Sophocles: Philoctetes 0856684600, 9780856684609, 9780856684593

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SOPHOCLES

PHILOCTETES

Editorial Advisor:

M.M. Willcock

SOPHOCLES PHILOCTETES (6IAOKTHTHZ)

edited by R.G. Ussher

Aris & Phillips - Warminster

© R.G. Ussher 1990. All rights reserved. No part of this publication may be reproduced or stored in a retrieval system or transmitted in any form or by any means including photocopy

without the prior permission of the publishers in writing.

British Library Cataloguing in Publication Sophocles Philoctetes. - (Classical Texts; ISSN 0953 - 7961). I. Title II. Ussher, R.G. III. Series 882.01

Data

0 85668 4597 cloth 0 85668 460 0 limp

The Greek text is reproduced by kind permission of B.G. Teubner Verlagsgesellschaft, Leipzig. © 1979 & 1985.

Printed and published in England by ARIS & PHILLIPS Ltd, Teddington House, Warminster, Wilts BA12 8PQ, England

CONTENTS Preface Abbreviations Bibliography

vii viii ix

INTRODUCTION Notes Sigla

l 14 22

PHILOCTETES

23

Note on the Hypotheses

110

COMMENTARY

111

APPENDIXES; Metre Apparatus Criticus

165 174

GLOSSARY

182

INDEX

183

PREFACE The new Oxford Classical Text of Sophocles (ed. H. Lloyd-Jones and N.G. Wilson) has not, at the time of writing, yet appeared. This edition is based on the text of R.D. Dawe, Sophoclis Tragoediae IP (Leipzig, 1985), and thanks are owed to Dr Dawe and the B.G. Teubner Verlagsgesellschaft for permission to reproduce it here. Students should note that this text employs iota adscript instead of the commoner iotsa subscript. Thus, for example, véour φονᾷ (1209n.).

.

..

διαβόρωι

is printed for νόσῳ

...

διαβόρῳ

C)

φοναῖ

for

|

Progressin the preparation of the work was much assisted by a period of residence in

Clare Hall, Cambridge, and I am grateful to the President and Governing Body of the College for the excellent facilites offered there. I should like to express thanks also to Mrs Gillian Bartlett for unflagging efforts in "processing" the manuscript, to Professor M.M. Willcock for his salutary comments and to Mr Adrian Phillips and his colleagues for their carefulness and courtesy throughout.

My greatest debt is, as ever, to my wife, for her patience and practical encouragement. R.G. Ussher Adelaxde

May 1990

Vill

ABBREVIATIONS & BIBLIOGRAPHY ABBREVIATIONS (i) Abbreviations of the names of ancient authors and their works are those used in Liddell,

H.G. and Scott, R.,

A Greek - English Lexicon (revised by Sur Henry Stuart Jones and

R. McKenzie, Oxford, 1940) and in the Oxford Latin Dictionary (Oxford, 1968).

(ii) Abbreviations of periodicals are those found in L'Année Philologique.

(iit) The following abbreviations may be noted: Coll. Alex.

D-K EGF GP L-P LSJ PCG PG

Collectanea Alexandrina (ed. J.U. Powell, Oxford, 1925). Die Fragmente der Vorsokratiker (ed. H. Diels, rev. W. Kranz,

Zürich/Berlin, 11. Auflage, 1964). Epicorum Graecorum Fragmenta I (ed. G. Kinkel, Leipzig, 1877). The Greek Particles? (J.D. Denniston, Oxford, 1954). Poetarum Lesbiorum Fragmenta (ed.E. Lobel and D. Page), Oxford, 1955). A Greek-English Lexicon? (see under (1)). Poetae Comici Graeci (ed. R. Kassel and C. Austin, Berlin/New York,

1983- ). Corpus Paroemiographorum Graecorum (ed. E.L. von Leutsch and F.G. Schneidewin, Göttingen, 1839-1851).

PMG $-M

Poetae Melici Graeci (ed. D.L. Page, Oxford, 1962).

TGF

Tragicorum Graecorum Fragmenta? (ed. A. Nauck, Leipzig, 1889, repr.

TrGF

with suppl. B. Snell, Hildesheim, 1964). Tragicorum Graecorum Fragmenta (ed. B. Snell, R. Kannicht and S. Radt, Göttingen, 1971 - ).

Bacchylidis Carmina cum Fragmentis (post B. Snell ed. H. Maehler, 10. Auflage, Leipzig, 1970).

ABBREVIATIONS & BIBLIOGRAPHY

ix

BIBLIOGRAPHY The list, which is meant to be full but not exhaustive, includes all books and articles referred to. These have been cited by full title at first mention, thereafter either by the author's name alone or - where more than one work by a writer has been listed - by the author's name and the year of publication. Editions and commentaries are referred to by editor's or commentator's name alone.

1. Texts

and

Commentaries

Blaydes, F.H.M.: Sophoclis Tragoediae II (London, 1859). Campbell, L.: Sophocles, Plays and Fragments II (Oxford, 1881). Dain, A. and Mazon, P.: Sophocle III (Paris, 1960).

Dawe, R.D.: Sophocles, Tragoediae IP (Leipzig, 1985). Jebb, R.C.: Sophocles, The Plays and Fragments, Part IV, The Philoctetes (Cambridge, 1898). Kamerbeek, J.C.: The Plays of Sophocles, Commentaries Part VI, The Philoctetes (Leiden, 1980). Pearson, A.C.: Sophoclis Fabulae (Oxford, 1924, corr. repr. 1961). Schneidewin, F.G. and Nauck, A.: Sophokles VII Philoktetes (ed.L. Radermacher,

Stor, F.:

Berlin, 1911). .— Sophocles II (London/New York, 1913).

Webster, T.B.L.:

2.

Sophocles, Philoctetes (Cambridge, 1970).

Translations

Banks, T.H:

Four

Plays by Sophocles:

Ajax, the Women

of Trachis, Electra,

Philoctetes (Oxford, 1966)

Grene, D.:

Philoctetes, in The

Complete

Greek

Tragedies, ed. D. Grene and R.

Lattimore: Sophocles II (Chicago, 1957).

Jebb, R.C.: see under 1. McLeish, K.: Sophocles. Electra, Antigone, Philoctetes (Cambridge, 1979). Storr, F.:

see under 1.

Watling, E.F.: Electra and other plays (Harmondsworth, 1953).

x ABBREVIATIONS & BIBLIOGRAPHY 3. Literary and General Studies Adams, S.M.: Alt, K.:

Sophocles the playwright, Phoenix Suppl.3 (Toronto, 1957). "Schicksal und φύσις pp.141-174).

im Philoktet des Sophokles' (Hermes 89, 1961,

Austin, C. and Reeve, M.D.: Notes on Sophocles, Ovid and Euripides' (Maia 22, 1970, pp. 3-18).

Avery, H.C.: "Heracles, Philoctetes, Neoptolemus' (Hermes 93, 1965, pp.279-297). Bain, D: Actors and Audience. A Study of Asides and Related Conventions in Greek Drama (Oxford, 1977). Bellinger, A.R.: Achilles' son and Achilles’ (YCS 6, 1939, pp.3-13).

Bers, V.:

"The perjured chorus in Sophocles’ "Philoctetes" (Hermes

109, 1981,

pp.500-504).

Beye, C.R.:

‘Sophocles’ Philoctetes and the Homeric Embassy' (TAPAA

101, 1970,

pp.63-75).

Bezantakos, N.: ᾿ΣΟΦΟΚΛΕΟΥΣ #1AOKTHTHE oT 1149-1150' (Parousia 3, 1985 pp.3948). Biggs, P: The Disease Theme in Sophocles’ Ajax, Philoctetes and Trachiniae' (CP 61, 1966, pp.223-235). | Blundell, Mary W.: "The Phusis of Neoptolemus in Sophocles Philoctetes (G & R, Ser.2, 35, 1988, pp.137-148). "The Moral Character of Odysseus in Philoctetes (GRBS 28, 1987, pp. 307-329). Helping Friends and Harming Enemies: a Study in Sophocles and Greek Ethics (Cambridge, 1989).

Bowra, C.M.: Sophoclean Tragedy (Oxford, 1944). Broadhead, H.D.: Tragica (Christchurch, 1968).

Brown, AL.

Three and Scene-painting Sophocles' (PCPAS N.S. 30, 1984, pp.1-17). "The Dramatic Synopses attributed to Aristophanes of Byzantium (CQ N.S. 37, 1987, pp.427-431).

Burton, R.W.B.:

Buxton, R.G.A.:

The Chorus in Sophocles' Tragedies (Oxford, 1980).

Sophocles.

Greece ἃ Rome New Surveys in the Classics No.16

(Oxford, 1984). Calder, W.M. III: ^ Aeschylus' Philoctetes (GRBS 11, 1970, pp.171-179). "Sophoclean Apologia: Philoctetes' (GRBS 12, 1971, pp.153-174).

Campbell, L.: Paralipomena Sophoclea (London, 1907). Collinge, N.E.: "Medical Terms and Clinical Attitudes in the Tragedians (BICS 1962, pp.46-52). Cook, A:

9,

"The patterning of effect in Sophocles’ Philoctetes' (Arethusa I, 1968,

pp.82-93).

ABBREVIATIONS & BIBLIOGRAPHY Craik, E.M.:

xi

"A note on Sophokles' Philoktetes 456-458 and Antigone 323-326' (Mn. 31, 1978, pp.196-197). "Philoktetes: Sophoklean Melodrama' (AC 48, 1979, pp.15-29). "Sophokles and the Sophists' (AC.49, 1980, pp.247-254).

The Staging of Sophokles' Philoctetes and Aristophanes’ Birdsin ‘Owls to Athens'. Essays on Classical Subjects for Sir Kenneth Dover, ed. E.M. Craik (Oxford, 1990, pp.81-84). Dale, A.M.: The Lyric Metres of Greek Drama (Cambridge, 1968). ‘Seen and Unseen on the Greek Stage: a Study in Scenic Conventions' (WS 69,1956, pp.96-106). Repr. in Collected Papers (Cambridge, 1969, pp.119-129). Metrical Analyses of Tragic Choruses (BICS Bull. Suppl. 21.2, 1981, 21.3, 1983). Dawe, R.D.: "Emendations in Sophocles' (PCPAS N.S. 14, 1968, pp.8-18). Review of Kamerbeek (see under 1.) (Gnomon 54, 1982, pp.238-240).

Studies on the Text of Sophocles (Leiden, Vol.I, 1973, Vol.III, 1978). "Miscellanea Critica' (CP 83, 1988, pp.97-111). Diggle, J. "Notes on the text of Sophocles' Philoctetes' (CR N.S. 16, 1966, pp.262263). Diller, A.: ‘The Age of Some Early Greek Classical Manuscripts' in Serta Turyniana. Studies in Greek Literature and Palaeography in honour of Alexander Turyn, ed. J. Heller (Urbana, 1974, pp.514-524). Doyle, R.E.: "The Concept of ATH in Sophoclean Tragedy' (Traditio 32, 1976, pp.127). Earp, F.R.: The Style of Sophocles (Cambridge, 1944). Easterling, P.E.: The Manuscript A of Sophocles and its Relation to the Moschopoulean

Recension' (CQ N.S. 10, 1960, pp. 51-64). ᾿ "Sophocles Philoctetes: Collations of the Manuscripts G, R and Q' (CQ

N.S. 19, 1969, pp.57-85). ‘Repetition in Sophocles' (Hermes 101, 1973, pp.14-34). "Character in Sophocles(G & R 24, 1977, pp. 121-129). Repr. in Segal, E. (q.v.), pp.138-145. "Philoctetes and Modern Criticism' (/CS 3, 1978, pp.27-39). Repr. in Segal, E. (q.v.), pp.217-228). (ed.): Sophocles Trachiniae (Cambridge, 1982). Ehrenberg, V.: Sophocles and Pericles (Oxford, 1954).

Erbse, H.:

"Neoptolemos und Philoktet bei Sophokles' (Hermes 94, 1966, pp. 177. 201). Errandonea, I: Sófocles. Investigaciones sobre la estructura dramática de sus siete tragedias y sobre la personalidad de sus coros (Madrid, 1958).

xii

ABBREVIATIONS & BIBLIOGRAPHY

Falkner, T.M.:

"Coming of Age in Argos: Physis and Paideia in Euripides’ Orestes! (CJ 78, 1982-83, pp.289-300).

Fraenkel, E.: Due Seminari Romani (Sussidi Eruditi 28, Roma, 1977).

Fuqua, C.J.:

"Studies in the use of myth in Sophocles' "Philoctetes’ and the "Orestes' of Euripides’ (Traditio 32, 1976, pp.29-95).

Galinsky, G.K.:

The Herakles Theme (Oxford, 1972).

Gardiner, Cynthia P.:

The Sophoclean Chorus. A Study of character and function

(Iowa, 1987).

Garton, C.:

"Characterisation in Greek Tragedy' (JHS 77, 1957, pp.247-254).

Garvie, A.F.:

"Deceit, violence and persuasion in the Philoctetes' in Studi Classici in

Onore di Quintino Cataudella I (Catania, 1972, pp.213-226). Gellie, G.H.:

Sophocles.

A Reading (Melbourne, 1972).

Gill, C.:

"Bow, oracle and epiphany in Sophocles' Philoctetes' (G & R Ser.2, 27, 1980, pp.137-146). Goldhill, S.: Reading Greek Tragedy (Cambridge, 1986). Greengard, C.: Theatre in Crisis. Sophocles’ Reconstruction of Genre and Politics in Philoctetes (Amsterdam, 1987).

Gronewald, M.: "Drei Konjecturen zu Sophokles' "Philoctet' ' (Hermes 110, 1982, pp. 248-250). Haldane, J.À.:

"A Paean in the Philoctetes’ (CQ N.S.13, 1963, pp.53-56).

Hamilton, R.: "Neoptolemos' Story in the Philoctetes' (AJPh 96, 1975, pp.131-137).

Harrison, S.G., ‘Sophocles and the Cult of Philoctetes' (JHS 109, 1989, pp.173-175). Harsh, P.W.:

"The Role of the Bow in the Philoctetes of Sophocles’ (AJPA 81, 1960, pp.408-414). Henry, A.S.: "BIOS in Sophocles’ Philoctetes' (CR N.S. 24, 1974, pp.3-4). Hester, D.A.: "Very Much the Safest Plan or Last Words in Sophocles' (Antichthon 7, 1973, pp.8-13).

Hinds, A.E.:

~The prophecy of Helenus in Sophocles' Philoctetes’ (CQ N.S.17, 1967,

pp.169-180). "Binary action in Sophocles' (Hermathena 129, 1980, pp.51-57). Hooker, E.M.: "The Sanctuary and Altar of Chryse in Attic Red-figure Vase-paintings of the late Fifth and early Fourth Centuries B.C.’ VHS 70, 1950, pp.35-41). Hoppin, M.C., "What happens in Sophocles' Philoctetes? (Traditio 37, 1981, pp.1-30).

Hösle, V.:

Die Vollendung der Tragödie im Spätwerk des Sophokles. (Aesthetischhistorische Bemerkungen zur Struktur der attischen Tragódie (Stuttgart-Bad

Constatt, 1984). Huxley, G.L.: "Thersites in Sophokles, Philoktetes 445' (GRBS 8, 1967, pp.33-34).

Irigoin, J.:

‘Structure et Composition des Tragédies

de Sophocle' (Fondation Hardt

Entretiens 29, 1983, pp.39-65). Jackson, J.: Marginalia Scaenica (Oxford, 1955). Jameson, M.H.: "Politics and the Philoctetes (CP 51, 1956, pp.217-227).

ABBREVIATIONS & BIBLIOGRAPHY Jones, D.M.: "The Sleep of Philoctetes' (CR 63, 1949, pp.83-85). Jouanna, J.: "Le Sommeil Médecin (Sophocle, Philoctéte, v.859: ἀλεὴς

xiii

ÿnvos' in

Théâtre et Spectacles dans l'Antiquité. Actes du colloque de Strasbourg, 57 novembre, 1981 (Trav. du Centre de rech. sur le Proche-Orient et la

Gréce antique VII, Leiden, 1983). Kaimio, M.: Physical Contact in Greek Tragedy. A Study of Stage Conventions (Helsinki, 1988). Kells, J.H.: "Sophocles, Philoctetes 1140-5' (CR N.S. 13, 1963, pp.7-9). Kieffer, J.S.: "Philoctetes and Arete’ (CP 37, 1942, pp.38-50).

Kirkwood, G.M.:

Kitto, H.D.F.:

A Study of Sophoclean Drama (Ithaca, 1958).

"The Idea of God in Aeschylus and Sophocles' (Fondation Hardt Entretiens I, 1952, pp.169-189). Sophocles: dramatist and philosopher (London, 1958). Greek Tragedy (London, 1961).

Form and Meaning in Drama’ (London, 1964). Knox, B.M.W.:

The Heroic Temper

(Berkley/Los Angeles, 1964).

"Second Thoughts in Greek Tragedy' (GRBS 7, 1966, pp.213-232). Repr. in Word and Action (Baltimore/ London, 1979, pp.231-249). "Sophocles and the Polis' (Fondation Hardt Entretiens 29, 1983, pp.1-27). Lameere, W.: "L'Ode au sommeil du Philoctéte de Sophocle (vv.827-864) (AC 54,

1985, pp.159-179). Lattimore, R.: Story Patterns in Greek Tragedy (London, 1964). Laurenti, R.: "Interpretazione del Filottete di Sofocle' (Dioniso 35.2, 1961, pp.36-57).

Leinieks, V.: The Plays of Sophocles (Amsterdam, 1982).

Lesky, A:

Greek Tragedy, tr. H.A. Frankfort (London/New York, 1967).

Greek Tragic Poetry, tr. M. Dillon, (New Haven/London, 1972). Letters, F J.H.: "Philoctetes: The Play and the Man’ (UCPCPh 15.3, 1956, pp.95-156). Long, A.A.: Language and Thought in Sophocles (London, 1968). Maas, P.:

Greek Metre, uw. H.Lloyd-Jones (Oxford, 1962).

|

Machin, A.: Cohérerence et Continuité dans le Théátre de Sophocle (Québec, 1981).

"Hontes et Refus chez le Philoctéte de Sophocle' in Mélanges Edouard Delebecque (Aix-en-Provence, 1983), pp.259-276. Maguinness, W.S.: "Sophocles, Philoctetes 1.546' (CQ N.S.8, 1958, p.17).

Mandel, O.:

Philoctetes and the fall of Troy, Plays, documents,

iconography,

interpretations (Nebraska, 1982) Marzullo, B.: "Soph. Phil. 933 (MC 8, 1983, pp.35-36). Masaracchia, A.: "La scena dell’ ἔμπορος nel Filottete di Sofocle' (Maia 16, 1964, pp.79-98). "Sofocle, Filottete 1140-1142' (EClas 26, 1984, no. 87, pp.241-247). Matthiessen, K.: "Philoktet oder die Resozialisierung' (WJA ΝΕ. 7, 1981, pp.11-26).

Méautis, G.: Sophocle. Essai sur le héros tragique (Paris, 1957).

xiv

ABBREVIATIONS

& BIBLIOGRAPHY

Medda, E.: La Forma Monologica: Ricerche su Omero e Sofocle (Studi di lett., storia e filos. 35, Pisa, 1983).

Melchinger, S.: Sophocles, tr. D. A. Scrase (New York, 1974). Miller,

H.W.:

"o

Φιλόμηρος

Σοφοκλῆς and

Eustathius'

(CP

4],

1946,

pp.

99-102).

Moore, J.A.: Sophocles and Areté (Cambridge, Mass., 1938) Moorhouse, A.C.: The Syntax of Sophocles (Leiden, 1982). Moraglia, A.: "La Malattia di Filottete' (RSC 16, 1968, pp.284-287). Musurillo, H.: The Light and the Darkness. Studies in the dramatic poetry of

Sophocles (Leiden, 1961). Opstelten, J.C.: Sophocles and Greek Pessimism, tr. J. A.Ross (Amsterdam, 1952). Page, D.L.: Actors’ Interpolations in Greek Tragedy (Oxford, 1934). Conjectures in Sophocles’ "Philoctetes' (PCPRS N.S. 6, 1960, pp.49-53).

Parker, L.P.E.:

"Porson's Law Extended’ (CR N.S. 16, 1966, pp. 1-26).

Pearson, A.C.: The Fragments of Sophocles I (Cambridge, 1917). Perrotta, G.: Sofocle’ (Rome, 1963). Pfeiffer, R.: History of Classical Scholarship from the Beginnings to the End of the Hellenistic Age (Oxford, 1968). Philp, R.H.: "Sophocles, Philoctetes 782 (CR N.S.8, 1958, p.220).

Podlecki,/A.J.:

~The Power of the Word in Sophocles' Philoctetes' (GRBS 7, 1966,

pp.233-250). Poe, J.P.:

Heroism and Divine Justice in Sophocles Leiden, 1974).

Philoctetes (Mn.

Suppl. 34,

Poole, A.: Tragedy, Shakespeare and the Greek Example (Oxford, 1987). Pratt, N.T.

“Sophoclean "Orthodoxy" in the Philoctetes (AJPh 70, 1949, pp.273-289).

Radt, S.:

"Sophokies in seinen Fragmenten' (Fondation Hardt Entretiens 29, 1983, pp.185-222).

Raubitschek,

A.E.:

Theognis

313-14

and

Philoctetes

1050-51(

Apxaroyvwota

Il,

1980,

p.165). "A Note on the Philoctetes (1402)" in Studies in Honour of T.B.L.Webster I, ed. J.H. Betts, J.T. Hooker and J.R. Green (Bristol, 1986, pp.198-199). Raven, D.S.: An Introduction to Greek Metre (London, 1968).

Reeve, M.D.:

“Eleven Notes’ (CR N.S. 21, 1971, pp.324-329). “Interpolation in Greek Tragedy, III’ (GRBS 14, 1973, pp.145-171).

Reinhardt, K.: Sophocles, tr. H. and D. Harvey (Oxford, 1979).

Reynolds, L.D. and Wilson, N.G.: Scribes and Scholars. (Oxford, 1974) Rillig, C.: Sophokles. Die grossen Klassiker Band 22 (Salzburg, 1982). Roberts, D.H.: “Parting Words: Final Lines in Sophocles and Euripides’ (CQ N.S. 37, 1987, pp.51-64). Robinson, D.B.: "Topics in Sophocles' Philoctetes (CQ N.S. 19, 1969, pp.34-56). Ronnet, G.: Sophocle Poète Tragique (Pans, 1969).

ABBREVIATIONS & BIBLIOGRAPHY

xv

Rose, P.W.:

"Sophocles' Philoctetes and the Teachings of the Sophists' (HSPh 80, 1976, pp.49-105). Scarcella, A.M.: "Scavi Sofoclei: La Dialettica Natura/Cultura nel "Filottete” (QIFP I, 1984, pp.9-25). Schein, S.L.: The lambic Trimeter in Aeschylus and Sophocles (Leiden, 1979). Schlesinger, E.: "Die Intrige im Aufbau von Sophokles Philoktet' (RAM III, 1968, | p.102, n.23). Schmidt, J.- U.: Sophokles' Philoktetes. Eine Strukturanalyse (Heidelberg, 1973). Scodel, R.: Sophocles (Boston, 1984). Seale, D.: ‘The Element of Surprise in Sophocles’ Philoctetes' (BICS 19, 1972, pp.94102). Vision and Stagecraft in Sophocles (London, 1982). Segal, C.P.: "Divino e umano nel Filottete di Sofocle' (QUCC 23, 1976, pp.67-89).

"Philoctetes and the imperishable piety' (Hermes 105, 1977, pp.133-158). "Visual Symbolism and Visual Effects in Sophocles (CW 74, 1980-81, pp.125-142). Tragedy and Civilization. An Interpretation of Sophocles (Cambridge, Mass./London, 1981).

Segal, E. (ed.)

Oxford Readings in Greek Tragedy (Oxford, 1983). Repr. as Greek Tragedy. Modern Essays in Criucism (New York, 1983). Shisler, F.L.: ‘The Technique of the Portrayal of Joy in Greek Tragedy' (TAPAA 73, 1942, pp.277-292). "The Use of Stage Business to Portray Emotion in Greek Tragedy' (AJPh 66, 1945, pp. 377-397).

Smith, O.L.:

Studies in the Scholia on Aeschylus, I: The recensions of Demetrius Trichinius (Mn. Suppl. 37, Leiden, 1975). Spira, A: Untersuchungen zu Deus ex machina bei Sophokles und Euripides (Frankfurt, 1950). Stanford, W.B.: The Ulysses Theme’ (Oxford, 1963). (ed.): Sophocles Ajax (London, 1963). Stevens, G.P.: "Lintel with the Painted Lioness’ (Hesperia 23, 1954, pp.169-184). Sunton, T.C.W.: Notes on Greek Tragedy, IT VHS 97, 1977, pp.132-137).

"The Scope and Limits of Allusion in Greek Tragedy' in Greek Tragedy and its Legacy. Essays presented to D.J.Conacher, ed. M.Cropp, E.

Fantham, S.E.Scully (Calgary, 1986, pp.67-89). Stokes, M.:

'Textual notes on Sophocles' Philoctetes in 'Owls to Athens' ed. E.M. Craik (Oxford, 1990, pp.13-23). Stumbo, B.: "Il Filottete di Sofocle' (Dioniso 19, 1956, pp.89-110). Taplin, O.: "Significant Actions in Sophocles' Philoctetes' (GRBS 12, 1971, pp.2544). The Stagecraft of Aeschylus (Oxford, 1977).

xvi

ABBREVIATIONS & BIBLIOGRAPHY

Greek Tragedy in Action (London, 1978). "Sophocles in his Theatre' (Fondation Hardt Entretiens 29, 1983, pp.153183). The Mapping of Sophocles ' Philoctetes in Essays on Greek Drama ed. B. Gredley (BICS 34, 1987, pp.69-77). Tarrant, R.J.: "Sophocles, Philoctetes 676-729: Directions and Indirections' in Greek Tragedy and its Legacy (pp.121-134). See at Stinton. Turyn, A.:

Studies in the Manuscript Tradition of the Tragedies of Sophocles (Illinois

Studies in Language and Literature 36, 1-2, Urbana, 1952). Untersteiner, M.: Sofocle, Studio Critico (Florence, 1935). Vickers, M.:

"Alcibiades on Stage: Philoctetes and Cyclops’ (Historia 36, 1987, pp.171-

197). Vidal-Naquet, P.: "Sophocles' Philoctetes and the Ephebeia' in J.- P. Vernant and P.Vidal-Naquet, Tragedy and Myth in Ancient Greece, u. J. Lloyd (Sussex/New Jersey, 1981, pp.175-199). Vieira Jabouille, V.J.: "Söfocles, Philoctetes, vv.986-988' (Euphrosyne 13, 1985, pp.165-169). de Vries, G.J.:

Waern, J.:

"Remarks on a Greek Form of Address (ὁ τὰν)

(Mn. N.S. 19, 1966,

pp.225-230). "Greek Lullabies’ (Eranos 58, 1960, pp.4-5). "Odysseus bei Sophokles' (Eranos 60, 1962, pp.1-7).

Waldock, A.J.A.: Sophocles the Dramatist (Cambridge, 1966). Webster, T.B.L.: Greek Theatre Production (London, 1956).

The Tragedies of Euripides (London. 1967).

An Introduction to Sophocles? (London. 1969). The Greek Chorus (London, 1970).

Weinstock, H.: Sophokles (Leipzig, 1931). West, M.L.:

Greek Metre

(Oxford, 1982).

"Tragica VII (BICS 31, 1984, pp.171-192). An Introduction to Greek Metre (Oxford, 1987).

Whitman,

C.H.:

Sophocles: a Study of Heroic Humanism (Cambridge, Mass., 1951).

von Wilamowitz-Moellendorff, T.: Die dramatische Technik des Sophokles (Berlin, von

1917, repr. Zürich, 1969). Wilamowitz-Moellendorff, U.: Griechische

Darmstadt, 1958). Wilson, E.: The Wound and the Bow (Boston, 1941). Wilson, N.G.: Scholars of Byzantium (London, 1983).

Verskunst

(Berlin,

1921,

repr.

See also at Reynolds.

Winnington-Ingram, R.P.: Sophocles: an Interpretation (Cambridge, 1980). Woodhead, A.G.: The Study of Greek Inscriptions (Cambridge, 1959). Woodhouse, W.J.: “The Scenic Arrangements of the Philoktetes of Sophokles' (JHS 32, 1912, pp.239-249).

ABBREVIATIONS & BIBLIOGRAPHY

xvii

Woodward, T. (ed.): Sophocles. A Collection of Critical Essays (New Jersey, 1966).

Worp, K.A.:

᾿ΑΥ̓ΤΟΣΤΟΛΟΣ' in Miscellanea (Amsterdam, 1976, pp.501-504).

Tragica

in honorem

J.C.Kamerbeek

[1

INTRODUCTION 1. The background Philoctetes

in Homer

is a celebrated

archer

(//.2.718,

Od.

8.219),

fateful. snake-bite, the catälyst of the action of our drama 263-275) was already in Homeric times familiar (/1.2.721-725). narrative

Epic

of the events that form

Cycle

(Stasinus

survive in the summary

in

its background

Cypria,

Lesches

of Proclus.!

We

in

was

given

Little

and

the

(Ph.1-11, A fuller

by poets of the

Iliad)

whose

read (for example)

works

of the wound

with its foul smell,? of Helenus's capture by Odysseus, and his prophecy, of the

healing

(foreshadowed

there,

Ph.

1333-1334)

of Philoctetes'

sickness,

and the death (foreshadowed by Heracles, Ph.1426-1427) of Paris at Philoctetes' hands.* His capture of Troy — before the promised healing - is passingly alluded to by Pindar (P.1.53-55), and Nestor, from hearsay,

reports his safe return (Od.3. 188-190). 2. The play. Sophocles'

Philoctetes

Iliad Book

9,’ was

inspired would

B.C.,*

with

its embassy

not the first stage-version

both Euripides remember,

of 409

if not

and Aeschylus, Aeschylus,

and

at least

recalling

of the story.

some

It had

of Sophocles'

Euripides'

play

that

of

earlier

spectators

of 431.*

"They

would not, however, remember Neoptolemus (who does not appear in Euripides or Aeschylus) nor the fifteen veteran sailors of his father (who

replace,

as chorus,

the earlier writers' native men

of Lemnos).

Actor,

a

Lemnian friend of Philoctetes, and Diomedes (Odysseus' companion in Euripides) would not appear in Sophocles' new play.” Odysseus himself survived to pit his own loose principles against those of an honourable but immature young nobleman, and a proud, though greatly suffering — and here, completely isolated — hero.‘ Philoctetes, however, does not appear at once, and the Prologue permits insights into (a) the ‘plot’ (in every sense) and (b) the two men who there

discuss

it.

Neoptolemus,

suppose servant

One

of

these,

indeed,

is

little

more

than

Achilles! son, had never seen his father (351n.,

a

mere we need

boy: not

him lying there)’ and finds himself, on his first campaign,'^ the — in Odysseus own words, 15, 53 - of that experienced

campaigner.

An

ambiguous

prophecy"

of the

captured

seer

Helenus

has

2} linked

Troy's

fall ("this present

summer",

1341)

with

his and

Philoctetes'

presence there, but only his own predicted róle in this achievement has up till now been made clear to the boy. They have come, he is aware, for Philoctetes and/or Philoctetes' bow, but he now finds that the mission will

require lies and trickery, and the physis of Achilles' son rebels. However, the discovery that he needs the bow to conquer (115), together with a youthful hero's desire for kleos (120), prevails in the meantime over his true

nature.

The

cynical

thus attained, withdraws.

Odysseus

(82ff.,

96-99),

his

immediate

object

We shall meet him again, of course, though only

briefly. Neoptolemus' sailors have followed from his ship, and enter the orch2stra now as chorus.? Their first words adequately indicate their attitudes — respect and loyalty, with paternal affection (141n.) towards their young commander (135, 150), and sympathy (even in prospect, 169) for a hero whom (like Ixion, 676 ff.) they "have heard about in story but not seen". These are the feelings they exhibit through the play: where they clash, the first is dominant (169n.).'* Their present reflections are stirred by sight of Philoctetes' cave, which Neoptolemus had located and confirmed as possessing

a

rear

entrance

(159n.).

The

cave

must,

by

some

means,

be

seen as elevated (29; 818, 1001-1002nn.), and out of its seaward-facing entrance, his coming proclaimed by ever-louder cries of pain, there limps (as in Euripides, D.C. 59.5, and possibly dressed, as there, in beast-skins:

see,

however,

face-to-face man

307-309)

with Philoctetes.

