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

ne/a last-born （not “young,” for te/kna includes the old men, v. 17）, added for contrast with tou= pa/lai. Oedipus, —who believes himself a Corinthian （774）, —marks his respect for the ancient glories of the Theban house to whose throne he has been called: see esp. 258 f. So the Thebans are strato\s *kadmogenh/s Aesch. Seven 303, *kadmogenh\s ge/nna Eur. Phoen. 808, or *kadmei=o. trofh/ = qre/mmata （abstract for concrete）; Eur. Cycl. 189 a)rnw=n trofai/ = a)/rnes e)kteqramme/nai. Cadmus, as guardian genius of Thebes, is still trofeu/s of all who are reared in the dw=ma *kadmei=on （v. 29）. Campbell understands, “my last-born care derived from ancient Cadmus,” —as though the trofeu/s were Oedipus. But could *ka/dmou trofh/ mean “[my] nurslings [derived from] Cadmus”? It is by the word te/kna that Oedipus expresses his own fatherly care.

e(/dras The word e(/dra= “posture,” here, as usu., sitting: when kneelingis meant, some qualification is added, as Eur. Phoen. 293 gonupetei=s e(/dras prospi/tnw s', “I supplicate thee on my knees.” The suppliants are sitting on the steps （ba/qra） of the altars, on which they have laid the kla/doi: see 142: cp. 15 prosh/meqa, 20 qakei=: Aesch. Eum. 40 （Orestes a suppliant in the Delphian temple） e)p' o)mfalw=| （on the omphalos） e(/dran e)/xonta prostro/paione)lai/as q' u(yige/nnhton kla/don. qoa/zete prob. = qa/ssete, “sit,” e(/dras being cognate acc. In Eur. qoa/zw（qoo/s） always =“to hasten” （transitive or intrans.）. But Empedocles and Aesch. clearly use qoa/zw as =qa/ssw, the sound and form perh. suggesting the epic qaa/ssw, qo/wkos. See Appendix.

i(kthri/ois kla/doisin The suppliant carried a branch of olive or laurel （i(kethri/a）, round which were twined festoons of wool（ste/fh, ste/mmata, —which words can stand for the i(kethri/a itself, below 913, Hom. Il. 1.14）: Plut. Thes. 18 h)=n de\ [h( i(kethri/a] kla/dos a)po\ th=s i(era=s e)lai/as, e)ri/w| leukw=| katestemme/nos. He laid his branch on the altar （Eur. Her. 124 bwmo\n kataste/yantes）, and left it there, if unsuccessful in his petition （Eur. Supp. 259）; if successful, he took it away （Eur. Supp. 359, below 143）. i(kthri/ois kla/doisin e)cestemme/noi= i(kthri/ous kla/dous e)cestemme/nous e)/xontes: Xen. Anab. 4.3.28 dihgkulwme/nous tou\s a)kontista\s kai\ e)pibeblhme/nous tou\s toco/tas, “the javelin-throwers with javelins grasped by the thong（a)gku/lh）, and the archers with arrows fitted to the string.” So 18 e)cestemme/non absol., = provided with ste/fh （i.e. with i(kethri/ai: see last note）. Triclinius supposes that the suppliants, besides carrying boughs, wore garlands（e)stefanwme/noi）, and the priests may have done so: but e)cestemm. does not refer to this.

o(mou= me\no(mou= de\ The verbal contrast is merely between the fumes of incense burnt on the altars as a propitiatory offering （Hom. Il. 8.48 te/menos bwmo/s te quh/eis）, and the sounds — whether of invocations to the Healer, or of despair.

a)/llwn Redundant, but serving to contrast a)gge/lwn and au)to/s, as if one said, “from messengers,—at second hand.” Blaydes cp. Xen. Cyrop. 1.6.2 o(/pws mh\ di' a)/llwn e(rmhne/wn ta\s tw=n qew=n sumbouli/as sunei/hs, a)ll' au)to\sgignw/skois. w(=d' =deu=ro, as in vv. 144, 298, and often in Soph.: even with ble/pein, o(ra=n, as in Soph. Trach. 402 ble/f' w(=de = ble/pe deu=ro.

o( pa=si kleino\skalou/menos pa=si with kleino/s （cp. 40 pa=si kra/tiston）, not with kalou/menos: “called Oedipus famous in the sight of all,” not “called famous Oed. by all.” Cp. pasi/gnwstos, pasi/dhlos, pasime/lousa, pasi/filos. The tone is Homeric （Hom. Od. 9.19 ei)/m' *)oduseu/skai/ meu kle/os ou)rano\n i(/kei, imitated by Verg. Aen. 1.378 sum pius Aeneasfama super aethera notus）: Oedipus is a type, for the frank heroic age, of Arist.'s megalo/yuxos—o( mega/lwn au(to\n a)ciw=n, a)/cios w)/n （Aristot. Nic. Eth. 4.3）.

e)/fus which is more than ei)=, refers, not to appearance（fuh/）, but to the natural claim （fu/sis） of age and office combined.

pro\ tw=nde “in front of,” and so “on behalf of,” “for” these. Ellendt: “Non est a)nti\ tw=nde, nec u(pe\r tw=nde, sed ma=llon s. ma/lista tw=nde, prae ceteris dignus propter auctoritatem et aetatem.” Rather a)nti\ tw=nde = “as their deputy”: u(pe\r tw=nde = “as their champion”: pro\ tw=nde = “as their spokesman.” So Soph. OC 811 e)rw= ga\r kai\ pro\ tw=nde. ti/ni tro/pw| with kaqe/state only: dei/santes h)\ ste/rcantes = ei)/te e)dei/sate/ ti, ei)/te e)ste/rcate （not po/teron dei/santes; h)\ ste/rcantes;）, “in what mood are ye set here, whether it be one of fear or of desire?”

ste/rcantes “having formed a desire”: the aor. part., as Soph. Aj. 212 e)pei/ se | ste/rcas a)ne/xei “is constant to the love which he hath formed for thee.” Soph. El. 1100 kai\ ti/ boulhqei\s pa/rei; Soph. Aj. 1052 auto\n e)lpi/santesa)/gein. Cp. Soph. OC 1093 kai\ to\n a)greuta\n *)apo/llw | kai\ kasignh/tan| ste/rgw dipla=s a)rwga\s | molei=n, “I desire”: where, in such an invocation（i)w\*zeu=,po/rois, k.t.l.）, ste/rgw surely cannot mean, “I am content.” Oed. asks: “Does this supplication mean that some new dread has seized you （dei/santes）? Or that ye have set your hearts （ste/rcantes） on some particular boon which I can grant?”—Others render ste/rcantes “having acquiesced.” This admits of two views. （i） “Are ye afraid of suffering? Or have ye already learned to bear suffering?” To this point the glosses u(pomei/nantes, paqo/ntes. But this seems unmeaning. He knows that the suffering has come, and he does not suppose that they are resigned to it （cp. v. 58）. （ii） Prof. Kennedy connects h)\ ste/rcantes w(s qe/lontos a)\n | e)mou= prosarkei=n pa=n; i.e. are ye come in vague terror, or in contentment, as believing that I would be willing to help you? This is ingenious and attractive. But (a) it appears hardly consonant with the kingly courtesy of this opening speech for Oedipus to assume that their belief in his good-will would reconcile them to their present miseries. (b) We seem to require some direct and express intimation of the king's willingness to help, such as the words w(s qe/lontospa=n give only when referred to fra/ze. (c) The rhythm seems to favour the question at ste/rcantes. —ste/cantes, explained as “having endured,” may be rejected, because （1） the sense is against it—see on （i） above: （2） ste/gein in classical Greek = “to be proof against,” not “to suffer”: （3） ste/cw, e)/steca are unknown to Attic, which has only the pres. and the imperf. w(s qe/lontos a)\n （to be connected with fra/ze） implies the apodosis of a conditional sentence. Grammatically, this might be either （a） ei) dunai/mhn, qe/loimi a)/n, or (b) ei) h)duna/mhn, h)/qelon a)/n: here, the sense fixes it to (a). w(s, thus added to the gen. absol., expresses the supposition on which the agent acts. Xen. Mem. 2.6.32 w(s ou) prosoi/sontos （e)mou=） ta\s xei=ras,di/daske: “as （you may be sure） I will not lay hands on you, teach me.”

katoikti/rwn oi)kti/rw, not oi)ktei/rw, is the spelling attested by Attic inscriptions of circ. 550-350 B.C.: see Meisterhans, , p. 89. mh\ ou) katoikti/rwn. An infinitive or participle, which for any reason would regularly take mh/, usually takes mh\ ou) if the principal verb of the sentence is negative. Here, dusa/lghtos = ou)k eu)a/lghtos: Dem. 19.123 （po/leis） xalepai\ labei=nmh\ ou) xro/nw| kai\ poliorki/a|（sc. lamba/nonti,） where xalepai/ = ou) r(a/|diai: “cities not easy to take, unless by a protracted siege.” The participial clause, mh\ ou) katoikti/rwn, is equivalent to a protasis, ei) mh\ katoikti/roimi. Prof. Kennedy holds that the protasis is ei) mh\ qe/loimi understood, and that mh\ ou) katoikti/rwn is epexegetic of it: —“Yes（ga/r） I should be unfeeling, if I did not wish （to help you）: that is, if I refused to pity such a supplication as this.” But the double negative mh\ ou) could not be explained by a negative in the protasis （ei) mh\ qe/loimi）: it implies a negative in the apodosis （dusa/lghtos a)\n ei)/hn）. Since, then, the resolution into ou)k eu)a/lghtos a)\n ei)/hn is necessary, nothing seems to be gained by supposing a suppressed protasis, ei) mh\ qe/loimi.

bwmoi=si toi=s soi=s The altars of the prostath/rioi qeoi/ in front of the palace, including that of Apollo *lu/keios （919）. makra\n pte/sqai. So Andromache to her child —neosso\s w(sei\ pte/rugas e)spi/tnwn e)ma/s Eur. Tro. 746. The proper Attic form for the aor. of pe/tomai was e)pto/mhn, which alone was used in prose and Comedy. Though forms from e)pta/mhn sometimes occur in Tragedy, as in the Homeric poems, Elms. had no cause to wish for pta/sqai here.

su\n gh/ra| barei=s = barei=s w(s gh/ra| suno/ntes. Soph. OC 1663 su\n no/sois | a)lgeino/s: Soph. Aj. 1017 e)n gh/ra| baru/s.

e)gw\ me\n The answering clause, oi( de\ a)/llwn qew=n, must be supplied mentally: cp. Hom. Il. 5.893 th\n me\n e)gw\ spoudh=| da/mnhs' e)pe/essi（sc. ta\s de\ a)/llas r(a|di/ws）. It is slightly different when me/n, used alone, emphasizes the personal pronoun, as in e)gw\ me\n ou)k oi)=da Xen. Cyrop. 1.4.12. oi(/de t'. The conjecture oi( d' e)p'（“chosen to represent the youth”） involves a questionable use of e)pi/: cp. Soph. Ant. 787 n. h)|qe/wn, unmarried youths: Hom. Il. 18.593 h)i/+qeoi kai\ parqe/noi: Eur. Phoen. 944 *ai(/monosga/moi | sfaga\s a)pei/rgous': ou) ga/r e)stin h)/|qeos: Plut. Thes. 15 h)|qe/ous e(pta\ kai\ parqe/nous.

e)cestemme/non see on 3.

a)gorai=si local dative, like oi)kei=n ou)ranw=| Pind. N. 10.58. Thebes was divided from N. to S. into two parts by the torrent called Strophia. The W. part, between the Strophia and the Dirce, was the upper town or Cadmeia: the E. part, between the Strophia and the Ismenus, was h( ka/tw po/lis. The name *kadmei/a was given especially to the S. eminence of the upper town, the acropolis. （1） One of the a)gorai/ meant here was on a hill to the north of the acropolis, and was the a)gora\ *kadmei/as. See Paus. 9.12.3. （2） The other was in the lower town. Xen. Hell. 5.2.29 refers to this —h( boulh\ e)ka/qhto e)n th=| e)n a)gora=| stoa=|, dia\ to\ ta\s gunai=kas e)n th=| *kadmei/a| qesmoforia/zein: unless *kadmei/a has the narrower sense of “acropolis.” Cp. Aristot. Pol. 4.12.2 on the Thessalian custom of having two a)gorai/— one, e)leuqe/ra, from which everything ba/nauson was excluded. pro/s te *palla/dosnaoi=s. Not “both at the two temples,” etc. as if this explained a)gorai=si, but “and,” etc.: for the a)gorai/ would have their own altars of the a)gorai=oi qeoi/, as of Artemis （161）. One of the diploi= naoi/ may be that of *palla\s *)/ogka, near the *)ogkai/a pu/lh on the W. side of Thebes（pu/las | *)/ogkas *)aqa/nas Aesch. Seven 487, *)/ogka *palla/s Aesch. Seven 501）, whose statue and altar e)n u(pai/qrw| Paus. mentions （9. 12. 2）. The other temple may be that of Athene *kadmei/a or of Athena *)ismhni/a— both mentioned by the schol., but not by Paus. Athena *zwsthri/a, too, had statues at Thebes （Paus. 9.17.3）. The schol. mentions also *)alalkomeni/a, but her shrine was at the village of Alalcomenae near Haliartus （Paus. 9.23.5）. It was enough for Soph. that his Athenian hearers would think of the Erechtheum and the Parthenon—the shrines of the Polias and the Parthenos—above them on the acropolis.

e)p' *)ism. m. spodw=| “The oracular ashes of Ismenus” = the altar in the temple of Apollo *)ismh/nios, where divination by burnt offerings（h( di' e)mpu/rwn mantei/a） was practised. So the schol., quoting Philochorus （in his peri\ mantikh=s, circ. 290 B.C.）. spodw=|: the embers dying down when the mantei=on has now been taken from the burnt offering: cp. Soph. Ant. 1007. Soph. may have thought of *)apo/llwn *spo/dios, whose altar（e)k te/fras tw=n i(erei/wn） Paus. saw to the left of the Electrae gates at Thebes: 9. 11. 7. *)ismhnou=, because the temple was by the river Ismenus: Paus. 9.10.2 e)/sti de\ lo/fos e)n decia=| tw=n pulw=n （on the right of the *)hle/ktrai pu/lai on the S. of Thebes, within the walls） i(ero\s *)apo/llwnos: kalei=tai de\ o(/ te lo/fos kai\ o( qeo\s *)ismh/nios, pararre/ontos tou= potamou= tau/th| tou= *)ismhnou=. Ismenus （which name Curt. Etym. 617, connects with rt i)s, to wish, as = “desired”） was described in the Theban myths as the son of Asopus and Metope, or of Amphion and Niobe. The son of Apollo by Melia （the fountain of the Ismenus） was called Ismenius. Cp. Hdt. 8.134 （the envoy of Mardonius in the winter of 480-79） tw=| *)ismhni/w| *)apo/llwni e)xrh/sato: e)/sti de\ kata/per e)n *)olumpi/h| i(roi=si xrhsthria/zesqai: Pind. O. 8.1 ff. *ou)lumpi/a |i(/na ma/nties a)/ndres | e)mpu/rois tekmairo/menoi parapeirw=ntai *dio/s. In Pind. P. 11.4 the Theban heroines are asked to come pa\r *meli/an （because she shared Apollo's temple） “to the holy treasure-house of golden tripods, which Loxias hath honoured exceedingly, and hath named it Ismenian, a truthful seat of oracles” （MSS. mantei/wn, not manti/wn, Fennell）: for the tripod dedicated by the dafnafo/ros, or priest of Ismenian Apollo, see Paus. 9.10.4. Her. saw offerings dedicated by Croesus to Amphiaraus e)n tw=| nhw=| tou= *)ismhni/ou *)apo/llwnos （1. 52）, and notices inscriptions there （5. 59）. The *)ismh/nion, the temple at Abae in Phocis, and that on the hill *ptw=on to the E. of Lake Copais, were, after Delphi, the chief shrines of Apollo in N. Greece.

buqw=n “from the depths,” i.e. out of the trough of the waves which rise around. Cp. Soph. Ant. 337 peribruxi/oisin | perw=n u(p' oi)/dmasin, under swelling waves which threaten to engulf him. Arat. 426 u(po/bruxa nauti/llontai. foini/ou here merely poet. for qanasi/mou, as Soph. Trach. 770 foini/as | e)xqra=s e)xi/dnhs i)o/s: Soph. OC 1689 fo/nios *)ai/+das. But in Soph. Aj. 351 foini/a za/lh= the madness which drove Ajax to bloodshed. e)/t' ou)x oi(/a te: for position of e)/t', cp. Soph. Trach. 161 w(s e)/t' ou)k w)/n, Soph. Phil. 1217 e)/t' ou)de/n ei)mi. With oi(=o/s te the verb is often omitted, as 1415, Soph. OC 1136, Soph. Trach. 742, Aristoph. Kn. 343.

fqi/nousa me\nfqi/nousa de/ rhetorical iteration（e)panafora/）; cp. 259, 370, Soph. OC 5, 610, etc. The anger of heaven is shown （1） by a blight （fqi/nousa） on the fruits of the ground, on flocks and on child-birth: （2） by a pestilence （loimo/s） which ravages the town. Cp. 171 ff. For the threefold blight, Hdt. 6.139 a)poktei/nasi de\ toi=si *pelasgoi=si tou\s sfete/rous pai=da/s te kai\ gunai=kas ou)/te gh= karpo\n e)/fere ou)/te gunai=ke/s te kai\ poi=mnai o(moi/ws e)/tikton kai\ pro\ tou=: Aeschin. 3.111 mh/te gh=n karpou\s fe/rein mh/te gunai=kas te/kna ti/ktein goneu=sin e)oiko/ta, a)lla\ te/rata, mh/te boskh/mata kata\ fu/sin gona\s poiei=sqai. Schneid. and Blaydes cp. Philostr. Apoll. 3.20, p. 51. 21 h( gh= ou) cunexw/rei au)toi=s i(/stasqai: th/n te ga\r spora\n h(\n e)s au)th\n e)poiou=nto, pri\n e)s ka/luka h(/kein, e)/fqeire, tou/s te tw=n gunaikw=n to/kous a)telei=s e)poi/ei, kai\ ta\s a)ge/las ponhrw=s e)/bosken.

ka/lucin e)gka/rpois The datives mark the points or parts in which the land fqi/nei. ka/lucin e)/gkarpos is the shell or case which encloses immature fruit, —whether the blossom of fruit-trees, or the era of wheat or barley: Theophr. Hist. Plant. 8.2.4 （of kriqh/ and puro/s） pri\n a)\n proau/chqei\s （o( sta/xus） e)n th=| ka/luki ge/nhtai.

a)ge/lais bouno/mois （paroxyt.） =a)ge/lai bow=n nemome/nwn: but a)kth\ bou/nomos, proparoxyt., a shore on which oxen are pastured, Soph. El. 181. Cp. Soph. El. 861 xalargoi=s e)n a(mi/llais = a(mi/llais a)rgw=n xhlw=n: Pind. P. 5.28 a)risqa/rmatonge/ras = ge/ras a)ri/stou a(/rmatos. The epithet marks that the blight on the flocks is closely connected with that on the pastures: cp. Dionys. Hal. 1. 23 （describing a similar blight） ou)/te po/a kth/nesin e)fu/eto diarkh/s. to/koisi, the labours of child-bed: Eur. Med. 1031 sterra\s e)negkou=s' e)n to/kois a)lghdo/nas: Eur. IT 1466 gunai=kes e)n to/kois yuxorragei=s. Dion. Hal. 1.23 a)delfa\ de\ tou/tois（i.e. to the blight on fruits and crops） e)gi/neto peri/ te proba/twn kai\ gunaikw=n gona/s: h)\ ga\r e)chmblou=to ta\ e)/mbrua, h)\ kata\ tou\s to/kous diefqei/reto e)/stin a)\ kai\ ta\s ferou/sas sundialumhna/mena.

a)go/nois abortive, or resulting in a still birth. e)n d', adv., “and among our other woes,” “and withal”: so 183, Soph. Trach. 206, Soph. Aj. 675. Not in “tmesis” with skh/yas, though Soph. has such tmesis elsewhere, Soph. Ant. 420 e)n d' e)mestw/qh, Soph. Ant. 1274 e)n d' e)/seisen. For the simple skh/yas, cp. Aesch. Ag. 308 ei)=t' e)/skhyen, “then it swooped.” So Aesch. Pers. 715 loimou= tis h)=lqe skhpto/s. o( purfo/ros qeo\s, the bringer of the plague which spreads and rages like fire （176 krei=sson a)maimake/tou puro/s, 191 fle/gei me）: but also with reference to fever, pureto/s. Hippoc. 4.140 o(ko/soisi de\ tw=n a)nqrw/pwn pu=r （= pureto\s） e)mpi/pth|: Hom. Il. 22.31 kai/ te fe/rei（Seirius） pollo\n pureto\n deiloi=si brotoi=si （the only place where pureto/s occurs in or ）. In Soph. OC 55 e)n d' o( purfo/ros qeo\s | *tita\n *promhqeu/s refers to the representation of Prometheus with the narthex, or a torch, in his right hand （Eur. Phoen. 1121 decia=| de\ lampa/da | *tita\n *promhqeu\s e)/feren w(/s）. Cp. Aesch. Seven 432 a)/ndra purfo/ron, | fle/gei de\ lampa/s, k.t.l. Here also the Destroyer is imagined as armed with a deadly brand, —against which the Chorus presently invoke the holy fires of Artemis （206） and the “blithe torch” of Dionysus （214）. For qeo\s said of loimo/s, cp. Simonid. Amorg. fr. 7. 101 ou)d' ai)=ya limo\n oi)ki/hs a)pw/setai, | e)xqro\n sunoikhth=ra, dusmene/a qeo/n. Soph. fr. 837 a)ll' h( fro/nhsis a(gaqh\ qeo\s me/gas.

me/las d' elision at end of v. is peculiar in Trag. to Soph., who is said to have adopted it from a poet Callias （Athen. 10 p. 453 E）: hence it was called ei)=dos *sofo/kleion. Examples: d' 785, 791, 1224; Soph. OC 17; Soph. Ant. 1031; Soph. El. 1017: t' below, 1184: tau=t' 332. [In Soph. OC 1164 molo/nt' should prob. be mo/non.] In Comedy: d' Eur. Hipp. 1716, Aristoph. Eccl. 351: m' Aristoph. Frogs 298.

plouti/zetai with allusion to *plo/u/twn, as Hades was called by an euphemism（u(pokoristikw=s, schol. Aristoph. Pl. 727）, o(/ti e)k th=s ka/twqen a)ni/etai o( plou=tos （crops and metals）, as Plato says, Plat. Crat. 403a. Cp. Soph. fr. 251 （Nauck(2)） （from the satyric drama ） *plou/twnos （= *(/aidou） h(/d' e)pei/sodos: Lucian 21（*plou=tos speaks）, o( *plou/twn （Hades） a)poste/llei me par' au)tou\s a(/te ploutodo/ths kai\ megalo/dwros kai\ au)to\s w)/n: dhloi= gou=n kai\ tw=| o)no/mati. Schneid. cp. Statius Theb. 2.48 pallentes devius umbras Trames agit nigrique Iovis vacua atria ditat Mortibus.

me/n nun as in Soph. Trach. 441.

ou)k i)sou/meno/n s', governed by kri/nontes in 34. But he begins as if instead of e(zo/mesq' e)fe/stioi, i(keteu/omen were to follow: hence i)sou/menon instead of i)/son. It is needless to take i)sou/menon （1） as accus. absol., or （2） as governed by e(zo/mesq' e)fe/stioi in the sense of i(keteu/omen, —like fqora\syh/fous e)/qento Aesch. Ag. 814, or ge/nosne/wson ai)=nonAesch. Supp. 533. Musgrave conj. i)sou/menoi as = “deeming equal,” but the midd. would mean “making ourselves equal,” like a)ntisoume/nou Thuc. 3.11. Plato has i)sou/menon as passive in Plat. Phaedrus 238e, and i)sou=sqai as passive in Plat. Parm. 156b: cp. 581 i)sou=mai.

daimo/nwn sunallagai=s = “conjunctures” caused by gods （subjective gen.）, special visitations, as opposed to the ordinary chances of life（sumforai=s bi/ou）. Such sunallagai/ were the visit of the Sphinx （130） and of the purfo/ros qeo/s （27）. Cp. 960 no/sou sunallagh=|, a visitation in the form of disease （defining gen.）. Here, the sense might indeed be, “dealings （of men） with gods,” = o(/tan a)/nqrwpoi sunalla/sswntai dai/mosin: but the absolute use of sunallagh/ for “a conjuncture of events” in Soph. OC 410 （n.） favours the other view. In Soph. Trach. 845 o)leqri(aisi sunallagai=s= “at the fatal meeting” of Deianeira with Nessus. But in Soph. Ant. 157 qew=n suntuxi/ai = fortunes sent by gods. The common prose sense of sunallagh/ is “reconciliation,” which Soph. has in Soph. Aj. 732.

o(/s g' The g' of the MSS. suits the immediately preceding verses better than the conjectural te, since the judgment（kri/nontes） rests solely on what Oed. has done, not partly on what he is expected to do. Owing to the length of the first clause （35-39） t' could easily be added to nu=n in 40 as if another te had preceded. e)ce/lusasdasmo\n. The notion is not, “paid it in full,” but “loosed it,” —the thought of the tribute suggesting that of the riddle which Oed. solved. Till he came, the dasmo/s was as a knotted cord in which Thebes was bound. Cp. Soph. Trach. 653 *)/arhse)ce/lus' | e)pi/ponon a(me/ran, “has burst the bondage of the troublous day.” Eur. Phoen. 695 podw=n sw=n mo/xqon e)klu/ei parw/n, “his presence dispenses with （solves the need for） the toil of thy feet.” This is better than （1） “freed the city from the songstress, in respect of the tribute,” or （2） “freed the city from the tribute（dasmo/n by attraction for dasmou=） to the songstress.”

sklhra=s “hard,” stubborn, relentless. Eur. Andr. 261 sklhro\n qra/sos. In 391 ku/wn expresses a similar idea.

kai\ tau=q' “and that too”: Soph. Ant. 322（e)poi/hsas to\ e)/rgon） kai\ tau=t' e)p' a)rgurw=| ge th\n yuxh\n prodou/s: Soph. El. 614. ou)de\nple/on, nothing more than anyone else knew; nothing that could help thee. Plat. Crat. 387a ple/on ti h(mi=n e)/stai, we shall gain something. Plat. Sym. 217c ou)de\n ga/r moi ple/on h)=n, it did not help me. e)ceidw\se)kdidaxqei/s: not having heard （incidentally）—much less having been thoroughly schooled.

prosqh/kh| qeou= “by the aid of a god.” Dem. 25.24 h( eu)taci/a th=| tw=n no/mwn prosqh/kh| tw=n ai)sxrw=n peri/esti, “discipline, with the support of the laws, prevails against villainy.” Dion. Hal. 5.67 prosqh/khs moi=ran e)pei=xon ou(=toi toi=s e)n fa/laggi tetagme/nois, “these served as supports to the main body of the troops.” prosti/qesqai/ tini, to take his side: Thuc. 6.80 toi=s a)dikoume/noisprosqeme/nous: so Soph. OC 1332 oi(=s a)\n su\ prosqh=|. （The noun prosqh/kh does not occur as = “mandate,” though Hdt. 3.62 has to/ toi prose/qhka prh=gma.） The word is appropriate, since the achievement of Oed. is viewed as essentially a triumph of human wit: a divine agency prompted him, but remained in the background.

nu=n t' it is unnecessary to read nu=n d': see on 35. pa=sin, ethical dat. masc. （cp. 8）, “in the eyes of all men.” Soph. Trach. 1071 polloi=sin oi)ktro/n.

ei)/te oi)=sqa a)lkh/n, a)kou/sas fh/mhn qew=n tou （by having heard a voice from some god）, ei)/te oi)=sqa a)lkh\n a)p' a)ndro/s pou. We might take a)p' a)ndro\s with a)lkh/n, but it is perh. simpler to take it with oi)=sqa: cp. 398 a)p' oi)wnw=n maqw/n, Thuc. 1.125 e)peidh\ a)f' a(pa/ntwn h)/kousan th\n gnw/mhn: though para/ （or pro/s） tinos is more frequent.

fh/mhn any message （as in a dream, fh/mh o)nei/rou, Hdt. 1.43）, any rumour, or speech casually heard, which might be taken as a hint from the god. Hom. Od. 20.98 *zeu= pa/ter| fh/mhn ti/s moi fa/sqw （Odysseus prays）, “Let some one, I pray, show me a word of omen.” Then a woman, grinding corn within, is heard speaking of the suitors, “may they now sup their last”: xai=ren de\ klehdo/ni di=os *)odusseu/s, “rejoiced in the sign of the voice.” o)mfh/ was esp. the voice of an oracle; klhdw/n comprised inarticulate sounds（kl. duskri/tous, Aesch. PB 486）.

w(s toi=sinbouleuma/twn I take these two verses with the whole context from v. 35, and not merely as a comment on the immediately preceding words ei)/t' a)p' a)ndro\s oi)=sqa/ pou. Oedipus has had practical experience（e)mpeiri/a） of great troubles; when the Sphinx came, his wisdom stood the trial. Men who have become thus e)/mpeiroi are apt to be also （kai/） prudent in regard to the future. Past facts enlighten the counsels which they offer on things still uncertain; and we observe that the issues of their counsels are not usually futile or dead, but effectual. Well may we believe, then, that he who saved us from the Sphinx can tell us how to escape from the plague. Note these points. （1） The words e)mpei/roisi and bouleuma/twn serve to suggest the antithesis between past and future. （2） ta\s cumfora\stw=n bouleuma/twn= literally, the occurrences connected with （resulting from） the counsels. The phrase, “issues of counsels,” concisely expresses this. The objection which has been made to this version, that cumfora/ is not teleuth/, rests on a grammatical fallacy, viz., that, in cumfora\ bouleu/matos, the genitive must be of the same kind as in teleuth\ bouleu/matos. tu/xh is not teleuth/, yet in Soph. OC 1506 it stands with a gen. of connection, just as cumfora/ does here:（qew=n） tu/xhn tis e)sqlh\n th=sd' e)/qhke th=s o(dou= （a good fortune connected with this coming）. Cp. Thuc. 1.140 e)nde/xetai ga\r ta\s cumfora\s tw=n pragma/twn ou)x h)=sson a)maqw=s xwrh=sai h)\ kai\ ta\s dianoi/as tou= a)nqrw/pou: the issues of human affairs can be as incomprehensible in their course as the thoughts of man （where, again, the “occurrences connected with human affairs” would be more literal）: ib. pro\s ta\s cumfora\s kai\ ta\s gnw/mas trepome/nous, altering their views according to the events. Thuc. 3.87 th=s cumfora=s tw=| a)poba/nti, by the issue which has resulted. （3）

zw/sas is not “successful,” but “operative,” —effectual for the purpose of the bouleu/mata: as v. 482 zw=nta is said of the oracles which remain operative against the guilty, and Soph. Ant. 457 zh=| tau=ta of laws which are ever in force. Conversely lo/goi qnh/|skontes ma/thn （Aesch. Lib. 845） are threats which come to nothing. The scholium in L gives the sense correctly:— e)n toi=s sunetoi=s ta\s suntuxi/as kai\ ta\s a)poba/seis tw=n bouleuma/twn o(rw= zw/sas kai\ ou)k a)pollume/nas. See Appendix.

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

th=s pa/ros proqumi/as causal genit.: Plat. Crito 43b polla/kis me\n dh/ seeu)daimo/nisa tou= tro/pou.

memnw/meqa This subjunctive occurs also in Hom. Od. 14.168 pi=ne kai\ a)/lla pare\c memnw/meqa, Plat. Stat. 285c fula/ttwmenkai\memnw/meqa, Plat. Phileb. 31a memnw/meqa dh\ kai\ tau=ta peri\ a)mfoi=n. Eustathius （1303. 46, 1332. 18） cites the word here as memnw/|meqa （optative）. We find, indeed, memnw=|o Xen. Anab. 1.7.5 （v. l. memnh=|o）, memnew=|to Hom. Il. 23.361, memnw=|toXen. Cyrop. 1.6.3, but these are rare exceptions. On the other hand, memnh/|mhn Hom. Il. 24.745, memnh=|to Aristoph. Pl. 991, Plat. Rep. 518a. If Soph. had meant the optative he would have written memnh/|meqa: cp. Soph. Phil. 119 a)\nkeklh=|o. See Curtius 2.226 （Eng. tr. p. 423）. The personal appeal, too, here requires the subjunct., not optat.: cp. Soph. OC 174 mh\ dh=t' a)dikhqw=, Soph. Trach. 802 mhd' au)tou= qa/nw.

sta/ntes t' For partic. with me/mnhmai cp. Xen. Cyrop. 3.1.31 e)me/mnhto ga\r ei)pw/n: Pind. N. 2.15 qnata\ memna/sqw periste/llwn me/lh: for tekai/, Soph. Ant. 1112 au)to/s t' e)/dhsa kai\ parw\n e)klu/somai, as I bound, so will I loose.

a)sfalei/a| “in steadfastness”: a dative of manner, equivalent to a)sfalw=s in the proleptic sense of w(/ste a)sfalh= ei)=nai. Cp. Soph. OC 1318 kataskafh=| |. . dh|w/sein, n. Thuc. 3.56 oi( mh\ ta\ cu/mfora pro\s th\n e)/fodon au(toi=s a)sfalei/a| pra/ssontes, those who securely made terms on their own account which were not for the common good in view of the invasion. Thuc. 2.82 a)sfalei/a| de\ to\ e)pibouleu/sasqai （where a)sfa/leia is a false reading）, to form designs in security, opp. to to\ e)mplh/ktws o)cu/, fickle impetuosity. The primary notion of a)sfalh/s （“not slipping”） is brought out by peso/ntes and a)no/rqwson.

o)/rniqiai)si/w| like secunda alite or fausta avi for bono omine. A bird of omen was properly oi)wno/s: Hom. Od. 15.531 ou)/ toi a)/neu qeou= e)/ptato decio\s o)/rnis: | e)/gnwn ga/r min e)sa/nta i)dw\n oi)wno\n e)o/nta: Xen. Cyrop. 3.3.22 oi)wnoi=s xrhsa/menos ai)si/ois. But cp. Eur. IA 607 o)/rniqa me\n to/nd' ai)/sion poiou/meqa: Eur. Her. 730 o)/rniqos ou(/neka: Aristoph. Birds 720 fh/mh g' u(mi=n o)/rnis e)sti/, ptarmo/n t' o)/rniqa kalei=te, | cu/mbolon o)/rnin, fwnh\n o)/rnin, qera/pont' o)/rnin, o)/non o)/rnin. For dat., Schneid. cp. Hipponax fr. 63 （Bergk） deciw=|e)lqw\n r(wdiw=|（heron）. In Bergk p. 1049 fr. incerti 27 decih=| si/tth| （woodpecker） is a conject. for decih\ si/tth. kai\ is better taken as = “also” than as “both” （answering to kai\ tanu=n in 53）.

a)/rceiskratei=skratei=n kratei=n tino/s, merely to hold in one's power; a)/rxein implies a constitutional rule. Cp. Plat. Rep. 338d ou)kou=n tou=to kratei= e)n e(ka/sth| po/lei, to\ a)/rxon; Her. 2. i a)/llous te paralabw\n tw=n h)=rxe kai\ dh\ kai\ *(ellh/nwn tw=n e)pekra/tee, i.e. the Asiatics who were his lawful subjects, and the Greeks over whom he could exert force. But here the poet intends no stress on a verbal contrast: it is as if he had written, ei)/per a)/rceis, w(/sper a)/rxeis. Cp. Soph. Trach. 457 kei) me\n de/doikas, ou) kalw=s tarbei=s: below 973 prou)/legon| hu)/das.

cu\n a)ndra/sin not “with the help of men,” but “with men in the land,” = a)/ndras e)xou/shs gh=s. Cp. 207 cu\n ai(=s = a(\s e)/xousa. Soph. El. 191 a)eikei= su\n stola=|: Soph. Aj. 30 su\n neorra/ntw| ci/fei. Soph. Ant. 116 cu/n q' i(ppoko/mois koru/qessi.

w(s ou)de/n e)stin Thuc. 7.77 a)/ndres ga\r po/lis, kai\ ou) tei/xh ou)de\ nh=es a)ndrw=n kenai/. Dio Cass. 56. 6 a)/nqrwpoi ga/r pou po/lis e)sti/n, ou)k oi)ki/ai, k.t.l. Hdt. 8.61 （Themistocles, taunted by Adeimantus after the Persian occupation of Athens in 480 B.C. with being a)/polis, retorted） e(wutoi=siws ei)/h kai\ po/lis kai\ gh= me/zwn h)/per kei/noisi, e)/st' a)\n dihko/siai nh=e/s sfi e)/wsi peplhrwme/nai.

pu/rgos = the city wall with its towers: the sing. as below, 1378: Soph. Ant. 953 ou) pu/rgos, ou)x a(li/ktupoi |na=es: Eur. Hec. 1209 pe/ric de\ pu/rgos ei)=x' e)/ti pto/lin.

