. Cp. Aj. 845 σὺ 8, ὦ τὸν
αἰπὺν οὐρανὸν διφρηλατῶν Ἥλιε, #.7.A.

]. 661. ὅ τι πύματον, ‘by the deepest destruction.’ The relative
clause represents an accusative with ὀλοίμην, φθαρείην ἀπώλειαν ἥτις
ἐσχάτη (Schol.). Cp. supr. 344 ἥτις ἀγριωτάτη.

1. 664. φρόνησιν, ‘ intention.’

1,667. The nom. to mpoodwe is ya. ‘If our land shall add to her
old evils, the new evils proceeding from you.’ Others prefer to take
προσάψει intransitively. ‘If these evils shall be added to the others.’
There does not seem to be an exactly parallel instance of this in-
transitive use of προσάπτειν, though συνάπτειν is so used; e.g. Eur.
Suppl. 1014 τυχὰ δέ μοι ξυνάπτει ποδὸς ἅλματι.

1.672. ἐλεινόν is last in the sentence by way of emphasis, and it
also gives the reason of the foregoing words, ‘ full of pity, as it is.’
Cp. ΕἸ. 1143, 4 τῆς ἐμῆς τροφῆς ἀνωφελήτου. στυγήσεται, ‘will be
hateful.’ |

1. 673. orvyvés, ‘sullen,’ ‘capable of hate,’ and so taking up στυ-
γήσεται. εἴκων, ‘when yielding.’ ὅταν θυμοῦ περάσῃς, ‘when you
go far in anger.’ περᾶν is ‘to go beyond bounds,’ cp. O. C. 184 περᾷς
γάρ, περᾷς. Others prefer the explanation of the Scholiast, ὅταν δὲ ἐπὶ
τὸ πέρας ἔλθῃς τῆς ὀργῆς, τότε βαρέως οἴσεις τὸ πρᾶγμα (οἷον peravonoes),
i.e. ‘when you come to the end of your anger (and reflect upon the
matter), you will feel remorse.’ But θυμοῦ περᾶν, in the sense of
‘passing out of anger,’ is harsh. θυμοῦ is the genitive of place, as
with πόρρω, and the like. Cp. Aj. 731 δραμοῦσα τοῦ προσωτάτω, and
note. For βαρύς cp. Ant. 767 νοῦς δ᾽ ἐστὶ τηλικοῦτος ἀλγήσας βαρύς.
In the excess of his anger Oedipus is dangerous and menacing; in
yielding he is sullen.

1, 677. dyvaros, ‘incapable of judging: or of recogmmng, LHe te

ὌΝ.

94 OEDIPUS TYRANNUS.

nature of a thing. Cp. infr. 1132, 3 ἀλλ᾽ ἐγὼ σαφῶς | ἀγνῶτ᾽ ἀναμνήσω
viv. ἵσος is either (1) ‘as I was before,’ with which we may compare
supr. 53 καὶ τανῦν ἴσος γενοῦ, or (2) ‘just,’ as in Phil. 685 ἴσος ἐν γ᾽
ἴσοις ἀνήρ.

1. 680. The scene is intentionally delayed; a similar delay occurs
below, 769. In Ant. 891, Antigone remains on the stage and utters
her ῥῆσις after the stringent commands of Creon. μαθοῦσά γ᾽, ‘when
I have learned, I will conduct him in.’ The question and reply are
probably introduced with reference to supr. 637, 8, where Jocasta bids
Creon and Oedipus retire from the scene. For the form of expression
cp. Plato, Phaedr. 224 Ὁ δείξας γε πρῶτον, ὦ φιλύτης, «.T.A.

1. 681. δόκησις ἀγνὼς λόγων, ‘an uncertain suspicion arising in con-
versation ;’ ἀγνώς is probably to be taken in the same sense as in 677;
with δόκησις λόγων cp. supr. 635 στάσις γλώσσης.

1, 682. καί = ‘even,’ i.e. as well as the true. τὸ μὴ ἔνδικον is quite
general in its application, ‘a false accusation has its sting.’

1. 683. ἀμφοῖν an’ αὐτοῖν, sc. ἦλθεν. But the meaning is merely,
‘Did both take part in it?’ There was no suspicion on Creon’s
side.

1, 686. μένειν, i.e. that the dispute should remain where it has
come to an end. Cp. the proverbial expression, μὴ κινεῖν κακὸν εὖ
κείμενον.

1. 687. Oedipus taunts the Chorus with the dilemma in which they
find themselves, through having prevented him from carrying out his
threats. If it was right for the matter to end where it has ended,
why not speak of it? if it was not right, why check Oedipus? Here,
as elsewhere, Oedipus ‘is bent on forcing secrets into the light of
day. tv’ ἥκεις, ‘whither you have brought yourself,’ i.e. ‘into what
a difficulty you have fallen.’

1, 688. If τοὐμὸν κέαρ are taken together, as seems natural, we must
translate, ‘ causing my purpose to swerve (from its object), and blunting
it. For κέαρ in this sense cp. Ant. 1105 καρδίας δ᾽ ἐξίσταμαι τὸ δρᾶν.
παριείς is only slightly intensified beyond the ordinary use; not unlike
is Eur. Cycl. 310 πάρες τὸ μάργον σῆς γνάθου, and the passive in El. 545
παίδων πόθος mapetro. The present participle probably marks the at-
tempt. Others separate τοὐμόν from κέαρ, and translate the line,
‘letting my interests slip, and blunting your own perception.’ But
apart from the awkward separation, κέαρ has a more natural meaning
in the former interpretation.

1, 690. ἄπορον ἐπὶ φρόνιμα, ‘ void of wisdom ;’ lit. ‘ unable to furnish
anything for sensible objects.’ ἄπορος is here the negative of πόριμος
(Aesch. P. V. 904 ἄπορα wéptpos).

Δ 691, εἴσε νοσφίζομαι, ‘if I cast thee off? Od. 4. 263 παῖδά τ᾽ ἐμὴν

NOTES. LINES 680-705. | 95

νοσφισσαμένην θάλαμόν τε πόσιν re. The active has much the same
meaning in Eur. And. 1205 yépovr’ ἄπαιδα νοσφίσας. The pres. ind.
implies ‘as your words assume.’ πεφάνθαι μ᾽ dv, ‘that I should be
recognised as.’

1. 694. Ss τ᾽ is not here the Homeric form which has lingered on in
Attic tragedy (cp. supr. 35); but in correlation with νῦν δ᾽ below.
‘As in time past...So now.’

1. 6y5. ἀλύουσαν, ‘raving,’ ‘distraught.’ The word is used some-
what boldly, but cp. κάρα in 1. 23. The weapons of Homeric heroes
are sometimes spoken of as ‘eager’ for slaughter by a similar per-
sonification.

1. 696. With εὔπομπος supply ἴσθι or γενοῦ, and for the omission
cp. Ο. C. 1480 ἵλεως Ἐδαῖμον ἵλεως. It is also possible to remove the
comma after εὔπομπος and translate ‘O that thou mightest be a good
guide,’ supplying εἶναι with δύναιο.

1. 698. ὅτου πράγματος, a simple genitive where we might have
had ἕνεκα. See note on supr. 48, and cp. Phil. 327 τίνος γὰρ ὧδε τὸν
μέγαν, κιτιλ. The construction is, no doubt, aided by the fact that verbs
signifying ‘to be angry about’ can take a genitive of the cause, 6. g.
Il. 1. 429 χωόμενον . . γυναικός, Aj. 41 and note.

1, yoo. ‘I regard you more than these.’ Oedipus did not deign to
enter into explanations with the Chorus, but he will do so with Jocasta.
He turns from them to her with characteristic impetuosity, as he had
already turned from Creon to them (1.671). Afterwards (1. 1078), when
she ceases to humour his mood, he breaks away from her.also.

1. 701. Kpéovros answers to ὅτου πράγματος.

1, 502. νεῖκος is acc. after ἐγκαλῶν, ‘ bringing against him the charge
of the quarrel.’ Cp. Phil. 328 χόλον . . ἔγκαλῶν. Jocasta is impatient,
and wishes to reduce the matter to a certainty.

1. 703. Creon had of course said nothing of the kind. But Teiresias
had, and Oedipus is carried away by his desire to be explicit, and puts
in plain terms his own suspicion.

1. 704. ξννειδώβ : supply φησι. Jocasta is prepared to settle the mat-
ter at once, whether it comes directly from Creon or is a report which
he has heard; and when she hears that the report comes through
a μάντις, she regards it as but another instance of the utter futility
of prophecy, of which in her own life she has had such signal expe-
rience. Her speech, which is to be decisive against Creon, wakes for
the first time a sense of uneasiness in Oedipus.

1, 705. μάντιν μὲν οὖν, ‘not so, but by introducing a villainous pro-
phet he established the charge.’ μὲν οὖν, like the Latin imo, corrects a
previous assertion. The correction may be either negative or af&cw2-
tive, i.e, it either denies what goes before, and substitutes someting, ἂν

96 OEDIPUS TYRANNUS.

the place of it, or it confirms it and adds additional evidence. (1)
Arist. Acharn. 284, 5, A. τὴν χύτραν συντρίψετε. ΧΟ. σὲ μὲν οὖν κατα-
λεύσομεν, ὦ μιαρὰ κεφαλή. (2) Aesch. Eum. 28 δείσασα γὰρ γραῦς οὐδέν,
ἀντίπαις μὲν οὖν.

1. 706. τό γ᾽ εἰς ἑαυτόν is an adverbial accusative. πᾶν ἐλευθεροῖ
στόμα, ‘he keeps his utterance wholly free,’ i.e. from blame. Cp. Ant.
445 ἔξω βαρείας αἰτίας ἐλεύθερον. For πᾶν thus used with the verb, cp.
Aj. 275 πᾶς ἐλήλαται.

1. 708. σοι. Ethic dative.

1. 7og. ἔχον, ‘connected with.” This use of the active of ἔχω is rare.
We should expect either μετέχον or ἐχόμενον. ‘ Nothing in the life of
mortals has anything to do with the prophetic art.’

1, 711. γάρ is added because the story substantiates what has gone
before.

1. 712. She avoids the direct impiety of charging the god with false-
hood. Afterwards (1. 946) she becomes less scrupulous.

1. 713. ἧξοι. Cp. Ο. Ὁ. 1472, 3 ἥκει τῷδ᾽ ἐπ’ ἀνδρὶ θέσφατος | βίου
τελευτή. The optative future is not a common tense, and is confined to
oratio obliqua, in which it represents the future indicative of oratio recta.
The accusative is to be taken as the subject before θανεῖν. Another
reading, due to conjecture, is ἕξοι.

1.715. ξένοι and τριπλαῖς ἁμαξιτοῖς are both intended by Jocasta to
denote that the death of Laius was far removed from his own house-
hold, and the latter words, which have such an effect on Oedipus, are
dropped accidentally without any thought of exactness. That Oedipus
should have lived so long with Jocasta and yet be ignorant of these
facts, is one of the ‘improbabilities’ of the play. Cp. supr. 112. It
is part of the character of Oedipus that he should be careless or indif-
ferent till roused.

1, 717. οὐ διέσχον, (1) ‘did not hold asunder,’ i.e. the child was not
three days old, and then..,’ etc. (Three days did not hold asunder the
birth of the child and what followed); or perhaps, (2) ‘three days did
not continue the growing of the child, when ..’ A third rendering is, ‘as
for the growth of the child, three days had not passed over it when..’
The first translation is the best. For «at in this sense cp. δέ in Virg.
G. 2. 80 ‘nec longum tempus et ingens,’ etc. See also Phil. 354.

1. 720. κἀνταῦθα, ‘and thus.’ τὸ δεινόν is in apposition to θανεῖν,
παθεῖν, which occurs in some MSS,, is a weaker reading.

1, 723. διώρισαν, ‘determined.’ Cp. infr. 1083. Jocasta appears to
use the word in scornful irony.

1. 724. ὧν γὰρ ἂν... ἐρευνᾷ, ‘of what things God searcheth out the
use,” i.e. ‘what things God searches out because he needs them,’ = ὧν

ρέων ἐρεννᾷ αὐτά,

~

NOTES. LINES 706-749. 97

1, 726. ἀκούσαντ᾽ ἔχει, ‘ possesses in consequence of what I heard.’

1. 728. ποίας peplpvys, ‘owing to what anxiety.’ The genitive is
causal; cp. supr. 698 and note. ὑποστραφείξς, ‘suddenly changed in
mood,’ see ll. 700-706. Others explain the word of gesture merely.

1, 731. λήξαντ᾽ ἔχει, ‘it has not yet come to an end,’ i.e. ‘men have
not yet ceased to speak.’ Cp. O. Ὁ. 517 τό τοι πολὺ καὶ μηδαμὰ λῆγον.

1. 733. σχιστὴ δ᾽ ὁδός, «.7.A. ‘The two ways running from Delphi
and Daulia lead to the same place there,’ i.e. meet the road from
Thebes. We should rather say, ‘the roads fo Delphi and Daulia part
there.’ For the preposition in the second clause cp. supr. 637, infr.
744, 761. |

l. 735. τοῖσδ᾽, ‘over these things,’ ‘since these things happened.’
A possessive dative. Time is regarded as in the possession of the events;
cp. Hdt. 2. 145 Ἡρακλέϊ ὅσα .. φασὶ εἶναι ἔτεα és Αμασιν βασιλέα,
Thuc. 3. 29 ἡμέραι δὲ μάλιστα ἦσαν τῇ Μυτιλήνῃ ἑαλωκυίᾳ ἑπτὰ ὅτε,
κτλ.

1. 736. The first that Jocasta knew of Oedipus (as she supposed) was -
in the days when he was declared king. Observe that the line has no
caesura, thus indicating slow painful utterance. Cp. Aj. 994, and note.

1. 739. ἐνθύμιον is a predicate. ‘Why does this touch your heart?’

1. 740. For the acc. τὸν Adiov cp. supr. 224, and note. φύσιν -α
‘ appearance.’

1. 741. ἀκμὴν ἥβη, ‘vigour of youth.’ ἥβης is used rather of the
degree of youthful vigour than of youth merely in respect of years.
ἔχων is remarkable after εἶχε : it is used as though ἦν had preceded.
There is no reason to suspect corruption. Eur. Bacch. 647 στῆσον
πόδ᾽, ὀργῇ δ᾽ ὑπόθες ἥσυχον πόδα. Ocedipus has no reasen to suppose
that Jocasta’s former husband was an old man, and he courteously
assumes the contrary.

1. 742. λευκανθές with xvodfav, ‘sprinkling with white.’ χνοάζων,
which is properly used of the first appearance of hair, is here used of the
first appearance of white hair. This application is of course assisted by
the proleptic use of λευκανθές. Hdt. 8. 27 γυψώσας ἄνδρας... τὸν ἂν
μὴ λευκανθίζοντα ἴδωνται.

1, 744. Oedipus recognises the description given by Jocasta, but
neither he nor the queen has the least suspicion of the terrible reality
underlying their words.

1. 745. προβάλλων οὐκ εἰδέναι = οὐκ εἰδὼς προβάλλειν.

1. 746. This is one of the passages which show that by-play was not
altogether unknown to the Greek theatre. Cp. El. 610.

1. 747. βλέπων, ‘gifted with sight.” He had previously (1. 371) ac-
cused him of utter blindness.

1. 749. μαθοῦσα, ‘when I know what it is.

H

98 OEDIPUS TYRANNUS.

1. 750. ἐχώρει Bards must be taken together. βαιός, ‘few in number,’
i.e. poorly attended. ‘Was he poorly attended on his journey ?’

1. 751. ἀρχηγέτης, in the sense of ‘king’ or ‘leader,’ is used several
times in Aeschylus, e.g. Suppl. 184. The word is an epithet of Apollo
in Pind. Pyth. 5. 80; Thuc. 6. 3.

1. 753. ‘ There was one chariot, in which Laius rode.’

1. 754. διαφανῆ, ‘transparent,’ ‘clear as day.’ Ocdipus is repre-
sented as quick in his conclusions, just as he is quick in his temper.

1. 755. ὑμῖν plural, because the rumour came to Thebes in general,
and was known to the Chorus as well as to Jocasta; cp. supr. 292.

1. 756. οἰκεύς = οἰκέτης, ‘a household slave’—more Homerico.

1. 757. The fact that the οἰκέτης is not at hand delays the fatal
discovery, and thus allows it to become more complete, the guilt of
incestuous marriage being added to the guilt of murder. The speech of
Oedipus, which Euripides would have put in a prologue, brings in the
first mention of the oracle concerning Oedipus. This must have had a
great effect on Jocasta. But it is introduced quite accidentally, just as
in Jocasta’s speech the mention of the triple way was accidental.

ll. 758 ff. Jocasta is quite unconscious of the reason which prompted .
the οἰκέτης to make his request, viz. that he was witness of the murder,
and was afraid of Oedipus.

l. 760. ἐξικέτευσε. The compound probably expresses the urgency
of the request, though compounds with é are common in Sophocles.

1. 761. Gypovs may be the accusative of ‘place whither,’ though
it is easy enough to supply ἐπί from the second clause; cp. supr.
733-

I. 762. ‘That he might be as far as possible out of sight of this city.’
ἄποπτος, which is usually passive, is here apparently used in an active
sense = ἀπὸ τοῦ ὑρᾶν.

1. 763. ὥς γ᾽ ἀνὴρ δοῦλος, ‘ for a slave,’ i. 6. ‘ considering that he was
a slave,’ Jocasta may remember the peculiar service which she had im-
posed upon him. Others read of’, cp. supr. 751.

1. 765. πῶς dv, «.7.A. For this manner of making a request cp. El.
660 πῶς ἂν εἰδείην; The οὐκ ἂν δή-- ; of Od. 6. 57 is similar.

1. 766. πάρεστιν, ‘it is quite possible,’ not ‘he is here.’ For πῶς ἂν
μόλοι 15 -- ἔστιν μολεῖν ; and πάρεστιν takes this up as in 1. 567 παρέσχο-
μεν takes up ἔσχετε. |

1. 767. δέδοικ᾽ ἐμαυτόν. Cp. supr. 40. The following words admit
of two translations according as &’ @ is taken, ‘and on account of these,’
or ‘on account of which.’ (1) ‘I fear myself—that I have already
spoken too freely, and, therefore, I wish to see him;’ (2) ‘I fear I have
already spoken too freely why I wish to,’ etc. The first rendering gives

more force to δέδοικ᾽ ἐμαυτόν, and to πολλά, which then refers to 224 foll.

NOTES, LINES 750-790. 99

1. 770. τά γ᾽ ἐν σοί, ‘the things in you,’ i.e. ‘in your condition or
circumstances.’

1. 771. és τοσοῦτον, «.7.A., ‘when I have reached such a height or
depth of anxiety.’ Cp. Ο. Ὁ. 748 és τοσοῦτον αἰκίας πεσεῖν. ἐλπίδων
is quite general—‘ expectation,’ cp. supr. 487 πέτομαι δ᾽ ἐλπίσιν. The
plural is probably intensive, as in φόβοι, cp. supr. 585.

1. 772. μείζονι, ‘more honourable,’ or ‘worthy.’ The expression is
=to τίνα μείζονα ἔχω ὅτῳ ἂν Adgayu; For μείζων cp. Ant. 638 μείζων
φέρεσθαι.

1. 773. διὰ τύχης τοιᾶσδ᾽ ἰών, ‘at such a crisis of my life.’

1. 774. Observe the remarkable ease and simplicity of rhythm in
these verses.

1.775. ἠγόμην, ‘I was considered.’ Cp. Ant. 34,5 καὶ τὸ πρᾶγμ᾽
ἄγειν | οὔχ ὡς παρ᾽ οὐδέν.

1. 778. σπουδῆς... τῆς ἐμῆς, ‘of the earnest heed I give to it.’ For
the repetition of the unimportant word ἀξία cp. O.C. jo, 71, Ant. 5
and note, infr. 817, 18.

1. 779. ἐν δείπνοις, ‘at a banquet.’ For the plur. Tr. 268.

1, 780. καλεῖ -- ἀποκαλεῖ, ‘ reproaches me.’ παρ᾽ οἴνῳ, ‘ over the wine.
πατρί, a dative of the person interested =‘ I was in relation to my father
a supposititious son.’ πλαστός = ὑποβολιμαῖος.

1. 781. τὴν οὖσαν ἡμέραν, ‘the day then in existence.’ The simple
verb is not αυϊΐε -- παροῦσαν. Cp. Tr. 1169 χρόνῳ τῷ (ζῶντι... νῦν.

1, 782. κατέσχον, ‘restrained my anger’—an object is easily obtained
from βαρυνθείς.

1. 783. μητρός is genitive after πέλας. Cp. 1.801. οἱ δὲ δυσφόρως,
κτλ. ‘They took the reproach with feelings of anger against him.’
For ἦγον in the sense ‘took,’ ‘ considered,’ cp. supr. 775. ἄγειν δυσφό-
pws is here used with the acc., as ἄγειν οὐχ ὡς map’ οὐδέν in Antig.
34) 8:

1. 785. τὰ μὲν κείνοιν, adverbial, ‘so far as they were concerned,’ ‘in
respect to them.’ Cp. supr. 706 τό γ᾽ εἰς ἑαυτόν.

1. 786. ὑφεῖρπε γὰρ πολύ, ‘it spread far and wide.’ This is better
than ‘it rankled deeply in me,’ which adds little to ἔκνιζέ μ᾽ det τοῦθ᾽.
Moreover the motive of Oedipus in going to Delphi was to clear himself
of the reproach, not to resolve his own doubt.

1, 788. ὧν, genitive by attraction, ἄτιμον τούτων ὧν, for ἄτιμον τού-
των ἅ. Cp.0.C. 49, 50 μή pw ἀτιμάσῃς | τοιόνδ᾽ ἀλήτην, ὧν σε προσ-
τρέπω φράσαι.

]. 789. ἄτιμον, ‘ dishonoured,’ in the sense of ‘ unanswered.’ Cp.O.C.
51 οὐκ ἄτιμος ἐκ γ᾽ ἐμοῦ φανεῖ, ’

1, 790. προὐφάνη λέγων, ‘was found to utter,’ ‘dawned on me with
the utterance” The words indicate the surprise of Oedigas wt Le

H 2

100 OEDIPUS TYRANNUS.

unexpected revelation. El. 1285, 6 spoddpdavys δὲ | φιλτάτην ἔχων
πρόσοψιν.

1. 791. γένος is =prolem.

1. 792. δρᾶν is an epexegetic infinitive with δηλώσοιμι.

1. 795. ἄστροις.. ἐκμετρούμενος κιτὰλ., ‘ measuring from ἃ distbnce by
the stars the position of Corinth,’ i.e. fixing the position of Corinth by
the stars and remaining at a distance from it. By the stars, i.e. and not
by sight.

1. 796. ἔφευγον, “1 fled on my way,’ or ‘I remained in banishment,’
infr. 948. ἔνθα μήποτε. For μή with ἔνθα --" ἴῃ such a place that,’ cp.
Aj. 659 ἔνθα μή τις ὄψεται, El. 436, 7.

I. 798. τούσδε is used because the place is clearly before Oedipus’
mind since the mention by Jocasta of the triple way. The plural is
applicable to a place which is the meeting point of several districts, and
the exact spot is not mentioned till 1. 800.

1. 799. τοῦτον =‘ of whom we speak.’

1. 800. Cp. supr. 7oo, 772. This line is not in the text of the
oldest and best MS. of Sophocles—La, but is added on the margin of
the page by a much later hand. [The page will be found in facsimile
in Wattenbach’s ‘Schrifttafeln etc.’ xxxiv.] It is found in all other
known MSS. Dindorf, in order to support the theory that all our MSS.
are copies of the archetype of La., regards this line as spurious. It is,
however, quite worthy of Sophocles, and if we omit it, we have a very
awkward asyndeton. In his narrative Oedipus wishes to be as exact as
possible, and therefore repeats τριπλῆς.

1. 802. κῆρυξ. The herald would go first to announce the peaceful
intentions of the travellers.

L 803. οἷον, sc. τὸν Adiow εἶναι. Cp. supr. 742.