(1423-1428n.),!*

(from

a

whose

and

morality

his

feral

figure

Their

encounter. will transform

attract

(226n.).5

Neoptolemus

ancestral

nature

from

^ The the

shrinks,

orbit

86-94)

Greeks a boy of

are into a

Odysseus

into

that

of

A feral figure suits, indeed, the image - a wild man, if not a wild beast, of the countryside - instilled in Neoptolemus by Odysseus (116n., 147)," and fostered in the imagination of the chorus (183-185). Philoctetes, however,

whatever

his appearance,

is no

satyric

Polyphemus

or Silenus,

no

token

object of a quasi-comic quest;!® and the feral nature that Neoptolemus discerns in him (1321) - fruit of his ancient pain and present disillusionment — is dormant at the two Greeks' first encounter. Greeks, to an embittered Philoctetes, are his enemies (942-944n.); but bitterness is forgotten here by a lonely human being in pleasure at the sound of his own tongue (234).? To be sure, it soon surfaces (254-259), and its trigger is the

credence

vanished

from

which

men's

he

gives

the

knowledge.?

other's

lie that

No

keener

his name

hurt

than

and

fate

oblivion

have

and

[3 laughter (257-258n.) could breed heroic anger and despair. The

play

proceeds

narrative

of

infrequent

(169n.),

his

from

human

contact

but none,

on

of two

Lemnos,

there,

stirs

long

speeches.

and

his

in

the

pity

His

words

clearly

he himself

Greeks

(314—316)

reply.

Neoptolemus'

confirm,

is eager

indeed,

to be rescued

the

Philoctetes’

subsequent

audience

as yet, in the ambitious boy whose

him.

initial

by way

casting-out

"take"

his

here

and

chorus

resolution,

and

reservations

are

presents discarded,

him

in no

he

embarks

attractive with

since

his curse

affords a timely starting-point for Neoptolemus' speech

and

military duty is to

other's

(311-313),

life

light,

some

on the

story in for,

once

assurance

on

deceit. His medley of truth and falsehood? renders cynical, in retrospect, his comment on Odysseus and Phoenix (345, "speaking truly or falsely, who can

tell?",

and

his

gnomic

utterances

(386-388nn.)

are

not

so

much

indicative of an old head on young shoulders as the deliberate adoption, in speaking

with for

the

deems

apt

the

token,

Philoctetes'

older

Philoctetes,?

achievement bitterness,

of his and

of

attitudes

purpose.

pointedly

and He

ends,

language

notes, as

he

by had

that the

he

same

done,

by

denouncing the Atreidae (389-390). The bonds of common race and family friendship - Neoptolemus has been careful to identify himself as Achilles’ son, 240-241 - that initially link experienced man and novice boy are strengthened, for the former, by the revelation (from his own experience, all too credible) of common ill-treatment by the Greeks. Philoctetes is thus encouraged once again (305-313nn.), but with higher hopes now, to beg a passage home from passing strangers: and his hopes seem about to be fulfilled as Neoptolemus, after feigning immediate departure (468-506n.) and token resistance (519-541n.) agrees, though with studied ambiguity (529n.) to carry him with

them

from

the

island.

The

boy,

however,

could

not of course

control

the progress of his talk with Philoctetes, and the latter's long narrative and

lengthy plea - as well as his questions about former friends and enemies -have extended the interview beyond the expectation, as well as the patience, of Odysseus. Philoctetes' hopes are accordingly frustrated, and the first of a series of "false starts" provoked,^ by the arrival of a messenger dispatched, did he but know it, as agent of the very man he hates so keenly, and who is still, as he has recently heard with total credence, "highly prosperous in the army of the Greeks" (417-420). The messenger is, of course, the sailor in disguise - accompanied, for credibility,

by

another,

542-544

- whom

Odysseus

(126-129) to expedite Neoptolemus's mission.

has

sent

as

promised

4] His intervention, needless (as Odysseus could not know) in fact thwarts Neoptolemus' good progress. The youth, however, far from displaying irritation, engages with ready-witted zest in an entertaining and

subtly-staged charade

(542-627nn.),

whose

immediate

effect is Philoctetes'

urgent plea to sail at once (635-638). Odysseus has sworn (the messenger reports), in obedience to an oracle and on pain of death (603—619), to

bring Philoctetes back from Lemnos. This splendid scene, despite some ambiguities (610-618nn.),% should certainly be accepted at face value: we are not (that is) to look for coded messages,“ or believe that Odysseus has changed his plan (126-129) and come himself.” Nor is it, apart from

entertainment given

important

Philoctetes.?* shows exhibits

value,

no

otiose:

if the plot is not furthered

confirmation

The

suspicion

a cunning

man, of and

though the

róle

of

the

character

tantalised of

a callousness

by

which

are and

whispering,

(573-581nn.):

585-588)

we

Neoptolemus

conspiratorial

Neoptolemus (575n.,

of

(645n.),

the

might,

boy while

he admired it, have surprised Odysseus (80-81). These traits are emphasised on the messenger's departure, when Neoptolemus, in proof of his sincerity, allows himself to be "persuaded" to set sail despite the fact that the wind is wrong for Scyros.” At the same time, he uses a remark of Philoctetes as the starting-point for an effort at acquiring the bow (652-661nn.). ^ His deviousness ironically leads to hyperbolic praise from a Philoctetes euphoric at the prospect of his home-going; in answer, he cynically voices satisfaction with winning Philoctetes as his "friend" (671—673nn.).! Their second "false start" is prefaced by a visit to the cave — delayed before by the messenger's arrival,

539 - to collect

necessities

for Philoctetes'

journey,

and

their

exit here

marks, in a sense, the play's catastrophe since each will meet, soon after re-emerging, his separate physical and moral crisis. Philoctetes will be incapacitated by his spasm (induced, perhaps, by excitement, 542-627n.), and Neoptolemus brought to reflect upon his treatment of the cripple as his "quarry" (116).? He already knows, indeed, the cave and its amenities

(31-39nn.),

but the

sight

of Philoctetes

himself

in his environment

may

well have stirred a sympathy which Philoctetes' sickness — the boy's first experience, no doubt, of dreadful suffering 3 - and further experience of Odysseus (974-975n.), will convert (and thus, ironically, flout the will of

Heaven) to a rediscovered Achillean physis. But Philoctetes' pain is in the future: meanwhile, his joyful hopes are echoed by the chorus (719-729nn.),** who contrast Philoctetes' past life (as they imagine it) with his present good luck in meeting Neoptolemus. He, they roundly assert, will take him home. Their words foreshadow the final situation: they

[5 cannot know it, but they yet speak with a confidence which springs in part from their sympathy (169n.), already expressed in the first part of the stasimon,?* in part from their knowledge of, and belief in, Neoptolemus as

the "descendant of good men" (719). Hopes of immediate

leave

the

attacks

cave.

him

joy are dashed for Philoctetes as he and Neoptolemus

A

who

spasm

already

of his sickness

finds movement

his progress towards the ship.

(a recurrent difficult

one,

(691n.),

757-759n.)

and

interrupts

The grim realism of Sophocles' description"

allows us to picture the dread with which the sufferer had perhaps foreseen

this set-back (674—675n.): pain

of Heracles,

it also recalls, by its language (745,797nn.),

his friend

and

benefactor,

who

behind the action,?* and ultimately will manifest will

of

man

with

Heaven's.

A

first

here

as elsewhere

the lurks

himself to reconcile the

experience

of

Philoctetes'

pain

provokes some pity — at last - in Neoptolemus (755-756n.): ironically, the newly-aroused feeling coincides with an opportunity to gain the bow. For Philoctetes knows that sleep must shortly master him, and if he cannot now

leave Lemnos before the arrival - certain, in his view , 634 - of Odysseus, he can see at least that the cherished bow of Heracles does not come into Odysseus's possession. He accordingly entrusts it — consistently with his

earlier

trustful

attitude to an artful Neoptolemus,

who now regards the prize as useless.

667-668n.

- to a boy

It is not, indeed, a 'Damascus road'

conversion; for pity is countered, for the moment, by elation to compel (as earlier) an ambiguous response (779-781nn.). Neoptolemus has recognised

that, for success at Troy, he needs not just the bow but Philoctetes: he has

also - and

his silence

(804-805nn.)

is significant

- begun

to reflect

on

moral failure (839-842nn.). He thus in solemn hexameters (839-842n.) resists the chorus' urging (855-864) to leave with the bow while Philoctetes sleeps. Their private hopes, and expectation of his attitudes, cannot

prevail against their innate

sense

of Neoptolemus'

they themselves have assisted, with a lullaby they wish him now to utilise. Neoptolemus them (865) before Philoctetes stirs and wakens.

duty as a soldier,

(828-832n.), the has time merely

and

sleep that to rebuke

Philoctetes is "surprised by joy" (865-871) at finding his Greek visitors still present. His next words - indicative of his bitterness of spirit — contrast the Atreidae's reaction to his sickness with that of this true son of Achilles. Neoptolemus, indeed, had promised (though not sworn) to remain; but

Philoctetes

(although

he

had

deemed

an

oath

superfluous)

in

his

consciousness of the nuisance of his nosëma had scarcely thought that the boy would tolerate it. In fact, he fears that it will even yet deter him; for

6] Neoptolemus,

who has lent a hand to raise him,

to lead him at his urging

once again towards the ship,” is struck with remorse at betraying his "own nature", and falters (895-909nn.). He finally blurts out the truth, that

"strong necessity" dictates that Philoctetes go to Troy. Joy is followed yet again by disappointment, but the disappointment is expressed now - by a swing of mood that parallels the vicissitudes of his sickness'? — in abuse provoked by his feeling of betrayal. Such was his pleasure at and trust in Neoptolemus - a trust even yet not wholly vanquished, 927-929n. - that only

now

does

pleadingly, the

he

the bow

moment

notice

and

ask

back,

in Neoptolemus's

Neoptolemus

(still,

peremptorily

hands.

despite

at

first,

and

It will be returned,

his "terrible

pity",

965,

later

but

at

subservient

to Odysseus and his own ambition, 926-926n.). can merely fall dumb and look away. His silence, apart from a brief soliloquy, and an agitated consultation of the chorus following Philoctetes' curse-cum-plea (965-974nn.), remains unbroken until after the departure of Odysseus (1074). For Odysseus now reappears (974). His sudden

appearance

(which

Philoctetes

634),* abruptly foils Neoptolemus'

of course

expects

at some

stage,

decision (974-975n.) to hand Philoctetes

back the bow. Philoctetes is face-to-face with his old enemy, who seemingly has been watching close at hand and now enters behind him (he is first recognised by his voice, 974). He intimidates Neoptolemus and threatens Philoctetes with the force he had earlier regarded as impossible (981-983nn.).* Desperation at, and suspicion of, Neoptolemus' delay may likewise have caused him to abandon previous caution (75-78), but of course

he

will

know,

if he has,

in fact,

been

watching,

that

Philoctetes

no

longer holds the bow.5 The defenceless cripple, wrongly but touchingly acquitting Neoptolemus, while trying to turn to account his clear unhappiness (1006-1015nn.), detects in Odysseus (who readily admits it) the immediate architect of his deception.“ Rather than see Troy at his compulsion (988), he will foil the plan with the help of his own those "jagged rocks" that earlier he had called on in his anguished

island sense of

utter desolation (936-938nn.). Frustrated by Odysseus' men in a suicidal leap" (his arms are pinioned, 1003-1005), he vents on Odysseus himself the dreadful bitterness — with keen resentment of the laughter of his

enemies,

257-258n.

(254-317). protects

- which

Yet even now,

“the villains and

his

account

to

Neoptolemus

in face of living proof of his belief that Heaven the knaves"

does not entirely desert him. different sense,

characterised

(446-452,

1021n.),

his innate

faith

in

For he sees Odysseus (as Odysseus does, in a

himself)** as in some

inscrutable

way

a divine

agent.

His

[7 faith,

in

the

outcome,

is

appeal to Neoptolemus appeals to, 961-962nn., and troubled boy.

seen

to

have

been

justified;

meanwhile,

a

last

(whom his vacillating mood now curses, now 1040-1042nn.) evokes no response from a cowed

Faced with a situation which (for once) he cannot handle, Odysseus acts to allow time for reflection. Teucer (he claims) can wield the bow as well as Philoctetes: the latter, accordingly, is released (1054), and Odysseus exits abruptly (as he entered) with a curt comment to Neoptolemus (1068-1069nn.). The brusque volte-face is no part of a charade, but the outward sign of Odysseus’ new awareness (which Neoptolemus senses,

1078-1079)

that Philoctetes must

failed

the

and

suggest,

threat

it will prove

of

force

difficult,

somehow seems

be persuaded.

likely

1045-1046n.),

to

(at

Trickery

best,

as

the

and the oracle had

has

chorus

(after all)

expressly stated that Philoctetes must go willingly (102n.). But Odysseus well knows of course that he cannot accomplish this: accordingly, he stakes his hopes on Neoptolemus who, though clearly sympathetic to Philoctetes and thus suspect (974, 1068-1069nn.) will not (Odysseus reckons) disobey him. He is right, for Neoptolemus is conscious still that he is to capture Troy with Philoctetes. Thus pity, duty and ambition all conflict

in

him:

he

leaves

his

sailors

to

keep

the

man

in

company

(as

Philoctetes has suggested indirectly) but also (as he hints, 1078-1079nn.) initiate the process of persuasion,?' and follows Odysseus from the scene.

to

Philoctetes,

to

his

dream

of

home-going

rudely

shattered,

reverts

contemplation of his future life and death, without the bow that supplies his food, on Lemnos (1092-1094n.). The chorus, to whom he had just now looked for sympathy (1070-1071nn.), begin by pointing out his own

responsibility; later (in some exasperation at his attitude) they speak of heaven's will and their own friendship. Philoctetes, who admits their good intentions

(1170-1171),

yet vacillates

as before

with

Neoptolemus:

he bids

them leave, then begs Their pleas for reason and a recognition of face of his hatred for

them, as they start to leave, to stay (1177-1195nn.). and good-will towards Neoptolemus (1163-1165nn.), Odysseus' situation (1143-1145n.), are powerless in Odysseus (1111-1115, 1123-1139) and hostility to the

"hated

(1172-1175n.,

land

oneself

of Troy"

(1183)

is

(1193-1195nn.),

and

his way

the

to seek

dead

(1210-1212n.).

(the

chorus,

vainly

addressed

Philoctetes, father

knowing

whom,

Naturally, his

1200).

to

in a kind

An

a

man

of new

in his present

no

impotence,

weapon are

abrupt

to

request

in

mental

delirium,

asks

black

despair,

assist

him

casual,

1209),

to control

anguish help

he

on

assumes

is forthcoming and

he

exits,

8] repeating his cry of desolation (951nn.), to the cave. When

he re-emerges,

at Neoptolemus'

again) an altered situation.

summons

Neoptolemus

(1262),

he

will find

(yet

has used the interval to reflect

on his position (as he hopes that Philoctetes will, 1078-1079) and "arrived at a state of mind" not "better suited" to his "interest" but more nearly

representing his true physis. He now regards his former conduct as disgraceful (1228,1234, 1249), and has shrugged off his subservience to Odysseus to the point of willingness to fight him sword to sword (1254-1257).

For Neoptolemus,

despite Odysseus'

words

(974),

has not,

in

fact, delivered up the bow (1232), which he now plans to return to Philoctetes.?? Odysseus, in spite of previous doubts, is still incredulous (1233, 1235): faced with a young man ready now to stand up and talk back to him (1240, 1244, 1251b), (1240—-1243nn. ).*: He is,

(1233-1236nn.), The

sound

he can only threaten however, confronting

military a real

discipline problem

and retreats once again to think it over.*

of

brawling

and

a

call

from

Neoptolemus

bring

Philoctetes

limping from the cave. He has no welcome (in view of their last meeting) for the chorus, nor (given his deep sense of betrayal) for Achilles' son (1284-1286); and when Neoptolemus asks for his decision (does he mean "to stay and put up with it or sail with us?"), he encounters the stubborn resolution

that

(1178-1179n.).

had

earlier

| Neoptolemus

frustrated

the

retains

sang-froid

his

efforts

of

the

chorus

(1278-1280),

and

calmly responds to Philoctetes' curses by proffering the bow (1287). Its owner — incredulous, and suspicious still — has barely taken hold of it,

when Odysseus — soon overcome by anger and frustration - abruptly returns with threats and bluster (1293-1298nn.).5 His brief thought of a final attempt at using force (despite his realisation of its uselessness, 1054-1056n.) is quickly dispelled by Philoctetes, whose self-control snaps in a bid to shoot him down. Odysseus, saved by Neoptolemus' intervention, departs to unpleasant gloating taunts from Philoctetes, and this time he is not to re-appear. His first appearance (974) had foiled the bow's transference: here (in this parallels of word and action

between

him

and

"mirror" scene) he comes too late. The emphasise, by contrast, the changed relations

Neoptolemus:

the

imply (1423-1428n.), has become, physical sense (910), a man.* Odysseus'

intervention,

with

boy,

as

in the

the recovery

veer again in favour of the boy whom

Heracles

interval,

of the

bow,

and

himself

not

causes

seems

just

in

Philoctetes

to

the

to

he wishes, despite all, to believe in

[9 his own

Neoptolemus,

1310-1313nn.).

(1295-1296nn.,

attempts

now,’

man

to take advantage of this changed attitude to try persuasion.* He accordingly explains in full the "strong necessity" (921-922n.) that requires Philoctetes' presence, and his own (1335), before the walls of Troy. But he seems to stress deliberately the importance of "free will" (1332-1334nn:), as if certain of and already (not unwillingly) resigned to Philoctetes' irrevocable "No". He is right, for the other, unmoved by thought of healing, of glory, or the fact that he is flouting Heaven's will —

which he does not, anyway, think it, 1382n. — dismisses the idea (1392). His rediscovered respect for Neoptolemus (1348-1349nn.), which does not preclude

a pained

sermon

on his failings

(1360-1366nn.),”

cannot

prevail

against his hatred of his "enemies" and his fierce resolution never to see Troy (1385n., 1392), while Neoptolemus's rediscovered physis is no longer The attempt at persuasion, proof against the other's pleas (1367-1372nn.). half-hearted enough, crumbles, and when Neoptolemus now says "Let us be going" (1402) he means, without ambivalence, "to Scyros". He lends his

shoulder for his crippled friend to lean on (in another 893-896n.),*! as they make towards Neoptolemus's ship.*? The will of compassionate

a stubborn Philoctetes submission to that will,

ambition.

To

sacrifice,

though

Philoctetes,

summer", cannot

says

all

appearances noble,

destined

1340),

be,

"Not

the

flouts

to

is leaving

play

his

capture

with

has has

prevailed, and a forfeited his hopes

is over.®

destiny

Troy

him

with

him

for

Troy

but

not

yet!"

voice

familiar

at sound

to,

scene,

boy, and

but

in his

Neoptolemus'

1333-1334);

along

their steps in turning

is

Yet

(112-115,

and they check

The

"mirror"

("this

for

and

present

Scyros.

It

of a voice

that

long

unheard

by,

Philoctetes (1445-1446), the only voice that could persuade him to believe that his presence at Troy is heaven's will. For that is what Heracles, to whom

he owes his bow,

has come through

the friend whose

as deus ex machina suffering to glory

Zeus. To 989-990nn.),

name

to tell him.

(1418-1420),

he has just uttered

He,

has come

who himself has passed to explain

hear Odysseus, that other familiar voice, is surely bitterness to Philoctetes; he will

ignore his divine friend, and bows,

(1402),

as does Neoptolemus

the mind

of

justified (976, not, however,

— one feels with

some relief* — before the manisfestation of Zeus's will. Healing and kleos, but recently rejected, are offered anew and now accepted (1333-1334, 1437-1438;

1347,

encouragement,

1422),

and

Philoctetes

learns,

that his father is still living (1430n.).

as

an

additional

It only remains for

him, on Heracles' departure - abrupt as his entry, 1451 - to bid farewell to the cave and to the island (1453-1462nn.), among whose natural features

10] - his companions

- he had

lately looked to wither and to die.

His last

words as he starts for Troy, are of submission to Destiny and to "the all-subduing deity who has brought these events to their duly-ordained outcome" (1466-1468).*

3. The play in retrospect: a brief critique. and human wills. Three characters have acted each according to his lights, and each has learned that his stance is unacceptable to a heaven whose purpose will prevail. Odysseus, the agent of that purpose, as he sees himself, is not to achieve it by corruption of a boy or threats of

violence against a cripple; the boy, however fine his ultimate compassion, is not to be allowed to plead his "earlier mistakes" to carry home to Malis; and Philoctetes' stubbornness and bitter pride, before

the

logoi

(1409-1410nn.), potent

symbols:

present

from

the

the

messenger's

play; even when

of

a human,

must

1445-1447nn.).?

yield

The

before

wound

it is,

however,

Philoctetes'

outset,

253-275)

and

"disclosure",

the

and

628-632)

mythoi

that

and

(from

dominate

off-stage’? his brooding presence

of

the bow,

bitterness

stubbornness

Philoctetes immovable

dominates,

god

indeed,

are

pride

the

the

the

(both

moment

action

of

of

the

while on-stage

he nonplusses Neoptolemus, reduces Odysseus to unusual aporia, and fascinates (while maddening) the chorus. The title of the play is rightly his. These attributes - not always in word or act attractive — are product of past injustices and still recurrent pain, to which have now been added disappointment

(he

had

hoped

relationship)? and mockery and the pathos,

agony

and

to

with

Achilles!

son,

a father-son

a second time from the Achaeans

with no maudlin

unsuspecting

build, note,

innocence,

of Philoctetes'

dispel

thoughts

(258,

1125);

plight,

his witnessed

of

(still

his

heroic)

faults.

Philoctetes

has

its

physical

excitements

—

attempted

suicide,

attempted

murder, swords drawn in wrath by men in sharp dispute. However, this last confrontation well exemplifies its deeper and more permanent attraction. The clash is the fruit of Neoptolemus' changed attitudes: his

concept

of

Philoctetes,

his the

duty "quarry"

to

Odysseus

whom

he

has

falsely

altered called

his

(1226-1228nn.), "friend","*

is now,

and in

the boy's converted mind (1270), the object of genuine good-will (1322-1323n.). Changing relationships provide the play's chief interest: it charts with subtlety the pilgrimage on which - by way of a complex emotional experience - Neoptolemus arrives at his true self. But if

[11 Neoptolemus'

experience

For Sophocles,

who

is complex,

"invented"

what

shall

we

say

Neoptolemus,’* has used

of

Philoctetes'?

him

as a catalyst

to provoke in Philoctetes those swiftly-flowing emotional responses — affection, hatred," * euphoria, despair - which startle one into full appreciation of the' mental state induced by isolation. Odysseus' character (to some

extent)

Sophocles

was

"found":

(not Aeschylus

Philoctetes'

was open

or Euripides or Homer)

for development,

has made

and

the tortured

hero's name immortal.?* Tortured,

indeed,

Philoctetes

is

and

will

be.

The

play

with

its

last

surprise?? brings superficial happiness, but joy at promised health and kleos disappears in agony and bitterness of soul. He knows the mind of Zeus and will submit to it, but such submission is the triumph of his enemies whom

now

- despite

his vehement

revulsion,

price of his own salvation, save. further proof that the gods whom The

exile will, indeed,

return to the community,”

heaven has ordained,

- he must,

as the

How shall the god-fearer meet this he has reverenced are evil (451—452)?

no hope for virtue to "live happily for whom

1352-1360

ever

after".

but here is no romance,

This

in promised happiness,

is a tragic figure,

enduring sorrow.*?

4. A note on the textual tradition The

text of no ancient

(or other)

work

can be "interpreted"

before

it has

fully been established: that is, the author's own manuscript must, as far as possible, be reconstructed." Between the original script of Philoctetes (as written by Sophocles and copied for the archon and those concerned in the drama's first production) and its earliest printed version (from Aldo Manuzio, Aldus, in Venice, 1502) there yawns a gap of 1900 years. Inevitably, errors will have crept in through that period, perpetuated by scribes who, often no doubt under pressure, merely copied without understanding of, or attention to, the meaning, and in ignorance, for the most part, of the metre.** To human error was added human effort to "improve", either (from an early date) by egocentric actors,® or by readers who added explanatory comments which, in copying, were received into the text (1138-1139nn.).

Scholars

also,

circulation official

though,

of corrupt

standard

text

were

texts of the

at

work

on

led Lycurgus tragedians,**

Ptolemy Euergetes (I?, 247-222 to foster scholars' interest in

emendation.

(c.330 which,

The

widespread

B.C.)

to requisition

an

brought

to Alexandria

by

B.C.) remained there, apparently illegally, the plays." Aristophanes of Byzantium

12] (250-167 B.C.) provided summaries (hypotheseis) of Sophocles," divided his lyrics (out of prose form) into cola, and perhaps produced a recension of the text.” Commentaries (hypomnemata) followed from Callistratus

(Aristophanes' pupil) and from Aristarchus (c.216-144 B.C.).?

These, with

others, will be "the commentators" to whom Didymus (himself a prolific commentator, c.80-10 B.C.) is commonly recognised to have resorted.”! It

is

from

Didymus

that

the

extant

scholia

on

Sophocles

-

comments

preserved in the margins of our manuscripts — are known ultimately to derive. These scholia give some indication of the commentators' choice of points for comment - mythology, production, characterization, with notes on

such

variant

readings

or

conjectures

as they

before them. Our knowledge of Alexandrian remains, however, limited and scanty.

found

in the

scholarship

manuscripts

on

Sophocles

Scantier still is information for the period between the Alexandrians and the Byzantine revival, associated with Photius and Arethas, in 9th century

Constantinople.*? Our one piece of firm century A.D.) worked on the Ichneutae. obviously

widespread,

as references

knowledge is that Theon (first Yet interest in Sophocles was

in many

authors

show,”

and

after

the

mid-third century A.D. — perhaps because they were judged suitable for school use - our seven plays had ousted the remainder.?5 Byzantium would reduce the seven "useful" plays to three, the so-called "Byzantine triad" of Ajax, Electra, Oedipus Tyrannus. The names that claim attention are (a)

Maximus

Planudes

(b)

Manuel

Moschopoulos

(his

pupil)

(c)

Thomas

Magister (d) Demetrius Triclinius. All of these late-thirteenth century scholars provided commentaries on Sophoclean plays: Triclinius, however, was the first to come to grips with the serious problems posed by lyric metres." He alone (it appears) made a recension,?* and this work, which

underlies

Turnebus's

edition

Sophoclean scholarship.

(Paris,

1552-1553)

proved

seminal

in

It is listed among manscripts as T.

The manuscripts have been grouped into these families: (a) L A (L 5 YP, Dawe) (Ὁ AU Y (c) T Zg Zn Zo (d) GORKS V.” Philoctetes, as a play outside the triad, is represented in many fewer manuscripts: those

used in establishing the present text are listed, with brief supplementary comments, under Sigla. They date from the mid-tenth century L'? to the

sixteenth

disputed,'

century

and

no

Q.

conclusion

The

can

Sophoclean

manuscript

tradition

be

about

date

archetype our manuscripts depend on.'? the gap between it and the Alexandrian

Sophocles

himself.

A

critic,

however,

reached

the

of

is

the

Much less is it possible to bridge vulgate, or between that text and

must

do the best

he

can,

and

-

[13 given our tradition's "striking homogeneity" — may hope to reconstruct, with some degree of confidence, a text of Sophocles not quite unrecognisable to scholars of the Greco-Roman world.'™

14 ] Notes to Introduction

NOTES l.

TO

INTRODUCTION

G. Kinkel, Epicorum Graecorum Fragmenta I (1877), pp. 15-48, Opera V (1912, corr. repr. 1946), pp.93-109.

T.W. Allen, Homeri

UJ

EGF, p.19, Allen, p.104.

. EGF, p.36, Allen, p.106. The prophecy and its sequel in the embassy to Lemnos were mentioned by Bacchylides (fr.7, S-M). It was produced and won first prize in Glaucippus' archonship (Prose Hypothesis, 17). Philoctetes at Troy may have been part of the same programme (see S. Radt, "Sophokles in seinen Fragmenten'

(Fondation Hardt Entretiens 29, 1983, p.224).

See (for a detailed discussion) C.R. Beye, 'Sophocles' Philoctetes and the Homeric Embassy’ (TAPAA 101, 1970, pp. 63-75). . The three plays were Medea, Philoctetes, Dictys (Ar. Byz. Hypothesis E.Med.). For the fragments of Philoctetes see A. Nauck, Tragicorum Graecorum

Fragmenta. (1889/1964),

pp.613-621, for an attempted reconstruction T.B.L. Webster, The Tragedies of Euripides (1967), pp.57-61.

Graecorum

For the fragments of Aeschylus' Philoctetes see S. Radt, Tragicorum

Fragmenta

Philoctetes' (GRBS

3 (1985),

pp.352-359,

William

M.

Calder

III, ^Aeschylus'

11, 1970, pp. 171-179).

Knowledge of the earlier plays derives from Dio Chrysostom, 52 (which includes a critique of al] three dramatists) and 59 (a paraphrase of the Prologue of Euripides' Philoctetes). . Philoctetes' isolation (typical of the Sophoclean hero (ine)) is emphasized throughout the

play (170-172n.). 9. He does, of course, lie glibly enough (despite his scruples) elsewhere (253, 343-390 n., 445 n.) No paragon (despite desperate efforts to acquit him, S.M. Adams, Sophocles the Playwright, 1957, pp.134-159) he is yet not "the arch-deceiver" of those who refuse to believe in his conversion (W.M. Calder III, "Sophoclean Apologia: Philoctetes, GRBS 12, 1971, pp.153-174).

See (against Calder) C. Segal, Tragedy

and Civilisation (1981),

p.476, n.32. 10. B.M.W. Knox, The Heroic Temper (1964), p.123. 11. Much has been written on (a) the prophecy's obscurity (b) its interpretation by the characters who act on it (c) the differing degree of knowledge of its contents displayed at

different times by Neoptolemus. See (for example) 102, 610-613, 1054-1056, 1336, 1423-1428 nn. Sophocles, in fact, releases such details of the prophecy as are useful for his purpose of the moment, and moreover, by subtle shifts of emphasis, manipulates the audience s perception of its content. See (in particular) A.E. Hinds, “The Prophecy of Helenus in Sophocles’ Philoctetes’ (CQ N.S. 17, 1967, pp.169-180) and A. Machin, Cohérence et Continuité dans le Théátre de Sophocie (1981), pp.61-103.

12.

Odysseus as portrayed here (especially in the Prologue) is an analogue of the contemporary sophist. See E.M. Craik, “Sophokles and the Sophists' (AC 49, 1980,

Notes to Introduction

[15

pp.247-254). The "relation of sophistic thought to ... Philoctetes" is fully explored by Peter W. Rose, ‘Sophocles Philoctetes and the Teachings of the Sophists' (H SPA 80, 1976,

pp.49-105).

13. There are no grounds for believing that "the chorus of Neoptolemus' sailors may be already in the parodos, as Odysseus leads Neoptolemus towards the stage" (Webster, p.66). See O. Taplin, The Stagecraft of Aeschylus (1977), p. 370, id. Greek Tragedy in Action (1978), p.47, Cynthia P. Gardiner, The Sophoclean Chorus (1987), pp.14-16. 14. A striking example of the clash of these emotions is 721-726 (n.). The words there, whatever their immediate raison d'être, foreshadow Neoptolemus' conversion. See (for a reasonable over-view of the whole stasimon) R.J. Tarrant, “Sophocles, Philoctetes 676729: Directions and Indirections', in Greek Tragedy and Its Legacy, ed. Martin Cropp, Elaine Fantham, S.E. Scully (1986), pp. 121-134, and (accepting Jebb's interpretation)

Gardiner (n.13), pp. 34-36. 15. The extent of fifth-century skenographia is doubtful, and its use in this play (to represent a cave or cliff-face) doubted (A.L. Brown, “Three and Scene-Painting Sophocles', PCPhS N.S.30, 1984, pp.1-17). A desirable effect of elevation could be gained by use of "the half-projecting eccyclema" (A.M. Dale, "Seen and Unseen on the Greek Stage’, Collected Papers, 1969, p.127, n.1). Dale's picture of Philoctetes' dominating presence, after his entry from the one visible cave-mouth, is followed here in preference to the odd belief that both are visible and facing seawards, and that the hero makes "a long slow entry by the

parodos" (D.B. Robinson, "Topics in Sophocles’ Philoctetes', CQ N.S. 19, 1969, pp.37, 36, cf. O. Taplin,

"Sophocles

in his Theatre',

Fondation

Hardt Entretiens

29,

1983,

p.165, n.21, p.177). The surprise, however, is greater if the author of the shouts is not seen unti] 219 (as Taplin earlier, 1977, pp.174,297; cf. id. 1978, pp.46ff.) 16. Neoptolemus' transition finds interesting parallels in the initiation of the ephebe. See P. Vidal-Naquet, “Sophocles Philoctetes and the Ephebeia', in J.-P. Vernant and P. VidalNaquet, Tragedy and Myth in Ancient Greece, tr. J. Lloyd (1981), pp.175-199, who even detects (in 72 and 813) a reference to the famous hoplite oath (pp.182-183). 17. Hunting metaphors are relevant in this context (Vidal-Naquet, p.183). 18. The interpretation of tragic "tone" will differ: other critics, starting from the play's

satyric setting (1.6. in front of a cave, as in /chneutae, cf. Euripides, Cyclops, Vitr.5.6.9) detect a satyric/comic flavour. So E.M. Craik, Philoktetes: Sophoklean Melodrama’ (AC 48, 1979, pp.25ff.), C. Greengard, Theatre in Crisis (1987, pp.51ff.). The hero's status suffers correspondingly (Philoctetes is far removed from the purity of the tragic hero’, Greengard, p.39). Cf. Craik, p.25 and (in a different context) J.P. Poe, Heroism and Divine Justice in Sophocles’ Philoctetes (1974), pp. 6ff. 19. A common tongue may not further understanding. For failure of communication as a

factor in the play see A.J. Podlecki, The Power of the Word in Sophocles’ Philoctetes' (GRBS 7, 1966, pp.233-250). 20. A similar credence (naive, perhaps, at that point) provokes the pained surprise that he expresses that Neoptolemus should ever make for Troy (1364-1366 n.).