Lit., “void of men, when they do not dwell with thee in the city”: a)ndrw=n depends on e)/rhmos, of which mh\ cunoikou/ntwn e)/sw is epexegetic. Rhythm and Sophoclean usage make this better than to take a)ndrw=n mh\ cunoik. e)/. as a gen. absol. Cp. Soph. Aj. 464 gumno\n fane/nta tw=n a)ristei/wn a)/ter: Soph. Phil. 31 kenh\n oi)/khsin a)nqrw/pwn di/xa: Lucret. 5.841 muta sine ore etiam, sine voltu caeca.

gnwta\ kou)k a)gnw=ta The emphasis of this formula sometimes appears to deprecate an opposite impression in the mind of the hearer: “known, and not （as you perhaps think） unknown.” Hom. Il. 3.59 e)pei/ me kat' ai)=san e)nei/kesas ou)d' u(pe\r ai)=san, duly, and not, —as you perhaps expect me to say, —unduly. Hdt. 3.25 e)mmanh/s te e)w\n kai\ ou) frenh/rhs— being mad, —for it must be granted that no man in his right mind would have acted thus. Soph. OC 397 baiou= kou)xi\ muri/ou xro/nou, soon, and not after such delay as thy impatience might fear.

nosou=ntesnosei= We expected kai\ nosou=ntes ou) nosei=te, w(s e)gw/. But at the words w(s e)gw/ the speaker's consciousness of his own exceeding pain turns him abruptly to the strongest form of expression that he can find —ou)k e)/stin u(mw=n o(/stis nosei=, there is not one of you whose pain is as mine. In Plat. Phileb. 19b （quoted by Schneid.） the source of the anacolouthon is the same: mh\ ga\r duna/menoi tou=to kata\ panto\s e(no\s kai\ o(moi/ou kai\ tau)tou= dra=n kai\ tou= e)nanti/ou, w(s o( parelqa\n lo/gos e)mh/nusen, ou)dei\s ei)s ou)de\n ou)deno\s a)\n h(mw=n ou)de/pote ge/noito a)/cios, — instead of the tamer ou)k a)\n genoi/meqa.

ei)s e(/n'mo/non kaq' au(to/n kaq' au(to/n, “by himself” （Soph. OC 966）, is strictly only an emphatic repetition of mo/non: but the whole phrase ei)s e(/na mo/non kaq' au(to/n is virtually equivalent to ei)s e(/na e(/kaston kaq' au(to/n, each several one apart from the rest.

po/lin te ka)me\ kai\ s' The king's soul grieves for the whole State, —for himself, charged with the care of it, —and for each several man（se/）. As the first contrast is between public and private care, ka)me/ stands between po/lin and se/. For the elision of se/, though accented, cp. 329 ta)/m', w(s a)\n ei)/pw mh\ ta\ s': 404 kai\ ta\ s': Soph. El. 1499 ta\ gou=n s': Soph. Phil. 339 oi)/moi me\n a)rkei=n soi/ ge kai\ ta\ s': Eur. Hipp. 323 e)/a m' a(martei=n: ou) ga\r e)s s' a(marta/nw.

The modal dat. u(/pnw|, more forcible than a cogn. acc. u(/pnon, nearly = “soundly.” Cp. Soph. Ant. 427 go/oisin e)cw/|mwcen: Soph. Trach. 176 fo/bw|, fi/lai, tarbou=san: [Eur.] fr. 1132 （Nauck(2)） 40 o)rgh=| xolwqei/s （where Nauck, rashly, I think, conjectures e)/rgei）. Verg. Aen. 1.680 sopitum somno. eu(/dein, kaqeu/dein （Xen. Anab. 1.3.11） oft. = “to be at ease” （cp. e)/nq' ou)k a)\n bri/zonta i)/dois, of Agam., Hom. Il. 4.223）: the addition of u(/pnw| raises and invigorates a trite metaphor.

pla/nois has excellent manuscript authority here; and Soph. uses pla/nou Soph. OC 1114, pla/nois Soph. Phil. 758, but pla/nh nowhere. Aesch. has pla/nh only: Eur. pla/nos only, unless the fragment of the be genuine （659 Nauck(2), v. 8, ou(/tw bi/otos a)nqrw/pwn pla/nh）. Aristoph. has pla/nos once （Aristoph. Wasps 872）, pla/nh never. Plato uses both pla/nh and pla/nos, the former oftenest: Isocrates has pla/nos, not pla/nh.

hu(/riskon “could find” （impf.）. Attic inscriptions of the t=h or early t/h cent. B.C. support the temporal augment in the historical tenses of eu(ri/skw （Meisterhans, , p. 78）. Our best MS. of Soph. （L）, however, preserves no trace of it, except in Soph. Ant. 406 （see cr. n. there）. Curtius （Curt. Verb. 1.139, Eng. tr. 93） thinks that, while the omission of the syllabic augment was an archaic and poetical license, that of the temporal was “a sacrifice to convenience of articulation, and was more or less common to all periods”: so that ei)/kazon could exist in Attic by the side of h)/|kazon, eu(/riskon by the side of hu(/riskon.

tau/thn e)/praca a terse equivalent for tau/th| e)/rgw| e)xrhsa/mhn.

*foi/bouo(/ ti drw=nti/ fwnw=n Cp. Plat. Rep. 414d ou)k oi)=da o(poi/a| to/lmh| h)\ poi/ois lo/gois xrw/menos e)rw=. These are exceptions to the rule that, where an interrogative pronoun （as ti/s） and a relative （as o)/stis） are both used in an indirect question, the former stands first: cp. Plat. Crito 48a ou)k a)/rafrontiste/on, ti/ e)rou=sin oi( polloi\ h(ma=s, a)ll' o(/ ti o( e)pai/+wn, k.t.l.: Plat. Gorg. 448e ou)dei\s e)rwta=| poi/a tis ei)/h h( *gorgi/ou te/xnh, a)lla\ ti/s, kai\ o(/ntina de/oi kalei=n to\n *gorgi/an: Plat. Gorg. 500a e)kle/casqai poi=a a)gaqa\ kai\ o(poi=a kaka/: Plat. Phileb. 17b（i)/smen） po/sa te/ e)sti kai\ o(poi=a.

drw=n h)\fwnw=n: there is no definite contrast between doing and bidding others to do: rather “deed” and “word” represent the two chief forms of agency, the phrase being equivalent to “in what possible way.” Cp. Aesch. PB 659 qeopro/pous i)/allen, w(s ma/qoi ti/ xrh\ | drw=nt' h)\ le/gonta dai/mosin pra/ssein fi/la.

r(usai/mhn （L's reading） is right: r(usoi/mhn is grammatically possible, but less fitting. The direct deliberative form is ti/ drw=n r(u/swmai; the indirect, punqa/nomai o(/ ti （or ti/） drw=n r(u/swmai, e)puqo/mhn o(/ ti （or ti/） drw=n r(usai/mhn. This indirect deliberative occurs, not only with verbs of “doubting” （Xen. Hell. 7.4.39 h)po/rei o(/ ti xrh/saito tw=| pra/gmati）, but also with verbs of “asking”: Thuc. 1.25 to\n qeo\n e)ph/ronto, ei) paradoi=enth\n po/lin （oblique of paradw=men th\n po/lin）. Kennedy wrongly says that r(usai/mhn here could be only the oblique of e)rrusa/mhn （as if, in Thuc. 1.25, paradoi=en could be only the oblique of pare/dosan）; and that, for the sense, it would require a)/n. This would also be right, but in a different constr., viz., as oblique of ti/ drw=n r(usai/mhn a)/n; Cp. Soph. Trach. 991 ou) ga\r e)/xw pw=s a)\n | ste/rcaimi, and Soph. Ant. 270 ff. n. In Soph. El. 33 w(s ma/qoim', o(/tw| tro/pw| patri\ | di/kas a)roi/mhn, the opt. is that of h)ro/mhn, being oblique for a)/rwmai, rather than of a)rou=mai. r(usoi/mhn would be oblique of ti/ drw=n r(u/somai; r(usoi/mhn （oblique for r(u/somai） would imply that he was confident of a successful result, and doubtful only concerning the means; it is therefore less suitable.

kai/ m' h)=marxro/nw| Lit., “and already the day, compared with the lapse of time [since his departure], makes me anxious what he doth”: i.e. when I think what day this is, and how many days ago he started, I feel anxious. h)/dh, showing that to-day is meant, sufficiently defines h)=mar. xro/nw| is not for tw=| xro/nw|, the time since he left, —though this is implied, —but is abstract, —time in its course. The absence of the art. is against our taking xro/nw| as “the time which I had allowed for his journey.” cummetrou/menon: cp. Hdt. 4.158 summetrhsa/menoi th\n w(/rhn th=s h(me/rhs, nukto\s parh=gon, “having calculated the time, they led them past the place by night”: lit., “having compared the season of the day （with the distance to be traversed）.” Eur. Orest. 1214 kai\ dh\ pe/las nin dwma/twn ei)=nai dokw=: | tou= ga\r xro/nou to\ mh=kos au)to\ suntre/xei “for the length of time （since her departure） just tallies （with the time required for the journey）.”

lupei= ti/ pra/ssei Soph. Aj. 794 w(/ste m' w)di/nein ti/ fh/|s. tou= ga\r ei)ko/tos pe/ra. to\ ei)ko/s is a reasonable estimate of the time required for the journey. Thuc. 2.73 h(me/rase)n ai)=s ei)ko\s h)=n komisqh=nai （au)tou/s）, the number of days which might reasonably be allowed for their journey （from Plataea to Athens and back）. Porson conjectured tou= ga\r ei)ko/tos pera=|, as = “for he overstays the due limit”—thinking v. 75, a)/pestixro/unou, to be a spurious interpolation. The same idea had occurred to Bentley. But （1） pera=n with the genitive in this sense is strange （in 674 qumou= pera=n is different）, and would not be readily understood as referring to time; （2） it is Sophoclean to explain and define tou= ei)ko/tos pe/ra by plei/w tou= kaqh/kontos xro/nou.

ei)s kalo\n to fit purpose, “opportunely”: Plat. Sym. 174e ei)s kalo\n h(/keis. Soph. Aj. 1168 kai\ mh\n e)s au)to\n kairo\n| pa/reisin. Cp. Aristoph. Ach. 686 ei)s ta/xos=taxe/ws, Aristoph. Birds 805 ei)s eu)te/leian=eu)telw=s. oi(/de: some of those suppliants who are nearer to the stage entrance on the spectators' left—the conventional one for an arrival from the country— have made signs to the Priest. Creon enters, wearing a wreath of bay leaves bright with berries, in token of a favourable answer. See Appendix, Note 1, sect. 2.

e)n tu/xh|o)/mmati may his radiant look prove the herald of good news. e)n tu/xh|, nearly = meta\ tu/xhs, “invested with,” “attended by”: cp. 1112 e)/n te ga\r makrw=| | gh/ra| cuna/|dei: Soph. Aj. 488 sqe/nontos e)n plou/tw|. tu/xh swth\r （Aesch. Ag. 664）, like xei\r pra/ktwr（Aesch. Ag. 111）, qe/lktwr peiqw/ （Aesch. Supp. 1040）, karanisth=res di/kai（Aesch. Eum. 186）.

lampro\s with e)n tu/xh| k.t.l., —being applicable at once to brilliant fortune and （in the sense of faidro/s） to a beaming countenance.

ei)ka/sai me/n, h(du/s （sc. bai/nei）. Cp. Soph. El. 410 e)k dei/mato/s tou nukte/rou, dokei=n e)moi/. Soph. OC 151 dusai/wn | makrai/wn t', e)peika/sai. h(du/s, not “joyous,” but “pleasant to us,” “bringing good news”: as 510 h(du/polis, pleasant to the city: Soph. El. 929 h(du\s au)de\ mhtri\ dusxerh/s, a guest welcome, not grievous, to her. In Soph. Trach. 869 where a)hdh\s kai\ sunwfruwme/nh is said of one who approaches with bad news, a)nhdh/s is not “unwelcome,” but rather “sullen,” “gloomy.”

polustefh\sda/fnhs The use of the gen. after words denoting fulness is extended to the notions of encompassing or overshadowing: e.g. peristefh=|a)nqe/wn qh/khn （Soph. El. 895）, ste/ghnh)=s [v. l. h(=|] kathrefei=s do/moi （Eur. Hipp. 468）. But the dat. would also stand: cp. Hom. Od. 9.183 spe/osda/fnh|si kathrefe/s: Hes. WD 513 la/xnh| de/rma kata/skion. pagka/rpou, covered with berries: cp.Soph. OC 676. Plin. NH 15.30 maximis baccis atque e viridi rubentibus （of the Delphic laurel）. The wreath announces good news, Soph. Trach. 179: so in Eur. Hipp. 806 Theseus, returning from the oracle at Delphi to find Phaedra dead, cries ti/ dh=ta toi=sd' a)ne/stemmai ka/ra | plektoi=si fu/llois, dustuxh\s qewro\s w)/n; So Fabius Pictor returned from Delphi to Rome coronatus laurea corona （Liv. 23.11）.

cu/mmetros ga\r w(s klu/ein He is at a just distance for hearing: cu/mmetros = commensurate （in respect of his distance） with the range of our voices （implied in klu/ein）.

kh/deuma “kinsman” （by marriage）. = khdesth/s, here = gambro/s （70）. Soph. Ant. 756 gunaiko\s w)\n dou/leuma mh\ kw/tille/ me. Eur. Orest. 928 ta)/ndon oi)kourh/mata = ta\s e)/ndon oi)kourou/sas.

le/gw ga\reu)tuxei=n Creon, unwilling to speak plainly before the Chorus, hints to Oedipus that he brings a clue to the means by which the anger of heaven may be appeased.

e)celqo/nta, of the event, “having issued”; cp. 1011 mh/ moi *foi=bos e)ce/lqh| safh/s; so 1182 e)ch/koi. The word is chosen by Creon with veiled reference to the duty of banishing the defiling presence （98 e)lau/nein）. pa/nt' predicative with eu)tuxei=n, “will all of them （= altogether） be well.” le/gw a)\n eu)tuxei=n = le/gw o(/ti eu)tuxoi/h a)/n.

tou)/pos the actual oracle（tou)/pos to\ qeopro/pon, Soph. Trach. 822）: lo/gw| （90）, Creon's own saying（le/gw, 87）.

prodei/sas, alarmed beforehand. Cp. Hdt. 7.50 kre/sson de\ pa/nta qarse/onta h(/misu tw=n deinw=n pa/sxein ma=llon h)\ pa=n xrh=ma prodeimai/nonta mhdama\ mhde\n paqei=n. No other part of prodei/dw occurs: protarbei=n, profobei=sqai = “to fear beforehand,” but u(per de/doika/ sou, I fear for thee, Soph. Ant. 82. In compos. with a verb of caring for, however, proo/ sometimes = u(pe/r, e.g. prokh/domai Soph. Ant. 741.

plhsiazo/ntwn here = plhsi/on o)/ntwn: usu. the verb = either （i） to approach, or （2） to consort with （dat.）, as below, 1136. ei)ei)/te, as Aesch. Eum. 468 su\ d', ei) dikai/ws ei)/te mh/, kri=non di/khn.

ei)/te kai\ stei/xein e)/sw （xrh/|zeis）, （e(/toimo/s ei)mi tou=to dra=n）. So Eur. Ion 1120 （quoted by Elms., etc.） pepusme/nai ga/r, ei) qanei=n h(ma=s xrew/n, | h(/dion a)\n qa/noimen, ei)/q' o(ra=n fa/os: i. e. ei)/te o(ra=n fa/os （xrh/）, （h(/dion a)\n o(rw=|men au)to/）.

e)s pa/ntas Hdt. 8.26 ou)/te h)ne/sxeto sigw=n ei)=pe/ te e)s pa/ntas ta/de: Thuc. 1.72 e)s to\ plh=qos ei)pei=n （before the assembly）. ple/on adverbial, as in Soph. Aj. 1101, etc.: schol. peri\ tou/twn ple/on a)gwni/zomai h)\ peri\ th=s e)mautou= yuxh=s.

tw=nde object. gen. with to\ pe/nqos （not with peri/）: cp. Soph. El. 1097 ta=| *zhno\s eu)sebei/a|.

h)\ kai\ “than even.” This must not be confounded with the occasional use of h)\ kai/ in negative sentences containing a comparison: e.g. Soph. Aj. 1103 ou)k e)/sq' o(/pou soi\ to/nde kosmh=sai ple/on | a)rxh=s e)/keito qesmo\s h)\ kai\ tw=|de se/: Soph. El. 1145 ou)/te ga/r pote | mhtro\s su/ g' h)=sqa ma=llon h)\ ka)mou= fi/los: Antiph. 5.23 e)zhtei=to ou)de/n ti ma=llon u(po\ tw=n a)/llwn h)\ kai\ u(p' e)mou= （where kai/ is redundant, = “on my part”）.

le/goim' a)\n a deferential form, having regard to the permission just given. Cp. Soph. Phil. 674 xwroi=s a)\n ei)/sw: Soph. El. 637 klu/ois a)\n h)/dh.

w(s marks that the partic. teqramme/non expresses the view held by the subject of the leading verb （a)/nwgen）: i.e., “as having been harboured” = “which （he says） has been harboured.” Cp. Xen. Anab. 1.2.1 e)/lege qarrei=n w(s katasthsome/nwn tou/twn ei)s to\ de/on: he said, “Take courage, in the assurance that” etc.

e)lau/nein for e)celau/nein was regular in this context: Thuc. 1.126 to\ a)/gos e)lau/nein th=s qeou=（i.e. to banish the Alcmaeonidae）: and so 1. 127, 128, 135, 2. 13.

mhd' a)nh/keston tre/fein The mi/asma is a)nh/keston in the sense that it cannot be healed by anything else than the death or banishment of the bloodguilty. But it can still be healed if that expiation is made. Thus a)nh/keston is a proleptic predicate: cp. Plat. Rep. 565c tou=ton tre/fein te kai\ au)/cein me/gan:Soph. OC 527 n. See Antiph. 4.3.7 a)nti\ tou= paqo/ntos/GREEK> （in the cause of the dead） e)piskh/ptomen u(mi=n tw=| tou/tou fo/nw| to\ mh/nima tw=n a)lithri/wn a)kesame/nous pa=san th\n po/lin kaqara\n tou= mia/smatos katasth=sai, “to heal with this man's blood the deed which angers the avenging spirits, and so to purge the whole city of the defilement.”

poi/w|cumfora=s By what purifying rite （does he command us e)lau/nein to\ mi/asma）? What is the manner of our misfortune （i.e. our defilement）? Eur. Phoen. 390 ti/s o( tro/pos au)tou=; ti/ fuga/sin to\ dusxere/s; “what is the manner thereof?） sc. tou= kakou=, exile）. cumfora=s, euphemistic for guilt, as Plat. Laws 934b lwfh=sai polla\ me/rh th=s toiau/ths cumfora=s, to be healed in great measure of such a malady （viz., of evil-doing）: Plat. Laws 854d e)n tw=| prosw/pw| kai\ tai=s xersi\ grafei\s th\n cumfora/n, “with his misfortune [the crime of sacrilege] branded on his face and hands.” Hdt. 1.35 sumforh=| e)xo/menos=e)nagh/s, under a ban. Prof. Kennedy understands: “what is the mode of compliance （with the oracle）?” He compares Soph. OC 641 th=|de ga\r cunoi/somai （“for with that choice I will comply”）. But elsewhere, at least, sumfora/ does not occur in a sense parallel with sumfe/resqai, “to agree with.”

a)ndrhlatou=ntas As if, instead of poi/w| kaqarmw=|, the question had been ti/ poiou=ntas;

w(s to/d' ai(=ma xeima/zon po/lin since it is this blood [to/de, viz. that implied in fo/non] which brings the storm on Thebes. xeima/zon, acc. absol. w(s presents the fact as the ground of belief on which the Thebans are commanded to act: “Do thus, assured that it is this blood,” etc. Cp. Soph. OC 380: Xen. Hell. 2.4.1 oi( de\ tria/konta, w(s e)co\n h)/dh au)toi=s turannei=n a)dew=s, proei=pon, k.t.l. Cp. Eur. Supp. 268 po/lis de\ pro\s po/lin | e)/pthce xeimasqei=sa, “city with city seeks shelter, when vexed by storms.”

a)peuqu/nein to steer in a right course. The infin. is of the imperf., = pro/teron h)\ a)phu/qunes, before you were steering （began to steer）. Oedipus took the State out of angry waters into smooth: cp. 696 e)ma\n ga=n fi/lan | e)n po/nois a)lu/ousan kat' o)rqo\n ou)/risas: fr. 151 plh/ktrois a)peuqu/nousin ou)ri/an tro/pin, “with the helm（plh=ktra, the blades of the phda/lia） they steer their bark before the breeze.”

ou) ga\r ei)sei=do/n ge/ pw As Oed. knows that Laius is dead, the tone of unconcern given by this colloquial use of ou)/pw （instead of ou)/pote） is a skilful touch. Cp. Soph. El. 402 *x*r. su\ d' ou)xi\ pei/sei; *e*l. ou) dh=ta: mh/pw nou= toso/nd' ei)/hn kenh/: Eur. Hec. 1278 mh/pw manei/h *tundari\s toso/nde pai=s: Hom. Il. 12.270 a)ll' ou)/pw pa/ntes o(moi=oi | a)ne/res e)n pole/mw|: cp. our （ironical） “I have yet to learn.”

tou\s au)toe/ntastinas tou/s implies that the death had human authors; tinas, that they are unknown. So in Soph. OC 290 o(/tan d' o( ku/rios | parh=| tis, “the master—whoever he be.” timwrei=n, “punish.” The act., no less than the midd., is thus used even in prose: Lys. 13.42 timwrei=n u(pe\r au(tou= w(s fone/a o)/nta, to punish （Agoratus）, on his own account, as his murderer. xeiri\ timwrei=n, here, either “to slay” or “to expel by force,” as distinguished from merely fining or disfranchising: in 140 toiau/th| xeiri\ timwrei=n is explained by ktanw\n in 139

pou= to/d' ai)ti/as; to/de i)/xnos ai)ti/as = i)/xnos th=sde ai)ti/as, cp. tou)mo\n frenw=n o)/neiron Soph. El. 1390.

ai)ti/as,“crime”: Soph. Aj. 28 th/nd' ou)=n e)kei/nw| pa=s tis ai)ti/an ne/mei. For duste/kmarton, hard to track, cp. Aesch. Eum. 244 （the Furies hunting Orestes） ei)=en: to/d' e)sti\ ta)ndro\s e)kfane\s te/kmar. The poet hints a reason for what might else have seemed strange—the previous inaction of Oedipus. Cp. 219

e)/faske sc. o( qeo\s （eu(reqh/sesqai to\ i)/xnos）. to\ de\ zhtou/menon: de\ has a sententious force, = “now.” The gnw/mh, though uttered in an oracular tone, is not part of the god's message. Cp. Eur. fr. 435 au)to/s ti nu=n drw=n ei)=ta dai/monas ka/lei: | tw=| ga\r ponou=nti kai\ qeo\s sullamba/nei.

sumpi/ptei The vivid historic present suits the alertness of a mind roused to close inquiry: so below, 118, 716, 1025: Soph. Trach. 748: Soph. El. 679. —Cp. Soph. Aj. 429 kakoi=s toioi=sde sumpeptwko/ta.

qewro/s Laius was going to Delphi in order to ask Apollo whether the child （Oedipus）, formerly exposed by the god's command, had indeed perished: Eur. Phoen. 36 to\n e)kteqe/nta pai=da masteu/wn maqei=n | ei) mhke/t' ei)/h. w(s e)/fasken, as Laius told the Thebans at the time when he was leaving Thebes. e)kdhmw=n, not going abroad, but being [= having gone] abroad: cp. Plat. Laws 864e oi)kei/tw to\n e)niauto\n e)kdhmw=n. w(s = e)pei/: Xen. Cyrop. 1.3.2 w(s de\ a)fi/keto ta/xistah)spa/zeto. Cic. 5 ut illos libros edidisti, nihil a te postea accepimus.

ou)d' a)/ggelo/s e)xrh/sat' a)/n; The sentence begins as if a)/ggelo/s tis were to be followed by h)=lqe but the second alternative, sumpra/ktwr o(dou=, suggests katei=de [had seen, though he did not speak]: and this, by a kind of zeugma, stands as verb to a)/ggelos also. Cp. Hdt. 4.106 e)sqh=ta de\ fore/ousi th=| *skuqikh=| o(moi/hn, glw=ssan de\ i)di/hn. ou)d' a)ggelo/s: Hom. Il. 12.73 ou)ke/t' e)/peit' o)i/+w ou)d' a)/ggelon a)pone/esqai.

o(/tou, gen. masc.: from whom having gained knowledge one might have used it.e)kmaqw\n = a protasis, ei) e)ce/maqen, e)xrh/sat' a)/n, sc. tou/tois a(\ e)ce/maqen. Plat. Gorg. 465e e)a\n me\n ou)=n kai\ e)gw\ sou= a)pokrinome/nou mh\ e)/xw o(/ ti xrh/swmai, if, when you answer, I also do not know what use to make [of your answer, sc. tou/tois a(\ a)\n a)pokri/nh|）, —where shortly before we have ou)de\ xrh=sqai th=| a)pokri/sei h)/n soi a)pekrina/mhn ou)de\n oi)=o/s t' h)=sqa.

qnh/|skousi The i subscript in the pres. stem of this verb is attested by Attic inscriptions ）Meisterhans, p. 86（. The practice of the Laurentian MS. fluctuates. It gives the i subscript here, in 623, 1457; Soph. OC 611; Soph. Ant. 547, 761; Soph. El. 1022. It omits the i subscript in Soph. El. 63, 113, 540, 1486; Soph. Trach. 707, 708; Soph. Phil. 1085. Cp. 482, 29, qnh/|skw, mimnh|skw. *di/dumos [circ. 30 B.C.] xwri\s tou= i_h( me/ntoi para/dosis e)/xei to\ i. — fo/bw| fugw\n, “having fled in fear”: fo/bw|, modal dative; cp. Thuc. 4.88 dia/ te to\ e)pagwga\ ei)pei=n to\n *brasi/dan kai\ peri\ tou= karpou= fo/bw| e)/gnwsan: Thuc. 5.70 e)nto/nws kai\ o)rgh=| xwrou=ntes.

ei)dw\s with sure knowledge ）and not merely from confused recollection, a)safh\s do/ca（: so 1151 le/gei ga\r ei)dw\s ou)de\n a)ll' a)/llws ponei=: Soph. El. 41 o(/pws a)\n ei)dw\s h(mi\n a)ggei/lh|s safh=. Iocasta says ）849（, in reference to this same point in the man's testimony, kou)k e)/stin au)tw=| tou=to/ g' e)kbalei=n pa/lin.

to\ poi=on; Cp. 291: Soph. El. 670 pra=gma porsu/nwn me/ga. | *k*l. to\ poi=on, w)= ce/n'; ei)pe/. Aristoph. Peace 696 eu)daimonei=. pa/sxei de\ qaumasto/n. “EPM. to\ ti/; e)ceu/roi maqei=n. One thing would find out how to learn many things, i.e. would prove a clue to them. The infin. maqei=n as after a verb of teaching or devising: Hdt. 1.196 a)/llo de/ ti e)ceurh/kasi newsti\ gene/sqai. Plat. Rep. 519e e)n o(/lh| th=| po/lei tou=to mhxana=tai e)ggene/sqai.

e)/faske sc. o( fugw/n ）118（. ou) mia=| r(w/mh| = ou)x e(no\s r(w/mh|, in the strength not of one man. Cp. Hdt. 1.174 pollh=| xeiri\ e)rgazome/nwn tw=n *knidi/wn. Soph. Ant. 14 diplh=| xeri/ = by the hands of twain. So perh. xeri\ didu/ma| Pind. P. 2.9.

su\n plh/qei cp. on 55.

ei)/ ti mh\ if some intrigue, aided by （cu\n） money, had not been working from Thebes. ti is subject to e)pra/sseto: distinguish the adverbial ti （= “perchance”） which is often joined to ei) mh/ in diffident expressions, as 969 ei)/ ti mh\ tw)mw=| po/qw| | kate/fqit', ‘unless perchance’: so Soph. OC 1450, Soph. Trach. 586 etc. Schneid. cp. Thuc. 1.121 kai/ ti au)tw=| kai\ e)pra/sseto e)s ta\s po/leis tau/tas prodosi/as pe/ri: and Thuc. 5.83 u(ph=rxe de/ ti au)toi=s kai\ e)k tou= *)/argous au)to/qen prasso/menon.

e)pra/ssetoe)/bh the imperf. refers here to a continued act in past time, the aor. to an act done at a definite past moment. Cp. 402 e)do/keis—e)/gnws: 432 i(ko/mhn—e)ka/leis.

dokou=ntah)=n expresses the vivid presence of the do/ca more strongly than tau=ta e)do/kei would have done ）cp. 274 ta/d' e)/st' a)re/skonq'（: Hdt. 1.146 tau=ta de\ h)=n gino/mena e)n *milh/tw|.

e)mpodw/n sc. o)/n, with kako\n, not with ei)=rge, “what trouble （being） in your path?” Cp. 445 parw\ne)mpodw\n | o)xlei=s. turanni/dos. Soph. conceives the Theban throne as having been vacant from the death of Laius—who left no heir—till the election of Oed. The abstract turanni/dos suits the train of thought on which Oed. has already entered, —viz. that the crime was the work of a Theban faction ）124（ who wished to destroy, not the king merely, but the kingship. Cp. Aesch. Lib. 973 i(/desqe xw/ras th\n diplh=n turanni/da ）Clytaemnestra and Aegisthus（.

poikilw|do\s singing poiki/la, subtleties, ai)ni/gmata: cp. Plat. Sym. 182a o( peri\ to\n e)/rwta no/mos e)n me\n tai=s a)/llais po/lesi noh=sai r(a/|dios: a(plw=s ga\r w)/ristai: o( de\ e)nqa/de kai\ e)n *lakedai/moni poiki/los. Hdt. 7.3 pro/mantis de\ h( xre/ousa, kata/per e)n *delfoi=si, kai\ ou)de\n poikilw/teron, “the chief prophetess is she who gives the oracles, as at Delphi, and in no wise of darker speech.”

prosh/getoThe constr. is prosh/geto h(ma=s, meqe/ntas ta\ a)fanh=, skopei=n to\ pro\s posi/. prosh/geto, was drawing us ）by her dread song（, said with a certain irony, since prosa/gesqai with infin. usually implies a gentle constraint ）though, as a milit. term, a)na/gkh| proshga/gonto, reduced by force, Hdt. 6.25（: cp. Eur. Ion 659 xro/nw| de\ kairo\n lamba/nwn prosa/comai | da/mart' e)a=n se skh=ptra ta)/m' e)/xein xqono/s. to\ pro\s posi\ ）cp. e)mpodw\n 128（, the instant, pressing trouble, opp. to ta\ a)fanh=, obscure questions ）as to the death of Laius（ of no present or practical interest. Pind. I. 7.12 dei=ma me\n paroixo/menon | kartera\n e)/pause me/rimnan: to\ de\ pro\s podo\s a)/reion a)ei\ skopei=n | xrh=ma pa=n. Soph. Ant. 1327 ta)\n posi\n kaka/.

e)c u(parxh=s i.e. taking up anew the search into the death of Laius. Aristot. Soul 2.1 pa/lin d' w(/sper e)c u(parxh=s e)pani/wmen: so pa/lin ou)=n oi(=on e)c u(parxh=s Aristot. Rh. 1.1.14: Dem. 40.16 pa/lin e)c u(parxh=s lagxa/nousi/ moi di/kas. The phrase e)n th=| th=s e)pisth/mhs u(parxh=| occurs in the paraphrase by Themistius of Arist. peri\ fusikh=s a)kroa/sews 8. 3 ）Berlin ed. vol. 1. 247 b 29（: elsewhere the word occurs only in e)c u(parxh=s. Cp. Soph. El. 725 u(postrofh=s = u(postrafe/ntes: Hdt. 5.116 e)k ne/hs: Thuc. 3.92 e)k kainh=s. au)=qis, as he had done in the case of the Sphinx's riddle: au)/t' = ta\ a)fnh=.

e)paci/ws ）which would usually have a genitive（ implies the standard—worthily of his own godhead, or of the occasion— and is slightly stronger than a)ci/ws. Cp. Eur. Hec. 168 a)pwle/sat', w)le/sat': Eur. Orest. 181 dioixo/meq', oi)xo/meq: Eur. Alc. 400 u(pa/kouson, a)/kouson.

pro\ on behalf of, cp. pro\ tw=nde 10, Soph. OC 811: Xen. Cyrop. 8.8.4 ei)/ tisdiakinduneu/seie pro\ basile/ws: 1. 6. 42 a)ciw/sousi se\ pro\ e(autw=n bouleu/esqai. Campb. reads pro\s tou= qano/ntos, which here could mean only “at the instance of the dead.” pro/s never = “on behalf of,” “for the sake of,” but sometimes “on the side of”: e.g. Hdt. 1.124 a)posta/ntes a)p' e)kei/nou kai\ geno/menoi pro\s se/o, “ranged themselves on your side”: Hdt. 1.75 e)lpi/sas pro\s e(wutou= to\n xrhsmo\n ei)=nai, that the oracle was on his side: below, 1434, pro\s sou=fra/sw, I will speak on your side, —in your interest: Soph. Trach. 479 kai\ to\ pro\s kei/nou le/gein, to state his side of the case also.

e)pistrofh/n a turning round （Soph. OC 1045）, hence, attention, regard: e)pistrofh\n ti/qesqai ）like spoudh/n, pro/noian ti/q., Soph. Aj. 13, 536（ = e)pistre/fesqai/ ）tinos（, Soph. Phil. 599. Dem. 23.136 ou)k e)pestra/fh “heeded not” = ou)de\n e)fro/ntise Dem. 23.135.

u(pe\r ga\r ou)xi\ i.e. not merely in the cause of Laius, whose widow he has married. The arrangement of the words is designed to help a second meaning of which the speaker is unconscious: “in the cause of a friend who is not far off” ）his own father（. The reference to Laius is confirmed by kei/nw| prosarkw=n in 141.

au(tou= = e)mautou=. The reflexive au(tou=, etc., is a pron. of the 1st pers. in Soph. OC 966, Soph. El. 285, Soph. Aj. 1132: of the n)d pers., in Soph. OC 853, 930, 1356, Soph. Trach. 451. a)poskedw=, dispel, as a taint in the air: cp. Hom. Od. 8.149 ske/dason d' a)/po kh/dea qumou=: Plat. Phaedo 77d mh\o( a)/nemos au)th\n ）th\n yuxh\n（ e)kbai/nousan e)k tou= sw/matos diafusa=| kai\ diaskeda/nnusin.

e)kei=non o( ktanw/n e)kei=non has emphasis: cp. 820.

toiau/th referring to ktanw\n, implies foni/a|: on timwrei=n see 107. The spectator thinks of the time when Oed. shall be blinded by his own hand. —For the double a)\n cp. 339, 862, 1438.

pai=des The king here, as the priest in 147, addresses all the suppliants. a)/llos ）144（ is one of the king's attendants.

ba/qrwn i(/stasqe Cp. Soph. Ant. 417 xqono\sa)ei/ras: Soph. Phil. 630 new\s a)/gonta. Prose would require a compound verb: Xen. Sym. 4.31 u(pani/stantaiqa/kwn.

a)/rantes. Aesch. Supp. 481 kla/dous ge tou/tous ai)=y' e)n a)gka/lais labw\n | bwmou\s e)p' a)/llous daimo/nwn e)gxwri/wn | qe/s.

pa=ndra/sontos to do everything = to leave nothing untried: for w(s cp. 97. Plat. Apol. 39a e)a/n tis tolma=| pa=n poiei=n kai\ le/gein. Xen. Hell. 7.4.21 pa/nta e)poi/ei o(/pws, ei) du/naito, a)paga/goi. eu)tuxei=s peptwko/tes: “fortunate,” if they succeed in their search for the murderer, who, as they now know, is in their land ）110（: “ruined,” if they fail, since they will then rest under the a)nh/keston mi/asma ）98（. The unconscious speaker, in his last word, strikes the key-note of the destined peripe/teia.

w)= pai=des see on 142. —kai\ deu=r' e)/bhmen, we e'en came here: i.e. this was the motive of our coming in the first instance. Soph. Phil. 380 e)peidh\ kai\ le/geis qrasustomw=n: Lys. 12.29 para\ tou= pote kai\ lh/yesqe di/khn;

e)cagge/lletai, proclaims on his own part ）midd.（, of himself: i.e. promises unasked, ultro pollicetur. Cp. Soph. Aj. 1376 a)gge/llomaiei)=nai fi/los, “I offer friendship.” Eur. has thus used e)cagg. even where metre permitted the more usual e)pagge/llomai: Eur. Heraclid. 531 ka)cagge/llomai | qnh/|skein, I offer to die.

a(/ma i.e. may the god, who has summoned us to put away our pollution, at the same time come among us as a healing presence.

fa/ti of a god's utterance or oracle ）1440（, a poet. equivalent for fh/mh: cp. 310 a)p' oi)wnw=n fa/tin. *dio\s, because Zeus speaks by the mouth of his son; Aesch. Eum. 19 *dio\s profh/ths d' e)sti\ *loci/as patro/s. a(duepe\s, merely a general propitiatory epitnet: the Chorus have not yet heard whether the response is comforting or not. It is presently told to them by Oed. ）242（. Cp. Soph. El. 480 a(dupno/wno)neira/twn, dreams breathing comfort ）from the gods（. ti/s pote e)/bas; What art thou that hast come? i.e. in what spirit hast thou come? bringing us health or despair?

ta=s poluxru/sou, “rich in gold,” with allusion to the costly a)naqh/mata dedicated at Delphi, and esp. to the treasury of the temple, in which gold and silver could be deposited, as in a bank, until required for use. Hom. Il. 9.404 ou)d' o(/salai+nos ou)do\s a)fh/toros e)nto\s e)e/rgei | *foi/bou *)apo/llwnos, *puqoi= e)ni\ petrhe/ssh|. Thuc. 1.121 nautiko/n te a)po\ th=s u(parxou/shs te ou)si/as e)cartuso/meqa, kai\ a)po\ tw=n e)n *delfoi=s kai\ *)olumpi/a| xrhma/twn. Athen. 233 F tw=| me\n ou)=n e)n *delfoi=s *)apo/llwni to\n pro/teron e)n th=| *lakedai/moni xruso\n kai\ a)rgunon [pro/teron = before the time of Lysander] i(storou=sin a)nateqh=nai. Eur. Andr. 1093 qeou= | xrusou= ge/monta gu/ala ）recesses（, qhsaurou\s brotw=n. Eur. Ion 54 *delfoi/ sf' e)/qento ）the young Ion（ xrusofu/laka tou= qeou=, | tami/an te pa/ntwn. Pind. P. 6.8 e)n poluxru/sw| *)apollwni/a|na/pa|） i.e. e)n *puqoi=（.