1. 804. ἡγεμών is the driver who was leading the horses along the
mountain road. In 1. 806 he is called τροχηλάτης. It is doubtful
whether he is the same person as the κῆρυξ, but probably not.

1. 805. πρὸς βίαν, ‘violently,’ like πρὸς ὀργήν, πρὸς εὐσέβειαν, etc.
The imperfect of the verb (ἠλαυνέτηνν) is conative ; ‘they tried to drive,’
etc.

1, 807. με is to be taken primarily with ὁρᾷ, but it must also be sup-
plied with παραστείχοντα. A word which is put early in a sentence is
often in connection more or less explicit with more than one of the
words which follow. Cp. supr. 278.

1. 809. ὄχου is to be taken with καθίκετο, * watching for me, he
came right down upon my head from the chariot, as I passed, with his
two-pronged goad.’ Oedipus first struck the driver, and then passed
along the side of the chariot, at which moment Laius struck him with

the goad used for urging on the horses. Plut. Alc. 7 κονδύλῳ καθι-

NOTES. LINES 791-828. 101

κόμενος αὐτοῦ παρῆλθεν. Paus. 5.18. 2 γυναῖκας és SApous καθικνουμένας
ὑπέροις (‘ pounding with pestles in mortars’).

1. 810. To ἴσην supply τίσιν. His punishment was not merely equal,
as justice demanded, but far more. Ocdipus speaks with regret for his
own hasty act in giving ‘ death for a blow.’

1. 811. ἐκ τῆσδε χειρός. The preposition ἐκ is a favourite with
Sophocles, Cp. Aj. 26 κατηναρισμένας | ἐκ χειρός, El. 279 ἐκ δόλον,
Tr. 1133 ἐξ ἐμῆς θανεῖν χερός. The emphatic τῆσδε, recalling the
triumph of the moment when he slew his opponent (who was his father),
helps to mark the unconsciousness of Oedipus in the presence of his
mother.

1. 813. τοὺς ξύμπαντας, i.e. all who were left when the οἰκέτης had
run away. The rest attempted to make a stand, and the fugitive was
unnoticed by Oedipus, who did not pause to count whether he had killed
four or five.

1. 814. τούτῳ, ‘of whom we speak,’ as in 1. 799. Δαΐῳ is governed
by συγγενές, τῷ ξένῳ by προσήκει.

1. 817. ᾧ is to be taken after ἔξεστι, which is then followed by τινὰ
δέχεσθαι, ‘to whom it is not permitted that any stranger should receive
him.’ The construction is made easier by reading ὃν... τινί, but the
emendation is doubtful.

1. 819. To ὠθεῖν supply δεῖ. The positive notion is repeated (by
opposition) from the negative, as in supr. 240, 1 μήτε χέρνιβος νέμειν
ὠθεῖν δ᾽ dn’ οἴκων πάντας. τάδ᾽ is explained in τάσδ᾽ ἀράς. Cp. El.
1364 ff. τοὺς γὰρ ἐν μέσῳ λόγους... αἱ ταῦτά σοι δείξουσι, where, con-
versely, ταῦτα takes up τοὺς .. λόγους,

1. 821. ἐν χεροῖν ἐμαῖν χραίνω, ‘I pollute by my embrace.’

1. 822. dp’ ἔφυν κακός; The dpa, dp’ οὐχί, expresses a high degree of
certainty. ‘Is there then—can it be otherwise—some natural stain of
iniquity in me if I must go into banishment, and yet never return to
my own country, under penalty of slaying my father and marrying my
mother ?’

1. 823. πᾶς dvayvos, ‘utterly impure.’ Cp. Phil. 927 πᾶν δεῖμα, and
compounds like παμμιαρός. φυγεῖν is to go into exile (i.e. from
Thebes).

1, 825. ἐμβατεύειν πατρίδος. The genitive, which does not seem to
occur elsewhere with this word, must be regarded as partitive. πατρί-
So0s=Corinth. γάμοις is defined by pytpés. Cp. O. C. 945 yapo..
ἀνόσιοι τέκνων.

‘1. 828. ἀπό is here=to ‘proceeding from.’ Cp. supr. 43 εἴτ᾽ dq’
ἀνδρὸς οἷσθά που, ‘ or if you know of any proceeding from a man.’ For
ὀρθοίη =‘ direct aright,’ cp. infr. 853, and Ant. αυτὸ ὦ yhyt, tous
ws dp’ ὀρθὸν ἤνυσας.

102 OEDIPUS TYRANNUS,

1. 829. ἐπ᾽ ἀνδρὶ τῷδ᾽, ‘at me.’ Cp. Aesch. Ag. 363 ἐπ᾽ ᾿Αλεξάνδρῳ
τείνοντα πάλαι τόξον.

]. 830. Oedipus for a moment contemplates the evil day which,
though far less dreadful in his thought than in the reality, is still re-
garded by him as improbable. He prays that he may never see it.
Afterwards, when the day comes upon him, he takes away his sight.
Thus the first note of the horror is touched, but while he prays here
that death may save him from the dreadful sight, later on he dare not
seek refuge in death. Cp. infr. 1183, 1371 foll.

1. 832. πρόσθεν 4 -- πρίν, hence the infinitive. τοιάνδε... κηλῖδα συμ-
φορᾶς, ‘a calamity staining so deeply.’

1. 833. ἀφιγμένην, ‘ overtaking me.’

1. 834. The spectators know that that which seems to Oedipus the
most horrible supposition possible is less than half of the truth.

1. 835. πρὸς τοῦ παρόντος, ‘from the person who was present at the
deed,’ the participle is in the imperfect tense.

1. 836. τῆς ἐλπίδος. The article is used as with an abstract word, or
it may refer to ἐλπίς in the preceding line. ‘So much hope,’ i.e. ‘so
much and no more.’ The meaning is different in supr. 771.

1. 837. τὸν ἄνδρα τὸν βοτῆρα is the ol«evs of 1. 756, who is here called
βοτήρ, owing to his present occupation; cp. 761. Even at a previous
time he would appear to have had the care of sheep; 1. 1133 εὖ γὰρ οἶδ᾽
ὅτι, K.T.A.

1. 838. πεφασμένου is probably gen. absolute. For another instance
of this construction in a single word cp. ΕἸ. 1344 τελουμένων εἴποιμ᾽ ἄν.

1. 841. περισσόν, ‘remarkable,’ ‘more than was expected.’ Cp. Tr.
617 περισσὰ δρᾶν, Dem. 775 λέξω δὲ οὔτε καινὸν οὔτε περιττὸν οὐδὲν οὔτ᾽
tov ἀλλ᾽ ὃ πάντες ὑμεῖς ἴστε ὁμοίως ἐμοί.

1. 842. Cp. supr. 716 λῃσταὶ φονεύουσ᾽, «.7.A. Ocedipus has already
unconsciously hit on the truth, 1. 124 καὶ πῶς ὁ λῃστής ;

1. 845. τοῖς πολλοῖς, ‘the many,’ of whom he speaks. For this use
of the article with πολλοί cp. Thuc. 1. 86 τοὺς μὲν λόγους τοὺς πολλοὺς
τῶν ᾿Αθηναίων ob γιγνώσκω. Cp. Plat. Rep. 5. 453 E τὰς δὲ. ἄλλας
φύσεις τὰ αὐτά φαμεν νῦν δεῖν ἐπιτηδεῦσαι.

1.846. oidfwvov, ‘in his single strength.” The emphasis is on the
first part of the compound, but the word, being formed on the analogy
of εὔζωνος, is chosen as being applicable to a traveller. Sophocles
often uses compounds in this manner for simple words to gain a sort
of picturesqueness. Thus we find δικρατεῖς, δίστολοι, δίστομοι for δισσοί.
So also δολιόπους, δεινόπους, χαλκόπους, ὀρθόπους, ὑψίπους, and οἴνωψ,
κελαινώπης, etc. Cp. 1. 189.

1 847. The metaphor is from a balance; cp. Electr. 119, 20.

4 849. τοῦτό ye. This particular point, i.e. the number of the

NOTES. LINES 829-866. 103

robbers, which the oievs had probably stated falsely in order to excuse
his own flight.

1]. 851, 2. ‘ Yet even if he should swerve at all from his former state-
ment, he will never, O prince, prove that the murder of Laius was
duly done as foretold.” δικαίως is to be taken with ὀρθόν, and means,
‘in the right manner.’ For ὀρθόν cp. supr. 829; ὄντα must be
supplied. Cp. Tr. 826 καὶ τάδ᾽ ὀρθῶς ἔμπεδα κατουρίζει. For τόν
some editors read σόν, which, however, complicates the predicate.
without improving the sense; for it must mean (1) ‘was thy deed,’
duly in accordance (with the oracle), which assumes that Laius is
the father of Oedipus; or (2) that thy murder of Laius was the duly
appointed one, or that the duly appointed murder was thy deed.
And Jocasta is thinking rather of the failure of the oracle, of which
she is convinced, than of Oedipus’ part in the transaction.

1. 854. διεῖπε, ‘expressly said.’ Cp. supr. 723 διώρισαν. ©

1. 857. μαντείας depends on οὕνεκα. Jocasta is secure in her contempt
of prophecy: ‘I would not look this way or that,’ i.e. I would not allow
myself to be moved in the least. Cp. supr. 728 ὑποστραφείς.

1. 859. καλῶς νομίζεις. Oedipus gives a cold commendation to the
words of Jocasta, and requests her nevertheless to send for the οἰκέτης.
He yields to her influence, yet he cannot shake off his belief in oracles
to the same extent as she has done. And Jocasta makes no resistance,
because she is anxious to conciliate and calm her husband. τὸν ἐργά-
τὴν is governed by στελοῦντα.

ll. 863 ff. The Chorus moralise on the blessing of piety, the train
of thought being aroused by the language of Jocasta in regard to the
oracles. Their words, however, impress on the spectator the great
lesson of the story, the terrible consequences of any breach of the
Eternal laws. In the second antistrophe they return from reflections of
a general nature to the incident immediately before them. Strophe a’.
‘May it be my lot in life to preserve a holy purity in all words and
acts for which there are laws set up on high, born in the firmament of
heaven, whose sire is Olympus, and no other. Unbegetten of man’s
mortal nature, they shall never sink into the sleep of oblivion ; God is
mighty in them, and ages not.

1. 866. ὑψίποδες, ‘established on high.’ For the compound cp. 1. 846.
The word is to be taken closely with πρόκεινται. οὐρανίαν δι’ αἰθέρα
τεκνωθέντες, ‘ brought into birth throughout the serene heaven,’ i.e. ‘ per-
vading the whole heaven, which is their natural element.’ αἰθήρ is femi-
nine more Homerico, perhaps as the mother element. The highest idea
of Jaw came to the Greeks from the motion of the heavenly bodies.
Thus the heaven is at once the sphere of their operation and Lhe source
of their birth.

104 OEDIPUS TYRANNUS.

1. 870. οὐδὲ μάν. Cp. Pind. Pyth. 4. 155 οὔτι πον οὗτος ᾿Απόλλων,
οὐδὲ μὰν χαλκάρματός ἐστι πόσις "Adpodiras, where, as here, a new
thought is introduced after a negative.

L871. Cp. Ant. 456, 7, where Antigone is speaking of the highest
laws, ἀεί wore (ἢ ταῦτα κοὐδεὶς oldev ἐξ ὅτου ᾽φάνη. Beside and above
the laws established by enactment either of the state or of some law-
giver were the ἄγραφοι νόμοι, or laws governing religion and morality,
which were of superior sanctity. Lysias 6 § 10 τοῖς ἀγράφοις [νόμοις],
καθ᾽ obs Edpodmidac ἐξηγοῦνται, obs οὐδείς πω κύριος ἐγένετο καθελεῖν οὐδὲ
ἐτόλμησε ἀντειπεῖν οὐδ᾽ αὐτὸν τὸν θέντα ἴσασιν.

ll. 873 ff. Antistrophe a’, The Chorus dwell on the evil attending a
proud and rebellious spirit, which disregards religion. ὕβρις φυτεύει
τύραννον, ‘ pride is the tyrant’s root.’ ὕβρις is the rebellion of the pas-
sions against the reason, or of human nature against the divine; and in
Aeschylus no less than in Sophocles is regarded as the fountain-head
of evil. It is in the tyrant that this lawless spirit reaches its highest
consummation, as, for instance, in Pheidon of Argos (ὑβρίσαντος μέ-
γιστα δὴ τῶν Ἑλλήνων ἁπάντων Hdt. 6. 127), and Cleisthenes of Sicyon.
The dangerous nature of this spirit, as opposed to θέμις and νόμος, was
recognised at an early time in Greek literature. Heracleitus of Ephesus
(B.c. 500) said, ὕβριν χρὴ σβεννύειν μᾶλλον ἢ πυρκαζήν (a conflagration),
and Pindar speaks of ὕβρις as κόρον ματέρα (Ol. 13. 12), i.e. it makes a
man dissatisfied with what he has, however much. τύραννον is here
used in the later emphatic sense, ‘a tyrant,’ not as in 1, 588 supr. τύραν-
vos εἶναι μᾶλλον ἢ τύραννα δρᾶν.

1.874. εἰ.. ὑπερπλησθῇ, ‘if vainly filled to overflowing with an
abundance neither seasonable nor expedient. The passages in Soph-
ocles in which εἰ is read with the subj. are, this, supr. 198; infr.
917, 1062; O. Ὁ. 1443; Ant. 710; Aj. 496. The older editors at-
tempted to correct all these passages; see Ellendt’s lexicon, sub voce
el, but Herm. on O. C. 1443 (45) acknowledges the construction, and
remarks, ‘Interest non parum, εἰ an ἣν dicas. Nam ἣν incertum est,
referturque ad id quod simus experiundo cognituri, fiatne an non fiat;
εἰ autem fortius est, solamque conditionem designat, unde eo hic utitur
Antigona, non dubitans quin sit fratre caritura.’ Kriiger £4. 3 allows
the construction even in Attic prose (‘when the idea of the reality, or
realisation of the conditional clause is predominant’), quoting Thuc.
6. 21. 1 ἄλλως τε καὶ εἰ ξυστῶσιν al πόλεις, K.T.A.

1. 8)6. ‘ Having mounted the topmost height rushes on sheer ruin.’
The aorist in ὥρουσεν is gnomic. The notion in ἀπότομον ἀνάγκαν
seems to be that of a precipice, where there was no place for the foot
to plant itself; or of rugged ground at the foot where one ‘stumbles

“pon the dark mountains.’ Eur. Alc. 118 μόρος γὰρ ἀπότομος πλάθει.

NOTES. LINES 870-896. 105

981 οὐδέ τις ἀποτόμου Anpards ἐστιν αἰδώς (said of ἀνάγκη). Compare
the language in Ant. 853-5 προβᾶσ᾽ én’ ἔσχατον θράσους ὑψηλὸν ἐς
Δίκας βάθρον προσέπεσες, ὦ τέκνον, πολύ.

1,879. ‘ The struggle that is for the city’s weal I pray God never to
stop.’ Contention for the public good is contrasted with the spirit of
self-aggrandisement, and this zeal the Chorus hope may never die out of
the city. The statement is true in general, though there may be a
covert reference to the desire of Jocasta to check further inquiry into
the oracle. ‘Compare the contrast of the good and evil Eris in
Hesiod, Op. et Ὁ. 11 ff.

1. 881. For προστάταν cp. 411.

1, 883. Strophe β΄, As the Chorus are resolved to observe piety and
religion in themselves, so they pray that the want of it may be punished.
“Βαϊ whoso in act or word follows the way of the proud—reckless of justice
and regardless of the shrines of the gods—may an evil doom take him in
return for his ill-starred vanity.’ ὑπέροπτα is a neut. plur. used adverbially.
Cp. El. 961 ἄλεκτρα γηράσκονσαν ἀνυμέναιά τε. χερσίν, ‘by violence.’

Ἰ, 885. οὐδέ is used and not μηδέ, because οὐδὲ σέβων make up one
notion, and εἰ is left in the background.

1. 887. ἕλοιτο, ‘ take him for her own.’

1.891. Sacrilege is the last step in the career of impiety. The words
of Sophocles might seem to have been fulfilled by the doom which
overtook the Phocians (and indeed all Greece) after the impious pil-
laging of the temple of Delphi, a hundred years after this play was
written. After 4 supply εἰ only, not εἰ μή.

1. 893. If we read θυμοῦ we may translate, ‘who in such courses will
any longer arrest the shafts of anger so as to keep them away from his
soul?’ This translation is capable of two applications, (1) to the tyrant
who cannot avoid being an object of hatred to his people, cp. Aesch.
Ag. 457 δημοκράντου δ᾽ ἀρᾶς τίνει χρέος, or (2) to the spectator of such
actions who cannot avoid being angry. But the lines are very doubtful,

f.908 for there is nothing in 1. 905 to correspond to θυμοῦ βέλη.

1, 895. at τοιαίδε πράξεις, ‘deeds such as those of the tyrant’ who
set all moral law at defiance. If tyrants could hope for the favour of
heaven, all Greek morality was at an end. Cp. Herod. 5. 92 ἦ δὴ ὅ re
οὐρανὸς ἔσται ἔνερθε τῆς γῆς, Kal ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ
ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι, καὶ ἰχθύες τὸν πρότερον ἄνθρωποι,
ὅτε γε ὑμεῖς, ὦ Λακεδαιμόνιοι, ἰσοκρατίας καταλύοντες, τυραννίδας ἐς τὰς
πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον οὐδέν ἐστι κατ᾽
ἀνθρώπους, οὔτε μιαιφονώτερον.

1. 896. τί Set με χορεύειν; The song of the Chorus is also an act of
religious worship, which is rendered useless if the pious and the ‘suyious.
are as one—éy ὁμοίῳ καὶ σέβειν καὶ ph Thoc. 2.43. The words Wad

106 OEDIPUS TYRANNUS.

follow 1]. 906 ff. φθίνοντα γάρ «.7.A. show that there is a reference to the
action of Oedipus and Jocasta.

1. 898. Antistrophe β΄. ‘I will not visit the shrines of the gods, if
this oracle fails. Look to it,O mighty Zeus, for men are despising thee,
and religion is trodden under foot.’ Cp. 1. 480.

1. 899. Abae was a town in Phocis, ἔνθα ἦν ἱρὸν ᾿Απόλλωνος πλούσιον,
θησαυροῖσί re καὶ ἀναθήμασι πολλοῖσι κατεσκευασμένον Hat. 8. 33.
After Delphi, it was the oldest and most famous oracle of Apollo in
Greece, and was among those consulted by Croesus, ib. 1. 46.

τὰν Ὀλυμπίαν, sc. ἑστίαν. The oracle of Zeus at Olympia is meant,
iva μάντιες ἄνδρες ἐμπύροις τεκμαιρόμενοι παραπειρῶνται Ards ἀργικε-
ραύνου Pind. ΟἹ. 8. 2.

1. go2. ‘ Unless these things (i. 6. the prediction and the event) shall
harmonise clearly for all to see.’ χειρόδεικτα = manifesta. The dative
denotes the persons remotely interested in the coincidence of the oracle
and the fulfilment.

1. 903. ἀκούεις, ‘art named.’ Cp. Aristoph. Vespae 621 ὅστις
ἀκούω ταῦθ᾽ ἅπερ ὁ Ζεύς. So audio in Latin. Horace, Sat. 2. 6. 20
‘Seu Jane libentius audis.’

1. φο4. The nominative to λάθοι is explained at length in the sentence
beginning with γάρ. Let not the sacrilege be unnoted of which we see
an instance in the disregard of oracles.

1. 907. ἐξαιροῦσιν, ‘men are setting aside. Cp. Eur. Phoen. 991
πατρὸς ἐξεῖλον φόβον. Observe that φθίνοντα is put in the prominent
position, ‘as things which are dead, and have lost their force,’ εἴς.
φθίνοντα is just the opposite of ζῶντα in supr. 482 ζῶντα περιποτᾶται.
The metaphor may possibly be taken from the withered and lifeless
branches of trees, which merely ‘ cumber the ground.’

1. 909. τιμαῖς ἐμφανής = ἐμφανῶς τιμώμενος, ‘distinguished by acts of
honour’ or worship. It may be that Sophocles is here referring to a
decay of reverence for oracles in his own day. In this respect there is
a wide difference between the histories of Herodotus and Thucydides,
and after the Peloponnesian war the Delphian oracle, however much
used by private persons, ceased to be of the same importance in the
affairs of states as previously.

ll. g11 ff. Jocasta, who left the stage with such strongly pronounced
opinions on prophecy, now returns to bring propitiatory offerings to the
gods. The more that Oedipus has reflected on the matter, the more it
has come home to him, and Jocasta’s arguments have been insufficient
to quiet his doubts. This sacrifice has the effect of bringing Jocasta.
out of the palace, and thus she is the first to hear the news from
Corinth. There is something apologetic about δόξα pot παρεστάθη, as

though Jocasta were aware of her inconsistency.

NOTES. LINES 898-932. | 107

1.912. The ναοὺς... δαιμόνων probably mean no more than the small
shrine near the palace door. Cp. El. 634, where Clytemnestra is offer-
ing a similar sacrifice.

"1.914. ὑψοῦ γὰρ αἴρει, κιτιλ., ‘allows his spirit to be agitated ex-
ceedingly.” The use of the active construction seems to imply that
Oedipus wilfully increases his own excitement. Cp. Aj. 75 οὐ ay,
ἀνέξει μηδὲ δειλίαν ἀρεῖς; and note.

Ἰ. 916. τὰ καινά, the new oracle, given to Oedipus, and recently re-
peated by him to Jocasta; rots πάλαι, the old oracle, given to Laius,
which in Jocasta’s mind has been proved false.

1, 917. ἐστὶ rod λέγοντος, ‘is in the power of the speaker.’ For the
predicative genitive cp. O. C. 752 τοὐπιόντος ἁρπάσαι. εἰ φόβους λέγῃ
has equal MS. authority with ἣν φόβους λέγῃ, and must be preferred
as the more difficult reading. Cp. 1. 874.

l. 919. Δύκειος is an epithet given to Apollo as the averter of evil.
Cp. El. 6, 7 and note, and supr. 204. dyxtoros γὰρ εἶ. Statues, or
at least an altar, of Apollo were before the doors. Cp. 1. 912.

1.920. κατεύγμασιν, i.e. στέφεσι κἀπιθυμιάμασιν, for these are the
symbols or accompaniments of prayer. If this be the meaning, Jocasta
is referring to the votive offerings she is bringing, but the word may
also be taken in the more simple sense of ‘ vows,’ the notion of accom-
paniment being brought prominently forward in σύν, guasi ‘ bringing these
vows with me.” Dindorf reads κατάργμασιν.

1. 921. λύσιν εὐαγῆ is a condensed expression for ‘a release, which
will leave us pure.” The word εὐαγῇ is always found in the same place
in the line, but edayfs, ‘pure,’ must be carefully distinguished from
εὐάγής, ‘clear,’ ‘bright,’ a word found in Aeschylus and Euripides.
In the next line the simile is compressed after νεώς : add ἐκπεπληγμένον
βλέποντες ἂν ὀκνοῖεν, and cp. supr. 362, Ant. 75.

1.924. Cp. El. 660 πῶς ἂν εἰδείην ; where the context is much the
same, and supr. 765.

].925. For the construction αὐτὸν εἴπατ᾽ εἰ κάτισθ᾽ ὅπου cp. supr.
740. The form of the aorist with a is most common in the second
sing. indicative εἶπας and in the imperative. For ὅπου cp. Aj. 33.

1. 929. Notice the ξὺν ὀλβίοις γένοιτ᾽ as an instance of the irony (so
called) in Sophocles, and also the combination of γυνή and μήτηρ in the
preceding line (Ant. 53 μήτηρ καὶ γυνή, διπλοῦν Enos).

1. 930. παντελὴΞ δάμαρ, ‘ wife with full rights,’ probably as being the
mother of children and mistress of the palace. Similarly Ant. 1163
παντελῇ μοναρχίαν.