16]

Notes to Introduction

21. It is not clear that Neoptolemus's speech is all "one lie" (Calder, n.9, p.159). For parallels in his story and the action of the play see R. Hamilton, "Neoptolemos' Story in the Philoctetes' (AJPh 96, 1975, pp.131-137). 22. The older man speaks with the wisdom of experience (299-300, 305-306, cf. 446-450, 501-506) and the boy is similarly reflective elsewhere (435-437, 672-673). . The chorus's "perjury" in support of Neoptolemus (391-402) is much discussed. See (for

example) V. Bers, "The perjured chorus in Sophocles' "Philoctetes" ', (Hermes 109, 1981, pp.500-504), Gardiner (n.13), pp.24-25. The latter (a) suggests that an oath by a foreign deity in support of a lie would not offend Greek feelings and (b) points out that there is actually no oath - they merely "address a divinity while stating a falsehood" which "itself is cleverly confined to the statement that they previously addressed the goddess, not that the things described actually happened". 24. Cf. 730ff., 886ff., 1402ff., Taplin (1978), pp.67-69. Note also Neoptolemus' pretence that he is leaving (461, 468-506 n.). 25. See n.ll.

26. G. Ronnet, Sophocle Poéte Tragique (1969), pp.242-243.

The idea is countered by

Machin (1981), p.485, n.370. 21. In Euripides’ play he confronted Philoctetes in disguise (D.C. 52.13, 59.3): it is perverse, however, to believe that he returns either as the messenger or finally as Heracles (I. Errandonea, Sófocles, 1958, pp. 246-255, 278-284, 291-292).

28. See also 542-627 n.

The scene is not "a thoroughly unsound piece of action" (A.J.A.

Waldock, example) in Onore Filottete

Sophocles the Dramatist, 1966, p.204): for discussion of its usefulness see (for A.G. Garvie, “Deceit, Violence, and Persuasion in the Philoctetes (Studi Classici di Quintino Cataudeila I, 1972, pp.215-219), R. Laurenti ‘Interpretazione del di Sofocle' (Dioniso 35.2, 1961, pp.45-48), A. Masaracchia, La scena dell’

ἔμπορος

nel Filottete di Sofocle' (Maia

16, 1964, pp.79-98).

29. See 639-640 n. Others (like Webster, quoted there, cf. n.31) see Neoptolemus' response here as the first clear sign of his reluctance to go on with the deceit" (Garvie, n.27, pp.215-216).

30. It 1s from this point (654) that the bow assumes significance (Taplin, 1978, p.90). 31. An opposed view regards this as said "in all sincerity" and "in heartfelt reply" to Philoctetes (G.M. Kirkwood, A Study of Sophoclean Drama, 1958, p.60). 32. The reference there, of course, is strictly to the bow, but Philoctetes is implicit (112). It is untrue that the Prologue has "not a word" about him, and that Neoptolemus, till he hears it from the messenger, is ignorant of "the vitally important fact" that both Philoctetes and the bow are needed (Kirkwood, n.30, pp.80-81). 33. His false claim of ignorance of Philoctetes' sickness ignorance of its horror (753-756 nn.).

is true

in the

wider

sense

of

34. See (for a good discussion) R.W.B. Burton, The Chorus in Sophocles' Tragedies (1980), pp.236-239.

35. Tarrant (n.14), p.129.

Notes to Introduction 36. The fact that the play contains unwillingess to spoil its suspense 37. See (for the dramatic symbolism Ajax, Philoctetes and Trachiniae' 38. See n.65. He has even been

[17

a single stasimon reflects, perhaps, the dramatist's by frequent interruption (Burton, n.34, pp. 239-240). of disease) P. Biggs, "The Disease Theme in Sophocles’ (CP 61, 1966, pp. 223-235). seen as Philoctetes' father (H.C. Avery, “Heracles,

Philoctetes, Neoptolemus', Hermes 93, 1965, pp.291ff.). 39. See n.24. 40. Biggs (n.37), p.234, speaks of "the consistent dramatic correlation of physical with emotional disease". 41. Neoptolemus' eloquent silence (here and elsewhere, 230-231 n., 804-805 nn.) has often been remarked

42. 43. 44. 45.

on.

See (for example)

Taplin

(1978),

pp.113-114,

(in general)

F.L.

Shisler, "The Use of Stage Business to Portray Emotion in Greek Tragedy' (AJPh 66, 1945, p.388). His accusation of deception (929) does not imply suspicion of collusion between the messenger and Neoptolemus. See Taplin (1978), pp. 131-133. Neoptolemus, who had been ready to use force, has now rejected it (810 n.). Odysseus 1s charged, unjustifiably, with cowardice: his fear of Philoctetes is well-founded (1299-1303 nn.), and his attitude is better described as realistic (1257-1258,

1049 nn.).

46. He sees him, though, as ultimately serving the Atreidae (1023-1024), of whom his memories seem still more bitter. See (for example) 389-390, 585-586, 1285, 13761377. 47. Perhaps from the eccyclema (n.15).

48. He sees himself (sincerely, no doubt) as Zeus's servant (989-990,n.). 49.

Ironically, to implement this till-now-ignored requirement, he feigns to believe that another is ignorable (1054-1056 nn.). 50. He does not (except incidentally, 987-998) attempt it in an interview at whose start he was convinced still (despite hekon, 985, a mere rhetorical antithesis to bid) that

Philoctetes would never be persuaded (610-613 n.). 51. The failure of the chorus's effort is soon clear to him (1273-1277). 52. It was Philoctetes' anguished prospect of his life (or rather, death) without the bow for

hunting that evoked in Neoptolemus "a strange compassion" (965-966 n.). 53. The threat is unlikely to move a Neoptolemus who has incriminated "the whole army" with Odysseus in his "earlier mistakes" (1224).

See also n. 57.

54. See n.45. 55.

The

setting,

though

minimal

(n.15),

perhaps

allowed

a rock

behind

which

Odysseus

(before his entries at 974 and here) and the sailor look-out (45-48) could hide. The latter although not required in the outcome - concealed himself, presumably, between the coast

and cave, in a spot from which he could signal to Odysseus without being seen by Philoctetes. 56. See O. Taplin, "Significant Actions in Sophocles! Philoctetes' (GRBS 12, 1971, pp.2729, 34-37; 1978, pp.132-133). The present reading, however, views Odysseus with

18]

Notes to Introduction

somewhat

greater charity than does Taplin's (1971, pp.31-37,

1978, pp.133,

154),

Rose's (N.12, pp.89-94), or Blundell's (n.76) .

57. His qualms about his finally impulsive resolution (1104 n.) to defy "those in command" -

whom he had earlier deemed it his duty to obey (925-926) - are residual marks of his dilemma. There is no suggestion, of course, that he means to change his mind, but he needs the assurance for the outcome of his action that Philoctetes and Heracles will give

him (1405-1407,

1433-1444).

58. Persuasion (i.e. the attack on Philoctetes’ mind) is reserved till late as the play's "dramatic

climax" (Garvie, n.27, pp.216-219, 221-224). 59. A counter to Neoptolemus' strictures on his attitudes (1313-1325 nn.) It is hard to believe, with an ancient commentator, 60. Contrast his khoron (645).

that Neoptolemus here is still deceiving. So, however, Calder (1971, p.167), A.C. Raubitschek, "A Note on the Philoctetes (1402) in Studies in Honour of T BL. Webster I, ed. J.H. Betts, J.T. Hooker and J.R. Green (1986), pp.198-199.

61. Taplin, 1978, pp.133-134. 62. It is only the fact of his separate ship and crew (125 n.) that enables him, in defiance of Odysseus, to agree to take Philoctetes home. Raubitschek (given his view of Neoptolemus) must argue (unconvincingly) for one ship (n.60, p.198). 63. As also, indeed, earlier (1217). See Taplin, 1971, pp.35-36, p.49. 64. On physical turning to mark dramatic turning points see Taplin, 1971, p.39, 1978, p.134. Heracles is heard (1411-1412 n.) before being seen (presumably on the roof of the stage-building). 65. His presence is felt, in a sense, throughout the play (from Philoctetes' early reference, 262), and his epiphany prefigured (1131-1133,nn.). On his apparition here ("the archetype of the romance saviour", Greengard, n.18, p.62) see (in general) A. Spira, Untersuchungen zum Deus ex machina bei Sophokles und Euripides (1960), pp.12-32, and further below (n.68).

66. Perplexed by failure to take Philoctetes willingly (1393-1394), he must, while ostensibly defying it, have wondered (no less after the other's question, 1382) if the oracle did show the divine purpose. 67. See (for a fine treatment of the last scenes of the play) R.P. Winnington-Ingram, Sophocles: an Interpretation (1980), pp. 297-303. 68. On the rightness of this over the "first" ending (1408) see (for example) Garvie (n.28), pp.224-226, Spira (n.65), pp.27-32, C. Gill, "Bow, oracle and epiphany in Sophocles' Philoctetes' (G. ἃ R. Ser.2 27, 1980, p.144), V. Hösle, Die Vollendung der Tragödie im Spätwerk des Sophokles (1984), p.143, n.213. Contrast E.M. Craik (n.18), pp.19,21, and (extremely expressed) Waldock (n.28), p.206: "the drama, as such, is bogged down that is the plain fact of the matter ... its function" (i.e. the deus ex machina) "is to engineer a conclusion that without it could never have come".

of the god

is metaphorical:

it “proclaims

the immensity

For some, the appearance

of this achievement"

(i.e.

Philoctetes' emergence from his inner world) "... the terrific upheaval of soul which is here represented as a deus ex machina" (Biggs, n.37, p.235).

Notes to Introduction 69. None is either as black or white as sometimes painted.

[19

Their characters emerge from the

Commentary and the analysis in Introduction, 2, but see in particular (for Philoctetes) nn. 18, 20, 22, 40, 42, (for Odysseus) nn.12, 45, 48, 49, 50, 56,77, (for Neoptolemus) nn. 9, 16, 21, 22, 24, 31, 33, 41, 44, 52, 53, 57. Only a few brief notes are added here.

Sensible comments are found in Mary Whitlock Blundell, “The Phusis of Neoptolemus in Sophocles’ Philoctetes' (G ἃ Καὶ Ser.2 35, 1988, pp.137-148). 70. See Podlecki (n.19), p.245. 71. See (for example) Biggs (n.37), P.W. Harsh, ‘The Role of the Bow in the Philoctetes of Sophocles’ (AJPA 81, 1960, pp.408-414), C.Segal, "Visual Symbolism and Visual Effects in Sophocles (CW 74, 1980-1981, pp.131-133), C.H. Whitman, Sophocles: a study of heroic humanism (1951), p.234, E. Wilson, The Wound and the Bow (1941). . The expression is used without implying firm belief in the existence of a permanent raised

stage. 73. See Avery (n.38), pp.285-287. 74. See nn.31,32. 75. D.C. 52.15. See E. Schlesinger, Die Intrige im Aufbau von Sophokles Philoktet (RAM 425), but speculation that it formed part of a Philoctetan trilogy (Webster, p.6, cf.n.4) remains unfounded. 76. The term seems not too strong for the emotion underlying such outbursts as 927-931, 936-948.

There can, of course, be no doubt of its validity for his attitude to Odysseus

(1303). . Though neither here nor in Ajax is he utterly a villain.

Theme (1963), pp.108-111. Blundell, The

329) 78.

Moral

See W.B. Stanford, The

Ulysses

A dissentient view (cf. n.56) is offered by Mary W.

Character of Odysseus

in Philoctetes' (GRBS

28, 1987, pp.307-

Seetoo her Helping Friends and Harming Enemies (1989), pp.186-189, 207-214.

For Philoctetes in art and literature see C. Rillig, Sophokles (1982), pp.286-293, O. Mandel, Philoctetes and the fall of Troy (1982). A contemporary version from the company Cheek by Jowl represents "A fallen hero, disfigured by a terrible disease ... quarantined on a desert island. However he possesses a secret weapon which the government needs and will stop at nothing to possess". The information is taken from the British Council (Australia) Newsletter

56 (February, 1989), p.3.

I. See D. Seale, ‘The Element of Surprise in Sophocles' Philoctetes' (BICS 19, 1972, pp.94102). See K. Mathiessen, "Philoktet oder die 80. As represented by the army before Troy. Resozialisierung’ (WJA, N.F.7, 1981, pp.11-26), Bernard Knox, “Sophocles and the Polis' (Fondation Hardt Entretiens 29, 1983, p.18). We should not, though, seek personal

or contemporary

reference (Calder,

1971,

p.154,

pp.170-174),much

less find

contemporary figures in the cast (M. Vickers, “Alcibiades on Stage: Philoctetes and Cyclops', Historia 36, 1987, pp.171-197). See further M.H. Jameson, "Politics and the Philoctetes (CP 51, 1956, pp.217-227).

20 ] Notes to Introduction 81. See, for perceived comedy/romance in Philoctetes, H.D.F. Kitto, Form and Meaning in Drama

(1964), p.137, "The play is a Comedy in the sense that wickedness is punished" (a

puzzling comment) "and virtue triumphs", Craik (1979), pp.26-28, Greengard p.49, pp.51-62 (quoted, on Heracles, n.65).

(n.18),

82. Sophocles here (as in Electra and Oedipus Coloneus) "opens a window upon a tragic future" (Winnington-Ingram, n.67, pp.302-303). ^ Winnington-Ingram thinks, of course, of Neoptolemus (1440-1441 n.). 83. The comments here are heavily indebted to (a) A. Turyn, Studies in the Manuscript Tradition of the Tragedies of Sophocles (1952) (b) R.D. Dawe, Studies on the Text of Sophocles I and III (Leiden, 1973, 1978), (c) P.E. Easterling, The Transmission of the

Text' in Sophocles Trachiniae (1982), Appendix 2, pp.240-249. 84. Further factors: (for early scribes) the change to a new alphabet (in the archonship of

Eucleides, 403/2 B.C., A.G. Woodhead, The Study of Greek Inscriptions. 1959, pp.1819), (for later ones) the changed pronunciation of the language and the substitution of miniscule for majuscule. See (on the whole question of textual corruption) L.D. Reynolds and N.G. Wilson, Scribes and Scholars. (1974), pp.200-212.

85. The problem is more acute, however, in Euripides: Ph. 1365a-1365c (nn.) (cf. E.Tr. 362364) is a possible (but unprovable) example. See D.L. Page, Actors' Interpolations in Greek Tragedy (1934), p.91. Classical tragedies were widely re-produced in the fourth and

following centuries B.C. 86. Plu. Mor. 841 F. 87. Gal. in Hippocr. Epidem. III 11 4 (xxvii 607 Kühn). 88. Hypothesis I to Antigone is ascribed to him in manuscripts: it is not clear how nearly the Hypotheses to other plays represent his work (original or adapted). See R. Pfeiffer, History of Classical Scholarship (1968), pp.192-196, A.L. Brown, “The Dramatic Synopses attributed to Aristophanes of Byzantium' (CQ N.S. 37, 1987, pp.427-431).

89. If variant readings are properly assigned to him (abbreviated Ap / Apv /Apw) in papyri. So (for example) P.Oxy. IX (1912), 1174 (73, 137, 140, 215). See A.C. Pearson, The Fragments of Sophocles I (1917), p.224. On Aristophanes as colometrist see Pfeiffer (n.88), pp.185-187. 90. See Pfeiffer, pp.222-223. 91. See Pfeiffer, p.277. 92. See (for example) N.G. Wilson, Scholars of Byzantium (1983), pp.89-135. Photius cites (though not perhaps directly) five words that occur in Philoctetes (Lexicon, ed. Naber, pp.

100, 206, 208, 387, 452). His readings are eleven times mentioned in the margin (66, 93, 93. P.Oxy. IX (1912), 1174. 129, 137, 180, 224, 254, 303, 323, 365, 414), but the name and identity of Ni(cander? -canor?, 102, 150) is uncertain. See also n.89. 94. Notably, anthologists and lexicographers (from Pollux to the Suda, i.e. second to tenth centuries) and Eustathius (Metropolitan of Thessalonica, d.1194). They rarely, however, mention Philoctetes: Eustathius (out of 525 Sophoclean references) quotes (cf. 684 n.)

from it 42 times only (contrast the popular Ajax, 153).

See H.W. Miller, 'O

Φιλόμηρος

Notes to Introduction Σοφοκλῆς and Eustathius

(CP

41, 1946, p.99).

[21

Photius cites 5 words from Philoctetes,

and there are four quotations from it in the Suda. 95. 130 plays (7 believed spurious) were credited by Aristophanes of Byzantium to Sophocles (Life, 18, reading £’,G}). Cf. Suda s.Z 815. 96. See Wilson (n.92), pp.236-238 (Planudes), pp.245-246 (Moschopoulos), pp.248-249 (Thomas), pp.251-254 (Triclinius). 97. Turyn (n.83), pp. 69ff., 72, Wilson, pp.249-254. Dawe for this reason has cited him more fully in lyrical passages (Praefatio, p.vii). Another view sees "an excess of enthusiasm" in maintaining that his readings "deserve to be systematically recorded in the apparatus criticus of a modern edition" (Wilson, p.254).

98. Dawe (n.83), 7, pp. 40-81. Contrast Turyn, pp.15-79 and (formerly) P.E. Easterling, “The Manuscript A of Sophocles and its Relation to the Moschopoulean Recension’ (CQ N.S. 10, 1960, pp.51-64). 99. Dawe (n.83), III, pp.3-39, Praefatio, pp.vi-vii. 100. See (for detailed information) Turyn, pp.1-9, 101-201.

101. A. Diller, "The Age of Some Early Greek Classical Manuscripts’, in Serta Turyniana, ed. J. Heller (Urbana, 1974), pp.514-524. Two of the manuscripts are more precisely dateable: G is subscribed by a priest Augustius, July 15th, 1282, while U was copied (it appears) in 1312 (O.L. Smith, Studies in the Scholia on Aeschylus I, Leiden, n.70).

1975, p.92,

102. Turyn argues for the value of old manuscripts (see his Conclusion’, p.202), Dawe that individual families or manuscripts are capable of transmitting ancient readings (n.83, /, p.113, Praefatio, p.vi). 103. A fourth or fifth-century date has been suggested (Dain, I, pp.xxx-xxxiii). 104. Easterling (n.83), p.248.

ADDENDA Staging (n. 15) is discussed by Elizabeth Craik, 'The Staging of Sophokles' Philoktetes and Aristophanes! Birds, in ‘Owls to Athens’. Essays in Classical subjects for Sir Kenneth Dover (Oxford, 1990, pp.81-83). Philoctetes is glimpsed by the chorus on the roof of the stage-building (the cave's second entrance) before he appears to the audience from the cave. Odysseus' two appearances are also on the roof, as is Heracles' (n. 64). Both cave-entrances are visible to the audience (for a contrary opinion, n.15). The text of three passages (104, 331-335, 1250-1258) is discussed by Michae! Stokes, "Textual Notes on Sophocles' Philoctetes (‘Owls to Athens‘, pp.2-23).

SIGLA The following nomenclature applies to manuscripts employed for this edition: Paris gr. 2712 (late 13th or early 14th century). Euripides, 7 of Aristophanes.

G

Flor. Laur. conv. soppr. 152 (1282, Introduction, n.101). Ajax, Electra, Oedipus Tyrannus (the “Byzantine triad”), Philoctetes. Flor. Laur. 31, 10 (pre-1200?/14th century). Flor. Laur. 32, 9 (mid-10th century? /ntroduction, n.101). 7 plays of Sophocles, 7 of Aeschylus, Apollonius Rhodius, Argonautica. Paris. suppl. gr. 109 (16th century).

AO

UR

A

7 plays of Sophocles, 6 of

Vatic. gr. 2291 (15th century).

IN

Vauc. Urbinas gr. 141 (14th century). Philoctetes 1-654, 748-1297. Paris. gr. 2711 (14th century). The text of Demetrius Triclinius (Introduction, n.98). Ven. gr. 467 (1312, Introduction, n.101).

LC

Ven. gr. 468 (late 13th or early 14th century).

dscript Notes (e.g. Αἱ, G2, Καὶ i.1.). the scribe's own hand a second (or any further hand) before correction after correction

A À

99 =ARR

© vo gau.

>

UNN

Vindob. phil. gr. 48 (15th century). The text used for the editio princeps (Aldus, Venice, 1502). Flor. Laur. 32, 2 (14th century). Vatic. Palat. gr. 287 (14th century). Berol. Inv. (4th/Sth centuries). Philoctetes 419—421, 452-454.

.l.

correction where the uncorrected form is indiscernible

hand of scholiast or frequent annotator variant reading, with prefixed yp (d$era

or similar

gloss or variant reading without prefixed yp or similar .

on the line

above the line

word(s) added by the editor

PHILOCTETES

PIAOKTHTH2 PIAOKTHTOY

TIIOOESIS

Ἐν Χρύσῃ ᾿Αθηνᾶς βωμὸν ἐπικεχωσμένον, ἐφ᾽ οὗπερ ᾿Αχαιοῖς χρησθὲν ἣν θῦσαι, μόνος Ποίαντος ἥδει παῖς ποθ᾽ Ἥρακλεἴ ξυνών. ζητῶν δὲ τοῦτον ναυβιίτῃ δεῖξαι στόλῳ, >

no

=

|

,

?

5

€ s _ πληγεῖς UT ἔχεως, eAurer. ἐν Anuvo νοσῶν. *

$3

|

Ἕλενος δ᾽ ᾿Αχαιοῖς el ἁλώσεσθ᾽ Ἴλιον τοῖς Ἡρακλέους τόξοισι παιδί T ᾿Αχιλλέως. τὰ TOË ὑπῆρχε Tapa Φιλοκτητῃ μόνῳ πεμφθεὶς δ' ᾿οδυσσεὺς ἀμφοτέρους συνήγαγεν. ᾿

fp?

OC

-

A

Ca

4

.

10

AAAQS 'Amayeyn Φιλοκτήτου ἐκ Λήμνου eis Τροίαν ὑπὸ Νεοπτολέμου καὶ ‘Odvacews kad’ "Lhévou μαντείαν, ὃς κατὰ pavreiur Kad yavtos, ws as (A ^ 4 4 = 1 F0 8 | ¢ 1 | | εἰδὼς χρησμοὺς συντελοῦντας πρὸς THY τῆς Τροίας ἅλωσιν, ὑπὸ 'OÓvaἡ δὲ σκηνὴ ἐν 15 σέως νύκτωρ ἐνεδρευθείς, δέσμιος ἤχθη τοῖς “Ελλησιν. ὁ δὲ xopós ἐκ γερόντων τῶν τῷ Νεοπτολέμῳ συμπλεόντων. Λήμνῳ. κεῖται καὶ παρ ' Αἰσχύλῳ ἡ μυθοποιία. ἐδιδάχθη ἐπὶ Τλαυκίππον᾽" πρῶτος ἦν Σοφοκλῆς. .

a

|

,

[i

L

*

ἢ

4

,

+

ἢ

4

,

^

~

͵

-

|

#

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f

,

METRICAL

HYPOTHESIS

The son of Poeas, who had been with Heracles, was the only one who knew

Athena's altar, built (?) on Chryse, at which the Greeks had been told by an oracle to sacrifice. As he sought to show this altar to the fleet, he was bitten by a snake and abandoned, ill, on Lemnos. Helenus said that Troy would be taken by the Greeks, by Achilles’ son with Heracles bow. Only Philoctetes had possession of the bow: Odysseus was sent and brought the two men with him.

PROSE

HYPOTHESIS

The bringing back of Philoctetes from Lemnos to Troy by Neoptolemus and Odysseus, in accordance with a prophecy of Helenus. Helenus, in accordance with a prophecy of Calchas, for his knowledge of oracles with a bearing on (?) Troy's capture, was ambushed by Odysseus after dark and brought as a prisoner

to the Greeks.

The setting is Lemnos, and the chorus consists of old men who

sail with Neoptolemus. Aeschylus has a play on the same subject. was produced in Glaucippus' archonship, and Sophocles was first.

The play

OQIAOKTHTHZ TA

TOY APAMATOZ

OAYZZEYZ NEOIITOAEMOZ XOPOZ

ITPOZQITA OIAOKTHTHZ EMIIOPOZ HPAKAHZ

PHILOCTETES

CHARACTERS

(IN

ORDER

OF

SPEAKING)

Odysseus Neoptolemus

Chorus of Neoptolemus's sailors

Philoctetes A Merchant Trader Heracles

28]

QIAOKTHTHZ OAYZZEYZ Ἀκτὴ μὲν ἥδε τῆς περιρρύτου yOovóc

Λήμνου, βροτοῖς ἄστιπτος οὐδ᾽ olxovuévn: ἔνϑ᾽, ὦ κρατίστου πατρὸς Ἑλλήνων τραφείς, Ἀχιλλέως παῖ Νεοπτόλεμε, τὸν Μηλιᾶ Ποίαντος υἱὸν ἐξέϑηκ᾽ ἐγώ ποτε,

vayÜcic τόδ᾽ ἔρδειν τῶν ἀνασσόντων ὕπο, γόσωι καταστάξζοντα διαβόρωι πόδα, ὅτ᾽ οὔτε λοιβῆς ἡμὶν οὔτε ϑυμάτων παρῇ» ἑκήλοις προσϑιγεῖν, ἀλλ᾽ ἀγρίαις κατεῖχ᾽ ἀεὶ πᾶν στρατόπεδον δυσφημίαις, βοῶν, lótov. ἀλλὰ ταῦτα μὲν τί δεῖ λέγειν; ἀκμὴ γὰρ οὐ μακρῶν ἡμῖν λόγων, μὴ καὶ μάϑηι μ᾽ ἥκοντα, κἀκχέω τὸ πᾶν σόφισμα τῶι νιν αὐτίχ᾽ αἱρήσειν δοκῶ.

ἀλλ᾽ ἔργον ἤδη σὸν τὰ λοίφ᾽ ὑπηρετεῖν, σκοπεῖν θ᾽ ὅπου ‘ot’ ἐνταῦϑα δίστομος πέτρα, τοιάδ᾽ ἵν᾽ ἐν ψύχει μὲν ἡλίου δισιλῆ πάρεστιν ἐνθάκησις, ἐν ϑέρει δ᾽ ὕπνον

δι᾿ ἀμφιτρῆτος αὐλίου πέμπσει πνοή. βαιὸν δ᾽ ἕνερϑεν ἐξ ἀριστερᾶς τάχ᾽ ἂν ἴδοις ποτὸν κρηναῖον, εἴπερ ἐστὶ σῶν.

ἅ μοι προσελθὼν σῖγα

σήμαιν᾽

εἴτ᾽ ἔχει

χῶρον προσάντη τόνδ᾽ Er’, εἴτ᾽ ἄλληι κυρεῖ, ὡς τἀπίλοιπα τῶν λόγων σὺ μὲν κλύηις ἐγὼ δὲ φράζω, κοινὰ δ᾽ ἐξ ἀμφοῖν ἴηι.

NEOIITOAEMOZ OA. NE.

ἄναξ Ὀδυσσεῦ, τοὔργον où μακρὰν λέγεις" δοκῶ γὰρ οἷον εἶπας ἄντρον εἰσορᾶν. ἄνωθεν, ἢ κάτωθεν; οὐ γὰρ ἐννοῶ.

τόδ᾽ ἐξύπερθε" καὶ στίβου γ᾽ οὔδει τύπος.

10

15

[29 PHILOCTETES [Enter Odysseus, Neoptolemus and Sailor] ODYSSEUS.

This is the shore of the land of Lemnos.

Surrounded by

sea, It was here, your father that I once ] was acting for his foot

Neoptolemus son of Achilles was the best among the Greeks put ashore the man from Malis, Poeas' son. on the orders of my superiors, was festering with a ravening sore,

s

and we could not comfortably offer either a libation or a sacrifice: shouting, yelling, he for ever distracted the whole fleet with his wild, ill-omened cries. But why speak of these things? For it is no time for lengthy talk on our part,

in case he actually learns that I am here, and I squander the whole stratagem by which I have hopes of seizing him straight off. But it is your task now to serve in the remainder of the enterprise, and to seek where, hereabouts,

10

15

there is a rock-cave with two

entrances: the kind where,

in winter,

one can sit twice in the sun,

while in summer a breeze inducing sleep blows through the shelter, pierced as it is at either end. And a

little below,

on the left — if it is still there —

20

you would possibly see a spring of drinking-water. Approach

the cave and the spring,

if you please, silently,

and let us know whether he still keeps to this steep locality or is elsewhere,

so that I may tell, and you hear, the remainder of my plan, and the two of us may act together.

NEOPTOLEMUS.

My lord Odysseus, the 'task' you mention requires

no long journey; for I think I see the kind of cave of which you spoke. OD. Above or below you? It is not clear to me.

NE.

Here, above.

25

And there is the impress of a footprint on the

30] OA. NE. OA. NE. OA. NE. OA. NE. OA.

ὅρα xaO" ὕπνον μὴ καταυλισϑεὶς κυρεῖ.

ὁρῶ κενὴν οὐδ᾽ ἔνδον στιπτή γε τὰ δ᾽ ἄλλ᾽

olxnow ἀνθρώπων δίχα. οἰκοποιός ἐστί τις τροφή; φυλλὰς ὡς ἐναυλίζοντί τωι. ἔρημα, κοὐδέν ἐσθ᾽ ὑπόστεγον;

αὐτόξυλόν γ᾽ ἔκπωμα, φλαυρουργοῦ τινος τεχνήματ᾽ ἀνδρός, xai πυρεῖ᾽ ὁμοῦ τάδε. κείνου τὸ ϑησαύρισμα σημαίνεις τόδε. ἰοὺ ἰού" καὶ ταῦτά γ᾽ ἄλλα ϑάλπεται ῥάκη, βαρείας vov νοσηλείας πλέα. ἁνὴρ κατοικεῖ τούσδε τοὺς τόπους σαφῶς, κἄστ᾽ οὐχ ἑκάς tov: πῶς γὰρ ay νοσῶν ἀνὴρ κῶλον παλαιᾶι xnol προσβαίῃ μακράν; ἀλλ᾽ ἢ ‘ni φορβῆς νόστον ἐξελήλυϑεν ἢ φύλλον εἴ τι νώδυνον κάτοιδέ που. τόνδ᾽ οὖν παρόντα πέμψον εἷς κατασκοπήν,

40

45

μὴ καὶ λάϑηι με προσπεσών᾽ dc μᾶλλον ἂν ἕλοιτό μ᾽ ἢ τοὺς πάντας Ἀργείους λαβεῖν. NE.

ἀλλ᾽ ἔρχεταί τοι καὶ φυλάξεται στίβος.

σὺ δ᾽ εἴ τι χρήιζεις φράζε δευτέρωι λόγωι. OA.

Ἀχιλλέως παῖ, δεῖ σ᾽ ἐφ᾽ olg ἐλήλυϑας

γενναῖον εἶναι, μὴ μόνον τῶι σώματι:' ἀλλ᾽ ἤν τι καινόν, ὧν πρὶν οὐκ ἀκήκοας, κλύηις, ὑπουργεῖν οἷς ὑπηρέτης πάρει.

NE. OA.

τί δῆτ᾽ ἄνωγας;

τὴν Φιλοκτήτου σε δεῖ ψυχὴν ὅπως λόγοισιν ἐκκλέψεις 'λέγων.

55

ὅταν σ᾽ ἐρωτᾶι τίς τε καὶ πόϑεν πάρει, λέγειν, Ἀχιλλέως παῖς τόδ᾽ οὐχὶ κλεπτέον᾽ πλεῖς δ᾽ ὡς πρὸς οἶκον, ἐκλιστὼν τὸ ναυτικὸν

στράτευμ᾽ Ἀχαιῶν, ἔχϑος ἐχϑήρας μέγα, οἵ σ᾽ ἐν λιταῖς στείλάντες ἐξ οἴκων μολεῖν,

μόνην y? ἔχοντες τήνδ᾽ ἅλωσιν Ἰλίου, ox ἠξίωσαν τῶν Ἀχιλλείων ὅπλων ἐλϑόντι δοῦναι κυρίως αἰτουμένωι, ἀλλ᾽ αὔτ᾽ Ὀδυσσεῖ παρέδοσαν: λέγων ὅσ᾽ ἂν ϑέληις ad’ ἡμῶν ἔσχατ᾽ ἐσχάτων κακά. τούτων γὰρ οὐδὲν ἀλγυνεῖ μ᾽ εἰ δ᾽ ἐργάσηι

65

[31 threshold. OD. Watch that he is not sleeping in his shelter. NE. Isee an empty dwelling, without people. OD. Is there no domestic comfort in it? NE. A bed of leaves pressed down as if somebody sleeps there. OD. But otherwise empty? And there is nothing in the cave? NE. A crude wooden drinking-cup, the work of some poor

30

35

craftsman,

and along with it these pieces of kindling. OD.