*puqw=nos from Pytho (Delphi): for the gen. see on 142 ba/qrwn | i(/stasqe.

The bold use of e)kte/tamai is interpreted by fobera\n fre/na, dei/mati pa/llwn, which is to be taken in close connection with it. e)ktei/nesqai is not found elsewhere of mental tension ）though Dion. Hal. Comp. Verb. 15 ad fin. has h( th=s dianoi/as e)/ktasis kai\ to\ tou= dei/matos a)prosdo/khton. Cp. Xen. Cyrop. 1.3.11 e(/ws paratei/naimi tou=ton, w(/sper ou(=tos e)me\ paratei/nei a)po\ sou= kwlu/wn, —‘rack,’ ‘torture’ him. But paratei/nesqai, when used figuratively, usually meant “to be worn out,” “fatigued to death”: e.g. Plat. Lysis 204c parataqh/setai u(po\ sou= a)kou/wn qama\ le/gontos, enecabitur, he will be tired to death of hearing it. So Xen. Mem. 3.13.6 parate/tamai makra\n o(do\n poreuqei/s. Triclinius explains here, “I am prostrated by dread”（e)kpe/plhgmai, par' o(/son oi( e)kplage/ntes e)/ktasin sw/matos kai\ a)kinhsi/an pa/sxousin: cp. Eur. Med. 585 e(\n ga\r e)ktenei= s' e)/pos）: so Soph. Phil. 858 e)kte/tatai nu/xios （of a sleeper）. But the context favours the other view.

pa/llwn transitive, governing fre/na, making my heart to shake; not intransitive, for pallo/menos, with fre/na as accus. of the part affected. An intransitive use of pa/llw in this figurative sense is not warranted by such instances as Aristoph. Lys. 1304 kou=fa pa/llwn, “lightly leaping in the dance”: Eur. El. 435 e)/palle delfi/s （= e)ski/rta）, “the dolphin leaped”: Eur. El. 477 i(/ppoi e)/pallon “quivered” （in death）. Cp. Aesch. PB 881 kradi/a fo/bw| fre/na lakti/zei: so, when the speaker is identified with the troubled spirit within him, we can say fre/na pa/llw, —where fre/na has a less distinctly physical sense than in Aesch. PB 881, yet has physical associations which help to make the phrase less harsh.

*da/lie The Delphian Apollo is also Delian—having passed, according to the Ionic legend, from his native Delos, through Attica, to Delphi （Aesch. Eum. 9）. A Boeotian legend claimed Tegyra as the birthplace of Apollo: Plut. 16 e)ntau=qa muqologou=si to\n qeo\n gene/sqai, kai\ to\ me\n plhsi/on o)/ros *dh=los kalei=tai. We can scarcely say, however, with Schneidewin that *da/lie here “bewrays the Athenian,” when we remember that the Theban Pindar hails the Delphian Apollo as *lu/kie kai\ *da/lou a)na/sswn *foi=be（Pind. P. 1.39）.

i)h/ie （again in 1096）, invoked with the cry i)h/: cp. Soph. Trach. 221 i)w\ i)w\ *paia/n. Soph. has the form paiw/n, paih/wn as = “a healer” （not with ref. to Apollo）, Soph. Phil. 168, 832.

a(zo/menos （rt. a(g, whence a)/gios） implies a religious fear: cp. Hom. Od. 9.478 sxe/tli', e)pei\ cei/nous ou)x a(/zeo sw=| e)ni\ oi)/kw| | e)sqe/menai. ti/ moi xre/os: “what thing thou wilt accomplish for me”: i.e., what expiation thou wilt prescribe, as the price of deliverance from the plague. Will the expiation be of a new kind（ne/on）? Or will some ancient mode of atonement be called into use once more（pa/lin）?pa/lin recalls Aesch. Ag. 154 mi/mnei ga\r fobera\ pali/nortos | oi)kono/mos doli/a mna/mwn mh=nis tekno/poinos. ne/on, adjective with xre/os:

pa/lin, adverb with e)canu/seis. ti/ moi ne/on xre/os e)canu/seis; h)\ ti/ xre/os pa/lin e)canu/seis; The doubling of h)/ harshly co-ordinates ne/on and pa/lin, as if one said ti/nas h)\ maxome/nous h)\ a)maxei\ e)ni/khsan; xre/os here = xrh=ma, “matter” （implying importance）: cp. Aesch. Supp. 374 （of a king） xre/os | pa=n e)pikrai/neis: Eur. Her. 530 ti/ kaino\n h)=lqe toi=sde dw/masin xre/os; Others take it as = “obligation” （cp. Soph. OC 235）, but against this is e)canu/seis, which could not mean either to “impose” or to “exact” it. Whitelaw renders, “what requirement thou wilt enact （by oracular voice）,” finding this use of a)nu/w in Soph. OC 454, Soph. Ant. 1178; but there （as below, 720） it has its normal sense, “fulfil.”

peritellome/nais w(/rais an epic phrase which Aristoph. Birds 697 also has. Hom. Od. 14.293 a)ll' o(/te dh\ mh=ne/s te kai\ h(me/rai e)ceteleu=nto | a)\y peritellome/nou e)/teos, kai\ e)ph/luqon w(=rai.

xruse/as k.t.l. The answer （not yet known to them） sent by Apollo is personified as *fa/ma, a divine Voice, —“the daughter of golden hope,” because—whether favourable or not—it is the issue of that hope with which they had awaited the god's response.

keklo/menos is followed in 164 by profa/nhte/ moi instead of eu)/xomai profanh=nai. Cp. Plat. Laws 686d a)poble/yas ga\r pro\s tou=ton to\n sto/lon ou(= pe/ri dialego/meqa e)/doce/ moi pa/gkalosei)=nai. Antiph. 3.2.10 a)poluo/menos de\ u(po/ te th=s a)lhqei/as tw=n praxqe/ntwn u(po/ te tou= no/mou kaq' o(\n diw/ketai, ou)de\ tw=n e)pithdeuma/twn ei(/neka di/kaioi toiou/twn kakw=n a)ciou=sqai/ e)smen. Xen. Cyrop. 8.8.10 h)=n de\ au)toi=s no/mimonnomi/zontes. The repetition of a)/mbrot' has provoked some weak and needless conjectures: see on 517.

gaia/oxo/n holding or guarding our land; so Aesch. Supp. 816 gaia/oxe pagkrate\s *zeu=. In Soph. OC 1072 it is the Homeric epithet of Poseidon, “girdling the earth,” to\n po/ntion gaia/oxon. Cp. *palla\s poliou=xos Aristoph. Kn. 581（polia/oxos Pind. O. 5.10）, polissou=xoi qeoi/ Aesch. Seven 69.

kuklo/ent' a)gora=s qro/non = kukloe/sshs a)gora=s qro/non: cp. Soph. Ant. 793 nei=kos a)ndrw=n cu/naimon, Soph. Trach. 993 w)= *khnai/a krhpi\s bwmw=n. “Round throne of the marketplace” means simply （I now think） “throne consisting of the round marketplace.” The sitting statue of Artemis is in the middle of the agora; hence the agora itself is poetically called her throne. The word ku/klos in connection with the Athenian agora, of which it perhaps denoted a special part; schol. Aristoph. Kn. 137 o( de\ ku/klos *)aqh/nhsi/n e)sti kaqa/per ma/kellos, e)k th=s kataskeuh=s （form） th\n proshgori/an labw/n. e)/nqa dh\ pipra/sketai xwri\s krew=n ta\ a)/lla w)/nia, kai\ e)caire/tws de\ oi( i)xqu/es. Cp. Eur. Orest. 919 o)liga/kis a)/stu ka)gora=s xrai/nwn ku/klon, “the circle of the agora,” i.e. “its bounds”: cp. Thuc. 3.74 ta\s oi)ki/as ta\s e)n ku/klw| th=s a)gora=s, “all round” the agora. In Hom. Il. 18.504, cited by Casaubon on Theophr. Char. 2.4, i(erw=| e)ni\ ku/klw| refers merely to the ge/rontes in council. This is better than （1） “her round seat in the agora”— kuklo/enta meaning that the pedestal of the statue was circular; （2） “her throne in the agora, round which ku/klioi xoroi/ range themselves.” This last is impossible. eu)kle/a, alluding to Artemis *eu)/kleia, the vipgin goddess of Faip Fame, wopshirred esr. by Locpians and Boeotians: Plut. Arist. 20 bwmo\s ga\r au)th=| kai\ a)/galma para\ pa=san a)gora\n i(/drutai, kai\ proqu/ousin ai(/ te gamou/menai kai\ oi( gamou=ntes: also at Corinth, Xen. Hell. 4.4.2. Pausanias saw a temple of *)/artemis *eu)/kleia, with a statue by Scopas, near the *proiti/des pu/lai on the N.E. side of Thebes. Near it were statues of Apollo Boedromios and Hermes Agoraios. The latter suggests that the Agora of the Lower Town （which was deserted when Pausanias visited Thebes） may have been near. In mentioning the a)gora/, Soph. may have been further influenced by the fact that Artemis was worshipped as *)agorai/a: thus in the altis at Olympia there was an *)artemi/dos *)agorai/as bwmo/s near that of *zeu\s *)agorai=os （Paus. 5.15.4）.

a)/tas u(/per “on account of ruin” （i.e. “to avert it”）: cp. Soph. Ant. 932 klau/maq' u(pa/rcei braduth=tos u(/per. So Aesch. Seven 111 i)/dete parqe/nwn i(ke/sion lo/xon doulosu/nas u(/per, “to avert slavery.” Cp. 187. o)rnume/nas po/lei: the dat. （poet.） as after verbs of attacking, e.g. e)pie/nai, e)piti/qesqai. Musgrave's conj. u(perornume/nas po/lei （the compound nowhere occurs） has been adopted by some editors.

h)nu/sat' e)ktopi/an made e)ktopi/an, = e)cwri/sate, a rare use of a)nu/w like poiei=n, kaqista/nai, a)podeiknu/nai: for the ordinary use, cp. 720 e)kei=non h)/nusen | fone/a gene/sqai, effected that he should become. In Soph. Ant. 1178 tou)/pos w(s a)/r' o)rqo\n h)/nusas, the sense is not ‘made right,’ but ‘brought duly to pass.’ e)/lqete kai\ nu=n, an echo of profa/nhte/ moi, prote/ras having suggested kai\ nu=n: as in 338 a)ll' e)me\ ye/geis repeats o)rgh\n e)me/myw th\n e)mh/n.

w(= po/poi is merely a cry like papai=: Soph. Trach. 853 ke/xutai no/sos, w)= po/poi, oi(=on, k.t.l.

sto/los like strato/s （Pind. P. 2.46, etc.）, = lao/s.

e)/ni = e)/nesti, is available.

fronti/dos e)/gxos not, a weapon consisting in a device, but a weapon discovered by human wit, e)/gxos w(=| tis a)le/cetai being a bold equivalent for mhxanh\ a)lechthri/a.

This future has the support of the best MSS. in Xen. Anab. 7.7.3 ou)k e)pitre/yomenw(s polemi/ous a)leco/meqa: and of grammarians, Bekk. p. 415: the aorist a)le/cai, a)le/casqai also occurs. These forms are prob. not from the stem a)lec （whence present a)le/cw, cp. a)e/cw, o)da/cw） but from a stem a)lk with unconsciously developed e, making a)lek （cp. a)/l-alkon）: see Curtius, 11.258, Eng. tr. 445. Homer has the fut. a)lech/sw, and Her. a)lech/somai. —Cp. 539.

to/koisin by births. Women are released from travail, not by the birth of living children, but either by death before delivery, or by still births. See on 26, and cp. Hes. WD 244 ou)de\ gunai=kes ti/ktousin. If to/koisin= “in child-bed” （and so the schol., e)n toi=s to/kois）, the meaning would be simply, “women die in child-bed,” —not necessarily “before child-birth”; but the point here is the blight on the fruits of earth and womb, —not merely the mortality among women.

a)/llon d'a)/llw| “one after another.” The dative here seems to depend mainly on the notion of adding implied by the iteration itself; though it is probable that the neighbourhood of pro/s in prosi/dois may have been felt as softening the boldness. That prosora=n could be used as = “to see in addition”is inconceivable; nor could such use be justified by that of e)nora=n tini as = o(ra=n e)/n tini. And no one, I think, would be disposed to plead lyric license for a)/llw| pro\s i)/dois on the strength of a)kta\n pro\s e(spe/rou qeou= in 177. Clearly there was a tendency （at least in poetry） to use the dative thus, though the verb of the context generally either (a) helps the sense of “adding,” or (b) leaves an alternative. Under (a) I should put Soph. El. 235 ti/ktein a)/tan a)/tais: Eur. Hel. 195 da/krua da/krusi/ moi fe/rwn. Under (b), Eur. Orest. 1257 ph/mata ph/masin e)ceu/rh|: Eur. Phoen. 1496 fo/nw| fo/nos | *oi)dipo/da do/mon w)/lese: where the datives might be instrumental. On the whole, I forbear to recommend a)/llon d' a)\n a)/lla| prosi/dois, though easy and tempting; cp. Thuc. 2.4 a)/lloi de\ a)/llh| th=s po/lews spora/dhn a)pw/llunto.

o)/rmenon aor. part. （Hom. Il. 2.571 dou=rao)/rmena pro/ssw）, “sped,” “hurried,” since the life is quickly gone. krei=ssonpuro\s, because the purfo/ros loimo/s drives all before it.

a)kta\n pro\s for pro\s a)kta/n, since the attributive gen. e(spe/rou qeou= is equiv. to an adj. agreeing with a)kta/n: cp. Soph. OC 84 e(/dras | prw/twn e)f' u(mw=n, Soph. OC 126 a)/lsos e)skora=n: Soph. El. 14 toso/nd' e)s h(/bhs: so Aesch. PB 653, Aesch. Seven 185: Eur. Orest. 94. e(spe/rou qeou=: as the Homeric Erebos is in the region of sunset and gloom （Hom. Od. 12.81）, and Hades is e)nnuxi/wn a)/nac Soph. OC 1559.

w(=na)na/riqmos w(=n, masc., referring to a)/llona)/llw|, — “to such （deaths） knowing no limit”: cp. a)na/riqmos qrh/nwn Soph. El. 232, mhnw=n | a)nh/riqmos Soph. Aj. 602. An adj. formed with a privative, whether from noun or from verb, constantly takes a gen. in poetry: see on 190（a)/xalkos）,885（a)fo/bhtos）.

ge/neqla （po/lews）, “her sons”: cp. 1424 ta\ qnhtw=n ge/neqla, the sons of men. nhle/a, unpitied; a)noi/ktws, without oi)=ktos, lament, made for them: they receive neither tafh/ nor qrh=nos. Cp. Thuc. 2.50 pollw=n a)ta/fwn gignome/nwn （in the plague, 430 B.C.）.

e)n d' cp. on 27. e)/pi, adv.: Hdt. 7.65 to/ca de\ kala/mina ei)=xon,e)pi\ de/, si/dhron（v. l. -os） h)=n. But e)/pi = e)/pesti, Hom. Il. 1.515.

a)kta\n para\ bw/mion “at the steps of the altars”: Aesch. Lib. 722 a)kth\ xw/matos, the edge of the mound: Eur. Her. 984 a)mfi\ bwmi/an | e)/pthce krhpi=d', at the base of the altar. a)/lloqen a)/llan （with e)pistena/xousi）, because the sounds are heard from various quarters.

i(kth=res with lugrw=n po/nwn, entreating on account of （for release from） their woes, causal gen.: cp. a)lgei=n tu/xhs, Aesch. Ag. 571.

la/mpei 473 e)/lamyefa/ma: Aesch. Seven 104 ktu/pon de/dorka. o(/maulos, i.e. heard at the same time, though not su/mfwnos with it.

w(=n u(/per see on 165.

eu)w=pa a)lka/n cp. a)ganh\ sai/nous' | e)lpi/s, Aesch. Ag. 101 （where Weil profanei=s'）, i(laro\n fe/ggos Aristoph. Frogs 455.

*)/area/ te k.t.l. The acc. and infin. *)/areanwti/sai depend on do/s or the like, suggested by the preceding words. Cp. Hom. Il. 7.179 *zeu= pa/per, h)\ *ai)/anta laxei=n h)\ *tude/os ui(o/n （grant that）. Aesch. Seven 253 qeoi\ poli=tai, mh/ me doulei/as tuxei=n. malero/n, raging: cp. malerou= puro/s Hom. Il. 9.242: malerw=nleo/ntwn Aesch. Ag. 141. Ares is for Soph. not merely the war-god, but generally brotoloigo/s, the Destroyer: cp. Soph. Aj. 706. Here he is identified with the fiery plague. a)/xalkos a)spi/dwn （cp. Soph. El. 36 a)/skeuon a)spi/dwn: Eur. Phoen. 324 a)/peplos fare/wn）: Ares comes not, indeed, as the god of war （o( xalkobo/as *)/arhs, Soph. OC 1046）, yet shrieks of the dying surround him with a cry（boh/） as of battle.

peribo/aton could not mean “crying loudly”: the prose use （“famous” or “notorious” Thuc. 6.31） confirms the pass. sense here. a)ntia/zw, attacking: Hdt. 4.80 h)nti/asa/n min （acc.） oi( *qrh/i+kes. Aesch. has the word once only, as = “to meet” （not in a hostile sense）, Aesch. Ag. 1557 pate/r' a)ntia/sasa: Eur. always as = “to entreat”; and so Soph. El. 1009. Dindorf reads fle/gei me peribo/aton （the accus. on his own conject.）, a)ntia/zw （suggested by Herm.）, “I pray that” etc. But the received text gives a more vivid picture.

nwti/sai to turn the back in flight （Eur. Andr. 1141 pro\s fugh\n e)nw/tisan）, a poet. word used by Aesch. with acc. po/nton, to skim （Aesch. Ag. 286）, by Eur. Phoen. 651 （Dionysus） kisso\s o(\ne)nw/tisen as = “to cover the back of.” dra/mhma, cognate acc.: pa/tras, gen. after verb of parting from: see on ba/qrwn, 142.

e)/pouron = e)pourizo/menon （ironical）. Lidd. and Scott s. v. refer to Clemens Alexandr. 130 tw=| th=s a)lhqei/as pneu/mati e)/pouros a)rqei/s, “lifted on a prospering gale by the spirit of Truth.” So Soph. Trach. 815 ou)=ros o)fqalmw=n e)mw=n | au)th=| ge/noit' a)/pwqen e(rpou/sh| kalw=s: Soph. Trach. 467 a)lla\ tau=ta me\n | r(ei/tw kat' ou)=ron. Active in Soph. Trach. 954 e)/pouros e(stiw=tis au)/ra （schol. a)/nemos ou)/rios e)pi\ th=s oi)ki/as）, “wafting,” The v.l. a)/pouron would go with pa/tras, “away from the borders of my country” —from Ionic ou)=ros = o(/ros, like o(/mouros （Hdt. 1.57）, pro/souros（Soph. Phil. 691）, cu/nouros （Aesch. Ag. 495）, thlouro/s. Pollux 6. 198 gives e)/coros, e)co/rios, but we nowhere find an Ionic a)/pouros: while for Attic writers o)/foros （from o(/ros） would have been awkward, since a)/foros “sterile” was in use. me/gan | qa/lamon *)amfitri/tas, the Atlantic. qa/lamos *)amfitri/ths alone would be merely “the sea” （Hom. Od. 3.91 e)n pela/gei meta\ ku/masin *)amfitri/ths）, but me/gan helps to localise it, since the Atlantic（h( e)/cw sthle/wn qa/lassa h( *)atlanti\s kaleome/nh, Hdt. 1.202） was esp. h( mega/lh qa/lassa. Thus Polyb. 3.37 calls the Mediterranean th\n kaq' h(ma=s,— the Atlantic, th\n e)/cw kai\ mega/lhn prosagoreuome/nhn. In Plat. Phaedo 109b the limits of the known habitable world are described by the phrase, tou\s me/xri tw=n *(hraklei/wn sthlw=n a)po\ *fa/sidos （which flows into the Euxine on the E.）, Eur. Hipp. 3, o(/soi te po/ntou （the Euxine） termo/nwn t' *)atlantikw=n | nai/ousin ei)/sw: Eur. Her. 234 w(/st' *)atlantikw=n pe/ra | feu/gein o(/rwn a)/n.

a)po/cenon Aesch. has the word as = “estranged from”（gh=s, Aesch. Ag. 1282）, cp. a)pocenou=sqai. Here it means “away from strangers” in the sense of “keeping them at a distance.” Such compounds are usu. passive in sense: cp. a)po/deipnos （Hesych., = a)/deipnos）, a)po/qeos, a)po/misqos, a)po/sitos, a)po/timos （215）, a)poxrh/matos.

a)po/cenos o(/rmos, the Euxine: an oxymoron, = o(/rmos a)/normos, as in Soph. Phil. 217 nao\s a)/cenon o)/rmon. Strabo 7.298 a)/ploun ga\r ei)=nai to/te th\n qa/lattan tau/thn kai\ kalei=sqai *)/acenon dia\ to\ dusxei/meron kai\ th\n a)grio/thta tw=n perioikou/ntwn e)qnw=n kai\ ma/lista tw=n *skuqikw=n, cenoqutou/ntwn, k.t.l. The epithet *qrh/|kion here suggests the savage folk to whom Ares is a)gxi/ptolis on the W. coast of the Euxine （Soph. Ant. 969）. Ovid Trist. 4.4.55 Frigida me cohibent Euxini litora Ponti: Dictus ab antiquis Axenus ille fuit.

telei=n ga\re)/rxetai Reading telei=n, as Herm. suggested, instead of te/lei, I construe thus: —ei)/ ti nu/c a)fh=|, h)=mar e)pe/rxetai telei=n tou=to, “If night omit anything （in the work of destruction）, day comes after it to accomplish this.” telei=n is the infin. expressing purpose, as often after a verb of going or sending, where the fut. participle might have been used: cp. Hdt. 7.208 e)/pempekata/skopon i(ppe/a, i)de/sqai[ = o)yo/menon] o(ko/soi te/ ei)si, k.t.l.: Thuc. 6.50 de/ka de\ tw=n new=n prou)/pemyan e)s to\n me/gan lime/na pleu=sai/ te kai\ kataske/yasqaikai\ khru=cai. Here the pres. inf. is right, because the act is not single but repeated. Observe how strongly telei=n is supported by the position of the word （“To accomplish, —if night omit aught, —day follows”）. No version of te/lei explains this. The most tolerable is: —“In fulness— if night omit aught—day attacks（e)pe/rxetai） this”: but I do not think that such a rendering can stand. See Appendix.

ei)a)fh=| Cp. 874 ei) u(perplhsqh=| （lyric）: Soph. OC 1443 ei) sterhqw= （dialogue）: Soph. Ant. 710 kei)/ tis h)=| （do.）. In using ei) with subjunct., the Attic poets were influenced by the epic usage, on which see Monro, sect. 292. The instances in classical prose are usu. doubtful, but in Thuc. 6.21 ei) custw=sin has good authority.

e)p'e)/rxetai for the adverbial e)pi/ separated from e)/rxetai, cp. Soph. OC 1777 mhd' e)pi\ plei/w | qrh=non e)gei/rete. This is “tmesis” in the larger sense: tmesis proper is when the prep. is essential to the sense of the verb: Hom. Il. 8.108 ou)/s pot' a)p' *ai)nei/an e(lo/mhn = ou(\s a)feilo/mhn *ai)nei/an: cp. Monro sect. 176.

to/n = o(/n, sc. *)/area （190）. Cp. 1379 n.

*lu/keie Apollo, properly the god of light（luk）, whose image, like that of Artemis, was sometimes placed before houses （Soph. El. 637 *foi=be prostath/rie, Aesch. Seven 449 prostathri/as | *)arte/midos）, so that the face should catch the first rays of the morning sun（dai/monesa)nth/lioi Aesch. Ag. 519）: then, through *lu/keios being explained as lukokto/nos （Soph. El. 7）, Apollo the Destroyer of foes: Aesch. Seven 145 *lu/kei' a)/nac, *lu/keios genou= | stratw=| dai/+w|. Cp. below, 919.

a)gkula=n a)gku/lh, a cord brought round on itself, a noose or loop, here = the neura/ of the bent bow. a)gku/lwn, the reading of L and A, was taken by Eustath. 33.3 of the bow （a)/gkula to/ca）.

e)ndatei=sqai pass., to be distributed, i.e. showered abroad on the hostile forces. The order of words, and the omission of se/, are against making e)ndat. midd., though elsewhere the pass. occurs only in de/dasmai: Appian, however, has gh=s diadatoume/nhs 1.1. It is possible that Soph. may have had in mind Hom. Il. 18.263 e)n pedi/w|, o(/qi per *trw=es kai\ *)axaioi\ | e)n me/sw| a)mfo/teroi me/nos *)/arhos date/ontai, “share the rage of war,” give and take blows. Others understand, “I would fain celebrate,”a sense of e)ndatei=sqai derived from that of distributing words （lo/gous o)neidisth=ras e)ndatou/menos, Eur. Her. 218）. The bad sense occurs in Soph. Trach. 791 to\ duspa/reunon le/ktron e)ndatou/menos: the good, only in Aesch. fr. 340 o( d' e)ndatei=tai ta\s e(a\s eu)paidi/as, “celebrates his happy race of children.”

prostaqe/nta from proi/+sthmi, not prostei/nw. Cp. Soph. Aj. 803 pro/stht' a)nagkai/as tu/xhs. Soph. El. 637 *foi=be prostath/rie. Soph. OT 881 qeo\n ou) lh/cw prosta/tan i)/sxwn. For 1st aor. pass. part., cp. katastaqei/s Lys. 24.9, sustaqei/s Plat. Laws 685c. The conject. prostale/nta （as = “launched”） is improbable （1） because it would mean rather “having set out on a journey”; cp. Soph. OC 20: （2） on account of the metaphor in a)rwga/. prostaqe/nta from prostei/nw （a verb which does not occur） would scarcely mean “directed against the enemy,” but rather “strained against the bowstring.” prostaxqe/nta, found in one MS., would make a)rwga/ prosaic, while prostaqe/nta— if not strictly suitable—is at least poetical: the difference is like that between speaking of “auxiliary forces” and of “champions.”

*)arte/midos ai)/glas the torches with which Artemis was represented, —holding one in each hand （Aristoph. Frogs 1362 dipu/rous a)ne/xousa lampa/das, Soph. Trach. 214 *)/artemin a)mfi/puron）, —in her character of *dii+lu/kh, selasfo/ros, fwsfo/ros, a)nqh/lios, —names marking her connection with Selene; cp. Aesch. fr. 164 a)sterwpo\n o)/mma *lhtw/|as ko/rhs.

*lu/ki' o)/rea dia/|ssei as e)lafhbo/los, a)grote/ra, huntress: Hom. Od. 6.102 oi(/h d' *)/artemis ei)=si kat' ou)/reos i)oxe/aira, |terpome/nh ka/proisi kai\ w)kei/h|s e)la/foisin: | th=|de/ q' a(/ma nu/mfai. *lu/kia: the Lycian hills are named here in order to associate Artemis more closely with her brother under his like-sounding name of *lu/keios. At Troezen there was even a temple of *)/artemis *lukei/a: Paus. says （2. 31. 4） that he could not learn why she was so called（e)s de\ th\n e)pi/klhsin ou)de\n ei)=xon puqe/sqai para\ tw=n e)chghtw=n）, and suggests that this may have been her title among the Amazons—a guess which touches the true point, viz. that the *lukei/a was a feminine counterpart of the *lu/keios.

to\n xrusomi/tran mi/tra, a snood: Eur. Ba. 831 *d*i. ko/mhn me\n e)pi\ sw=| krati\ tanao\n e)ktenw=. *p*e*n*q*e*u*s. to\ deu/teron de\ sxh=ma tou= ko/smou ti/ moi; *d*i. pe/ploi podh/reis: e)pi\ ka/ra| d' e)/stai mi/tra.

ta=sd' e)pw/numon ga=s As he is *ba/kxos, so is Thebes called *bakxei/a（Soph. Trach. 510）, while he, on the other hand, was *kadmei/+as nu/mfas a)/galma （1115）. The mutual relation of the names is intended here by e)pw/numon. The word usually means called after （tino/s）. But a)/rxwn e)pw/numos, h(/rwes e)pw/numoi were those who gave names to the year, the tribes: and so Soph. Aj. 574（sa/kos） e)pw/numon, the shield which gave its name to Eurysaces. Cp. Eur. Ion 1555 where Athena says, e)pw/numos de\ sh=s a)fiko/mhn xqono/s, giving my name to thy land.

oi)nw=paeu)/ion “ruddy”—“to whom Bacchants cry eu)oi=.” Note how in this passionate ode all bright colours（xruse/as, eu)w=pa, xrusostro/fwn, ai)/glas, xrusomi/tran, oi)nw=pa, a)glaw=pi）, and glad sounds（i)h/ie *paia/n, eu)/ion）, are contrasted with the baleful fires of pestilence and the shrieks of the dying.

*maina/dwn o(mo/stolon = stello/menon a(/ma tai=s *maina/sin, setting forth, roaming with the Maenads: Apoll. Rhod. 2. 802 o(mo/stolos u(mi\n e(/pesqai. The nymphs attendant on Dionysus, who nursed the infant god in Nysa, and afterwards escorted him in his wanderings, are called *maina/des, quia/des, *ba/kxai. Hom. Il. 6.132 mainome/noio *diwnu/soio tiqh/nas | seu=e kat' h)ga/qeon *nush/ion: ai( d' a(/ma pa=sai | qu/sqla（i.e. thyrsi and torches） xamai\ kate/xeuan. Aesch. fr. 397 pa/ter qe/oine, *maina/dwn zeukth/rie, who bringest the Maenads under thy spell. Hom. Il. 22.460 mega/roio die/ssuto, maina/di i)/sh, | pallome/nh kradi/hn. Catull. 63.23 capita Maenades vi iaciunt hederigerae: as Pind. fr. 224 r(iyau/xeni su\n klo/nw|. Lucian may have had our passage in mind, when he mentions the mi/tra and the Maenads together: Lucian Dial. D. 18 qh=lus ou(/tw,mi/tra| me\n a)nadedeme/nos th\n ko/mhn, ta\ polla\ de\ mainome/nais tai=s gunaici\ sunw/n.

a)glaw=pi A cretic has been lost. G. Wolff's su/mmaxon is simple and appropriate. Arndt's conjecture, dai/+a| （“destroying, consuming,” prob. from rt. dav, to kindle, Curt. sect. 258）, is supported by the possibility of a corruption *d*a*i*d*i having been rejected as a gloss on peu/ka|. Cp. Hom. Il. 9.347 dh/i+on pu=r, Aesch. Seven 222 puri\ dai/+w|. But in connection with the “blithe torch” of Dionysus such an epithet is unsuitable.

to\n a)po/timon See on a)po/cenon196. Ares is “without honour” among the gentler gods: cp. Hom. Il. 5.31 （Apollo speaks）, *)=ares, *)/ares brotoloige/, miaifo/ne, teixesiplh=ta: and Hom. Il. 5.890 where Zeus says to Ares, e)/xqisto/s te/ moi e)/ssi qew=n, k.t.l. So the Erinyes are stu/gh qew=n（Aesch. Eum. 644）; and the house of Hades is hateful even to the gods （Hom. Il. 20.65）.

qeo/n one syll., by synizesis: cp. 1519.

ai)tei=s Oedipus had entered in time to hear the closing strains of that prayer for aid against the pestilence which the Chorus had been addressing to the gods. a(\ d' ai)tei=s. The place of la/bois is against taking a)lkh\n ka)nakou/fisin kakw=n as in apposition with a)\: rather the construction changes, and a(\ is left as an accus. of general reference. ta)/m' emphatic by place: “you pray （to the gods）: hear me and （with their help） you shall have your wish.”

klu/wn not strictly = peiqarxw=n, “obediently” （in which sense klu/ein takes gen., tw=n e)n te/lei, Soph. Aj. 1352）, but simply, “on hearing them”: de/xesqai, as Soph. Phil. 1321 kou)/te su/mboulon de/xei. th=| no/sw| u(phretei=n, = qerapeu/ein th\n no/son, to do that which the disease requires （for its cure）, like u(phretoi/hn tw=| paro/nti dai/moni Soph. El. 1306. In Eur. fr. 84, 7 ou)d' au)= pe/nesqai ka)cuphretei=n tu/xais | oi(=oi/ te, Nauck now gives with Athenaeus 413 C kai\ cunhretmei=n. Acc. to the commoner use of the word, the phrase would mean to humour the disease, i.e. obey morbid impulses: cp. Lys. 12.23 th=| e(autou= paranomi/a| proqu/mws e)cuphretw=n, eagerly indulging the excess of his own lawlessness.

a)lkh\n as well as a)nakou/fisin, with kakw=n: Hes. WD 199 kakou= d' ou)k e)/ssetai a)lkh/: Eur. Med. 1322 e)/ruma polemi/as xero/s: below 1200 qana/twn .. pu/rgos.

a(gw\ ce/nos me\n. Oedipus has just learned from Creon that Laius was believed to have been murdered by robbers on his way to Delphi, but that, owing to the troubles caused by the Sphinx, no effective search had been made at the time （114-131）. He has at once resolved to take up the matter—both because Apollo enjoins it, and as a duty to the Theban throne （255）. But the murder occurred before he had come to Thebes. He must therefore appeal for some clue — su/mbolon — to those who were at Thebes when the rumour was fresh.

ce/nos “a stranger” to the affair, is tinged with the notion, “unconnected with Thebes”: and this is brought out by a)sto\s in 222. For other explanations of the passage, see Appendix.

tou= praxqe/ntos the murder. Not, “what was done at the time by way of search”: for (a) to\ praxqe/n, as opp. to o( lo/gos, must mean the e)/rgon to which the lo/gos is related: (b) Oed. has lately expressed his surprise that nothing effective was done （128）, and could not, therefore, refer with such emphasis to to\ praxqe/n in this sense.

ou) ga\r a)\n makra\n i)/xneuon In his （1889）, sect. 511, Prof. Goodwin deals with this passage. His view agrees with that given in my second ed., so far as concerns two points, viz.: （1） that the chief protasis is not contained in mh\ ou)k e)/xwn: and （2） that mh\ ou)k e)/xwn is still necessarily conditional. But his analysis of the whole is simpler; it is as follows. The chief protasis is contained in the word au)to/s, “unaided,” which is equivalent to, ei) mo/nos i)/xneuon, if I were attempting to trace it alone. [I had said that au)to/s “implies the protasis”; but had taken the protasis itself to be, ei) mh\ e)cei=pon, supplied from e)cerw=: if I had not thus spoken, —appealing to you for help.] Then, mh\ ou)k e)/xwn is equivalent to ei) mh\ ei)=xon. Now, the difficulty here seemed to be that ei) mh\ ei)=xon would imply, “but I have a clue”: whereas, in fact, he has none. [I met this by suggesting that mh\ ou)k e)/xwn expresses the fact （of his having no clue）, not simply as a fact, but as a condition, —“in a case where I had no clue”; being equivalent, not to ei) mh\ ei)=xon, but rather to o(/te mh\ ei)=xon.] Goodwin's answer is that the conditional sentence, written in full, would stand thus, —（1） and （2） denoting respectively the chief protasis, and the subordinate protasis: （1） ei) mo/nos i)/xneuon, ou)k a)\n makra\n i)/xneuon, （2） ei) mh\ ei)=xo/n ti su/mbolon. Now （1） is an unreal supposition （he is not tracking alone）; and that makes the whole supposition unreal. ei) mh\ ei)=xon is here a part of that unreal supposition; and therefore it can have that form, although, as a fact, he has no clue. （Suppose it to be said of a man too old for work: “If he were young, he would not be doing well, if he did not work”: ei) ne/os h)=n, ou)k a)\n eu)= e)poi/ei, ei) mh\ e)po/nei. The chief protasis, ei) ne/os h)=n, being unreal, makes all the rest unreal. The fact is, ou) ponei=: and ei) mh\ e)po/nei does not imply, ponei=. Compressed, this would be, ou)k a)\n eu)= e)poi/ei ne/os w)/n, mh\ ou) ponw=n.） au)to/s, unaided: cp. Hom. Il. 13.729 a)ll' ou)/pws a(/ma pa/nta dunh/seai au)to\s e(le/sqai.