],932. οὕνεκ᾽. Wecklein reads εἵνεκ᾽, in the belief that οὕνεκα,
‘ wherefore,’ ought not to be read for ἕνεκα, ‘on account οἷ So sour.
383. [His reasons for the change are given in‘ Curae Eagar

108 OEDIPUS TYRANNUS.

(Lipsiae, 1869), xii. p. 36 ff. ‘ Praeposttionem οὕνεκα librariis deberi puto,
poetas tragicos autem ut ξεῖνος, κεῖνος metri causa adhibuerunt, ita metri
causa τὸ ποιητικὸν εἵνεκα admisisse. Aristophanes autem, cui vulgaris
sermo neque εἵνεκα usque οὕνεκα subministrabat, metri necessitate δύση
tragicorum imitatus est pariter ac στοιᾶς pro στοᾶς metri causa usurpavit.’ }
But on the whole it seems better to follow the authority of the MSS.,
which in Sophocles are in favour of οὕνεκα, though in Aristophanes
there is some variation.

1. 934. ἀγαθά must be taken after σημῆναι.

1. 935. For παρά and ἐκ (in the next line) cp. Thuc. 1.137 ἐκ τῶν
᾿Αθηνῶν παρὰ τῶν φίλων.

Ἰ, 936. τὸ δ᾽ ἔπος would naturally be in the dative after #500. The
acc. may be due to attraction, cp. supr. 449 τὸν ἄνδρα τοῦτον . . ὃν
πάλαι... οὗτος «.7.A. But the accusative of the pronoun occurs in similar
cases, e.g. Od. 5.215 μή μοι τόδε xweo—and the same construction
may here be extended to the noun, with the assistance of the attraction.
Cp. Phil. 1314 ἥσθην... εὐλογοῦντά ce. τάχα is best taken with ἐξερῶ,
cp. O. C. 980 οἵους ἐρῶ ray’. The ἄν in πῶς δ᾽ οὐκ dv; can be supplied
to #800 and ἀσχάλλοις, with the latter word tows makes the omission
more easy.

1. 938. ποίαν «.7.A., ‘ Why,’ or ‘how, has it thus a double power ?’
ποίαν, though agreeing with δύναμιν, is merely the interrogative to the
sentence, and asks the cause of the double power, the nature of which
has been described.

Ἰ. 941. ἐγκρατής = ἐν κράτει dv. Cp. ἔντιμος.

1. 942. ragots. The use of the plural in this word may perhaps
point to the various ceremonials of burial, or to the number of tombs
in the place where Polybus was gathered to his forefathers. Cp. 987,
O. C. 411, 1410. {In Euripides the plural is not used for the singular
according to Kummerer (‘ Ueber den Gebrauch des Pluralis,’ Klagenfurt,
1869).]

1. 945. ὦ πρόσπολε. Jocasta has one or more attendants to aid her
in offering her gifts. Cp. El. 634 ἔπαιρε δὴ σὺ θύμαθ᾽ ἡ παροῦσά por.

1. 947. τοῦτον τὸν ἄνδρα. The accusative is to be taken with ἔφευγε,
which is the first verb, and repeated in thought with κτάνοι, unless
ἔφευγε is taken in the sense ‘remain in exile’ (cp. supr. 796 ἔφευγον
ἔνθα μή «.7.A.), in which case the acc. will be governed by «ravot.
tv’ ἔστε; ‘where are ye?’ Observe the use of the plural verb with
the neuter, which in this case is rendered necessary by the personi-
fication.

1. 951. ἐξεπέμψω, ‘had me called forth.’ The middle voice, as in

Heraréumecbat, is used of that which is done by means of others. Cp.
supr. 1, 434.

NOTES. LINES 934-975. 109

1. 953. tv’ ἥκει, ‘ what is the end of.’

1.954. τί μοι λέγει; ‘what has he to tell, I pray?’ or ‘ what has
he to tell of interest to me?’ Aristoph. Nub. 111 καὶ τί σοι μαθήσομαι ;
‘what would you have me learn ?’

1. 956. With ὡς οὐκέτ᾽ ὄντα cp. El. 1341 ὧς τεθνηκότα, and with the
positive and negative form of statement, Aj. 289 ἄκλητος οὔθ᾽ bn’ ἀγγέ-
λων κληθείς κιτ.λ.

1.957. σημῆνας γενοῦ. For this construction cp. supr. 577, Ant. 180
and note.

1. 959. With θανάσιμον βεβηκότα, which expresses a completed fact,
‘dead and gone,’ cp. Ο. Ὁ. 894, 5 οἴχεται... ἀποσπάσας. The notion of
movement is not altogether lost in βεβηκότα. Tr. 874 βέβηκε Δῃάνειρα
τὴν πανυστάτην | ὁδὸν ἁπασῶν.

1. φόο. ξυναλλαγῇ, ‘ by visitation of.’ Cp. supr. 34.

1. 962. νόσοις, if the plural is to be pressed, we may translate, ‘ some
kind of disease.’

1. 963. ‘ Yes, and by the years whose length he has measured.’ For
ὃ xpévos cp. O. Ὁ. 7, El. 961. συμμετρούμενοβ occurs above 1. 73, but
in a different sense. Sophocles only, among the poets, uses the word.

1. 964. For the exclamation cp. Phil. 234 and note. σκοπτοῖτο, ‘ con-
sider,’ ‘have any regard for.’ The middle form, which seems to differ
in no way in meaning from the active, occurs again Trach. 296.

1. 966. The κλάζοντας dpves are the source of the wisdom of Teire-
sias. Cp. supr. 395, Ant. 998 foll. ὧν ὑφηγητῶν. The omens which
prophesy the crime are regarded as leading to the commission of it.
The same combination explains the use of dvurew in ἢ]. 156, 720. For
the omission of ὄντων cp. O. C. 1588 ὑφηγητῆρος οὐδενὸς φίλων.

1.967. The three consecutive trisyllabic feet, of which the two
tribrachs are each divided amongst three words (cp. supr. 537), are pro-
bably intended to mark the crescendo of triumphant scorn following
previous agitation. The movement is recalled by the dactyl in 1. 972.

1, 968. Here and in Ajax 635 the present of κεύθω has the meaning of
the perfect κέκευθα.

1. 969. τὠμῷ πόθῳ, ‘through desire of me.’ Cp. O. C. 419 τοὐμοῦ
πόθον προὔθεντο τὴν τυραννίδα, ib. 1413 τῆς ἐμῆς ὑπουργίας.

1. 971. τὰ δ᾽ οὖν παρόντα. οὖν resumes the train of thought; ‘ how-
ever Polybus came by his death, dead he is, and the oracles which
troubled us are in the grave with him.’ παρόντα, =‘ which were causing
us trouble at this time.’ Cp. O. C. 1540 rov« θεοῦ παρόν.

1.974. παρηγόμην, i.e. ‘my fear carried me away from the right
course in which you directed me.’

1.975. és θυμὸν βάλῃς, ‘take to heart. Hdt. 7.51 és θυμὸν ὧν βαλεῦ
wai τὸ παλαιὸν ἔπος w.7.A. Supr. 739.

110 OEDIPUS TYRANNUS.

1.977. @, ‘in the sphere of whose life.’ Cp. supr. 381 τῷ πολυζήλῳφ
βίῳ and note. With the periphrasis τὰ τῆς τύχης cp. supr. 620, I.

1. 979. εἰκῆ, i.e. without regard to νόμος. For the use of the optative
cp. 1. 315 ἀφ᾽ ὧν ἔχοι τε καὶ δύναιτο.

1. 981. For the context see Hdt. 6. 107, Plato, Rep. 571 C.

1. 983. wap’ οὐδέν, ‘of no account.’ Cp. Ant. 35.

1. 987. μέγας γ᾽ ὀφθαλμός, ‘is a great eye to see with,” i. 6. ‘throws
great light upon your path.’ Aesch. Pers. 167 foll. ἔστι γὰρ πλοῦτός γ᾽
ἀμεμφής, ἀμφὶ δ᾽ ὀφθαλμοῖς φόβος | ὄμμα γὰρ δόμων νομίζω δεσπότου
παρουσίαν. Others take ὀφθαλμός as a ‘comfort,’ or better still, as a
‘precious thing,’ a ‘ prize,’ in which sense Amphiaraus is the ‘eye’ of
the Argive army, Pind. Ol. 6. 27, and Orestes is the ‘eye’ of his house,
Aesch. Choéph. 934. The Greeks regarded the eye as the source as
well as the means of light. For τάφοι cp. supr. 942.

1. 989. For ὑπέρ in the place of the more usual περί cp. Il. 6. 524
ὑπὲρ σέθεν αἴσχε᾽ ἀκούω, and infr. 1444.

l. got. τί δ᾽ ἔστ᾽ ἐκείνης ; ‘what is there about her,’ or, ‘coming from
her?’ For the latter cp. L 1013. With ἐς φόβον φέρον cp. supr.
510.

l. 994. μάλιστά γ᾽, supply ῥητόν.

l. 997. ‘Corinth became (was made) a distant land.’ The imperfect
= ‘was then, and has been so far.’ d&mpxeiro=was regarded as an
ἀποικία, but no exact parallel has been found. In Theocr. 15.7 ἐμὲ
ἀποικεῖν is maintained by Ameis in the sense, ‘live away from me.’
ἐξ ἐμοῦ, ‘by my act,’ El. 526 ἐξ ἐμοῦ τέθνηκεν, ἐξ ἐμοῦ.

1,999. The words τὰ τῶν τεκόντων «.7.A., give point to the real
situation of which Oedipus is soon to become conscious. See infr.
1371 ἐγὼ γὰρ οὐκ οἶδ᾽ ὄμμασιν ποίοις βλέπων K.7.A.

1. 1000. # γάρ is frequent in eager agitated questions. ΟΡ. 1. 1017,
El, 1221, 1223. τάδ᾽ ὀκνῶν refers to that part of the oracle which was
alone capable of fulfilment now.

1, 1003. ἐξελυσάμην. The middle voice is usual in the sense of ‘re-
deeming from,’ e.g. Aesch. P. V. 235 ἐξελυσάμην βροτοὺς τοῦ ph... els
Αἴδου μολεῖν. (For the active cp. supr. 35.) The question with τέ οὐκ
and the aorist tense is=‘had I not better at once?’ For this common
idiom cp. Aesch. P. V. 747, 8 τί... οὐκ ἐν τάχει ἔρριψ᾽ ἐμαντὴν «.7.A,

1, 1005. τοῦτ᾽, ‘for this purpose. O. C. 5291 ἃ δ᾽ ἦλθον, ἤδη σοι
θέλω λέξαι, πάτερ.

1, 1006. σοῦ... ἐλθόντος, gen. absolute. εὖ πράξαιμί τι, ‘I might
gain some advantage.’

l, 1007. The masc. plural is used generally, though the mother only
js meant. Oedipus does not wish to speak more specifically.

1, 1008, The order is possibly δῆλος εἶ οὐκ καλῶς εἰδώς. ‘It is obvious

NOTES, LINES 977-1034. 111

that you have no clear knowledge,’ etc. Cp. 1. 317, and Ο. Ὁ. 269
καλῶς ἔξοιδα.

1, 1011. ἐξέλθῃ, ‘prove in the end.’ Cp. supr. 88, and Ο. Ὁ. ἐκφέρει.

1, 1012. μίασμα τῶν φντευσάντων, ‘ pollution arising from parents.’

1, 1014. ἄρ᾽ οἶσθα, = ‘let me tell you.’ πρὸς δίκης, ‘on the side of
justice,’ and so ‘justly.’ Cp. El. 1221 πρὸς δίκης γὰρ ob στένεις.

1, 1016, ἐν γένει, ‘related.’ Eur. Alc. 994 ἐμοί τις ἦν ἐν γένει.

1. 1019. τῷ μηδενί, ‘to one who is in no sense my father.’ μηδενί =
τῷ μηδαμῶς φύσαντι. For the wide use’ of the pronoun cp. El. 276
᾿Ερινὺν οὕτινα φοβουμένη, Aesch. Ag. 185 μάντιν οὕτινα ψέγων. The
same preference for the pronoun over the adverb is often seen in ques-
tions, supr. 938.

1, 1021. ὠνομάζετο, ‘caused me to be called his son.’

1, 1022. χειρῶν must be taken with λαβών, ‘ receiving from my hands.’

1. 1023. With dm’ ἄλλης χειρός supply λαβών or ὄντα. ὧδ᾽ goes
with ἔστερξεν μέγα (‘had this great love,’ that he made me his son).

]. 1025. τεκών is the reading of the MS., and ought to be retained.
It does indeed involve a contradiction with 1, 1020, but this is of little
moment in the excited state of the mind of Oedipus, who is prepared
for any revelation respecting his birth. Some have suggested τυχών
or κιχών.

1, 1027. ὡδοιπορεῖς does not appear to be found elsewhere with an
acc. only.

1, 1029. ἐπὶ θητείᾳ wAdvys, ‘going from place to place for hire.’
éwi, ‘in pursuance of.’ The mention of the humble condition of the
"ΑΎγελος prepares the way for the contrast in the next line. The con-
dition of the 67s was above that of the slave, in so far as he was per-
sonally free; but in Od. 11. 489 Achilles selects the condition of a
64s, whose master is poor, as the extreme of human misery.

1. 1031. ἄλγος =‘ cause of pain.’ λαμβάνεις is a historic present, as
though Oedipus were present at the scene of his own infant troubles.
Cp. Tempest, 1, 2, ‘I, not remembering how I cried out then, | Will
cry it o’er again; it is a hint | That wrings mine eyes to’t.’ The
question of Oedipus is suggested by the word σωτήρ, and there is also
a contrast between the present and the past action of the "AyyeAos. He
has saved Oedipus once, and he will save him again—as he thinks—
but he does precisely the opposite. The pathos of the scene is height-
ened by the presence of Jocasta, who is at once reminded of the cruelty
exercised upon her child, and made conscious of her real relation to
Oedipus.

l, 1032. ποδῶν dpOpa=‘the ancles.’ Cp. Tr. 779 pappas ποδός νιν,
ἄρθρον 7 λυγίζεται.

1. 1034. ποδοῖν ἀκμάς, not ‘the toes? which would be Loconskent

110 OEDIPUS TYRANNUS.

1.977. @, ‘in the sphere of whose life.’ Cp. supr. 381 τῷ πολυζήλψ
βίῳ and note. With the periphrasis τὰ τῆς τύχης cp. supr. 620, 1.

1. 979. εἰκῆ, i.e. without regard to νόμος. For the use of the optative
cp. 1. 315 ἀφ᾽ ὧν ἔχοι re καὶ δύναιτο.

1. 981. For the context see Hdt. 6. 107, Plato, Rep. 571 ΓΟ.

1. 983. trap’ οὐδέν, ‘of no account.’ Cp. Ant. 35.

l. 987. μέγας γ᾽ ὀφθαλμός, ‘is a great eye to see with,’ i.e. ‘throws
great light upon your path.’ Aesch. Pers. 167 foll. ἔστι γὰρ πλοῦτός γ᾽
ἀμεμφής, ἀμφὶ δ᾽ ὀφθαλμοῖς φόβος" | ὄμμα γὰρ δόμων νομίζω δεσπότου
παρουσίαν. Others take ὀφθαλμός as a ‘comfort,’ or better still, as ἃ
‘precious thing,’ a ‘prize,’ in which sense Amphiaraus is the ‘eye’ of
the Argive army, Pind. Ol. 6. 27, and Orestes is the ‘eye’ of his house,
Aesch. Choéph. 934. The Greeks regarded the eye as the source as
well as the means of light. For τάφοι cp. supr. 942.

1. 989. For ὑπέρ in the place of the more usual περί cp. 1]. 6. 524
ὑπὲρ σέθεν αἴσχε᾽ ἀκούω, and infr. 1444.

l. ggt. τί δ᾽ ἔστ᾽ ἐκείνης ; ‘what is there about her,’ or, ‘coming from
her?’ For the latter cp. 1. 1012. With ἐς φόβον φέρον cp. supr.
519.

1. 994. μάλιστά γ᾽, supply ῥητόν.

1. 997. ‘Corinth became (was made) a distant land.’ The imperfect
=‘was then, and has been so far.’ dGmgxeiro=was regarded as an
ἀποικία, but no exact parallel has been found. In Theocr. 15.7 ἐμὲ
ἀποικεῖν is maintained by Ameis in the sense, ‘live away from me.’
ἐξ ἐμοῦ, ‘by my act,’ El. 526 ἐξ ἐμοῦ τέθνηκεν, ἐξ ἐμοῦ.

I. 999. The words τὰ τῶν τεκόντων «.7.A., give point to the real
situation of which Oedipus is soon to become conscious, See infr.
1371 ἐγὼ γὰρ οὐκ οἶδ᾽ ὄμμασιν ποίοις βλέπων κιτιλ.

1. 1000. 4 γάρ is frequent in eager agitated questions. Cp. l. 1017,
El, 1221, 1223. τάδ᾽ ὀκνῶν refers to that part of the oracle which was
alone capable of fulfilment now.

1. 1003. ἐξελυσάμην. The middle voice is usual in the sense of ‘re-
deeming from,’ e.g. Aesch. P. V. 235 ἐξελυσάμην βροτοὺς τοῦ μὴ... els
Aidov μολεῖν. (For the active cp. supr. 35.) The question with ri οὐκ
and the aorist tense is=‘had I not better at once?’ For this common
idiom cp. Aesch. P. V. 747, 8 τί... ob ἐν τάχει Eppup’ ἐμαντὴν κ-τ.λ.

1, 1005. τοῦτ᾽, ‘for this purpose. O. Ὁ. 1291 ἃ δ᾽ ἦλθον, ἤδη σοι
θέλω λέξαι, πάτερ.

1. 1006. σοῦ... ἐλθόντος, gen. absolute. εὖ πράξαιμί τι, ‘I might
gain some advantage.’

l. 1007. The masc. plural is used generally, though the mother only
is meant. Oedipus does not wish to speak more specifically.

4 1008, The order is possibly δῆλος εἶ οὐκ καλῶς εἰδώς. ‘It is obvious

NOTES, LINES 977-1034. III

that you have no clear knowledge,’ etc. Cp. 1. 317, and O. Ὁ. 269
καλῶς ἔξοιδα.

1, ro11. ἐξέλθῃ, ‘ prove in the end.’ Cp. supr. 88, and Ο. Ὁ. ἐκφέρει.

1, 1012. μίασμα τῶν φντευσάντων, ‘pollution arising from parents.’

1, 1014. ἄρ᾽ ote @a, = ‘let me tell you.’ πρὸς δίκης, ‘on the side of
justice,’ and so ‘justly.’ Cp. El. 1221 πρὸς δίκης γὰρ ob στένεις.

l. 1016, ἐν γένει, ‘related.’ Eur. Ale. 994 ἐμοί τις ἦν ἐν γένει.

1. 1019. τῷ μηδενί, ‘to one who is in no sense my father.’ μηδενί τε
τῷ μηδαμῶς φύσαντι. For the wide use’ of the pronoun cp. El. 276
᾿Ερινὺν otrwa φοβουμένη, Aesch. Ag. 185 μάντιν otrwa ψέγων. The
same preference for the pronoun over the adverb is often seen in ques-
tions, supr. 938.

1, 1021. ὠνομάζετο, ‘caused me to be called his son.’

l. 1022. χειρῶν must be taken with λαβών, ‘ receiving from my hands.’

1. 1023. With am’ ἄλλης χειρός supply λαβών or ὄντα. ὧδ᾽ goes
with ἔστερξεν μέγα (‘had this great love,’ that he made me his son).

Ἰ. 1028. τεκών is the reading of the MS., and ought to be retained.
It does indeed involve a contradiction with 1. 1020, but this is of little
moment in the excited state of the mind of Oedipus, who is prepared
for any revelation respecting his birth. Some have suggested τυχών
or κιχών.

1, 1027. &Sovmopets does not appear to be found elsewhere with an
acc. only.

1, 1029. ἐπὶ θητείᾳ wAdvys, ‘going from place to place for hire.’
ἐπί, ‘in pursuance of.’ The mention of the humble condition of the
“AyyeAos prepares the way for the contrast in the next line. The con-
dition of the 67s was above that of the slave, in so far as he was per-
sonally free; but in Od. 11. 489 Achilles selects the condition of a
64s, whose master is poor, as the extreme of human misery.

1. 1031. ἄλγος =‘ cause of pain.” λαμβάνεις is a historic present, as
though Oedipus were present at the scene of his own infant troubles.
Cp. Tempest, 1, 2, ‘I, not remembering how I cried out then, | Will
cry it o’er again; it is a hint | That wrings mine eyes to’t.’ The
question of Oedipus is suggested by the word σωτήρ, and there is also
a contrast between the present and the past action of the "AyyeAos. He
has saved Oedipus once, and he will save him again—as he thinks—
but he does precisely the opposite. The pathos of the scene is height-
ened by the presence of Jocasta, who is at once reminded of the cruelty
exercised upon her child, and made conscious of her real relation to
Oedipus.

1, 1032. ποδῶν ἄρθρα = ‘the ancles.’ Cp. Tr. 779 μάρψας ποδός νιν,
ἄρθρον 7 λνγίζεται.

1. 1034. ποδοῖν ἀκμάς, not ‘the toes? which woulda be inconscent

112 OEDIPUS TYRANNUS.

with |. 1632, bot the feet. which are at the 2nd of the bodv. Cp. Phil.
748 πάταξον εἰς ἥκρον πόδα. and |. 1201. infr. 1348.

1. 1635. ‘Strange was the reproach which I took from my swaddling
bands.” σηαργάνων either depends, in the sense of ‘ from,’ om ἀνεελύμην.
ar is perhaps 2 genitive of quality or respect with ἀνουδας.

1. 1636. ὃς εἴ. “Ὅν the name that vou bear.’

1. 163%. Oedipas does not inauire whether he was named by father
or mother, inasmuch as they were ignorant of his name and existence.
buat whether the injury was inflicted by father or mother. The strange
treatment he received adds to the mvstery of his birth, and he at last
appears to have reached the moment of the selution.

1. 1640. οὖ, se τυχόν.

l. 1042. τῶν Λαΐου τις, ‘one of Laius’ people.’

]. 1645. ὥστ᾽ ἰδεῖν ὁμέ. ‘ for me to see him.

1. 1049. Ae’ οὖν, ‘either as is most likely.” Cp. El. 560 er’ οὖσ
διναίων Gre μή.

1. 1050. & κανρόφ, κατὰ, ‘the full time for this discovery is come.
Ocedipns is thinking only of the secret of his birth. The death of Laius
has for the moment passed out of his mind, which is now m Cormth,
not in Thebes.

]. 1635. With οὐδόν ἄλλον supply ἐννέπειν.

1. τό52. ὃν καὶ. πρόσθεν, ‘whom..even before’ the arrival of the
Αγγεχος. Thus reference is made to the double secret, which the
οἰπέγην has to unfold. -the birth of Oedipus, and the death of Laius.
The appeal to Jocasta is made, of course, without any consciousness
of the effect of the revelation, which is now clear to her. She has
already identified the child sent away by Laies with the child given
to Polybus.

], 1084. vodés; ‘have you in your mind?’ This is to prepare the
way for the more particular inquiry in the next line.

1. 1088. τόνδ᾽ otros λέγει; ‘is he the man now spoken of?’ Another
reading is, τὸν θ΄, ‘and whom,’

1, 1066, γί δ᾽ ὅντιν᾽ εἶπε; ‘why ask of whom he spoke?’ Jocasta
would, if possible, avoid the question. Cp. Aesch. P. V. 766 τί δ᾽
Byriv'; ob γὰρ ῥητὸν αὐδᾶσθαι τάδε,

1. 1087. i. e. forget their foolish talk.

Il. 1088, 9. ylvovre .. φανῶ, The vague optative with ἄν is followed
hy the definite future with ob, not μή, giving distinctness to the settled
purpose of Oedipus.

1. tofit. GA νοσοῦσ᾽ ἐγώ, ‘my distress is enough.’ For νοσεῖν, in
the sense of mental trouble cp. supr. 60 καὶ νοσοῦντες, ds ἐγὼ «.7.2.