These are his household goods that you are listing.

NE. Well! And full of some offensive OD. Ciearly the And he is somewhere

these rags too are warming in the sun, matter from his sore. man is living in these parts. not far away. For how would a man with a leg

40

disabled by a chronic and severe affliction move far? But he has gone out to look either for food or for some pain-killing herb he has got to know of somewhere. So, send this man who is with you to act as a look-out,

in case he should come on me before I know it.

«5

As he would rather catch me than all the Greeks put together. NE. Ask no further: look, the man is going, and the track will be

watched.

[Exit Sailor]

And now, if there is something else you wish to say, go on. OD. Son of Achilles, you must be stalwart in your mission,

and not just by bodily exertion.

so

But if you hear something

that comes as news to you,

you must serve those as whose servant you are here. NE. What are your orders then?

OD.

You must, in the course of your story as you tell it, allay

suspicion in Philoctetes' mind.

55

When he asks you who you are and where you

come from, say "Achilles' son" - in this you should be truthful. But say that you have left the Greek fleet and are sailing homewards, that you bear them a great grudge,

since they sent and entreated you and caused you to leave home for this was the only means they had of taking Troy but did not think you fit to receive the arms of Achilles, when you had come and asked for them,

60

as was your right.

These they handed to Odysseus. You may go to all extremes in vilifying me, for none of this will hurt me. But if you do not carry out this plan, you will bring great distress

65

32] μὴ ταῦτα, λύπην πᾶσιν Ἀργείοις Baleïs:

el γὰρ τὰ τοῦδε τόξα μὴ ληφθήσεται, οὐκ ἔστι πέρσαι σοι τὸ Δαρδάνου πέδον. ὡς δ᾽ ἔστ᾽ ἐμοὶ μὲν οὐχί, σοὶ δ᾽ ὁμιλία πρὸς τόνδε πιστὴ καὶ βέβαιος, Exuade. σὺ μὲν πέπλευκας οὔτ᾽ ἔνορκος οὐδενί,

οὔτ᾽ ἐξ ἀνάγκης, οὔτε τοῦ πρώτου στόλου,

ἐμοὶ δὲ τούτων οὐδέν ἐστ᾽ ἀρνήσιμον᾽ ὥστ᾽ εἴ με τόξων ἐγκρατὴς αἰσϑήσεται,

ὄλωλα, καὶ σὲ προσδιαφϑερῶ ξυνών. ἀλλ᾽ αὐτὸ τοῦτο δεῖ σοφισϑῆναι, κλοπεὺς ὅπως γενήσηι τῶν ἀνικήτων ὅπλων. ἔξοιδα, παῖ, φύσει σε μὴ πεφυκότα τοιαῦτα φωνεῖν, μηδὲ τεχνᾶσϑαι κακά, ἀλλ᾽, ἡδὺ γάρ τι κτῆμα τῆς νίκης λαβεῖν,

τόλμα. δίκαιοι δ᾽ αὖϑις ἐκφανούμεϑα᾽ γῦν δ᾽ εἰς ἀναιδὲς ἡμέρας μέρος βραχὺ ὅός μοι σεαυτόν, κἄιτα τὸν λοιπὸν χρόνον

κέκλησο πάντων εὐσεβέστατος βροτῶν. ΝΕ.

ἐγὼ μὲν οὗς ἂν τῶν λόγων ἀλγῶ κλύων, Λαερτίου παῖ, τούσδε καὶ πράσσειν στυγῶ. ἔφυν γὰρ οὐδὲν ἐκ τέχνης πράσσειν κακῆς,

οὔτ᾽ αὐτός, οὔϑ᾽, ὥς φασιν, οὐκφύσας ἐμέ. ἀλλ᾽ εἴμ᾽ ἕτοιμος πρὸς βίαν τὸν ἄνδρ᾽ ἄγειν καὶ μὴ δόλοισιν" οὐ γὰρ ἐξ ἑνὸς ποδὸς

ἡμᾶς τοσούσδε πρὸς βίαν χειρώσεται.

πεμφϑείς γε μέντοι σοι ξυνεργάτης ὀκνῶ προδότης καλεῖσθαι" βούλομαι δ᾽, ἄναξ, καλῶς δρῶν ἐξαμαρτεῖν μᾶλλον ἢ νικᾶν κακῶς. OA.

ἐσϑλοῦ πατρὸς παῖ, καὐτὸς ὧν νέος ποτὲ

γλῶσσαν μὲν ἀργόν, χεῖρα δ᾽ εἶχον épyáviw: γῦν δ᾽ εἰς ἔλεγχον ἐξιὼν ὁρῶ βροτοῖς

ΝΕ.

τὴν γλῶσσαν, οὐχὶ τἄργα, πάνϑ᾽ ἡγουμένην. τί οὖν μ᾽ ἄνωγας ἄλλο πλὴν ψευδῆ λέγειν;

ΟΔ.

λέγω σ᾽ ἐγὼ δόλωι Φιλοκτήτην λαβεῖν.

ΝΕ.

τί δ᾽ ἐν δόλωι δεῖ μᾶλλον ἢ πείσαντ᾽ ἄγειν;

OA.

οὐ μὴ πίϑηται" πρὸς βίαν δ᾽ οὐκ ἂν λάβοις.

ΝΕ.

οὕτως ἔχει τι δεινὸν ἰσχύος ϑράσος;

[33 on all the Greeks. For if this man's bow is not you cannot destroy the land And now learn precisely but not for me, to deal with

captured, of Dardanus. why it is credible and safe for you, this man.

70

You have not sailed under oath to anybody, or under duress, nor as a member of the first expedition. But I can deny none of these charges.

So, if he sees me while he is still in possession of the bow,

75

I am done for, and will destroy you as well by association. But here is what we have to plot — for you to get hold of the invincible weapon by a ruse. I well know, boy, that it is not in your nature to tell lies like this, or to devise evil schemes.

10

But bring yourself to do it, for ἃ worth-while victory is sweet to win. We will show ourselves as honourable men another day.

Now, give yourself to me for a brief part-day of shamelessness, and then, for all remaining time, be called the most devout of all mankind. NE.

Some

words, Laertes' son, distress me when

I hear them,

ss and I

loathe likewise to put them into practice. For it is no part of my own nature - nor was it of my father's,

so they say - to bring anything about by evil scheming. But I am ready to remove the man by force and not by trickery.

90

For he will not, given his one foot, get the better of men

as numerous

as we are.

However,

I was sent

along with you to help, and I shrink from being described as a 'betrayer'. But I wish, my lord, to act honourably and fail completely

rather than to act dishonourably and succeed. OD. Son of a noble father, I too, when I was young once, had a reluctant tongue but an active hand. But nowadays,

when

95

I put it to the test,

it is the tongue, not actions, I see as the guide for men in everything. NE.

Are you not merely ordering me to utter lies?

100

OD. Iam telling you to catch Philoctetes by a trick. NE. And why must I bring him by trickery rather than persuasion? OD. He will not be persuaded. And you would not get him by force. NE. Has he such a dread source of strength that lends him confidence?

34] OA.

ἰούς

ἀφύκτους καὶ προπέμποντας φόνον.

ΝΕ.

οὐκ do’ ἐκείνωι γ᾽ οὐδὲ προσμεῖξαι ϑρασύ;

OA.

οὔ, μὴ δόλωι λαβόντα y”, ὡς ἐγὼ λέγω.

NE. OA.

οὐκ αἰσχρὸν ἡγῆι δῆτα τὰ ψευδῇ λέγειν; οὐκ εἶ τὸ σωϑῆναί γε τὸ ψεῦδος φέρει.

ΝΕ. OA.

πῶς οὖν βλέπων τις ταῦτα τολμήσει λακεῖν; ὅταν τι δρᾶις εἷς κέρδος, οὐκ ὀκνεῖν πρέπει.

ΝΕ.

κέρδος δ᾽ ἐμοὶ τί τοῦτον ἐς Τροίαν μολεῖν:

OA.

αἱρεῖ τὰ τόξα ταῦτα τὴν Τροίαν μόνα.

ΝΕ.

οὐκ dp’ 6 πέρσων, ὡς ἐφάσκετ᾽, εἴμ᾽ ἐγώ;

OA.

οὔτ᾽ ἂν σὺ κείνων χωρίς, οὔτ᾽ ἐκεῖνα σοῦ.

NE.

ϑηρατέ᾽ ἂν γίγνοιτ᾽ ἄν, εἴπερ ὧδ᾽ ἔχει.

OA.

we τοῦτό γ᾽ ἔρξας δύο φέρηι δωρήματα.

NE.

nolo; μαϑὼν γὰρ οὐκ ἂν ἀρνοίμην τὸ δρᾶν.

OA.

σοφός τ᾽ ἂν αὑτὸς κἀγαϑὸς κεκλῆι᾽ ἅμα.

NE.

ἴτω" ποήσω, πᾶσαν αἰσχύνην ἀφείς.

120

OA. NE. OA.

À μνημονεύεις οὖν ἅ σοι παρήινεσα; σάφ᾽ ἴσϑ᾽, ἐπείπερ εἰσάπαξ συνήινεσα. σὺ μὲν μένων γυν κεῖνον ἐνθάδ᾽ ἐκδέχου, ἐγὼ δ᾽ ἄπειμι, μὴ κατοπτευϑῶ παρών, καὶ τὸν σκοπὸν πρὸς ναῦν ἀποστελῶ πάλιν'

125

105

110

115

καὶ δεῦρ᾽, ἐάν μοι τοῦ χρόνου δοκῆτέ τι κατασγολάζειν, αὖϑις ἐκπέμψω πάλιν

τοῦτον τὸν αὐτὸν ἄνδρα, ναυκλήρου τρόποις

μορφὴν δολώσας, óc ἂν ἀγνοία προσῆι. οὗ δῆτα, τέκνον, ποικίλως αὐδωμένου δέχου τὰ συμφέροντα τῶν ἀεὶ λόγων. ἐγὼ δὲ πρὸς ναῦν εἶμι, σοὲ παρεὶς τάδε.

180

Ἑρμῆς δ᾽ ὁ πέμπων δόλιος ἡγήσαιτο νῶιν Νίκη τ᾽ ᾿Ιϑάνα Πολιάς, ἢ σώιζει μ᾽ del.

ΧΟΡΟΣ τί χρή, τί χρή με, δέσποτ᾽, ἐν ξέναι ξένον στέγειν ἢ τί λέγειν πρὸς ἄνδρ᾽ ὑπόπταν; φράζε μοι'

τέχνα γὰρ τέχνας ἑτέρας προύχει καὶ γνώμα nag’ ὅτωι τὸ ϑεῖον Διὸς σκῆπτρον ἀνάσσεται᾽

140

[35 OD.

Arrows inescapable, that send forth death.

NE. OD.

A man may not dare, then, even to approach him? No, unless he catches him by a trick, as I am bidding you.

NE.

You

do not think it shameful,

105

then, to lie?

OD. Not if the lie brings deliverance. NE. And how - supposing you are right — will one have the face to tell these lies? 110

OD. hesitate.

When you are working for some advantage, you must not

NE. OD. NE. OD.

And what advantage for me is it for him to go to Troy? Only his bow captures Troy. Am I not the one, then, as you people said, who will take it? Neither you without the bow, nor it without you.

NE.

It would have to be our quarry,

OD.

Yes, for by doing this you carry off two prizes.

NE.

What two?

OD.

You would be said to combine in yourself ability and courage.

NE.

So be it.

OD.

Do you remember, then, my advice to you?

For if I knew,

115

if this is so.

I would not refuse the venture.

I shall cast aside all shame and do it.

120

NE. Rest assured of that, seeing I have consented once for all. OD. Wait you here now and be ready to receive him: but I shall depart in case my presence is detected,

and shall send the scout back to the ship.

125

And if you seem to me to be lagging behind time at all, so that Philoctetes may not know his true identity, and send him out back here again. He, of course, child, will tell a crafty tale: accept and use what is serviceable at the moment 130 in his story. But I shall leave this to you and go to the ship. And may Hermes who promotes man's enterprises, god of trickery, guide us, and Victory,

Athena

Polias, she who

is ever my salvation.

[Exit Odysseus as Chorus enters] CHORUS.

What must I conceal,

sir, or what speak,

when faced with a suspicious man? I am a stranger in a strange land - tell me. For those in whom resides the power bestowed by Zeus's sceptre have skill and cunning exceeding those of other men.

135

140

36] σὲ δ᾽, ὦ τέκνον, τόδ᾽ ἐλήλυϑεν

πᾶν κράτος ὠγύγιον' τό μοι ἔννεπε τί σοι γρεὼν ὑπουργεῖν. NE.

viv μέν, ἴσως γὰρ τόπον ἐσχατιᾶς

προσιδεῖν ἐθέλεις ὄντινα κεῖται, δέρκου ϑαρσῶν. ὁπόταν δὲ μόληι δεινὸς ἱδρυτὴς τῶνδε μελάϑρων, πρὸς ἐμὴν αἰεὶ χεῖρα προχωρῶν πειρῶ τὸ παρὸν θεραπεύειν.

XO.

μέλον πάλαι μέλημά μοι λέγεις, ἄναξ, φρουρεῖν ὄμμ᾽ ἐπὶ σῶι μάλιστα καιρῶι: γῦν δέ μοι

145

dvr. a 151

λέγ᾽ αὐλὰς ποίας ἔνεδρος valet καὶ χῶρον τίν᾽ ἔχει" τὸ γάρ μοι μαϑεῖν οὐκ ἀποκαίριον,

155

μὴ προσπεσών με λάϑηι ποϑέν' τίς στίβος ἢ τίς ἕδρα; τίν᾽ ἔχει τόπον,

ἔναυλον ἢ ϑυραῖον;

NE. XO. NE.

οἶκον μὲν ὁρᾶις τόνδ᾽ ἀμφίϑυρον πετρίνης κοίτης. ποῦ γὰρ ὁ τλάμων αὐτὸς ἄπεστιν; δῆλον ἔμοιγ᾽ ὧς φορβῆς χρείαι στίβον ὀγμεύει τῆιδε πέλας zov: ταύτην γὰρ ἔχειν βιοτῆς αὐτὸν λόγος ἐστὶ φύσιν, ϑηροβολοῦντα πτηνοῖς lois, σμυγερὸν σμυγερῶς,

100

165

οὐδέ τιν᾽ αὑτῶι παιῶνα κακῶν ἐπινωμᾶν.

XO.

οἰκτίρω νιν ἔγωγ᾽, ὅπως μή του κηδομένου βροτῶν μηδὲ σύντροφον ὄμμ᾽ ἔχων

δύστανος, μόνος ale,

νοσεῖ μὲν νόσον ἀγρίαν, dÂves δ᾽ ἐπὶ παντί τωι χρείας ἱσταμένωι: πῶς ποτε, πῶς δύσμορος ἀντέχει; ὦ παλάμαι ϑεῶν,

ὦ δύστανα γένη βροτῶν,

175

[37 And on you, child, this power has descended in fullness from of old. So tell me in what way I must serve you.

NE. Just now - for you wish, perhaps, to view it — look boldly at the spot on the sea's edge where he takes his rest.

145

But when the terrible settler in this dwelling-place arrives, approach in accordance with the signals from my hand and try to serve the purpose of the moment.

CH.

You are asking for my care, my lord, in something to which I

have always given care

450

— that above all else, I should keep a watchful eye for the fittest time to serve you. But now, tell me the kind of shelter he is living in, and his whereabouts. For it is timely, certainly, for me to know this, 155 in case he should take me by surprise. Where does he walk, or where reside? Where is he, at home or out of doors? NE.

His house is this that you see — it has two entrances -

a bedroom in the rock. CH. And where is the wretched man himself? NE.

160

It is clear to me that, from need of food,

he is trailing along his track somewhere close by. For this is how he lives (so rumour has it),

165

as in bitter pain he attacks beasts with flying arrows, yet fails to attract a healer for his ills. CH.

I, for my part, pity him when I think how,

with no human

soul to care for him,

170

with no human face to bear him company, in misery, ever alone, he is sick with his fierce sickness and frenzied at each onset of want. How, how, I wonder, does the ill-starred man endure?

O strange ways of heaven, O wretched tribes of men,

175

38)

οἷς μὴ μέτριος αἰών. οὗτος πρωτογόνων ἴσως

der, B

οἴκων οὐδενὸς ὕστερος,

181

πάντων ἄμμορος ἐν βίωι κεῖται μοῦνος an’ ἄλλων,

στικτῶν ἢ λασίων μετὰ ϑηρῶν, ἔν τ᾿ ὀδύναις ὁμοῦ

185

λιμῶι τ᾽ οἶκτρός, ἀνήκεστ᾽ ἀμερίμνητά τ᾽ ἔχων βάρη. ἁ δ᾽ ἀϑυρόστομος

ἀχὼ τηλεφανὴς πικραῖς οἰμωγαῖς

NE.

ὑπακούει.

190

οὐδὲν τούτων θαυμαστὸν ἐμοί" Beta γάρ, εἴπερ κἀγώ τι φρονῶ. καὶ τὰ παϑήματα κεῖνα πρὸς αὐτὸν τῆς ὠμόφρονος Χρύσης ἐπέβη: καὶ νῦν ἃ πονεῖ δίχα κηδεμόνων, οὐκ ἔσϑ᾽ ὡς où ϑεῶν tov μελέτηι,

τοῦ μὴ πρότερον τόνδ᾽ ἐπὶ Τροίαι τεῖναι τὰ ϑεῶν ἀμάχητα βέλη, πρὶν ὅδ᾽ ἐξήκοι χρόνος ὧι λέγεται χρῆναί σφ᾽ ὑπὸ τῶνδε δαμῆναι. XO. NE. XO.

195

200

εὔστομ᾽ ἔχε, παῖ. τί τόδε;

oto. y

προυφάγη κτύπος φωτὸς σύντροφος ὡς τειρομένοιο,

N που τῆιδ᾽ ἢ τῆιδε τόπων᾽ βάλλει, βάλλει μ᾽ ἔτύμα φϑογγά του στίβον κατ᾽ áváy-

xav ἕρποντος, οὐδέ ue λάϑει βαρεῖα τηλόϑεν αὖδὰ τρυσάνωρ' διάσημα γὰρ ϑρηγεῖ. XO. NE. XO.

ἀλλ᾽ ἔχε, τέκνον... λέγ᾽ 6 τι. φροντίδας νέας"

ὡς οὐκ ἔξεδρος, ἀλλ᾽ ἔντοπος ἁνήρ,

210

[39 whom

life does not treat with moderation.

This man, perhaps second to none, of aristocratic lineage,

130

lies here with no share of all that life can offer,

without human companionship, in company with dappled or shaggy wild beasts,

pitiable alike in his pains

135

and in his hunger,

with heavy woes incurable and uncared for. And only Echo, of unbarred mouth, appearing in the distance, gives answer to his bitter lamentation. NE. Nothing in this surprises me. For it was heaven's will, if I am any judge, that those former sufferings came upon him from ruthless Chryse. And his hardships now, far from friends to care for him,

190

195

cannot be without the contrivance of some god, so that he does not wield his irresistible god-given weapon against Troy

before the time is fully come when, it is said,

she must succumb to it. CH.

Quiet, boy.

NE.

What

CH.

A

[A distant cry is heard]

is it?

sound arose, such as lives (one may think) with a man

who is ever racked with pain — somewhere hereabouts, or here. There strikes my ear, there strikes it the very voice of one who drags his steps laboriously forward; and I can plainly hear the anguished voice, in the distance, of a man in deep distress. For his sorrowful cries resound distinctly. CH.

But, child, have

NE.

What,

CH.

... Further thoughts.

AS the man

205

...

tell me.

is not far from his abode,

210

40] où μολπὰν σύριγγος ἔχων, ὡς ποιμὴν ἀγροβάτας,

ἀλλ᾽ ἤ που πταίων ὑπ᾽ ἀνάγ-

215

xag βοᾶι τηλωπὸν loay, ἢ ναὸς ἄξενον αὖ-

γάζων ὅρμον" προβοᾶι τι γὰρ δεινόν. OIAOKTHTHE lo ξένοι"

τίνες ποτ᾽ ἐς γῆν τήνδε ναυτίλωι πλάτηι

280

κατέσχετ᾽ οὔτ᾽ εὔορμον οὔτ᾽ οἰκουμένην;

ποίας πάτρας ἂν ἢ γένους ὑμᾶς ποτε τύχοιμ᾽ ἂν εἰπών; σχῆμα μὲν γὰρ Ἑλλάδος

στολῆς ὑπάρχει προσφιλεστάτης ἐμοί: φωνῆς δ᾽ ἀκοῦσαι βούλομαι" καὶ μή μ᾽ ὄκνωι

285

δείσαντες ἐκπλαγῆτ᾽ ἀπηγριωμένον, ἀλλ᾽ οἰκτίσαντες ἄνδρα δύστηνον, μόνον,

ἔρημον ὧδε κἀφίλως κακούμενον, φωνήσατ᾽, εἴπερ ὡς φίλοι προσήκετε.

ἀλλ᾽ ἀνταμείψασϑ᾽ οὐ γὰρ εἷκὸς οὔτ᾽ ἐμὲ

280

ὑμῶν ἁμαρτεῖν τοῦτό γ᾽, οὔϑ᾽ ὑμᾶς ἐμοῦ.

NE.

ἀλλ᾽, ὦ ξέν᾽, ἴσϑι τοῦτο πρῶτον, οὕνεκα

EAinves ἐσμεν" τοῦτο γὰρ βούλει μαϑεῖν. DI.

ὦ φίλτατον govnua: φεῦ, τὸ καὶ λαβεῖν πρόσφϑεγμα τοιοῦδ᾽ ἀνδρὸς ἐν χρόνωι μακρῶι.

235

τίς σ᾽, ὦ τέκνον, προσέσχε, τίς προσήγαγεν χρεία; τίς ὁρμή; τίς ἀνέμων ὁ φίλτατος; γέγωνέ μοι πᾶν τοῦϑ᾽, ὅπως εἰδῷ τίς el.

NE. DI.

ἐγὼ γένος μέν εἶμι τῆς περιρρύτου Σκύρου" πλέω δ᾽ ἐς οἶκον αὐδῶμαι δὲ παῖς Ἀχιλλέως, Νεοπτόλεμος" οἷσϑ᾽ ἤδη τὸ πᾶν. ὦ φιλτάτου παῖ πατρός, ὦ φίλης χϑονός,

£40

ὦ τοῦ γέροντος ϑρέμμα Λυκομήδους, τίνι στόλωι προσέσχες τήνδε γῆν, πόϑεν πλέων;

NE.

ἐξ Ἰλίου τοι δὴ τανῦν γε ναυστολῶ.

DI.

πῶς εἶπας; οὐ γὰρ δὴ σύ γ᾽ ἦσϑα ναυβάτης ἡμῖν κατ᾽ ἀρχὴν τοῦ πρὸς Ἴλιον στόλου.

NE. DI.

? γὰρ μετέσχες καὶ σὺ τοῦδε τοῦ πόνου;

NE.

ὦ τέκνον, οὐ γὰρ οἶσθά u’ ὅντιν᾽ εἰσορᾶις; πῶς γὰρ κάτοιδ᾽ ὅν y^ εἶδον οὐδεπώποτε;

245

250

[41 but close at hand. He brings no song of the Pan-pipes,

like a shepherd in the field, but shouts with a cry that echoes in the distance,

215

as (I suppose) he either stumbles, under strain, or turns his gaze on an anchorage that does not welcome

ships.

For the kind of shout he utters forth is dreadful. [Enter Philoctetes from the cave] PHILOCTETES.

Strangers!

Who can you be who have put in to this country with your ship? It has no good anchorage and no inhabitants.

220

From what country or what race would I strike it right in saying that you come? For your dress, Greek in fashion as it is, delights me greatly,

and I want to hear your tongue.

225

Do not shrink in fear of me and panic at my wild appearance, but speak in pity to a man in misery, alone,

deserted here and friendless in his suffering - if you, indeed, have come as friends.

Please answer me. For it is not right that either you or I should disappoint each other in this. NE. Well, stranger, know this to begin with — we are Greeks. For this is what you wish to discover. PH. Most welcome words! Oh! to think that after so long

230

235

I am actually being addressed in them by a man like you. What necessity brought you and put you ashore here, my son?

What impulse?

What was that dearest among winds?

Tell me all this, so that I find out who you are. NE. I am one of the people of the island of Scyros, and J am sailing home. I am Achilles’ son, and am called Neoptolemus. Now you know it all. PH. Son of my greatest friend, from a country that is dear to me, and brought up by the old man Lycomedes - on what errand

have you put in here?

240

Where are you sailing from?

NE.

I am sailing, let me tell you then, straight from Troy.

PH.

What do you mean? I ask this, since certainly you were not

on board with us at the start of the voyage to Troy. NE.

Why, were you actually involved in this campaign?

PH.

My son, do you really not know me whom you are looking at?

NE.

No, for how can I recognise

a man whom

I have never seen

245

42] OI, NE.

οὐδ᾽ ὄνομ᾽ ἄρ᾽ οὐδὲ τῶν ἐμῶν κακῶν κλέος ἤισθϑου nor’ οὐδέν, οἷς ἐγὼ διωλλύμην; ὡς μηδὲν εἰδότ᾽ ἴσϑι μ᾽ ὧν ἀνιστορεῖς.

DI.

ὦ πόλλ᾽ ἐγὼ μοχϑηρός, ὦ πικρὸς θεοῖς,

οὗ μηδὲ κληδὼν ὧδ᾽ ἔχοντος οἴκαδε μηδ᾽ Ἑλλάδος γῆς μηδαμοῦ διῆλθέ πω, ἀλλ᾽ οἱ μὲν ἐκβαλόντες ἀνοσίως ἐμὲ γελῶσι σῖγ᾽ ἔχοντες, ἡ δ᾽ ἐμὴ νόσος ἀεὶ τέϑηλε κἀπὶ μεῖζον ἔρχεται. ὦ τέκνον, ὦ παῖ πατρὸς ἐξ Ἀχιλλέως,

255

260

69° εἴμ᾽ ἐγώ σοι κεῖνος, ὃν κλύεις ἴσως τῶν 'HoaxAslov ὄντα δεσπότην ὅπλων, ὁ τοῦ Ποίαντος παῖς, Φιλοκτήτης, ὃν oi δισσοὶ στρατηγοὶ χὠ Κεφαλλήνων ἄναξ

ἔρριψαν αἰσχρῶς ὧδ᾽ ἔρημον, ἀγρίαι γόσωι καταφϑίνοντα, τῆς ἀνδροφϑόρου πληγέντ᾽ ἐχίδνης ἀγρίωι yaodypate: ξὺν ἧι μ᾽ ἐκεῖνοι, παῖ, προϑέντες ἐνθάδε ὥιχοντ᾽ ἔρημον, ἡνίκ᾽ ἐκ τῆς ποντίας Χρύσης κατέσχον δεῦρο ναυβάτηι στόλωι.

270

τότ᾽ ἄσμενοί μ᾽ wg εἶδον ἐκ πολλοῦ σάλου εὕδοντ᾽ ἐπ᾽ ἀκτῆς, ἐν κατηρεφεῖ πέτραι λιπόντες ὥιχονθ᾽, ola φωτὶ δυσμόρωι ῥάκη προϑέντες βαιά, καί τι καὶ βορᾶς, ἐπωφέλημα σμικρόν' ol’ αὐτοῖς τύχοι.

275

σὺ δή, τέκνον, ποίαν μ᾽ ἀνάστασιν δοκεῖς αὐτῶν βεβώτων ἐξ ὕπνου στῆναι τότε, not” ἐκδακρῦσαι, ποῖ᾽ ἀποιμῶξαι κακά,

ὁρῶντα μὲν ναῦς ἃς ἔχων ἐναυστόλουν πάσας βεβώσας, ἄνδρα δ᾽ οὐδέν᾽ ἔντοπον, οὐχ ὅστις ἀρκέσειεν, οὐδ᾽ ὅστις νόσου κάμνοντι συλλάβοιτο; πάντα δὲ σκοπῶν ηὕρισκον οὐδὲν πλὴν ἀνιᾶσθαι παρόν,

τούτου δὲ πολλὴν εὐμάρειαν, ὦ τέκνον. ὁ μὲν χρόνος νυν διὰ πόνου προύβαινέ μοι, κἄδει τι βαιᾶι τῆιδ᾽ ὑπὸ στέγηι μόνον διακονεῖσθϑαι" γαστρὶ μὲν τὰ σύμφορα τόξον τόδ᾽ ἐξηύρισκε, τὰς ὑποπτέρους

βάλλον πελείας πρὸς δὲ τοῦϑ᾽, 6 μοι βάλοι

285

[43 250

before? PH.

You never heard my name,

then, nor any report

of those ills of mine which continued to destroy me? NE. Rest assured that I know nothing of the matters that you ask about. PH. Truly wretched am I, and hateful to the gods, when no news about me and my condition has yet reached home or anywhere in Greece. For they who impiously marooned me

255

laugh and keep their silence, while my sickness has ever flourished and still increases.

My son, child of Achilles that you are,

260

I whom you see here am he you may have heard of as master of Heracles' bow. I am that Philoctetes, son of Poeas, whom the two commanders and the lord of Cephallenia shamefully cast out here in isolation: I was wasting away at the time with my fierce sickness, for the murderous snake had struck with its fierce bite. With that for company, my son, they put me out here and went off, leaving me in' isolation: they had put in here with their ships

265

on the way from the island of Chryse.

270

Gladly then they saw me sleeping on the shore, after a rough trip, and left me in a rock cave and went off. They set out some rags, as apt provision for a wretch, and some food as well

- a small additional resource. May the like resources fall to their lot! Can you, my son, imagine how I rose then from my sleep with them gone, my

= as

floods of tears, the ills that I lamented,

when I saw the ships I had sailed with all gone and no man there -

280

no-one to help, and no-one

to share in the struggle with my sickness? Looking all round, 1 found nothing near me except pain, but of that a great and ready store, my son. Well, time kept passing by for me with constant pain, and I must be my own servant in everything

under this poor roof.

|

My stomach's needs this bow you see provided:

it shot down the winged doves,

215

44] γευροσπαδὴς ἄτρακτος, αὐτὸς ἂν τάλας εἰἱλυόμην δύστηνον ἐξέλκων πόδα πρὸς τοῦτ᾽ ἄν. εἴ τ᾽ ἔδει τι καὶ ποτὸν λαβεῖν, καί που πάγου γυϑέντος, οἷα χείματι, ξύλον τι ϑραῦσαι, τοῦτ᾽ àv ἐξέρπων τάλας ἐμηχανώμην᾽ εἶτα πῦρ ἂν οὐ παρῆν, ἀλλ᾽ ἐν πέτροισι πέτρον ἐκτρίβων μόλις

295

ἔφην᾽ ἄφαντον φῶς ὃ καὶ σώιζει μ᾽ ἀεί. οἰκουμένη γὰρ οὖν στέγῃ πυρὸς μέτα πάντ᾽. ἐκπορίζει, πλὴν τὸ μὴ νοσεῖν ἐμέ.

φέρ᾽, ὦ τέκνον, νῦν κἂν τὸ τῆς νήσου μάϑοις'

300

ταύτηι πελάζει ναυβάτης οὐδεὶς ἑκών"

οὐ γάρ τις ὅρμος ἐστίν, οὐδ᾽ ὅποι πλέων ἐξεμπολήσει κέρδος ἢ ξενώσεται. οὐκ ἐνθάδ᾽ οἱ πλοῖ τοῖσι σώφροσιν βροτῶν. τάχ᾽ οὖν τις ἄκων ἔσχε' πολλὰ γὰρ τάδε £y τῶι μακρῶι γένοιτ᾽ ἂν ἀνϑρώπων χρόνωι. οὗτοι μ᾽, ὅταν μόλωσιν, ὦ τέκνον, λόγοις

305

ἐλεοῦσι μέν, καί πού τι καὶ βορᾶς μέρος προσέδοσαν οἰκτίραντες ἤ τινα στολήν" ἐκεῖνο δ᾽ οὐδείς, ἡνίκ᾽ ἄν μνησϑῶ, θέλει,

310

σῶσαί μ᾽ ἐς οἴκους, ἀλλ᾽ ἀπόλλυμαι τάλας ἔτος τόδ᾽ ἤδη δέκατον ἐν λιμῶι τε καὶ κακοῖσι βόσκων τὴν ἀδηφάγον νόσον.

τοιαῦτ᾽ Ἀτρεῖδαί μ᾽ ἥ τ᾽ Ὀδυσσέως βία, ὦ παῖ, δεδράκασ᾽" of Ὀλύμπιοι ϑεοὶ

315

δοῖέν nor’ αὐτοῖς ἀντίποιν᾽ ἐμοῦ παϑεῖν.

XO.

ἔοικα κἀγὼ τοῖς ἀφιγμένοις ἴσα

ξένοις ἐποιχτίρειν σε, Ποίαντος τέκνον. NE.

ἐγὼ δὲ καὐτὸς τοῖσδε μάρτυς ὧν λόγοις ὡς εἴσ᾽ ἀληϑεῖς olóa, συντυχὼν κακῶν

DI.

NE.