nu=n d' “but as it is”: i.e., “since it would be vain to attempt the search alone— since I came to Thebes only after the event.” u(/steros, sc. tou= praxqe/ntos: for the adj. instead of an adv., cp. Soph. Aj. 217 nu/kterosa)pelwbh/qh: Hom. Il. 1.424 xqizo\s e)/bh: Xen. Anab. 1.4.12 toi=s prote/rois （= pro/teron） meta\ *ku/rou a)naba=si. ei)s a)stou\s telw=, inter cives censeor: a metaphor from being rated （for taxation） in a certain class: Hdt. 6.108 ei)s *boiwtou\s tele/ein: Eur. Ba. 822 e)s gunai=kas e)c a)ndro\s telw=. a)sto\s ei)s a)stou\s, like Soph. Aj. 267 koino\s e)n koinoi=si: Eur. Ba. 467 cumpesw\n mo/nos mo/nois: Soph. Phil. 135 e)n ce/na| ce/non: Eur. Ba. 633 i)/sos w)\n i)/sois a)nh/r.

kei) me\n fobei=tai tou)pi/klhm' u(pecelei=n k.t.l. is the reading of all the MSS.: for the u(pecelqw\n of the first hand in one Milan MS. of the early 1t/h cent. （Ambros. L 39 sup., Campbell's M(2)） is a mere slip. I read u(pecelei=n | au)to\n kaq' au(tou=, the change of au)to\n and au)to\s having necessarily followed that of u(pecelei=n into u(pecelw\n due to an interpretation which took the latter with fobei=tai. Cp. Thuc. 4.83 （Arrhibaeus, the enemy of Perdiccas, makes overtures to Brasidas, and the Chalcidians exhort Brasidas to listen）: e)di/daskon au)to\n mh\ u(pecelei=n tw=| *perdi/kka| ta\ deina/, “they impressed upon him that he must not remove the dangers from the path of Perdiccas”— by repulsing the rival power of Arrhibaeus. u(pecelei=n ta\ deina/= to take them away (e)k) from under （u(po/） the feet, —from the path immediately before him: tw=| *perdi/kka| being a dat. commodi. Similarly Hdt. 7.8 tou/twnu(pecarairhme/nwn, “when these have been taken out of the way.” So here: kei) me\n fobei=tai, and if he is afraid （as knowing himself to be the culprit）, then I bid him （keleu/w continued from 226） u(pecelei=n to\ e)pi/klhma to take the peril of the charge out of his path, au)to\n kaq' au(tou= （shmai/nonta） by speaking against himself. If the culprit is denounced by another person, he will be liable to the extreme penalty. If he denounces himself, he will merely be banished. By denouncing himself, he forestalls the danger of being denounced by another. For other explanations, see Appendix.

a)blabh/s the reading of A and most MSS., “without damage,” a)zh/mios, is far more suitable than a)sfalh/s to this context: and Soph. has the word as a cretic in Soph. El. 650 zw=san a)blabei= bi/w|. Although in L a)sfalh/s appears as the older reading, so common a word was very likely to be intruded; while it would be difficult to explain how the comparatively rare a)blabh/s could have supplanted it. A metrical doubt may have first brought a)sfalh/s in. Dindorf, reading a)sfalh/s, recognises the superior fitness of a)blabh/s here, and thinks that it may be the true reading, even though its appearance in the margin of L was due to conjecture.

a)/llone)c a)/llhs xqono\s “another [i.e. other than one of yourselves, the Thebans] from a strange land”: an alien, whether resident at Thebes, or not: cp. 451 ou(=to/s e)stin e)nqa/de, | ce/nos lo/gw| me/toikos. The cases contemplated in the proclamation （223-235） are （1） a Theban denouncing another Theban, （2） a Theban denouncing himself, （3） a Theban denouncing an alien.

to\ ke/rdos the （expected） gain, ta\ mh/nutra. Soph. Trach. 191 o(/pws | pro\s sou= ti kerda/naimi kai\ ktw/|mhn xa/rin.

proskei/setai will be stored up besides (cp. Eur. Alc. 1039 a)/lgos a)/lgeiproskei/menon, added). xa/ris kei=tai is perf. pass. of xa/rin ti/qemai or katati/qemai （tini/ or para\ tini/）, —a metaphor from deposits of money: ta\ xrh/matakei/sqw par' oi(=s tisin a(\n u(mi=n dokh=| Plat. Letter 346c.

fi/lou, au(tou= with a)pw/sei only （Hom. Il. 15.503 a)pw/sasqai kaka\ nhw=n）.

fi/lou dei/sas as = dei/sas u(pe\r fi/lou （like kh/domai, fronti/zein） would be too harsh, and rhythm is against it. tou)/posto/de, this command to give up the guilty.

koino\n here = koinwno/n, cp. Soph. Aj. 267 h)= koino\s e)n koinoi=si lupei=sqai cunw/n. Plat. Laws 868e （the slayer） cune/stios au)toi=s mhde/pote gigne/sqw mhde\ koinwno\s i(erw=n. xe/rnibos （partitive gen.） is more suitable than xe/rnibas to the idea of exclusion from all fellowship in ordinary worship: xe/rnibas ne/mein would rather suggest a special ka/qarsis of the homicide. When sacrifice was offered by the members of a household（koinwno\n ei(=nai xerni/bwnkthsi/ou bwmou= pe/las Aesch. Ag. 1037） or of a clan（xe/rniy frate/rwn Aesch. Eum. 656）, a brand taken from the altar was dipped in water, and with the water thus consecrated（xe/rniy） the company and the altar were sprinkled: then holy silence was enjoined（eu)fhmi/a e)/stw）: and the rite began by the strewing of barley meal（ou)loxu/tai） on altar and victim. （Athen. 409: Eur. Her. 922 ff.） Acc. to Dem. 20.158 a law of Draco prescribed xe/rnibos [so the best MSS.: v. l. xerni/bwn] ei)/rgesqai to\n a)ndrofo/non, spondw=n, krath/rwn, i(erw=n, a)gora=s. This was a sentence of excommunication （1） from the life of the family and the clan, （2） from the worship common to all Hellenes, who, as opposed to ba/rbaroi, are （Aristoph. Lys. 1129） oi(\ mia=s e)k xe/rnibos | bwmou\s perirrai/nontes, w(/sper cuggenei=s, | *)olumpi/asin, e)n *pu/lais, *puqoi=. The mere presence of the guilty could render sacrifice inauspicious: Antiph. 5.82 i(eroi=s parasta/ntes polloi\ dh\ katafanei=s e)ge/nonto ou)x o(/sioi o)/ntes kai\ diakwlu/ontes ta\ i(era\ mh\ gi/gnesqai （bene succedere） ta\ nomizo/mena.

w)qei=n de\ sc. au)dw=, understood from the negative a)paudw=: cp. Hdt. 7.104 ou)k e)w=n feu/geina)lla\ e)pikrate/ein.

These six verses are placed by some editors between 272 and 273. See Appendix.

kateu/xomai Suidas kateu/xesqai: to\ katara=sqai. ou(/tw *pla/twn. kai\ *sofoklh=s, kateu/xomai de\ to\n dedrako/ta ta/de. Phot. p. 148. 7 kateu/xesqai tw=n *)axaiw=n: a)nti\ tou= kata\ tw=n *)axaiw=n eu)/xesqai. ou(/tws *sofoklh=s. Here the ref. is to Plato Plat. Rep. 393e to\n de\ （the Homeric Chryses, priest of Apollo） kateu/xesqai tw=n *)axaiw=n pro\s qeo/n. But Photius prefixes the words, kateu/xesqai: to\ katara=sqai. ou(/tws *pla/twn. It is clear, then, that in Photius ou(/tws *sofoklh=s and ou(/tws *pla/twn have changed places. The “Soph. fr. 894,” quoted by Lidd. and Scott under kateu/xomai as= imprecari, thus vanishes (Nauck p. 357). Cp. Aesch. Seven 632 po/lei | oi(/as a)ra=tai kai\ kateu/xetai tu/xas. But where, as here kateu/xomai is used without gen. （or dat.）, it is rather to pray solemnly: often, however, in a context which implies imprecation: e.g. Plat. Laws 935a kateu/xesqai a)llh/lois e)parwme/nous: Plat. Rep. 394a kateu/xeto ti=sai tou\s *)axaiou\s ta\ a)\ da/krua. ei)/te tis: whether the unknown man （tis） who has escaped discovery is ei(=s, alone in the crime, or one of several. tis, because the person is indefinite: cp. 107.

nin a)/moron Porson （ p. ix.） defends the redundant nin by Soph. Trach. 287 au)to\n d' e)kei=non, eu)=t' a)\n a(gna\ qu/mata | r(e/ch| patrw/|w| *zhni\ th=s a(lw/sews, | fro/nei nin w(s h(/conta. The form a)/moros occurs in Eur. Med. 1395 （where a)/moiros is a v. l.）; a)/mmoros in Eur. Hec. 421, Soph. Phil. 182. kako\n kakw=s: Soph. Phil. 1369 e)/a kakw=s au)tou\s a)po/llusqai kakou/s. Aristoph. Pl. 65 a)po/ s' o)lw= kako\n kakw=s.

e)peu/xomai imprecate on myself: Plat. Criti. 120b tau=ta e)peuca/menos e(/kastos au)tw=n au(tw=| kai\ tw=| a)f' au(tou= ge/nei. oi)/koisincune/stios: not tautological, since cune/stios is more than e)/noikos, implying admission to the family worship at the e(sti/a and to the spondai/ at meals. Plat. Laws 868e i(erw=n mh\ koinwnei/tw mhde\cune/stios au)toi=s mhde/pote gigne/sqw mhde\ koinwno\s i(erw=n. Plat. Euthyph. 4b kai\ ei) me\n e)n di/kh| [e)/kteinen], e)a=n, if he slew the man justly, forbear; ei) de\ mh/, e)pecie/nai （prosecute the slayer）, e)a/nper o( ktei/nas sune/stio/s soi kai\ o(motra/pezos h)=|. i)/son ga\r to\ mi/asma gi/gnetai, e)a\n cunh=|s tw=| toiou/tw| cuneidw\s kai\ mh\ a)fosioi=s seauto/n te kai\ e)kei=non th=| di/kh| e)peciw/n.

toi=sd' the slayer or slayers （247）: see on 246.

a)ka/rpws ka)qe/ws Soph. El. 1181 w)= sw=m' a)ti/mws ka)qe/ws e)fqarme/non: below 661 a)/qeos, a)/filos, forsaken by gods and men.

ei)ko\s h)=n The imperfect indic. of a verb denoting obligation（e)/dei, xrh=n, prosh=ken, ei)ko\s h)=n）, when joined without a)/n to an infinitive, often implies a conditional sentence with imperfect indic. in protasis and apodosis: e.g. ou)k ei)ko\s h)=n e)a=n = ou)k a)\n ei)a=te （ei) ta\ de/onta e)poiei=te）, you would not （now） be neglecting it （if you did your duty）: Xen. Mem. 2.7.10 ei) me\n toi/nun ai)sxro/n ti e)/mellon e)rga/sesqai [if I were now intending—as I am not], qa/naton a)nt' au)tou= proairete/on h)=n, = proh|rou/mhn a)\n （ei) ta\ de/onta e)poi/oun）. Thuc. 6.78 kai\ ma/lista ei)ko\s h)=n u(ma=sproora=sqai, = proewra=te a)\n ei) ta\ ei)ko/ta e)poiei=te. So e)boulo/mhn, h)ci/oun, without a)/n, of that which one wishes were true, but which is not so.

ou(/tws in this （careless） manner: cp. Soph. OC 1278 w(s mh/ m' a)/timon| ou(/tws a)fh=| me: Soph. Ant. 315, Soph. Phil. 1067.

basile/ws t' te is to be retained after basile/ws, because （1） there is a climax, which is destroyed if basile/ws stands merely in apposition with a)ndro\s a)ri/stou: （2） a)ndro\s a)ri/stou represents the claim of birth and personal merit, as basile/ws represents the special claim of a king on his people. Cp. Soph. Phil. 1302 a)/ndra pole/mion | e)xqro/n te.

kurw= t' e)gw\ = e)gw/ te kurw=, answered by koinw=n te, k.t.l. For te so placed cp. Soph. El. 249 e)/rroi t' a)\n ai)dw\s | a(pa/ntwn t' eu)se/beia qnatw=n.

o(mo/sporon = o(moi/ws speirome/nhn, i. e. h(\n kai\ e)kei=nos e)/speire: but in 460 patro\s | o(mo/sporos = o)moi/ws （th\n au)th\n） spei/rwn. o(mogenh/s in 1361 is not similar.

koinw=n pai/dwn koina\ h)=n a)\n e)kpefuko/ta common things of （ = ties consisting in） kindred children would have been generated: = koinw=n pai/dwn koinh\ fu/sis e)ge/neto a)/n, a brood, common to Laius and Oedipus, of children akin to each other （as having the same mother, Iocasta） would have issued: “children born of one mother would have made ties between him and me.” For a)/n doubled cp. 139, 339. koinw=n = a)delfw=n, o(mai/mwn（Soph. Ant. 1 w)= koino\n au)ta/delfon *)ismh/nhs ka/ra）. The language of this passage is carefully framed so as to bear a second meaning, of which the speaker is unconscious, but which the spectators can feel: Iocasta has actually borne children to her own son Oedipus: thus in koinw=n pai/dwn koina\e)kpefuko/ta, the obvious sense of koina/, “common to Laius and Oedipus,” has behind it a second sense, in which it hints at a brood who are brothers and sisters of their own sire: see below 1403 f. This subtle emphasis—so ghastly, cunetoi=sin— of the iteration in koinw=n koina/ must not be obliterated by amending koi/n' a)/n into ku/mat' （Nauck） or spe/rmat' （Blaydes）. Similarly, ei) kei/nw| ge/nos | mh\ dustu/xhsen, is susceptible of the sense—“if his son （Oed. himself） had not been ill-fated.” kei/nw| ge/nos e)dustu/xhse （his hope of issue was disappointed） is here a bold phrase for kei=nos e)dustu/xhse ta\ peri\ ge/nos: for Oed. is not now supposed to know the story of the exposed babe （see 717 f.）. Cp. Eur. Andr. 418 pa=si d' a)nqrw/pois a)/r' h)=n | yuxh\ te/kn': o(/stis d' au)/t' a)/peiros w)\n ye/gei, | h)=sson me\n a)lgei=, dustuxw=n d' eu)daimonei=: Eur. Andr. 711 h(\ stei=ros ou)=sa mo/sxos ou)k a)ne/cetai | ti/ktontas a)/llous, ou)k e)/xous' au)th\ te/kna: | a)ll' ei) to\ kei/nhs dustuxei= pai/dwn pe/ri, k.t.l.: Eur. Supp. 66 eu)tekni/a opp. to dustuxi/a.

nu=n d' “but as it is,” with aor. equivalent to a perf., as Soph. OC 84, 371. Cp. below 948 kai\ nu=n o(/de | pro\s th=s tu/xhs o)/lwle. So with historic pres., Lys. 12.36 ei) me\n ou)=n e)n tw=| dikasthri/w| e)kri/nonto, r(a|di/ws a)\n e)sw/zonto:nu=n d' ei)s th\n boulh\n ei)sa/gousin.

e)nh/lato i.e. he was cut off by a timeless fate, leaving no issue, cp. 1300: Soph. Ant. 1345 e)pi\ krati/ moi | po/tmosei)sh/lato: so the Erinyes say, ma/la ga\r ou)=n a(lome/na | a)ne/kaqen bapuresh= | katafe/pw rodo\s a)kma/n Aesch. Eum. 369, Aesch. Ag. 1175 dai/mwn u(perbarh\s e)mpi/tnwn: Aesch. Pers. 515 w)= duspo/nhte dai=mon, w(s a)/gan baru\s | podoi=n e)nh/llou panti\ *persikw=| ge/nei. The classical constr. with e)na/llomai, as with e)nqrw/skw and e)mphda/w, is usually the dat., though ei)s with accus. occurs in later Greek; a point urged by Deventer in his objections to this verse, which is, however, clearly sound.

a)nq' w(=n properly wherefore （Soph. OC 1295）: here, therefore. The protasis e)pei\ kurw= （258） required an apodosis introduced by a)nti\ tou/twn: but the parenthesis nu=n d' e)s to\ kei/nou k.t.l. （263） has led to w)=n being irregularly substituted for tou)twn. Cp. 1466: Antiphon 5.11 de/on se diomo/sasqai k.t.l.a(\ su\ parelqw/n, where the length of the protasis has similarly caused a(/ to be substituted for tau=ta. Distinguish from this the use of a)nq' w(=n, by ordinary attraction, for a)nti\ tou/twn a(/ or o(/ti,= because, Soph. Ant. 1068.

ta/d' cogn. acc. to u(permaxou=mai as Soph. Aj. 1346 su\ tau=t' *)odusseu= tou=d' u(permaxei=s e)moi/; Cp. Hom. Il. 5.185 ou)x o(/ g' a)/neuqe qeou= ta/de mai/netai. Brunck, Nauck and Blaydes adopt Mudge's conj. tou=d'. But the MSS. agree in the harder and more elegant reading.

u(permaxou=mai only here: in Soph. Ant. 194, Soph. Aj. 1346 Soph. uses u(permaxei=n. But we need not therefore, with Elms. and Blaydes, read u(pe\r maxou=mai. The derivative form u(permaxe/w, to be a champion, implies u(pe/rmaxos, as summaxe/w is from su/mmaxos, promaxe/w from pro/maxos: u(perma/xomai is a simple compound, like summa/xomai （Plat., Xen.）, proma/xomai （, Dio. Sic., Plut.）.

ka)pi\ pa/nt' a)fi/comai with zhtw=n, will leave nothing untried in seeking: a poetical variation of e)pi\ pa=n e)lqei=n （Xen. Anab. 3.1.18 a)=r' ou)k a)\n e)pi\ pa=n e)/lqoiw(s fo/bon para/sxoi）, as in Eur. Hipp. 284 ei)s pa/nt' a)fi=gmai, “I have tried all means.” In prose a)fiknei=sqai ei)/s ti usu. = to be brought to a situation, as Hdt. 8.110 e)s pa=san ba/sanon a)pikneome/noisi, though put to any torment; Plat. Euthyd. 292e ei)s pollh/n ge a)pori/an a)fi/kesqe.

tw=| *labdakei/w| paidi\ a dat. following zhtw=n k.t.l. as = timwrou/menos. For *labdakei/w|—*poludw/rou te cp. Eur. Med. 404 toi=s *sisufei/ois toi=s t' *)ia/sonos ga/mois: for the adj., Hom. Od. 3.190 *filokth/thn *poia/ntion [= *poi/antos] a)glao\n ui(o/n: Hdt. 7.105 toi=s *maskamei/oisi e)kgo/noisi: Soph. Phil. 1131: Soph. Trach. 1219. Herodotus （Hdt. 5.59） saw in the temple of the Ismenian Apollo at Thebes an inscription which he assigns to the age of Laius: tau=ta h(liki/hn a)\n ei)/h kata\ *la/i+on to\n *labda/kou tou= *poludw/rou tou= *ka/dmou. Cadmus, in the myth, is the son of Agenor king of Phoenicia, whence Carthage is “Agenor's city” （Verg. Aen. 1.338）: Polydorus, son of Cadmus and Harmonia, was king of Thebes.

construe: kai\ eu)/xomai toi=s tau=ta mh\ drw=sin [for them, Soph. Phil. 1019 kai/ soi polla/kis to/d' hu)camhn] qeou\s a)nie/nai au)toi=s mh/t' a)/roto/n tina gh=s, mh/t' ou)=n gunaikw=n pai=das. The acc. qeou\s as subject to a)nie/nai is better than a dat. qeoi=s with eu)/xomai would be: Xen. Anab. 6.1.26 eu)/xomai dou=nai/ moi tou\s qeou\s ai)/tio/n tinos u(mi=n a)gaqou= gene/sqai: Aristoph. Thes. 350 tai=s d' a)/llaisin u(mi=n tou\s qeou\s | eu)/xesqe pa/sais polla\ dou=nai ka)gaqa/.

mh/t' ou)=n “no, nor.” Aesch. Ag. 474 mh/t' ei)/hn ptolipo/rqhs, | mh/t' ou)=n au)to\s a(lou/s, k.t.l. Soph. Phil. 345 ei)/t' a)lhqe\s ei)/t' a)/r' ou)=n ma/thn: cp. above v. 90. But ou)=n with the first clause, below, 1049: Soph. El. 199, 560: see on 25.

fqerei=sqai a fut. found also in Eur. Andr. 708（fqerei= 2 sing.）: Thuc. 7.48 fqerei=sqai: Ionic fqare/omai: Hdt. 9.42, 8. 108（fqarh/somai in Hippocr., Arist., Plut.）. The schol. says, fqarh=nai dei= gra/fein, ou) fqerei=sqai, distinguishing eu)/xomai with fut. infin., “I vow” （to do）, from eu)/xomai with pres. or aor. infin., “I pray.” But verbs of wishing or praying sometimes take a fut. infin. instead of pres. or aor.: Thuc. 6.57 e)bou/lontoprotimwrh/sesqai: 6. 6 e)fie/menoi me\nth=s pa/shs a)/rcein: 1. 27 e)deh/qhsancumprope/myein: 7. 56 dienoou=nto klh/|sein. See Goodwin, sect. 113 （new ed.）.

toi=s a)/lloisi The loyal, as opp. to oi( mh\ tau=ta drw=ntes （269）.

e)/st' a)re/skont' cp. 126. h(/ te su/mmaxos *di/kh, Justice who ever helps the righteous cause; Blaydes needlessly writes h( *di/kh te su/mmaxos. Soph. OC 1012 e)lqei=n a)rwgou\s summa/xous te （ta\s qea/s）.

eu)= cf. Soph. Trach. 229 a)ll' eu)= me\n i(/gmeq', eu)= de\ prosfwnou/meqa.

w(/sper m' a)rai=on k.t.l. As you have brought me into your power under a curse [if I speak not the truth], so （w(=de, i.e. e)/norkos） I will speak. Aeschin. 3.90 mi/an e)lpi/da loiph\n katei=de swthri/as, e)/norkon labei=n to\n *)aqhnai/wn dh=monbohqh/sein, to bind them by an oath that they would help. labei=n here has nearly the same force as in labei=n ai)xma/lwton etc.: Lys. 4.5 u(poxei/rion labw\n to\ sw=ma, having got his person into my power.

a)rai=on = th=| a)ra=| e)/noxon, cp. o(/rkiosle/gw Soph. Ant. 305. The paraphrase of Eustath. 1809. 14 w(/sper me ei)=les dia\ th=s a)ra=s is substantially right. The use of katalabei=n is not really similar （Hdt. 9.106 pi/sti te katalabo/ntes kai\ o(rki/oisi, Thuc. 4.85 o(/rkoiskatalabw\n ta\ te/lh）, since the kata/ in comp. gives the sense of overtaking, and so of binding. Nor can we compare Soph. OC 284 w(/sper e)/labes to\n i(ke/thn e)xe/gguon, where the sense is, “As thou hast received the （self-surrendered） suppliant under thy pledge.”

ga\r after e)/ktanon merely prefaces the statement: Plat. Prot. 320c dokei= toi/nunmu=qon u(mi=n le/gein. h)=n ga/r pote k.t.l.

dei=cai “point to.” Note the emphatic place of the word: the speaker knows not that he is face to face with the slayer. to\ zh/thma, acc. of general reference. The simpler form would have been, h)=n tou= pe/myantos to\ zh/thma kai\ lu=sai: but, instead of a verb which could govern zh/thma, to/d' ei)pei=n is substituted, because it conveniently introduces the clause o(/stis ei)/rgastai, explaining what the zh/thma itself was. to\ zh/thma is then left much as a(\ ai)tei=s is left in 216 when the insertion of a)lkh\n k.t.l. has modified the construction.

a(\n mh\ qe/lwsin k.t.l. Cp. Soph. Phil. 1368 ka)/m' a)nagka/zeis to/de. a(\n as 580, 749: Soph. OC 13, Soph. Ant. 1057, Soph. Phil. 1276, Soph. Aj. 1085. ou)d' a)\n ei(=s: Soph. Ant. 884 ou)d' a)\n ei(=s pau/sait' a)/n: Soph. OC 1656 ou)d' a)\n ei(=s | qnhtw=n fra/seie. In this emphatic form even a prep. could be inserted （Xen. Hell. 5.4.1 ou)d' u(f' e(no/s, Xen. Cyrop. 4.1.14 mhde\ pro\s mi/an）, and in prose ou)de\ ei(=s stood without elision: in Aristoph. Frogs 927 etc., where the MSS. have ou)de\ e(/n （Dind. writes ou)dee\n）, ou)d' a)\n e(/n is a possible v. l.

e)k tw=nde = meta\ ta/de: Dem. 18.313 lo/gon e)k lo/gou le/gwn. —For deu/tera, second-best, cp. the proverb deu/teros plou=s: Plat. Laws 943c th\n tw=n a)ristei/wn kri/sinkai\ th\n tw=n deute/rwn kai\ tri/twn.

a)\n le/goimi see on 95.

to\ mh\ ou) not to\ mh/, because the sentence is negative: below, 1232: Soph. Ant. 544 mh/ m' a)tima/sh|s to\ mh\ ou) | qanei=n. But even in such a negative sentence the simple to\ mh/ occurs: below, 1388: Soph. Ant. 443.

a)/nakt' Hom. Od. 11.151 *teiresi/ao a)/naktos.

tau)ta\ o(rw=nta not = tau)ta\ fronou=nta or gignw/skonta, “taking the same views,” but seeing in the same manner, i.e. with equal clearness: o(rw=nta absol., as Soph. OC 74 o(/s' a)\n le/goimi, pa/nq' o(rw=nta le/comai: tau)ta\ adverbial = kata\ tau)ta/: the dat. a)/nakt' as Soph. OC 1358 e)n po/nw| | tau)tw=| bebhkw\se)moi/. Hdt. 4.119 twu)to\ a)\n u(mi=n e)prh/ssomen.

ou)k e)n a)rgoi=s tou=to kate/lipon would have meant, “I did not leave this among things neglected.” Soph. fuses the negative form with the positive, and instead of kate/lipon writes e)praca/mhn: “I saw to this （midd.） in such a manner that it also should not be among things neglected.” pra/ssesqai （midd.） elsewhere usu. = “to exact” （Thuc. 4.65 etc.）: here = diapra/ssesqai, effect for oneself. Cp. Soph. Aj. 45 e)cepra/cato （effected his purpose）. G. Wolff, sharing Kviecpala's objections to the phrase e)n a)rgoi=s pra/ssesqai, places a point after tou=t' （“but neither is this among things neglected: —I did it”）. The extreme harshness of the asyndeton condemns this; and the suggested e)/praca mh/n is no remedy. For e)n cp. ou)k e)n e)lafrw=| e)poieu/mhn （Hdt. 1.118）, e)n eu)xerei= | e)/qou （tau=ta） Soph. Phil. 875, tau=t' ou)=n e)n ai)sxrw=| qe/menos Eur. Hec. 806. a)rgoi=s, not things undone, but things at which the work is sluggish or tardy; Soph. OC 1605 kou)k h)=n e)/t' ou)de\n a)rgo\n w(=n e)fi/eto: Eur. Phoen. 776 e(\n d' e)sti\n h(mi=n a)rgo/n, ei)/ ti qe/sfaton | oi)wno/mantis *teiresi/as e)/xei fra/sai, i.e. “in one thing our zeal has lagged, —the quest whether” etc.: Theognis however （583 Bergk 3rd ed.） has ta\ me\n probe/bhken a)mh/xano/n e)sti gene/sqai | a)rga/, = a)poi/hta, infecta.

diplou=s | pompou/s he had sent two successive messages—one messenger with each. pompo/s = one who is sent to escort（pe/mpein） or fetch a person （Soph. OC 70）. The words could mean （as Ellendt takes them） “two sets of messengers”: but the other view is simpler, and consists equally well with oi(/de in 297.

mh\ parw\n qauma/zetai = qauma/zw ei) mh\ pa/resti; but with ou), = qauma/zw o(/ti ou) pa/resti: differing nearly as “I wonder why”and “I wonder that.”Xen. Anab. 4.4.15 （he spoke of） ta\ mh\ o)/nta w(s ou)k o)/nta: i.e. ei)/ ti mh\ h)=n, e)/legen o(/ti ou)k h)=n.

ta/ g' a)/llae)/ph the rumours which were current —apart from the knowledge which the seer may have to give us. Not “the other rumours.” Cp. Plat. Phaedo 110e kai\ li/qois kai\ gh=| kai\ toi=s a)/llois zw/|ois te kai\ futoi=s. kwfa\: the rumour has died down; it no longer gives a clear sound. Cp. fr. 604 lh/qhn te th\n a(/pant' a)pesterhme/nhn, | kwfh/n, a)/naudon. Soph. Aj. 911 o( pa/nta kwfo/s, o( pa/nt' a)/i+dris, reft of all sense and wit.

ta\ poi=a cp. 120.

o(doipo/rwn the survivor had spoken of lh|stai/, 122. The word now used comes nearer to the truth （cp. 801 o(doiporw=n）; but, as the next v. shows, Oed. does not regard this rumour as a different one from that which Creon had mentioned.

to\n d' i)do/nt' the surviving eyewitness: cp. 119 w)=n ei)=de, plh\n e(/n k.t.l. Oed. has not yet learned that this witness could be produced: cp. vv. 754 ff. i)do/nta is better than the conj. drw=nta （1） as expressing, not merely that the culprit is unknown, but that no eyewitness of the deed is now at hand: （2） because, with o(ra=|, it has a certain ironical point, —expressing the king's incredulity as to anything being made of this clue. Cp. 105, 108.

The subject to e)/xei is the murderer, who is foremost in the thoughts of the Chorus, —not the eye-witness（o( i)dw/n, 293）. The reversion from plural（o(doipo/rwn, 292） to singular is unconscious, just as in 124 we have o( lh|sth/s, after lh|sta/s in 122.

dei/mato/s g' dei=ma, prop. “an object of fear,” is used by Herodotus and the poets as = de/os: Hdt. 6.74 *kleome/neadei=ma e)/labe *spartihte/wn: Aesch. Supp. 566 xlwrw=| dei/mati qumo\n | pa/llont': Eur. Supp. 599 w(/s moi u(f' h(/pati dei=ma xloero\n tara/ssei: id. Soph. El. 767 e)k dei/matos, from fear. Cp. above, 153. The ge gives emphasis: the a)rai/ of Oed. were enough to scare the boldest. Hartung conjectures deima/twn e)/xei me/ros. The plur. dei/mata means either (a) objects of fear, or (b) much more rarely, fears, with reference to some particular objects already specified: as in Soph. El. 636 deima/twn a(\ nu=n e)/xw, “the terrors which I now suffer,” alluding to the dreams. Here we seem to need the sing., “fear.”

ta\s sa\sa)ra/s thy curses: toia/sde, being such as they are.

ou(cele/gcwn The present ou(cele/gxwn would mean, “there is one who convicts him”: i.e. the supposed criminal, whom threats scare not, is already detected; for the prophet has come. Cp. Isoc. 8.139 w(/st' ou)k a)porh/somen meq' w(=n kwlu/somen tou\s e)camarta/nontas, a)lla\ pollou\s e(/comen tou\s e(toi/mws kai\ proqu/mws sunagwnizome/nous h(mi=n: where, however, the present part. sunagwnizome/nous is relative to the future e(/comen. To this it may be objected: （1） the present participle with e)/stin would not be suitable unless the conviction were in act of taking place: （2） the fut. partic. not only suits the context better—“one to convict him” [supposing he is here]—but also agrees with the regular idiom: e.g. Soph. Phil. 1242 ti/s e(/stai m' ou(pikwlu/swn ta/de; Soph. El. 1197 ou)d' ou(parh/cwn ou)d' o( kwlu/swn pa/ra; （cp. Soph. Ant. 261:） Aesch. PB 27 o( lwfh/swn ga\r ou) pe/fuke/ pw: Xen. Anab. 2.4.5 o( h(ghso/menos ou)dei\s e)/stai.

w(=| this pron. ends a v. Soph. OC 14, Soph. Trach. 819, Soph. El. 873.

e)mpe/fuken a divine gift of prophecy: Hdt. 9.94 （of the seer Evenius） kai\ meta\ tau=ta au)ti/ka e)/mfuton mantikh\n ei)=xe.

a)nqrw/pwn mo/nw| above all other men: cp. Soph. OC 261 mo/nas| sw/zein oi(/as te k.t.l., Athens, above all other cities, can save: Isoc. 14.57 o)fei/lete de\ mo/noi tw=n *(ellh/nwn tou=ton to\n e)/ranon, unice （though others owe it also）.

w)= pa/nta nwmw=n nwma/w （nem） means （1） to distribute, （2） to dispose, and so to wield, ply, （3） figuratively, to ponder, animo versare: e)ni\ fresi\ ke/rde' e)nw/mas Hom. Od. 18.216: e)n w)si\ nwmw=n kai\ fresi\n puro\s di/xa | xrhsthri/ous o)/rniqas a)yeudei= te/xnh| Aesch. Seven 25 （of Teiresias）: （4） then, absolutely, to observe: Hdt. 4.128 nwmw=ntessi=ta a)naireome/nous, observing the moment when they were cutting forage. Similarly here, —with the idea of mental grasp unaided by eyesight. Plato （Plat. Crat. 411d） fancifully connects gnw/mh with nw/mhsis, —to\ ga\r nwma=n kai\ to\ skopei=n tau)to/n.

didakta/ te—a)/rrhta/ te cp. the colloquial r(hto\n a)/rrhto/n t' e)/pos（Soph. OC 1001 dicenda tacenda）: a)/rrhta = a)po/rrhta: Hdt. 6.135 a)/rrhta i(ra\ e)kfh/nasan.

ou)ra/nia/ te kai\ xqonostibh= not in apposition with a)/rrhta and didakta/ respectively, but both referring to each, lore that may or that may not be told, whether of the sky or of the earth. Dindorf cp. Nicephorus Gregoras 695d a)/ktista gene/sqai pa/nta ta/ t' ou)ra/nia ta/ te xqonostibh= kai\ u(drai=a ge/nh: where, however, xqonostibh= has its literal sense, —“walking the earth”: here it is poet. for e)pi/geia, “the lowly things of earth.” Cp. HH 29.2 a)qana/twn te qew=n xamai\ e)rxome/nwn t' a)nqrw/pwn.

me/n is not balanced by fronei=s d' （as if we had ou) ble/peis me/n）, but by the thought of the expected healer （310）. The de\ after fronei=s introduces the apodosis after a concessive protasis, as Hdt. 8.22 ei) de\ u(mi=n e)sti tou=to mh\ dunato\n poih=sai, u(me/es de\（then） e)/ti kai\ nu=n e)k tou= me/sou h(mi=n e(/zesqe. Xen. Cyrop. 5.5.21 a)ll' ei) mhde\ tou=tobou/lei a)pokri/nasqai, su\ de\ tou)teu=nqen le/ge.

h(=s sc. no/sou. prosta/thn no/sou, a protector from a plague: strictly, one who stands in front of, shields, the city's distempered state. Cp. Soph. Aj. 803 pro/stht' a)nagkai/as tu/xhs, shelter my hard fate. In Eur. Andr. 220 xei/ron' a)rse/nwn no/son | tau/thn nosou=men, a)lla\ prou)/sthmen kalw=s, “we suffer this distemper more cruelly than men, but ever rule it well,” the idea is that of administering （not protecting）, as in proi/+stasqai th=s h(liki/as, to regulate one's own early years, Isoc. 15.290. Cp. 882.

mou=non this Ionic form （like kou=ros, douri/, cei=nos, gou/nata） is used in dialogue by Soph.: Aesch. has not mou=nos, though in Aesch. PB 804 to/n te mounw=pa strato/n. In Eur. Rh. 31 mo/narxoi is now restored for mou/narxoi.

ei) kai\ mh\ klu/eis “if indeed,”implying that he probably has heard it. Soph. Aj. 1127 deino/n g' ei)=pas, ei) kai\ zh=|s qanw/n. On ei) kai/ and kai\ ei) see Appendix. Others would render, “if you have not heard from the messengers also,”supposing it to be a hyperbaton for ei) mh\ klu/eis kai\ tw=n a)gge/lwn. This is impossible. Prof. Campbell compares Thuc. 5.45 kai\ h)\n e)s to\n dh=mon tau=ta le/gwsin, as if put for h)\n kai\ e)s to\n dh=mon: but there the passage runs thus; （Spartan envoys had been pleading with effect before the Athenian *boulh/:） —to\n *)alkibia/dhn e)fo/boun mh\ kai/, h)\n e)s to\n dh=mon tau)ta\ le/gwsin, e)paga/gwntai to\ plh=qos kai\ a)pwsqh=| h( *)argei/wn summaxi/a: where the kai/ before h)/n goes with e)paga/gwntai. Some adopt the conj. ei)/ ti mh/, “unless perchance”: for ti so used, see below 969, Soph. OC 1450, Soph. Trach. 586, 712: but no change is required. —For the pres. klu/eis, cp. Soph. Phil. 261.

maqo/ntes eu)= eu)= = “with care,” “aright”: cp. Soph. Aj. 18 e)pe/gnws eu)=: Soph. Aj. 528 e)a\n to\ taxqe\n eu)= tolma=| telei=n. Meineke's conj. h)\, adopted by Nauck, is weak, and against the rhythm.

a)p' oi)wnw=n fa/tin for a)po/, see 43: fa/tin, 151.

a)/llhn o(do/n as divination by fire （see on 21）, to which Teiresias resorts （Soph. Ant. 1005） when the voice of birds fails him.