), toba. of8' ἂν al τρίτηφ, «.7.A. The MSS. have οὐδ᾽ ἂν ἐκ τρίτης

hat dv = ἐάν, or $v, is not short. For el with the subjunctive cp. supr.

NOTES, LINES 1035-1086. 113

1. 874. The ἄν is not of course to be taken with the future (ἐκφανεῖ),
which is indefensible, but suggests a further clause, οὐδ᾽ ἂν ἐκφανοίης.
φανῶ is the subjunctive of the second aor. pass. The son followed the
caste of the mother, and so the reference is to the mother here. Cp.
infr. 1084, Aj. 1013. The situation is now ‘ironical’ to the last degree.
If Oedipus could be proved to be ἐκ τρίτης τρίδουλος, Jocasta would not
be κακή. Another correction is ἐάν, for ἂν el.

1. 1066. φρονοῦσά γ᾽ εὖ, ‘ with clear knowledge.’ Cp. supr. 316,

1, 1067. τὰ λῶστα ταῦτα, ‘this which you call the best.’

1. 1069. ἄξει ; here is intended to be more peremptory than οὐκ ἄξει;
would be. Cp. dpa for ἄρ᾽ od; supr. 822.

1, 1072. ‘And no word more again for ever.’ Jocasta here leaves
the stage, in some way exhibiting the passionate state of her feelings.
Cp. Ant. 1091 ἁνήρ, ἄναξ, βέβηκε δεινὰ θεσπίσας, ib. 766.

1. 1075. ἀναρρήξει is best taken actively, with γυνή as the nomina-
tive, which is also the nom. to pnyvirw. For χρήζει requires a per-
sonal subject, which is not forthcoming if dvappnfe is made intransitive,
and κακά taken as the nominative.

1.1077. βονλήσομαι. For the future cp. Pind. Ol. 7. 36 ἐθελήσω
τοῖσιν ἐξ ἀρχᾶς ἀπὸ Ἰληπολέμου ξυνὼν ἀγγέλλων διορθῶσαι λόγον, Hat.
I. 109 εἰ δὲ ἐθελήσει κιτιλ., O. Ο. 1289 βουλήσομαι κυρεῖν, Aj. 681
ὠφελεῖν βουλήσομαι.

1. 1078. φρονεῖ γὰρ ὧς γυνὴ μέγα, ‘she has all ἃ woman’s pride.’

ll. 1080 ff. These lines are difficult. The general sense seems to
be, ‘whatever my birth may be, I shall not be dishonoured by it. My
true mother is fortune; she dowered me well at birth, and the months,
my kinsmen, have determined my rise to greatness. This is my real
parentage, and I am not likely to be so untrue to it (i.e. so unfortunate)
that I need shrink from investigating my human birth and race.’ of
ovyyeveis μῆνες. Cp. Ο. (Ὁ. 7 χὠ χρόνος ξυνών. What kinsmen are to
others, the months have been to Oedipus; and he has been ‘small’ as
an outcast child, and friendless wanderer, and ‘great’ as king of
Thebes. The Scholiast gives the meaning thus, καὶ τοιοῦτος πεφυκὼς
οὐκ ὀκνήσω τὸ γένος ἐξερευνῆσαι τὸ ἡμέτερον.

1. 1085. The position of ποτέ at the beginning of a line, after a short
syllable which precludes synapheia, is suspicious. Perhaps ἐξέλθοιμ᾽
éyw should be read.

ll. 1086 ff. As elsewhere in Sophocles, the moment of apparent
triumph immediately precedes the catastrophe. Cp. Aj. 693 foll.,
Trach. 205 foll., Ant. 1115 foll. The Chorus, like Oedipus himself,
have now forgotten the murder of Laius, and the plague-stricken state
of the city. Both are occupied with the new and overpowering in-
terest. The secret of his birth is not only a Hidde Which Oediqrs bas

1

114 OEDIPUS TYRANNUS.

as yet failed to solve, but the discovery will also for ever set him free
from his fears in regard to his father and mother.

1. 1086. κατὰ γνώμαν, ‘in the matter of discernment.’ For the form
of expression cp. Trach. 102 «parwretew κατ᾿ ὄμμα. Divination and
discernment are similarly contrasted in El. 472 ff. εἰ μὴ ᾿γὼ παράφρων |
μάντις ἔφυν καὶ γνώμας | λειπομένα cogas.

1. 1087. With ob τὸν "Ὄλυμπον cp. supr. 660, and the passages there
referred to. ἀπείρων = ἄπειρος.

1. 1089. τὰν αὔριον πανσέληνον, ‘in the coming moonlit hour.” Acc.
of duration of time. Both αὔριον and πανσέληνον seem to be used in a
peculiar and specially poetical sense, i.e. there is no reason to suppose
that the ensuing evening is the full-moon. ‘ By Olympus, O Cithaeron,
thou shalt not be without experience, in the coming moonlit hour, of
our celebrating thee as of the same clime with Oedipus, as being his
nurse and mother.’ The supposition that Oedipus is a foundling of
Cithaeron is no mere poetical fiction, for waste places were regarded as
the haunts of deities, from one of whom he may have derived his birth.
Cp. infr. 1098.

1. 1090. μὴ ob takes up the preceding negative: as a subject to αὔξειν
supply ἡμᾶς. The infinitive is used as though ὥστε had preceded.

1. 1092. ματέρα. So a mountain is spoken of as μήτηρ μήλων, θηρῶν, etc.

1. 1095. χορεύεσθαι πρὸς ἡμῶν, ‘(without experience) of being the
theme of our choral song.’ The subject of the inf. and the voice are
changed.

1, 1096. φέροντα. The poet goes back to the gender of Κιθαιρών,
omitting all thought of ματέρ᾽, which has been added by way of climax
after τροφόν. ἐπίηρα φέροντα is a Homeric expression.

ll. 1096 ff. The pl. τυράννοις refers to Oedipus only under a general
aspect; cp. El. 1068 τοῖς évep6’ ᾿Ατρείδαις (of Agamemnon only), Ant.
1057 dp’ οἷσθα ταγοὺς ὄντας (of Creon only).

1. 1097. The discovery of his birth will enable Oedipus to elude the
oracle. The Chorus, therefore, pray that the discovery may receive the
sanction of Apollo.

1. 1098. τέκνον. Cp. supr. 1030. The Chorus go back to the time
when Oedipus was a child exposed on Cithaeron. τῶν μακραιώνων,
i.e. the nymphs. who though not immortal live longer than men. Cp.
Hymn. Ven. 256, where Aphrodite is speaking of the son that is to be
born from her:

τὸν μέν, ἐπὴν δὴ πρῶτον ἴδῃ φάος ἠελίοιο,
Νύμφαι μιν θρέψουσιν ὀρεσκῷοι βαθύόκολποι,
αἱ τόδε ναιετάουσιν ὄρος μέγα τε (άθεόν τε’
αἵ ῥ᾽ οὔτε θνητοῖς οὔτ᾽ ἀθανάτοισιν ἕπονται"
δρρὸν κὲν ζώουσι καὶ ἄμβροτον εἶδαρ ἔδουσι.

NOTES. LINES 1086-1128. 115

1. 1100, Πανός and Δοξίου are both governed by προσπελασθεῖσ', and
in the reading ἢ σέ γέ τις θυγάτηρ, θυγάτηρ is added merely to mark the
mother’s youth. The meaning is not ‘daughter of Loxias.’ But θυγάτηρ
is defective in point of metre, as also is γε, and the scansion required
is - υ-- -- |[πὸῷὸ -- to correspond to οὐκ ἔσῃ τὰν αὔριον. A good conjecture
is ἦ σέ γ᾽ εὐνάτειρά τις, in which εὐνάτειρα is to be taken with Λοξίου,
‘bride of Loxias,’ Πανός going as before with προσπελασθεῖσα.

1. 1103. ἀγρόνομοι πλάκες, ‘the plains of pasture.’ dypévopor = ἐν
: ἀγροῖς νεμόμεναι. Cp. Phil. 1148 χῶρος οὐρεσιβώτας. In Ant. 786 the
meaning of the epithet is different, and Sophocles not unfrequently uses
compound adjectives with a certain variety: e.g. βουνόμοις ἀγέλαις supr.
26, and βουνόμον ἀκτάν El. 181.

1. 1104. ὃ KvAAdvas ἀνάσσων, i. e. Hermes.

1. 1109. als πλεῖστα συμπαίζει. Cp. Ant. 1150 προφάνηθι Ναξίαις
σαῖς ἅμα περιπόλοις | Θυίαισιν, O. C. 678 ἵν᾽ ὁ βακχιώτας | ἀεὶ Διόνυσος
ἐμβατεύει | θείαις ἀμφιπολῶν τιθήναις.

ll. 1110-1185. The servant appears, and the secret of the birth of
Oedipus is now revealed. Observe the brevity of this decisive scene. Cp.
Aj. 646-693. μὴ ξυναλλάξαντα, ‘ who have had no dealings with him.’
The μή is due to the hypothetical form of the expression; in Latin we
should have the subjunctive; ‘qui nulla negotia cum eo habuerim.’ The
statement is shown to be false in the course of the scene.

1, 1113. ξυνάδεν may either be taken (1) absolutely, ‘ he sings in tune,"
i.e. he agrees with our notion of the herdman, in which case τῷδε τἀνδρὲ
σύμμετρος is=‘in being coeval with this stranger;’ or (2) it may go
with τῷδε τἀνδρί, ‘he agrees with this man,’ σύμμετρος (ὧν αὐτῷ).

1. 1117. ‘ Yes, I know him, you may be sure of that. He belonged
to Laius, and if Laius had any faithful herdman, it was he.’ With this
use of γάρ in assent cp. Phil. 755, 6 δεινόν ye τοὐπίσαγμα τοῦ νοσήματος.
SIA. δεινὸν γὰρ οὐδὲ ῥητόν.

Ἰ. 1121. ‘Look this way and tell me.’ The old man is unwilling to
look Oedipus in the face. For οὗτος cp. supr. 532.

1, 1123. οἴκοι rpadels=verna. The confidential position of the herd-
man is an essential feature of the story. Some think that οἰκεύς, as dis-
tinguished from οἰκέτης, has this special meaning (ὁ οἰκογένης olxérys).

1. 1124. μεριμνῶν contains by zeugma a word which goes with βίον,
such 6. g. as ἔχων. ᾿

1. 1126. ξύνανλος ὦν, i.e. τοῖς ποιμνίοις.

1. 1127. For the repetition of the verb cp. Tr. 516, τότ᾽ ἦν χερός, ἦν
δὲ τόξων πάταγος.

1, 1128. ‘Do you know of this man from having become thereabouts
acquainted with him?’ Se,‘ in the place which you mention.’ Cp.
infr, 1157.

12

115 GEDIPUS TYRANNTS..-

I. 1139. For καί in cuestions co. ΕἸ. 333 and note.

lL 5530. There is 2 varicas reacing, § ξοναλλάξας, which woul have
to te taken in connection with L 1:23. But there is a certain feeble-
ness in this, and the indicative ἦ ξσνήλλαξας is more forcible, as intro-
ducing a new clause.

l. 1535. ὥστε. Cp. 1 361.

1. 1123. &ywer’ is active, inscium. Cp. 1677. For the tautology m

, κάτοιδεν cp. supr. 740, I τὸν δε Adiow φύσιν τίν᾽ dye φράζε,
χίγα δ᾽ ἀπμὴν ἤβη: ἔχων ; 293 τὸν δ᾽ Boor ᾿ οὐδεὶς ὁρᾷ: Thue. 4- 18, 2 ἀπὸ»
viv ἀεὶ ὑσαρχόντων γνώμῃ σφαλέντες ἐν ᾧ πᾶσι τὸ αὐτὸ ὁμοία: ὑπάρχει.

1, 1124. τὸν Κιθαιρῶνος τόπον is the accusative of the sphere of
metion. Cp. Aj. 877, 8 ἀλλ᾽ οὐδὲ μὲν δὴ τὴν ἀφ᾽ ἡλίου βολῶν | κέλευθον
ἀνὴρ οὐδαμοῦ δηλοῖ φανείς. ‘In the region of Cithaeron.’

1. 1136. ἐπλησίαζον is attracted into the number and person of the
nearest nominative ἔγώ, or, more accurately, some general word like ἦν
is to be extracted from ἐπλησίαζον for 6 μέν. For the anacoluthon cp.
supr. 60.

1. 1137. The rising of Arcturus was the beginning of stormy weather
in Greece. The exact date varies with the precession of the equinoxes,
and while Hes. Op. et Ὁ. 566 puts it sixty days after the summer
solstice, it fell in Ptolemy’s time on the 2nd of September. In B.c. 430
it fell, according to calculation, on the 13th of September. Cp. Dem.
936. 4 (Penrose’s note), 1213. 27. ἐκμήνους, though resting on less
authority than ἐμμήνουν, is almost certainly right.

1, 1138. χειμῶνα, ‘during the winter,’ or ‘for the winter months,’
‘with the winter in prospect.’ Cp. Hdt. 2. 2 τὴν ὥρην ἐπαγινέειν σφι
alyas, Another reading is χειμῶνι, ‘ at the beginning of the winter time.’

1, 1140. ‘Am I right in this, or do I say what has not happened ?’
The participle is added to complete the sense which is left vague by τι.
For the phrase λέγω τι cp. infr. 1475.

1.1141. καίπερ ἐκ πολλοῦ χρόνου, ‘ though after a long lapse of time.’
The οἰκέτην attempts to conceal his unwillingness to speak on the sub-
ject under the plea of his forgetfulness. The preposition is not exactly
temporal (= μετά with acc.), but means that the story now told was
taken from a period long past.

1. 1143. ὡς... ἐγώ, ‘that I might have it to bring up for myself.’
The addition of the cognate accusative gives additional force-to the
idea of the verb, as is not uncommonly the case when no adjective
is added to the accusative, e.g. Eur. Andr. 133 τί μόχθον οὐδὲν οὖσα
poxdeis; Ant. 551 and note.

1. 1144. ‘What is the reason why you ask this?’ This punctuation
and translation implies that τί can be used for ὅ τι in other than in-

Urect interrogatives. Cp. El. 316 and note. It is, of course, quite easy

NOTES. LINES 1129-1166. 117

to put a note of interrogation after ἔστι, and translate ‘What is it?
Why ??’ etc.

1, 1145. ὦ τᾶν. This mode of address marks the familiarity of the
old companions. The word occurs again in Phil. 1387 (in both cases
the word is used by a younger person in addressing an elder) and in
Eur. Bacch. 802, Heracl. 321, 688.

1. 1150. οὐκ ἐννέπων, i.e. ἁμαρτάνεις.

1. 1151. ἄλλω! πονεῖ, ‘spends his labour in vain,’ i.e. he thinks to
gratify you but will not really do so.

1, 1152. ‘If you will not speak out of goodwill towards us, you shall
be made to speak.’

1, 1153. τὸν γέροντα, ‘the old man,’ i.e. ‘at my age, which you see.’
For the article giving this sense cp. O. Ὁ. 3 τὸν πλανήτην, etc.

1. 1154. ἀποστρέψει χέρας ; ‘ will..tie his hands behind him?’ For
this use of ἀποστρέψει cp. Od. 22. 173 ἀποστρέψαντε πόδας καὶ χεῖρας,
Ar. Pax 279 ἀποστραφῆναι τὼ πόδε.

1. 1155. ‘Unhappy I. Wherefore? what is it that you would learn ?’
ἀντὶ τοῦ : sc. κελεύεις τοῦτο.

Ἰ. 1156. ὅν must be taken with παῖδα. τῷδε and οὗτος refer to the
same person, τῷδε is ‘deictic,’ pointing to the man as he stands there,
ovros merely refers to a person previously mentioned.

1.1157. τῇδ᾽ ἡμέρᾳ, on the day referred to, ‘that day.’ Cp. supr.
1128.

1, 1158. τοὔνδικον, that which justice demands, viz. the truth. Cp.
Tr. 347, 8. 411, 12.

1, 1160. The ordinary use of ds ἔοικε is to introduce some general
statement, ‘in afferendis exemplis, proverbiis, sententiisque in testimo-
nium adhibitis quibuscunque, ut commode nonnullis in locis reddi pos-
sit, ut fertur. C.F. Hermann (quoted by Sintenis, Plut. Peric. 1. 2).
Here and supr. 962 it expresses that the judgment is formed by the
speaker on the facts before him, without any further or more intimate
knowledge. In prose we might translate, ‘Obviously this fellow is
trying to put us off.” For és + τριβὰς ἐλᾷ, ‘ will be a into delay,’ cp.
Eur. Heracl. 904 ἐγγὺς μανιῶν ἐλαύνει.

]. 1161. πάλαι must be taken with εἶπον, it refers to 1. 1158. For this
use of πάλαι cp. El. 676 θανόντ᾽ ’Opéorny viv re καὶ πάλαι λέγω, and note.

1. 1163. ἐμὸν μὲν οὐκ ἔγωγε, sc. ἔδωκα. For trov=é του (as in 1106),
cp. supr. 580 ἐμοῦ κομίζεται.

1. 1164. πολυτῶν τῶνδε. The pronoun is used with reference to the
Chorus, who represent the whole body of citizens.

1, 1166. ὄλωλας, ‘ you are a dead man.’ The perfect expresses the
certainty of the future. Cp. supr. 356, Thuc. 1. 121 ἁλίσκονται. ἐφῆς
copat, ‘I shall have to ask.’

118 OEDIPUS TYRANNUS,

1.1167. For the heavy rhythm of this line, in which every word
seems to halt as though wrung from unwilling lips, cp. supr. 738 ὦ Zev,
τί μου δρᾶσαι βεβούλευσαι πέρι ;

1. 1168. ἐγγενὴς γεγώς, ‘born in the family.’ Cp. 1. 452 ἐγγενὴς..
@7Baos. For the repetition of the same root in ἐγγένης .. γεγώς cp.
Ant. 602 εὐκλεέστερον κλέος, and the note on supr. 1133.

1. 1169. λέγειν = ὥστε λέγειν αὐτό.

1. 1171. ἐκλήζετο, ‘was known by report as.’ The οἰκέτης still leaves
an opening for correction.

1, 1173. μάλιστ᾽ ἄναξ, ‘too true, my prince.’

1. 1174. ὧς πρὸς τί χρείας ; the ὡς merely marks the intention of the
queen in giving the child. Cp. Tr. 532 ὡς ἐπ᾽ ἐξόδῳ.

]. 1175. ‘ His mother! had she the heart ?? Eur. Ion 960 τλήμων σὺ
τόλμης, of Creusa abandoning her child. The γ᾽ in the answer of the
οἰκέτης is intended to soften the cruelty of the queen.

11177. πῶς δῆτ᾽, ‘why then?’ i.e. having this knowledge, why ..?
Oedipus speaks as one who had been betrayed into life. For πῶς δῆτ᾽ ;
cp. Ant. 514 πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν ;

1.1178. κατοικτίσας, ‘in pity,’ sc. ἔδωκα. ὧς goes with δοκῶν, the
accusative ἄλλην χθόνα is a second acc. with ἀποίσειν. Cp. Ant. 810
ζῶσαν dye τὰν ’Axépovros ἀκτάν. Before ἀποίσειν αὐτόν, τὸν γέροντα
must be supplied.

1. 1181. ἴσθι, ‘ Let me tell you,’ i.e. ‘you are in my judgment.’

1. 1182. ἰοὺ ἰού, ‘there! there!’ a cry of mingled recognition and
distress. Cp. Aj. 737. This exclamation has many different meanings,
which are sometimes distinguished by the accent. In Aesch. Ag. 25 it
signifies recognition and delight; elsewhere it is used like our ‘shame !’
Dem. 406. 8 βοῶντα ds εἰσαγγελεῖ με καὶ γράψεται καὶ ἰοὺ lob, ib. 784.
19 βοῶν καὶ κεκραγὼς ἰοὺ ἰού, Aristoph. Nub. 543 οὐδ᾽ ἐσῇξε δᾷδας ἔχουσ᾽,
οὐδ᾽ ἰοὺ ἰοὺ Bog. In Arist. ib. 1, the word denotes mere weariness. τὰ
πάντ᾽ av ἐξήκοι, ‘is come, as it would seem.’ Cp. Phil. 116 θηρατέ᾽
ἂν γίγνοιτ᾽ ἄν, εἶπερ ὧδ᾽ ἔχει, El. 1372.

1.1182. This wish prepares us for what is coming, infr. 1268 ἡ
Cp. also supr. 830 ff,

1. 1184. φύς τ᾽ ἀφ᾽ ὧν οὐ χρῆν. This refers to the oracle given to
Laius, supr. 711 ff.

Il. 1186-1196. Chorus. Strophe a’. Men are born to misery; no one
wins more than the appearance of happiness, and even this he loses in
the winning. Oedipus is a proof that no man is happy.

1. 1187. ἴσα καὶ τὸ μηδέν : cp. Thuc. 3. 14 ἴσα καὶ ἱκέται ἐσμέν. ζώσας,
‘while alive ;? when dead, the races of men are obviously ‘nothing.’

2 1190. φέρει, ‘carries away,’ i.e. obtains. The middle is more usual

in this sense, but cp. O. C. 6, and supr. 590.

NOTES, LINES 1167-1207. 119

1191. δοκεῖν, sc. εὐδαίμονα εἶναι ; δοκεῖν is ‘to gain the reputation
of,’ ‘to be known as.’ Cp. supr. 346, 402. With the construction
ὅσον δοκεῖν cp. Thuc. 1, 2 ὅσον ἀποζῆν.

], 1192. Séfav7’. For this accusative, where the nominative would
have been more regular, cp. infr. 1296 οἷον καὶ στυγοῦντ᾽ ἀποικτίσαι.
ἀποκλῖναι, ‘to fall from his meridian ;’ cp. Hdt. 3. 104 ἀποκλινομένης
τῆς μεσαμβρίης.

1. 1193. τὸ σόν has MS. authority, and is probably to be accepted.
It must be taken with wapadeiypa, which is then explained by τὸν σὸν
δαίμονα in the next line. ‘With thy example before me, thy fate,’ etc.

1. 1194. δαίμονα. The efficiens is put for the effectum, as when in
O. C. 481 we have μελίσσης for μέλιτος.

1. 1195. Οἰδιπόδα. Cp. Pind. Pyth. 4. 467 γνῶθι νῦν ray Οἰδιπόδα
σοφίαν. And so in Il. 23. 679, Od. 11. 271. The word Οἰδιπόδης is
perhaps only another form of Οἰδίπους, not a patronymic, but cp. Nitzsch
ad Od. J. ¢.

ll. 1197-1203. Antistrophe a’. Oedipus succeeded beyond all men in
solving the riddle of the Sphinx, and delivering his city from death ;
and by his success he came to be king in Thebes.

1. 1197. καθ’ ὑπερβολὰν τοξεύσαβ, ‘having shot with surpassing
skill?

1. 1198. πάντα is acc. plur. neuter after εὐδαίμονος. Cp. 1. 88.

1.1200. χρησμῳδόν. The songs of the Sphinx were oracles to
Thebes, in so far as they involved the fate of the city in their inter-
pretation. For the dative ἐμᾷ χώρᾳ cp. Aj. 36, 37 φύλαξ ἔβην | τῇ
σῇ .. kuvayig. θανάτων : for the pl. cp. supr. 496, El. 206, φόβοισι
Aj. 531.

1, 1201. dvéora. The participial construction is allowed to pass into
the finite verb, and this change gives greater force to the ending of the
clause. Presently there is a further change from the 3rd. person to
the and.

1], 1203. ἀνάσσων is probably intended to express (proleptically)
the continued result of ἐτιμάθης ; ‘wert raised to the highest honour,
so as to be lord in Thebes.’ Cp. ἔβας... πίτνων in Aj. 184, and the
note there.

ll, 1204-1212. Strophe β΄. ‘And now who is more miserable, more
overwhelmed in calamity ? O Oedipus, with whom one marriage bed har-
boured sire and son, how could the field bear thee so long in silence ?’

L 1205. A comparative adverb, πλέον, μᾶλλον, must be understood
from the adjective in the preceding line.