ἀνδρῶν Ἀτρειδῶν τῆς τ᾽ Ὀδυσσέως βίας. ἡ γάρ τι καὶ σὺ τοῖς πανωλέϑροις ἔχεις ἔγκλημ᾽ Ἀτρείδαις, ὥστε ϑυμοῦσϑαι παϑών;

ϑυμὸν γένοιτο χειρὶ πληρῶσαί ποτε, iv’ al Μυκῆναι γνοῖεν ἡ Σπάρτη 9’ ὅτι

DI.

320

χὴ Σκῦρος ἀνδρῶν ἀλκίμων μήτηρ ἔφυ. εὖ y”, ὦ τέκνον" τίνος γὰρ ὧδε τὸν μέγαν

| 325

and I myself would miserably limp and drag my wretched foot towards

[45 zw

whatever the arrow, aimed from the drawn string, shot down for me. And if I had to get some drink as well, and — when frost, perhaps,

was widespread, as in winter — break some wood, this too I would manage by miserably trailing. Then

I would have no fire,

295

but by rubbing stone on stone

] made

light appear with difficulty out of darkness.

This, in fact, is ever

my salvation. For a home under cover, with a fire, provides everything except, for me, freedom from my sickness. Come,

my son, now learn also the nature of the island.

300

No sailor of his own free will approaches here; for there is no anchorage,

and nowhere

he can sail to trade for gain

or be offered entertainment. The wise among mankind make no voyage here. Suppose, though, someone touched on it by accident - for such things 05 could happen often in the long life-span of men. Such people, when they come, my son, show sympathy in words for me, and even, perhaps, out of pity also give a small amount of food or clothes of some kind. But here is what no-one wants to give me when I mention it 310 deliverance from my plight and passage home. Instead, this is the tenth year now I perish in misery, in hunger and in woe, sustaining my insatiable sickness. Such is the way, boy, that the sons of Atreus, and Odysseus, with his violence, have treated me.

May the gods of Olympus

grant them someday to suffer

in return for what they did to me.

CH.

Itoo sense in myself a pity for you equal to that

of the strangers who came here, son of Poeas. NE. And I myself, who hear your story, know that it is true, for I have experienced 320 the Atreidae's crimes and Odysseus' violence. PH. What, have you too some grudge against the villainous Atreidae, that causes you anger for a wrong? NE. If only one day I might turn anger into deeds, so that their Mycenae and Sparta come to know 325

that Scyros too is a mother of bold men. PH. Well said, my son. But this is great wrath with which you come denouncing them. For what?

46] χόλον κατ᾽ αὐτῶν ἐγκαλῶν EinAvdac;

NE.

ὦ παῖ Ποίαντος, ἐξερῶ, μόλις δ᾽ ἐρῶ,

DI.

ἄγωγ᾽ ὑπ᾽ αὐτῶν ἐξελωβήϑην μολών" ἐπεὶ γὰρ ἔσχε uoto" Ἀχιλλέα Vaveir . . . οἴμοι: φράσηις μοι μὴ πέρα, πρὶν ἂν μάϑω

330

πρῶτον τόδ᾽ - ἦ τέθνηχ᾽ ὁ Πηλέως γόνος; NE.

τέϑνηκεν, ἀνδρὸς οὐδενός, ϑεοῦ δ᾽ ὕπο, τοξευτός, wo λέγουσιν, ἐκ Φοίβου δαμείς.

DI.

335

ἀλλ᾽ εὐγενὴς μὲν Ô κτανών τε χὠ ϑανών. ἀμηχανῶ δὲ πότερον, ὦ τέκνον, τὸ σὸν

NE.

πάϑημ᾽ ἐλέγχω πρῶτον, ἢ κεῖνον στένω. οἶμαι μὲν ἀρκεῖν σοΐ γε καὶ τὰ σ᾽, ὦ τάλας, ἀλγήμαϑ᾽, ὥστε μὴ τὰ τῶν πέλας στένειν.

DI.

ὀρϑῶς ἔλεξας - τοιγαροῦν τὸ σὸν φράσον

NE.

αὖϑις πάλιν μοι πρᾶγμ᾽ ὅτωι σ᾽ ἐνύβρισαν. ἦλθόν ue νηὶ ποικιλοστόλωι μέτα διός τ᾽ Ὀδυσσεὺς χὠ τροφεὺς τοὐμοῦ πατρός,

λέγοντες, εἴτ᾽ ἀληϑὲς εἴτ᾽ ἄρ᾽ οὖν μάτην,

340

345

ὡς οὐ ϑέμις γίγνοιτ᾽, ἐπεὶ κατέφϑιτο πατὴρ ἐμός, τὰ πέργαμ᾽ ἄλλον ἢ ᾿μ᾽ ἑλεῖν. ταῦτ᾽, ὦ ξέν᾽, οὕτως ἐννέποντες οὐ πολὺν

χρόνον μ᾽ ἐπέσχον μή με ναυστολεῖν ταχύ, μάλιστα μὲν δὴ τοῦ ϑανόντος ἱμέρωι, ὅπως ἴδοιμ᾽ Adanrov οὐ γὰρ elddunr:

350

ἔπειτα μέντοι χὠ λόγος καλὸς προσῆν,

el τἀπὶ Τροίαι πέργαμ᾽ αἱρήσοιμ᾽ ἰών. ἦν δ᾽ ἦμαρ ἤδη δεύτερον πλέοντί μοι,

κἀγὼ πικρὸν Σίγειον οὐρίωι πλάτηι xatnyouny: καί μ᾽ εὐθὺς ἐν κύκλωι στρατὸς

355

ἐκβάντα πᾶς nonaber’, ὀμνύντες βλέπειν τὸν οὐκέτ᾽ ὄντα ζῶντ᾽ Ἀχιλλέα πάλιν. κεῖνος μὲν οὖν ἔκειτ᾽ - ἐγὼ δ᾽ 6 δύσμορος ἐπεὶ 'Óáxovoa κεῖνον, οὐ μακρῶι χρόνωι

360

ἐλθὼν Ἀτρείδας πρὸς φίλους, ὡς εἰκὸς ἦν,

ta 9’ ὅπλ᾽ ἀπήιτουν τοῦ πατρὸς τά τ᾽ ἄλλ᾽ 60’ ἦν. οἱ δ᾽ elnov, οἴμοι, τλημονέστατον Aóyov: ὦ σπέρμ᾽ Ἀχιλλέως, τἄλλα μὲν πάρεστί σοι

πατρῶι᾽ ἑλέσϑαι, τῶν δ᾽ ὅπλων κείνων ἀνὴρ ἄλλος κρατύνει νῦν, ὁ Λαέρτου γόνος. κἀγὼ δακρύσας εὐϑὺς ἐξανίσταμαι

ὀργῆι βαρείαι, καὶ καταλγήσας Ayo

365

[47 NE. Son of Poeas, I will tell you (but I shall find the telling hard) the insults I suffered from them on reaching Troy. For when fate laid its grip upon Achilles, and he died ... PH. Oh! Tell me no more, till I understand this first.

330

The son of Peleus is dead? NE. He is dead, not by any man's hand, but by a god's. He was killed, they say, by Phoebus with a bow-shot. PH. Well, noble so the slayer and the slain. I do not know,

my

son,

whether

335

first to ask

about your experiences, or to mourn him. NE. I think your own troubles are quite enough for you, poor man, without mourning the troubles of your neighbours. 340 PH. You are right. So continue, if you please, with your account of the matter in which they insulted you. NE. Lordly Odysseus and my father's foster-father came to fetch me in a ship with a gaily decorated prow. They said — speaking truly or falsely, who can tell? 345 that Heaven's will would not be served,

since my father was now

dead,

were anyone but me to take the city.

By such talk, stranger, they did not keep me long from setting sail — I did so swiftly. It was chiefly, of course, from a desire to see the dead

350

before his burial (for I had never set eyes on him): secondly, however,

the promise was attractive,

for me to go and take the citadel of Troy.

I had been sailing for two days and was putting in at hated Sigeum: our voyage had been assisted by a breeze. Immediately I landed, the whole army surrounded me in greeting - they swore that they were seeing the dead Achilles once again alive.

355

Well, he was not, he was lying dead.

I wept for him, in my affliction, and very shortly afterwards 360 approached the sons of Atreus, my friends, as 1 had every reason to believe them. I began asking for my father's arms and whatever else belonged to him. But they gave me a supremely shameless answer. "Son of Achilles, you can take your father's other things, but those arms now are the possession of another man, 365 the son of Laertes". I wept,

and immediately rose in heavy anger,

and spoke out of the extremity of my pain.

48] ὦ σχέτλι᾽, ἦ rolunoar’ ἀντ᾽ ἐμοῦ τινι

δοῦναι τὰ τεύχη τἀμά, πρὶν μαϑεῖν ἐμοῦ; ὁ δ᾽ εἶπ᾽ Ὀδυσσεύς, πλησίον γὰρ ὧν κυρεῖ'

370

val, παῖ, δεδώκασ᾽ ἐνδίκως οὗτοι τάδε-

ἐγὼ γὰρ αὔτ᾽ ἔσωσα κἀκεῖνον παρών. κἀγὼ χολωϑεὶς εὐθὺς ἤρασσον κακοῖς τοῖς πᾶσιν, οὐδὲν ἐνδεὲς ποιούμενος,

875

el τἀμὰ κεῖνος ὅπλ᾽ ἀφαιρήσοιτό με. ὁ δ᾽ ἐνθάδ᾽ ἥκων, καίπερ οὐ δύσοργος ὦν,

δηχϑεὶς πρὸς ἁξήκουσεν ὧδ᾽ ἠμείψατο"

οὐκ had’ ἵν᾽ ἡμεῖς, ἀλλ᾽ ἀπῆσϑ᾽ ἵν᾽ οὔ σ᾽ ἔδει, καὶ ταῦτ᾽, ἐπειδὴ καὶ λέγεις θϑρασυστομῶν,

οὐ μή ποτ᾽ ἐς τὴν Σκῦρον ἐκπλεύσηις ἔχων. τοιαῦτ᾽ ἀκούσας κἀξονειδισϑεὶς. κακὰ

πλέω πρὸς olxovc, τῶν ἐμῶν τητώμενος πρὸς τοῦ κακίστου κἀκ κακῶν Ὀδυσσέως.

xoóx αἰτιῶμαι κεῖνον dg τοὺς ἐν τέλει"

885

πόλις γάρ ἐστι πᾶσα τῶν ἡγουμένων στρατός τε σύμπας᾽ οἱ δ᾽ ἀκοσμοῦντες βροτῶν

διδασκάλων λόγοισι γίγνονται κακοί. λόγος λέλεκται πᾶς" 6 δ᾽ Ἀτρείδας στυγῶν ἐμοί 9° ὁμοίως xal ϑεοῖς ein φίλος.

XO.

ὀρεστέρα παμβῶτι Γᾶ, μᾶτερ αὐτοῦ Διός, ἃ τὸν μέγαν Πακτωλὸν εὔχρυσον νέμεις, σὲ κἀκεῖ, μᾶτερ πότνι᾽, ἐπηυδώμαν,

895

ὅτ᾽ ἐς τόνδ᾽ Ἀτρειδᾶν ὕβρις πᾶσ᾽ ἐχώρει, ὅτε τὰ πάτρια τεύχεα παρεδίδοσαν, ἰὼ μάκαιρα ταυροκτόνων

400

λεόντων ἔφεδρε, τῶι Aaprlov, σέβας ὑπέρτατον. DI.

ἔχοντες, ὡς ἔοικε, σύμβολον σαφὲς λύπης πρὸς ἡμᾶς, ὦ ξένοι, πεπλεύκατε,

καί μοι προσάιδεϑ᾽ ὥστε γιγνώσκειν ὅτι ταῦτ᾽ ἐξ Ἀτρειδῶν ἔργα xᣠὈδυσσέως.

405

[49 "You villain, have you two dared to give my arms to somebody else before asking me?"

370

And Odysseus, who happened to be near, said "Yes, boy, these men have allotted these arms justly. For it was I who, by my presence, saved them and their owner". I, in my rage, immediately arraigned him with every known insult, omitting none, if he was going to deprive me of my arms. And he, when he got to this point, though not of hasty temper, was bitten by what he heard and answered so: "You were not here with us, but were away where you should not have

375

been,

and you will never — since you speak so forwardly — sail off to your Scyros with these arms”. It is after such abuse and such reproaches that I am sailing home, deprived of what is mine by that utter villain, of villainous pedigree, Odysseus. Yet I do not blame him so much as the commanders. For armies,

like cities, are wholly what their leaders are:

men who violate the rules of social order become evil by instruction from their teachers. The whole tale has been told: and may he who hates the Atreidae be as dear to the gods as he is to me. CH.

383

390

Goddess of mountains,

Earth who nurtures all, mother of Zeus himself,

who dwell by great Pactolus fair with gold: there too, revered mother,

did I call on you,

395

when all the Atreidae's insults were being directed against this man, when they were giving away his father's arms — hail, blessed one,

rider upon bull-devouring lions -to Laertes' son,

a signal glory.

PH. You have seemingly reached me, strangers, in your ship with suffering as our clear and common bond of friendship. And the burden of your song chimes with my recognition that these deeds stem from the Atreidae and Odysseus.

405

50] ἔξοιδα γάρ νιν παντὸς ἂν λόγου κακοῦ γλώσσηι ϑιγόντα καὶ πανουργίας ἀφ᾽ ἧς

μηδὲν δίκαιον ἐς τέλος μέλλοι ποεῖν. ἀλλ᾽ οὔ τι τοῦτο ϑαῦμ᾽ ἔμοιγ᾽, ἀλλ᾽ εἰ παρὼν Αἴας 6 μείζων ταῦϑ᾽ ὁρῶν ἠνείχετο. οὐχ ἦν ἔτι ζῶν, ὦ ξέν᾽ οὗ γὰρ ἄν ποτε

410

ζῶντός y^ ἐκείνου ταῦτ᾽ ἐσυλήϑην ἐγώ. πῶς εἶπας; ἀλλ᾽ ἡ χοῦτος οἴχεται Qavo»;

ὡς μηκέτ᾽ ὄντα κεῖνον ἐν φάει νόει.

415

οἴμοι τάλας. ἀλλ᾽ οὐχ ὁ Τυδέως γόνος,

οὐδ᾽ οὐμπολητὸς Σισύφου Λαερτίωι, οὐ μὴ ϑάνωσι' τούσδε γὰρ μὴ ζῆν ἔδει.

οὐ δῆτ᾽, ἐπίστω τοῦτό γ᾽, ἀλλὰ καὶ μέγα 9dAAovtéc εἶσι νῦν ἐν Ἀργείων στρατῶι.

420

τί χὠ παλαιὸς xáyadóc φίλος τ᾽ ἐμός,

Νέστωρ ὁ Πύλιος, ἔστιν; οὗτος γὰρ τά γε κείνων κάκ᾽ ἐξήρυκε, βουλεύων σοφά. κεῖνός γε πράσσει νῦν κακῶς, ἐπεὶ ϑανὼν

Ἀντίλοχος αὐτῶι φροῦδος, ὅσπερ ἦν γόνος.

128

οἴμοι' 6v ᾿αὕτως δείν ἔλεξας οἷν ἐγὼ ἥκιστ᾽ ἂν ἠϑέλησ᾽ ὁλωλότοιν κλύειν.

φεῦ yet: τί δῆτα δεῖ σκοπεῖν, 00^ οἷδε μὲν τεϑνᾶσ᾽, Ὀδυσσεὺς δ᾽ ἐστὶν αὖ κἀνταῦϑ᾽, ἵνα χρῆν ἀντὶ τούτων αὐτὸν αὐδᾶσθϑαι νεκρόν;

430

σοφὸς παλαιστὴς κεῖνος, ἀλλὰ yal σοφαὶ

γνῶμαι, Φιλοκτῆτ᾽, ἐμποδίζονται φέρ᾽ εἰπὲ πρὸς ϑεῶν, ποῦ γὰρ ἦν Πάτροκλος, ὃς σοῦ πατρὸς ἦν τὰ χοῦτος τεϑνηκὼς ἦν. λόγωι δέ σ᾽

ϑαμά. ἐνταῦϑά σοι φίλτατα; ἐν βραχεῖ

435

τοῦτ᾽ ἐκδιδάξω- πόλεμος οὐδέν᾽ ἄνδρ᾽ ἑκὼν

αἷρεῖ πονηρόν, ἀλλὰ τοὺς χρηστοὺς ἀεί.

ξυμμαρτυρῶ σοι" καὶ κατ᾽ αὐτὸ τοῦτό γε

ἀναξίου μὲν φωτὸς ἐξερήσομαι, γλώσσηι δὲ δεινοῦ καὶ σοφοῦ, τί νῦν κυρεῖ.

440

ποίου δὲ τούτου πλήν γ᾽ Ὀδυσσέως ἐρεῖς; οὐ τοῦτον εἶπον, ἀλλὰ Θερσίτης τις ἦν,

ὃς οὐκ ἂν elder’ εἰσάπαξ εἰπεῖν, ὅπου

NE. DI.

μηδεὶς din τοῦτον olo)" εἶ ζῶν κυρεῖ; οὐκ εἶδον αὐτός, ἠισϑόμην δ᾽ ἔτ᾽ ὄντα νιν. ἔμελλ᾽ - ἐπεὶ οὐδέν πω κακῶν γ᾽ ἀπώλετο,

445

[51

For I well know that Odysseus would lay his tongue to any base proposal, or to any outright villainy, from which he was likely to achieve some unjust end. It is not this that in any way surprises me, but that the greater Ajax,

so

if he was there, could bear to witness this behaviour. NE.

He was dead by this time. stranger; for I would never,

while he lived, have been cheated of the arms.

PH.

What?

Are you saying that he too is dead and gone?

NE. Think of him as no longer in the light. PH. Alas. But Tydeus's son and Sisyphus's, who was fathered by purchase on Laertes — they will not die, for they should not have lived. NE. No, indeed, be sure of that: but they thrive at this moment in the army of the Greeks. PH. And my good old friend,

415

420

Nestor from Pylos - is he living? For he used to check their scheming by wise counsel.

NE.

He has troubles now:

for Antilochus, his son that was, has gone away from him in death. PH. Alas. You have spoken there again of two calamities,

425

two men of whose death I would least have wished to hear. Well, well. What must we look for when these are dead, and Odysseus, on the other hand, is still alive, in circumstances

where he instead of them should be spoken of as dead? NE. He is a clever wrestler, that one, but even clever plans are frequently thwarted, Philoctetes. PH.

Come,

tell me by heaven,

430

where was Patroclus then?

He was your father's dearest friend. NE. He too was dead. Let me tell you briefly: war does not willingly take

43$

any evil man, but good men always. PH. I bear you out in that. And that reminds me: ] will ask you about the present situation of a worthless man, but one who was skilled of tongue and cunning. NE. You cannot mean anyone by that except Odysseus? PH. I did not mean him. There was, though, a Thersites who, in spite of everyone's reluctance to permit him speech, was never content

440

to speak once and be finished. Do you know if he happens to be living? NE. I did not see him myself, but I heard he was alive. 445 PH.

He would be.

52] ἀλλ᾽ εὖ περιστέλλουσιν αὐτὰ δαίμονες, καί πὼς τὰ μὲν πανοῦργα καὶ παλιντριβῆ χαίρουσ᾽ ἀναστρέφοντες ἐξ Aidov: τὰ δὲ

δίκαια καὶ τὰ χρήστ᾽ ἀποστέλλουσ᾽ ἀεί. ποῦ χρὴ τίϑεσθϑαι ταῦτα, ποῦ δ᾽ αἰνεῖν, ὅταν ta det’ ἐπαινῶν τοὺς ϑεοὺς εὕρω κακούς; ἐγὼ μέν, ὦ γένεϑλον Οἰταίου πατρός,

τὸ λοιπὸν ἤδη τηλόϑεν τό v^ Ἴλιον καὶ τοὺς Ἀτρείδας εἰσορῶν φυλάξομαι"

455

ὅπου 0' 6 χείρων τἀγαϑοῦ μεῖζον σϑένει, κἀποφϑίνει τὰ χρηστά, χὠ δειλὸς κρατεῖ, τούτους ἐγὼ τοὺς ἄνδρας où στέρξω ποτέ: ἀλλ᾽ ἡ πετραία Σκῦρος ἐξαρκοῦσά μοι ἔσται τὸ λοιπόν, ὥστε τέρπεσϑαι δόμωι. viv δ᾽ εἶμι πρὸς ναῦν᾽ καὶ σύ, Ποίαντος τέκνον,

460

χαῖρ᾽ ὡς μέγιστα, χαῖρε" καί σε δαίμονες γόσου μεταστήσειαν ὡς αὐτὸς θέλεις. ἡμεῖς δ᾽ ἴωμεν, ὡς ὁπηνίκ᾽ ἂν ϑεὸς πλοῦν ἡμὶν εἴκηι, τηνικαῦϑ᾽ ὁρμώμεϑα. DI.

ἤδη, τέκνον, στέλλεσϑε;

NE.

καιρὸς γὰρ καλεῖ πλοῦν μὴ ᾽ξ ἀπόπτου μᾶλλον ἢ ᾿γγύϑεν σκοπεῖν. πρός νύν ce πατρός, πρός τε μητρός, ὦ τέκνον, πρός t εἴ τί σοι κατ᾽ οἶκόν ἐστι προσφιλές,

DT.

ἱκέτης ἱκνοῦμαι, μὴ λίπηις μ᾽ οὕτω μόνον, ἔρημον ἐν κακοῖσι τοῖσδ᾽ οἵοις ὁρᾶις

465

470

ὅσοισί τ᾽ ἐξήκουσας ἐνναίοντά pe’ ἀλλ᾽ ἐν παρέργωι ϑοῦ με. δυσχέρεια μέν, ἔξοιδα, πολλὴ τοῦδε τοῦ φορήματος" ὅμως δὲ τλῆϑι' τοῖσι γενναίοισί τοι

415

τό t^ αἰσχρὸν ἐχϑρόν, καὶ τὸ χρηστὸν εὐκλεές. doi δ᾽ ἐκλιπόντι τοῦτ᾽ ὄνειδος οὐ καλόν,

δράσαντι δ᾽, ὦ παῖ, πλεῖστον εὐκλείας γέρας, ἐὰν μόλω "yo ζῶν πρὸς Οἰταίαν χϑόνα. id’, ἡμέρας τοι μόχϑος οὐχ ὅλης μιᾶς,

τόλμησον,

ἐμβαλοῦ

ὅπηι ϑέλεις ἄγων,

480

elc ἀντλίαν, εἷς πρῶιραν, elc πρύμνην, ὅπηι

ἥκιστα μέλλω τοὺς ξυνόντας ἀλγυνεῖν. γεῦσον, πρὸς αὐτοῦ Ζηνὸς “Ixeolov, τέκνον,

πείσϑητι" προσπίτνω σε γόνασι, καίπερ ὧν

485

[53 For nothing evil was ever yet destroyed, but the gods well protect them and by some means take pleasure in diverting from Hades the villains and the knaves. But they always despatch the just and good there.

450

How to account for this, from what point of view to praise it, when, praising the divine, I find the gods are evil? NE.

Ifor one, oh son of an Oetaean father,

will be careful from now on to view Ilion and the Atreidae from a distance. Where the baser man proves stronger than the good, where goodness perishes and the coward rules --

453

But rocky Scyros will suffice for me in future,

and I shall find pleasure in my home. And now I shall go to my ship. And you, son of Poeas, farewell heartily, farewell. May the gods give you deliverance,

as you yourself desire, from your sickness. But let us go, so that when heaven lets us sail we may set off.

PH.

Are you leaving already, my son?

NE.

Yes, for the need to seize a chance to sail means we must be

watching for the possibility at close quarters rather than from a

465

distance.

PH.

Now for your father's sake, for your mother's, my son, for the sake of everything that is dear to you at home, I humbly implore you, do not leave me thus alone, in isolation in such woes as these you see, and such as you have heard, I live among. No, take me, rather, as an addition to your company. I am well aware that great disgust accompanies this cargo, but all the same,

470

473 bring yourself to do it. Those of noble character, you know, find shameful action hateful, while right action is ground for good repute. For you, if you refuse this task, the reproach will not be pleasant;

but if you do it, boy, you will have a great and honourable name, if I get back alive to the Oetean land. Come, it is not a whole day's toil, you know; bring yourself to it, put me aboard and stow me where you wish — in hold, in prow, in stern where I am likely to cause least distress to my companions. Agree, by that Zeus who hears suppliants, my son: be persuaded. I — miserable man - beseech you on my knees, despite my weakness

480

485

54]

axodtwp ὁ τλήμων, χωλός. ἀλλὰ μή μ᾽ ἀφῆις ἔρημον οὕτω χωρὶς ἀνϑρώπων στίβου,

ἀλλ᾽ ἢ πρὸς οἵκον τὸν σὸν ἔκσωσόν μ᾽ ἄγων, ἢ πρὸς τὰ Χαλκώδοντος Εὐβοίας σταθμά

-

κἀκεῖϑεν οὔ μοι μακρὸς εἰς Οἴτην στόλος Τραχινίαν τε δεράδα καὶ τὸν evooor Σπερχειὸν ἔσται - πατρί u’ ὡς δείξηις φίλωι,

490

ὃν δὴ παλαιὸν ἐξ ὅτου δέδοικ᾽ ἐγὼ

μή μοι βεβήκηι' πολλὰ γὰρ τοῖς ἱγμένοις ἔστελλον αὐτὸν ἱκεσίους πέμπων λιτάς,

495

αὐτόστολον πέμψαντα μ᾽ ἐκσῶσαι δόμους" ἀλλ᾽ ἢ τέϑνηκεν ἢ τὰ τῶν διακόνων ὡς εἰκός, οἶμαι, τοὐμὸν ἐν σμικρῷῶι μέρος ποιούμενοι τὸν οἴκαδ᾽ ἤπειγον στόλον. γῦν 6’, εἷς σὲ yàp πομπόν τε καὐτὸν ἄγγελον ἥκω, σὺ σῶσον, σύ μ᾽ ἐλέησον, εἰσορῶν ὡς πάντ᾽ ἄδηλα κἀπικινδύνως βροτοῖς κεῖται, παϑεῖν μὲν εὖ, παϑεῖν δὲ ϑἄτερα. yon δ᾽ ἐκτὸς ὄντα πημάτων τὰ δείν᾽ ὁρᾶν, yatay τις εὖ ζῆι, τηνικαῦτα τὸν βίον σκοπεῖν μάλιστα μὴ διαφϑαρεὶς λάϑηι.

XO.

οἴκτιρ᾽, ἄναξ’ πολλῶν ἔλε-

ξεν δυσοίστων πόνων

dBA’, οἷα μηδεὶς τῶν ἐμῶν τύχοι φίλων. el δὲ πικπρούς, ἄναξ, ἔχϑεις Ἀτρείδας,

δ10

ἐγὼ μέν, τὸ κείνων κακὸν τῶιδε κέρδος

μετατιϑέμενος, ἔνϑαπερ ἐπιμέμονεν, En’ εὐστόλου ταχείας νεὼς πορεύσαιμ᾽ ἄν ἐς δόμους, τὰν ϑεῶν

δ15

νέμεσιν ἐκφυγών.

NE.

ὅρα σὺ μὴ νῦν μέν τις εὐχερὴς παρῆις,

ὅταν δὲ πλησϑῆις τῆς νόσου ξυνουσίαι,

520

τότ᾽ οὐκέϑ᾽ αὑτὸς τοῖς λόγοις τούτοις parts.

XO.

ἥκιστα" τοῦτ᾽ οὐκ ἔσϑ᾽ ὅπως ποτ᾽ εἰς ἐμὲ τοὔνειδος ἕξεις ἐνδίκως ὀνειδίσαι.

NE.

ἀλλ᾽ αἰσχρὰ μέντοι σοῦ γέ μ᾽ ἐνδεέστερον ξόνωι φανῆναι πρὸς τὸ καίριον πονεῖν.

GAA’, εἰ δοκεῖ, πλέωμεν" ὁρμάσϑω ταχύς" χὴ ναῦς γὰρ ἄξει κοὐκ ἀπαρνηϑήσεται. μόνον ϑεοὶ σώιϊξοιεν ἔκ τε τῆσδε γῆς

525

[55 and my lameness.

Please do not leave me thus

in isolation from the paths of men, but rescue me and take me either to your home

or to the dwelling of Chalcodon in Euboea and from there it is no long trip for me to Oeta.

490

the ridge of Trachinia and the fair-flowing Spercheius so that you may show me to my dear father, though I have long been afraid he may be gone from me. For I often sent for him by the people who arrived here, imploring him to come on a ship by himself and take me safely home. But either he is dead or - as is probable, I think the messengers made little of my plight

495

and hurried on their homeward way. But now - for I come to you as both my escort and my messenger -

500

you save me, you show me pity, when you see how uncertain and dangerous is the ground of all man's life, the lot of good fortune or of bad. For it is necessary, when one is trouble-free, to beware of calamities,

and when life is happy, then especially to watch one's life for unforeseen disasters.

303

CH. Pity him, my lord: he has spoken of many troubles and struggles which are hard to bear. May such be the lot of no-one dear to me. But if, my lord, you hate the detestable Atreidae, , I would count their wrong-doing E as this man's great gain, re take him home, where he longs to be, on your well-equipped swift ship, and escape retribution from the gods. NE. Watch out that you are not an easy onlooker just now, and later, when sated by ciose contact with his sickness, act differently to what you are now saying.

CH.

By no means.

510

515

320

This is a reproach you will never be able to level

with justice against me.

NE. Well, it certainly is shameful for me to appear more hesitant than you in efforts to meet the stranger's need. Come, if that is how you see it, let us sail. Let him start out quickly ~ the ship will not refuse to carry him.

Only may the gods guide us safely from this land

525

56] DI.

ἡμᾶς ὅποι τ᾽ ἐνθένδε ὦ φίλτατον μὲν ἥμαρ, φίλοι δὲ ναῦται" πῶς ἔργωι γενοίμην ὥς μ᾽ ἴωμεν, ὦ παῖ,

ΧΟ.

Bovdoinecda πλεῖν. ἥδιστος δ᾽ ἀνήρ, ἂν ὑμὶν ἐμφανὴς ἔϑεσθε προσφιλῆ;

650

npooxócayteg τὴν ἔσω

ἄοικον εἰσοίκησιν ὥς με καὶ μάϑηις ἀφ᾽ ὧν διέξζων, ὥς τ᾽ ἔφυν εὐκάρδιος.

685

οἶμαι yàp οὐδ᾽ ἂν ὄμμασιν μόνον ϑέαν ἄλλον λαβόντα πλὴν ἐμοῦ τλῆναι τάδε' ἐγὼ δ᾽ ἀνάγκηι προύμαϑον στέργειν κακά. ἐπίσχετον, μάϑωμεν" ἄνδρε γὰρ δύο, ὁ μὲν νεὼς σῆς ναυβάτης, ὁ δ᾽ ἀλλόϑρους,

540

χωρεῖτον, ὧν μαϑόντες αὖϑις εἴσιτον. EMIIOPOZ Ἀχιλλέως παῖ, τόνδε tov Evvéunogor, ὃς ἦν νεὼς σῆς σὺν δυοῖν ἄλλοιν φύλαξ,

ἐκέλευσ᾽ ἐμοί σε ποῦ κυρῶν εἴης φράσαι, ἐπείπερ ἀντέκυρσα, δοξάζων μὲν οὔ,

545

τύχηι δέ πως πρὸς ταὐτὸν δρμισϑεὶς πέδον. πλέων γὰρ ὧς ναύκληρος où πολλῶι στόλωι

ἀπ᾽ Ἰλίου πρὸς οἶκον ἐς τὴν εὔβοτρυν Πεπάρηϑον, ὡς ἤκουσα τοὺς ναύτας ὅτι σοὶ πάντες εἶεν οἱ νεναυστοληκότες,

550

ἔδοξέ μοι μὴ σῖγα, πρὶν φράσαιμί cot, τὸν πλοῦν ποεῖσϑαι, προστυχόντι τῶν ἴσων. οὐδὲν σύ που xdroioda τῶν σαυτοῦ πέρι,

ἃ τοῖσιν Ἀργείοισιν ἀμφὶ σοῦ νέα ΝΕ.

βουλεύματ᾽ ἐστί, κοὐ μόνον βουλεύματα ἀλλ᾽ Eoya dowuer’, οὐκέτ᾽ ἐξαργούμενα. ἀλλ᾽ ἡ χάρις μὲν τῆς προμηϑίας, ξένε, el μὴ κακὸς πέφυκα, προσφιλὴς μενεῖ"

555

φράσον δ᾽ ἅ γ᾽ ἔργ᾽ ἔλεξας, ὡς μάϑω τί μοι

EM.

γεώτερον βούλευμ᾽ ἀπ᾽ Ἀργείων ἔχεις. gootéor διώκοντές σε ναυτικῶι στόλωι

Φοῖνιξ 9” ὁ πρέσβυς of τε Θησέως κόροι.

560

[57 and wherever we wish to sail from here. PH.

Most

welcome

day,

dearest

of men,

and kindly sailors -

530

I wish I could make clear to you by deeds the way in which you have made me your firm friend. Let us go, boy, after bidding a ritual farewell to my home inside that is a non-home, so that you may actually see

what resources kept me living and how resolute of spirit I was.