r(u=sai seauto\n k.t.l. r(u/esqai/ ti is to draw a thing to oneself, and so to protect it. r(u=sai mi/asma here = literally, “take the defilement under thy care”; i.e. “make it thy care to remove the defilement.” Cp. pro/stht' a)nagkai/as tu/xhs （Soph. Aj. 803）, shelter my hard fate, （instead of, “shelter me from it.”）

pa=n mi/asma the whole defilement, as affecting not only human life but also the herds and flocks and the fruits of the earth: cp. 253.

tou= teqnhko/tos gen. of the source from which the mi/asma springs, —more pathetic than tou= fo/nou, as reminding the hearer that vengeance is due for innocent blood. Both pa=n and the usual sense of mi/asma forbid us to understand, “avenge the uncleanness [i.e. the unpunished murder] of the dead man.” For r(u=sai de\ Blaydes conj. lu=son de\, comparing Eur. Orest. 598 mi/asma lu=sai. But the triple r(u=sai is essential to the force.

e)n soi\ = penes te: Soph. OC 248 e)n u(mi=n w(s qew=| | kei/meqa tla/mones: Eur. Alc. 278 e)n soi\ d' e)sme\n kai\ zh=n kai\ mh/.

a)/ndra accus. before, not after, w)felei=n, as in Soph. Ant. 710 a)ll' a)/ndra, kei)/ tis h)=| sofo/s, to\ manqa/nein | po/ll' ai)sxro\n ou)de/n. In both places a)/ndra has a certain stress—“for mortal man.” But in Soph. Aj. 1344 a)/ndra d' ou) di/kaion, ei) qa/noi, | bla/ptein to\n e)sqlo/n, a)/ndra is the object, agreeing with to\n e)sqlo/n. a)f' w)=n e)/xoi te kai\ du/naito, by means of all his resources and faculties. The optat. is thus used in universal statements, and therefore especially in gnw=mai: cp. 979: Soph. Ant. 666 a)ll' o(\n po/lis sth/seie, tou=de xrh\ klu/ein: Xen. Cyrop. 1.6.19 a)lla\ tou= me\n au)to\n le/gein, a(\ mh\ safw=s ei)dei/h, fei/desqai dei=. So here we supply e)sti/ （not a)\n ei)/h） with ka/llistos. The difference between a)f' w(=n a)\n e)/xh| （“may have”）, and e)/xoi （“might have”）, is that the latter form treats the “having” as an abstract hypothesis（ei)/ ti e)/xoi）.

lu/h| for subjunct. without a)/n, cf. Soph. OC 395 o(\s ne/os pe/sh|: Soph. Aj. 1074 e)/nqa mh\ kaqesth/kh| de/os: Soph. Trach. 1008 o(/ ti kai\ mu/sh|. The subjunct., e)/nqa mh\ lu/h|,= “in a case where it may not profit”: the indic., e)/nqa mh\ lu/ei, = “in a case where it does not profit.” The use of mh/, whether with subjunct. or with indic., generalises the statement. Cp. Soph. OC 839 mh\ pi/tass' a(\ mh\ kratei=s: Soph. OC 1442 mh\ pei=q' a(\ mh\ dei=. But L has lu/hi, and some other MSS. have lu/h: and it is much more likely that this should have become lu/ei than vice versa. te/lh lu/h| = lusitelh=|, only here: cp. Eur. Alc. 627 fhmi\ toiou/tous ga/mous | lu/ein brotoi=s.

tau=ta ga\r （I have to bewail this now）, for, though I once knew it, I had forgotten it. Teiresias, twice summoned （288）, had come reluctantly. Only now, in the presence of Oedipus, does he realise the full horror of the secret which he holds.

diw/les' = let slip out of my memory; cp. sw/|zesqai to remember, Soph. El. 993, 1257, Soph. Trach. 682: Plat. Theaet. 153b kta=tai/ te maqh/mata kai\ sw/|zetai: Plat. Rep. 455b a(\ e)/maqe, sw/|zetai. So Teren. Phorm. 2.3.39 perii hercle: nomen perdidi, “have forgotten.” —Some explain, “suppressed the thought.”

ti/ d' e)/stin; Soph. El. 920 feu= th=s a)noi/as*x*r*u*s. ti/ d' e)/stin; and so often in Soph. （as 1144, Soph. Trach. 339, Soph. El. 921）: de/ marking that the attention is turned to a new point, as in ti/ d'; quid vero? （941）, or to a new person: Isaeus 8.24 su\ de\ ti/s ei)=;

dioi/sw bear to the end: Eur. Hipp. 1143 da/krusi dioi/sw | po/tmon a)/potmon, live out joyless days: Thuc. 1.11 ei) cunexw=s to\n po/lemon die/feron. diafe/rein could not mean “to bear apart”（from each other）, though that is implied.

pi/qh|, i.e. obey me by letting me go home.

ou)/t' e)/nnom' k.t.l.: not in conformity with usage, which entitled the State to benefit by the wisdom of its ma/ntis. The king's first remonstrances are gentle.

a)posterw=n “withholding”: Aristot. Rh. 2.6.3 a)posterh=sai parakataqh/khn, depositum non reddere.

fa/tin of a divine message, 151.

o(rw= ga\r k.t.l.: （I do not speak）, for I see that neither dost thou speak opportunely: （I am silent） therefore, lest I too should speak unseasonably.

pro\s kairo/n = kairi/ws, as Soph. Phil. 1279, Soph. Trach. 59.

w(s ou)=n k.t.l.: “（I do not speak）, then, in order that neither （mhde/） may I share your mishap （of speaking amiss）.” If he speaks not, neither will he speak wrongly. Cp. Thuc. 2.63 ei)ko\smh\ feu/gein tou\s po/nous, h)\ mhde\ ta\s tima\s diw/kein. I now prefer this view to taking mhd' e)gw/ as irregular for mh\ kai\ e)gw/ （“lest I too”）, —revolving mhde/ into mh/ not, de/ on the other hand; though the place of e)gw/ suggests this. Kviecpala's mh\ le/gwn is ingenious and attractive; it may, indeed, be right; but seems hardly necessary.

mh\ pro\s qew=n k.t.l. The attribution of these two verses to the Chorus in some MSS. is probably due to the plur. in 327 having misled those who did not see that the king speaks for all Thebes.

fronw=n g' if thou hast understanding （of this matter）: cp. 569 e)f' oi(=s ga\r mh\ fronw= siga=n filw=: not, “if thou art sane.” But in 328 ou) fronei=te= “are without understanding,” “are senseless.”

e)gw\ d' ou) mh/ pote e)kfh/nw ta\ e)ma\ （w(s a)\n mh\ ei)/pw ta\ sa\） kaka/ I will never reveal my （not to call them thy） griefs. ta\ e)ma\ kaka/,= those secrets touching Oedipus which lie heavy on the prophet's soul: ta\ sa\ kaka/, those same secrets in their import for Oedipus. We might render w(s a)\n ei)/pw mh\ ta\ s' either （i） as above, or （ii） “in order that I may not utter thy griefs.” But （i） is preferable for these reasons: —（1） The subjunct. ei)/pw with mh/ was familiar in such phrases. Plat. Rep. 487d tou\s me\n plei/stous kai\ pa/nu a)lloko/tous gignome/nous, i(/na mh\ pamponh/rws ei)/pwmen, “becoming very strange persons, —not to use a more unqualified epithet”: Plat. Rep. 507d ou)d' a)/llais pollai=s, i(/na mh\ ei)/pw o(/ti ou)demia=|, toiou/tou prosdei= ou)deno/s, i.e. few, —not to say none: Plat. Hippias Min. 372d toiou=to/s ei)mi oi(=o/s pe/r ei)mi, i(/na mhde\n e)mauto\n mei=zon ei(/pw,—to say nothing more of myself. The substitution of w(s a)\n for the commoner i(/na in no way alters the meaning. For w(s a)\n mh/, cp. Aristoph. Birds 1508 touti\to\ skia/deion u(pe/rexe | a)/nwqen, w(s a)\n mh/ m' i)/dwsin oi( qeoi/. For w(s a)\n ei)/pw mh\ instead of w(s a)\n mh\ ei)/pw, cp. 255, Soph. Phil. 66 ei) d' e)rga/sei | mh\ tau=ta. Soph. OC 1365 ei) d' e)ce/fusa ta/sde mh\ 'mautw=| trofou/s. Hdt. 7.214 ei)dei/h ga\r a)\n kai\ e)w\n mh\ *mhlieu\sth\n a)trapo/n. （2） The emphatic position of ta)/m' suits this version. （3） e)kfh/nw is more forcible than ei)/pw. If the meaning were, “I will not reveal my griefs, in order that I may not mention (ei)/pw) thy griefs,” the clauses would be ill-balanced. See Appendix, n. on vv. 328 f.

cuneidw\s because e)kfh/nw implied that he knew. Cp. 704 au)to\s cuneidw/s, h)\ maqw\n a)/llou pa/ra; i.e. of his own knowledge, or on hearsay? Not, “being an accomplice” （as Soph. Ant. 266 cuneide/nai | to\ pra=gma bouleu/santi）: Oed. can still control his rising anger.

e)gw\ ou)/t' synizesis. The rugged verse is perh. designed to express agitation. Cp. 1002 e)gw\ ou)xi/: Soph. OC 939 e)gw\ ou)/t' a)/nandron, 998 e)gw\ ou)de/, 1436 telei=t', e)pei\ ou)/ moi: Soph. Ant. 458 e)gw\ ou)k e)/mellon: Soph. Phil. 1390 e)gw\ ou)k *)atrei/das.

tau=t', 29 n.

pe/trou | fu/sin Eur. Med. 1279 w)= ta/lain', w(s a)/r' h)=sqa pe/tros h)\ si/da|ros. For the periphrasis cp. Plat. Phaedrus 251b h( tou= pterou= fu/sis, = to\ ptero/n, pefuko\s w(/sper pe/fuke, being constituted as it is: Plat. Tim. 45b th\n tw=n blefa/rwn fu/sin: Plat. Tim. 74d th\n tw=n neu/rwn fu/sin: Plat. Tim. 84c h( tou= muelou= fu/sis: Plat. Laws 145d th\n u(/datos fu/sin. And so often in Arist., e.g. h( tou= pneu/matos fu/sis Aristot. Meteor. 2.8: h( tw=n neu/rwn fu/sis Aristot. Hist. An. 3.5.

pote/ tandem aliquando: Soph. Phil. 816 me/qes pote/: Soph. Phil. 1041 ti/sasq' a)lla\ tw=| xro/nw| pote/.

a)teleu/thtos not brought to an end: Hom. Il. 4.175 a)teleuth/tw| e)pi\ e)/rgw|. Plut. Mor. 114f to\ ga\r dh\ a)teleu/thton nomi/zein to\ pe/nqos a)noi/as e)sti\n e)sxa/ths. Here, a man “with whom one cannot make an end,” —who cannot be brought to the desired issue. In freely rendering, “Wilt thou never make an end?” we remember, of course, that the adj. could not literally mean “not finishing.” Possibly it is borrowed from the colloquial vocabulary of the day: the tone is like that of the Latin odiosus.

e)me/myw aor. referring to the moment just past: so oft. e)ph/|nesa, cunh=ka, hsqhn: e)\pthca（Soph. OC 1466）: e)/frica（Soph. Aj. 693）: e)deca/mhn （Soph. El. 668）: a)pe/ptusa （Eur. Hec. 1276）. o(mou= | nai/ousan, while （or though） it dwells close to thee, —possesses and sways thee. So Soph. OC 1134 khli\s kakw=n cu/noikos: Soph. El. 784 bla/bh | cu/noikos: Soph. Aj. 639 suntro/fois | o)rgai=s. But （as Eustathius saw, 755. 14） the words have a second meaning: “thou seest not that thine own [th\n sh/n, thy kinswoman, thy mother] is dwelling with thee [as thy wife].” The ambiguity of th\n sh\n, the choice of the phrase o(mou= nai/ousan, and the choice of katei=des, leave no doubt of this. Cp. 261.

a)ll' e)me\ ye/geis the thought of o)rgh\n e)me/myw th\n e)mh/n returns upon itself, as if from a sense that the contrast between e)me/myw and katei=des would be imperfectly felt without such an iteration. This is peculiarly Sophoclean; cp. above 166（e)/lqete kai\ nu=n）: Schneidewin cp. also Soph. Aj. 1111 ou)th=s sh=s ou(/nek'| a)ll' ou(/nex' o(/rkwn| sou= d' ou)de/n: and similarly Soph. Ant. 465 ff., Soph. Trach. 431 ff., Soph. El. 361 ff.

The emphasis on toiau=ta as well as on ou)k warrants the repeated a)\n: cp. 139: Soph. Ant. 69 ff.: Eur. Andr. 934 ou)k a)\n e)/n g' e)moi=s do/mois | ble/pous' a)\n au)ga\s ta)/m' e)karpou=t' a)\n le/xh.

a(\a)tima/zeis po/lin a(/ cogn. accus.: Soph. Aj. 1107 ta\ se/mn' e)/ph | ko/laz' e)kei/nous: Soph. Ant. 550 ti/ tau=t' a)nia=s m'; a)tima/zeis, by rejecting the request that he would speak: Soph. Ant. 544.

h(/cei ga\r au)ta/ The subject to h(/cei is designedly left indeterminate: “（the things of which I wot） will come of themselves.” The seer is communing with his own thought, which dwells darkly on the kaka/ of v. 329. au)ta/ = au)to/mata: Hom. Il. 17.252 a)rgale/on de/ moi/ e)sti diaskopia=sqai e(/kaston| a)lla/ tis au)to\s i)/tw. Cp. the phrase au)to\ dei/cei, res ipsa arguet, the result will show: Soph. fr. 355 taxu\ d' au)to\ dei/cei tou)/rgon.

ou)kou=n a(/ g' h(/cei Elmsley, Nauck and Hartung read ou)k ou)=ne)moi/; but the positive xrh\ is stronger without the query. “Then, seeing that they will come, thou on thy part （kai\ se\） shouldest tell them to me.” The stress of kai\ falls primarily on se\, but serves at the same time to contrast le/gein with h(/cei. In a(/ g' h(/cei the causal force of the relative is brought out by ge: quippe quae ventura sint.

ou)k a)\n pe/ra fra/saimi The courteous formula （95, 282）, just because it is such, here expresses fixed resolve.

h(/tis a)griwta/th: Hom. Il. 17.61 o(/te ti/s te le/wnbou=n a(rpa/sh| h(/tis a)ri/sth: Plat. Apol. 23a pollai\ a)pe/xqeiaikai\ oi)=ai xalepw/tatai: Dem. 2.18 ei) me\n ga/r tis a)nh/r e)stin e)n au)toi=s oi(=os e)/mpeiros pole/mou kai\ a)gw/nwn [sc. e)sti/], tou/tous, k.t.l.

kai\ mh\n with ge, “aye verily”: cp. Soph. El. 554, where h)\n e)fh=|s moi is answered （556） by kai\ mh\n e)fi/hm'. （For a slightly different kai\ mh/nge, see Soph. OC 396.）

w(s o)rgh=s e)/xw = e)/xwn o)rgh=s w(s e)/xw, being so wroth as I am. Thuc. 1.22 w(s e(kate/rwn tis eu)noi/as h)\ mnh/mhs e)/xoi: Eur. Hel. 313 pw=s d' eu)menei/as toisi/d' e)n do/mois e)/xeis; parh/swou)de\n（tou/twn） a(/per cuni/hm', I will leave unsaid nothing （of those things） which I comprehend, i.e. I will reveal my whole insight into the plot. cuni/hmi suits the intellectual pride of Oedipus: he does not say “think” or “suspect”: cp. 628. For ga\r after i)/sqi cp. 277.

kai\ cumfuteu=saiei)rga/sqai q'. kai/te could no more stand for ‘and’‘both’ than etque could. kai/ here （adeo） implies, “no mere sympathiser, but actually the plotter.”Cp. Soph. OC 1394 kai\ （e'en） pa=si *kadmei/oisi toi=s sautou= q' a(/ma. cumfuteu=sai: Pind. I. 5.12 su/n te/ oi( dai/mwn futeu/ei do/can: Soph. Aj. 953 *palla\s futeu/ei ph=ma: Soph. El. 198 deina\n deinw=s profuteu/santes | morfa/n （of crime）. Hermann preferred d' to t' after ei)rga/sqai, as meaning, “but hast done it （only） by another's hands” （i.e. “though thou hast not executed it thyself”）: this, however, besides being forced, destroys the climax.

o(/son（ei)=xes ei)rga/sqai） mh\ kai/nwn, so far as you could be the author of the deed without slaying: Thuc. 4.16 fula/ssein de\ kai\ th\n nh=son *)aqhnai/ous mhde\n h(=sson, o)/sa mh\ a)pobai/nontas: 1. 111 th=s gh=s e)kra/toun o)/sa mh\ proi+o/ntes polu\ e)k tw=n o(/plwn: Soph. Trach. 1214 | o(/son g' a)\n （sc. drw/|hn tou=to） au)to\s mh\ potiyau/wn xeroi=n.

kai\ tou)/rgontou=to the doing of this thing also, au)th\n th\n pra=cin, as dist. from the plotting and the direction of the act.

a)/lhqes; k.t.l. The same word marks the climax of Creon's anger in Soph. Ant. 758: cp. Aristoph. Birds 393 e)teo/n; etc. e)nne/pw se\e)mme/nein, I command that thou abide: so Soph. Phil. 101 le/gw selabei=n.

w)=|per proei=pas （sc. e)mme/nein）, by which thou didst proclaim that （all） should abide: this is better than taking w)=|per as by attraction for o(/per, since proei=pon could take an acc. of the thing proclaimed （e.g. ceni/an, po/lemon, qa/naton）, but not of the edict itself （as kh/rugma）.

w(s o)/ntimia/stori an anacolouthon for w(s o)/ntamia/stora, as if e)nne/pw soi/ had preceded. e)me/ just before made this necessary. In Eur. Med. 57 most MSS. give w(/sq' i(/mero/s m' u(ph=lqe gh=| te kou)ranw=| | le/cai molou/sh| deu=ro despoi/nhs tu/xas, where Porson, reading molou=san, admits that the dat. stands in Philemon's parody （Athenaeus 288 D）, w(s i(/mero/s m' u(ph=lqe gh=| te kou)ranw=| | le/cai molo/nti tou)=yon w(s e)skeu/asa. Elms. cp. Eur. IA 491 a)/llws te/ m' e)/leos th=s talaipw/rou ko/rhs | ei)sh=lqe sugge/neian e)nnooume/nw|. Conversely Thuc. 6.85 sect. 2（toi=s e)kei= cumma/xois followed by *xi/ous, etc., in appos.）.

e)ceki/nhsas e)kkinei=n is used of starting game, Soph. El. 567 e)ceki/nhsen podoi=n |e)/lafon: of rousing one from rest, Soph. Trach. 1242, and fig. of exciting pain which had been lulled, Soph. Trach. 979. Here the notion is that of a startling utterance. Cp. the use of kinei=n in the sense of mooting subjects which should not have been touched: Eur. El. 302 e)pei\ de\ kinei=s mu=qon, i.e. since thou hast broached this theme: cp. Soph. OC 1526 a(\ d' e)ca/gista mhde\ kinei=tai lo/gw|. In Eur. Med. 1317 ti/ ta/sde kinei=s ka)namoxleu/eis pu/las; Porson, with the author of the , reads lo/gous, thinking that Aristoph. Cl. 1399 w)= kainw=n e)pw=n | kinhta\ kai\ moxleuta/ alluded to that place. So a)ki/nhta （e)/ph） = a)po/rrhta Soph. OC 624, Soph. Ant. 1060 o)/rseis me ta)ki/nhta dia\ frenw=n fra/sai. | ki/nei, k.t.l.

kai\ pou= k.t.l. And on what ground dost thou think to escape （punishment for） this thing? For pou= cp. 390: Soph. Aj. 1100 pou= su\ strathgei=s tou=de; Distinguish kai/ （1） prefixed to interrogative particles, when it expresses an objection: Aesch. Ag. 280 kai\ ti/s to/d' e)ci/koit' a)\n a)gge/lwn ta/xos; Dem. 19.257 （with Shilleto's note）, and kai\ pw=s; passim: （2） suffixed, where, granting a fact, it asks for further information: Aesch. Ag. 278 poi/ou xro/nou de\ kai\ pepo/rqhtai po/lis; （assuming it to be taken, when was it taken?） Eur. Alc. 834 pou= kai/ sfe qa/ptei; tou=to feu/gein here = tou/tou th\n di/khn e)kfeu/gein: Eur. Med. 795 pai/dwn fo/non | feu/gousa, fleeing from （the penalties of） the murder: Cic. Pro Cluent. 59.163 calumniam （ = crimen calumniae） non effugiet. But in Lys. 12.34 tou=toou) feu/gw = “I do not avoid this point.”

i)sxu=on expresses the living strength of the divine instinct within him: cp. zw=nta 482.

tre/fw see on e)mpe/fuken 299.

te/xnhs slightly contemptuous; cp. 388, 562, 709.

prou)tre/yw the midd., as 1446: but the act., Soph. Ant. 270, Soph. El. 1193.

h)\ kpeira=| le/gwn; or （while you do understand my meaning already） are you merely trying by your talk （le/gwn） to provoke a still fuller statement of it? Hdt. 3.135 dei/sas mh/ eu( e)kpeirw=|to *darei=os, was making trial of him: Aristoph. Kn. 1234 kai/ sou tosou=to prw=ton e)kpeira/somai, “thus far make trial of thee” （test thee by one question）. The notion of e)k in the compound is that of drawing forth something from the person tested. le/gwn here implies idle talk, cp. 1151 le/gei ga\r ei)dw\s ou)de/n: Soph. Phil. 55 th\n *filokth/tou se dei= | yuxh\n o(/pws lo/goisin e)kkle/yeis le/gwn: where, as here, the partic. denotes the process. If we read le/gein, we must supply w(/ste: “tempting me so that I should speak”: a weak sense. lo/gw| could only mean, “by thy talk”: whereas it would naturally mean “in word” （only, and not e)/rgw|）. Musgrave conj. loxw=n （laying a snare for me）; Arndt m' e(lei=n; （to catch me）: Madvig e)k pei/ras le/geis; But, with le/gwn, all is, I think, sound.

ou)x w(/ste g' k.t.l. ou) （cunh=ka） ou(/tw g' a)kribw=s w(/ste ei)pei=n: cp. 1131. gnwsto/n: “known.” So the MSS.: but gnwta\ 58, gnwto\n 396. In fr. 262 e)k ka/rta baiw=n gnwto\s a)\n ge/noit' a)nh/r, gnwto/s= “well-known,” gnw/rimos: but Soph. used gnwsto/s in the same sense in the （Antiatticista 87.25）. It has been held that, where a sigmatic form of the verbal （as gnwsto/s） existed along with the non-sigmatic （as gnwto/s）, Attic usage distinguished gnwsto/s as = “what can be known” from gnwto/s as = “what is known.” But there is no ground for assuming that such a distinction was observed. See Appendix, n. on v. 361.

ou)= zhtei=s k.t.l. fhmi/ se fone/a kurei=n （o)/nta） tou= a)ndro\s ou)= （to\n fone/a） zhtei=s.

a)ll' ou)/ ti xai/rwn cp. Soph. Phil. 1299 （n.）. phmona\s: i.e. such charges are downright calamities, infamies. There is something of a colloquial tone in the phrase: cp. Soph. Aj. 68 mhde\ sumfora\n de/xou | to\n a)/ndra: Soph. El. 301 o( pa/nt' a)/nalkis ou(=tos, h( pa=sa bla/bh. Cp. 336 a)teleu/thtos.

ei)/pw delib. subjunct.: Eur. Ion 758 ei)/pwmen, h)\ sigw=men, h)\ ti/ dra/somen;

su\n toi=s filta/tois k.t.l. = su\n th=| filta/th| （Iocasta）: since o(milou=nt' implies wedlock, and not merely the companionship denoted by cunw/n in 457: for the allusive plural, cp. Soph. Trach. 335 ou(/stinas （meaning Iole）: Soph. El. 652 fi/loisi （Aegisthus）.

i(/n' ei)= kakou= cp. 413, 1442. Soph. Trach. 375 pou= pot' ei)mi\ pra/gmatos;

h)= kai\ “dost thou indeed?”Aesch. Eum. 402 h)= kai\ toiau/tas tw=|d' e)pirroizei=s fuga/s;

plh\n soi/: soi\ de\ k.t.l. Note in these two vv. （1） the rhetorical iteration（e)panafora/） of the pers. pron., as in Soph. OC 250 pro/s s' o(/ ti soi fi/lon e)k se/qen: Soph. OC 787 ou)k e)/sti soi tau=t', a)lla/ soi tau=t' e)/st': Soph. Phil. 1054 plh\n ei)s se/: soi\ de/: Isoc. 15.41 kinduneu/wn ta\ me\n u(f' u(mw=n ta\ de\ meq' u(mw=n ta\ de\ di' u(ma=s ta\ d' u(pe\r u(mw=n. （2） the ninefold t （parh/xhsis） in 371; cp. 425: Soph. OC 1547: Soph. Aj. 528 e)a\n to\ taxqe\n eu)= tolma=| telei=n. Similarly p, Soph. El. 210, Soph. Aj. 1112: s, Eur. Med. 476 e)/swsa/ s': w(s i)/sasin *(ellh/nwn o)/soi, k.t.l.: Ennius Ann. 1.151 O Tite tute Tati tibi tanta tyranne tulisti: Cic. Pro Cluent. 35.96 non fuit igitur illud iudicium iudicii simile, iudices.

a)/qlios of wretched folly. Cp. the use of a)/nolbos, Soph. Aj. 1156, Soph. Ant. 1025 （joined with a)/boulos）, me/leos （Soph. Aj. 621）, kakodai/mwn, k.t.l.

ou)dei\s （e)/stin） o(\s ou)xi\ = pa=s tis: [Plat.] Eur. Alc. 1. 103 B ou)dei\s o(\s ou)x u(perblhqei\spe/feuge. Soph. Aj. 725 h)/rassonou)/tis e)/sq' o(\s ou). More properly ou)dei\s o(/stis ou), declined （by attraction） in both parts, as Plat. Phaedo 117d ou)de/na o(/ntina ou) kate/klase tw=n paro/ntwn.

mia=s tre/fei pro\s nukto/s thou art cherished by （thy life is passed in） one unbroken night: the pass. form of mi/a nu/c se tre/fei. Cp. fr. 524 （N.(2)）, terpnw=s ga\r a)ei\ pa/ntas a(noi/a tre/fei, folly ever gives a joyous life: fr. 532. 4 bo/skei de\ tou\s me\n moi=ra dusameri/as, | tou\s d' o)/lbos h(mw=n: Eur. Hipp. 367 w)= po/noi tre/fontes brotou/s, cares that make up the life of men. mia=s might be simply mo/nhs, but, in its emphatic place here, rather = “unbroken,” unvaried by day: cp. Aristot. Rh. 3.9.1 （le/cin） ei)rome/nhn kai\ tw=| sundesmw=| mi/an, forming one continuous chain. The ingenious conj. mai/as （nurse） seems to me far less forcible.

（ou)k e)gw/ se bla/yw）, ou) ga\r moi=ra se pesei=n k.t.l.

e)kpra=cai “to accomplish” （not to “exact”）; ta/de has a mysterious vagueness （cp. 341）, but includes to\ pesei=n se, as in 1158 to/d' refers to o)le/sqai.

*kre/wn de\ = “Nay, Creon,” —introducing an objection, as Soph. Trach. 729 toiau=ta d' a)\n le/ceien k.t.l.: Soph. OC 395 ge/ronta d' o)rqou=n flau=ron: and Soph. OC 1443.

tw=| poluzh/lw| bi/w| locative dative, defining the sphere of u(perfe/rousa, like e)/ti me/gas ou)ranw=| | *zeu/s Soph. El. 174. poluzh/lw|= full of emulation（zh=los）. Others understand, “in the much admired life” （of princes）. This is the sense of polu/zhlon （po/sin） in Soph. Trach. 185. But （1） bi/w| seems to denote life generally, rather than a particular station: （2） the phrase, following plou=te kai\ turanni/, would be a weak addition. te/xnh te/xnhs | u(perfe/rousa refers to the view that the art of ruling is the highest of arts: cp. Soph. Phil. 138 te/xna ga\r te/xnas e(te/ras prou)/xei | kai\ gnw/ma, par' o(/tw| to\ qei=on | *dio\s skh=ptron a)na/ssetai: for skill and wit（gnw/mh）, surpassing those of other men, belong to him by whom is swayed the godlike sceptre which Zeus gives. Xen. Mem. 4.2.11 megi/sths e)fi/esai te/xnhs: e)/sti ga\r tw=n basile/wn au(/th, kai\ kalei=tai basilikh/. But there is also an allusion to the skill shown in solving the riddle, by which Oed. surpassed the mantikh\ te/xnh of Teiresias （cp. 357）.

par' u(mi=nfula/ssetai is guarded, stored, in your keeping: i.e. how much envy do ye tend to excite against those who receive your gifts. fula/ssetai, stronger than tre/fetai, represents envy as the inseparable attendant on success: cp. Soph. OC 1213 skaiosu/nan fula/sswn, stubborn in folly: Eur. Ion 735 a)/ci' a)ci/wn gennhto/rwn | h)/qh fula/sseis.

dwrhto/n, ou)k ai)thto/n feminine. The adjectives might be neuter: “a thing given, not asked.” But this use of the neuter adj., when the subject is regarded in its most general aspect, is far most common in simple predications, as Hom. Il. 2.204 ou)k a)gaqo\n polukoirani/h: Eur. Hipp. 109 terpno\n e)k kunagi/as | tra/peza plh/rhs. And gnwto/n in 396—which must agree with h(/n— favours the view that here also the adjectives are fem. Cp. Hom. Il. 2.742 kluto\s *(ippoda/meia: Thuc. 2.41 gh=n e)sbato/n: Thuc. 7.87 o)smai\ ou)k a)nektoi/: Plat. Rep. 573b mani/ase)paktou=: Plat. Eryx. 398d a)reth\ didakto/s: Soph. OC 1460 pterwto\s bronth/: Soph. Trach. 446 ei)mempto/s ei)mi （Deianeira）.

tau/ths redundant, for emphasis: Xen. Cyrop. 8.7.9 to\ de\ probouleu/ein kai\ to\ h(gei=sqai, e)f' o(/ti a)\n kairo\s dokh=| ei(=nai, tou=to prosta/ttw.

u(fei\s having secretly sent as his agent, “having suborned.” Plat. Axioch. 368e proe/drous e)gkaqe/tous u(fe/ntes, “having privily brought in suborned presidents.” The word ma/gos expresses contempt for the rights of divination practised by Teiresias: a)gu/rths taunts him as a mercenary impostor. So Plut. Mor. 165f joins a)gu/rtas kai\ go/htas, Zosimus 1.11 ma/gois te kai\ a)gu/rtais. The passage shows how Asiatic superstitions had already spread among the vulgar, and were scorned by the educated, in Greece. The Persian ma/gos （as conceived by the Greeks） was one who claimed to command the aid of beneficent deities（dai/mones a)gaqoergoi/）, while the go/hs was properly one who could call up the dead （Suid. 1. 490: cp. Plut. De Defect. Orac. 10）. So Eur. Orest. 1496 （Helen has been spirited away）, h)\ farma/koisin （by charms）, h)\ ma/gwn | te/xnaisin, h)\ qew=n klopai=s.

a)gu/rthn （a)gei/rw）, a priest, esp. of Cybele（mhtragu/rths, or, when she had the lunar attributes, mhnagu/rths）, who sought money from house to house（e)pi\ ta\s tw=n plousi/wn qu/ras i)o/ntes, Plat. Rep. 364b）, or in public places, for predictions or expiatory rites: Maximus Tyrius 19. 3 tw=n e)n toi=s ku/klois a)geiro/ntwn, oi(\ duoi=n o)boloi=n tw=| prostuxo/nti a)poqespi/zousin.

e)n toi=s ke/rdesin in the case of gains: cp. Soph. Aj. 1315 e)n e)moi\ qrasu/s; rather than, “on opportunities for gain”（= o(/tan h)=| kerdai/nein） as Ellendt takes it. Cicero's videbat in litteris （Cic. Tusc. 5.38.112, quoted by Schneid.） seems not strictly similar, meaning rather “in the region of letters” （like in tenebris）.

e)pei\ = “for” （if this is not true）: Soph. El. 351 ou) tau=tadeili/an e)/xei | e)pei\ di/dacon, k.t.l.; so Soph. OC 969.

pou=; where? i.e. in what sense? Eur. Ion 528 pou= de/ moi path\r su/;

ei)= safh/s = pe/fhnas w)/n: cp. 355.

ku/wn esp. because the Sphinx was the watchful agent of Hera's wrath: cp. 36. Aristoph. Frogs 1287 has a line from the *sfi/gc of Aesch., *sfi/gga dusameria=n [vulg. dusamerian] pru/tanin ku/na pe/mpei, “the watcher who presides over evil days” （for Thebes）.

r(ayw|do\s chanting her riddle （in hexameter verse）, as the public reciters chanted epic poems. The word is used with irony: the baneful lay of the Sphinx was not such as the servant of Apollo chants. Cp. 130.

to/ g' ai)/nigm' is nominative: the riddle did not belong to （was not for） the first comer, that he should solve it. Soph. OC 751 ou) ga/mwn | e)/mpeiros, a)lla\ tou)pio/ntos a(rpa/sai. Thuc. 6.22 pollh\ ga\r ou)=sa h( stratia\ ou) pa/shs e)/stai po/lews u(pode/casqai. o( e)piw/n, any one who comes up; cp. Plat. Rep. 372d w(s nu=n o( tuxw\n kai\ ou)de\n prosh/kwn e)/rxetai e)p' au)to/.

dieipei=n “to declare,” “to solve”: cp. 854. dia/ implies the drawing of clear distinctions; cp. Soph. OC 295 dieide/nai, diiudicare, n.

h(\n oi)/t' a)p' oi)wnw=n e)/xwn ou)/t' e)k qew=n tou gnwto\n （e)/xwn） prou)fa/nhs: and thou wast not publicly seen to have this art, either from （a)p'） birds, or as known through the agency of （e)k） any god. prou)fa/nhs. when brought to a public test. For a)po/ cp. 43: e)k with qew=n tou, of the primary or remoter agent （Xen. Hell. 3.1.6 e)k basile/ws e)do/qh）, meaning by a fh/mh （43） or other sign. gnwto/n: cp. on 384.

molw/n he was a mere stranger who chanced to arrive then.

o( mhde\n ei)dw\s = o(/stis mhde\n h)/|dh, “I, a man who knew nothing,” the generic mh/, here with concessive force, —“though I knew nothing, I silenced her” （qui nihil scirem, vici tamen）. So in Dem. 19.31 the generic mh/ has a causal force: h( boulh\ de/, h( mh\ kwluqei=sa a)kou=sai ta)lhqh= par' e)mou=, ou)/t' e)ph/|nese tou/tous, k.t.l. （“the senate, a body which had not been prevented.” etc.）. See Whitelaw in , 1886, p. 17. Cp. 638, 875, 1019.

pe/las adv., so Aesch. Seven 669 parastatei=n pe/las.

klai/wn cp. 368, 1152: Soph. Ant. 754 klai/wn frenw/seis.

o( sunqei\s Creon, as whose agent （387） Teir. is regarded: so in Thuc. 8.68 o( th\n gnw/mhn ei)pw/n is contrasted with o( to\ pra=gma cunqei/s.

a)ghlatei=n = to\ a)/gos e)lau/nein（see on 98）, in this case a)ndrhlatei=n （100）, to expel the mia/stwr. Hdt. 5.72 *kleome/nhsa)ghlate/ei e(ptako/sia e)pi/stia （households） *)aqhnai/wn. The smooth breathing is supported by Hesychius, by the grammarians in Bekker's 1.328.32, and by most MSS. of Soph.; while the aspirate is given by L here, by Eustathius （1704, 5）, and by Suidas, who quotes this verse. Curtius distinguishes （1） a)g-, a)/g-os, guilt, object of awe, whence e)nagh/s: Skt. ag-as, vexation, offence: sect. 116: （2） root a(/g, a(/z-o-mai reverence, a(/g-io-s holy, a(g-no/-s pure: Skt. jage（jaegea_-mi）, reverence, consecrate: sect. 118. In Aesch. Lib. 154 and Soph. Ant. 775 he would with Herm. write a(/gos as = “consecrated offering.” In both places, however, a)/gos（= piaculum） satisfies the sense （see n. on Soph. Ant. 775）; and for a(/gos there is no other evidence. But this, at least, seems clear: the compound synonym for to\ a)/gos e)lau/nein（Thuc. 1.126） should be written a)ghlatei=n. do/keis is the scornful phrase of an angry man; I know little concerning thee, but from thine aspect I should judge thee to be old: cp. 562 where Oed. asks, to/t' ou)=n o( ma/ntis ou(=tos h)=n e)n th=| te/xnh|; Not （1） “seemed,” as opposed to really being; nor （2） “wast felt by me” to be old: a sense which the word surely could not yield.

paqw\n by bodily pain, and not merely maqw/n, by reproof: cp. 641.

oi)=a/ per fronei=s: see on 624 oi)=o/n e)sti to\ fqonei=n.

o)rgh=| modal dat., cp. Soph. OC 659 qumw=|.

kai\ ta\ s' k.t.l., the elision as in 329: see on 64.

to/de emphatically resumes o(/pws lu/somen, this we must consider: cp. 385 tau/ths: so Soph. Trach. 458 to\ mh\ puqe/sqai, tou=to/ m' a)lgu/neien a)/n: Soph. Phil. 913.

ei) kai\ k.t.l. For ei) kai\ see on 305.

e)ciswte/on k.t.l. = dei= e)cisou=n to\ gou=n i)/sa a)ntile/cai, one must equalize the right at least of like reply; i.e. you must make me so far your equal as to grant me the right of replying at the same length. The phrase is a pleonastic fusion of （1） e)ciswte/on to\ a)ntile/cai with （2） sugxwrhte/on to\ i)/sa a)ntile/cai.