1.1207. Observe that the lines addressing Oedipus hold the same
place in strophe and antistrophe (infr. 1216), and both begin with ἰώ.
In Ant. 844 and 862 the lines commending with Vo Dad he same

120 OEDIPUS TYRANNUS.

place in strophe and antistrophe. No doubt the voice was raised with
the interjection.

1, 1208. ‘For whom one and the same harbour was wide enough for
son and father to enter as bridegroom.’ For the metaphor, which is
designedly somewhat vague, cp. ll. 422, 3. The simple construction
ᾧ .. καὶ πατρί is modified for the sake of marking the antithesis by
the addition of παιδί, and thus the dative ᾧ is left in a vague con-
struction with the whole sentence,=‘in whose case, or ‘to whose
shame.’

1. 1211. ἄλοκεςφ. Cp. ll. 1497, 8 τὴν τεκοῦσαν ἤροσεν, | ὅθεν περ
αὐτὸς ἐσπάρη, Ant. 569.

ll. 1213-1222. Antistrophe β΄. ‘Time has detected and passed sen-
tence on the unconscious crime. Would I had never known thee, son
of Laius! Yet from thee I obtained rest.’

1. 1213. ἄκονθ᾽, ‘unconscious,’ as in O. C. 987 ἄκων ἔγημα.

1, 1214. γάμον is either (1) an accusative after δικάζει, ‘condemns
the unholy marriage,’ in which the sire is a child, γάμον being thus the
subject with which the participles agree; or (2) it is the object of
τεκνοῦντα, ‘condemns him who is both sire and son in an unholy
marriage.’

1. 1218. εἰδόμαν. For the middle form cp. Aj. 351, El. 977, 1059
and note, Tr. 1004, Phil. 351, 1113.

1. 1219. ‘I lament, as one grieving exceedingly, with all my powers
of utterance.’ ἐκ has an intensive force, as in ἐκ θυμοῦ.

1. 1221. τὸ δ᾽ ὀρθὸν εἰπεῖν, ‘to say the truth.’ ἐκ σέθεν carries on the
apostrophe to Oedipus, who, when all is said, was the saviour of
Thebes.

1, 1222. kat κατεκοίμησα, «.7.A., ‘lulled mine eye to sleep, with the
not uncommon specification of the eye as that part of the body which
manifests the emotions of the mind. Aj. 706 ἔλυσεν αἰνὸν ἄχος ἀπ᾽
ὀμμάτων “Apns, O. Ὁ. 729, 30, Tr. 527 τὸ δ’ ἀμφινείκητον ὄμμα νύμφας
ἐλεινὸν ἀμμένει.

ll. 1223-1296. An exangelus enters and gives an account of the death
of Jocasta and the self-mutilation of Oedipus.

1.1225. éyyevas, ‘like kinsmen.’ The Chorus are supposed to be
allied to the royal house, as in Ant, 1155 Κάδμου πάροικοι. But others
translate the word ‘sincerely,’ or ‘after your innate habit;’ more in-
genito, Ellendt. Cp. El. 1328.

1.12247. It is not easy to say why the Phasis should be mentioned
with the Danube. Perhaps as a distant and little-known river it was
supposed to be much larger than it really was. For the importance

of the Phasis see especially Hdt. 4. 45, where it is coupled with the
Nile,

NOTES, LINES 1208-1247. 121

1, 1228. νίψαι καθαρμῷ, ‘wash with purgation,’ i.e. ‘wash so as to
make pure.’ Cp. supr. 51 ἀσφαλείᾳ. Similar expressions are: Shakes.
Macbeth, 2. 2, " Will all great Neptune’s ocean wash this blood | Clean
from my hand? No, this my hand will rather | The multitudinous
seas incarnadine, | Making the green one red.’ Aesch. Cho. 72 πόροι
re πάντες ἐκ μιᾶς ὁδοῦ | ῥέοντες . . καθαίρουσιν μάτην.

]. 1229. τὰ δέ, as if τὰ μέν had gone before. Cp. ΕἸ. 1291 τὰ δ᾽ ἐκχεῖ.
The hidden evils are the suicide of Jocasta, those about to be brought
forth are the blindness of Oedipus.

1. 1230. ἄκοντα, ‘uncenscious,’ as in 1.1213. The self-blinding of
Oedipus and the suicide of Jocasta were deliberate acts.

1. 1231. For the omission of ἄν cp. O. Ὁ. 395 ὃς νέος πέσῃ, El. 771.

1, 1235. θεῖον, ‘descended from the gods.’ Od. 4. 691 θείων βασι-
λήων.

1. 1226. ὦ δυστάλαινα. The Chorus apostrophise Jocasta. With
πρὸ τίνος αἰτίας cp. supr. 949 πρὸς THs τύχης.

1. 1238. ἦ γὰρ ὄψι», «.7.A., ‘the sight is not present,’ and so the
Chorus have missed what was most painful. The exangelus did not
indeed see Jocasta put herself to death, but he saw her agony before
death, and the hanging body, with what followed. From ll. 1244-1251
he could only hear what was taking place.

1. 1242. ‘She rushed straight towards.’ Cp. Tr. 912, 13 ἐξαίφνης σφ᾽
ὁρῶ | τὴν Ἡράκλειον θάλαμον εἰσορμωμένην, Eur. Alc. 175 ff. κἄπειτα
θάλαμον ἐσπεσοῦσα καὶ λέχος, | ἐνταῦθα δὴ ᾿δάκρυσε καὶ λέγει τάδε, |W
λέκτρον, ἔνθα παρθένει᾽ ἔλυσ᾽ ἔγὼ | κορεύματ᾽ ἐκ τοῦδ᾽ ἀνδρὸς οὗ θνήσκω
πέρι | χαῖρ᾽, κιτ.λ.

1, 1243. ἀμφιδεξίοις ἀκμαῖς, ‘with the fingers of both hands at once.’
Cp. Ο. Ὁ. 1112 πλευρὸν ἀμφιδέξιον. The force of the latter part of the
compound is not to be pressed. For ἀκμαΐ cp. ποδοῖν ἀκμαΐί 1. 1034 and
note.

1, 1244. The order is ἐπιρρήξασα πύλας ὅπως εἰσῆλθεν ἔσω, ‘having
violently closed the door when she had entered within.’ Others prefer
to take ἔσω, ‘inwards, as = ἔσωθε, ‘from within,’ and join the word with
ἐπιρρήξασα.

1.1246. σπερμάτων -- ἐυνουσιῶν. Compare the use of the word in
supr. 1077, where it means ‘origin.’ ‘Calling to mind the origin of
that birth of long ago.’ Another rendering is ‘her child long ago
begotten.’

1. 1247. θάνοι, ‘died.’ The optative is used without regard to the
historical present. τὴν δὲ τίκτουσαν, «.7.\., ‘And left the mother
to the son, a source of unhappy children to him.’ For the construction
cp. Aj. 1279 ἐφῆκεν ἕλλοις ἰχθύσιν διαφθοράν. The abstract ward is
used for the concrete. Here, as supr. 1208, the constructions 2 NOx

122 OEDIPUS TYRANNUS.

disturbed in order to bring in the opposition of mother and son. The
word tixrovoay could be dispensed with, like wa:dé in 1. 1209.

1, 1249. γοᾶτο δ᾽ εὐνάς. For the omission of the augment cp. O. C.
1624. Mr. Blaydes has a long note on the subject ; he follows Elmsley
in denying the omission. But this makes a great number of emenda-
tions necessary, and it has never been explained how the supposed
corruptions arose. No one would contend that the augment mms be
omitted, but our evidence goes to show that it can be. Cp. Eur. Bacch.
767 νίψαντο 8 αἷμα, 1084 σίγησε δ᾽ αἰθήρ, O. C. 1623 τινὸς | θὠῦξεν αὐτόν.
διπλοῦς must be taken with τέκοι, ‘where in double motherhood she
brought forth,’ etc. For the plural, κατὰ σύνεσιν cp. Lys. 12. 8 13
ἐπιτυγχάνει Μηλόβιός τε καὶ Μνησιθείδης, ἐκ τοῦ ἐργαστηρίου ἀπιόντες.

1. 1251. ἐκ τῶνδ᾽, ‘after this:’ ἀπόλλυται, οὐκέτι οἶδα ὅπως, i.e. he
means to say, Having told what I do know, I now come to the point
which I know not. This is implied in the ἔτι.

1. 1253. ἐκθεάσασθαι, ‘to see to the end.’

1. 1256. Sov κίχοι is to be taken with ἐξαιτῶν. It is the oratio
obligua of ποῦ Kiyo ;

1, 1260, ὧς ὑφηγητοῦ τινός, ‘as with some supernatural guidance.’
Cp. supr. 966 ὧν ὑφηγητῶν éyw, and note.

11. 1261, 2. ἐκ δὲ πυθμένων, x.7.X., ‘and beat the yielding doors out of
their sockets.’ κοῖλα, ‘hollowed in,’ expresses the readiness with which
the doors gave way. «Aq@pa=‘the doors with their fastenings;’ πυθ-
péves=the sockets into which the bolts were driven. It is difficult to
suppose that κοῖλα can be an epithet of πυθμένων but placed with
κλῇθρα by hypallage, and indeed the epithet so placed would be otiose.
Another suggestion is that πυθμένων are the foundations of the door-
posts.

1. 1264. ἐμπεπλεγμένην, ‘entangled in. This suits the condition of
Jocasta as seen by the narrator. The Laurentine MS. has ἐμπεπληγ-
μένην, ‘dashed into,’ with which cp. Od. 22. 468 ὅταν κίχλαι... Epes
ἐνιπλήῥξωσι. But the authority of the MS. is somewhat weakened ;
it gives the whole passage thus: wAexrais ἐωραῖς ἐμπεπληγμένην ὃ δὲ]
ὅπως δ᾽ ὁρᾷ νιν, in which the form éwpais is very doubtful, and ὅπως δ᾽
manifestly wrong.

1. 1267. δεινὰ δ᾽ ἦν. Observe δέ in the apodosis. Cp. supr. 302.
(Full notes on this construction are given by Elmsley, Bacch. addend.
180, Buttmann. Mid. Exc. xii.]

I. 1270. ἄρθρα. The Scholiast explains ἄρθρα as the place where the
eyelids meet. But ἄρθρα τῶν κύκλων are the eyeballs that are ἄρθρα,
moving in their sockets as other members in their joints. Cp.supr. 1032
ποδῶν dpbpa, Such periphrases are used to elevate the language. Cp.

£ur, Rhes. 7 λῦσον βλεφάρων γοργωπὸν ἕδραν. ἄραι, ie. τὰς περόνας,

NOTES, LINES 1249-1295. 123

and so ἐπαίρων in 1.1276. But Linwood thinks that τὼ κύκλω should
be supplied.

1.1271. ὀθούνεκα, ‘that,’ as in El. 47. οὐκ ὄψοιντο, ‘they should not
see.” Ocdipus is thinking of the future, not of the past, but as the evils
he has done and suffered are things of the past, we have ἔπασχεν .. ἔδρα,
‘they should not see the evils of which he had been all this time the
victim, or those of which he had been the cause, but in darkness hence-
forth should see those whom he ought never to have seen, and fail to
know those whom he had desired toknow. Hermann proposed to read
ὄψαιντο, ‘because they did not see,’ but the form is doubtful. νιν τε
Oedipus. οὖς pév=Laius; οὖς 8€=Jocasta. For ἐν σκότῳ, «.7.X., cp.
supr. 419.

1, 1275. ‘ Uttering such a strain withal,’ ἐπι τ ἴῃ accompaniment to
the act, cp. Hdt. 1. 132 ἐπαείδει Oeoyovinv. For the redundancy in
πολλάκις τε κοὐχ ἅπαξ cp. supr. 58.

1. 1276. δμοῦ means ‘all at once,’ not in successive drops. Or it may
mean ‘at the time of striking,’ in which case it is to be distinguished
from ὁμοῦ in |. 1278.

1.1277. ‘And they did not send forth mere oozing drops of blood, but
all at once the dark gory shower of hail was poured.’ aiyarois is not
quite certain ; the principal MS. has αἵματος, and Linwood prefers αἵμα-
τός τ΄. The word χάλαζα introduces the idea ‘ thick as hail.’

1. 1280. Before μόνου supply ἐκ. The repetition of κακά is somewhat
suspicious, but cp. supr. 778 and note, and also O. C. 782, 3, 1487, 8.
In 1. 1281 the source of the evils is not considered but the persons whom
they affect, and thus the dative is used.

I, 1282. ὃ πρὶν ὄλβος .. παλαιὸς dv, ‘the former happiness .. in days
gone by.’

1. 1283. δικαίως, ‘in the true sense.’ Cp. Aj. 547 εἴπερ δικαίως ἔστ᾽
ἐμὸς τὰ πατρόθεν.

1. 1286. ‘In any respite from woe.’ τινί is better than viv, which
assumes the respite, though the latter has the authority of the MSS.,
which in this case is not much.

1. 1289. τὸν μητρός. The substantive is omitted, and what follows
explains the omission. ‘ His mother’s .. and then he utters what 1 may
not repeat.’

1, 1291. dpatos, ds ἠράσατο, ‘under the curses which he had in-
voked.’ °

1. 1294. δείξει δὲ καί σοι, (1) ‘as you will see,’ sc. τὸ νόσημα δείξει
μέγα ὅν, δείξει being used as in the common phrase αὐτὸ δείξει, or (2)
making Oedipus the nominative, ‘ He will show it to you.’ The latter
does not agree so well with Il. 1292, 3.

1, 1295. ‘Such as in spite of loathing, a man must Pry? “Dos St a

124. OEDIPUS TYRANNUS.

pression is general, hence the accusative rather than the nominative;
cp. supr. 1102.

II. 1297-3391. Anapaests, accompanying the uncertain movements of
Oedipus, who is seen by the Chorus: ‘O sight of all sights most ter-
rible. What deity urged thee to this act? But I cannot endure to look
om thee.” Oed. Where am I?’

1. 1298. ὅσα. ὅσων would be more regular, but cp. L 1366, O.C.
1747, Ant. 961 ψαύων τὸν θεόν.

J. 1300. With the metaphor cp. infr. 1311, and supr. 469 évowAcs
yap én’ αὐτὸν ἐπενθρώσκει. Aesch. Pers. 513, 6 ὦ δυσκόνητε δαῖμον ws
ἄγαν βαρὺ: | ποδοῖν ἐνήλλου παντὶ Περσικῷ γένει.

1. 1302. wpés, ‘at,’ or ‘on,’ in a hostile sense. Cp. Aj. 97 ἢ καὶ πρὸς
᾿Ατρείδαισιν Fy panas χέρα;

1. 1302. Observe the short syllable in δύστανος, which in more regular
anapaests would be inadmissible.

Il. 1304, 5. ‘ Enquire,’ ‘ ascertain,’ ‘ search out.’

]. 1310. ‘Whither is my voice gone astray from me?’ The words
express the bewilderment of one suddenly finding himself blind, hearing
his own voice, but seeing no one. In d&awéreras we have a ‘ proceleus-
matic’ (υ σὦ ὦ) for an anapaest or dactyl.

I]. 1313-20. ‘Oed. ‘All dark and comfortless.” O the pain of my
wounds! © the memory of woe! Cho. What wonder if the pain is
double ?’

1. 1313. ‘O cloud of darkness that is mine, abominable, lowering on
me beyond utterance, and sped by an evil gale.’ For δυσούριστον cp.
supr. 423 dvoppov εἰσέπλευσας εὐπλοίας τυχών.

1. 1318. κέντρων refers to the points of the brooches. The pain
caused by these and the memory of his woe strike Oedipus simul-
taneously. Physical suffering is never made alone prominent in Sopho-
cles.

1. 1319. The apparent coldness of the Chorus is a foil to the passion
of Oedipus, into whose sufferings they are incapable of entering.

Il. 1321-28. ‘ Oed. Faithful friend, you still remain. I know the voice.
Chor. How could you thus destroy your sight?’

1, 1323. bropévers . . κηδεύων, ‘endure to attend on me.’

Il. 1329-48. ‘Oed. Apollo prompted the act: I executed it. What
pleasure was there in sight, or hearing, or speech? Lead me away.
Chor, Unhappy ! would I had never known thee!’

1. 1330. τελῶν, ‘ bringing to their accomplishment.’ Oedipus speaks
of Apvllo as bringing to accomplishment the evils which he foretold.
Cp. 1. 966, where the prophetic birds are spoken of as leading to the
saurder of Lajus. Perhaps the supposed connection of ᾿Απόλλων with

drdéAAuu: is also thought of.

NOTES. LINES 1297-1358. 125

1. 1331. νιν, plur. neut.=7da ὄμματα.

1. 1334. δρᾶν, ‘to have sight,” supr. 293.

1. 1335. ἰδεῖν =‘ to see an individual thing.’

ll. 1337 ff. ‘ What then was to be seen or loved? What could I hear
addressing me with pleasure?’ The last clause is worked out more
fully than the preceding clauses, i.e. instead of an ἀκουστόν ranging with
βλεπτόν, στερκτόν, we have προσήγορον ἔστιν ἀκούειν. mpoohyopov is
active, not passive as in Phil. 1353 τῷ προσήγορος ;

1. 1339. &8ovG qualifies βλεπτόν, στερκτόν, and ἀκούειν. Ocdipus
could take no pleasure in sight, love, or hearing.

l. 1347. (1) ‘Unhappy for thy penetration as well as for thy cala-
mity; how I wish that I had never recognised thee,’ i.e. ‘that I had
never known thee to be the son of Laius.’ Or (2) ‘How I wish that
thou hadst never made this discovery.’ Others (3) read μηδέ σ᾽ ἂν
γνῶναί nore =‘ that I had never known thee.’ This change supplies the
dy required for ἠθέλησα, which otherwise is used like ἐχρῆν ἔδει and the
like. If vods refers to the skill of Oedipus in guessing the riddle, or to
the sagacity with which he has followed up the clue of the mystery of
to-day (El. 1027 ζηλῶ σὲ τοῦ νοῦ τῆς δὲ δειλίας στυγῶ), it may be trans-
lated ‘penetration.’ But it may mean ‘state of mind,’ in reference to his
mental condition at the moment. Cp. Ant. 1228 τίνα νοῦν ἔσχες ;

ll. 1349-66. ‘Od. Perish the man who saved me in infancy. Had I
died then, I had escaped sorrow and shane, but now mine is a lot
supreme in misery.’

Il. 1349 ff. (1) Taking πέδας as accusative plural, and νομάδος as a
genitive depending on it, we may construe, ‘ Perish the man who loosed
the cruel fetters on my foot when I went astray.’ (2) If πέδας is re-
garded as genitive singular, it must be joined with ἔλυσε (or ἔλαβε) in
the sense ‘rescued me from;’ cp. σώσας ἐχθρῶν. But in this case
νομάδος is difficult ; it can hardly mean ‘ feeding on,’ as the scholiast
suggests, or ‘on the pasture.’ A conjecture is vopddos ἐπὶ πόας, ‘on
the grass of the pasture.’ In the first rendering Oedipus speaks of
himself as of an animal at pasture, in reference to his exposure on
Cithaeron.

1. 1355. ἣν may be either 1st pers., ‘dying thus I should not have
been such a woe to my friends,’ cp. Aj. 615 φίλοις μέγα πένθος εὕρηται,
or 3rd pers., in which case there is a change of construction, and θανών
is a nom. pendens.

1. 1356. See note on |. 1319.

1. 1358. ἦλθον, ‘ have come to Thebes,” or more probably ‘ have come
to be,’ ‘ have proved.’ Cp. infra 1519 θεοῖς ἔχθιστος ἥκω. Venio is used
in the same way, e.g. Juv. 7. 29 ‘ ut dignus venias hederis et imagius
macra.’

126 OEDIPUS TYRANNUS,

1. 1359. ὧν = ἐκείνων ὧν.

1. 1361. dépoyevhs, in an active sense, =-yevvav ὁμοῦ. Cp. ὁμόσπορος
in 1. 460. °

1. 1365. πρεσβύτερον. Cp. Aesch. Cho. 631 κακῶν δὲ πρεσβεύεται
τὸ Λήμνιον λόγῳ.

ll. 1367-1415. ‘Chor. Better dead than blind! Oed. Νοῖ so. How
could I bear to see parents or children or city? Why was I saved to
such misery? Take me away.’

1. 1368. Cp. Aj. 635 κρείσσων γὰρ Aida κεύθων ὁ νοσῶν μάτην.

1. 1373. Observe that the defect of the body is supposed to remain in
the next world. Oedipus, now self-blinded, will be blind in Hades,
just as Heracles, in Od. 11. 605 ff., wears in the underworld the belt and
bow by which he was known on earth. Cp. Plato, Gorg. p. 524.
With the text contrast supr. 999 τὰ τῶν τεκόντων ὄμμαθ᾽ ἥδιστον
βλέπειν.

1. 1373. olv, ‘on whom,’ δνοῖν, ‘ both of them.’

1. 1374. κρείσσον᾽ ἀγχόνη, ‘ worse than hanging could expiate.’ Cp.
Eur. Alc. 229, 30 ἄξια καὶ σφαγᾶς τάδε, καὶ πλέον ἢ βρόχῳ δέρην οὐρανίῳ
πελάσσαι.

1. 1376. βλαστοῦσα agrees of course with τέκνων. The person and
the appearance of the person are confused. For this hypallage cp.
infra 1400 τοὐμὸν αἷμα πατρός, Tr. 817 ὄγκον ὀνόματος μητρῷον, Aesch.
Eum. 326 μητρῷον ἅγνισμα κύριον φόνου.

1. 1377. With ὀφθαλμοῖς supply ἐφίμερος προσλεύσσειν.

1. 1378. ἄστυ, sc. épipepor ἦν προσλεύσσειν.

1. 1380. ἀνὴρ els. Cp. Tr. 460 πλείστας ἀνὴρ εἷς "Ἡρακλῆς ἔγημε δή,
Aj. 1340, Hdt. 6. 127 ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο. The
addition of εἷς strengthens the force of the superlative. The idiom is
capable of two interpretations, for efs may mean (1) ‘in his single
self;’ or (2) ‘for one man’ as compared with any other single man.
The latter is best.

1. 1383. To be γένους τοῦ Λαΐου is the climax of horror, inasmuch as
the child of Laius was to slay his father and marry his mother.

1. 1384. ἐμήν with μηνύσας, ‘having brought it to light as mine.’
Supra 572 τὰς ἐμὰς... Λαΐου διαφθοράς.

1. 1385. With ὀρθοῖς, cp. 1. 528 ἐξ ὀμμάτων δ᾽ ὀρθῶν. rovrous=the
citizens represented by the Chorus.

1.1387. οὐκ ἂν ἐσχόμην, ‘I would not have refrained.’ Cp. Ant.

67.
: 1. 1389. ἵν᾽ 4, ‘in which case I should have been.’ Cp. infra, 1. 1392.
These sentences, in which iva, ws and ὅπως are joined to a past tense of
the indicative, are not uncommon. They are not altogether sentences
of purpose, for the past indicative cannot be used of a purpose still in

NOTES. LINES 1359-1411. 127

view, nor again altogether relative (hypothetical) sentences, for the
negative is μή and not od, as would be required, e. g. in ὃ εἰ μὴ ἔπραξα,
οὐκ ἂν ἥμαρτον. And ἄν is very rarely found, though it is found in
Plato, Laws 959 ὅπως τελευτήσας ἀτιμώρητος dy .. éyiyvero. Asa rule
there is a distinct backward reference to the clause upon which the
relative particle depends, which distinguishes these sentences from mere
sentences of purpose; and the notion of an imagined intention, whence
μή, is borrowed from the expression of a wish, which generally precedes.
Lysias is partial to this construction, 3. § 21 ἐβουλόμην dy .. ἵν’ ἔγνωτε,
ib. § 44 ἐβουλόμην ἄν... iv’ ἐπίστασθε, 4. ὃ 3 ἐβουλόμην ἂν .. iv’ éyévero,
1. ὃ 40,42; 7. §17, etc.

Il. 1389, go. ‘’Tis sweet for thought to dwell in her own world,
apart from evils.’ Cp. Tr. 144.