$35

For I do not believe that anyone else, who had merely got a sight of it, would have endured this. But I, of necessity, have gradually learned to put up patiently with troubles. [Philoctetes and Neoptolemus turn towards the cave} CH. Wait, let us find out. For two men - one of them a sailor from your ship, the other a stranger — are approaching. Find out their news and then go in. [Enter Merchant accompanied by a sailor] MERCHANT. Achilles’ son, I asked my companion here, who with two others was guarding your ship, to let me know where you might be. I encountered them unexpectedly,

$40

545

after anchoring, by some chance, in the same area. For with from and

I was sailing home as my modest boat and Troy to Peparethos, when I heard that all

a merchant, crew, which is rich in grapes; the sailors were members of your

crew,

550

I felt that, as 1 found myself in a similar situation, I shouid not silently go on my way before I spoke to you. You know nothing, I suppose, of your own position, the new pla.ıs the Greeks have for you. And not only plans, they are already taking action — 555 the matter is no longer idle talk. NE. Well, stranger, your kindly forethought, if I am a decent man,

will be gratefully remembered. But tell me about the 'action' that you mentioned, so that 1 may learn what ominous plan devised by the Greeks you have for me to hear. MER. Old Phoenix and Theseus' sons have left in a vessel in pursuit of you.

560

58] NE. EM. NE.

ὡς ἐκ βίας μ᾽ ἄξοντες ἢ λόγοις πάλιν;

EM.

οὐκ old’: ἀκούσας δ᾽ ἄγγελος πάρειμί σοι. 7? ταῦτα δὴ Φοῖνιξ τε yol ξυνναυβάται οὕτω xa?’ ὁρμὴν δρῶσιν Ἀτρειδῶν χάριν; ὡς ταῦτ᾽ ἐπίστω δρώμεν᾽, οὐ μέλλοντ᾽ ἔτι.

NE.

πῶς οὖν Ὀδυσσεὺς πρὸς τάδ᾽ οὐκ αὐτάγγελος

565

πλεῖν ἦν ἕτοιμος; ἢ φόβος τις εἶργέ viv; EM.

κεῖνός γ᾽ ἐπ᾽ ἄλλον ἄνδρ᾽ ὁ Τυδέως τε παῖς

670

ἔστελλον, ἡνίκ᾽ ἐξανηγόμην ἐγώ. NE. EM. NE. EM. DI.

πρὸς ποῖον ἂν τόνδ᾽ αὐτὸς Οὐὑδυσσεὺς ἔπλει;

ἦν δή τις... ἀλλὰ τόνδε μοι πρῶτον φράσον . τίς dat: ἂν λέγηις δὲ μὴ φώνει μέγα. 68° ἐσθ᾽ 6 κλεινός σοι Φιλοκτήτης, ξένε.

575

μή νύν μ᾽ ἔρηι τὰ πλείον᾽, ἀλλ᾽ ὅσον τάχος ἔκπλει σεαυτὸν ξυλλαβὼν ἐκ τῆσδε γῆς. τί φησιν, ὦ παῖ; τί ue κατὰ σκότον ποτὲ

διεμπολᾶι λόγοισι πρός σ᾽ ὁ ναυβάτης; NE.

οὐκ οἷδά πω τί φησι" δεῖ δ᾽ αὐτὸν λέγειν εἰς φῶς ὃ λέξει, πρὸς σὲ κἀμὲ τούσδε τε.

EM.

ὦ σπέρμ᾽ Ἀχιλλέως, μή με διαβάληις στρατῶι

AéyovO" ἃ μὴ det: πόλλ᾽ ἐγὼ κείνων ὕπο NE.

δρῶν ἀντιπάσχω χρηστά θ᾽, ol’ ἀνὴρ πένης. ἐγώ εἰμ᾽ Ἀτρείδαις δυσμενής " οὗτος δέ μοι φίλος μέγιστος, οὕνεκ᾽ Ἀτρείδας στυγεῖ. δεῖ δή σ᾽, ἔμοιγ᾽ ἐλθόντα προσφιλῆ, λόγων

585

κρύψαι πρὸς ἡμᾶς μηδέν᾽ ὧν ἀκήκοας. EM.

NE, EM. NE. EM.

ὅρα τί ποιεῖς, παῖ.

σκοπῶ κἀγὼ πάλαι.

σὲ ϑήσομαι τῶνδ᾽ αἴτιον. λέγω: ᾽πὶ ὁ Τυδέως διώμοτοι πείσαντες καὶ ταῦτ᾽

ποιοῦ λέγων. τοῦτον ἄνδρε τώδ᾽ ὥπερ κλύεις, παῖς ἢ τ᾽ Ὀδυσσέως Bia, πλέουσιν ἦ μὴν ἢ λόγωι ἄξειν, ἢ πρὸς ἰσχύος κράτος. Ἀχαιοὶ πάντες ἤκουον σαφῶς

Ὀδυσσέως λέγοντος οὗτος γὰρ πλέον

τὸ ϑάρσος εἶχε Datéoov δράσειν τάδε.

590

595

[59

NE.

To bring me back by force, or by persuasion?

MER. I do not know. I have come to tell you what I heard. NE. Are Phoenix and his shipmates displaying so much zeal in this

to gratify MER. matter of NE.

the Atreidae? Be assured, simply, that it is being done, and is not still a intention. Why, then, was Odysseus not prepared to sail himself as a

565

messenger

for this purpose?

Did fear of some kind hold him back?

MER. He and Tydeus' son were setting sail to fetch another man, when I was putting out from harbour.

$70

NE. Who was this that Odysseus was personally sailing for? MER. There was one ... but tell me first who this is. And whatever you say, do not speak loudly. NE. This is the famous Philoctetes, stranger. MER. Ask me no more now, but take yourself on board and as quickly as may be from this country.

PH.

What is he saying, boy?

$75

Why is the sailor darkly

bartering in words with you about me? NE. I do not yet understand what he is saying. But he must say what he means 580 in the light, to you and to me and to these men here. MER. Achilles’ son, do not accuse me to the army if I say things that I should not. I receive many benefits from them in recompense for

services, as is right for a poor man. NE.

I am hostile to the Atreidae.

And this man is my greatest

friend,

585

because he hates the Atreidae. You, who have come out of goodwill to me, must not conceal from us any of the reports that you have heard. MER.

Watch what you are doing, boy.

NE. I am already watching. MER. I shall hold you responsible for this.

NE. MER.

590

Do so, but go on talking. All right.

It is in search of him that the two are sailing

(background gestures of alarm from Philoctetes) - the two you have heard of, Tydeus' son and violent Odysseus.

They are under a solemn oath to bring him either by persuasion or brute force.

All the Achaeans clearly heard Odysseus saying this, for he had greater confidence than the other

of being able to do it.

595

NE.

τίνος δ᾽ Arpeidaı τοῦδ᾽ ἄγαν οὕτω χρόνωι τοσῶιδ᾽ ἐπεστρέφοντο πράγματος χάριν, ὅν γ᾽ εἶχον ἤδη χρόνιον ἐκβεβληκότες; τίς ὁ πόϑος αὐτοὺς ἵκετ᾽, ἢ ϑεῶν βία καὶ νέμεσις, ἧιπερ ἔργ᾽ ἀμύνουσιν xaxd;

EM.

ἐγώ σε τοῦτ᾽, ἴσως γὰρ οὐκ ἀκήκοας, πᾶν ἐκδιδάξω᾽ μάντις ἦν τις εὐγενής,

Πριάμου μὲν υἱός, ὄνομα δ᾽ ὠνομάζετο

605

Ἕλενος, ὃν οὗτος νυκτὸς ἐξελϑὼν μόνος,

ὁ πάντ᾽ ἀκούων αἰσχρὰ καὶ λωβήτ᾽ ἔπη, δόλιος Ὀδυσσεύς, elle, δέσμιόν v^ ἄγων

ἔδειξ᾽ Ἀχαιοῖς ἐς μέσον, ϑήραν καλήν" ὃς δὴ τάτ᾽ ἄλλ᾽ αὐτοῖσι πάντ᾽ ἐϑέσπισε,

610

καὶ τἀπὶ Τροίαι πέργαμ᾽ ὡς οὐ μή ποτε πέρσοιεν, εἰ μὴ τόνδε πείσαντες λόγωι ἄγοιντο νήσου τῆσδ᾽, ἐφ᾽ ἧς ναίει τανῦν. καὶ ταῦϑ᾽ ὅπως ἤκουσ᾽ 6 Λαέρτου τόκος τὸν μάντιν εἰπόντ᾽, εὐθέως ὑπέσχετο

615

τὸν ἄνδρ᾽ Ἀχαιοῖς τόνδε δηλώσειν ἄγων᾽

οἴοιτο μὲν μάλισϑ᾽ ἑκούσιον λαβών, el μὴ ϑέλοι δ᾽, ἄκοντα᾽' καὶ τούτων κάρα τέμνειν ἐφεῖτο τῶι ϑέλοντι μὴ τυχών. ἤκουσας, ὦ παῖ, πάντα᾽ τὸ σπεύδειν δέ σοι

DI.

620

καὐτῶι παραινῶ κεἴ τινος κήδηι πέρι. οἴμοι τάλας ἦ κεῖνος, ἡ πᾶσα βλάβη, ἔμ᾽ εἰς Ἀχαιοὺς ὥμοσεν πείσας στελεῖν;

πεισϑήσομαι γὰρ ὧδε κἀξ Διδου ϑανὼν πρὸς φῶς ἀνελθεῖν, ὥσπερ odxeivov πατήρ.

EM.

οὐκ old” ἐγὼ ταῦτ᾽ - ἀλλ᾽ ἐγὼ μὲν εἶμ᾽ ἐπὶ ναῦν, σφῶιν δ᾽ ὅπως ἄριστα συμφέροι ϑεός.

DI.

οὔκουν τάδ᾽, ὦ παῖ, δεινά, τὸν Λαερτίου

625

ἔμ᾽ ἐλπίσαι ποτ᾽ ἂν λόγοισι μαλθακοῖς δεῖξαι νεὼς ἄγοντ᾽ ἐν Ἀργείοις μέσοις;

οὔ: ϑᾶσσον ἂν τῆς πλεῖστον ἐχϑίστης ἐμοὶ κλύοιμ᾽ ἐχίδνης, 7j μ᾽ ἔϑηκεν ὧδ᾽ ἄπουν.

630

ἀλλ᾽ ἔστ᾽ ἐκείνωι πάντα λεκτά, πάντα δὲ

τολμητά. καὶ νῦν οἶδ᾽ ὀϑούνεχ᾽ ἵξεται.

ἀλλ᾽, ὦ τέκνον, χωρῶμεν, ὡς ἡμᾶς πολὺ πέλαγος ὁρίζηι τῆς Ὀδυσσέως νεώς.

635

[61 NE.

But why,

after such a lapse of time, were the Atreidae

so eagerly directing their attention to the man

600

they had cast away so long ago? What desire came on them, what pressure from the gods for retribution,

the retribution with which they punish wrong-doing? MER. I shall explain all this to you, for perhaps you have not heard. There was a seer of high pedigree, a son of Priam,

Helenus by name. This same Odysseus - the wily one, of universal shameful, base repute -

605

went out alone by night and captured him,

brought him in bonds, and displayed him to the Achaeans in public, a fine quarry. He prophesied to them, among all the rest,

610

that they would never sack Troy's towers without fetching this man, by persuasive words,

from this island on which he is now living. When Laertes' son heard the seer saying this, he immediately promised the Achaeans to fetch this man

615

and display him to them.

He meant (he said) for preference to take him voluntarily, but should he refuse, against his will. And he enjoined on anyone who wished, to cut his head off, if in this undertaking he should fail. You have heard it all, boy.

And

I recommend

haste

620

for yourself and anyone for whom you care. PH.

Alas for me.

Has he, the utter devil, sworn

to bring me by persuasion to the Achaeans? For I shall be persuaded, at that rate, after death to come back up to the light, even out of Hades, like his father.

MER.

I know nothing of that.

625

But I will go to my ship,

and may god help the two of you for the best.

[Exit Merchant, followed by sailor} PH.

Is this not dreadful, boy, that Laertes' son

should ever have hoped by smooth words to bring me from his ship and display me in the middle of the Achaeans?

630

No. I would sooner give heed to the snake, my greatest bane, which deprived me as you can see of my foot's power.

But he can say and bring himself to anything, and now I know that he will come. So, let us be off, my son, in order that much sea

may divide us from the vessel of Odysseus.

635

62] NE. DI. NE. DI.

ἴωμεν" ἥ τοι καίριος σπουδή, πόνου λήξαντος, ὕπνον xavanaviay ἤγαγεν. οὐκοῦν ἐπειδὰν πνεῦμα tox πρώιρας ἀγῆι, τότε στελοῦμεν᾽ νῦν yàp ἀντιοστατεῖ. ἀεὶ καλὸς πλοῦς ἔσϑ᾽, ὅταν φεύγηις κακά.

640

οὔκ: ἀλλὰ κἀκείνοισι ταῦτ᾽ ἐναντία. οὐκ ἔστι ληισταῖς πνεῦμ᾽ ἐναντιούμενον, ὅταν παρῆι κλέψαι τε χἀρπάσαι βίαι.

NE. DI. NE. DI.

ἀλλ᾽, el δοκεῖ, χωρῶμεν — ἔνδοϑεν λαβόνϑ᾽ ὅτου σε χρεία καὶ πόϑος μάλιστ᾽ ἔχει. ἀλλ᾽ ἔστιν ὧν δεῖ, καίπερ οὐ πολλῶν ἄπο. τί τοῦϑ᾽ ὃ μὴ νεώς γε τῆς ἐμῆς ἔπι;

φύλλον τί μοι πάρεστιν ὧι μάλιστ᾽ ἀεὶ κοιμῶ τόδ᾽ ἕλκος, ὥστε πραῦνειν návv .

NE. DI. NE. DI. NE. PI.

650

ἀλλ᾽ ἔκφερ᾽ αὐτό᾽ τί γὰρ ἔτ᾽ ἄλλ᾽ ἐρᾶις λαβεῖν; εἴ μοί τι τόξων τῶνδ᾽ ἀπημελημένον παρερρύηκεν, ὧς Ainw μή vox λαβεῖν. N) ταῦτα γὰρ τὰ κλεινὰ τόξ᾽ ἃ νῦν ἔχεις; ταῦτ᾽, οὐ γὰρ ἄλλα γ᾽ ἔσϑ᾽ ἃ βαστάζω χεροῖν. ἄρ᾽ ἔστιν dote κἀγγύϑεν ϑέαν λαβεῖν, καὶ βαστάσαι με προσκύσαι 9" ὥσπερ ϑεόν;

655

σοί γ᾽, ὦ τέκνον, καὶ τοῦτο κἄλλο τῶν ἐμῶν ὁποῖον ἄν σοι ξυμφέρηι γενήσεται.

NE.

καὶ μὴν ἐρῶ ye: τὸν δ᾽ ἔρωϑ᾽ οὕτως ἔχω"

PL.

εἴ μοι ϑέμις, ϑέλοιμ᾽ v: εἰ δὲ μή, πάρες. ὅσιά τε φωνεῖς ἔστι τ᾽, ὦ τέκνον, ϑέμις, ὅς γ᾽ ἡλίου τόδ᾽ εἰσορᾶν ἐμοὶ φάος μόνος δέδωκας, ὃς χϑόν᾽ Οἰταίαν ἰδεῖν, ὃς πατέρα πρέσβυν, ὃς φίλους, ὃς τῶν ἐμῶν

ἐχϑρῶν μ᾽ &veoder ὄντ᾽ ἀνέστησας πέρα. ϑάρσει, παρέσται ταῦτά σοι καὶ θιγγάνειν, καὶ δόντι δοῦναι, κἀξεπεύξασϑαι βροτῶν ἀρετῆς ἕκατι τῶνδ᾽ ἐπιψαῦσαι uóvov:

660

665

[63 Let us go: NE. for at the PH. NE.

We will certainly set off once the head-wind has gone down; moment it is contrary. 640 A voyage, when you are fleeing ills, is always a fair-weather one. You are mistaken. But in fact these conditions are against them

too.

PH. A wind does not stand in pirates' way, when the chance is there to steal and plunder. NE.

All right,

if that is how you see it, let us go, after we have

taken from inside what you need and particularly desire. 645 PH. Well, there is something I need, though it is part of a small store. NE. What is this, that is not on board my ship? PH. Ihave a herb at hand with which, in particular, I always soothe this wound, so that I manage fully to control it. 650 NE. Well, bring it out then. What else do you still wish

to take? PH. Any of these arrows that may have fallen out by oversight, so that I do not leave them for somebody to take. NE.

Is this, may

PH. This NE. Is it and handle it PH. You,

I ask, the famous

bow

you

are now

holding?

is it: the very one that I am carrying. possible for me to view it closely, and revere it as a god? my son, will be granted this and whatever else within my

655

power may help you.

NE. Ireally want to, but my longing has conditions. If it is right, I would wish to, but if not, let it be. PH. You speak with reverence; and it is right for you, my son,

660

who alone have granted me to look upon the sunlight,

to see the land of Oeta, my aged father and my friends,

665

who have raised me above and beyond the reach of foes. Never fear, the bow will be there for you to touch and that hand For

to return to me, the giver; and you will be able to boast you alone, among mankind, because of your goodness have laid your upon it. it was through an act of kindness I myself acquired it. 670

64] NE.

εὐεργετῶν yao καὐτὸς αὔτ᾽ ἐκτησάμην. οὐκ ἄχϑομαί σ᾽ ἰδών τε καὶ λαβὼν gtÀov:

670

ὅστις γὰρ εὖ δρᾶν εὖ παϑὼν ἐπίσταται, παντὸς γένοιτ᾽ ἂν κτήματος κρείσσων φίλος. χωροῖς ἂν εἴσω.

DI.

XO.

καὶ σέ γ᾽ εἰσάξω" τὸ γὰρ νοσοῦν ποϑεῖ oe ξυμπαραστάτην λαβεῖν.

G?5

λόγωι μὲν ἐξήκουσ᾽, ὅπωπα δ᾽ οὐ μάλα

στρ.

τὸν πελάταν λέκτρων ποτὲ δέσμιον 'I£(ov' En 'dunuka

δὴ δρομαδ’

ἔβαλεν

παγκρατῆς Κρόνου παῖς" ἄλλον δ᾽ οὔτιν᾽ ἔγωγ᾽ οἶδα κλύων οὐδ᾽ ἐσιδὼν uolpat τοῦδ᾽ ἐχϑίονι συντυχόντα ϑνατῶν'᾽

680

ὃς οὔτε τι ῥέξας τιν ᾿, οὔτε νοσφίσας

ἀλλ᾽ ἴσος ἔν γ᾽ ἴσοις ἀνὴρ

685

ὥλλυϑ᾽ ὧδ᾽ ἀναξίως.

τόδε {δ᾽ ad) ϑαῦμά μ᾽ ἔχει, πῶς ποτε πῶς ποτ᾽ ἀμφυιλή-

κτων ῥοθίων μόνος κλύων, πῶς ἄρα πανδάκρυτον οὔ-

τω βιοτὰν xatéoxev: ἵν᾽ αὐτὸς ἦν πρόσουρος, οὐκ ἔχων βάσιν, οὐδέ τιν᾽ ἐγχώρων κακογείτονα, ᾿ παρ᾽ ὧι στόνον ἀντίτυπον βαρυβοῶτ᾽ ἀποκλαύσειεν αἱματηρόν,

695

οὐδ᾽ ὃς ϑερμοτάταν aludda κηκιομέναν ἑλκέων ἐνθήρου ποδὸς ἠπίοισι φύλλοις κατευνάσειεν, σπασμὸς εἴ τις ἐμπέσοι

φορβάδος ἔκ τι γᾶς ἑλών.

100

εἶοπε δ᾽ ἄλλοτ᾽ ἀλλαχᾶι τότ᾽ ἂν εἰλυόμενος,

παῖς ἄτερ ὡς φίλας τιϑήvas, ὅϑεν εὐμάρει᾽ ὑπάρyou πόρου, avin’ ἐξανείῃ δακέϑυμος ἄτα'

οὐ φορβὰν ἱερᾶς γᾶς σπόρον, οὐκ ἄλλων

705 a 705 b

atg. f

αἴρων τῶν νεμόμεσϑ᾽ ἀνέρες ἄλφησταί, πλὴν ἐξ ὠκυβόλων εἴ ποτε τόξων πτα-

vois ἰοῖς ἀνύσειε γαστρὶ φορβάν.

710

[65 NE. Iam overjoyed to have seen you and to have you for a friend. For whoever knows how, when he experiences good, to do good, would be

a friend above all possessing. PH.

Please go in.

Yes, and I will bring you in; for my sick condition feels a need

to take you as a helper. [Philoctetes and Neoptolemus enter the cave]

675

CH. I have heard about in report, though never seen, assuredly, Ixion, the man who once approached the marriage-bed, and how the almighty son of Cronos seized him and bound him upon the running wheel. But I do not know, by report or sight, of any other human who has met with a crueller fate than this man.

610

He wronged no-one, defrauded none of anything, but, a man of fair dealing among men who acted fairly, he was perishing thus in a way he did not merit. And this again astounds me, how,

685

as he listened alone

to the waves that broke around him,

how in these conditions he sustained his pitiable life

690

— conditions in which he had himself alone for neighbour,

had lost the power of walking, had none living near to help in trouble, to whom

he could unburden,

with sympathetic

answer,

his laments for the gnawing wound that spilled his blood;

695

none to gather from the fruitful earth some gentle herbs and soothe with them, should ever a fit fall on him, the fevered flux of blood that oozed from the sores of his envenomed foot. And he would limp then, like-a child without his loving nurse, dragging himself from one place to another,

700

wherever he could find what he needed without trouble,

when the agony that ate his heart out had a respite. He got, as food, no crop of holy earth, nor other produce that we mortal men enjoy, except for whatever nourishment he might at any time obtain with winged arrows from his swiftly-striking bow.

705

710

66] ὦ μελέα ψυχά, ὃς μηδ᾽ οἰνοχύτου πώματος Hoty δεκέτει χρόνωι,

λεύσσων δ᾽ ὅπου γνοίη, στατὸν εἰς ὕδωρ αἰεὶ προσενώμα. viv δ᾽ ἀνδρῶν ἀγαϑῶν παιδὸς ὑπαντήσας

εὐδαίμων ἀνύσει καὶ μέγας ἐκ xelvwyὅς νιν ποντοπόρωι δούρατι, πλήϑει πολλῶν μηνῶν, πατρίαν ἄγει πρὸς αὐλὰν Mniiddwv γυμφᾶν Σπερχειοῦ te παρ᾽ ὄχϑας, ἵν᾽ ὁ χάλκασπις ἀνὴρ ϑεοῖς

720

πλάϑη πατρὸς ϑείωι πυρὶ παμφαὴς Οἴτας ὑπὲρ ὄχϑων.

NE. DI. NE. DI. NE. DI.

Eon’, εἰ ϑέλεις. τί δή nod’ ὧδ᾽ ἐξ οὐδενὸς

730

λόγου σιωπᾶις κἀπόπληκτος ὧδ᾽ ἔχηι; d ἃ dd. τί ἔστιν; οὐδὲν δεινόν' ἀλλ᾽ ἴϑ᾽, ὦ τέκνον.

μῶν ἄλγος ἴσχεις τῆς παρεστώσης νόσου; οὐ δῆτ᾽ ἔγωγ᾽, ἀλλ᾽ ἄρτι κουφίζειν δοκῶ.

735

ἰὼ ϑεοί. NE.

τί τοὺς ϑεοὺς οὕτως ἀναστένων καλεῖς;

DI.

σωτῆρας αὐτοὺς ἠπίους ^ ἡμῖν μολεῖν. ἁ ἃ ἃ ἃ.

NE.

τί ποτε πέπονθας; οὐκ ἐρεῖς, ἀλλ᾽ ὧδ᾽ ἔσηι

740

σιγηλός; ἐν κακῶι δέ τωι φαίνηι κυρῶν. DI.

ἀπόλωλα, τέκνον, κοὺ δυνήσομαι κακὸν

κρύψαι παρ᾽ ὑμῖν. ἀτταταῖ, διέρχεται, διέρχεται. δύστηνος, ὦ τάλας ἐγώ. ἀπόλωλα, τέκνον" Bovxouat, τέκνον" παπαῖ, παπαῖ, παπαῖ. πρὸς ϑεῶν, πρόχειρον εἴ τί σοι, τέκνον, πάρα ξίφος χεροῖν, πάταξον εἰς ἄκρον πόδα

745

[67 Poor soul,

who in ten years had enjoyed no drink of wine, but would ever look to discover,

and make

"5

his way towards,

standing water. But now he has encountered a descendant of good men,

and will emerge after those troubles famed and happy. He is taking him, after the lapse of many moons, on his sea-traversing ship to his family home among the nymphs of Malis,

720

725

and to the banks of Spercheius where the brazen-shielded hero,

glowing with his father's heavenly fire, drew near to the gods above the heights of Oeta.

[Philoctetes and Neoptolemus re-emerge] NE. Keep going, please. Why are you so unaccountably silent, and so suddenly rooted to the spot?

730

PH.

Ah, ah ...

NE. PH. NE. PH.

What is it? Nothing terrible. Just go on, my son. You are not in pain, are you, from your ever-present sickness? No, certainly not. On the contrary, I seem at the moment to be

easy.

735

O you gods!

NE. PH.

Why are you calling on the gods with such loud groans? For them to come as saviours and be gracious to us.

Ah, ah..

NE.

What is wrong with you?

continue with this silence?

PH.

Will you not tell me, but 740

For you obviously are in distress.

I am done for, my son, and I shall not be able to hide

my distress from you. Poor miserable wretch.

Oh! it is going through me, going through me. I am done for, my son.

I am being devoured,

son.

[Cries of pain] By the gods, if you are carrying a sword ready to your hand, my son, strike at my heel, cut it off at once -

my 743

68] ἀπάμησον óc τάχιστα — μὴ φείσηι — βίαι. uP’, ὦ παῖ.

NE.

150

τί δ᾽ ἔστιν οὕτω νεοχμὸν ἐξαίφνης, ὅτου τοσήνδ᾽ ἰυγὴν καὶ στόνον σαυτοῦ ποῆι;

DI. NE.

οἷσϑ᾽, ὦ τέκνον. τί ἔστιν;

DI. NE.

οἶσϑ᾽, ὦ παῖ. τί σοι;

οὐκ οἶδα. DI. NE. DI. NE. DI.

NE. DI. NE. DI.

πῶς ox oloda; παππαπαππαπαῖ.

δεινον γε τοὐπίσαγμα τοῦ νοσήματος.

155

δεινὸν γὰρ οὐδὲ ῥητόν ἀλλ᾽ οἴκτιρέ με.

τί δῆτα δράσω; μή με ταρβήσας προδῶις" εἴκει γὰρ αὐτὴ διὰ χρόνου πλάνης, ἴσως ὡς ἐξεπλήσϑη.

ἰὼ ἰὼ δύστηνε σύ. δύστηνε δῆτα διὰ πόνων πάντων φανείς.

760

βούλει λάβωμαι δῆτα καὶ ϑίγω τί σου; μὴ δῆτα τοῦτό γ᾽" ἀλλά μοι τὰ τόξ᾽ ἑλὼν τάδ᾽, ὥσπερ ἠιτοῦ μ᾽ ἀρτίως, ἕως ἀνῆι τὸ πῆμα τοῦτο τῆς νόσου τὸ vOv παρόν,

105

σῶιζ᾽ αὐτὰ καὶ φύλασσε: λαμβάνει γὰρ οὖν ὕπνος μ᾽, ὅταν περ τὸ κακὸν ἐξίηι τόδε, κοὺκ ἔστι λῆξαι πρότερον. ἀλλ᾽ ἐᾶν χρεὼν

ἔκηλον εὔδειν ἢν δὲ τῶιδε τῶι χρόνωι μόλωσ᾽ ἐκεῖνοι, πρὸς ϑεῶν ἐφίεμαι ἑκόντα μήτ᾽ ἄκοντα μήτε τωι τέχνηι

110

κείγοις μεϑεῖναι ταῦτα, μὴ σαυτόν 9' dua κἄμ᾽ ὄντα σαυτοῦ πρόστροπον κτείνας γένηι.

NE.

ϑάρσει προνοίας οὕνεκ᾽ où δοϑήσεται πλὴν σοί τε κἀμοί" ξὺν τύχηι δὲ πρόσφερε.

DT.

ἰδού, δέχου, nat: τὸν φϑόνον δὲ πρόσκυσον μή σοι γενέσϑαι πολύπον᾽ αὐτὰ μηδ᾽ ὅπως ἐμοί τε καὶ τῶι πρόσϑ᾽ ἐμοῦ κεκτημένωι.

NE.

ὦ ϑεοί, γένοιτο ταῦτα vu: γένοιτο δὲ πλοῦς οὔριός τε κεὐσταλής, ὅποι ποτὲ

715

780

[69 be merciless - strike hard. NE.

What

is new,

Go on, boy.

750

that so suddenly makes

and lament yourself so loudly? PH. You know, my son. NE. What is it PH. You know, boy. NE. What is wrong with you?

you wail

I do not know.

PH. NE.

You do not know? [A cry of pain] It is the terrible burden of your sickness.

PH. NE. PH.

Yes, terrible, and unspeakable. But show me pity. What then am I to do? Do not let me down through fear. For the intermittent sickness

755

after an interval gives way of itself,

perhaps when it is sated. NE. PH.

Oh, poor man. Poor man indeed,

NE.

Do you want me to grasp you, then, and take hold of you?

PH.

Oh no, not that.

as trouble of every kind reveals me.

760

But [offering them] take this bow and arrows please, as you just now asked me, till this present pain of my sickness has a respite. Keep them and look after them; for sleep comes over me, when this trouble goes its way — and the pain cannot cease before that. But you must leave me to sleep in peace.

765

And if they come in the meantime I charge you, by the gods,

770

not to give these weapons up to them — either voluntarily or by compulsion or in any way whatever in case you cause at one and the same time your own death and the death of me, your suppliant.

NE. Have no fear: your caution will be heeded. Your weapons will not be surrendered except to you and me. Give me them [holding out his hand], and good luck

to the transaction.

PH.

Here, take them, boy.

75

[He hands them over| But show reverence

for Envy,

so that they do not cause great grief to you, as to me and to the one who owned them before me.

NE.

O

gods, may the wishes of both of us be granted.

And may our

voyage have a favourable wind and easy passage,

wherever heaven judges right τεῦ

70] ϑεὸς dixatoi χὠ στόλος ποοσύνεται. DI.

δέδοικα

«δ᾽»

ὦ

παῖ, μὴ ἀτελὴς εὐχὴ «τύχηι».

στάζει γὰρ αὖ μοι φοίνιον τόδ᾽ ἐκ βυϑοῦ κηκῖον αἷμα, καί τι προδοκῷ νέον. παπαῖ MEV:

παπαῖ μάλ᾽, ὦ πούς, οἷά μ᾽ ἐργάσηι κακά.

785

προσέρπει,

προσέρχεται τόδ᾽ ἐγγύς. οἴμοι μοι τάλας. ἔχετε τὸ πρᾶγμα" μὴ φύγητε μηδαμῆι. ἀτταταῖ. ὦ ξένε Κεφαλλήν, εἴϑε σοῦ διαμπερὲς στέρνων ἔχοιτ᾽ ἄλγησις Hoe. φεῦ, παπαῖ,

780

παπαῖ μάλ᾽ αὖϑις. ὦ διπλοῖ στρατηλάται, Ἀγάμεμνον, à Μενέλαε, πῶς ἂν ἀντ᾽ ἐμοῦ τὸν ἴσον χρόνον τρέφοιτε τήνδε τὴν νόσον;

795

ὦμοι μοι. ὦ Θάνατε, Θάνατε, πῶς dei καλούμενος

οὕτω κατ᾽ ἦμαρ οὐ δύνηι μολεῖν note; ὦ τέκνον ὦ γενναῖον, ἀλλὰ συλλαβὼν

τῶι Λημνίωι τῶιδ᾽ ἀνακαλουμένωι ἔμπρησον, © γενναῖε" κἀγώ τοί ποτε

πυρὶ

τὸν τοῦ Διὸς παῖδ᾽ ἀντὶ τῶνδε τῶν ὅπλων ἃ νῦν σὺ σώιξεις τοῦτ᾽ ἐπηξίωσα δρᾶν. τί φήις, παῖ;

τί φήις; τί σιγᾶις; ποῦ ποτ᾽ ὦν, τέκνον, κυρεῖς; INE.

ἀλγῶ πάλαι δὴ τἀπὶ vol στένων κακά.

PL.

ἀλλ᾽, ὦ τέκνον, καὶ ϑάρσος tay’: ὡς ἥδε μοι ὀξεῖα φοιτᾶι καὶ ταχεῖ ἀπέρχεται. ἀλλ᾽, ἀντιάξω, μή με καταλίπηις μόνον. ϑάρσει, μενοῦμεν. ἡ μενεῖς; σαφῶς φρόνει. où μήν σ᾽ ἔνορκόν γ᾽ ἀξιῶ ϑέσθϑαι, τέκνον. ὡς ob ϑέμις γ᾽ ἐμοί ᾽στι σοῦ μολεῖν ἄτερ. ἔμβαλλε χειρὸς πίστιν. ἐμβάλλω μενεῖν.