*loci/a| see note to 853.

w(/st' ou) Kre/ontos k.t.l. “You charge me with being the tool of Creon's treason. I have a right to plead my own cause when I am thus accused. I am not like a resident alien, who can plead before a civic tribunal only by the mouth of that patron under whom he has been registered.” Every me/toikos at Athens was required e)pigra/fesqai prosta/thn, i.e. to have the name of a citizen, as patron, inscribed over his own. In default, he was liable to an a)prostasi/ou grafh/. Aristoph. Peace 684 au(tw=| ponhro\n prosta/thn e)pegra/yato: Aristoph. Ach. 1095 e)pegra/fou th\n *gorgo/na, you took the Gorgon for your patron: Lys. 31.9 e)n *)wrwpw=| metoi/kion katatiqei\s （paying the alien's tax） e)pi\ prosta/tou w)/|kei.

gegra/yomai will stand enrolled: cp. Aristoph. Kn. 1370 ou)dei\s kata\ spouda\s meteggrafh/setai, | a)ll' w(/sper h)=n to\ prw=ton e)ggegra/yetai: Theocr. 18. 47 gra/mmata d' e)n floiw=| gegra/yetai, remain written. —For the gen. *kre/ontos cp. Aristoph. Kn. 714 to\n dh=mon seautou= neno/mikas.

le/gw d' a solemn exordium, bespeaking attention: cp. 449.

tuflo/n m' w)nei/disas As w)nei/disas could not stand for a)peka/lesas, “called me reproachfully,” tuflo/n must stand for w(s tuflo\n o)/nta. For the ellipse of o)/nta, cp. Soph. El. 899 w(s d' e)n galh/nh| pa/nt' e)derko/mhn to/pon: for that of w(s, Soph. OC 142 mh/ m', i(keteu/w, prosi/dht' a)/nomon.

su\ kai\ de/dorkas “Thou both has sight and dost not see,” i.e. thou hast sight, and at the same time dost not see. The conject. of Reiske and Brunck, su/, kai\ dedorkw/s（though having sight）, ou) ble/peis, spoils the direct contrast with tuflo/n.

e)/nqa nai/eis might mean, “in what a situation thou art”: but, as distinguished from the preceding and following clauses, is best taken literally: “where thou dwellest,”—viz., in thy murdered father's house.

a)=r' oi)=sqa k.t.l. Thy parents are unknown to thee. Yea. and （kai\） thou knowest not how thou hast sinned against them, —the dead and the living.

a)mfiplh\c as in Soph. Trach. 930 a)mfiplh=gi fasga/nw|= a sword which smites with both edges, so here a)mfiplh\c a)ra/ is properly a curse which smites on both sides, — on the mother's and on the father's part. The pursuing *)ara/ must be conceived as bearing a whip with double lash（diplh= ma/stic, Soph. Aj. 242）. Cp. a)mfi/puros, carrying two torches （Soph. Trach. 214）. The genitives mhtro/s, patro/s might be causal, with a)mfiplh/c, “smiting twice— for mother and for sire,” but are better taken with a)ra/, which here = *)erinu/s: cp. Aesch. Seven 70 *)ara/ t', *)erinu\s patro\s h( megasqenh/s.

deino/pous with dread, untiring chase: so the Fury, who chases guilt “as a hound tracks a wounded fawn” （Aesch. Eum. 246）, is xalko/pous（Soph. El. 491）, tanu/pous（Soph. Aj. 837）, kamyi/pous （“fleet,” Aesch. Seven 791）.

*ble/ponta k.t.l., i.e. to/te sko/ton ble/ponta, ei) kai\ nu=n o)rqa\ ble/peis. The Greek love of direct anthithesis often coordinates clauses where we must subordinate one to the other: cp. below, 673: Isoc. 6.54 pw=s ou)k ai)sxro/n,th\n me\n *eu)rw/phn kai\ th\n *)asi/an mesth\n pepoihke/nai tropai/wn,u(pe\r de\ th=s patri/dosmhde\ mi/an ma/xhn fai/nesqai memaxhme/nous; ble/pein sko/ton, like e)n sko/tw|| o)yoi)ato （1273）, Eur. Ba. 510 sko/tion ei)sora=| kne/fas.

boh=s de\ k.t.l. Of thy cry what haven shall there not be （i.e. to what place shall it not be borne）, —what part of Cithaeron shall not be resonant with it（su/mfwnos e)/stai sc. au)th=|）, re-echo it? If we took su/mfwnos e)/stai （and not e)/stai alone） with limh/n as well as with *kiqairw/n, the figurative force of limh/n would be weakened. We must not understand: What haven of the sea or what mountain （as if Cithaeron stood for o)/ros） shall not resound? limh/n, poet. in the sense of u(podoxh/, for that in which anything is received: Aesch. Pers. 250 w)= *persi\s ai)=a kai\ me/gas plou/tou limh/n （imitated by Eur. Orest. 1077）: the augural seat of Teiresias is panto\s oi)wnou= limh/n, Soph. Ant. 1000: the place of the dead is *(/aidou limh/n, Soph. Ant. 1284: cp. below, 1208.

poi=os *kiqairw\n vigorous for poi=on me/ros *kiqairw=nos.

to\n u(me/naion o(\n ei)se/pleusas the marriage into which thou didst sail: do/mois, in the house, local dat. （381）: the marriage（u(me/naios, here = ga/mos） was the haven into which he sailed, —a haven which seemed secure, but which, in reality, was for him a o(/rmos a)/normos.

eu)ploi/as tuxw/n because Oed. seemed to have found o)/lbos, and also because the gale of fortune had borne him swiftly on: cp. ou)/q' o(rw=n ou)/q' i(storw=n, 1484. —The u(me/naios was the song sung while the bride and bridegroom were escorted to their home, Hom. Il. 18.492 nu/mfas d' e)k qala/mwn dai/+dwn u(po\ lampomena/wn | h)gi/neon a)na\ a)/stu, polu\s d' u(me/naios o)rw/rei, as distinguished from the e)piqala/mion afterwards sung before the bridal chamber: Soph. Ant. 813 ou)/q' u(menai/wn | e)/gklhron, ou)/t' e)pinu/mfeio/s | pw/ me/ tis u(/mnos u(/mnhsen.

a)/llwn de\ k.t.l. Verses 422-425 correspond with the actual process of the drama. The words katai/sqh| to\n u(me/naion refer to the first discovery made by Oed., —that his wife was the widow of one whom he had himself slain: cp. 821. The a)/llwn plh=qos kakw=n denotes the further discovery that this wife was his mother, with all the horrors involved （1405）.

a(/ s' e)cisw/sei which shall make thee level with thy （true） self, —by showing thee to be the son of Laius, not of Polybus; —and level with thine own children, i.e. like them, the child of Iocasta, and thus at once a)delfo\s kai\ path/r （458）. For a(/ s' Markland conject. o(/s', which shall be made equal for thee and for thy children: and so Porson interpreted, conjecturing a(/ss' from Agathon fr. 5 a)ge/nhta poiei=n a(/ss' a)\n h)=| pepragme/na. Nauck ingeniously conj. a(/ s' e)cisw/sei sw=| tokei= kai\ soi=s te/knois. But the vulgate is sound: for the parh/xhsis cp. 371.

tou)mo\n sto/ma i.e., it is Apollo who speaks by my mouth, which is not, as thou deemest, the u(po/blhton sto/ma （Soph. OC 794） of Creon.

prophla/kize acc. to Aristot. Top. 6.6 prophlakismo/s was defined as u(/bris meta\ xleuasi/as, insult expressed by scoffing: so in Aristot. Nic. Eth. 5.2.13 kakhgori/a, prophlakismo/s= libellous language, gross abuse: and in Aristoph. Thes. 386 prophlakizome/nas is explained by polla\ kai\ pantoi=' a)kouou/sas kaka/. Dem. 21.72 has a)h/qeistou= prophlaki/zesqai as = “unused to gross contumely” （generally, but with immediate ref. to a blow）.

e)ktribh/setai rooted out. Eur. Hipp. 683 *zeu/s se gennh/twr e)mo\s | pro/rrizon e)ktri/yeien.

ou)k ei)s o)/leqron; cp. 1146: Aristoph. Pl. 394 ou)k e)s ko/rakas; Soph. Trach. 1183 ou) qa=sson oi)/seis; Cratinus *no/moi fr. 6 （Meineke p. 27） ou)k a)perrh/seis su\ qa=tton; Aesch. Seven 252 ou)k e)s fqo/ron sigw=s' a)nasxh/sei ta/de;

pa/lin a)/yorros like Soph. El. 53 a)/yorron h)/comen pa/lin: the gen. oi)/kwn tw=nd' with a)postrafei/s.

i(ko/mhne)ka/leis cp. 125, 402.

sxolh=| s' a)/n The simple sxolh=| is stronger than sxolh=| ge would be: Soph. Ant. 390 sxolh=| poq' h(/cein （where sxolh=| g' a)/n is an inferior v. l.）, Plat. Soph. 233b sxolh=| pot'h)/qelen a)/n, Plat. Prot. 330e sxolh=| me/nt' a)\n a)/llo ti o(/sion ei)/h and often

oi)/kous: Soph. OC 643 do/mous stei/xein e)mou/s.

e)steila/mhn = metesteila/mhn, metepemya/mhn. Distinguish ste/llesqai, to summon to oneself, from ste/llein said （1） of the messenger, below 860 pe/myon tina\ stelou=nta: （2） of him who sends word by a messenger, Soph. Phil. 60 oi(/ s' e)n litai=s stei/lantes e)c oi)/kou molei=n: having urged thee with prayers to come: Soph. Ant. 164 u(ma=spompoi=sin| e)/steil' i(ke/sqai, sent you word to come.

toioi/d' refers back to the taunt implied in mw=ra fwnh/sont', and is then made explicit by mw=roie)/mfrones: cp. Soph. Phil. 1271 toiou=tos h)=sqa （referring to what precedes—thou wast such as thou now art） toi=s lo/goisi xw(/te mou | ta\ to/c' e)/kleptes, pisto/s, a)thro\s la/qra. In fr. 700 （quoted by Nauck）, kai\ to\n qeo\n toiou=ton e)cepi/stamai, | sofoi=s me\n ai)nikth=ra,| skaioi=s de\ fau=lon, we have not the preceding words, but doubtless toiou=ton referred to them.

w(s me\n soi\ dokei=. soi\ must be accented; else the contrast would be, not partly between soi\ and goneu=si, but solely between dokei= and some other verbal notion. soi\ does not, however, cohere so closely with dokei= as to form a virtual cretic. It is need. less, then, to read （as Elms. proposed） w(s me/n soi or w(s soi\ me\n. Cp. Soph. OC 1543 w(/sper sfw\ patri/: Eur. Heraclid. 641 swth\r nw=|n bla/bhs. As neither sfw\ nor nw=|n adheres to the following rather than to the preceding word, it seems unnecessary to read with Porson w(s pri\n sfw\ or nw=|n swth/r. Here we have w(s me\n soi\ instead of w(s soi\ me\n, because, besides the contrast of persons, there is also a contrast between semblance （w(s dokei=） and fact.

goneu=si “ for” them, i.e. in their judgment: Soph. Ant. 904 kai/toi s' e)gw\ ti/mhsa, toi=s fronou=sin, eu)=. Aristoph. Birds 445 pa=si nika=n toi=s kritai=s.

e)kfu/ei （u^）. The pres. is not historic （for e)ce/fuse）, but denotes a permanent character: “is my sire.” Eur. Ion 1560 h(/de ti/ktei s', is thy mother: so perh. Eur. Heraclid. 208 path\r d' e)k th=sde genna=tai se/qen. Xen. Cyrop. 8.2.27 o( de\ mh\ nikw=n （he who was not victorious） toi=s me\n nikw=sin e)fqo/nei: and so feu/gein = fuga\s ei)=nai passim. Shilleto thus takes oi( e)pago/menoi in Thuc. 2.2, oi( prodido/ntes Thuc. 2.5, oi( diaba/llontes Thuc. 3.4; which, however, I should rather take simply as imperfect participles, = oi(\ e)ph/gonto, prou)di/dosan, die/ballon. He well compares Verg. Aen. 9.266 quem dat Sidonia Dido （is the giver）: in Persius 4.2 sorbitio tollit quem dira cicutae, I find rather a harsh historic pres.

ou)/koun k.t.l. Well （ou)=n— if I do speak riddles）, art not thou most skilled to read them?

toiau=t' o)nei/dize/ （moi ）, make those things my reproach, in which [oi(=s, dat. of circumstance] thou wilt find me great: i.e. mock my skill in reading riddles if thou wilt; but thou wilt find （on looking deeper） that it has brought me true honour.

toiau=taoi(=s as Soph. OC 1353 （n.）, Soph. Ant. 691, etc.

au(/th ge me/ntoi It was just （ge）that fortune, however （me/ntoi）,that ruined thee. ge emphasises the preceding word: so 778, 1292: Soph. Phil. 93 pemfqei/s ge me/ntoi （since I have been sent）, 1052 nika=n ge me/ntoi: Soph. Ant. 233 te/los ge me/ntoi, Soph. Ant. 495 misw= ge me/ntoi.

tu/xh implies some abatement of the king's boast, gnw/mh| kurh/sas, 398.

e)ce/sws' 1st pers., not 3rd.

komize/tw dh=q' dh=ta in assent, as Aesch. Supp. 206 *zeu\s de\ gennh/twr i)/doi. *d*a*n. i)/doito dh=ta.

e)mpodw\n with parw\n, —present where thy presence irks: cp. 128. su/ ge here gives a scornful force: the use of su/ ge in 1101 （n.） is different. The reading ta/ g' e)mpodw\n （found in B） is explained by Brunck and Erfurdt （with Thomas Magister） “thou hinderest the business before us,” comparing Eur. Phoen. 706 a(\ d' e)mpodw\n ma/lista （“most urgent”） tau=q' h(/kw fra/swn.

a)lgu/nois suits the continuing action better than a)lgu/nais. The aor. occurs Soph. Trach. 458（a)lgu/neien） and Eur. IA 326（a)lgu=nai）: but ais and ai, as optative endings, are not elsewhere found in Soph.

pro/swpon “thy face,”—thy angry presence: the blind man speaks as though he saw the “vultus instantis tyranni.” Not, “thy person” （i.e. thy royal quality）: pro/swpon is not classical in this sense, for which cp. the Hellenistic proswpolhptei=n,“ to be a respecter of persons,” and the spurious Phocylidea 10 （Bergk p. 361） mh\ r(i/yh|s peni/hn a)di/kws: mh\ kri=ne pro/swpon.

ou)k e)/sq' o(/pou there is no case in which: cp. 355, 390.

le/gw de/ soi cp. 412.

to\n a)/ndra tou=tonou(=to/s e)stin k.t.l. The antecedent, attracted into the case of the relative, is often thus prefixed to the relative clause, to mark with greater emphasis the subject of a coming statement: Soph. Trach. 283 ta/sde d' a(/sper ei)sora=|s |xwrou=si: Hom. Il. 10.416 fulaka\s d' a(\s ei)/reai, h(/rws, | ou)/tis kekrime/nh r(u/etai strato/n: HH Dem. 66 kou/rhn th\n e)/tekon| th=s a)dinh\n o)/p' a)/kousa: Aristoph. Pl. 200 th\n du/namin h(\n u(mei=s fate\ | e)/xein me, tau/ths despo/ths genh/somai. Plaut. Trinum. 985 Illum quem ementitu's, is ego sum ipse Charmides.

a)nakhru/sswn fo/non proclaiming （a search into） the murder: cp. Xen. Mem. 2.10.2 sw=stra tou/tou a)nakhru/ttwn: Andoc. 1.40 zhthta/s te h)/dh h(|rhme/nouskai\ mh/nutra kekhrugme/na e(kato\n mna=s.

to\n *lai/+eion cp. 267.

ce/nos me/toikos a foreign sojourner: ce/nos, because Oed. was reputed a Corinthian. In poetry me/toikos is simply one who comes to dwell with others: it has not the full technical sense which belonged to it at Athens, a resident alien: hence the addition of ce/nos was necessary. Cp. Soph. OC 934 me/toikos th=sde gh=s: Soph. Ant. 868 pro\s ou(\s （to the dead） a(/d' e)gw\ me/toikos e)/rxomai.

ei)=ta de\ opp. to nu=n me/n, implied in e)nqa/de. —e)ggenh\s, “native,” as gennhto/s is opp. to poihto/s (adoptivus).

th=| cumfora=| the （seemingly happy） event: cp. Soph. El. 1230 ka)pi\ sumforai=si/ moi | geghqo\s e(/rpei da/kruon.

e)k dedorko/tos Xen. Cyrop. 3.1.17 e)c a)/fronos sw/frwn gege/nhtai.

ce/nhn e)/pi sc. gh=n: Soph. OC 184 cei=nos e)pi\ ce/nhs: Soph. Phil. 135 e)n ce/na| ce/non.

gai=an with prodeiknu\s only: pointing to, i.e. feeling, yhlafw=n, the ground before him: so of a boxer, xersi\ prodeiknu/s, sparring, Theocr. 22.102. Cp. Lucian 1 to\ to/con e)ntetame/non h( a)ristera\ prodei/knusi, i.e. holds in front of him: id. 68 qallw=| prodeixqe/nti a)kolouqei=n, w(/sper ta\ pro/bata. Seneca 656 repet incertus viae, | Baculo senili triste praetentans iter. The order of words is against taking ce/nhn with gai=an （when we should write e)pi\）, and supplying th\n o(do/n with prodeiknu/s.

cunw\n the idea of daily converse under the same roof heightens the horror. Cp. Andoc. 1.49 oi(=se)xrw= ka62 oi(=s sunh=sqa, your friends and associates.

a)delfo\s au(to\s If a)delfo\s stood alone, then au)to\s would be right: himself the brother of his own children: but with a)delfo\s kai\ path\r we should read au(to/s at once sire and brother of his own children. Cp. Soph. Phil. 119 sofo/s t' a)\n au(to\s ka)gaqo\s keklh=|' a(/ma: Eur. Alc. 143 kai\ pw=s a)\n au(to\s katqa/noi te kai\ ble/poi;

o(mo/sporos here act., = th\n au)th\n spei/rwn: but passive above, 260. Acc. to the general rule, verbal derivatives with a short penult. are paroxytone when active in meaning （see on bouno/mois, v. 26）. But those compounded with a preposition （or with a privative） are excepted: hence dia/bolos, not diabo/los. So o(mo/sporos here, no less than in 260. On the other hand prwtospo/ros= “sowing first,” prwto/sporos = “fipst sown.”

la/bh|s e)y. without me: cp. Soph. Phil. 768（a)ll' e)a=n etc.）, 801（e)/mprhson）.

fa/skein inf. for imperat., “say,” i.e.” deem,” as in Soph. Phil. 1411, Soph. El. 9. Cp. Hdt. 3.35 h)\n de\ a(ma/rtw, fa/nai *pe/rsas te le/gein a)lhqe/a kai/ me mh\ swfrone/ein.

mantikh=|: in respect to seer-craft: for dat., cp. Eur. IA 338 tw=| dokei=n me\n ou)xi\ xrh/|zwn, tw=| de\ bou/lesqai qe/lwn.

qespie/peia giving divine oracles（e)/ph）, fem. as if from qespieph/s （not found）: cp. a)rtie/peia, h(due/peia. Since qe/-sp-i-s already involves the stem sep （Curt. sect. 632）, the termination, from vep（ib. 620）, is pleonastic.

Delfi\s pe/tra The town and temple of Delphi stood in a recess like an amphitheatre, on a high platform of rock which slopes out from the south face of the cliff: Strabo 9. 418 oi( *delfoi/, petrw=des xwri/on, qeatroeide/s, kata\ korufh\n（i.e. at the upper part of the rocky platform, nearest the cliff） e)/xon to\ mantei=on kai\ th\n po/lin, stadi/wn e(kkai/deka ku/klon plhrou=san: i.e. the whole sweep of the curve extends nearly two miles. HH Apoll. 283 u(/perqen | pe/trh e)pikre/matai （the rocky platform overhangs the Crisaean plain） koi/lh d' u(pode/drome bh=ssa （the valley of the Pleistus）.

ei)=pe tele/santa （for ei)=pe tele/sai） is somewhat rare, but is not “a solecism” （as Kennedy calls it）: cp. Soph. OC 1580 le/cas *oi)di/poun o)lwlo/ta: Eur. Rhes. 755 au)da=| cumma/xous o)lwlo/tas: Plat. Gorg. 481c po/tero/n se fw=men nuni\ spouda/zonta h)\ pai/zonta;

a)/rrht' a)rrh/twn Blaydes cp. Soph. OC 1237 pro/panta | kaka\ kakw=n, Soph. Phil. 65 e)/sxat' e)sxa/twn, Aesch. Pers. 681 w)= pista\ pistw=n h(/like/s t' h(/bhs e)mh=s, | *pe/rsai ge/rontes. Cp. also 1301 mei/zona tw=n maki/stwn. （But Soph. El. 849 deilai/a deilai/wn [kurei=s], cited by Blaydes, and by Jelf sect. 139, is not in point.）

a)ella/dwn Soph. OC 1081 a)ellai/a taxu/rrwstos peleia/s: fr. 621 a)ella/des fwnai/. Not, “daughters of the storm,” as if alluding to the mares impregnated by Boreas, Hom. Il. 20.221. For the form, cp. qusta/das lita/s Soph. Ant. 1019.

i(/ppwn instead of i(/ppwn podo/s: Hdt. 2.134 purami/da de\ kai\ ou(=tos a)peli/peto pollo\n e)la/ssw tou= patro/s: Xen. Cyrop. 3.3.41 xw/ran e)/xete ou)de\n h(=tton e)/ntimon tw=n prwtostatw=n.

steropai=s The oracular Apollo is *dio\s profh/ths. As punisher of the crime which the oracle denounced, he is here armed with his father's lightnings, not merely with his own arrow （205）.

gene/tas, one concerned with ge/nos, either passively, = “son,” as here （cp. ghgene/ta| Eur. Phoen. 128）, or actively, = “father.” Eur. has both senses. Cp. gambro/s, sonin-law, brother-in-law, or father-in-law: and so khdesth/s or penqero/s could have any one of these three senses.

*kh=res avenging spirits, identified with the Furies in Aesch. Seven 1055 *kh=res *)erinu/es, ai(/ t' *oi)dipo/da | ge/nos w)le/sate. Hes. Th. 217 （*nu\c） kai\ *moi/ras kai\ *kh=ras e)gei/nato nhleopoi/nous| ai(/ t' a)ndrw=n te qew=n te paraibasi/as e)fe/pousai | ou)de/pote lh/gousi qeai\ deinoi=o xo/loio, | pri/n g' a)po\ tw=| dw/wsi kakh\n o)/pin, o(/stis a(ma/rth|. The *moi=rai decree, the *kh=res execute. In Soph. Trach. 133 kh=res = calamities.

a)napla/khtoi not erring or failing in pursuit: cp. Soph. Trach. 120 a)lla/ tis qew=n | ai)e\n a)nampla/khton *(/aida sfe do/mwn e)ru/kei, some god suffers not Heracles to fail, but keeps him from death. Metre requires here the form without m. a)mplakei=n is prob. a cognate of pla/zw （from stem plag for plak, Curt. Etym. 367）, strengthened with an inserted m; cp. a)/brotos, a)/mbrotos.

e)/lamye see on 186.

tou= nifo/entos the message flashed forth like a beacon from that snow-crowned range which the Thebans see to the west. I have elsewhere noted some features of the view from the Dryoscephalae pass over Mount Cithaeron:—“At a turn of the road the whole plain of Boeotia bursts upon the sight, stretched out far below us. There to the north-west soars up Helicon, and beyond it, Parnassus; and though this is the middle of May, their higher cliffs are still crowned with dazzling snow. Just opposite, nearly due north, is Thebes, on a low eminence with a range of hills behind it, and the waters of Lake Copais to the north-west, gleaming in the afternoon sun.” （, p. 75.）

Join to\n a)/dhlon a)/ndra, and take pa/nta as neut. plur., “by all means.” The adverbial pa/nta is very freq. in Soph., esp. with adj., as Soph. Aj. 911 o( pa/nta kwfo/s, o( pa/nt' a)/i+dris: but also occurs with verb, as Soph. Trach. 338 tou/twn e)/xw ga\r pa/nt' e)pisth/mhn e)gw/: Here, the emphasis on pa/nta would partly warrant us in taking it as acc. sing. masc., subject to i)xneu/ein. But, though the masc. nominative pa=s sometimes = pa=s tis, it may be doubted whether Soph. would have thus used the ambiguous pa/nta alone for the acc. sing. masc. Ellendt compares 226, but there pa/nta is acc. plur. neut.

pe/tras i)so/tauros is J. F. Martin's and E. L. Lushington's brilliant emendation of petrai=os o( tau=ros, the reading of the first hand in L. It is at once closer to the letters, and more poetical, than pe/tras a(/te tau=ros （Dorville, —where the use of a(/te is un-Attic）, pe/tras i)/sa tau/rois （M. Schmidt）, or pe/tras w(s tau=ros, which last looks like a prosaic correction. I suppose the corruption to have arisen thus. A transcriber who had before him *p*e*t*r*a*s*i*s*o*t*a*u*r*o*s took the first O for the art., and then amended *p*e*t*r*a*s*i*s into the familiar word *p*e*t*r*a*i*o*s. With a cursive MS. this would have been still easier, since in petrasisotauros the first s might have been taken for o （not a rare mistake）, and then a simple transposition of i and the supposed o would have given petraios. It is true that such compounds with i)so usu. mean, not merely “like,” but “as good as” or “no better than”: e.g. i)sodai/mwn, i)so/qeos, i)so/nekus, i)so/neiros, i)so/pais, i)so/presbus. Here, however, i)so/tauros can well mean “wild” or “fierce of heart” as a bull. And we know that in the lost *kre/ousa Soph. used i)soqa/natos in a way which seemed too bold to Pollux （6. 174 ou) pa/nu a)nekto/n）, —probably in the sense of “dread as death” （cp. Soph. Aj. 215 qana/tw| ga\r i)/son pa/qos e)kpeu/sei）. The bull is the type of a savage wanderer who avoids his fellows. Soph. in a lost play spoke of a bull “that shuns the herd,” Bekk. 459.31 a)timage/lhs: o( a)posta/ths th=s a)ge/lhs tau=ros: ou(/tw *sofoklh=s. Verg. Georg. 3.225 （taurus） Victus abit, longeque ignotis exulat oris. Theocr. 14.43 ai)=no/s qhn le/getai/ tis, e)/ba kai\ tau=ros a)n' u(/lan: a proverb e)pi\ tw=n mh\ a)nastrefo/ntwn（schol.）. The image also suggests the fierce despair of the wretched outlaw: Aesch. Lib. 275 a)poxrhma/toisi zhmi/ais taurou/menon, “stung to fury by the wrongs that keep me from my heritage”: Eur. Med. 92 o)/mma tauroume/nhn: Aristoph. Frogs 804 e)/bleye gou=n taurhdo\n e)gku/yas ka/tw: Plat. Phaedo 117b taurhdo\n u(poble/yas pro\s to\n a)/nqrwpon. With regard to the reading petrai=os o( tau=ros, see Appendix.

xhreu/wn solitary, as one who is a)frh/twr, a)qe/mistos, a)ne/stios（Hom. Il. 9.63）: he knows the doom which cuts him off from all human fellowship （236 f.）. Aesch. Eum. 656 poi/a de\ xe/rniy frate/rwn prosde/cetai;

ta\ meso/mfala ga=s mantei=a = ta\ a)po\ me/sou o)mfalou= ga=s: Soph. El. 1386 dwma/twn u(po/stegoi = u(po\ ste/gh| dwma/twn: Eur. Phoen. 1351 leukoph/xeis ktu/pous xeroi=n. The o)mfalo/s in the Delphian temple （Aesch. Eum. 40）, a large white stone in the form of a half globe, was held to mark the spot at which the eagles from east and west had met: hence Pindar calls Delphi itself me/gan o)mfalo\n eu)ruko/lpou |xqono/s（Pind. N. 7.33）: Liv. 38.48 Delphos, umbilicum orbis terrarum.

a)ponosfi/zwn trying to put away （from himself）: the midd. （cp. 691） would be more usual, but poetry admits the active: 894 yuxa=s a)mu/nein: Eur. Orest. 294 a)naka/lupteka/ra: Pind. P. 4.106 komi/zwn = komizo/menos （seeking to recover）: Soph. OC 6 fe/ronta = fero/menon. In Soph. Phil. 979 a)ponosfi/zein tina/ tinos= to rob one of a thing: but here we cannot render “frustrating.”

zw=nta “ living,” i.e. operative, effectual; see on 45 zw/sas.

peripota=tai the doom pronounced by Apollo hovers around the murderer as the oi(=stros around some tormented animal: he cannot shake off its pursuit. The haunting thoughts of guilt are objectively imaged as terrible words ever sounding in the wanderer's ears.

The Chorus have described the unknown murderer as they imagine him—a fugitive in remote places. They now touch on the charge laid against Oedipus, —but only to say that it lacks all evidence. deina\ me\n ou)=n. ou)=n marks the turning to a new topic, with something of concessive force: “ it is true that the murderer is said to be here”: me\n is answered by de\ after le/cw. For me\n ou)=n with this distributed force, cp. Soph. OC 664, Soph. Ant. 65: for the composite me\n ou)=n（ = “nay rather”）, below, 705.

deina\ is adverbial: for （1） tara/ssei could not mean kinei=, stirs up, raises, dread questions: （2） dokou=nta, a)pofa/skonta are acc. sing. masc., referring to me understood. The schol., ou)/te pista\ ou)/te a)/pista, has favoured the attempt to take the participles as acc. neut. plur., a)pofa/skonta being explained as “negative” in the sense of “admitting of negation,” a)po/fasin kai\ a)pisti/an dexo/mena （Triclinius）. This is fruitless torture of language. Nor will the conj. a)pare/skont' （Blaydes） serve: for, even if the Chorus found the charge credible, they would not find it pleasing. dokou=nta is not “believing,” but “approving.” Cp. Soph. Ant. 1102 kai\ tau=t' e)painei=s kai\ dokei=s pareikaqei=n; “and you recommend this course, and approve of yielding?” The pregnant force of dokou=nta is here brought out by the direct contrast with a)pofa/skonta. In gauging the rarer uses of particular words by an artist in language so subtle and so bold as Soph. we must never neglect the context.

le/cw probably deliberative aor. subj.: though it might be fut. indic. （cp. 1419, and n. on Soph. OC 310）.

e)nqa/de the actual situation, implies the known facts of the past; o)pi/sw refers to the seer's hint of the future （v. 453 fanh/setai k.t.l.）: cp. Hom. Od. 2.482 sei=o d', *)axilleu=, | ou)/tis a)nh\r propa/roiqe maka/rtatos, ou)/t' a)/r' o)pi/ssw （nor will be hereafter）.

h)\ *labdaki/dais h)\ tw=| *polu/bou A quarrel might have originated with either house. This is what the disjunctive statement marks: since e)/keito, “had been made,” implies “had been provoked.” But we see the same Greek tendency as in the use of te kai/ where kai/ alone would be more natural: Aesch. PB 927 to/ t' a)/rxein kai\ to\ douleu/ein di/xa : cp. Hor. Ep. 1.2.12 Inter Hectora Priamiden animosum atque inter Achillen.

pro\s o(/tou In the antistr., 509, the words ga\r e)p' au)tw=| are undoubtedly sound: here then we need to supply ¯¯ ˘˘ or ˘ ¯¯ ˘. I incline to believe that the loss has been that of a participle going with basa/nw|. Had this been basani/zwn, the iteration would help to account for the loss. Reading pro\s o(/tou dh\ basani/zwn basa/nw|, I should take pro\s with basa/nw|: “testing on the touchstone whereof” —“using which（nei=kos） as a test.” [Receiving my basani/zwn, Kennedy （ed. 1885） replaces the word basa/nw| by piqanw=s.] To Brunck's basa/nw| xrhsa/menos （Plat. Laws 946c basa/nois xrw/menoi） the objections are （1） the aorist part. where we need the pres., （2） the tame and prosaic phrase. Wolff writes, pro\s o(/tou dh/, basa/nw| <pi/stin e)/xwn>: Wecklein and Mekler （in his recension of Dindorf's ed., Teubner, 1885） indicate a lacuna, ¯˘˘¯, after basa/nw|. Two other courses of emendation are possible: （i） To supply after e)/maqon something to express the informant, as tinos a)stw=n or, profe/rontos, when pro\s o(/tou would mean “at whose suggestion.” This remedy seems to me improbable. （ii） To supply su/n and an adj. for basa/nw|, as su\n a)lhqei= b., or b. su\n fanera=|. As the mutilated verse stands in the MSS., it cannot, I think, be translated without some violence to Greek idiom. The most tolerable version would be this: —“setting out from which（pro\s o(/tou neut., referring to nei=kos）, I can with good warrant（basa/nw|） assail the public fame of Oed.” Then basa/nw| would be an instrumental dative equivalent to ba/sanon e)/xwn: and pro\s o(/tou would be like 1236 pro\s ti/nos pot' ai)ti/as; Soph. Ant. 51 pro\s au)tofw/rwn a)mplakhma/twn: pro/s denoting the source back to which the act can be traced.

e)pi\ fa/tin ei)=mi a phrase from war: it is unnecessary to suppose tmesis: Hdt. 1.157 strato\n e)p' e(wuto\n i)o/nta: Eur. IA 349 tau=ta me/n se prw=t' e)ph=lqon, i(/na se prw=q' hu(=ron kako/n, censured thee: Eur. Andr. 688 tau=t' eu)= fronw=n s' e)ph=lqon, ou)k o)rgh=s xa/rin.

The gen. qana/twn after e)pi/kouros is not objective, “against” （as Xen. Mem. 4.3.7 pu=re)pi/kouronyu/xous）, but causal, “on account of”; being softened by the approximation of e)pi/kouros to the sense of timwro/s: Eur. El. 135 e)/lqois tw=nde po/nwn e)moi\ ta=| mele/a| luth/r, |patri/ q' ai(ma/twn | e)xqi/stwn e)pi/kouros（= “avenger”）. The allusive plur. *qana/twn is like ai(ma/twn there, and despotw=n qana/toisi Aesch. Lib. 52: cp. above 366, toi=s filta/tois.

It is true （ou)=n, cp. 483） that gods indeed （me/n） have perfect knowledge. But there is no way of deciding in a strict sense （a)lhqh/s） that any mortal who essays to read the future attains to more than I do— i.e. to more than conjecture: though I admit that one man may excel another in the art of interpreting omens according to the general rules of augural lore （sofi/a|: cp. sofo\s oi)wnoqe/tas 484）. The disquieted speaker clings to the negative argument: “Teiresias is more likely to be right than a common man: still it is not certain that he is right.”

ple/on fe/retai achieves a better result, —deserves to be ranked above me: Hdt. 1.31 doke/wn pa/gxu deuterei=a gw=n oi)/sesqai, “thinking that he was sure of the second place at least.”

paramei/yeien Eur. IA 145 mh/ ti/s se la/qh| | troxaloi=sin o(/xois parameiyame/nh |a)ph/nh.

pri\n i)/doim' After an optative of wish or hypothesis in the principal clause, pri/n regularly takes optat.: Soph. Phil. 961 o)/loio mh/pw pri\n ma/qoim' ei) kai\ pa/lin | gnw/mhn metoi/seis. So after o(/pws, o(/stis, i(/na, etc.: Aesch. Eum. 297 e(/lqoi| o(/pws ge/noito: Eur. Hel. 435 ti/s a)\nmo/loi | o)/stis diaggei/leie;

o)rqo)n the notion is not “upright,” established, but “straight,” — justified by proof, as by the application of a rule: cp. Aristoph. Birds 1004 o)rqw=| metrh/sw kano/ni prostiqei/s: so below, 853, Soph. Ant. 1178 tou)/pos w(s a)/r' o)rqo\n h)/nusas. Hartung （whom Wolff follows） places the comma ofter o)rqo/n, not after e)/pos: “ until I see （it） established, I will not approve the word of censurers”: but the acc. e)/pos could not be governed by katafai/hn in this sense.

katafai/hn Aristot. Met. 3.6 a)du/naton a(/ma katafa/nai kai\ a)pofa/nai a)lhqw=s. Plat. Def. 413c a)lh/qeia e(/cis e)n katafa/sei kai\ a)pofa/sei.

e)p' au)tw=| against him: cp. Soph. OC 1472.

ptero/essako/ra the Sphinx having the face of a maiden, and the winged body of a lion: Eur. Phoen. 1042 a( pterou=ssa parqe/nos. See Appendix, n. on v. 508.