1.1391. τί μ᾽ ἐδέχου ; ‘Why were you willing to receive me?’ For
the appeal to nature cp. Phil. 936, Ant. 844, etc.

1. 1394. τὰ πάτρια, with λόγῳ. παλαιά is eel ‘Home in old
days called my father’s.’

1.1396. κάλλος κακῶν ὕπουλον, ‘ fair covering of a festering wound.’
The idea is that of a wound festering inwardly, though to all appearance
healed. Shakespeare, Hamlet, 3. 4. 147 ‘It will but skin and film the
cereus place | Whilst rank corruption, mining all within, | Infects
unseen.’

1, 1400. τοὐμὸν πατρὸς αἷμα, ‘the blood of my father.’ Cp. 1. 1376
and note.

L 1401. μέμνησθέ τι. This is Elmsley’s correction for μέμνησθ᾽ ὅτι:
cp. 1.1130 4% συνήλλαξάς Ti tw; O.C.1281 ἢ τέρψαντά τι ἣ δυσχεράναντα,
Kur. Hec. 992 εἰ τῆς τεκούσης τῆσδε μέμνηταί τί pov. The difficulty in
accepting the reading ὅτι is that it brings ofa and ὁποῖα into a de-
pendent clause, unless ὅτι is merely expletive.

1. 1403. ὅποῖ᾽ ἔπρασσον, ‘ how I fared,’ on arriving at Thebes.

ll. 1405,6. πάλιν ἀνεῖτε ταὐτὸν σπέρμα, i.e. ‘gave birth to children
by the mother’s child.’ The reference is, of course, to Jucasta, though
purposely made vague by the use of the abstract word γάμοι. For
ἀνιέναι ep. supra ll. 270, 1 μήτ᾽ ἄροτον αὐτοῖς γῆς ἀνιέναι τινα. Aesch.
S.c. T. 413 ῥίζωμ’ ἀνεῖται.

1, 1406. αἷμ᾽ ἐμφύλιον, ‘murder of kindred.’ Cp. Ο. C. 407 τοὔμφυ-
λον αἷμα.

1.1409. Two constructions are possible here: (1) ‘we may not speak
of things which it is not honourable to do,’ or (2) repeating καλόν, ‘it is
not honourable to speak of things which it is not honourable to do.’

1, 1411. θαλάσσιον ἐκρίψατε, ‘cast me out on the sea.’ Cp. 1. 166
and note. For μῆποτε after ἔνθα cp. Aj. 659 γαίας ὀρύξας ἔνθα μά τα
ὄψεται, El. 380, 436; Tr. 903, etc.

128 OEDIPUS TYRANNUS,

1. 1414. ‘ My sorrows are too great for any one but myself to bear.’
Cp. Wordsworth, ‘ Beyond participation lie my sorrows and beyond
relief.’

ll. 1416 to end. Creon appears on the scene, and Oedipus gives him
solemn injunctions concerning his daughters, who are brought on the
stage to bid farewell. Finally, Oedipus is led away by Creon, his
future being left to the decision of the god at Delphi.

1. 1416. ὧν is due to attraction -Ξ τούτων 4.

1.1417. τὸ πράσσειν. The infinitive with τό is treated as an accu-
sative of the thing referred to. El. 1030 μακρὸς τὸ κρῖναι ταῦτα χὠ
λοιπὸς χρόνος, Aj. 114, Tr. 545, Ant. 78, 664.

1, 1420. tls . . wloris; ‘what pledge of confidence ?’

1. 1424. Creon, after re-assuring Oedipus, turns to the attendants,
whom he reproaches for not leading Oedipus indoors. Cp. Macbeth,
2, 3 ‘And when we have our naked frailties hid | That suffer in ex-
posure, let us meet | And question this most bloody piece of work.’

1. 1427. τό, article for relative, =‘such as,’ and so followed by μήτε.

1, 1428. ὄμβρος tpds. Cp. ἱερὸν jyap, ἀμβροσίη νύξ, ἱερὸν κνέφας in
Homer. The rain will not fall on Oedipus, and hence his presence will
be a cause of blight and sterility.

1. 1430. μάλιστα must be joined with eboeBds ἔχει, and μόνοις goes
with both clauses. ‘It is most proper for none but kinsmen to see and
hear the woes of their kindred.’

1. 1432. Ocedipus is for the moment distracted from his gloomy anti-
cipations by the unexpected kindness of Creon.

1. 1434. πρὸς σοῦ, ‘in your interests,’ not in mine. Demosth. p. 1006
ult. κἂν οὕτω δικαίως πρὸς ἐμοῦ τὴν ψῆφον ἔθεσθε. Supr. 134.

1. 1435. με is to be taken after λυπαρεῖς, i.e. τοῦ χρείας τυχεῖν λιπα-
ρεῖς με;

]. 1437. φανοῦμαι is almost «- γενήσομαι, ‘I shall be found to be ad-
dressed by none.’ mpoonyopos is better passive here.

1. 1440. πᾶσ᾽ goes with ἐδηλώθη, ‘is made clear wholly in the sense
that,’ etc. Cp. El. 596, 7 ἢ πᾶσαν ins γλῶσσαν ds τὴν μητέρα | κακοστο-
μοῦμεν.

1. 1441. ἀπολλύναι must not be taken in the strict sense of the word.
It means no more than ‘to outlaw,’ and so, ‘to exterminate,’ as a
citizen. .

1. 1442. tv’ ἔσταμεν xpetas, ‘in our present exigency.’

1. 1446. The combination of the present and future is remarkable.
Cp. Phil. 48 ἀλλ᾽ ἔρχεταί re καὶ φυλάξεται oriBos, ib. 76 ὄλωλα καί σε
προσδιαφθερῶ ξυνών, and more especially Thuc. 2. 44 τοὺς τῶνδε νῦν

Toxéas, ὅσο, πάρεστε, οὐκ ὀλοφύρομαι μᾶλλον ἢ παραμυθήσομαι. προτρέψ-
μα, ‘will urge it upon you,’ is a stronger word than προστρέψομαι,

NOTES, LINES 1414-1475. 129

and therefore better here. καί... ye, ‘ yes, and,’ i.e. I acknowledge my
own religious obligations, and will urge yours upon you.

1, 1448. τῆΞ.. κατ᾽ οἴκους. He will not name Jocasta. καὶ γάρ, ‘for
surely you will do right in performing this for your own kinswoman.’

1. 1451. ‘ Where is the Cithaeron, which men call mine.’

1. 1453. favre is the reading of the MSS. Oe¢cdipus will fulfil the
intention which his parents had when alive, after their death. κύριον,
‘fit and proper,’ because fixed by those who had the care of his life.

1. 1454. ἀπωλλύτην, ‘ wished’ or ‘attempted my destruction.’ (Co-
native impf.)

lL. 1456. πέρσαι dv, ‘ could end me,’ πέρσαι ἄν being -- ἂν πέρσειε. So
Blaydes, Hermann, Schw.

1, 1460. προσθῇ, ‘ put on thyself.’ Cp. Aj. 13 and note.

1. 1462. Cobet would allow only the masc. form of the dual in the
article, in which he is probably right. When, however, he extends the
restriction to pronouns, adjectives, and participles, there is too much
authority against the statement to enable us to accept it entirely, though
it is true that the masculine form can be used for the feminine. El. 977
ἴδεσθε τώδε τὼ κασιγνήτω... ἀφειδήσαντε, but also 950 μόνα λελείμμεθον,
Ο. Ὁ. 1676 ἰδόντε καὶ παθούσα.

1.1463. βορᾶβ and τράπεζα go together, and ἄνεν τοῦδ᾽ ἀνδρός
further explains χωρίς, ἡμή being lost sight of as the sentence proceeds.
‘For whom my table of food was never set apart to sever them from
me. For the pleonasm cp. Hes. Op. et D. οἱ νόσφιν ἄτερ τε κακῶν
καὶ ἄτερ χαλέποιο πόνοιο. Others take ἄνευ τοῦδ᾽ ἀνδρός =‘ without the
consent of this man,’ which is quite possible, so far as the Greek is
concerned, but not in point. The meaning is clearer if expressed posi-
tively, aly αἱὲν ἡμὴ συμπαρεστάθη βορᾶς τράπεζ᾽ ὁμοῦ τῷδ᾽ ἀνδρί.

1. 1466. αἷν resumes the construction of παρθένοιν, which has been
broken off.

1.1467. The indulgence of sorrow was a relief, of which the Greeks
were glad to avail themselves. When Odysseus meets his mother in
the underworld he begs her to stay, ὄφρα καὶ εἰν ’Aldao φίλας περὲ χεῖρε
Baddvre | ἀμφοτέρω xpvepoio τεταρπώμεσθα γόοιο, Od. 11. 211.

1. 1469. Cp. Gloster, in Shak. Lear 4.1 ‘O dear son Edgar.. Might
I but live to see thee in my touch | I'd say I had eyes again.’

1. 1472. οὐ δή goes with ἔπεμψε no less than with κλύω. It implies
that what is said can hardly be true.

1. 1473. Cp. the note on 1. 1462.

1.1474. τὰ φίλτατ᾽ ἐκγόνοιν ἐμοῖν; The genitive is rather descrip-
tive than partitive, ‘my dearest children. Cp. O. (, 923 φώταν ἀθλίων
ἱκτήρια.

1. 1475. λέγω τι; Sam I right?’

K

130 OEDIPUS TYRANNUS,

1.1477. γνοὺς τὴν παροῦσαν τέρψιν, κιτιλ., ‘ conjecturing your pre-
sent delight from that which always possessed you.’ Creon anticipated
the pleasure which Oedipus would feel from the pleasure which he had
been known to take in past days in the presence of his children. Cp.
1463. Ro =e ἐκείνης ἥ σ΄. There is a somewhat similar ellipse in
Ο. Ὁ. 48 πρίν γ᾽ ἂν ἐνδείξω ri δρῶ.

_ 1, 1478. τῆσδε τῆς ὁδοῦ, ‘in return for this journey, i,€, for bringing:
my children. For the genitive cp. El. 626 θράσους τοῦδ' οὐκ. ἀλύξεις,
and for ὁδοῦ, Ο. C. 1506 τῆσδε τῆς ὁδοῦ.

1. 1481. ὡς... χέρα. As a rule, ὡς is used only with persons, but in,
this case the personifying addition of ἀδελφάς makes it Ros to.apply
the word to χέρας.

1. 1483. Join προὐξένησαν tylv, ‘ which have given you. the. spectacle
of your father’s once bright eyes, that ye should behold them thus.’
προξενεῖν =‘ to present,’ ‘administer to.’ Tr. 726 alle καὶ ὑὸς
τι προξενεῖ, Ο. C. 465 ὡς νῦν πᾶν τελοῦντι προξένει. :

an 1484. οὔθ᾽ δρῶν οὔθ᾽ ἱστορῶν, ‘ without sight and hoi inquiry,
i.e, wholly unconscious of what I was doing. eae ‘am Pee to
have become.’ Cp. 1. 1437.

1, 1488. πρὸς ἀνθρώπων, ‘at the hands of men.’

1. 1490. κεκλαυμέναι, ‘ bagped in tears,’ instead of enjoying | the spec-
tacle. Aesch. Cho. 731 τροφὸν δ᾽ ᾿Ορέστου τήνδ᾽ ὁρῶ κεκλαυμένην. ;

1. 1493. τίς οὗτος ἔσται; «.7.., * Who will be the man? who will
run the risk?’ The double question is more forcible .than a relative
clause. .

1. 1495. δηλήματα, i.e. as "regards ‘their reputation. γονεῦσι refers
especially to Jocasta. Though speaking to his children and. of their
prospects, Oedipus cannot lose, sight of the fact that he had brought
no less shame on his parents than on his children. |

J. 1502. Χέρσους, ‘without children.’ Cp. El. 963 ff.

1. 1506. ἐγγενεῖς, ‘ being your kinswomen,’ sc. οὔσας, There is no
reason to read éxyeveis.

]. 150%. ‘But put them not on a leve] with my woes,’ i.e. do not
treat them as my woes cleserve.

1. 1509. πλὴν ὅσον, «.7.A., ‘save for what rests with thee.’

]. 1510. ψαύσας, sc. αὐταῖν. To lay his hand on them was a sym-
bolical action, signifying that Creqn accepted the obligation. Cp. O.C.
1632, 3.

1. 1811. εἰχέτην. Sophocles appears to use both forms (in -τὴν and: in
-rov) for the dual. Cp. Ο. C. 1695 οὔ τοι καταμέμπτ' ἔβητον (ξβήτην is
a correction).

1512. νῦν δέ, ‘now let this be your prayer.’ Oedipus will not give

advice to his children, but will put a simple prayer in their mouths, .

NOTES, LINES 1477-1526. 131

1.1513. The MSS. have τοῦ βίου, which cannot be kept if ἀεί is
read. Dindorf proposed οὗ καιρὺς ἐᾷ, in which the crasis of ἐᾷ is ob-
jectionable; Meineke, οὗ καιρὸς 7. Oedipus wishes that his children may
live amid more fortunate circumstances than it has been his lot to do.
He has lived where he ought not to have lived.

1.1515. With ἅλις supply ἐστίν. ‘Thou hast gone far enough in
weeping.’

' 11317. ἐφ᾽ ots, ‘the conditions on which.’

1. 1519. ἥκω, ‘have come to be.’ Cp. Ll. 1358.

1. 1520. γάρ implies dissent; ‘no, for.’

1. 1521. ἐντεῦθεν, ‘from before the palace.’

1, 1523. οὔ σοι τῷ βίῳ ξυνέσπετο, ‘has not attended you to the end
of life.’ .

Ἰ. 1526. Various corrections of this line have been made. (1) πρῶτος
ἐν ζήλῳ πολιτῶν καὶ τύχαις ἐπιφλέγων, ‘blazing brightest in happiness
and prosperity, ἧλος πολιτῶν Leing the state envied by all the citizens.
This, though not supported by MS. authority, gives a good sense. (2)
ὃν τίς οὐ ζηλῶν πολιτῶν καὶ τύχαις ἐπιβλέπων ; ‘Whoin which of the
citizens did not envy, and gaze on his fortunes?’ (3) ὃν τίς οὐ ζήλῳ πυ-
λιτῶν τῆς τύχης ἐπέβλεπεν; Another possibility is that a line has been
lost. Euripides seems to have had this passage in his mind when he
composed the closing lines of the Phoenissae (1757 ff.), which is said
to have appeared in 410 B.c., several years after the probable date of the
Oedipus Tyrannus :-—

ὦ πάτρας κλεινῆς πυλῖται, λεύσσετ᾽, Οἰδίπους ὅδε,
is τὰ κλείν᾽ αἰνίγματ᾽ ἔγνων καὶ μέγιστος ἦν ἀνήρ,
ὃς μόνος Σφιγγὸς κατέσχον τῆς μιαιφόνου κράτη,
viv ἄτιμος αὐτός, οἰκτρύς, ἐξελαύνομαι χθονός.

Thus Sophocles has brought down his hero from his high position
as king of Thebes, pre-eminent in wisdom, into the lowest depths of
misery, ‘all dark and comfortless,’ for ever severed from society, and
there leaves him, with an appeal to the judgment of the gods, who
alone can decide when human wisdom is at fault. The misery of
Oedipus is supreme; death is no refuge for the man who dare not join
his kindred in the other world, and all earthly ties are broken. After
an interval of many years, if tradition may be trusted, Sophocles wrote
the Oedipus at Colonus, in which the outcast is restored to a position
even higher than that from which he fell,

Σ
rs)

124 OEDIPUS TYRANNUS.,

pression is general, hence the accusative rather than the nominative;
cp. supr. 1102.

ll. 1297-1311. Anapaests, accompanying the uncertain movements of
Oedipus, who is seen by the Chorus: ‘O sight of all sights most ter-
rible. What deity urged thee to this act? But I cannot endure to look
on thee.’ Oed. Where am 1?’

1.1298. ὅσα. ὅσων would be more regular, but cp. 1. 1366, O. (Ὁ.
1747, Ant. 961 ψαύων τὸν θεόν.

1, 1300. With the metaphor cp. infr. 1311, and supr. 469 ἔνοπλος
γὰρ én’ αὐτὸν ἐπενθρώσκει. Aesch. Pers. 515, 6 ὦ δυσπόνητε δαῖμον ὡς
ἄγαν βαρὺς | ποδοῖν évhAAov παντὶ Περσικῷ γένει.

1. 1302. πρός, ‘at,’ or ‘on,’ in a hostile sense. Cp. Aj. 97 ἢ καὶ πρὸς
᾿Ατρείδαισιν ἤχμασας χέρα;

1, 1302. Observe the short syllable in δύστανος, which in more regular
anapaests would be inadmissible.

11. 1304, 5. ‘ Enquire,’ ‘ ascertain,’ ‘ search out.’

1. 1310. ‘Whither is my voice gone astray from me?’ The words
express the bewilderment of one suddenly finding himself blind, hearing
his own voice, but seeing no one. In διαπέτεται we have a ‘ proceleus-
matic’ (.uvv) for an anapaest or dactyl. |

Il, 1313-20, ‘ Oed. ‘“ All dark and comfortless.” O the pain of my
wounds! O the memory of woe! Cho, What wonder if the pain is
double ?’

1. 1313. ‘O cloud of darkness that is mine, abominable, lowering on

-me beyond utterance, and sped by an evil gale.’ For δυσούριστον cp.
supr. 423 ἄνορμον εἰσέπλευσας εὐπλοίας τυχών.

1. 1318. κέντρων refers to the points of the brooches. The pain
caused by these and the memory of his woe strike Oedipus simul-
taneously. Physical suffering is never made alone prominent in Sopho-
cles.

1. 1319. The apparent coldness of the Chorus is a foil to the passion
of Oedipus, into whose sufferings they are incapable of entering.

Il. 1321-28. ‘ Oed. Faithful friend, you still remain. I know the voice.
Chor. How could you thus destroy your sight ?’

1, 1323. ὑπομένεις... κηδεύων, ‘endure to attend on me.’

ll. 1329-48. ‘ Oed. Apollo prompted the act: I executed it. What
pleasure was there in sight, or hearing, or speech? Lead me away.
Chor. Unhappy! would I had never known thee!’

1, 1330. τελῶν, ‘ bringing to their accomplishment.’ Oedipus speaks
of Apullo as bringing to accomplishment the evils which he foretold.
Cp. 1. 966, where the prophetic birds are spoken of as leading to the
murder of Laius. Perhaps the supposed connection of ᾿Απόλλων with

dréAAyu Is also thought of.

NOTES. LINES 1297-1358. 125

1. 1331. νιν, plur. neut.=7d ὄμματα.

1. 1334. δρᾶν, ‘to have sight,’ supr. 293.

1. 1335. ἰδεῖν -- “ἴῖο see an individual thing.’

Il. 1337 ff. ‘ What then was to be seen or loved? What could I hear
addressing me with pleasure?’ The last clause is worked out more
fully than the preceding clauses, i.e. instead of an ἀκουστόν ranging with
βλεπτόν, στερκτόν, we have προσήγορον ἔστιν ἀκούειν. mpoohyopov is
active, not passive as in Phil. 1353 τῷ προσήγορος ;

1. 1339. ἄδονᾷ qualifies βλεπτόν, στερκτόν, and ἀκούειν. Ocdipus
could take no pleasure in sight, love, or hearing.

1. 1347. (1) ‘Unhappy for thy penetration as well as for thy cala-
mity; how I wish that I had never recognised thee,’ i.e. ‘that I had
never known thee to be the son of Laius.’ Or (2) ‘How I wish that
thou hadst never made this discovery.’ Others (3) read μηδέ σ᾽ ἂν
γνῶναί nore =‘ that I had never known thee.’ This change supplies the
dy required for ἠθέλησα, which otherwise is used like éypiy ἔδει and the
like. If vods refers to the skill of Oedipus in guessing the riddle, or to
the sagacity with which he has followed up the clue of the mystery of
to-day (El. 1027 ζηλῶ σὲ τοῦ νοῦ τῆς δὲ δειλίας στυγῶ), it may be trans-
lated ‘penetration.’ But it may mean ‘state of mind,’ in reference to his
mental condition at the moment. Cp. Ant. 1228 τίνα νοῦν ἔσχες ;

ll. 1349-66. ‘Od. Perish the man who saved me in infancy. Had I
died then, I had escaped sorrow and ahene: but now mine is a lot
supreme in misery.’

ll. 1349 ff. (1) Taking πέδας as accusative plural, and νομάδος as a
genitive depending on it, we may construe, ‘ Perish the man who loosed
the cruel fetters on my foot when I went astray.’ (2) If πέδας is re-
garded as genitive singular, it must be joined with ἔλυσε (or ἔλαβε) in
the sense ‘rescued me from;’ cp. σώσας ἐχθρῶν. But in this case
νομάδος is difficult ; it can hardly mean ‘ feeding on,’ as the scholiast
suggests, or ‘on the pasture.’ A conjecture is vouddos ἐπὶ πόας, ‘on
the grass of the pasture.’ In the first rendering Oedipus speaks of
himself as of an animal at pasture, in reference to his exposure on
Cithaeron.

1. 1355. ἦν may be either 1st pers., ‘dying thus I should not have
been such a woe to my friends,’ cp. Aj. 615 φίλοις μέγα πένθος εὕρηται,
or 3rd pers., in which case there is a change of construction, and θανών
is a nom. pendens.

1. 1356. See note on I. 1319.

1. 1358. ἦλθον, ‘have come to Thebes,” or more probably ‘ have come
to be,’ ‘ have proved.’ Cp. infra 1519 θεοῖς ἔχθιστος ἥκω. Venio is used
in the same way, e.g. Juv. 7. 29 ‘ ut dignus venias hederis τὰ Wages
macra.’

126 OEDIPUS TYRANNUS,

1. 1359. ὧν = ἐκείνων ὧν.

1. 1361. dpoyevfs, in an active sense, τε γεννῶν dpod. Cp. ὁμόσπορος
in 1. 460. °

1. 1365. πρεσβύτερον. Cp. Aesch. Cho. 631 κακῶν δὲ πρεσβεύεται
τὸ Λήμνιον Adyy.

ll. 1367-1415. ‘Chor. Better dead than blind! Oed. Νοῖ so. How
could I bear to see parents or children or city? Why was I saved to
such misery? ‘Take me away.’

1. 1368. Cp. Aj. 635 κρείσσων γὰρ Ada κεύθων 6 νοσῶν μάτην.

Ἰ. 1372. Observe that the defect of the body is supposed to remain in
the next world. Oedipus, now self-blinded, will be blind in Hades,
just as Heracles, in Od. 11. 605 ff., wears in the underworld the belt and
bow by which he was known on earth. Cp. Plato, Gorg. p. 524.
With the text contrast supr. 999 τὰ τῶν τεκόντων ὄμμαθ' ἥδιστον
βλέπειν.

1. 1373. οἷν, ‘on whom,’ δνοῖν, ‘ both of them.’

1. 1374. κρείσσον᾽ ἀγχόνης, ‘ worse than hanging could expiate.’ Cp.
Eur. Alc. 229, 30 ἄξια καὶ σφαγᾶς τάδε, καὶ πλέον ἢ βρόχῳ δέρην οὐρανίῳ
πελάσσαι.

1. 1276. βλαστοῦσα agrees of course with τέκνων. The person and
the appearance of the person are confused. For this hypallage cp.
infra 1400 τοὐμὸν αἷμα πατρός, Tr. 817 ὄγκον ὀνόματος μητρῷον, Aesch.
Eum. 326 μητρῷον ἅγνισμα κύριον φόνου.

]. 1377. With ὀφθαλμοῖς supply ἐφίμερος προσλεύσσειν.

1. 1378. ἄστυ, sc. ἐφίμερον ἦν προσλεύσσειν.

1. 1380. ἀνὴρ els. Cp. ΤΙ. 460 πλείστας ἀνὴρ εἷς "Ηρακλῆς ἔγημε δή,
Aj. 1340, Hdt. 6. 127 ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο. The
addition of εἷς strengthens the force of the superlative. The idiom is
capable of two interpretations, for εἷς may mean (1) ‘in his single
self;’ or (2) ‘for one man’ as compared with any other single man.
The latter is best.