NE. DI. NE. DI.

NE. DI. NE. DI.

ἐκεῖσε VOY μ᾽ ἐκεῖσε --

805

810

[71 and our mission lies. PH. Ifear, boy, that your prayer may be unanswered.

For the

blood,

look, is oozing from the wound's depths and dripping red again,

and I expect some new and terrible attack. [Cries of pain]

785

My foot, what ill you mean to do me. Here it comes, close at hand now.

Ah, my misery. You know the case: do not take flight.

[A cry of pain]

790

Oh my friend from Cephallenia,

if only this pain went through your breast

and held you in its grip. [Cries of pain]. O you two captains, Agamemnon,

Menelaus,

could you, instead of me,

"05

but nurture this sickness as long as I have.

[A cry of pain] O Death, Death,

why, though ever called on,

are you so unable, from day to dav, to come? My son, my noble-hearted son, please take and burn me in this fire that men call Lemnian, noble friend. I too, you know, thought fit once to do this for the son of Zeus,

300

in exchange for these weapons you now hold. What do you say, boy?

What do you say?

Why are you silent?

What are your thoughts now centred on, my son?

805

NE. I have felt distress for some time, and pity for the sorrows that are on you.

PH.

Yet be brave as well, my son; since this sickness comes sharply

on me and quickly goes away.

But, I beseech you, do not abandon me alone.

NE.

Never fear, we will remain.

PH. NE. PH. NE. PH.

You will remain? Be sure of it. I cannot feel it appropriate to put you under oath, my son. No need: it is not right for me to go without you. Give me your hand in pledge.

[The two touch hands] NE.

I pledge that I will stay.

PH. NE.

Take me there nov, there ... Where do you mean?

#10

72]

NE.

DI. NE. DT. NE. DT. NE. DT. NE. DI.

ποῖ λέγεις; ἄνω --

τί παραφρονεῖς αὖ; τί τὸν ἄνω λεύσσεις κύκλον; μέϑες, μέϑες με. |

815

ποῖ μεϑῶ;

μόϑες ποτέ.

οὔ onu’ ἐάσειν.

ἀπό μ᾽ óAeic, ἢν προσϑίγηις.

καὶ δὴ μεϑίημ᾽, εἴ τι δὴ πλέον φρονεῖς.

ὦ γαῖα, δέξαι ϑανάσιμόν u’ ὅπως ἔχω.

XO.

τὸ γὰρ κακὸν τόδ᾽ οὐκέτ᾽ dpdotadal u^ ἐᾶι. τὸν ἄνδρ᾽ ἔοικεν ὕπνος οὐ μακροῦ χρόνου ἕξειν κάρα γὰρ ὑπτιάζεται τόδε.

NE.

ἱδρώς γέ τοί νιν πᾶν καταστάξει δέμας,

820

μέλαινά τ᾽ ἄκρου τις παρέρρωγεν ποδὸς αἱμορραγὴς φλέφ. ἀλλ᾽ ἐάσωμεν, φίλοι, ὅκηλον αὐτόν, ὡς Av εἰς ὕπνον πέσηι.

XO.

Try” ὀδύνας ἀδαής, Ὕπνε δ᾽ ἀλγέων, εὐαὲς ἡμῖν ἔλθοις, εὐαίων,

625

arg.

εὐαίων, ὦναξ ὄμμασι δ᾽ ἀντίσχοις τάνδ᾽ αἴγλαν ἃ τέταται τανῦν' ἴϑι TOt μοι, παιών. ὦ τέκνον, ὅρα ποῦ στάσηι, ποῖ βάσηι. πῶς δέ μοι τἀντεῦϑεν φροντίδος; ὁρᾶις; εὕδει. πρὸς τί μενοῦμεν πράσσειν; καιρός τοι πάντων γνώμαν ἴσχων «πολύ

NE.

τι; πολὺ παρὰ πόδα κράτος ἄρνυται.

ἀλλ᾽ ὅδε μὲν κλύει οὐδέν, ἐγὼ δ᾽ δρῶ odvexa ϑήραν τήνδ᾽ ἁλίως ἔχομεν τόξων, δίχα τοῦδε πλέοντες. τοῦδε γὰρ ὁ στέφανος, τοῦτον ϑεὸς εἶπε κομίζειν, κομπεῖν δ᾽ ἔστ᾽ ἀτελῆ σὺν ψεύδεσιν αἰσχρὸν ὄνειδος.

840

[73 PH. Above... NE. Why are you once more delirious? Why do you look at the vauit of heaven above?

15

[Neoptolemus attempts to grasp him] PH. NE. PH. NE. PH.

Let me go, let me go. Let you go where? Just let me go. I refuse to leave you to yourself. You will kill me if you touch me.

There then, [releasing his grasp] I let you go, if you are more in

NE.

your right mind now. PH. [gradually sinking to the ground] O earth, receive me, without delay, in death; £20 for this pain no longer allows me to stand upright.

CH. Sleep will grip the man in no long time, I think. For look, his head is bending backwards. NE. Yes, perspiration, look, drips over his whole body, and a stream of blood from a burst vein has broken out darkly from his heel. Let us leave him in peace,

825

friends,

so that he falls asleep.

CH.

Sleep, without experience of agony, Sleep, without experience of

pain,

|

come,

we pray you, with gentle breath,

with blessing, lord, with blessing.

430

Hold before his eyes this gleam which is spread before them now. Come, My

I pray you, come in healing. son,

look to your future stance,

and what your next step isto be. do you see your plans hereafter?

And how, may I ask, He is sleeping. Do you see?

25

Why should we hesitate to act? Opportunity, you know, which has the final say in everything, achieves great victory — yes, great victory — by instant action.

NE.

Yes, he hears nothing; but I see that we have an empty prize

in this bow

here,

if we sail without him.

For his is the crown,

$40

it is he that heaven ordered us to bring. And it is foul disgrace to boast of work - and work abetted by falsehood stil unfinished.

74]

XO.

ἀλλά, τέκνον, τάδε μὲν Peds ὄψεται"

ὧν δ᾽ ἂν ἀμείβηι μ᾽ αὖϑις, βαιάν μοι βαιάν, ὦ τέχνον, πέμπε λόγων φήμαν, ὡς πάντων ἔν νόσωι εὐδρακὴς ὕπνος ἄυπνος λεύσσειν.

ἀλλ᾽ ὅ τι δύναι μάκιστον, κεῖνό μοι κεῖνο λάϑραι «λαθραι»

ἀντ.

845

850

ἐξιδοῦ ὅπαι πράξεις"

οἶσϑα γὰρ ὧν el ταύταν

αὐδῶμαι.

τούτωι

γνώμαν

ἴσχεις,

μάλα τοι ἄπορα πυκινά τ’ ἐνιδεῖν πάθη. οὖρός τοι, τέκνον, οὖρος " á-

vro δ᾽ ἀνόμματος, οὐδ᾽ ἔχων ἀρωγάν,

855

ἐποιδ.

ἐκτέταται νύχιος « ἀλεὴς ὕπνος ἐσθλός οὐ χερός, où ποδός, οὔτινος ἄρχων,

860

ἀλλά τις ὧς Alda: πάρα κείμενος. ὅρα, βλέπ᾽ εἰ καίρια

pbéyynt: τὸ δ᾽ ἁλώσίμον ἐμᾶι φροντίδι, παῖ, πόνος ὃ μὴ φοβῶν κράτιστος.

NE.

σιγᾶν κελεύω, μηδ᾽ ἀφεστάναι φρενῶν'

885

κινεῖ yao ἁνὴρ ὄμμα κἀνάγει κάρα.

QI.

ᾧ φέγγος ὕπνου διάδοχον, τό τ᾽ ἐλπίδων ἄπιστον olxovonua τῶνδε τῶν ξένων᾽ οὐ γάρ not’, ὦ παῖ, τοῦτ᾽ ἂν ἐξηύχησ᾽ ἐγώ, τλῆναί σ᾽ ἐλεινῶς ὧδε τἀμὰ πήματα μδῖναι παρόντα καὶ ξυνωφελοῦντά μοι.

870

οὔκουν Ἀτρεῖδαί γ᾽ αὔτ᾽ ἔτλησαν εὐφόρως οὕτως ἐνεγκεῖν, ἁγαϑοὶ στρατηλάται.

ἀλλ᾽ εὐγενὴς γὰρ ἡ φύσις κἀξ εὐγενῶν, ὦ τέκνον, ἡ σή, πάντα ταῦτ᾽ ἐν εὐχερεῖ Edov, βοῆς te xal δυσοσμίας γέμων. xai νῦν, ἐπειδὴ τοῦδε τοῦ κακοῦ δοκεῖ

875

λήϑη τις εἶναι κἀνάπαυλα δή, τέκνον,

σύ μ᾽ αὐτὸς ἄρον, σύ με κατάστησον, τέκνον, iv’, ἡνίκ᾽ ἂν κόπος μ᾽ ἀπαλλάξηι ποτέ,

880

[75 CH. Yet these, my son, are things that heaven will see to. But when you answer me again, boy, keep your voice down, keep it down - the sleep of sickness -- no sleep -- is keen-sighted

845

in everyone. And now, please, think out, to the utmost of your power,

how you will stealthily — stealthily the task we

came

- carry out that task,

for.

#50

For you know what I mean - if you maintain your attitude towards him it is possible, let me tell you, to see limitless troubles coming thick

and fast. The wind, you know,

my son, the wind And the man sees — he is helpless and lies stretched without power of but like one who Watch

is with you,

t55

is with you. nothing out in darkness - sleep in the warmth is sound sleep hand or foot or any part, 860 has his lodging-place in Hades.

out, see if your words are timely;

for to my mind, as far as it can grasp things,

an undertaking which brings no fear is best. NE.

I bid you be quiet, and be realistic; for the man is opening his

eyes

865

and raising his head. PH. O daylight, sleep's successor, O these strangers, a steadfast watch unlooked for in my hopes. For I would never have thought, boy,

that you would have borne, with such pity, to stay and abide my troubles and to help me.

170

The Atreidae, for sure, the fine commanders,

did not bring themselves so easily to endure it. But you, my son, as a noble nature and of noble stock,

made light of all this, though burdened with my cries

£75

And now [raising his head fully], since there is a remission, it seems, and a respite from this pain, my son, lift me yourself and set me on my feet, my son, so that, when my faintness once releases me,

£10

76] ὁρμώμεϑ᾽ ἐς ναῦν und’ ἐπίσχωμεν τὸ πλεῖν.

NE.

DI.

ἀλλ᾽ ἥδομαι μέν σ᾽ εἰσιδὼν παρ᾽ ἐλπίδα ἀνώδυνον βλέποντα κἀμπνέογτ᾽ ἔτι" ὡς οὐκέτ᾽ ὄντος γὰρ τὰ συμβόλαιά σου πρὸς τὰς παρούσας ξυμφορὰς ἐφαίνετο. viv δ᾽ aloe σαυτόν, el δέ σοι μᾶλλον φίλον, οἴσουσι σ᾽ olde: τοῦ πόνου γὰρ οὐκ ὄκνος, ἐπείπερ οὕτω σοί τ᾽ ἔδοξ᾽ ἐμοί re δρᾶν. αἰνῶ τάδ᾽, ὦ παῖ, καί μ᾽ ἔπαιρ᾽ ὥσπερ νοεῖς" τούτους δ᾽ ἔασον, μὴ βαρυνθῶσιν κακῆι ὀσμῆι πρὸ τοῦ δέοντος " οὐπὶ vni γὰρ

885

890

ἅλις πόνος τούτοισι συνναίειν ἐμοί. ἔσται τάδ᾽ - ἄλλ᾽ loto τε καὐτὸς ἀντέχου. ϑάρσει' τό τοι σύνηϑες ὀρϑώσει μ᾽ ἔϑος.

παπαῖ᾽ τί δῆτ᾽ ἂν δρῶιμ᾽ ἐγὼ τοὐνθένδε γε;

895

τί δ᾽ ἔστιν, ὦ παῖ; ποῖ not’ ἐξέβης λόγωι;

οὐκ old’ ὅπηι χρὴ τἄπορον τρέπειν ἔπος. ἀπορεῖς δὲ τοῦ σύ; μὴ λέγ᾽, ὦ τέκνον, τάδε.

ἀλλ᾽ ἐνθάδ᾽ ἤδη τοῦδε τοῦ πάϑους κυρῶ. οὐ δή σε δυσχέρεια τοῦ νοσήματος ἔπεισεν ὥστε μή μ᾽ ἄγειν ναύτην ἔτι; ἅπαντα δυσχέρεια, τὴν αὑτοῦ φύσιν

900

ὅταν λιπών τις δρᾶι τὰ μὴ προσεικότα. ἀλλ᾽ οὐδὲν ἔξω τοῦ φυτεύσαντος σύ ye ὁρᾶις οὐδὲ φωνεῖς, ἐσϑλὸν ἄνδρ᾽ ἐπωφελῶν. alayods φανοῦμαι" τοῦτ᾽ ἀνιῶμαι πάλαι.

905

otxour ἐν οἷς γε δρᾶις᾽ ἐν οἷς δ᾽ αὐδᾶις, ὀκνῶ.

ὦ Ζεῦ, τί δράσω; δεύτερον ληφϑῶ κακός,

κρύπτων 0' ἃ μὴ δεῖ, καὶ λέγων αἴσχιστ᾽ ἐπῶν; ἀνὴρ 88”, el μὴ "yo κακὸς γνώμην ἔφυν, προδούς μ᾽ ἔοικε xaxdinwy τὸν πλοῦν στελεῖν.

λιπὼν μὲν οὐκ ἔγωγε" λυπηρῶς δὲ μὴ

πέμπω σε, μᾶλλον τοῦτ᾽ ἀνιῶμαι πάλαι.

910

[77 we may make for the ship and not delay our sailing. NE.

I am glad indeed to see you, contrary to my expectation,

free from pain, eyes open and breathing;

for, in the light of your present circumstances, the signs seemed to suggest that you were dead.

TE

And now, raise yourself — or if you prefer, these men will carry when you and I have PH. Thank you, But leave these men

you. They will not shrink from the trouble, agreed that this should be done. my boy - raise me, as you suggest. out of it, in case

$90

they are burdened with the filthy smell before they need be. Living on the ship along with me will be a sufficient ordeal for them.

NE.

All right, then.

So stand up [holding a hand out] and take hold

of me yourself. PH. Never fear; force of habit, you know, will set me upright. [He painfully struggles to his feet)

NE. PH. NE. PH. my son. NE.

PH.

Oh! What, then, am I to do from this point on?

TE

What is it, boy? What turn has your conversation taken? I do not know where to turn for words in my perplexity. Your perplexity? For what? Do not continue with such talk, But this is the point my feelings have now reached.

Disgust with my sickness has not persuaded you against still taking

me with you as a shipmate?

900

NE. All is disgust, when one abandons one's own nature and does what is out of keeping with it. PH. But you are doing or saying nothing foreign to your father in helping an honourable man. NE. I shall appear disgraceful. This is what has distressed me for some

time.

905

PH. Not in your actions, certainly. misgivings. NE.

O Zeus, what am I to do?

But your words cause me Am

I to be revealed as base a

second time, concealing what I ought not to, and speaking the most disgraceful words? PH. This man, unless I am mistaken, is likely to betray me and abandon me and sail. 910 NE. Leave you, no. But this is what has distressed me for some time, that I may rather be escorting you on a voyage that is likely to bring you

78] OI.

tl note λέγεις, ὦ τέκνον; ὡς où μανϑάνω.

NE.

οὐδέν σε κρύψω δεῖ γὰρ ἐς Τροίαν ce πλεῖν,

DI. NE. DI. NE. DI. NE.

πρὸς τοὺς Ἀχαιοὺς καὶ τὸν Ἀτρειδῶν στόλον. οἴμοι" τί εἶπας; un otévabe πρὶν μάϑηις. ποῖον μάϑημα; τί με νοεῖς δρᾶσαί ποτε; σῶσαι κακοῦ μὲν πρῶτα τοῦδ᾽, ἔπειτα δὲ ξὺν σοὶ τὰ Τροίας πεδία πορϑῆσαι μολών. καὶ ταῦτ᾽ ἀληϑῆ δρᾶν νοεῖς; πολλὴ κρατεῖ

915

020

τούτων ἀνάγκη καὶ σὺ μὴ ϑυμοῦ κλύων. EL.

ἀπόλωλα τλήμων, προδέδομαι. τί μ᾽, ὦ ξένε, δέδρακας; ἀπόδος ὡς τάχος τὰ τόξα μοι.

NE.

ἀλλ᾽ οὐχ οἷόν te: τῶν γὰρ ἐν τέλει κλύειν

DI.

τό τ᾽ ἔνδικόν ue καὶ τὸ συμφέρον ποεῖ. ὦ πῦρ σὺ καὶ πᾶν δεῖμα καὶ πανουργίας

925

δεινῆς τέχνημ᾽ ἔχθιστον, οἷά μ᾽ εἰργάσω, of ἡπάτηκας' οὐδ᾽ ἐπαισχύνηι μ᾽ ὁρῶν

τὸν προστρόπαιον, τὸν ἱκέτην, ὦ σχέτλιε;

930

ἀπεστέρηκας τὸν βίον τὰ τόξ᾽ ἑλών.

ἀπόδος, ἱκνοῦμαί a^, ἀπόδος, ἱκετεύω, τέκνον"

πρὸς ϑεῶν πατρώιων, τὸν βίον με μὴ ἀφέληι. ὦμοι τάλας" ἀλλ᾽ οὐδὲ προσφωνεῖ μ᾽ ἔτι, ἀλλ᾽ ὡς μεϑήσων μήποϑ᾽, ὧδ᾽ ὁρᾶι πάλιν.

935

ὦ λιμένες, ὦ προβλῆτες, ὦ ξυνουσίαι

ϑηρῶν ὀρείων, ὦ καταρρῶγες πέτραι, ὑμῖν τάδ᾽, οὐ γὰρ ἄλλον οἶδ᾽ ὅτωι λέγω, ἀνακλαίομαι παροῦσι τοῖς εἰωϑόσιν,

οἷ᾽ ἔργ᾽ ὁ παῖς μ᾽ ἔδρασεν οὐξ Ἀχιλλέως"

940

ὁμόσας ἀπάξειν οἴκαδ᾽, ἐς Τροίαν μ᾽ ἄγει"

προσϑείς τε χεῖρα δεξιάν, τὰ τόξα μου ἱερὰ λαβὼν τοῦ Ζηνὸς ᾿ΗΠρακλέους ἔχει,

καὶ τοῖσιν Ἀργείοισι φήνασθϑαι ϑέλει. ὡς ἄνδρ᾽ ἑλὼν ἰσχυρὸν ἐκ βίας μ᾽ ἄγει, κοὐκ old’ ἐναίρων νεκρόν, ἢ καπνοῦ σκιάν, εἴδωλον ἄλλως" οὐ γὰρ ἂν σϑένοντά ye εἷλέν μ᾽ ἐπεὶ οὐδ᾽ ἂν ὧδ᾽ ἔχοντ᾽, el μὴ δόλωι.

945

[79 sorrow. PH. NE.

What do you mean, my son?

I do not understand.

I shall hide nothing from you; you must sail to Troy,

to the Atreidae and the Greek expedition. PH.

Alas, what do you mean?

NE.

Do not lament before you learn.

915

PH. Learn what? What do you mean to do to me? NE. First, to save you from this present plight, and then to go and, along with you, lay waste the plains of Troy.

PH.

And you really mean to do this?

NE. A strong necessity compels this action. when you hear.

PH.

I am ruined, poor wretch that I am.

What have you done to me, stranger?

p ^

920

Neoptolemus} NE.

And do not be angry

I am betrayed.

[he attempts to move towards

Give me back the bow directly.

No, it is impossible.

For duty and expediency compel me to

obey those in command.

925

7 PH. You fire, you monster through and through, you vilest model of awe-inspiring villainy, how you have treated me, how you have deceived me! Are you not ashamed, you cruel wretch, when you look at me, the suppliant who approached you?

930

By taking my bow you have deprived me of my life. Return it, I implore you, return it, I beg of you, my son.

By your fathers’ gods, do not rob me of my life. No,

he no longer even speaks to me,

but,

Alas for me!

as one whose

intention

is never to release it, he turns his face away from me like this. You bays, you headlands,

935

you mountain beasts that live with me,

you jagged rocks, to you I raise this cry - for you are my habitual companions,

and I know no other I can speak to of the deeds Achilles’ son has done to me.

940

He swore that he would take me home, and is taking me to Troy. He pledged his right hand, he took my sacred bow and holds it — the bow of Heracles the son of Zeus and he wants to display it in triumph to the Argives.

He is taking me forcibly as if he were the captor of a strong man, and he does not realise that his victim is a corpse, a shadow of smoke,

the He nor But

merest ghost. would never have taken me in the fullness of my health: would he have, even in my present state, without resort to guile. as things are

945

80] vo» δ᾽ ἡπάτημαι δύσμορος τί χρή ue δρᾶν; ἀλλ᾽ ἀπόδος ἀλλὰ νῦν ἔτ᾽ ἐν σαυτῶι γενοῦ. τί φήις; σιωπᾶις ; οὐδέν εἶμ᾽ ὁ δύσμορος. ὦ σχῆμα πέτρας δίπυλον, αὖϑις αὖ πάλιν εἴσειμι πρὸς σὲ ψιλός, οὐκ ἔχων τροφήν,

ἀλλ᾽ αὐανοῦμαι τῶιδ᾽ ἐν αὐλίωι μόνος, οὐ πτηνὸν ὄρνιν οὐδὲ dijo” ὀρειβάτην

965

τόξοις ἐναίρων τοισίδ᾽, ἀλλ᾽ αὐτὸς τάλας

Davy παρέξω daid’ ὑφ᾽ ὧν ἐφερβόμην,

καί μ᾽ ots ἐϑήρων πρόσϑε θηράσουσι vOv:

φόνον φόνου δὲ ῥύσιον τείσω τάλας πρὸς τοῦ δοκοῦντος οὐδὲν εἰδέναι κακόν.

XO. NE.

960

ὅλοιο - μήπω, πρὶν μάϑοιμ᾽ εἰ καὶ πάλιν γνώμην μετοίσεις el δὲ μή, ϑάνοις κακῶς.

τί δρῶμεν; ἐν σοὶ καὶ τὸ πλεῖν ἡμᾶς, ἄναξ, ἤδη ᾽στὶ καὶ τοῖς τοῦδε προσχωρεῖν λόγοις.

ἐμοὶ μὲν οἶκτος δεινὸς ἐμπέπτωκέ τις

065

τοῦδ᾽ ἀνδρὸς οὐ νῦν πρῶτον, ἀλλὰ καὶ πάλαι.

DI.

ἐλέησον, à παῖ, πρὸς ϑεῶν, καὶ μὴ παρῆις

NE.

σαυτοῦ βροτοῖς ὄνειδος ἔἐκκλέψας ἐμέ. οἴμοι, τί δράσω; μήποτ᾽ ὥφελον λιπεῖν

DT. NE. OA.

τὴν Σκῦρον' οὕτω τοῖς παροῦσιν ἄχϑομαι. οὐκ εἶ κακὸς σύ, πρὸς κακῶν δ᾽ ἀνδρῶν μαϑὼν ἔοικας ἥκειν aloyoá: νῦν δ᾽ ἄλλοισι δοὺς ol” εἶκός, ἔκπλει, τάμά μοι μεϑεὶς ὅπλα.

τί δρῶμεν, ἄνδρες; ὦ xaxıcr’ ἀνδρῶν, τί δρᾶις;

οὐκ εἶ, μεϑεὶς τὰ τόξα ταῦτ᾽ ἐμοί, πάλιν; DI. OA. DI. O4. DI.

970

975

οἴμοι, τίς ἁνήρ; do’ Ὀδυσσέως κλύω;

Ὀδυσσέως, σάφ᾽ ἴσϑ᾽, ἐμοῦ y? ὃν εἰσοραῖς. οἴμοι" πέπραμαι xandAwd’- δδ᾽ ἦν ἄρα ὁ ξυλλαβών με κἀπονοσφίσας ὅπλων. ἐγώ, σάφ᾽ ἴσϑ᾽, οὖκ ἄλλος" ὁμολογῶ τάδε. ἀπόδος, ἄφες μοι, παῖ, τὰ τόξα.

980

[81

I have been deceived and am destined for misfortune.

What should I do?

Please give it back. Please even now become your own true self. 950 What do you say? Are you silent? I, in my wretched destiny, count for nothing. My two-doored cave in the rock, when once again I enter you, I will be stripped of my bow and without the means to stay alive. Yes, I shall wither away in this shelter here alone: I shall kill no winged bird or mountain wild beast with this bow, 955 but I myself,

alas, in death will provide food

for those who once provided food for me, and my former quarry now will prey on me. And I shall pay this penalty of death for death, alas, at the hands of him who seemed to know no evil. May you perish — but not yet, till I see if you will change your mind again.

CH.

960

And if not, may you die a crue! death.

What are we to do?

It now rests with you, my lord, whether we

sail or whether we agree to this man's plea. NE. For my part, I am affected by strange compassion for this man sss — not now for the first time, but for some time past. PH. Pity me, by the gods, boy, and do not, by deceiving me,

bring down on yourself the reproach of men. NE. Ah, what am I to do? I wish that I had never left Scyros, so distressed am I by what is happening now. PH.

You

are not evil, but you came,

I think,

970

after learning shameful

lessons from evil men. But now leave such things to others whom they suit,

give me back my weapons, and set sail. NE.

What

shall we do, men?

[Enter Odysseus,

with two sailors]

OD. [with a violent gesture towards Neoptolemus] are you doing? Will you not give this bow up to me and come back?

PH. OD.

You

villain, what 975

Ah, who is this? Is it Odysseus that I hear? Odysseus, rest assured — I, whom you see.

PH. Ah, I am betrayed and done for. tricked me and robbed me of my weapons.

This was the man, then, who

OD.

Yes, I, rest assured, and no other.

I admit it.

PH.

Give me back my bow, boy, let it go.

980

82] τοῦτο μέν,

OA.

οὐδ᾽ ἣν ϑέληι, δράσει ποτ᾽" ἀλλὰ καὶ σὲ δεῖ

στείχειν ἅμ᾽ αὐτοῖς, ἢ βίαι στελοῦσί σε. OI.

ἔμ᾽, ὦ κακῶν κάκιστε καὶ τολμήστατε, οἵδ᾽ ἐκ βίας ἄξουσιν;

OA. DI.

985

ἣν μὴ “omnis ἑκών. & Anuvla χϑὼν καὶ τὸ παγκρατὲς σέλας ᾿“Ηφαιστότευκτον, ταῦτα δῆτ᾽ ἀνασχετά,

εἴ μ᾽ οὗτος ἐκ τῶν σῶν ἀπάξεται βίαι;

OA.

Ζεύς vd”, ἵν᾽ εἰδῆις, Ζεύς, ὁ τῆσδε γῆς κρατῶν, Ζεύς, ὧι δέδοκται ταῦϑ᾽ - ὑπηρετῶ δ᾽ ἐγώ.

DI.

ὦ μῖσος, οἷα κἀξανευρίσκεις Akyeır

990

ϑεοὺς προτείνων τοὺς ϑεοὺς φευδεῖς τίϑης.

OA. DI. O4. DI.

O4.

οὔκ, ἀλλ᾽ ἀληϑεῖς. ἡ δ᾽ ὁδὸς πορευτέα. οὔ nu’.

ἐγὼ δὲ φημί" πειστέον τάδε. οἴμοι τάλας. ἡμᾶς μὲν ὧς δούλους σαφῶς πατὴρ ἄρ᾽ ἐξέφυσεν οὐδ᾽ ἐλευϑέρους.

895

οὔκ, ἀλλ᾽ ὁμοίους τοῖς ἀρίστοισιν, ped? ὧν

Τροίαν σ᾽ ἑλεῖν δεῖ καὶ κατασκάψαι βίαι. I. O4. DI. OA. DT.

οὐδέποτέ γ᾽" οὐδ᾽ ἣν χρῆι ue πᾶν παϑεῖν κακόν, Ews γ᾽ ἂν Hi μοι γῆς τόδ᾽ αἰπεινὸν βάϑρον.

1000

τί δ᾽ ἐργασείεις;

xpüt' ἐμὸν τόδ᾽ αὐτίκα πέτραι πέτρας ἄνωϑεν aiuatw πεσών. ξυλλάβετον αὐτόν' ur) "ni τῶιδ᾽ ἔστω τάδε. ὦ χεῖρες, οἷα πάσχετ᾽ ἐν χρείαι φίλης γευρᾶς, ὕπ᾽ ἀνδρὸς τοῦδε συνϑηρώμεναι. ὦ μηδὲν ὑγιὲς μηδ᾽ ἐλεύϑερον φρονῶν, ol’ αὖ μ᾽ ὑπῆλϑες, ὥς μ᾽ ἐϑηράσω, λαβὼν πρόβλημα σαυτοῦ παῖδα τόνδ᾽ ἀγνῶτ᾽ ἐμοί,

1005

ἀνάξιον μὲν σοῦ, κατάξιον δ᾽ ἐμοῦ,

ὃς οὐδὲν ἤιδει πλὴν τὸ προσταγϑὲν ποεῖν, δῆλος δὲ καὶ νῦν ἐστιν ἀλγεινῶς φέρων

1010

οἷς 1^ αὐτὸς ἐξήμαρτεν οἷς τ᾽ ἐγὼ “nator:

ἀλλ᾽ ἡ κακὴ σὴ διὰ μυχῶν βλέπουσ᾽ ἀεὶ ψυχή νιν ἀφυῆ τ᾽ ὄντα κοὺ ϑέλονθ᾽ ὅμως εὖ προυδίδαξεν ἐν κακοῖς εἶναι σοφόν.

1015

[83 OD.

This he will never do, even if he wishes.

And you must go with it, or they will take you by force. PH. These men will take me by force, you utter knave and scoundrel? OD. Unless you go willingly. 915 PH. O land of Lemnos, and the almighty flame created by Hephaestus,

is this to be borne, that he will take me forcibly from your midst? OD.

It is Zeus,

let me tell you, Zeus, the ruler of this land,

Zeus, by whom this has been decided. PH.

And I am his servant.

990

You hateful knave, the things you find to say!

You make the gods into liars by putting them forward as your screen. OD.

No, they are truthful.

PH.

I say, no.

OD.

And I say, yes.

And we must be on our way.

You must comply.

PH. Alas for me! Clearly, then, it was as a slave and not a free man that my father procreated me.

OD.

995

No, but as one who is equal to the greatest, in whose company

you must take Troy and violently overthrow it. PH. Never. Not even if I must endure the extremity of suffering, so long as I have the steep cliffs of this island. 1000 OD. What would you wish to do? PH. I shall straightaway shatter my head here on the rock by throwing

myself from up above. [He takes a tentative step] OD. Seize him: do not leave this in his power. PH. O hands, how you are suffering for lack of my beloved bow, you who are now joint prisoners of this man. You, with your diseased and unprincipled mentality, how you have stealthily crept up on me again!

1005

how you have tracked me down! You took as your cover this boy I did not know a boy of standards different from your own, but worthy of mine whose only thought was to do what he was ordered.

1010

He is evidently feeling anguish now at his own grave mistake and at my troubles. But your low mind, which ever peeps from corners, had well tutored him beforehand — although it went against his nature and his wishes — in how to be clever where evil was intended. 1015

84] xal νῦν Eu’, ὦ δύστηνε, συνδήσας νοεῖς

ἄγειν ἀπ᾽ ἀχτῆς τῆσδ᾽, ἐν ἦι ue προυβάλου ἄφιλον, ἔρημον, ἄπολιν, ἐν ζῶσιν νεκρόν; φεῦ. ὅλοιο- καί σοι πολλάκις τόδ᾽ ηὐξάμην.

ἀλλ᾽, où γὰρ οὐδὲν ϑεοὶ νέμουσιν ἡδύ μοι,

1030

σὺ μὲν γέγηθας ζῶν, ἐγὼ δ᾽ ἀλγύνομαι τοῦτ᾽ αὖϑ᾽, ὅτι CO σὺν κακοῖς πολλοῖς τάλας, γελώμενος πρὸς σοῦ τε καὶ τῶν Ἀτρέως

διπλῶν στρατηγῶν, οἷς od tad}? ὑπηρετεῖς. καίτοι σὺ μὲν κλοπῆι te κἀνάγκηι ζυγεὶς

1025

ἔπλεις ἅμ᾽ αὐτοῖς, ἐμὲ δὲ τὸν πανάϑλιον,

ἑκόντα πλεύσανϑ᾽ ἑπτὰ ναυσὶ ναυβάτην, ἄτιμον ἔβαλον, ὡς σὺ φήις, κεῖνοι δὲ σέ.

xai νῦντί u^ ἄγετε; τί μ᾽ ἀπάγεσθϑε; τοῦ χάριν; ὃς οὐδέν εἶμι καὶ τέϑνηχ᾽ ὑμῖν πάλαι.

