οὕτω γὰρ ἤδη: ‘indeed, as matters stand (“ἤδη”), “καὶ δοκῶ” (“λέξειν”), I think that I shall speak thus—i.e., not for gain—so far as thou art concerned.’ The seer, with grave irony, gives a new turn to Creon's phrase, “μὴ ἐπὶ κέρδεσιν”, and says that the admonition is superfluous. The message which he has to utter is fraught with no “κέρδη”—for Creon. For the plur. “κέρδη” in this general sense, cp. 1326. τὸ σὸν μέρος here=quantum ad te attinet: a sense quite as correct for it as the more usual quantum in te est (O. T. 1509, O. C. 1366, Tr. 1215). For καί emphasising “δοκῶ” (“λέξειν”), cp. 726. Creon's reply (1063) refers to the covert threat: ‘say what thou wilt, thou shalt not shake my purpose.’— The choice lies between this view and that of the Scholiast, who makes the verse interrogative:—“οὕτω νομίζεις, ὅτι ἐπὶ κέρδεσι λέγω”; i.e., ‘what, do I seem now— on thy part—to be speaking for money?’ The points in favour of the Scholiast's interpretation are:—（a) The combination “γάρ...καί” (before the verb) suits an indignant question: cp. 770, Tr. 1124. (b) The tone of rising anger—which began at 1060—fitly preludes the outburst at 1064: cp. O. T. 343—350. But on the other hand:—（a) The indignation comes late, seeing that Creon has already used the same taunt four times (1036, 1047, 1055, 1059); not, indeed, in so directly personal a form, yet still openly enough. (b) Though the seer is angered (1085), it is dramatically better to conceive him as speaking here with a stern calmness. (c) It would be correct to say (e.g.) “πέφασμαι λέγων, τὸ σὸν μέρος” (‘I have been represented as speaking..., so far as you could create such a belief’): but hardly, “δοκῶ τὸ σὸν μέρος”, as merely=“δοκῶ σοί”.— On the whole, then, the first view is best. —Others, which may be rejected, are:— (1) ‘I think that I shall speak for your good.’ But, if we are thus to supply “ἐπὶ κέρδεσιν”, and not “οὐκ ἐπὶ κέρδεσιν”, the verse must be interrogative. (2) ‘So far as you are concerned, I do not expect to speak for my own profit’; i.e., I shall receive no thanks from you. (3) ‘Do you really think that I shall find any satisfaction in speaking?’—i.e., it will be only pain for you, without advantage for me.
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