1. 1383. To be γένους τοῦ Aafov is the climax of horror, inasmuch as
the child of Laius was to slay his father and marry his mother.

1. 1384. ἐμὴν with μηνύσας, ‘having brought it to light as mine.’
Supra 572 τὰς ἐμὰς. Λαΐου διαφθοράς.

1. 1385. With ὀρθοῖς, cp. 1. 528 ἐξ ὀμμάτων δ᾽ ὀρθῶν. rovrovs=the
citizens represented by the Chorus.

1. 1387. οὐκ ἂν ἐσχόμην, ‘I would not have refrained.’ Cp. Ant.

67.
: i 1389. ἵν᾽ 4, ‘in which case I should have been.’ Cp. infra, 1. 1392.
These sentences, in which ἵνα, ὡς and ὅπως are joined to a past tense of
the indicative, are not uncommon. They are not altogether sentences
of purpose, for the past indicative cannot be used of ἃ purpose still in

NOTES. LINES 1359-1411. 127

view, nor again altogether relative (hypothetical) sentences, for the
negative is μή and not od, as would be required, e. g. in ὃ εἰ μὴ ἔπραξα,
οὐκ ἂν ἥμαρτον. And dy is very rarely found, though it is found in
Plato, Laws 959 ὅπως τελευτήσας ἀτιμώρητος ἂν... ἐγίγνετο. Asa rule
there is a distinct backward reference to the clause upon which the
relative particle depends, which distinguishes these sentences from mere
sentences of purpose; and the notion of an imagined intention, whence
μή, is borrowed from the expression of a wish, which generally precedes.
Lysias is partial to this construction, 3. § 21 ἐβουλόμην ἂν... ἵν’ ἔγνωτε,
ib. § 44 ἐβουλόμην ἄν... iv’ ἐπίστασθε, 4. ὃ 3 ἐβουλόμην ἂν... iv’ éyévero,
1, ὃ 40,42; 7. §17, etc.

Il. 1389, go. ‘’Tis sweet for thought to dwell in her own world,
apart from evils.’ Cp. Tr. 144.

1. 1391. τί μ᾽ éBéxou; ‘Why were you willing to receive me?’ For
the appeal to nature cp. Phil. 936, Ant. 844, etc. ἢ

1, 1394. τὰ πάτρια, with λόγῳ. παλαιά is adverbial, ‘Home in old
days called my father’s.’

1.1396. κάλλος κακῶν ὕπονλον, ‘ fair covering of a festering wound.’
The idea is that of a wound festering inwardly, though to all appearance
healed. Shakespeare, Hamlet, 3. 4. 147 ‘It will but skin and film the
ulcerons place | Whilst rank corruption, mining all within, | Infects
unseen.’

1. 1400. τοὐμὸν πατρὸς αἷμα, ‘the blood of my father.’ Cp. 1. 1376
and note.

1. 1401. μέμνησθέ τι. This is Elmsley’s correction for μέμνησθ᾽ ὅτι :
cp. 1.1130 ἣ συνήλλαξάς ti mw; O.C.1281 ἢ τέρψαντά τι ἢ δυσχεράναντα,
Eur. Hec. 992 εἰ τῆς τεκούσης τῆσδε μέμνηταί τί μον. The difficulty in
accepting the reading ὅτι is that it brings οἷα and ὁποῖα into a de-
pendent clause, unless ὅτε is merely expletive.

1, 1403. ὁποῖ᾽ ἔπρασσον, ‘ how I fared,’ on arriving at Thebes.

ll. 1405,6. πάλιν ἀνεῖτε ταὐτὸν σπέρμα, i.e. ‘gave birth to children
by the mother’s child.’ The reference is, of course, to Jucasta, though
purposely made vague by the use of the abstract word γάμοι. For
ἀνιέναι ep. supra ll. 270, 1 μήτ᾽ ἄροτον αὐτοῖς γῆς ἀνιέναι τινα. Aesch.
S.c. T. 413 ῥίζωμ’ ἀνεῖται.

1. 1406. αἷμ᾽ ἐμφύλιον, ‘murder of kindred.’ Cp. O. C. 407 τοὔμφυ-
λον αἷμα.

1. 1409. Two constructions are possible here: (1) ‘we may not speak
of things which it is not honourable to do,’ or (2) repeating καλόν, ‘it is
not honourable to speak of things which it is not honourable to do.’

1. 1411. θαλάσσιον ἐκρίψατε, ‘cast me out on the sea.” Cp. 1. 166
and note. For μήποτε after ἔνθα cp. Aj. 659 γαίας ὀρύξας ἔνθα yp ws
Gera, El. 380, 436; Tr. 903, εἴς,

128 OEDIPUS TYRANNUS,

1. 1414. ‘ My sorrows are too great for any one but myself to bear.’
Cp. Wordsworth, ‘ Beyond participation lie my sorrows and beyond
relief.’

Il. 1416 to end. Creon appears on the scene, and Oedipus gives him
solemn injunctions concerning his daughters, who are brought on the
stage to bid farewell. Finally, Oedipus is led away by Creon, his
future being left to the decision of the god at Delphi.

1. 1416. ὧν is due to attraction = τούτων ἅ.

1, 1417. τὸ πράσσειν. The infinitive with τό is treated as an accu-
sative of the thing referred to. El. 1030 μακρὸς τὸ κρῖναι ταῦτα χὠ
λοιπὸς χρόνος, Aj. 114, Tr. 545, Ant. 78, 664.

1, 1420. τίς... πίστις ; ‘what pledge of confidence Κ᾽

1.1424. Creon, after re-assuring Oedipus, turns to the attendants,
whom he reproaches for not leading Oedipus indoors. Cp. Macbeth,
2, 3 ‘And when we have our naked frailties hid | That suffer in ex-
posure, let us meet | And question this most bloody piece of work.’

1. 1427. τό, article for relative, =‘ such as,’ and so followed by μήτε.

1, 1428. ὄμβρος tpés. Cp. ἱερὸν ἥμαρ, ἀμβροσίη νύξ, ἱερὸν κνέφας in
Homer. The rain will not fall on Oedipus, and hence his presence will
be a cause of blight and sterility.

1, 1430. μάλιστα must be joined with εὐσεβῶς ἔχει, and μόνοις goes
with both clauses. ‘It is most proper for none but kinsmen to see and
hear the woes of their kindred.’

1. 1432. Ocdipus is for the moment distracted from his gloomy anti-
cipations by the unexpected kindness of Creon.

1, 1434. πρὸς σοῦ, ‘in your interests,’ not in mine. Demosth. p. 1006
ult. κἂν οὕτω δικαίως πρὸς ἐμοῦ τὴν ψῆφον ἔθεσθε. Supr. 134.

1. 1435. με is to be taken after λιπαρεῖς, i.e. τοῦ χρείας τυχεῖν λιπα-
ρεῖς με;

L 1437. φανοῦμαι is almost « γενήσομαι, ‘I shall be found to be ad-
dressed by none.’ mpoonyopos is better passive here.

1. 1440, πᾶσ᾽ goes with ἐδηλώθη, ‘is made clear wholly in the sense
that,’ etc. Cp. El. 596, 7 ἢ πᾶσαν ins γλῶσσαν ὡς τὴν μητέρα | κακοστο-
μοῦμεν.

1.1441. ἀπολλύναι must not be taken in the strict sense of the word.
It means no more than ‘to outlaw,’ and so, ‘to exterminate,’ as a
citizen. |

1. 1442. ἵν᾽ ἔσταμεν xpeias, ‘in our present exigency.’

1. 1446. The combination of the present and future is remarkable.
Cp. Phil. 48 ἀλλ᾽ ἔρχεταί τε καὶ φυλάξεται στίβος, ib. 76 ὅλωλα καί σε
προσδιαφθερῶ ξυνών, and more especially Thuc. 2. 44 τοὺς τῶνδε νῦν

7oxéas, Joo πάρεστε, οὐκ. ὀλοφύρομαι μᾶλλον ἢ παραμυθήσομαι. προτρέψ-
ovat, ‘will urge it upon you,’ is a stronger word than προστρέψομαι,

NOTES, LINES 1414-1475. 129

and therefore better here. καί... ye, ‘ yes, and,’ i.e. I acknowledge my
own religious obligations, and will urge yours upon you.

1. 1448. τῆβ.. κατ᾽ οἴκους. He will not name Jocasta. καὶ γάρ, ‘for
surely you will do right in performing this for your own kinswoman.’

1. 1451. ‘ Where is the Cithaeron, which men call mine.’

1. 1453. favre is the reading of the MSS. Oecedipus will fulfil the
intention which his parents had when alive, after their death. κύριον,
‘fit and proper,’ because fixed by those who had the care of his life.

1. 1454. ἀπωλλύτην, ‘ wished’ or ‘attempted my destruction.’ (Co-
native impf.)

1. 1456. πέρσαι dv, ‘could end me,’ πέρσαι ἄν being = ἂν πέρσειε. So
Blaydes, Hermann, Schw.

1. 1460, προσθῇ, ‘ put on thyself.’ Cp. Aj. 13 and note.

1, 1462. Cobet would allow only the masc. form of the dual in the
article, in which he is probably right. When, however, he extends the
restriction to pronouns, adjectives, and participles, there is too much
authority against the statement to enable us to accept it entirely, though
it is true that the masculine form can be used for the feminine. El. 977
ἴδεσθε τὠδε τὼ κασιγνήτω... ἀφειδήσαντε, but also 950 μόνα λελείμμεθον,
Ο. C. 1676 ἰδόντε καὶ παθούσα.

1. 1463. βορᾶς and τράπεζα go together, and ἄνευ τοῦδ᾽ ἀνδρός
further explains χωρίς, ἡμή being lost sight of as the sentence proceeds.
‘For whom my table of food was never set apart to sever them from
me. For the pleonasm cp. Hes. Op. et D. 91 νόσφιν ἄτερ re κακῶν
καὶ ἄτερ χαλέποιο πόνοιο. Others take ἄνευ τοῦδ᾽ ἀνδρός =‘ without the
consent of this man,’ which is quite possible, so far as the Greek is
concerned, but not in point. The meaning is clearer if expressed posi-
tively, αἷν αἰὲν ἡμὴ συμπαρεστάθη βορᾶς τράπεζ᾽ ὁμοῦ τῷδ᾽ ἀνδρί.

1. 1466. αἷν resumes the construction of παρθένοιν, which has been
broken off.

1.1467. The indulgence σῇ sorrow was a relief, of which the Greeks
were glad to avail themselves. When Odysseus meets his mother in
the underworld he begs her to stay, ὄφρα καὶ ely ’Aldao φίλας περὲ χεῖρε
Baddvre | ἀμφοτέρω xpvepoio τεταρπώμεσθα γόοιο, Od. 11. 211.

1. 1469. Cp. Gloster, in Shak, Lear 4.1 ‘O dear son Edgar.. Might
I but live to see thee in my touch | I'd say I had eyes again.’

1. 1472. οὐ δή goes with ἔπεμψε no less than with κλύω. It implies
that what is said can hardly be true.

1, 1473. Cp. the note on 1. 1462.

1. 1474. τὰ φίλτατ᾽ ἐκγόνοιν ἐμοῖν; The genitive is rather descrip-
tive than partitive, ‘ my dearest children.” Cp. O. C. 923 φώταν ἀθλίων
ἱκτήρια.

1, 1475. λέγω τι; fam I right?’

K

130 OEDIPUS TYRANNUS,

1.1477. γνοὺς τὴν παροῦσαν τέρψιν, «.7.A., ‘conjecturing your pre-
sent delight from that which always possessed you.’ Creon anticipated
the pleasure which Oedipus would feel from the pleasure which he had
been known to take in past days in the presence of his children. Cp.
1463. ἥ σ᾽ = ἐξ ἐκείνης ἥ σ᾽. There is a somewhat similar ellipse in
Ο. C. 48 πρίν γ᾽ ἂν ἐνδείξω τί δρῶ.

1. 1478. τῆσδε τῆς ὁδοῦ, ‘in return for this journey,’ 1.6, for bringing:
my children. For the genitive cp. El. 626 θράσους 7008’ οὐκ. ἀλύξεις,
and for ὁδοῦ, O. C. 1506 τῆσδε τῆς ὁδοῦ.

lL. 1481. ὧς... xépas. As a rule, ds is used only with persons, but in
this case the personifying addition of ἀδελφάς makes it possible to apply
the word to χέρας.

1. 1483. Join προὐξένησαν ὑμίν, ‘which have given you the spectacle
of your father’s once bright eyes, that ye should behold them thus.’
προξενεῖν =‘ to present, > *administer to.’ Tr. 726 ἐλπίς, ἥτις καὶ one
τι προξενεῖ, O. C. 465 ὡς viv πᾶν τελοῦντι mpogéver, 4% }.

1. 1484. οὔθ᾽ ὁρῶν οὔθ᾽ ἱστορῶν, ‘ without sight and withont i inquiry,’
1.6, wholly unconscious of what I was doing. ἐφάνθην, ' am proved to
have become.’ Cp. 1. 1437.

1, 1488. πρὸς ἀνθρώπων, ‘at the hands of men.’

1. 1490. κεκλαυμέναι, ‘ baed i in tears,’ instead of enjoying | the spec-
tacle. Aesch. Cho. 731 τροφὸν δ᾽ ᾿Ορέστου τήνδ᾽ ὁρῶ κεκλαυμένην. |

1. 1493. τίς οὗτος ἔσται; κιτιλ., ‘Who will be the man? who wil
run the risk?’ The double question is more forcible .than a relative
clause. .

1.1495. δηλήματα, i.e. as regards their reputation. γονεῦσι refers
especially to Jocasta. Though ‘speaking to his children and of their
prospects, Oedipus cannot lose sight of the fact that he had brought
no less shame on his parents than on his children.

J. 1502. χέρσους, ‘ without children.’ Cp. El. 963 ff.

1. 1506. ἐγγενεῖς, ‘being your kinswomen,’ sc. οὔσας, There is no
reason to read éx-yevets.

1. 1507. ‘But put them not on a leve] with my woes,’ i.e. do not
treat them as my woes deserve.

1, 1509. πλὴν ὅσον, «.7.A., ‘save for what rests with thee.’

1. 1510. ateas, sc. αὐταῖν. To lay his hand on them was a sym-
bolical action, signifying that Creqn accepted the obligation. Cp. O.C.
1632, 3.

1. rs11. εἰχέτην. Sophocles appears to use both forms (in -τὴν and in
-rov) for the dual. Cp. O. C. 1695 οὔ τοι καταμέμπτ᾽ ἔβητον (ξβήτην is
ἃ correction).

). 1512. νῦν δέ, ‘now let this be your prayer.’ Oedipus will not give

advice to his children. but will put a simple prayer in their mouths,

NOTES, LINES 1477-1526. 131

1. 1513. The MSS. have τοῦ βίου, which cannot be kept if ἀεί is
read. Dindorf proposed ot καιρὸς ἐᾷ, in which the crasis of ἐᾷ is ob-
jectionable; Meineke, οὗ καιρὸς 7. Oedipus wishes that his children may
live amid more fortunate circumstances than it has been his lot to do.
He has lived where he ought not to have lived.

1. 1515. With &dts supply ἐστίν. ‘Thou hast gone far enough in
weeping.’

1, 1517. ἐφ᾽ ots, ‘the conditions on which.’

1. 1519. ἥκω, ‘have come to be.’ Cp. 1. 1358.

1. 1520. γάρ implies dissent; ‘no, for.’

1. 1521. ἐντεῦθεν, ‘from before the palace.’

1. 1523. οὔ σοι τῷ βίῳ ξυνέσπετο, ‘has not altended you to the end
of life.’

], 1526. Various corrections of this line have been made. (1) πρῶτος
ἐν (nAy πολιτῶν καὶ τύχαις ἐπιφλέγων, ‘blazing brightest in happiness
and prosperity, ὄχλος πολιτῶν Leing the state envied by all the citizens.
This, though not supported by MS. authority, gives a good sense. (2)
ὃν τίς ob ζηλῶν πολιτῶν καὶ τύχαις ἐπιβλέπων ; ‘Whom which of the
citizens did not envy, and gaze on his fortunes?’ (3) ὃν τίς οὐ ζήλῳ πυ-
λιτῶν τῆς τύχης ἐπέβλεπεν ; Another possibility is that a line has been
lost. Euripides seems to have had this passage in his mind when he
composed the closing lines of the Phoenissae (1757 ff.), which is said
to have appeared in 410 8.c., several years after the probable date of the
Oedipus T 'yrannus i—

ὦ πάτρας κλεινῆς πολῖται, λεύσσετ᾽, Οἰδίπους ὅδε,
ὃς τὰ κλείν᾽ αἰνίγματ᾽ ἔγνων καὶ μέγιστοι ἦν ἀνήρ;
ὃς μόνος Σφιγγὺς κατέσχον τῆς μιαιφόνον κράτη,
νῦν ἄτιμος αὐτός, οἰκτρός, ἐξελαύνομαι χθονός.

Thus Sophocles has brought down his hero from his high pesition
as king of Thebes, pre-eminent in wisdom, into the lowest depths of
misery, ‘all dark and comfortless,’ for ever severed from society, and
there leaves. him, with an appeal to the judgment of the gods, who
alone can decide when human wisdom is at fault. The misery of
Oedipus is supreme; death is no refuge for the man who dare not join
his kindred in the other world, and all earthly ties are broken. After
an interval of many years, if tradition may be trusted, Sophocles wrote
the Oedipus at Colonus, in which the outcast is restored to a postion
even higher than that from which he fell.

INDE X.

Asaz in Phocis, 899.

Abstract for concrete, 1, 1247.

Accusative. adverbial, 340.

— cognate, 1143.

— for nominative, 1192, 1296.

— for dative, 936.

— in adjurations, 660.

Active for middle, 502.

Actor on the stage, during the
chorus, 216 ff.

Adjective for genitive, 29, 267.

Adverbial use of prepositions, 181.

Aliens at Athens, 411.

Alliteration, 371.

Amphitrite, 195.

Anacoluthon, 60, 216, 1136.

Antecedent, indefinite, 6.

Aorist, 337.

— and ect infinitive, 347.

— participle = aoristindicative, 66.

Apollo and Zeus, 499.

Apollo Lyceus, 204.

Arcturus, 1137.

Ares, 190,

Article and adjective, 518.

— pronominal, 19.

Augment omitted, 1249.

By-play in the Greek theatre, 746.

Caesura wanting, 738, 1167,
Chorus, their entrance, 144.
Comparison, condensed, 467.

Compaunis, active and passive,
400,

Compound adjectives, use of, 26,
1103.

— with three terminations, 166.
— words not to be pressed, 1243.
— of ἐκ, 437. "

- picturesque, 846.

Condensed form of expression, 102,
Construction πρὸς τὸ σημαινόμενον,

21.

Dative after accusative, 353.

— after ὁ αὐτός, 557.

— ethic. 2, 708.

— of addition, 175.

— of place, 16, 20.

— of possession, 735.

— of time, 156, 172.

Defects of the body, 1372.

Delay of the scene, 680, 757.

Dramatis personae, mentioned by
name, I.

Dual, forms of the, 1462, 1511.

Elision at the end of a line, 29.

Epithets in metaphors, Aristotle
on, 24.

— use of two, 161.

Future tense (βουλήσομαι), 1077.
— time in Greek, 487.

Genealogy, use of, 267.

Genitive (ablative), 152, 475.

— absolute, with ds, 11, 145.

— and neuter adjective, 261, 1474.

INDEX.

Genitive, descriptive, 242, 635.
— expressing a degree, 345.
— of cause, 48, 185, 698, 728.
--- of material, 83.

— predicative, 393, 917.

— with κομίζεται, 580.
‘Golden,’ 188.

Hades, ‘ black,’ 29.
Helius, 660.
Hypallage, 1261, 1376.

Ignorance of Oedipus, 112.

Infinitive, original nature of, 82.

Irony of Sophocles, 105, 261, 929.

Irrational element in Greek tra-
gedies, 112.

Jocasta, character of, 634, 704,
712, 859, 011.

Law, idea of, 865.
Lycia, 208.

MSS. of Sophocles, 800.
Market-places at Thebes, 20.
Metaphor, from a ship, 4, 22.
— (στέσθαι), 17.

— (ἐκτέταμαι), 153.

— (ἀκτὰ Bupos), 182.

— (ἐνήλατο), 263.

saa (τρέφω), 356.

— (λιμήν), 420, 1208.

— (from a balance), 847.
Metre, 967.

Middle, 148.

— causative, 287, 556.

— future for passive, 365.

Nymphs, ‘long-lived,’ 1098.

Oedipus, character of, 1, 8, 443,
687, 700, 715, 1463, 1477.

Optative future, 713.

— =interrogative subjunctive, 72.

— without dy, 315, 979.

Order of words, 58, 108, 525, 600.

Oxymoron, 2, 26, 287.

a

133

Participle, proleptic, 1203.

— with ἔχω, 577.

— with ds, 97

Passive use of words, 179.
Perfect for future, 1166.
Periphrases, 1270.

Personification of abstract words,

337:

— by epithets, 189.

Phasis, 1227.

Physical suffering in Sophocles,
1318.

Play on words, 70.

Pleonasm (dAAwv), 7.

Plural (βωμοῖσι), 16, cp. 20,

— (σάφοις), 942.

— generalising, 1096.

— intensive, 585.

— masculine, 1007.

Positive notion repeated from the
negative, 819.

viene and case for genitive,

12

— in the second clause, 637.

— used adverbially, 181.

Present and future combined, 1446.
— for future, 297.

— historical, 1031.

Pronoun for adverb, 1010.
Prosody, 640.

— xpioéas, 157.

— εὐκλέᾶ, 161.

Pythian prophetess, 464.

Redundancy of expression, 57.
Repetition, 230, 479.
— of the verb, £127.

Sight and sound, 186.

Simple and compound words, 133.
Sons of slaves, 1062.

Sorrow indulged, 1467.

Sphinx, 130, 391.

Suppliants, 3.

Time in Greek drama, 73.
Torches of Artemis, 206.

— of Dionysus, 214.

Tribrach in χες Words, HH1-

134

Triple invocations, 158.
Ty rants, 8; 2» 893, 895.

ayvws, in active sense = ‘inscius,’
1133.

ἀγρόώνομοι = ἐν ἀγροῖς νεμόμεναι,
1103.

ἀελλάς (patronymic) = swift as a
storm, 466.

αἰθήρ, fem., 866.

ἀκούειν = = ‘to benamed,’Aaudiré, 903.

ἄκων, (i) unwilling, (ii) papa
591.

ἀλύειν, ‘to be raving,’ 695.

ἄμορος, 248. : "

ἀμφί, with dative, 155.

ἀμφιδέξιοι ἀκμαί, 1243.

ἀμφιπλήξ᾽ = ‘ sniiling from both
sides,’ 417.

ἀνέχειν, Soph. uses of, 1 74

ἀνὴρ εἷς, 1380.

ἀπαυδᾶν, ‘to forbid,’ 236.

ἀποικεῖσθαι, 997.

ἀπολλύναι, special sense of, 1441.

ἀπόξενος, 196.

ἄποπτος, in active Sense, ἀπὸ τοῦ
ὁρᾶν, 62. ᾿

dmopos ἐπὶ φρόνιμα, ‘void of wis:
dom,’ 690.

ἀποστερεῖν, 323.

ἀπότομος, B76.

dpa, use of in Soph., 822.

ἀραῖος, 276.

“Apns, personification of any hostile
influence, 190.

ἄρθρον, 1270.

ἀρρητ᾽ ἀρρήτων, 465.
ρχειν, V. κρατεῖν, δ4.

ἀρχηγέτης, 751.

ἀτλητεῖν =to be ἄτλητος, act.; 515.

βαιός, few in number, 780.
βώμιος ἀκτά, 182.

γαριθρύς, brother-in-law, 70.

INDEX.

Waste places the haunts of deities;
1089.

γνῶμαι =" suggestion,” 528.
γνώμην κατά, ‘in the matter of
discernment,’ 1086.

δεῖσαι, followed by gen., 234.