*basa/nw| with a(du/polis only, which, as a dat. of manner, it qualifies with nearly adverbial force: commending himself to the city under a practical test. — i.e. e)/rgw| kai\ ou) lo/gw|. Pind. P. 10.67 peirw=nti de\ kai\ xruso\s e)n basa/nw| pre/pei | kai\ no/os o)rqo/s: “an upright mind, like gold, is shown by the touchstone, when one assays it”: as base metal tri/bw| te kai\ prosbolai=s | melampagh\s pe/lei | dikaiwqei/s Aesch. Ag. 391.

a(du/polis in the sense of a(nda/nwn th=| po/lei （cp. Pind. N. 8.38 a)stoi=s a)dw/n）: boldly formed on the analogy of compounds in which the adj. represents a verb governing the accus., as filo/polis = filw=n th\n po/lin, o)rqo/polis （epithet of a good dynasty） = o)rqw=n th\n po/lin （Pind. O. 2.7）. In Soph. Ant. 370 u(yi/polis is analogous, though not exactly similar, if it means u(yhlo\s e)n po/lei, and not u(yhlh\n po/lin e)/xwn （like dikaio/polis = dikai/as po/leis e)/xousa, of Aegina, Pind. P. 8.22）.

tw=| “therefore,” as Hom. Il. 1.418 etc.; joined with nu/, Hom. Il. 7.352 etc.: Plat. Theaet. 179d tw=| toi, w)= fl*/)e *qeo/dwre, ma=llon skepte/on e)c a)rxh=s.

a)p' on the part of: Soph. Trach. 471 ka)p' e)mou= kth/sei xa/rin. The hiatus after tw=| is an epic trait, occasionally allowed in tragic lyrics, as in the case of interjections （cp. Soph. Phil. 832 n.）. Here the stress on tw=|, and the caesura, both excuse it. Cp. Soph. Aj. 194 a)ll' a)/na e)c e(dra/nwn: Soph. El. 148 a(\ *)/itun: Soph. El. 157 oi(/a *xruso/qemis zw/ei kai\ *)ifia/nassa （cp. Hom. Il. 9.145）. Neither pro\s （Elmsley） nor par' （Wolff） is desirable.

a)tlhtw=n The verb a)tlhte/w, found only here, implies an active sense of a)/tlhtos, impatiens: as mempto/s, pass. in Soph. OC 1036, is active in Soph. Trach. 446. So from the act. sense of the verbal adj. come a)laste/w, a)naisqhte/w, a)naisxunte/w, a)nelpiste/w, a)prakte/w.

pro/s g' e)mou= Soph. Trach. 738 ti/ d' e)sti/n, w)= pai=, pro/s g' e(mou= stugou/menon; The conj. pro/s ti/ mou was prompted by the absence of ti with fe/ron: but cp. Aesch. Ag. 261 su\ d' ei)/te （v. l. ei)/ ti） kedno\n ei)/te mh\ pepusme/nh: Plat. Soph. 237c xalepo\n h)/rou: Plat. Meno 97e tw=n e)kei/nou poihma/twn lelume/non me\n e)kth=sqai ou) pollh=s tinos a)/cio/n e)sti timh=s.

For the single ei)/te, cp. Soph. Trach. 236: Plat. Laws 907d e)a/n tis a)sebh=| lo/gois ei)/t' e)/rgois: Pind. P. 4.78 cei=nos ai)/t' w)\n a)sto/s.

fe/ron 519 fe/ronti: 520 fe/rei: such repetitions are not rare in the best Greek and Latin writers. Cp. 158, 159 （a)/mbrot'）, 1276, 1278 （o(mou=）, Lucr. 2.54-59 tenebris—tenebris—tenebris—tenebras. See on Soph. OC 554, Soph. Ant. 76.

bi/ou tou= makr Soph. Aj. 473 tou= makrou= xrh/|zein bi/ou: Soph. OC 1214 ai( makrai\ | a(me/rai, where the art. refers to the normal span of human life. For bi/os makrai/wn cp. Soph. Trach. 791 duspa/reunon le/ktron.

ei)s a(plou=n The charge does not hurt him in a single aspect only,—i.e. merely in his relation to his family and friends （i)di/a|）. It touches him also in relation to the State （koinh=|）, since treachery to his kinsman would be treason to his king. Hence it “tends to the largest result” （fe/rei e)s me/giston）, bearing on the sum of his relations as man and citizen. The thought is, h( zhmi/a ou)x a(plh= e)stin a)lla\ polueidh/s （cp. Plat. Phaedrus 270d a(plou=n h)\ polueide/s e)stin）: but the proper antithesis to a(plh= is merged in the comprehensive me/giston.

a)lla\me\n dh\ cp. Soph. Trach. 627.

h)=lqeta/x' a)\n, “might perhaps have come.” h(=lqen a)\n is a potential indicative, denoting for past time what e)/lqoi a)\n denotes for future time. That is, as e)/lqoi a)\n can mean, “it might come,” so h)=lqen a)\n can mean, “it might have come.” h)=lqen a)\n does not necessarily imply that the suggested possibility is contrary to fact; i.e., it does not necessarily imply, a)ll' ou)k h)=lqen. Cp. Dem. 37.57 pw=s a)\n o( mh\ parw\ne)gw/ ti/ se h)di/khsa; “how was I likely to do you any wrong?” [This was the view taken in my first edition. Goodwin, in the new ed. of his （1889）, has illustrated the “potential” indicative with a)/n （sect. 244）, and has also shown at length that h)=lqen a)\n does not necessarily imply the unreality of the supposition （sect. 412）. This answers the objection which led me, in a second edition, to suggest that tax' a)\n was here no more than ta/xa, and that the usage arose from an ellipse （h)=lqe, ta/xa d' a)\n e)/lqoi）. In Soph. OC 964 ff. also I should now take h)=nta/x' a)\n as = “perchance it may have been.”]

I formerly kept tou= pro\s d', with L. But the anastrophe of pro/s seems to be confined to instances in which it is immediately followed by an attributive genitive, equiv. to an epithet: see on 178. For pro\s tou= d' we could indeed cite Aesch. Eum. 593 pro\s tou= d' e)pei/sqhs kai\ ti/nos bouleu/masin; But I now prefer tou)/pos d', because （1） Creon seems to ask the Chorus for a confirmation of the almost incredible report that Oed. had brought such a charge: he would naturally be less concerned to know whether any one had uttered it before Oed. （2） Verse 527 favours tou)/pos. —Cp. 848 a)ll' w(s fane/n ge tou)/pos.

hu)da=to these things were said （by Oedipus）; but I do not know how much the words meant; i.e. whether he spoke at random, or from information which had convinced his judgment.

The reading e)c o)mma/twn d' o)rqw=n te gives a fuller emphasis than e)c o)mma/twn o)rqw=n de\: when d' had been omitted, te was naturally changed to de/. The place of te （as to which both verse and prose allowed some latitude） is warranted, since o)mma/twn-o)rqw=n opposed to o)pqh=s freno/s forms a single notion. e)c= “with”: Soph. El. 455 e)c u(perte/ras xero/s: Soph. Trach. 875 e)c a)kinh/tou podo/s. o)mma/twn o)rqw=n: cp. 1385: Soph. Aj. 477 kei) mh\ to/d' o)/mma kai\ fre/nes dia/strofoi | gnw/mhs a)ph=|can th=s e)mh=s: Eur. Her. 931 （when the frenzy comes on Heracles） o( d' ou)ke/q' au(to\s h)=n, | a)ll' e)n strofai=sin o)mma/twn e)fqarme/nos, k.t.l. In Hor. Carm. 1.3.18 Bentley gave rectis oculis for siccis.

ou)k oi)=d' Creon has asked: “Did any trace of madness show itself in the bearing or in the speech of Oedipus?” The Chorus reply: “Our part is only to hear, not to criticise.” These nobles of Thebes （1223） have no eyes for indiscretion in their sovereign master.

Join ou(=tos su/: cp. 1121: Eur. Hec. 1280 ou(=tos su/, mai/nei kai\ kakw=n e)ra=|s tuxei=n; where ou(=tos, su\ mai/nei is impossible.

to/lmhs gen. of quality （or material）; cp. Soph. Ant. 114 xio/nos pte/rugi: Soph. El. 19 a)/strwn eu)fro/nh.

toso/nde to/lmhs-pro/swpon like tou)mo\n frenw=n-o)/neiron （Soph. El. 1390）, nei=kos-a)ndrw=n cu/naimon （Soph. Ant. 793）.

th=s e)mh=s closely follows tou=de ta)ndro/s, as Soph. OC 1329: so Soph. Aj. 865 muqh/somai immediately follows *ai)/as qroei=. If a Greek speaker rhetorically refers to himself in the third person, he usu. reverts as soon as possible to the first.

e)/n moi The MSS. have e)n e)moi/, making a verse like Soph. Trach. 4, e)gw\ | de\ to\n e)m|o/n, kai\ pri\n ei)s *(/aidou molei=n. But such a verse is rare, and unpleasing. When a tribrach holds the second place in a tragic senarius, we usually find that (a) the tribrach is a single word, as Soph. Phil. 1314 h(/sqhn | pate/ra | to\n a)mo\n eu)logou=nta/ se: or (b) there is a caesura between the first and the second foot, as Soph. OC 26 a)ll' o(/s|tis o( to/p|os: Soph. Phil. 1232 par' ou)=per e)/labon: Eur. Tro. 496 truxhr|a\ peri\ | truxhro\n ei(me/nhn xro/a: Eur. Phoen. 511 e)lqo/nt|a su\n o(/pl|ois to/nde kai\ porqou=nta gh=n, —if there we should not read e)lqo/nt' e)n o(/plois. On such a point as e)moi\ versus moi the authority of our MSS. is not weighty. And the enclitic moi suffices: for in this verse the stress is on the verbal notion （i)dw/n）, — Creon's supposed insight: the reference to Oedipus is drawn out in the next two verses by the verbs in the 1st person, gnwrioi=mi—a)lecoi/mhn.

i)dw/ne)n prose would say e)nidw/n, either with or without e)n （Thuc. 1.95: o(/per kai\ e)n tw=| *pausani/a| e)nei=don: 3. 30 o(\toi=s polemi/ois e)norw=n）: cp. Hdt. 1.37 ou)/te tina\ deili/hn paridw/n moi （remarked in me） ou)/te a)qumi/hn. poei=n; Attic inscrr. of c. 450-300 B.C. omit the i before e or h （not before o or w）, as L usu. does, when the 1st syll. is short: Soph. Phil. 120 n.

h)\ tou)/rgon k.t.l. Supply nomi/sas or the like from i)dw/n: “thinking that either I would not see,or would not ward it off”: an example of what Greek rhetoric called xiasmo/s （from the form of X）, since the first clause corresponds with mwri/a, and the second with deili/a.

gnwrioi=mi “Futures in -i)sw are not common in the good Attic period: but we have no trustworthy collections on this point”: Curtius, 11.312, Eng. tr. 481. On the other hand, as he says, more than 20 futures in -iw= can be quoted from Attic literature. And though some ancient grammarians call the form “Attic,” it is not exclusively so: instances occur both in Homer （as Hom. Il. 10.331 a)glai+ei=sqai, cp. Monro, §63） and in Herodotus （as Hdt. 8.68 a)tremiei=n, besides about ten other examples in Hdt.）. Thus the evidence for gnwrioi=mi outweighs the preference of our MSS. for gnwri/soimi.

h)\ ou)k The kou)k of the MSS. cannot be defended here—where stress is laid on the dilemma of deili/a or mwri/a— by instances of h)/te carelessly put for h)/—h)/ in cases where there is no such sharp distinction of alternatives: as Hom. Il. 2.289 h)\ pai=des nearoi\ xh=rai/ te gunai=kes: Aesch. Eum. 524 h)\ po/lis broto/s q' o(moi/ws.

a)lecoi/mhn see on 171.

plh/qous refers to the rank and file of the aspirant's following, —his popular partisans or the troops in his pay; *fi/lwn, to his powerful connections, —the men whose wealth and influence support him. Thus （542） xrh/masin is substituted for fi/lwn. Soph. is thinking of the historical Greek tu/rannos, who commonly began his career as a demagogue, or else “arose out of the bosom of the oligarchies” （Grote, vol. 3 p. 25）.

o(\ a thing which, marking the general category in which the turanni/s is to be placed: cp. Xen. Mem. 3.9.8 fqo/non de\ skopw=n o(/ ti ei)/h. So the neut. adj. is used, Eur. Hipp. 109 terpno\n| tra/peza plh/rhs: Eur. Hel. 1687 gnw/mhs, o(\ pollai=s e)n gunaici\n ou)k e)/ni.

oi)=sq' w(s po/hson; In more than twelve places of the tragic or comic poets we have this or a like form where a person is eagerly bespeaking attention to a command or request. Instead of oi)=sq' w(s dei= se poih=sai; or oi)=sq' w(/s se keleu/w poih=sai; the anxious haste of the speaker substitutes an abrupt imperative: oi)=sq' w(s poi/hson; That the imperative was here felt as equivalent to “you are to do,” appears clearly from the substitutes which sometimes replace it. Thus we find （1） fut. indic.; Eur. Cycl. 131 oi)=sq' ou)=n o(\ dra/seis; Eur. Med. 600 oi)=sq' w(s meteu/cei kai\ sofwte/ra fanei=; where the conjectures dra=son （Canter） and me/teucai （Elmsley） are arbitrary: so with the 1st pers., Eur. IT 759 a)ll' oi)=sq' o(\ dra/sw; （2） a periphrasis: Eur. Supp. 932 a)ll' oi)=sq' o(\ dra=n se bou/lomai tou/twn pe/ri; Only a sense that the imperat. had this force could explain the still bolder form of the phrase with 3rd pers.: Eur. IT 1203 oi)=sqa/ nun a(/ moi gene/sqw = a(\ dei= gene/sqai moi: Aristoph. Ach. 1064 oi)=sq' w(s poiei/tw = w(s dei= poiei=n au)th/n, where poiei=te is a conjecture. There is no reason, in logic or in grammar, against this “subordinate imperative,” which the flexible Greek idiom allowed. Few would now be satisfied with the old theory that oi)=sq' w(s poi/hson stood, by transposition, for poi/hson, oi)=sq' w(s;

For kako\s with inf., cp. Thuc. 6.38 sect. 2 h(mei=s de\ kakoi\profula/casqai. sou=, emphatic by place and pause: cp. Soph. El. 1505 xrh=n d' eu)qu\s ei)=nai th/nde toi=s pa=sin di/khn | o(/stis pe/ra pra/ssein ge tw=n no/mwn qe/lei, | ktei/nein: to\ ga\r panou=rgon ou)k a)\n h)=n polu/.

hu(/rhk' as to the augment, cp. 68 n.

tou=t' au)to\ k.t.l. Oedipus flings back Creon's phrases, as the Antigone of Aeschylus bitterly echoes those of the kh=ruc （au)dw=—au)dw=—traxu/s—tra/xun', Aesch. Seven 1042 ff.）. An accent of rising passion is similarly given to the dialogue between Menelaus and Teucer （Soph. Aj. 1142 h)/dh pot' ei)=don a)/ndr' e)gw/— 1150 e)gw\ de/ g' a)/ndr' o)/pwpa）. Aristophanes parodies this style, Aristoph. Ach. 1097 *l*a*m*a*x*o*s. pai=, pai=, fe/r' e)/cw deu=ro to\n gu/lion e)moi/. *d*i*k*a*i*o*p*o*l*i*s. pai=, pai=, fe/r' e)/cw deu=ro th\n ki/sthn e)moi/.

w(s e)rw= how I will state this very matter （my supposed hostility to you）: i.e. in what a light I will place it, by showing that I had no motive for it.

kth=ma cp. Soph. Ant. 1050 o(/sw| kra/tiston kthma/twn eu)bouli/a.

au)qadi/an poet. for au)qa/deian （Aesch. PB 79, etc.）.

tou= nou= xwri/s for au)qa/deia is not necessarily devoid of intelligence: as Heracles says （Eur. Her. 1243） au)/qades o( qeo/s: pro\s de\ tou\s qeou\s e)gw/.

h)\ ou)k Aesch. Seven 100 a)kou/et' h)\ ou)k a)kou/et' a)spi/dwn ktu/pon; Hom. Od. 4.682 h)\ ei)pe/menai dmwh=|sin *)odussh=os qei/oio. Such “synizesis” points to the rapidity and ease of ancient Greek pronunciation: see J. H. H. Schmidt, §3 （p. 9 of Eng. tr. by Prof. J. W. White）.

While such words as a)risto/mantis, o)rqo/mantis are seriously used in a good sense, semno/mantis refers ironically to a solemn manner: cp. semnologei=n, semnoproswpei=n, semnopanou=rgos, semnopara/sitos, etc.

au(to/s “I am the same man in regard to my opinion” （dat. of respect）: not, “am identical with my former opinion” （when the dat. would be like *foi/bw| in 285）. Thuc. can dispense with a dative, 2. 61 kai\ e)gw\ me\n o( au)to/s ei)mi kai\ ou)k e)ci/stamai: though he adds it in 3. 38 e)gw\ me\n ou)=n o( au)to/s ei)mi th=| gnw/mh|.

de/drake Creon has heard only what Oedipus said of him: he does not yet know what Teiresias said of Oedipus （cp. 574）. Hence he is startled at the mention of Laius.

ou) ga\r e)nnow= i.e. “I do not understand what Laius has to do with this matter.”

xeirw/mati deed of a （violent） hand: Aesch. Seven 1022 tumbo/xoa xeirw/mata= service of the hands in raising a mound. In the one other place where Aesch. has the word, it means “prey” （Aesch. Ag. 1326 dou/lhs qansu/shs eu)marou=s xeirw/matos）: Soph. uses it only here （though he has dusxei/rwma Soph. Ant. 126）: Eur. never.

makroi\ k.t.l.: long and ancient times would be measured; i.e. the reckoning of years from the present time would go far back into the past; makroi\ denoting the course, and palaioi/ the point to which it is retraced. Some sixteen years may be supposed to have elapsed since the death of Laius.

e)n th=| te/xnh| slightly contemptuous. e)n of a pursuit or calling: Hdt. 2.82 tw=n *(ellh/nwn oi( e)n poih/sei geno/menoi: Thuc. 3.28 oi( e)n toi=s pra/gmasi: Isoc. 2.18 oi( e)n tai=s o)ligarxi/ais kai\ tai=s dhmokrati/ais （meaning, the administrators thereof）: Plat. Phaedo 59a w(s e)n filosofi/a| h(mw=n o)/ntwn: Plat. Laws 762a tw=n e)n tai=s gewrgi/ais: Plat. Prot. 317c （Protagoras of himself as a sofisth/s） polla/ ge e)/th h)/dh ei)mi\ e)n th=| te/xnh|.

ou)damou= with e(stw=tos pe/las, “when I was standing anywhere near”; but equivalent in force to, “on any occasion when I was standing near”: cp. Soph. Aj. 1281 o(\n ou)damou= fh\s ou)de\ sumbh=nai podi/.

pare/sxomen we held it, as in duty bound: pare/xein, as distinct from e)/xein, expressing that it was something to be expected on their part. Cp. Soph. OC 1498 dikai/an xa/rin parasxei=n paqw/n. For pare/sxomen after e)/sxomen cp. 133 e)paci/wsa)ci/ws: 575 maqei=n: 576 e)kma/nqan.

toso/nde g' If we read to\ so\n de/ g', the coarse and blunt to\ so\n would destroy the edge of the sarcasm. Nor would to\ so\n consist so well with the calm tone of Creon's inquiry in 571. toso/nde does not need de/ after it, since oi)=sqa is a mocking echo of oi)=da. Cp. Eur. IT 554 OP. pau=sai/ nun h)/dh, mhd' e)rwth/sh|s pe/ra. *i*f. toso/nde g', ei) zh=| tou= talaipw/rou da/mar. Against the conject. to/son de/ g' it is to be noted that Soph. has to/sos only in Soph. Aj. 185 （lyric, to/sson）, 277 （di\s to/s'）, and Soph. Trach. 53 fra/sai to\ so/n.

The simple answer would have been: —“that you prompted him to make his present charge”: but this becomes: —“that, if you had not prompted him, he would never have made it.” cunh=lqe: Aristoph. Kn. 1300 fasi\n a)llh/ais sunelqei=n ta\s trih/reis e)s lo/gon, “the triremes laid their heads together”: Aristoph. Kn. 467 i)di/a| d' e)kei= toi=s *lakedaimoni/ois cuggi/gnetai.

ta\s e)ma\s the conject. ta/sd' e)ma\s mars the passage: “he would never have described this slaying of L. as mine.”

ou)k a)\n ei)=pe ta\s e)ma\s *lai/+ou diafqora/s = ou)k a)\n ei)=pen o)/ti e)gw\ *la/i+on die/fqeira, but with a certain bitter force added;—“we should never have heard a word of this slaying of Laius by me.” Soph. has purposely chosen a turn of phrase which the audience can recognise as suiting the fact that Oed. had slain Laius. For diafqora/s instead of a clause with diafqei/rein, cp. Thuc. 1.137 gra/yas th\n e)k *salami=nos proa/ggelsin th=s a)naxwrh/sews kai\ th\n tw=n gefurw=nou) dia/lusin.

To write sou= instead of sou is not indeed necessary; but we thus obtain a better balance to ka)mou=. —maqei=n tau)/q', to question in like manner and measure. tau=q' （MSS.） might refer to the events since the death of Laius, but has less point.

ou) ga\r dh\ rejects an alternative: here, without ge, as Soph. Ant. 46: more often with it, as Soph. OC 110 （n.）.

gh/mas e)/xeis simply, I think, =gega/mhkas, though the special use of e)/xein （Hom. Od. 4.569 e)/xeis *(ele/nhn kai/ sfin gambro\s *dio/s e)ssi） might warrant the version, “hast married, and hast to wife.”

gh=s with a)/rxeis: i)/son ne/mwn explains tau)ta/,— “with equal sway” （cp. 201 kra/th ne/mwn, and 237）: gh=s i)/son ne/mwn would mean, “assigning an equal share of land.” The special sense of ne/mwn is sufficiently indicated by the context; cp. Pind. P. 3.70 o(\s *surako/ssaisi ne/mei basileu/s （rules at S.）.

h)=| qe/lousa cp. 126, 274, 747.

tri/tos marking the completion of the lucky number, as Soph. OC 8, Soph. Aj. 1174, Aesch. Eum. 759 （tri/tou | *swth=ros）: Menand. Sent. 231 qa/lassa kai\ pu=r kai\ gunh\ tri/ton kako/n. For the gen. e)mou=, cp. 1163 （tou）.

e)ntau=qa ga\r （yes indeed:） for otherwise your guilt would be less glaring; it is just this fact that deprives it of excuse.

didoi/hs lo/gon Hdt. 3.25 lo/gon e(wutw=| dou\s o(/tie)/melle k.t.l. “on reflecting that,” etc.: Dem. 45.7 （the speech prob. belongs to the time of Dem.） lo/gon d' e)mautw=| didou\s eu(ri/skw k.t.l. Distinguish the plur. in Plato's poiki/lh| poiki/lous yuxh=|didou\s lo/gous, applying speeches （Plat. Phaedrus 277c）.

ou)/t' au)to\s would have been naturally followed by ou)/t' a)/llw| parainoi=m' a)/n, but the form of the sentence changes to ou)/t' a)/llos （i(mei/rei）.

e)k sou= e)k is here a correct substitute for para/, since the king is the ultimate source of benefits: Xen. Hell. 3.1.6 e)kei/nw| d' au(/th h( xw/ra dw=ron e)k basile/ws e)do/qh.

fe/rw = fe/romai, as 1190, Soph. OC 6 etc.

ka)\n a)/kwn he would do much of his own good pleasure, but much also （kai\） against it, under pressure of public duty.

ou)/pw ironical: see on 105.

ta\ su\n ke/rdei kala/: honours which bring substantial advantage （real power and personal comfort）, as opp. to honours in which outward splendour is joined to heavier care. Soph. El. 61 dokw= me/n, ou)de\n r(h=ma su\n ke/rdei kako/n: i.e. the sound matters not, if there is ke/rdos, solid good.

pa=si xai/rw “all men wish me joy”: lit. “I rejoice with the consent of all men”: all are content that I should rejoice. Cp. Soph. OC 1446 a)na/ciai ga\r pa=si/n e)ste dustuxei=n, all deem you undeserving of misfortune: Aristoph. Birds 445 pa=si nika=n toi=s kritai=s | kai\ toi=s qeatai=s pa=si. The phrase has been suggested by xai=re/ moi, but refers to the meaning rather than to the form of the greeting: i.e. pa=si xai/rw is not to be regarded as if it meant literally, “I have the word xai=re said to me by all.” This is one of the boldly subtle phrases in which the art of Soph. recalls that of Vergil. Others understand: （1） “I rejoice in all,” —instead of suspecting some, as the tu/rannos does, who fqone/eitoi=si a)ri/stoisixai/rei de\ toi=si kaki/stoisi tw=n a)stw=n Hdt. 3.80: （2） “I rejoice in relation to all”— i.e. am on good terms with all: （3） “I rejoice in the sight of all”: i.e. enjoy a happiness which is the greater because men see it: （4） “I rejoice in all things.” This last is impossible. Of the others, （1） is best, but not in accord with the supposed position of Oedipus o( pa=si kleino/s.

e)kkalou=si Those who have a boon to ask of Oed. come to the palace （or to Creon's own house, see on 637） and send in a message, praying Creon to speak with them. Seneca's Creon says （ 687） Solutus onere regio, regni bonis Fruor, domusque civium coetu viget. In Greek tragedy the king or some great person is often thus called forth. Cp. Aesch. Lib. 663: Orestes summons an oi)ke/ths by knocking at the e(rkei/a pu/lh, and, describing himself as a messenger, says —e)celqe/tw tis dwma/twn telesfo/ros | gunh\ to/parxos, —when Clytaemnestra herself appears. So in Eur. Ba. 170 Teiresias says —ti/s e)n pu/laisi *ka/dmon e)kkalei= do/mwn; “where is there a servant at the doors to call forth Cadmus from the house?” —i)/tw tis, ei)sa/ggelle *teiresi/as o(/ti | zhtei= nin: then Cadmus comes forth. The active e)kkalei=n is properly said （as there） of him who takes in the message, the middle e)kkalei=sqai of him who sends it in （Hdt. 8.19）: but in Soph. Phil. 1264 e)kkalei=sqe （n.） is an exception. Musgrave's ai)ka/llousi is not a word which a man could complacently use to describe the treatment of himself by others. ai)/kalos. ko/lac Hesych. （for a)k-i/alos, from the same rt., with the notion of soothing or stilling, as a)kei=sqai, h)=ka, a)ke/wn, a)/kaska, a)kaskai=os）: Aristoph. Kn. 47 u(popesw\n to\n despo/thn | h)/|kall', e)qw/peu', e)kola/keu', “fawned, wheedled, flattered”: in tragedy only once, Eur. Andr. 630 fi/lhm' e)de/cw, prodo/tin ai)ka/llwn ku/na.

to\tuxei=n sc. w(=n xrh/|zousin. The reading a(/pant', whether taken as accus. after tuxei=n （“to gain all things”）, or as accus. of respect （“to succeed in all”） not only mars the rhythm but enfeebles the sense. When au)toi=si was corrupted into au)toi=s, pa=n was changed into a(/pan, as it is in L. e)ntau=qa = e)n tw=| e)kkalei=n me, in gaining my ear: cp. Soph. OC 585 e)ntau=qa ga/r moi kei=na sugkomi/zetai, in this boon I find those comprised.

pw=s dh=t' Cp. Hdt. 5.106 （Histiaeus to Dareius） basileu=, koi=on e)fqe/gcao e)/pos; e)me\ bouleu=sai prh=gma e)k tou= soi/ ti h)\ me/ga h)\ smikro\n e)/melle luphro\n a)nasxh/sein; ti/ d' a)\n e)pidizh/menos poie/oimi tau=ta; teu= de\ e)ndeh\s e)w/n, tw=| pa/ra me\n pa/nta o(/saper soi/, pa/ntwn de\ pro\s se/o bouleuma/twn e)pakou/ein a)cieu=mai:

ou)k a)\n ge/noito k.t.l. Creon has been arguing that he has no motive for treason. He now states a general maxim, “No mind would ever turn to treason, while it was sound.” As a logical inference, this holds good only of those who are in Creon's fortunate case. If, on the other hand, kalw=s fronw=n means “alive to its own highest good,” and not merely to such self-interest as that of which Creon has spoken, then the statement has no strict connection with what precedes: it becomes a new argument of a different order, which might be illustrated from Plato's kako\s e(kw\n ou)dei/s. It would be forcing the words to render: “A base mind could not approve itself wise,” i.e. “such treason as you ascribe to me would be silly.”

e)/legxon accus. in apposition with the sentence: Eur. Her. 57 h( duspraci/a | h)=s mh/poq', o(/stis kai\ me/sws eu)/nous e)moi/, | tu/xoi, fi/lwn e)/legxon a)yeude/steton.

tou=t' a)/llo = tou=to de/. Soph. has tou=to me/n irregularly followed by tou=t' au)=qis （Soph. Ant. 165）, by ei)=ta （Soph. Phil. 1345）, by de/ （Soph. Aj. 670, Soph. OC 440）.

tw=| terasko/pw| This title （given to Apollo, Aesch. Eum. 62） has sometimes a shade of scorn, as when it is applied by the mocking Pentheus to Teiresias （Eur. Ba. 248）, and by Clytaemnestra to Cassandra （Aesch. Ag. 1440）.

xwri\s “apart”: i.e. solely on the strength of your own guess （gnw/mh a)/dhlos）, without any evidence that I falsified the oracle or plotted with the seer.

to\n par' au(tw=| bi/oton k.t.l.: the life is hospes comesque corporis, dearest guest and closest companion: cp. Plat. Gorg. 479b mh\ u(giei= yuxh=| sunoikei=n: and the address of Archilochus to his own qumo/s as his trusty ally （Bergk fr. 66）, —qume/, qu/m' a)mhxa/noisi kh/desin kukw/mene, | e)na/deu, dusmenw=n d' a)le/ceu prosbalw\n e)nanti/on | ste/rnon.

filei= sc. tis, supplied from au(tw=|: Hes. WD 12 th\n me/n ken e)painh/seie noh/sas | h( d' e)pimwmhth/.

xro/nos cp. Pind. fr. 132 a)ndrw=n dikai/wn xro/nos swth\r a)/ristos: Pind. O. 2.53 o(/ t' e)cele/gxwn mo/nos | a)la/qeian e)th/tumon | xro/nos.

kako\n de\ the sterling worth of the upright man is not fully appreciated until it has been long tried: but a knave is likely （by some slip） to afford an early glimpse of his real character. The Greek love of antithesis has prompted this addition, which is relevant to Creon's point only as implying, “if I had been a traitor, you would probably have seen some symptom of it ere now.” Cp. Pind. P. 2.90 （speaking of the fqoneroi/）: sta/qmas de/ tinos e(lko/menoi | perissa=s e)ne/pacan e(/lkos o)dunaro\n e(a=| pro/sqe kardi/a|, | pri\n o(/sa fronti/di mhti/ontai tuxei=n. Soph. Ant. 493 filei= d' o( qumo\s pro/sqen h(|rh=sqai klopeu\s | tw=n mhde\n o)rqw=s e)n sko/tw| texnwme/nwn.

The infin. *fronei=n is like an accus. of respect （e.g. boulh/n） construed with both adjectives: “in counsel, the quick are not sure.” Cp. Thuc. 1.70 e)pinoh=sai o)cei=s.

taxu/s tis xwrh=| advances in quick fashion; nearly = taxe/ws pws. Soph. Aj. 1266 feu=, tou= qano/ntos w(s taxei=a/ tis brotoi=s | xa/ris diarrei=, in what quick sort does it vanish.

ti/ dh=ta xrh/|zeis;to\ gou=n e)mo/n. （1） Verse 624, o(/tan prodei/ch|s k.t.l., which the MSS. give to Creon, belongs to Oedipus: and for o(/tan we should （I think） read w(s a)\n. The argument that the stichomuthia should not be broken shows inattention to the practice of Soph. He not seldom breaks a stichomuthia, when a weighty utterance （as here, the king's threat） claims the emphasis of two verses. See （e.g.） 356-369, broken by 366 f. （the seer's denunciation）: Soph. Ant. 40-48, broken by 45 f. （Antigone's resolve）: Soph. OC 579-606, broken by 583 f. （where Theseus marks the singularity in the proposal of Oed.）. （2） Verse 625 w(s ou)x u(pei/cwn k.t.l., which the MSS. give to Oedipus, belongs to Creon. （3） Between 625 and 626 a verse spoken by Oedipus has dropped out, to such effect as ou) ga/r me pei/qeis ou(/nek' ou)k a)/pistos ei)=. The fact of the next verse, our 626, also beginning with ou) ga\r may have led to the loss by causing the copyist's eye to wander. The echoed ou) ga\r would suit angry dialogue: cp. 547, 548 KP. tou=t' au)to\ nu=n mou prw=t' a)/kouson w(s e)rw=. *o*i. tou=t' au)to\ mh/ moi fra/z'. （See also on Soph. Phil. 1252.） The traditional interpretations fail to justify （1） oi(=o/n e)sti to\ fqonei=n, as said by Creon: （2） pisteu/swn, as said by Oed. See Appendix.

a)rkte/on = dei= a)/rxein, one must rule: cp. Soph. Ant. 677 a)munte/' e)sti\ toi=s kosmoume/nois. Isoc. 14.10 ou) tw=n a)/llwn au)toi=s a)rkte/on （they ought not to rule over others） a)lla\ polu\ ma=llon *)orxomeni/ois fo/ron oi)ste/on. In Plat. Tim. 48b a)rkte/on = dei= a)/rxesqai, one must begin; in Soph. Aj. 853 a)rkte/on to\ pra=gma = must be begun. Some understand— “one must be ruled,” and ou)/toi kakw=s g' a)/rxontos,“ No, not by one who rules ill”: but (a) though a)rkte/a po/lis might mean, “the city is to be ruled,” an absolute passive use of a)rkte/on is certainly not warranted by such an isolated example as ou) kataplhkte/on e)sti/n （“we must not be unnerved”） in Din. 1.108: (b) a)/rxomai/ tinos, “I am ruled by one” （instead of e)k or u(po/）, could only plead the analogy of a)kou/w tino/s, and lacks evidence.

a)/rxontos when one rules. a)rkte/on being abstract, “it is right to rule,” there is no harshness in the gen. absol. with tino/s understood （cp. 612）, which is equivalent to e)a/n tis a)/rxh|: cp. Dem. 6.20 le/gontos a)/n tinos pisteu=sai oi)/esqe; “think you that, if any one had said it, they would have believed?” = oi)/esqe, ei)/ tis e)/lege, pisteu=sai a)\n （au)tou/s）;

w(= po/lis po/lis here, an appeal: in Attic comedy, an exclamation like o tempora, o mores: Blaydes cp. Eupolis ap. Athen. 424b w)=| po/lis, po/lis | w(s eu)tuxh\s ei)= ma=llon h)\ kalw=s fronei=s: and so Aristoph. Ach. 27.

po/lews Most of the MSS. have me/testi th=sd' ou)xi/. Had they me/testi th=sd' ou) （which appears only in a few inferior MSS.） we should hardly be warranted in ejecting th=sd': but, having the choice, we may safely prefer me/testin ou)xi\ to me/testi th=sd' ou). “I have some right in Thebes, as well as you.” Creon speaks not as a brother of Iocasta, but as a Theban citizen who denies that “the city belongs to one man” （Soph. Ant. 737）. Plat. Laws 768b dei= de\ dh\ kai\ tw=n i)di/wn dikw=n koinwnei=n kata\ du/namin a(/pantas' o( ga\r a)koinw/nhtos w)\n e)cousi/as tou= sundika/zein h(gei=tai to\ para/pan th=s po/lews ou) me/toxos ei)=nai.

oi)/kous （the king's palace）, acc. after ei)= （cp. 533）; kata\ with ste/gas only, referring to the house of Creon, who is not supposed to be an inmate of the palace: see 515, 533.

to\ mhde\n a)/lgos the generic use of mh/ （“a grief such as to be naught,” —quod nihili sit）, here giving a causal force （“seeing that it is naught”）: cp. 397, 1019; Soph. El. 1166 de/cai| th\n mhde\n e)s to\ mhde/n: ei)s me/ga fe/rein, make into a great matter: cp. （Soph. Phil. 259） no/sos | a)ei\ te/qhle ka)pi\ mei=zon e)/rxetai.

duoi=na)pokri/nas kakoi=n The traditional reading, dra=saiduoi=n, is the only extant example of duoi=n scanned as one syllable, though in the tragic poets alone the word occurs more than 50 times. Synizesis of u is rare in extant Greek poetry: Pind. P. 4.225 genu/¯wn: 11.413 （epigram by Ammianus, 1st century A.D.） w)/kimon, h(du/¯osmon, ph/ganon, a)spa/ragos. Eur. IT 970 o(/sai d' *)erinu/¯wn ou)k e)pei/sqhsan no/mw|, and Eur. IT 1456 oi)/strois *)erinu/¯wn, where most editors write *)erinu=n, as Eur. IT 299 *)erinu=s （acc. plur.）. Hes. Sh. 3 *)hlektru/¯wnos. It might be rash to say that Soph. could not have used duoi=n as a monosyllable; for he has used the ordinary synizesis in a peculiarly bold way, Soph. Aj. 1129 mh/ nun a)ti/ma qeou\s qeoi=s seswme/nos: but at least it moves the strongest suspicion. a)pokri/nas, on the other hand, seems genuine. a)pokri/nein is properly secernere to set apart: e.g. gh=n （Plat. Rep. 303d）: or to select: Plat. Laws 946a plh/qei tw=n yh/fwn a)pokri/nantas, having selected （the men） according to the number of votes for each. Here, “having set apart （for me） one of two ills” is a phrase suitable to the arbitrary rigour of doom which left a choice only between death and exile. For duoi=n Elms. proposed toi=nd' or toi=nde/ g': Herm., toi=nd' e(/n: A. Spengel, dei/n'. I should rather believe that dra=n was altered into dra=sai by a grammarian who looked to a)pw=sai, ktei=nai, and perh. also sought a simpler order. But for pres. infin. combined with aor. infin. cp. 623 qnh/|skeinfugei=n: Soph. Ant. 204 mh/te kteri/zein mh/te kwku=sai. See also Soph. OC 732 h(/kw ga\r ou)x w(s dra=n ti boulhqei/s, where in prose we should have expected dra=sai. The quantity of a)po-kri/nas is supported by Aesch. PB 24 a)po-kru/yei: a)po-troph/ and its cognates in Aesch. and Eur.: e)pi-kru/pteinEur. Supp. 296: e)pi-kra/nwn Eur. IT 51. Blaydes conj. dou\s duoi=n kri=nai kakoi=n （i.e. “giving me my choice of two ills”; cp. Soph. OC 640 tou/twndi/dwmi/ soi | kri/nanti xrh=sqai）: Dindorf, qa/teron duoi=n kakoi=n （where I should at least prefer kako/n）: “but since, with either of these supposed readings, the construction would have been perfectly clear, it is hard to see how a)pokri/nas— a far-sought word—could have crept in as an explanatory gloss. That, however, is Whitelaw's view, who suggests that the original may have been something like fau=lon ai(/resi/n g' e)moi/. Wolff would compress vv. 640 f. into one, thus: dra=sai dikaioi=, dei/n', a)poktei=nai labw/n.

drw=nta kakw=s tou)mo\n sw=ma would properly describe bodily outrage: here it is a heated way of saying that Creon's supposed plot touched the person of the king （who was to be dethroned）, and not merely the no/moi po/lews.

a)rai=os = w(/sper au)to\s e)parw=mai.

o(/rkon qew=n （object. gen.）, an oath by the gods （since one said o)mnu/nai qeou/s）: Hom. Od. 2.377 qew=n me/gan o(/rkon a)pw/mnu: 10. 299 maka/rwn me/gan o(/rkon o)mo/ssai: Eur. Hipp. 657 o(/rkois qew=n. But in Soph. OC 1767 *dio\s *(/orkos is personified.