διά, with gen. {following ἰέναι, 773.

δι᾿ ὀργῆς, 344.

διειπειν, ‘elucidate,’ 394; to say
expressly, 854-

διέχειν, 717.

διοίσειν, " ‘to bear to the end,’ 320.

διολλύναι, 318.

δοκεῖν, ‘to entertain’ an opinion,”
484; ‘to gain the reputation of,’
1101.

δυναστεία, ‘influence,’ 593.

ἐγγενῶς, meaning of, 1235.

ἐγκρατήε-- ἐν κράτει ὦν, 941.

εἰ with subj. (for ἤν), 198, 874,
917, 1062.

εἰδύμην, 1218.

εἶπα, 925.

εἰσέρχεσθαι, 62. :

εἶτ᾽ οὖν = ‘either as is most likely,’
1049.

ἐκ, compounds of, used by Soph.;

᾿

427.
ἐκλύειν (middle, 1003), 26.
ἐκτετάσθαι, 153:
ἐκτόπιος, 166.
ἐκτρίβεσθαι, ‘to be οὐ εβεϊεάι :
428,
jiawed, "to persecute,’ 28,
ἐμβατεύειν, cum gen., 825.
ἐνάλλεσθαι,; 263.
ἐνδατεῖσθαι, 205.
ἔννομος, lawful (lit. with law in it),
323.
ἐξειδως, 37.
ἐπεύχεσθαι, 248. . ᾿
ἐπιστροφή, sudden attention toa

“thing, 134.

γεγγόιώς, 268,
ἐπώνυμος (in pass. Sense); 210,

VEU, de

INDEX,

ἔρχεσθαι (cp. ἥκειν), ‘to come to
, 1358.
εὐᾶγής, ν . ebayns, 921.
εὔιος, from εὐοῖ as ἰήιος from if, 211.
εὐώψ with ἀλκή, 189.
ἔχειν = ἔχεσθαι, ‘to be connected
, with,’ 709.

ζῆλος, v. φθόνος.

ἥβη = vigour of ‘youth, 741.
ἤδη for ἤδειν, 433.

θελήσας, sense of, 640."

θοάζειν, 2 ᾿ '

θρασύς, ‘ confident,’ (audax), ἢ
ραλέος (fortis), 89.

θυμίαμα, 4. ~ ;

ἰδεῖν (v. ὁρᾶν), 335." ""

ἰήιος, addressed by i, 154.

iva, with past tense of indic., 1389; ;
— with gen., 307. .

ἰού, 1182.

ἴστασθαι, followed by gen. 142."

καθήκων, metaph. meaning here de-
rived, 75.

καθίστασθαι, 10.

καί, in questions, 1129.

καλεῖν = ἀποκαλεῖν, 780.

xaretrypara, ‘accessories of prayer,’

20.
Pe ‘ purpose,’ 688.

κεύθω = perf. κέκευθα, 968.

Κῆρες, 472.

κομίζειν, κομίζεσθαι, with gen., 580.

κρίσις, possibility of judging, 501,
578.

λάμπειν, ‘to express sound,’ 186.
λέγειν τι- to be right, 1475.
λόγος ἀφανής, 656.

λύειν, 316, 406.

Λύκειος, epithet of Apollo, 919.

μανθάνειν with gen., 546.
μάτην, (i) ‘without reason, (object);
(ii) ‘ without result,’ 609.

135

μείζων, ‘more honourable,’ 772.
μὲν οὖν corrects a previous asser-
tion, 705.
μὴ οὐ, 220. :

— with participle, 13. -

νέμειν,- (1) to bestow, (ii) to hold,
57

véos, OPP. to παλαιός, ¥

νηλεής nfs), ‘unpitied,’ 179.

νοσεῖν, ‘to be distressed,’

νοσφίζέσθαι, to abandon, 691.

νωμᾶν, 300, 458. ᾿

ὁδὸς σχιστή, 733.

Οἰδιπόδα, 495.

οἰκεύς (-- οἰκέτης), ᾿
‘slave, 756.

οἷσθ᾽ ὡς ποίησον, 542.

ὄλωλα, 1166.

ὄμμα, ‘appearance,’ 81..

ὁμογενής, active, 1361.

ὁμόσπορος, 260, 460.

ὁμοῦ, 1276.

ὀπίσω ='the future,” 487.

ὁρᾶν, ‘to have sight,’ 1334.

— νυν. ἰδεῖν, 293, 1335.

ὄρνις, ‘omen, 52.

ὅς ΤΕ, 35, 694.

ὅ, τι πύματον, 6όι.

οὐ μή, with 2nd pers. of fut. indic.,
638.

ὀφθαλμός, 987.

a household

παραμείβειν, ‘to surpass,’ 502.

παρ᾽ οὐδέν, ‘of no account,’ 983.

πᾶς qualifying predication, 706.

πείθειν, πεῖσαι, 555.

περᾶν, ‘to go beyond bounds,’ with
θυμοῦ, 673.

ποδοῖν axpai, ‘the feet,’

ποῦ, ὅπου, 390, 448.

πράττεσθαι, causative use, 287, 556.

πρέπειν,

προδεικνύναι, ‘to feel the way,’

5
πρόξενος, V. προστάτης.
mponas, 149.

1034.

προσθήκη, 38.

προστάτη:, 411.

Πυθικόε, etym. of, 70.

πω = Homeric was, 105, 594.

ῥαψῳδὸς κύων, i.e. Sphinx, 391.

στέργειν, 10.

orvyvés, ‘capable of hate,’ 673.

oupperpotpevos, use of, by Soph.
93.

συμφοραί, 44.

σύν, use of in Soph. 17.

συναλλαγή, 13.

σχῆμα πρὸς τὸ σημαινόμενον (κατὰ
σύνεσιν), 31.

σωτήρ with τύχη, 80.

Τ in pl., 942.

deg lovee, 222.

τέλη, ν. λύειν, 316.

γί forrel. 6 (cp.dicere quid sentiam),
655.

τιμώρειν, 140.

vs,in combination with article, 107.

τό, ‘such as,’ 1427.

χοῦτο μέν, τοῦτ᾽ ἀλλ’, ‘in the first

lace,’ ‘ then again,’ 605.
τρέφειν, 350, 374.

INDEX.

τροφή, ‘nursing care." I.
τύραννος. ‘a prince or royal person,’
(as adj, 588), 514

ὑπέρ, ‘to avert,’ 165, 188; -- περί,
989

ὑπό in ὑποστροφή, 132.
ὑφέρπειν, ‘to spread abroad,’ 786.

Φασις, 1227.
φέρεσθαι, ‘attain to,’ ‘obtain’ (act.,

φθόνος͵ 382.

φρονεῖν, =to know, 316.

φρόνησις, ‘ intention,” 664.

φρονεῖν εὖ, special meaning of, 570.
φυλάσσεσθαι, 382.

φύσις, ‘appearance,’ 740.

ὦ τᾶν, 1145.

ws, with acc. of partic., 97.
ὡς with gen., ὡς ὀργῆς, 345.
ws, with gen. abs., 145.

ws ἔοικε, 1160.

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τις, in combination with article, 107.

τό, ‘such as,’ 1427.

τοῦτο μέν, τοῦτ᾽ GAA’, ‘in the first

lace,’ ‘ then again,’ 605.
τρέφειν, 356, 374.

INDEX,

τροφή, ‘nursing care,” I.
τύραννος, ‘a prince or royal person,’
(as adj., 588), 514.

ὕβρις, meaning of, 873.

ὑπεξελεῖν, 227.

ὑπέρ, ‘to avert,’ 165, 188; -- περί,
989,

ὑπό in ὑποστροφή, 132.

ὑφέρπειν, ‘to spread abroad, 786.

Pacts, 1227.

φέρεσθαι, ‘attain to,’ ‘obtain’ (act.,
590), 499.

φθόνος, 382.

φρονεῖν, =to know, 316.

φρόνησις, ‘intention,’ 664.

φρονεῖν eb, special meaning of, 570.

φυλάσσεσθαι, 382.

φύσις, ‘appearance,’ 740.

χνοάζων, sprinkling with white,

χρύνοι, sense of, in pl., 561.

ὦ ray, 1145.

ὡς, with δος, of partic., 97.
ὡς with gen., ws ὀργῆς, 345.
ws, with gen. abs., 145.

ws ἔοικε, 1160.

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The Golden Treasury of Ancient Greek Poetry; with Intro-
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Aeschylus. Prometheus Bound (for Schools), With Notes.
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Acoustics. By W. F. Donkin, M.A., F.R.S., Savilian Pro-
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A Treatise on Electricity and Magnetism. By J. Clerk

Maxwell, M.A., F.R.S. A New Edition, edited by W. D. Niven, M.A. 2 vols.
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An Elementary Treatise on Electricity. By James Clerk
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A Treatise on Statics. By G. M. Minchin, M.A. Second
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14 Clarendon Press Series.

VII. PHYSICAL SCIENCE.
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Chemistry for Students. By A. W. Wiiliamson, Phil.
Coliege,

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Forms of Animal Life. By G. Rolleston, M.D., F.R.S.,
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Exercises in Practical Chemistry. Vol. I. Elementary
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Tables of Qualitative Analysis. Arranged by H. G.
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Geology of Oxford and the Valley of the Thames.
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Crystallography. By M. H. N. Story-Maskelyne, M.A.,

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A History of the United States of America. By E. J.
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A Manual of Ancient History. By George Rawlinson,
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wth Ei

Clarendon Press Series. 15

A History of Greece. By E. A. Freeman, M.A., formerly
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The Blements of Jurisprudence. By Thomas Erskine
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Text-Book of Botany, Morphological and Physio-
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Tasso. La Gerusalemme Liberata, Cantos I, II. By
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A Treatise on the Use of the Tenses in Hebrew. By

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Outlines of Textual Criticism applied to the New Testa-
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A Handbook of Phonetics, including a Popular Exposition
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THE

OXFORD BIBLE FOR TEACHERS,

IN NINE SIZES,
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THE

HELPS TO THE STUDY OF THE BIBLE,

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THE

OXFORD BIBLE

FOR TEACHERS

CONTAINS THE FOLLOWING
HELPS TO THE STUDY OF THE BIBLE.

I, NOTES ANALYTICAL, CHRONOLOGICAL, HISTORICAL, GEOGRAPHI-
CAL, ZOOLOGICAL, BOTANICAL, AND GEOLOGICAL,

1. Norges ON THR OLD TESTAMENT :—
{. Title of the Bible.
il. Hebrew Divisions of the Bible:—
(a) The Law.
(ὁ) The Prophets.
(6) The Scriptures.
itt, Divisions of the English Bible :—
{a) The Pentateuch.
(ὃ) The Historica) Books.
(6) The Poetical Books.
(ἃ) The Prophetical Books.
Analysis and Summary of each.
2. SumMaRY OF THE INTERVAL BETWEEN THE
OLD AND NEW TESTAMENTS,

8. FAMILY OF THE HERODS.

4, JEWISH SECTS, PARTIES, &c.

5. CHRONOLOGY OF THE OLD TESTAMENT.

6, CHRONOLOGY OF THE ACTS AND EPISTLES.
7. HISTORICAL SUMMARY.

8, MIRACLES AND PARABLES OF THE OLD TES-

TAMENT.

9, MIRACLES AND PaRaBSLes OF Οὐδ Lorb,
10, NaMEs, TITLES, AND OFFICES OF CHRIST,
11, PROPHECIES RELATING TO CHRIST.

12, SPECIAL PRAYERS FOUND IN SCRIPTURE.
13. NOTES OX THE NEW TESTAMENT :—
1. Early Copies.
11. Divisions of the New Testament :- Ὁ
(a) Constitutional and Historical,
(Ὁ) Didactic.
(6) Prophetic.
Analysis and Summary of each.
14, HARMONY OF THE GOSPELS.

14 Pacw’s MIssionaRY JOURNEYS,
16. vs VOYaoRs TO Rome.
17. GEOGRAPHY AND TOPOGRAPHY OF PALESTINE.
18. MoUNTAINS oF SCRIPTURE, WITH THEIR AS-
SOCIATIONS,
19, RIvERs AND LAKES OF SCRIPTURE, AND
EVENTS CONNECTED WITH EACH.
20. ETHNOLOGY OF BIBLE LANDS.
21. QUADRUPEDS NAMED IN THE BIBLE, WITH
DESCRIPTION OF EACH,
22, SUMMARY OF MAMMALIA OF THE BIBLE,
23, FISHERIES OF PALESTINE, WITH THEIR PrRo-
DUCTS,
24. AQUATIC ANIMALS MENTIONED IN THE BIBLE.
25, BIRDS FOUND IN PALESTINE,
26, REPTILES OF SCRIPTURE.
27, INSECTS OF PALESTINE.
28, Trees, PLANTS, FLOWERS, &c., OF PALES-
TINE.
29. GeoLocy or BIBLE LANDS =
{, Mineral Substances, ὅσο.
fi, Motals,
11. Precious Stones,
80. Music AND MusicaL INSTRUMENTS :—
i, Stringed Instruments,
fi, Wind Instrumente,
111, Instruments of Percussion.
$1. TaRLss OF WEIGHTS, MEASURES, TIME, AXD
MONEY.
32. THE JEWISH YEAR.
338. WorDS OBSOLETE oR AMBIGUOUS.
84, WoRDS USED SYMBOLICALLY.
36. BLANK Leaves For M8. NoTEs.

Il, AN INDEX TO THE HOLY BIBLE.
11, THE NEW OXFORD CONCORDANCE,

IV. DICTIONARY OF SCRIPTURE PROPER NAMES, WITH THEIR
PRONUNCIATION AND MEANINGS.

V. SCRIPTURE ATLAS (INDEXED).

1.—THE NATIONS OF THB ANCIENT WORLD,

2.—ARMENIA, ASSYRIA, BABYLONIA, SYRIA, ἂς...

IN THE PATRIARCHAL AGES.
8.—CANAAN IN THE PATRIARCHAL AGES.

1.—Taz KInepoms or JUDAH AND ISRAEL.
8,—ASEYRIA AND THE ADJACENT LANDS, fUlns-
trating the Captivities,
- 9—JERUSALEM AND ITS ENVIRONS,

4.—EGYPT AND THE SINAI PENINSULA, SIlus- | 10,.—PALESTINE IN THE TIME OF OvR SAVIOUR.
trating the journeys of the Israelites to} 1). ΤῈ RomaN ἘΜΡΙΒῈ IN THE APOSTOLIC

the Promised Land.
5.—CANAAN AS DIVIDED AMONG THE TRIBES,
6.—DOMINIONS OF DAVID AND SOLOMON,

AGE.
12,—Map ILLUSTBATING THE TRAVELS oF 51.
PavL.

eT

' THE OXFORD BIBLE FOR TEACHERS.

Extracts from @pinions.

“The large collection of varied information which you have appended
to the QxrorD Bisue FoR TEracueErs, in a form so readily available for
reference, has evidently been compiled with the greatest care; and the
testimony which you have received to its accuracy is a guarantee of its
high value. I cannot doubt that the volume, in its various forms, will be of
great service.”—Tus ARCHBISHOP OF CANTERBURY,

“The notion of including in one volume all the helps that a clergyman

or teacher would be likely to want for the study of the Bible has never

| been realised before with the same success that you have attained in the
| OxvorD Brsum ror Teacuzrs. In the small edition (Ruby 16mo. thin), by
| the use of paper very skilfully adapted to the purpose, there is a Bible
with an Atlas, a Concordance, an Index, and several Tractates on various

| points of Biblical antiquity, the whole, in a very solid binding, weighing
| g pound and an ounce: no great weight for what is really a miniature
library. The clergy will probably give the preference to the larger book,
marked No. 4 This includes the Apocrypha, with all the helps to the use
of the Bible that distinguish the series. Its type is excellent. Many clergy-
men are obliged to write sermons when travelling from place to place. This
volume would serve as a small library for that purpose, and not too large
for the most moderate portmanteau. I think that this work in some of
its forms should be in the hands of every teacher. The atlas is very
clear and well printed. The explanatory work and the indices, so far as
I have been able to examine them, are very carefully done. I am glad
that my own University has, by the preparation of this series of books,
taken a new step for the promotion of the careful study of the Word of
God. That such will be the effect of the publication I cannot doubt.”"—Tus

ARCHBISHOP OF YORK.

“It would be difficult, I think, to provide for Sunday-School Teachers,
or indeed for other students of the Bible, so much valuable information
in so convenient a form as is now comprised in the Oxrorp BIBLE FoR
TeacuErs.”—TuE ΒΙΒΗΟΡ or LONDON.

“Having by frequent use made myself acquainted with this edition of
the Holy Scriptures, I have no hesitation in saying that it is a most
valuable book, and that the explanatory matter collected in the various
appendices cannot but prove most helpful, both to teachers and learners, in
acquiring a more accurate and extensive knowledge of the Word of God.”
—TuHE BisHor or LicH FIELD,

ΣΝ ΝΙΝ

THE OXFORD BIBLE FOR TEACHERS.

Extracts from @pinions (continued).

“The idea of a series of Bibles in different types, corresponding page
for page with one another, is one which the Dean has long wished to see
realised for the sake of those who find the type of their familiar copies
no longer available....The amount of information compressed into the
comparatively few pages of the Appendix is wonderful And the Dean
is glad to hear that the help of such eminent contributors has been
available for ita compilation. The Concordance seems to be sufficiently
full for reference to any text that may be required."—THs Dan oF
ROCHESTER,

“I have examined the Oxrorp BIBLE FoR TEACHERS with very great care,
and congratulate you upon the publication of so valuable a work. It con-
tains within a reasonable compass a large mass of most useful informa-
tion, arranged so conveniently as to be easily accessible, and its effect will
be not merely te aid, but also, I think, to stimulate the studies of the
reader, The book is also printed so beautifully, and is so handsome in
every way, that I expect it will be greatly sought after, as a most accept-
able present te any who are engaged in teaching in our Sunday Schools
and elsewhere.”—THE DAN OF CANTERBURY. .

“I have examined with some care a considerable portion of the ‘Helps
to the Study of the Bible,’ which are placed at the end of the Oxrorp
BIBLE FOR TEACHERS, and have been much struck with the vast amount
of really useful information which has there been brought together in a
small compass, as well as the accuracy with which it has been compiled.
The botanical and geological notices, the account of the animals of Scrip-
ture, &c., seem to be excellent, and the maps are admirable, Altogether,
the book cannot fail to be of service, not only to teachers, but to all who
cannot afford a large library, or who have not time for much independent
study.”—THs DEAN OF PETERBOROUGH.

“I have been for some time well aware of the value of the Oxrorp BIsuz
FOR TRACHERS, and have been in the habit of recommending it, not only
to Sunday-School Teachers, but to more advanced students, on the ground
of its containing a large mass of accurate and well-digested information,
useful and in many cases indispensable to the thoughtful reader of Holy
Scripture; in fact, along with the Bible, a copious Index, and a Concord-
ance complete enough for all ordinary purposes, this one volume includes
a series of short but comprehensive chapters equivalent to a small library
of Biblical works,"—-TH Bisuor oF Limsgrick.

' THE OXFORD BIBLE FOR TEACHERS.

|
Extracts from @pintons (continued).

“Having examined the Oxrorp ΒΙΞΙΒ yor Tzacumrs carefully, I am
greatly pleased with it. The ‘Helps to the Study of the Bible’ at the
end contain a great amount of most valuable information, well calculated
not only to lead to # good understanding of the text, but to stimulate
the student to further efforts. It differs from many publications in this,
that the information is so admirably arranged, that it is well suited for
reference, and is easily available for the student. The edition would be
most useful to Sunday-School Teachers, a great help to those who desire
that the young shall have a real knowledge of the Word of God.”—Tus
ΒΙΒΗΟΡ oF Cork.

“The OxFrorD ΒΙΒΙ For TEACHERS may, I think, without exaggeration, be
described as a wonderful edition of the Holy Scriptures. The clearness and
beauty of the type, and the convenient shape of the volume, leave nothing
to be desired. I know nothing of the same compass which can be compared
to the ‘Helps to the Study of the Bible’ for fulness of information and
general accuracy of treatment. It is only real learning which can accom-
plish such a feat of compression.”—Tug Bishop ΟΡ DERRY AND RaPHOR

“I consider the Oxrorp ΒΙΒΙΒ ror TEracuzrs to be simply the most
valuable edition of the English Bible ever presented to the public.”—Taz
VEN. ARCHDEACON REICHEL,

“The OxForD BIBLE FOR TEACHERS [5 in every respect, as regards type,
paper, binding, and general information, the most perfect volume I have
ever examined.”—Tuz Rev. PREBEXDARY WILSON, Of the National Society's
Depository.

“The latest researches are laid under contribution, and the Bible Student
is furnished with the pith of them all.”—Dr, StoueHTox.

“The whole combine to form a Help of the greatest value."—Dr. ANGUS.

“I cannot imagine anything more complete or more helpful.”—Dkr. W.
MORLEY PUNSIION.

“I congratulate the teacher who possesses it, and knows how to turn its
‘Helps’ to good account.”—-Dr. KENNEDY.

“The essence of fifty expensive volumes, by men of sacred learning, is
condensed into the pages of the OxrorD BIBLE FoR TsBACHERS.”—TuHE REV.
ANDREW Tui0MsON, D.D., of Edinburgh.

THE OXFORD BIBLE FOR TEACHERS.

Extracts from @pinions (continued),

“The OxrorpD Bris FOR Teacners is the most valuable help to the
study of the Holy Scriptures, within a moderate compass, which I have
ever met with. I shall make constant use of it; and imagine that few
who are occupied with, or interested in the close study of the Scriptures,
will allow such a companion to be far from their side.”—Tuz Rav. BALDWIN
Brown.

“I do not think I shall ever leave home without the Oxrorp BIsuz FoR
TRACHERS, for one can scarcely miss his ordinary books of reference when
this Bible is at hand. I know no other edition which contains so much
valuable help to the reader."—Tuxz Rev. A. H. CHARTERIS, D.D., Dean of the
Chapel Royal.

“The OxFoRD BIBLES FOR TEACHERS are as good as ever we can expect
to see.”—THE Rav. Οἱ H. SPURGEON.

“The modest title of the work scarcely does justice to the range of sub-
jects which it comprehends, and the quality of their treatment. As a manual
of Biblical information and an auxiliary of Biblical study, it is unrivalled.
It is as exhaustive as it is concise——no irrelevant matter has been intro-
duced, and nothing essential to Biblical study seems to have been omitted,—
and in no instance, so far as I can judge, has thoroughness or accuracy
been sacrificed to the necessities of condensation.”—TuHEs Rey. Ropgrr N.
Youna, of Headingley College, Leeds.

“The OxrorD BIsLs FoR TEACHERS is really one of the greatest boons
which in our day has been offered to the reading public. The information
given is so various, and so complete, as scarcely to leave a single desidera-
tum. To Christians, in their quict researches at home, or in the course
of extensive journeys, or in preparation for the duties of tuition, it is simply
invaluable, and constitutes in itself a Biblical Library. The range of topics
which it seeks to illustrate is very great, while the care and accuracy manti-
fest in the articles deserves the highest praise. It is no exaggeration to say,
that to the mass of Christian people it saves the expense of purchasing
and the toil of consulting a library of volumes, At the same time, I know
no book more likely to stimulate enquiry, and to give the power of appre-
ciating further rescarch into the history, structures, and meaning of the
Sacred Oracles.”—Dr. GooLb, of Edinburgh.

“These admirable Bibles must tend to extend the fame even of the Oxford
Press.”—TuHg Rigut Hon. W. E. GLADSTONE, M.P.

a ee

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af (Reka! (al!
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The Her. T. ἢ. REE, A... Peertdra ay fhe
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The Her, CHARLES ΓΙΑΤ ΑΝ, A, of Fates
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The Ber, ALEXAND EER PANN AY, Seerviory of the
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The iter H. GRIFFITH, M.A., Principal of
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Dn ALETAX DER T OMSON, Profewe of Hebrne
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DEAN of CANTERBORTY.

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hancellor of the University of Kdinburgh.

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a Rev. HORATIUS BONAR, D.D.
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