The kommo/s （see p. 9） has a composite strophic arrangement: （1） 1st strophe, 649-659, （2） 2nd strophe, 660-668; answering respectively to （3） 1st antistr., 678-688, （4） 2nd antistr., 689-697.

qelh/sas having consented （pisteu/ein）. Soph. OC 757 kru/yon （hide thy woes）, qelh/sas a)/stu kai\ do/mous molei=n.Isaeus 8.11 tau=ta poih=sai mh\ qelh/sas. Plut. Mor. 149f sundeipnei=n mh\ qelh/santos.

fronh/sas having come to a sound mind. Isoc. 8.141 kalo/n e)stin e)n tai=s tw=n a)/llwn a)diki/ais kai\ mani/ais prw/tous eu)= fronh/santas prosth=nai th=s tw=n *(ellh/nwn e)leuqeri/as.

ei)ka/qw the aor. subj. is certainly most suitable here: Soph. Phil. 761 bou/lei la/bwmai; Soph. El. 80 qe/leis | mei/nwmen; In such phrases the pres. subj. （implying a continued or repeated act） is naturally much rarer: bou/lei e)piskopw=men Xen. Mem. 3.5.1. As regards the form of ei)ka/qw, Curtius （ 11. 345, Eng. tr. 505）, discussing presents in -qw and past tenses in -qon from vowel stems, warns us against “looking for anything particularly aoristic in the q” of these verbs. In Greek usage, he holds, “a decidedly aoristic force” for such forms as sxeqei=n and ei)kaqei=n“ never established itself”: and he justly cites Soph. El. 1014 as a place where ei)kaqei=n is in no way aoristic. He would therefore keep the traditional accent, and write sxe/qein, ei)ka/qein, with Buttmann. Now, while believing with Curtius that these forms were prob. in origin presents, I also think that in the usage of the classical age they were often aorists: as e.g. sxeqei=n in Aesch. Seven 429 distinctly is.

ou)/te pri\nnu=n te cp. Soph. OC 1397 ff.

me/gan “great,” i.e. strong, worthy of reverence, e)n o(/rkw|, by means of, in virtue of, his oath: Eur. Tro. 669 cune/sei ge/nei plou/tw| te ka)ndrei/a| me/gan: for e)n, cp. Soph. Phil. 185 e)/n t' o)du/nais o(mou= | limw=| t' oi)ktro/s.

“That thou shouldest never lay under an accusation （e)n ai)ti/a| balei=n）, so as to dishonour him （a)/timon）, with the help of an unproved story （su\n a)fanei= lo/gw|）, the friend who is liable to a curse （e)nagh=）”: i.e. who has just said （644） a)rai=os o)loi/man k.t.l. Aeschin. 3.110 ge/graptai ga\r ou(/tws e)n th=| a)ra=|: ei(/ tis ta/de, fhsi/, parabai/noi,e)nagh/s, fhsin, e)/stw tou= *)apo/llwnos, “let him rest under the ban of Apollo”: as Creon would rest under the ban of the gods by whom he had sworn. Hdt. 6.56 e)n tw=| a)/gei+ e)ne/xesqai, to be liable to the curse. e)n ai)ti/a| balei=n: Plat. Letter 7.341a w(s mhde/pote balei=n e)n ai)ti/a| to\n deiknu/nta a)ll' au)to\n au(to/n, “so that he may never blame his teacher, but only himself,” equiv. to e)mbalei=n ai)ti/a|: cp. the prose phrases e)mba/llein ei)s sumfora/s, grafa/s, e)/xqran, k.t.l. Eur. Tro. 305 ei)s e)/m' ai)ti/an ba/lh|. Seidler's su/ g' a)fanei= lo/gwn, which Wolff adopts, is specious.

ou) to\n = ou) ma\ to\n, as not seldom; usu. followed by a second negative （as if here we had ou)k e)/xw ta/nde fro/nhsin）: 1088, Soph. Ant. 758, etc.

pro/mon standing foremost in the heavenly ranks, most conspicuous to the eyes of men: the god “who sees all things and hears all things” （Hom. Il. 3.277 o(\s pa/nt' e)fora=|s kai\ pa/nt' e)pakou/eis）: invoked Soph. Trach. 102 as w)= kratisteu/wn kat' o)/mma.

o(/ ti pu/mato/n （e)sti）, （tou=to） o)loi/man: schol. fqarei/hn o(/per e)/sxaton, h)/goun a)pw/leian h(/tis e)sxa/th.

ta\ d'—sfw=|n and, on the other hand, if the ills arising from you two are to be added to the former ills. Prof. Kennedy gives ta\ d', rightly, I think: for ga= fqi/nousa refers to the blight and plague （25）: ta/d' would obscure the contrast between those troubles and the new trouble of the quarrel.

prosa/yei intrans., as perh. only here and in fr. 348 kai/ moi tri/ton r(i/ptonti| a)gxou= prosh=yen, “he came near to me.” Eur. Hipp. 188 to\ me/n e)stin a(plou=n: tw=| de\ suna/ptei | lu/ph te frenw=n xersi/n te po/nos, “is joined.” It is possible, but harsh, to make prosayei act. with gh= as subject. Since in 695 a)lu/ousan kat' o)rqo\n ou)ri/sas is clearly sound, Herm. rightly struck out kai\ before ta\ d' here. See on 696.

o( d' ou)=n then let him go: Soph. Aj. 114 su\ d' ou)=n| xrw= xeiri/.

e)leino/n tertiary predicate: “I compassionate thy words, piteous as they are.” Where a possessive pron. with art. has preceded the subst., Soph. sometimes thus subjoins and adj., which really has the predicative force to which its position entitles it, though for us it would be more natural to translate it as a mere attributive: Soph. Ant. 881 to\n d' e)mo\n po/tmon a)da/kruton | ou)dei\sstena/zei: Soph. Phil. 1456 tou)mo\n e)te/gxqh | kra=t' e)ndo/muxon: Soph. El. 1143 th=s e)mh=s pa/lai trofh=s | a)nwfelh/tou. In 1199 （where see note） ta\n gamy. parq. xrhsmw|do/n is not a similar case. Prof. Kennedy, placing a comma after e)poi/ktei/rw, but none after tou=d', construes: to\ so\n sto/ma e)leino/n （e)sti）, ou)k e)poiktei/rw to\ tou=de.

stugh/setai pass. Other examples in Soph. are 1500 o)neidiei=sqe: Soph. OC 581 dhlw/setai, 1186 le/cetai: Soph. Ant. 210 timh/setai, 637 a)ciw/setai: Soph. El. 971 kalei=: Soph. Phil. 48 fula/cetai: among many found in prose as well as in verse are a)dikh/somai, a(lw/somai, e)a/somai, zhmiw/somai, timh/somai, w)felh/somai. The middle forms of the aorist were alone peculiar to that voice; the so-called “future middle,” like the rest, was either middle or passive.

stugno\spera/sh|s “thou art seen to be sullen when thou yieldest, but fierce when thou hast gone far in wrath”: i.e., as thou art fierce in passion, so art thou sullen in yielding. Greek idiom co-ordinates the clauses, though the emphasis is on stugno\s me\n ei)/kwn, which the other merely enforces by contrast: see on 419.

baru\s bearing heavily on the object of anger, and so, “vehement,” “fierce”: Soph. Aj. 1017 du/sorgos, e)n gh/ra| baru/s, Soph. Aj. 656 mh=nin barei=an: Soph. Phil. 1045 baru/s te kai\ barei=an o( ce/nos fa/tin th/nd' ei)=pe: Soph. Ant. 767 nou=s d' e)sti\ thlikou=tos a)lgh/sas baru/s.

pera/sh|s absol., = pro/sw e)/lqh|s: Soph. OC 154 pera=|as, （you go too far）, Soph. OC 885 pe/ran | perw=s' oi(/de dh/.

qumou=, partitive gen.: cp. Hom. Il. 2.785 die/prhsson pedi/oio: Hdt. 3.105 prolamba/neinth=s o(dou=: sometimes helped by a prep. or adverbial phrase, as Xen. Apol. 30 probh/sesqai po/rrw moxqhri/as: 2.16 e)pi\ plei=on ga\r proko/yousin a)sebei/as. —Others render: “resentful [or “remorseful”] even when thou hast passed out of wrath”: but (a) pera/sh|s with a simple gen. could not bear this sense: (b) the antithesis pointed by me\n and de\ is thus destroyed.

a)gnw=tos active, as in 681, 1133: but passive, “unknown,” Soph. Phil. 1008, Soph. Ant. 1001. Ellendt is not quite accurate in saying that Soph. was the first who used a)gnw/s in an active sense, for it is clearly active in Pind. P. 9.58 （478 B.C.） ou)/te pagka/rpwn futw=n nh/poinon ou)/t' a)gnw=ta qhrw=n （xqono\s ai)=san）, “a portion of land not failing in tribute of plants bearing all manner of fruit, nor a stranger to beasts of chase.” The passive use was, however, probably older than the active: compare Hom. Od. 5.79 a)gnw=tesa)llh/loisi （pass.） with Thuc. 3.53 a)gnw=tes a)llhlwn （act.）.

e)n de\ toi=sd' i)/sos: e)n of the tribunal or company by whom one is judged: Soph. Ant. 459 e)n qeoi=si th\n di/khn | dw/sein: Eur. Hipp. 988 oi( ga\r e)n sofoi=s | fau=loi par' o)/xlw| mousikw/teroi le/gein: and so, more boldly, Soph. OC 1213 skaiosu/nan fula/sswn e)n e)moi\ （me iudice） kata/dhlos e)/stai.

i)/sos aequus, just: Plat. Laws 975c to\n me/llonta dikasth\n i)/son e)/sesqai. Dem. 7.35 （by a contemporary of Dem.） i)/sw| kai\ koinw=| dikasthri/w|. So Soph. Phil. 685 i)/sos w)\n i)/sois a)nh/r. The Scholiast explains, para\ de\ tou/tois th=s o(moi/as do/chs h(\n kai\ prw/hn ei)=xon peri\ e)me/, i.e. “of the same repute as before.” To me such a version of i(/sos appears most strange.

Creon leaves the scene. The Chorus wish Iocasta to withdraw Oedipus also, that he may be soothed in the house: but she wishes first to learn how the dispute began.

maqou=sa/ g' sc. komiw=: cp. Soph. Trach. 335 （n.）.

do/khsislo/gwn a suspicion resting on mere assertions （those made by Oedipus）, and not supported by facts （e)/rga）: hence a)gnw\s, unknowing, guided by no real knowledge. Thuc. 1.4 ou) lo/gwnko/mpos ta/de ma=llon h)\ e)/rgwn e)sti\n a)lh/qeia: 3. 43 th=s ou) bebai/ou dokh/sews.

da/ptei de\: Oedipus was incensed against Creon, without proof; on the other hand （de\） Creon also （kai\） was incensed by the unjust accusation.

da/ptei might be historic pres., but need not be so taken: Creon is still pained. Aesch. PB 437 sunnoi/a| de\ da/ptomai ke/ar. The version, “and even injustice wounds,” would make the words a reflection;—“An accusation galls, even when unfounded”: but this is unsuitable.

a)mfoi=n a)p' au)toi=n sc. h)=lqe to\ nei=kos; Thus far, Iocasta only knew that Oedipus charged Creon with treason. The words of the Chorus now hint that Oedipus himself was partly to blame. “So then,” Iocasta asks, “provocation had been given on both sides?”

lo/gos the story （of the alleged treason）: for the words of Oed. （642 drw=nta kakw=s, te/xnh kakh/） had been vague.

proponoume/nas “already troubled,” not, “troubled exceedingly.” proponei=n always = to suffer before, or for: Luc. Iupp. Trag. 40 *)aqhna= *)/arhn katagwni/zetai, a)/te kai\ propeponhko/ta oi)=mai e)k tou= trau/matos, already disabled.

The evasive answer of the Chorus has nettled Oedipus by implying that the blame was divided, and that both parties ought to be glad to forget it. He could never forget it （672）.

o(ra=|s i(/n' h(/keis conveys indignant reproach: a grave charge has been laid against your king; instead of meeting it with denial, you are led, by your sympathy with Creon, to imply that it cannot be directly met, and must be hushed up. Soph. Ant. 735 o(ra=|s ta/d' w(s ei)/rhkas w(s a)/gan ne/os: Soph. El. 628 o(ra=|s; pro\s o(rgh\n e)kfe/rei.

pariei\s with tou)mo\n ke/ar, seeking to relax, enervate, my resentment: a sense which the close connection with katamblu/nwn interprets, though the more ordinary meaning for pariei\s, had it stood alone here, would be “neglecting,” “slighting” （po/qos parei=, Soph. El. 545）: cp. Aristoph. Kn. 436 tou= podo\s pari/ei, slack away （some of） the sheet: Eur. Cycl. 591 u(/pnw| pareime/nos: Eur. Orest. 210 tw=| li/an pareime/nw|, （neut.） by too great languor. Schneidewin understands, “neglecting my interest, and blunting （your） feeling”: but tou)mo\n must surely agree with ke/ar.

e)pi\ fro/nima Dem. 25.31 e)pi\ me\n kalo\n h)\ xrhsto\n h)\ th=s po/lews a)/cion pra=gma ou)de\n ou(=to/s e)sti xrh/simos.

pefa/nqai a)\n oblique of pefasme/nos a)\n h)=n: for the tense cp. Isoc. 5.56 loipo\n a)\n h)=nei) mh\ e)pepoi/hto. Whitelaw, taking pefa/nqai m' a)/n as oblique of pefasme/nos a)\n ei)/hn, defends the ei)/ se nosfi/zomai of the MSS. by Plat. Phaedrus 228a ei) e)gw\ *fai=dron a)gnow=, kai\ e)mautou= e)pile/lhsmai, and Plat. Apol. 25b pollh\ a)/n tis eu)daimoni/a ei)/h peri\ tou\s ne/ous, ei) ei(=s me\n mo/nos au)tou\s diafqei/rei, k.t.l. But the playful or ironical tone which ei) with the pres. indic. gives to those passages seems hardly in place here. The change of one letter restores the required e)nosfizo/man.

o(/s te is not for o(/s, though in Soph. El. 151 a(/t = h(/, and Soph. Trach. 824 o(/t = o(/: rather te goes with ou)/risas: cp. Soph. El. 249 e)/rroi t' a)\n ai)dw\s | a(pa/ntwn t' eu)se/beia qnatw=n.

a)lu/ousan of one maddened by suffering, Soph. Phil. 1194 a)lu/onta xeimeri/w| lu/pa|. The conj. saleu/ousan is tame.

a)\n ge/noio The MSS. have ei) du/naio genou=: for du/naio, the 1st hand of L had written du/nai, i.e. du/na|. Now ei) du/na| genou= is satisfactory in itself, since du/na| for du/nasai has good authority in Attic, as Eur. Hec. 253 dra=|s d' ou)de\n h(ma=s eu)=, kakw=s d' o(/son du/na|. But then we must correct the strophe, 667, —as by writing there ta\ pro\s sfw=|n toi=s pa/lai prosa/yeton, which I should prefer to Nauck's ingenious prosa/yei toi=s pa/lai ta\ pro/sfata. Verse 667, however, seems right as it stands: it gives a better rhythm for the closing cadence than we should obtain by adding a syllable. And if so, ei) du/naio （or du/na|） genou= here must be reduced to ˘¯˘. （i） If with Hermann we simply omit genou=, the elliptical ei) du/naio— understanding i)/sqi or genou=— is intolerably harsh; to me it does not seem even Greek. （2） ei) ge/noio, “mayest thou become!” is read by Bergk and Dindorf; cp. 863 ei)/ moi cunei/h. （3） To this I much prefer a)\n ge/noio, which Blaydes adopts; but I do so for a reason which he does not give. I suspect that ei) du/naio was a marginal gloss intended to define the sense of a)\n ge/noio, and that a)\n ge/noio was corrupted to genou= when ei) du/naio had crept into the text. （4） Prof. Kennedy conjectures ei)= to/ g' e)/n soi: “now also | with thy best skill thou ably waftest.” Since the metre of 667 is not certainly sound, no treatment of our verse can be confident.

ka)/m' these men know it: allow me also to know it.

o(/toupra/gmatos causal gen.; Soph. Ant. 1177 patri\ mhni/sas fo/nou.

sth/sas e)/xeis hast set up, i.e. conceived as an abiding sentiment, referring to 672 and 689. Cp. Eur. IA 785 e)lpi\s| oi(/an| sth/sasai ta/d' e)s a)llh/las | muqeu/sousi （Fritzsch）.

tw=nd' e)s ple/on = ple/on h)\ tou/sde, not ple/on h)\ oi(/de. The Chorus having hinted that Oedipus was partly to blame, he deigned no reply to their protests of loyalty （689 f.）. But he respects Iocasta's judgment more, and will answer her

*kre/ontos, sc. sth/sas e)/xw th\n mh=nin: causal gen. answering to o(/tou pra/gmatos.

bebouleukw\s in this periphrasis, the perf. part. is rarer than the aor. part.: Soph. Phil. 600 n.

le/g' speak. if you can make a clear statement （ei) safw=s e)rei=s） in imputing the blame of the feud: i.e. if you are prepared to explain the vague oi(=a （701） by defining the provocation.

e)gkalei=n nei=ko/s （tini）= to charge one with （beginning） a quarrel: as Soph. Phil. 328 xo/lon （tino\s） kat' au)tw=n e)gkalw=n, charging them with having provoked your anger at a deed.

au)to\s cuneidw/s i.e. does he speak as from his own knowledge （of your guilt）?

me\n ou)=n “nay.” Soph. El. 1503. Aristoph. Kn. 13 *n*i. le/ge su/. *d*h. su\ me\n ou)=n le/ge. Distinguish me\n ou)=n in 483, where each word has a separate force.

to/ g' ei)s e(auto\n in what concerns himself: Eur. IT 691 to\ me\n ga\r ei)s e)/m' ou) kakw=s e)/xei. —pa=n e)leuqeroi=, sets wholly free （from the discredit of having brought such a charge）: Soph. Ant. 445 e)/cw barei/as ai)ti/as e)leu/qeron: Plat. Laws 756d e)leu/qeron a)fei=sqai th=s zhmi/as.

a)fei\s seauto/n an appropriate phrase, since a)fie/nai was the regular term when the natural avenger of a slain man voluntarily released the slayer from the penalties: Dem. 38.59 a)\n o( paqw\n au)to\s a)fh=| tou= fo/nou to\n dra/santa: Antiph. 2.2 ou) to\n ai)/tion a)fe/ntes to\n a)nai/tion diw/komen.

ma/q' k.t.l.: learn that thou canst find no mortal creature sharing in the art of divination.

soi ethic dat.: e)sti\n e)/xon = e)/xei （Eur. Supp. 427 ti/ tou/twn e)sti\n ou) kalw=s e)/xon;）: te/xnhs. partitive gen. The gods have prescience （498）; but they impart it to no man, —not even to such ministers as the Delphian priests. Iocasta reveres the gods （647）: it is to them, and first to Apollo, that she turns in trouble （911）. But the shock which had befallen her own life, —when at the bidding of Delphi her first-born was sacrificed without saving her husband Laius—has left a deep and bitter conviction that no mortal, be he priest or seer, shares the divine foreknowledge. In the Greek view the ma/ntis might be （1） first, the god himself, speaking through a divinely frenzied being in whom the human reason was temporarily superseded （hence the popular derivation of mantikh/ from mani/a）: Plat. Tim. 71e mantikh\n a)frosu/nh| qeo\s a)nqrwpi/nh| de/dwken: ou)dei\s ga\r e)/nnous e)fa/ptetai mantikh=s e)nqe/ou kai\ a)lhqou=s: this was much the same as the Egyptian belief, Hdt. 2.83 mantikh\ de\ au)toi=si w)=de diake/etai. a)nqrw/pwn me\n ou)deni\ proske/etai h( te/xnh, tw=n de\ qew=n metecete/roisi. （2） Secondly, the ma/ntis might be a man who reads signs from birds, fire, etc., by rule of mystic science: it was against this te/xnh that scepticism most readily turned: Eur. El. 399 *loci/ou ga\r e)/mpedoi | xrhsmoi/, brotw=n de\ mantikh\n xai/rein le/gw. Iocasta means: “I will not say that the message came through the lips of a truly god-possessed interpreter; but at any rate it came from the priests; it was an effort of human mantikh/.” So in 946, 953 qew=n manteu/mata are oracles which professed to come from the gods. Others render: — “Nothing in mortal affairs is connected with the mantic art”: i.e. is affected by it, comes within its ken. Then e)sti\n e)/xon will not stand for e)/xetai （which it could not do）, but for e)/xei, as meaning “is of,” “belongs to.” Hdt. has e)/xein as = ei)=nai with expressions equivalent to an adverb, as Hdt. 2.91 a)gw=na gumniko\n dia\ pa/shs a)gwni/hs e)/xonta, “consisting in every sort of contest,” as he might have said polutro/pws e)/xonta: so Hdt. 3.128 peri\ pollw=n e)/xonta prhgma/twn （= pollaxw=s）: Hdt. 6.42 kata\ xw/rhn （= e)mpe/dws） e)/xontes: Hdt. 7.220 e)n e)/pesie(came/troisi e)/xonta. But such instances are wholly different from the supposed use of e)/xein alone as = ei)=nai with a partitive genitive.

ou)k e)rw= k.t.l. The exculpation of Apollo himself here is obviously not inconsistent with 720, which does not ascribe the prediction to him. And in 853 （o(/n ge *loci/as | diei=pe） the name of the god merely stands for that of his Delphian priesthood.

h(/coi is better than the conject. e(/coi （ “constrain”）, as expressing the suddenness with which the doom should overtake him. Soph. El. 489 h(/cei*)erinu/s. The simple acc. au)to\n, since h(/coi = katalh/yoito: cp. Hdt. 9.26 fame\n h(me/as i(kne/esqai h(gemoneu/ein, instead of e)s h(me/as （2. 29）.

o(/seis ge/noit' is oblique for o(/stis a)\n ge/nhtai （whoever may be born）, not for o(/stis e)ge/neto （who has been born）: Laius received the oracle before the birth of the child.

ce/noi not Thebans, much less of his own blood.

See on 733.

die/sxon “Three days had not separated the child's birth from us”: three days had not passed since its birth. Plut. Tib. Gracch. 18 keleu/santos e)kei/nou diasxei=n to\ plh=qos, to keep the crowd off.

bla/stas cannot be acc. of respect （“as to the birth”）, because die/sxon could not mean “had elapsed”: when die/xein is intrans. it means (a) to be distant, Thuc. 8.79 die/xei de\ o)li/gon tau/th| h( *sa/mos th=s h)pei/rou: or (b) to extend, Hdt. 4.42 diw/ruxadie/xousan e)s to\n *)ara/bion ko/lpon.

kai/ = o(/te （parataxis instead of hypotaxis）: Thuc. 1.50 h)/dh de\ h)=n o)ye\kai\ oi( *kori/nqioi e)capi/nhs pru/mnan e)krou/onto.

a)/rqra podoi=n = ta\ sfura/: e)nzeu/cas, fastened together by driving a pin through them, so as to maim the child and thus lessen the chance of its being reared if it survived exposure: Eur. Phoen. 22 （Iocasta speaks） e)/speiren h(mi=n pai=da, kai\ spei/ras bre/fos, | gnou\s ta)mpla/khma tou= qeou= te th\n fa/tin, | leimw=n' e)s *(/hras kai\ *kiqairw=nos le/pas | di/dwsi bouko/loisin e)kqei=nai bre/fos, | sfurw=n sidhra= ke/ntra diapei/ras me/son （better me/swn）, | o(/qen nin *(ella\s w)no/mazen *oi)di/poun. Seneca Oed. 812 Forata ferro gesseras vestigia, Tumore nactus nomen ac vitio pedum.

ei)s a)/baton o)/ros the tribrach contained in one word gives a ruggedness which is certainly intentional here, as in 1496 to\n pate/ra path/r, Soph. Aj. 459 pedi/a ta/de. A tribrach in the 5th place, always rare, usually occurs either when the penultimate word of the verse is a paeon primus （¯˘˘˘）, as Soph. El. 326 e)nta/fia xeroi=n, or when the last word is a paeon quartus （˘˘˘¯）, as Soph. Phil. 1302 a)/ndra pole/mion. Verse 967 below is exceptional.

ka)ntau=q' cp. 582.

It is more likely that, as our MSS. suggest, paqei=n should have been a commentator's conjecture than that qanei=n should have been a copyist's error （from v. 713）. No objection can be drawn from the occurrence of pro\s paido\s qanei=n so soon after 713: see on 519.

toiau=tadiw/risan i.e. made predictions at once so definite and so false: fh=mai, a solemn word used scornfully: cp. 86. The sense of diw/risan in 1083 is slightly different: here we might compare Dem. 20.158 o( *dra/kwnkaqaro\n diw/risen ei)=nai, “has laid down that the man is pure.”

w(=n xrei/an e)reuna=|: a bold phrase blended, as it were, from w(=n a)\n xrei/an e)/xh| and a)\ a)\n xrh/sima （o)/nta） e)reuna=|: cp. Soph. Phil. 327 ti/nos| xo/lone)gkalw=n, instead of ti/nos xo/lon e)/xwn or ti/ e)gkalw=n.

The mention of “three roads” （716） has startled Oedipus. He now asks concerning （1） the place, （2） the time, （3） the person. The agreement of （1） with （2） dismays him; that of both with （3） flashes conviction to his mind.

pla/nhma denotes the fearful “wandering” of his thought back to other days and scenes; as e)/doc' （729） is the word of one who has been in a troubled dream.

poi/as mer. u(postr. having turned round on account of （= startled by） what care, —like a man whom a sound at his back causes to turn in alarm: —far more expressive than e)pistrafei/s, which would merely denote attention. For the gen., cp. Soph. Aj. 1116 tou= de\ sou= yo/fou | ou)k a)\n strafei/hn.

lh/cant' the breath of rumour is as a breeze which has not yet fallen: cp. Soph. Aj. 258 no/tos w(s lh/gei, and Soph. OC 517.

sxisth\ d' o(do/s In going from Thebes to Delphi, the traveller passes by these “Branching Roads,” —still known as the tri/odoi, but better as the steno/: from Daulia it is a leisurely ride of about an hour and a half along the side of Parnassus. The following is from my notes taken on the spot: — “A bare isolated hillock of grey stone stands at the point where our path from Daulia meets the road to Delphi, and a third road that stretches to the south. There, in front, we are looking up the road down which Oedipus came [from Delphi]; we are moving in the steps of the man whom he met and slew; the road runs up a wild and frowning pass between Parnassus on the right hand and on the left the spurs of the Helicon range, which here approach it. Away to the south a wild and lonely valley opens, running up among the waste places of Helicon, a vista of naked cliffs or slopes clothed with scanty herbage, a scene of inexpressible grandeur and desolation” （ p. 79）. At this sxisth\ o(do/s Pausanias saw ta\ tou= *lai/+ou mnh/mata kai\ oi)ke/tou tou= e(pome/nou: the legend was that Damasistratus king of Thebes had found the bodies and buried them （10. 5 sect. 4）. The spot has a modern monument which appeals with scarcely less force to the imagination of a visitor, —the tomb of a redoubtable brigand who was killed in the neighbourhood many years ago.

tau)to\ but in 325 tau)to\n: cp. Soph. Trach. 325 n. a)po\ with both genitives: cp. 761, 1205.

toi=sd' For the dat. cp. Hdt. 2.145 *dionu/sw| me/n nunkata\ e(cako/sia e)/tea kai\ xi/lia ma/lista/ e)sti e)s e)me/: *hrakle/i+ de\kata\ ei)nako/sia e)/tea: *pani\ de\ kata\ ta\ o)ktako/sia ma/lista e)s e)me/. Then from persons the idiom is transferred to things: Thuc. 3.29 h(me/rai ma/lista h)=san th=| *mutilh/na| e(alwkui/a| e(pta/.

sxedo/n ti pro/sqen The interval supposed between the death of Laius and the accession of Oedipus must be long enough to contain the process by which the Sphinx had gradually brought Thebes to despair: but Soph. probably had no very definite conception of it: see on 758.

w)= *zeu= A slow, halting verse, expressing the weight on his soul: the neglect of caesura has this purpose.

e)nqu/mion Thuc. 7.50 h( selh/nh e)klei/peikai\ oi( *)aqhnai=oie)pisxei=n e)ke/leuon tou\s strathgou/s, e)nqu/mion poiou/menoi.

I do not believe that Soph., or any Greek, could have written fu/sin | ti/n' ei)=xe, fra/ze, ti/na d' a)kmh\n h(/bhs e)/xwn, which Herm. was inclined to defend as if ti/na fu/sin ei)=xe = ti/s h)=n fu/sin. Now ti/nos would easily pass into ti/na d' with a scribe who did not follow the construction; and to restore ti/nos seems by far the most probable as well as the simplest remedy. No exception can be taken to the phrase ti/nos a)kmh\n h(/bhs as = “the ripeness of what period of vigorous life.”

xnoa/zwn leukanqe\s ka/ra = e)/xwn xnoa/zon leukai=s ka/ra: Aristoph. Cl. 978 xnou=s w(/sper mh/loisin e)ph/nqei （the down on his chin was as the bloom on apples）: here the verb marks the light strewing of silver in dark hair. Cp. Soph. El. 43 h)nqisme/non. As Aesch. has melanqe\s ge/nos, “swarthy” （Aesch. Supp. 154）, so in Anthol. 12.165 （Jacobs 2.502） leukanqh/s = “of fair complexion” as opp. to meli/xrous.

ta/lās as being for ta/lans: Aristoph. Birds 1494 oi)/moi ta/las, o( *zeu\s o(/pws mh/ m' o)/yetai. In Anthol. 9.378 （Jac. 2.132） kai\ koimw= metaba/s, w)= ta/las, a)llaxo/qi, ta/lan is an easy remedy: but not so in Theocr. 2.4 a)f' w)= ta/las ou)de/poq' h(/kei, where pe/las has been conjectured.

e)/oikaou)k ei)de/nai = e)/oiken o(/ti ou)k h)/|dh: cp. 236 f.

kai\ mh\n “indeed” I fear （as you do）: Soph. Ant. 221, Soph. El. 556.

a(\nd' is certainly preferable to a(\ d' a)\n in a poet whose versification is not characterised by any love of unnecessary dia/lusis. Even in prose we find o(\s a)\n de/ instead of o(\s de\ a)/n, Hdt. 7.8.

baio/s identifies the chief with his retinue, —the adjective, when so used, suggesting a collective force like that of a stream, full or thin: so polu\s r\ei=, polu\s pnei= of vehement speech, etc.; Eur. Orest. 1200 h)\n polu\s parh=|, if he come in his might: suxno\n poli/xnion, a populous town （Plat. Rep. 370d）.

loxi/tas cp. Aesch. Lib. 766 XO. pw=s ou)=n keleu/ei nin molei=n e)stalme/non; |h)\ cu\n loxi/tais ei)/te kai\ monostibh=; TP. a)/gein keleu/ei dorufo/rous o)pa/onas （said of Aegisthus）.

kh=ruc as the meet attendant of a king on the peaceful and sacred mission of a qewro/s （114）. The herald's presence would add solemnity to the sacrifice and libation at Delphi: Athen. 660 A e)/drwn （= e)/quon） de\ oi( kh/rukes a)/xri pollou=, bouqutou=nteskai\ skeua/zontes kai\ mistu/llontes, e)/ti de\ oi)noxoou=ntes. a)ph/nh h)=ge mi/a = mi/a h)=n a)ph/nh, h)\ h)=ge: Pind. N. 9.41 e)/nq' *)are/as po/ron a)/nqrwpoi kale/oisi = e)/nqa po/ros e)sti\n o)\n *)a. kalou=sin. The a)ph/nh, properly a mule-car （Pind. P. 4.94） but here drawn by colts （802）, and in the synonymous with a)/maca （Hom. Od. 6.37, 57）, was a four-wheeled carriage used for travelling, as dist. from the two-wheeled war-chariot （a)/rma）: its Homeric epithet u(yhlh/ indicates that it stood higher on its wheels than the a(/rma: it could be fitted with a frame or basket for luggage （u(perteri/h Hom. Od. 6.70, pei/rins Hom. Il. 24.190）.

Cp. 118. oi)keu/s=oi)ke/ths, as in the and in a no/mos *so/lwnos in Lys. 10.19, who explains it by qera/pwn. The has the word only twice, both times in plur., of “inmates” （slave or free: Hom. Il. 5.413: Hom. Il. 6.366）.

h)= kai\ marks keen interest: Soph. El. 314 h)= ka)\n e)gw\ qarsou=sa ma=llon e)s lo/gous | tou\s sou\s i(koi/mhn;

The poet has neglected clearness on a minor point. The oi)keu/s— sole survivor of the four attendants—had fled back to Thebes with the news that Laius had been slain by robbers （118-123）. This news came before the trouble with the Sphinx began: 126-131. And the play supposes an interval of at least several days between the death of Laius and the election of Oedipus: see on 736. Hence kei=qen h)=lqe kai\ei)=de cannot mean that the oi)keu/s, on reaching Thebes, found Oedipus already reigning. Nor can we suggest that he may have fled from the scene of the slaughter before he was sure that Laius had been killed: that is excluded by 123 and 737. Therefore we must understand:— “when he had come thence, and [afterwards] found that not only was Laius dead, but you were his successor.” （For the parataxis se/ te*la/i+o/n te see on 673.） I incline to suspect, however, that Sophocles was here thinking of the man as coming back to find Oedipus already on the throne, and had overlooked the inconsistency. The conjecture *lai/+ou te dw/mata for *la/i+o/n t' o)lwlo/ta （Wolff） would remove the difficulty, but seems very improbable.

xeiro\s qigw\n marking that the i(ketei/a was formal; as when the suppliant clasped the knees （a(/ptesqai gona/twn）. Eur. Hec. 850 tu/xas se/qen, | *(eka/bh, di' oi)/ktou xei=ra/ q' i(kesi/an e)/xw.

a)grou/s might be acc. of motion to （Soph. OC 1769 qh/bas d' h(ma=s |pe/myon）; but it is better here governed by e)pi\: for the position of the prep. cp. 734, 1205, Soph. El. 780 ou)/te nukto\s ou)/t' e)c h(me/ras.

noma/s on Cithaeron, or near it, 1127. The man had formerly served as a shepherd （1039）, and had then been taken into personal attendance on Laius （oi)keu/s）.

tou=d' a)/poptos a)/stews “far from the sight of this town”: that is, far from the power of seeing it: whereas in Soph. El. 1487 ktanw\n pro/qes |a)/popton h(mw=n= “far from our eyes”: the gen. as after words of “distance from.” See Appendix.

oi)=' the o(/ g' of L （clumsily amended to o( de/ g' in other MSS.） prob. came from oi(=', rather than from w(s or w(/s g'. Soph. Phil. 583 oi(=' a)nh\r pe/nhs, “for a poor man”: Eur. Orest. 32 ka)gw\ mete/sxon, oi(=a dh\ gunh/, fo/nou, “so far as a woman might.” w(s, however, is commoner in this limiting sense （1118）; oi(=a more often = “like” （751）. Here oi(=a qualifies a)/cios, implying that in strictness the faithful service of a slave could not be said to create merit.