1030

πῶς, ὦ ϑεοῖς ἔχϑιστε, νῦν οὐκ εἰμί σοι

χωλός, δυσώδης; πῶς ϑεοῖς ἔξεσϑ᾽, ὁμοῦ πλεύσαντος, αἴϑειν ἱερά, πῶς σπένδειν ἔτι;

αὕτη γὰρ ἦν σοι πρόφασις ἐκβαλεῖν ἐμέ. κακῶς blood” δλεῖσϑε δ᾽ ἠδικηκότες

1035

τὸν ἄνδρα τόνδε, ϑεοῖσιν εἰ δίκης μέλει. ἔξοιδα δ᾽ ὧς μέλει γ᾽ ἐπεὶ οὕποτ᾽ ἂν στόλον ἐπλεύσατ᾽ ἂν τόνδ᾽ οὔνεκ᾽ ἀνδρὸς ἀϑλίου,

εἰ μή τι κέντρον ϑεῖον Ay’ ὑμᾶς ἐμοῦ. ἀλλ᾽, ὦ πατρώια γῆ ϑεοί t^ ἐπόψιοι,

1040

τείσασϑε, τείσασϑ᾽ ἀλλὰ τῶι χρόνωι ποτὲ ξύμπαντας αὐτούς, εἴ τι κἄμ᾽ οἰκτίρετε"

ὡς ζῶ μὲν οἰκτρῶς, εἰ δ᾽ ἴδοιμ᾽ ὁλωλότας XO. OA.

τούτους, δοκοῖμ᾽ ἂν τῆς νόσου πεφευγέναι. βαρύς τε καὶ βαρεῖαν ὁ ξένος φάτιν τήνδ᾽ εἶπ᾽, Ὀδυσσεῦ, κοὐχ ὑπείκουσαν κακοῖς. πόλλ᾽ ἂν λέγειν ἔχοιμι πρὸς τὰ τοῦδ᾽ ἔπη, εἴ μοι παρείκοι" νῦν δ᾽ ἑνὸς κρατῶ λόγου.

1045

[85

And now, you wretch, do you mean to tie me up and take me from this shore,

where you cast me up without a friend, in isolation, stateless, a dead man among the living?

Ah, may you perish. This is a prayer for you that I have often uttered. But no, the gods give nothing sweet to me - you are alive and happy, 102 while my sorrow is just this, that I am alive, in misery, with many woes for company, mocked by you and the two commanders, Atreus' sons, whose servant in this enterprise you are.

Yet you were conscripted and sailed with them by a ruse and by compulsion;

1025

while I, right wretch that I am, who went aboard voluntarily and sailed with seven ships, was dishonoured and cast out by them (as you say) or (as they say) by you. And now, why are you taking me? Why are you carrying me what purpose? For I count for nothing; and have been dead to you long since. How does it come, you bane of the gods, that now you do not

off?

For

1030 find me

lame, foul-smelling? How

will you still be able,

if I sail with you,

to kindle sacrifices, or to pour libations, to the gods? For this was your pretext for putting me ashore. May you perish cruelly! And perish you will for your unjust treatment of me,

1035

if the gods have any care for justice. And

I well know that they have; since you would never,

for the sake of a wretched man, have made this trip, had not some divinely-inspired urge to find me led you on. My fathers' land, you gods that keep watch over it, take vengeance, take vengeance - though after lapse of time,

1040 yet some day

- on all of them, if you pity me at all. For my life is piteous, but should I see those men destroyed I could think that I had been rescued from my sickness.

CH.

The stranger feels strongly, and those are strong words of his, 1045

Odysseus - they do not suggest surrender to his troubles.

OD.

Icould give a lengthy answer to his words, were the moment

opportune.

But as things stand, I can manage one word only. I am the man to fit the moment,

86] où yàp τοιούτων det, τοιοῦτός εἶμ᾽ ἐγώ: ydnov δικαίων κἀγαϑῶν ἀνδρῶν κρίσις, οὐκ ἂν λάβοις μου μᾶλλον οὐδέν᾽ εὐσεβῆ. γικᾶν γε μέντοι πανταχοῦ χρήιϊιξζων ἔφυν, πλὴν εἰς aé- νῦν δὲ aol γ᾽ ἑκὼν ἐκστήσομαι. ἄφετε γὰρ αὐτόν, μηδὲ προσψαύσητ᾽ ἔτι" ἐᾶτε μίμνειν. οὐδὲ σοῦ προσχρήιζομεν td γ᾽ ὅπλ᾽ ἔχοντες ταῦτ᾽ " ἐπεὶ πάρεστι μὲν Τεῦκρος παρ᾽ ἡμῖν τήνδ᾽ ἐπιστήμην ἔχων, ἐγώ 9”, ὃς οἶμαι σοῦ κάκιον οὐδὲν ἂν τούτων κρατύνειν μηδ᾽ ἐπιϑύνειν χερί. τί δῆτα σοῦ δεῖ; χαῖρε τὴν Λῆμνον πατῶν' ἡμεῖς δ᾽ ἴωμεν" καὶ τάχ᾽ ἂν τὸ σὸν γέρας

1050

1095

1060

τιμὴν ἐμοὶ νείμειεν, ἣν σὲ χρῆν ἔχειν. DI. OA.

DT.

OA. DI.

οἴμοι" τί δράσω δύσμορος; σὺ τοῖς ἐμοῖς ὅπλοισι κοσμηϑεὶς ἐν Ἀργείοις φανῆι; μή μ᾽ ἀντιφώνει μηδέν, ὡς στείχοντα δή. ὦ σπέρμ᾽ Ἀχιλλέως, οὐδὲ σοῦ φωνῆς ἔτι γενήσομαι προσφϑεγκτός, ἀλλ᾽ οὕτως ἄπει; χώρει σύ' μὴ πρόσλευσσε, γενναῖός περ ὦν, ἡμῶν ὅπως μὴ τὴν τύχην διαφϑερεῖς. N) καὶ πρὸς ὑμῶν ὧδ᾽ ἔρημος, ὦ ξένοι,

1065

1070

λειφϑήσομαι δή, κοὐκ ἐποικτερεῖτέ ue;

XO.

66° ἐστὶν ἡμῶν ναυκράτωρ 6 παῖς- ὅσ᾽ ἂν οὗτος λέγηι σοι, ταῦτά σοὶ χἠμεῖς φαμεν.

NE.

ἀκούσομαι μὲν ὡς ἔφυν οἴκτου πλέως

πρὸς τοῦδ᾽ : ὅμως δὲ μείνατ᾽, εἰ τούτωι δοκεῖ, χρόνον τοσοῦτον εἰς ὅσον τά 1^ ἐκ νεὼς

1075

στείλωσι ναῦται καὶ ϑεοῖς εὐξώμεϑα.

χοὗτος τάχ᾽ ἂν φρόνησιν ἐν τούτωι λάβοι λώιω τιν᾽ ἡμῖν. νὼ μὲν οὖν ὁρμώμεϑον, ὑμεῖς δ᾽, ὅταν καλῶμεν, ὁρμᾶσθαι ταχεῖς. PI.

ὦ κοίλας πέτρας γύαλον

ϑερμὸν καὶ παγετῶδες, ὥς

1080 στρ. a

[87 1050

and where the competition is for just and decent men you would find none more reverent than I. It is my nature, however,

to wish always to win

- [to Philoctetes] except with you. To you now I shall readily give way. [to the sailors] So release him, do not lay a further hand on him, let him stay.

We

have these weapons

here,

1055

and we [turning to Philoctetes] do not require you as well. For we have Teucer at hand, with this skill, and me — and I would not, I think, be inferior at all to you in wielding this bow and aiming it at a target.

Why then do we need you? around this Lemnos.

Goodbye,

and continue happily to stroll 1060

Let us be off. And perhaps your prized possession may bring me the honour that ought to have been yours. PH. Ah, what, with my miserable fate, am I to do?

[to Odysseus]

Are you going to present yourself,

decked out with my arms, among the Argives? OD. PH.

Answer me back no more, for I am going. 1065 [turning to Neoptolemus| Son of Achilles, will not even you say

anything more to me?

OD.

Are you going to leave like this?

[to Neoptolemus]

Come you.

Do not keep looking at him, for

all your noble-mindedness,

in case you overturn our fortune.

[Exit Odysseus, followed by the sailors] PH. [to the Chorus] Will you too strangers? Will you not take pity on me? CH.

This boy is our commander

leave

me

like this,

in isolation, 1070

- whatever he says to you

we say too. NE. This man will say that my nature is compassionate. Nonetheless wait, if Philoctetes there so wishes,

1075

till the sailors have put the ship to rights

and we have offered prayers to the gods. And he, perhaps, in the meantime, that better suits our interest.

Well,

would reach a point of view then, we two are on our way;

and you, when we summon you, set off quickly.

[Exit Neoptolemus] PH. You hollow cave, both hot and frosty, within the cavern of the rock, how true it is that I was not

1080

88] σ᾽ 09x ἔμελλον ἄρ᾽, ὦ τάλας,

λείψειν οὐδέποτ᾽, ἀλλά μοι καὶ ϑνήισκοντι συνείσηι. ὦμοι μοί μοι. ὦ πληρέστατον αὔλιον λύπας τᾶς ἀπ᾽ ἐμοῦ τάλαν,

1085

thir’ αὖ μοι τὸ κατ᾽ ἦμαρ ἔσται; τοῦ ποτε τεύξομαι

1080

σιτονόμου μέλεος πόϑεν ἐλπίδος;

ἴϑ᾽ αἱ πρόσϑ᾽ ἄνω

πτωκάδες ὀξυτόνου διὰ πνεύματος ἅλωσιν οὐκέτ᾽ ἴσχω. XO.

σύ to: σύ τοι κατηξίωσας, ὦ βαρύποτμε Τοὐκ ἄλλοθεν ἔχηι τύχαι tad’ ἀπὸ μείζονος t εὗτέ γε παρὸν φρονῆσαι

1095

λωίονος δαίμονος elAov τὸ κάκιον αἰνεῖν.

DI.

ὦ τλάμων τλάμων ἄρ᾽ ἐγὼ

1109 ἄντ, a

καὶ μόχϑωι λωβατός, ὃς ἤ-

dn μετ᾽ οὐδενὸς ὕστερον ἀνδρῶν εἰσοπίσω τάλας

1105

γαίων ἐνθάδ᾽ ὀλοῦμαι, αἰαῖ alat,

οὐ φορβὰν ἔτι προσφέρων, οὐ πτανῶν ἀπ᾽ ἐμῶν ὅπλων κραταιαῖς μετὰ χερσὶν ἴσχων' ἀλλά μοι ἄσκοπα κρυπτά τ᾽ ἔπη δολερᾶς ὑπέδυ gosvóc: ἰδαίμαν δέ wy, | τὸν τάδε μησάμενον, τὸν ἴσον χρόνον XO.

1110

ἐμᾶς λαχόντ᾽ ἀνίας.

1115

πότμος « πότμος » σε δαιμόνων τάδ᾽, οὐδέ σέ γε δόλος ἔσχ᾽ ὑπὸ χειρὸς ἐμᾶς στυγερὰν ἔχε δύσποτμον ἀρὰν ἐπ᾽ ἄλλοις" καὶ γὰρ ἐμοὶ τοῦτο μέλει, μὴ φιλότητ᾽ ἀπώσηι.

1180

[89 after all, poor wretch,

ever to leave you,

but you will be witness to my death. Alas for me,

1085

alas!

You wretched shelter, filled full with my pain,

what will be my daily portion now? What hope - what would be its source - shall I have, in my misery, of finding food?

1090

On, through the high-pitched breeze you birds, that used to cower above — I no longer have any way of catching you. CH.

You, you, thought it fitting, you know, ill-fated man.

It is not from any external, greater force

that you are now in the grip of this misfortune, since you could have taken a reasonable view, but chose to accept the worse outcome in preference to a better. PH.

Wretched

am

I then,

1100

wretched,

and scornfully ill-treated in my suffering, who now shall live and die in misery here, with no man's company ever in the future. Ah, ah! I shall no longer be able to fetch food, no longer fetch the harvest of the winged weapons held in my strong hands.

1105

1110

The canting, unsuspected words of a treacherous mind deceived me. May I see him, who contrived this, doomed to suffer an agony as long as mine. CH. It is heaven's destiny, heaven's destiny that has brought you to this pass, not any guile at my hands — invoke your hateful, ill-omened curse on others. For I, in fact, am offering you friendship, and am anxious for you not to spurn it.

1113

1120

90] PI.

οἴμοι μοι, καί που πολιᾶς πόντου ϑινὸς ἐφήμενος γελᾶι μου, χερὶ πάλλων τὰν ἐμὰν μελέου τροφάν, τὰν οὐδείς nor’ ἐβάστασεν.

στρ. β |

1125

ὦ τόξον φίλον, ὦ φίλων χειρῶν ἐχβεβιασμένον, ἡ που ἐλεινὸν ὁρᾶις, φρένας εἴ τινας

ἔχεις, tov «Ηράκλειον ἄϑλιον ὧδέ σοι οὐχέτι χρησόμενον τὸ μεϑύστερον, ἄλλου δ᾽ ἐν μεταλλαγᾶι πολυμηχάνου ἀνδρὸς ἐρέσσηι, ὁρῶν μὲν αἰσχρὰς ἀπάτας, στυγνόν τε φῶτ᾽ ἐχϑοδοπόν,

1120

1135

μυρί᾽ ἀπ᾿ αἰσχρῶν ἀνατέλλονϑ᾽ ὅσ᾽ ἐφ᾽ ἡμῖν κάκ᾽ ἐμήσατ᾽ οὗτος.

ΧΟ.

ἀνδρός τοι τὸ μὲν οὗ δίκαιον εἰπεῖν,

Φ].

εἱπόντος δὲ μὴ φϑονερὰν ἐξῶσαι γλώσσας ὀδύναν. κεῖνος δ᾽ εἷς ἀπὸ πολλῶν ταχϑεὶς τάνδ᾽ ἐφημοσύναν κοινὰν ἤνυσεν ἐς φίλους ἀρωγάν. ὦ ntavai ϑῆραι, χαροπῶν t ἔϑνη ϑηρῶν, oüc ὅδ᾽ ἔχει χῶρος οὐρεσιβώτας, φυγᾶι μηκέτ᾽ ἀπ᾽ αὐλίων ἐλᾶτ᾽ : οὐ γὰρ ἔχω χεροῖν τὰν πρόσϑεν βελέων ἀλκάν,

1140

1145

ἀντ, β

1150

ὦ δύστανος ἐγὼ τανῦν᾽ ἀλλ᾽ ἀνέδην, ὄδε χῶρος dp' οὐκέτι

φοβητός,

οὐκέθ᾽

ὑμῖν,

Épnete: νῦν καλὸν ἀντίφονον κορέσαι στόμα πρὸς χάριν ἐμᾶς σαρκὸς alóAag: ἀπὸ γὰρ βίον αὐτίκα λείψω. πόϑεν γὰρ ἔσται βιοτά; τίς ὧδ᾽ ἐν αὔραις τρέφεται,

1155

1160

[91 PH. Alas for me. And he sits, I suppose, on the grey sea's edge and mocks me, brandishing my source of miserable livelihood, which no other ever held.

1123

My beloved bow, which was wrested by force from hands that loved you,

if you have any feeling you doubtless look on me with pity

1130

— the follower of Heracles in this miserable plight who will never hereafter use you more. But you, in a change of ownership, are being wielded by a man of many wiles; you see rank deceits, an abhorred and hated enemy, and all the countless ills of shameful origin which he has contrived against me.

1133

1140

CH. It is a man's duty, you know, to speak when it is justified, but, having spoken, not to sting

with a malign and bitter tongue. That man was the individual agent for the multitude - at their command, he accomplished a public duty for his friends.

PH.

1143

You winged quarry,

you tribes of fierce-eyed

beasts,

inhabitants of this mountain place on which you feed. no longer hasten in flight from your lairs.

For I have not in my hands the strong weapons of former time,

1130

wretched as I now am. Go at your ease, then; this place, as things turn out, is no longer a source of fear to you - no longer. Now, it is fair time to glut your mouths as pleases you,

1133

blood taken for blood,

on my discoloured flesh. For I shall immediately be leaving life - where will the food that life requires come from? Who

can thus sustain himself on air,

1160

92] μηκέτι μηδενὸς κρατύνων ὅσα πέμnet βιόδωρος ala; ΧΟ.

DI.

πρὸς ϑεῶν, εἴ τι σέβηι, ξένον, πέλασσον εὐνοίαι πάσαι πελάταν᾽ ἀλλὰ γνῶϑ᾽, εὖ γνῶϑ᾽, ἐπὶ σοὶ κῆρα τάνδ᾽ ἀποφεύγειν' οἰκτρὰ γὰρ βόσκειν, ἀδαὴς δ᾽ ὀχεῖν μυρίον ἄχϑος ὧι ξυνοικεῖ.

1165

πάλιν, πάλιν παλαιὸν ἄλ-

γημ᾽ ὑπέμνασας, ὦ

1170

λῶιστε τῶν πρὶν ἐντόπων. XO.

τί μ᾽ ὥλεσας; τί μ᾽ εἴργασαι; τί τοῦτ᾽ ἔλεξας;

ΦΙ.

εἰ σὺ τὰν στυγερὰν Τρωιάδα γᾶν μ᾽ ἤλπισας ἄξειν.

ΧΟ.

τόδε γὰρ νοῶ κράτιστον.

ΦΙ.

ἀπό νύν ue λείπετ᾽ ἤδη.

ΧΟ.

φίλα μοι φίλα ταῦτα παρήγγει-

1115

λας ἑκόντι τε πράσσειν.

ἴωμεν, ἴωμεν

PI.

ναός ἵν᾽ ἡμῖν τέτακται. un, πρὸς ápalov Aids, EA-

1180

ϑηις, ἱκετεύω.

XO.

uetolal”.

PI.

ὦ ξένοι,

μείνατε, πρὸς Pedy. ΧΟ. DI.

τί ϑροεῖς;

1185

αἰαῖ αἰαῖ,

δαίμων δαίμων, ἀπόλωλ᾽ ὁ τάλας. ὦ πούς, πούς, τί σ᾽ ἔτ᾽ ἐν βίωι τεύξω τῶι μετόπιν, τάλας; ὦ ξένοι, ἔλϑετ᾽ ἐπήλυδες αὖϑις.

Χο.

1190

τί ῥέξοντες; ἀλλόκοτος γνώμα τῶν πάρος ὧν προύφαινες;

ΦΙ.

οὔτοι νεμεσητόν {μ᾽

ἀλύοντα χειμερίωι λύπαι καὶ παρὰ νοῦν ϑροεῖν. ΧΟ.

Bal vov, ὦ τάλαν, ὥς σε κελεύομεν.

1195

[93 without control any longer over anything in the nurturing earth's bounty?

CH.

For heaven's sake, if you have any respect for the stranger, come

to meet him: he comes to meet you in all good will. And understand, well understand, that flight from this fatal sickness rests with you.

1165

For the sickness is pitiable for you to nurture, and you cannot learn to bear its countless weight of accompanying woes. PH. Again, again you have recalled to me old pain — best though you are of those who have set foot here. Why have you killed me?

1170

What have you done to me?

CH.

What do you mean by that?

PH.

If your hope has been to take me to the hated land of Troy.

CH.

Yes, for I judge this to be the best course.

PH.

Away then straight and leave me.

CH.

This is a twice-welcome order you have given me -

] carry it out willingly. Let us be off, let us be off to our stations in the vessel. PH.

1175

1180

By Zeus, who hears curses,

do not go, I beg you. CH. PH.

Control yourself. Strangers,

for heaven's sake, remain.

CH. PH.

Why the cries? Ah, ah!

1185

Fate, fate — I am finished, poor wretch. O foot, foot, what, poor wretch, shall I do with you in the course of life hereafter? Strangers, come back again!

CH.

To do what?

1190

Is your purpose different

from what you told us earlier?

PH.

It is no right cause for anger if,

bewildered and tossed to and fro in pain, I do cry out wildy.

CH.

Come then, poor fellow, as we bid you.

1195

94] DI.

οὐδέποτ᾽, οὐδέποτ᾽, ἴσϑι τόδ᾽ ἔμπεδον, οὐδ᾽ εἶ πυρφόρος ἀστεροπητὴς

βροντᾶς αὐγαῖς μ᾽ εἶσι φλογίζων. ἐρρέτω "IAtov, of 9’ ὑπ᾽ ἐκείνωι πάντες ὅσοι τόδ᾽ ἔτλασαν ἐμοῦ ποδὸς ἄρϑρον ἀπῶσαι. ὦ ξένοι, ἕν γέ μοι εὖχος ὀρέξατε.

XO. DI. XO. DI.

1200

ποῖον ἐρεῖς τόδ᾽ ἔπος;

ξίφος εἴ ποϑεν ἢ γένυν ἢ βελέων τι προπέμψατε. ὡς τίνα (δὴν δέξηις παλάμαν ποτέ; χρῶτ᾽ ἀπὸ πάντα καὶ ἄρϑρα τέμω χερί.

1205

φονᾶι, φονᾶι νόος ἤδη.

XO. DI. XO. PI.

τί ποτε;

πατέρα ματεύων.

1210

ποῖ γᾶς; ἐς Aidov:

où γὰρ ἐν φάει γ᾽ ἔτι. ὦ πόλις, πόλις πατρία,

πῶς ἂν εἰσίδοιμί σ᾽ ἄϑλιός γ᾽ ἀνήρ, ὅς γε σὰν Auro ἱερὰν λιβάδ᾽ ἐχϑροῖς

1215

ἔβαν Δαναοῖς ἀρωγός; ἔτ᾽ οὐδέν εἶμι.

XO.

ἐγὼ μὲν ἤδη καὶ πάλαι νεὼς ὁμοῦ στείχων ἂν ἦ σοι τῆς ἐμῆς, εἰ μὴ πέλας

Ὀδυσσέα στείχοντα τόν τ᾽ Ἀχιλλέως OA.

NE. OA. NE.

1220

γόνον πρὸς ἡμᾶς δεῦρ᾽ ἰόντ᾽ ἐλεύσσομεν. ovx ἂν φράσειας ἥντιν᾽ αὖ παλίντροπος κέλευϑον ἕρπεις ὧδε σὺν σπουδῆι ταχύς; λύσων ὅσ᾽ ἐξήμαρτον ἐν τῶι πρὶν χρόνωι.

δεινόν γε φωνεῖς" ἡ δ᾽ ἁμαρτία τίς ἦν;

1225

ἣν σοὶ πιϑόμενος τῶι τε σύμπαντι στρατῶι...

OA.

ἔπραξας ἔργον ποῖον ὧν οὔ σοι πρέπον;

NE. OA. NE. OA. NE. OA.

ἀπάταισιν αἰσχραῖς ἄνδρα καὶ δόλοις ἑλών. τὸν ποῖον; Huot μῶν τι βουλεύηι νέον; νέον μὲν οὐδέν, τῶι δὲ Ποίαντος τόκωι ... τί χρῆμα δράσεις; ὥς μ᾽ ὑπῆλϑέ τις φόβος.

παρ᾽ οὗπερ ἔλαβον τάδε τὰ τόξ᾽, αὖϑις πάλιν... ὦ Ζεῦ, τί λέξεις ; οὔ τί που δοῦναι γοεῖς;

1230

[95 PH.

Never,

never,

be well assured of that,

not even should the fire-bearing ruler of the lightning be setting me ablaze with flashes from his thunder-bolts. Let Troy perish, and all those beneath her walls who could bring themselves to reject this foot of mine. Strangers, grant me a single prayer. CH. What do these words mean?

1200

PH. Hand me a sword or axe or some weapon from somewhere.

CH. PH.

What wild deed do you have in mind? With my hand, I mean to sever flesh and limbs completely.

mind is now set on death, is set on death.

CH. PH. CH.

Why is that then? I go to seek my father. In what country?

1210

PH. In Hades; for he is no longer in the light. My city, my fathers' city, how I wish I could set eyes on you - a wretched man, for sure, who left your sacred streams to help my enemies the Greeks. I no longer count for anything. CH.

1215

I would have been on my way by this time

and left you to it, and have long since been near my ship,

had I not seen Odysseus on his way here,

1220

and Achilles! son making towards us.

[Enter Neoptolemus, followed by Odysseus] OD. Would you kindly tell me why you have turned back again, and with this great haste? NE.

To atone for all my earlier mistakes.

OD. NE.

Strange talk, indeed. And what was your mistake? In obedience to you and the whole army ...

OD.

What act, that ill became you, did you do?

NE.

I took a man by foul deceit and trickery.

OD.

What man?

NE.

No

OD. over me! NE. OD.

mischief.

1225

Alas, you are not planning any mischief, are you? But to Poeas'

What are you planning? A

son

...

strange fear has suddenly come

From whom I took this bow, again ... Zeus, what do you mean? You are not, I should hope,

1230

96] NE. OA. NE. OA. NE. OA. NE. OA. NE. OA. NE. OA. NE. OA.

αἰσχρῶς γὰρ αὐτὰ κοὐ δίκηι λαβὼν ἔχω. πρὸς ϑεῶν, πότερα δὴ κερτομῶν λέγεις τάδε;

1235

el κερτόμησίς ἐστι τἀληθῆ λέγειν. τί φήις, Ἀχιλλέως παῖ; τίν᾽ εἴρηκας λόγον; δὶς ταὐτὰ βούλει καὶ τρὶς ἀναπολεῖν μ᾽ ἔπη; ἀρχὴν κλύειν ἂν οὐδ᾽ ἅπαξ ἐβουλόμην.

εὖ γυν ἐπίστω πάντ᾽ ἀκηκοὼς λόγον.

1240

ἔστιν τις, ἔστιν, ὅς σε κωλύσει τὸ δρᾶν.

τί pyc; τίς ἔσται u^ οὑπικωλύσων τάδε; ξύμπας Ἀχαιῶν λαός, ἐν δὲ τοῖς ἐγώ. σοφὸς πεφυκὼς οὐδὲν ἐξαυδᾶις σοφόν. σὺ δ᾽ οὔτε φωνεῖς οὔτε δρασείεις σοφά.

1245

ἀλλ᾽ εἰ δίκαια, τῶν σοφῶν κρείσσω τάδε. καὶ πῶς δίκαιον, d γ᾽ ἔλαβες βουλαῖς ἐμαῖς, πάλιν μεϑεῖναι ταῦτα;

NE.

OA. NE. OA. NE. OA. NE.

OA.

τὴν ἁμαρτίαν αἰσχρὰν ἁμαρτὼν ἀναλαβεῖν πειράσομαι. στρατὸν δ᾽ Ἀχαιῶν οὐ φοβῆι, πράσσων τάδε; ξὺν τῶι δικαίωι τὸν σὸν o9 ταρβῶ φόβον.

04. NE.

Φ].

12514 1251b

ἀλλ᾽ οὐδέ τοι σῆι χειρὶ πείσομαι τὸ δρᾶν.

οὔ τἄρα Τρωσίν, ἀλλὰ σοὶ μαχούμεϑα. ἔστω τὸ μέλλον. χεῖρα δεξιὰν ὁρᾶις κώπης ἐπιψαύουσαν;

NE.

1250

1255

ἀλλὰ κἀμέ τοι ταὐτὸν τόδ᾽ ὄψει δρῶντα, κοὐ μέλλοντ᾽ ἔτι.

καίτοι σ᾽ ἐάσω. τῶι δὲ σύμπαντι στρατῶι λέξω τάδ᾽ ἐλϑών, ὅς σε τιμωρήσεται.

ἐσωφρόνησας' κἂν τὰ λοίφ᾽ οὕτω φρονῆις, ἴσως dy ἐκτὸς κλαυμάτων ἔχοις πόδα. σὺ δ᾽, ὦ Ποίαντος nai, Φιλοκτήτην λέγω,

ἔξελϑ᾽ ἀμείψας τάσδε πετρήρεις στέγας.

τίς αὖ παρ᾽ ἄντροις ϑόρυβος ἵσταται βοῆς; τί μ᾽ ἐκκαλεῖσϑε; τοῦ κεχρημένοι, ξένοι;

1260

[97 intending to return it? NE.

Yes, for I have captured it by base and unjust means.

OD.

By the gods, can it be that you are saying this in mockery?

NE. OD. NE. OD. NE. OD. action.

125

If to speak the truth is mockery. What do you mean, Achilles' son? What have you said? Do you want me to go over the same words twice and thrice? I should have preferred not to hear them even once. Be perfectly sure, then, that you have heard all I have to say. 12« There is somebody, yes somebody, who will hinder you from

NE.

What do you mean?

OD.

The whole Greek host, and I among them.

NE. OD. NE. OD. NE.

Wise as you are, you do not speak with wisdom. And you neither speak nor wish to act with wisdom. 1245 But if with justice, that is better than with wisdom. And how is it just to give up what you won by my plans? I made a mistake, a shameful one, and shall try to put it right.

JD.

Who is it that will hinder me in this?

And in doing this do you not fear the Greek army?

1250

NE. With justice on my side, I do not dread the "fear" you speak of. OD. NE. But I shall not give in either, I may tell you, to your use of violence to force obedience.

my

OD.

It is not the Trojans then, but you, we shall be fighting.

NE.

Let be what will be.

OD.

[reaching for his sword]

sword?

NE.

Do you see my right hand resting on

|

1255

[reaching for his sword|

You will see me doing the same,

and no delay about it.

OD.

Well then, I shall bother you no longer.

But I shall report this

on my return to the whole army, who will punish you. [Exit Odysseus] NE. You have come to your senses. And if you show such intelligence in future you may possibly avoid walking into trouble. But you,

son of Poeas,

you,

1260

Philoctetes,

come out and leave this rocky shelter. [Philoctetes slowly emerges from the cave] PH. What new shouts are these beside the cave? Why are you bidding me come out? What are you looking for, strangers?

98]

ὦμοι κακῶν" τί χρῆμα; μῶν τί μοι μέγ᾽ αὖ NE. DI.

πάρεστε πρὸς κακοῖσι πέμποντες κακόν; ϑάρσει" λόγους δ᾽ ἄκουσον obs ἥκω φέρων.

1265

δέδοικ᾽ ἔγωγε" καὶ τὰ πρὶν γὰρ ἐκ λόγων καλῶν κακῶς ἔπραξα σοῖς πεισϑεὶς λόγοις.

NE. DI. NE. DT,

οὔκουν ἕνεστι καὶ μεταγνῶναι πάλιν; τοιοῦτος Hoda τοῖς λόγοισι χῶτε μου τὰ τόξ᾽ ἔκλεπτες πιστός, ἀτηρὸς λάϑραι. ἀλλ᾽ οὔ τι μὴν νῦν" βούλομαι δέ σου κλύειν πότερα δέδοκταί σοι μένοντι καρτερεῖν, ἢ πλεῖν ped” ἡμῶν. παῦε, μὴ λέξηις πέρα'

1270

1275

μάτην γὰρ ἂν εἴπηις γε πάντ᾽ εἰρήσεται. NE.

οὕτω δέδοκται;

DI.

καὶ πέρα γ᾽ ἴσϑ᾽ ἢ λέγω. ἀλλ᾽ ἤϑελον μὲν ἄν ve πεισϑῆναι λόγοις ἐμοῖσιν" εἰ δὲ μή τι πρὸς καιρὸν λέγων κυρῶ, πέπαυμαι. πάντα γὰρ φράσεις μάτην. οὐ γάρ ποτ᾽ εὔνουν τὴν ἐμὴν κτήσηι φρένα,

NE.

DT.

1280

ὅστις γ᾽ ἐμοῦ δόλοισι τὸν βίον λαβὼν

ἀπεστέρηκας - xdita νουϑετεῖς ἐμὲ ἐλθὼν ἀρίστου πατρὸς ἔχθιστος γεγώς.

NE. DI. NE. DT. NE.

O4. DI. OA.

ὄλοισϑ᾽, Ἀτρεῖδαι μὲν μάλιστ᾽, ἔπειτα δὲ 0 Aagtiov παῖς, καὶ σύ. μὴ ᾿πεύξηι πέρα" δέχου δὲ χειρὸς ἐξ ἐμῆς βέλη τάδε. πῶς εἶπας; ἄρα δεύτερον δολούμεϑα; ἀπώμοσ᾽ ἁγνοῦ Ζηνὸς ὕψιστον σέβας. ὦ φίλτατ᾽ εἰπών, el λέγεις ἐτήτυμα. τοὔργον παρέσται φανερόν. ἀλλὰ δεξιὰν πρότεινε χεῖρα, καὶ κράτει τῶν σῶν ὅπλων.

1285

1290

ἐγὼ δ᾽ ἀπαυδῶ γ᾽, ὡς ϑεοὶ ξυνίστορες,

ὑπέρ τ᾽ Ἀτρειδῶν τοῦ τε σύμπαντος στρατοῦ. τέχνον, τίνος φώνημα, μῶν Ὀδυσσέως, ἐπηισθόμην; σάφ᾽

ἴσϑι' καὶ πέλας γ᾽ ὁρᾶις,

ὅς σ᾽ ἐς τὰ Τροίας πεδί᾽ ἀποστελῶ βίαι,

1295

[99 1265

Alas, my ills. What is it? Surely you have not come heralding some great new trouble for me, to add to troubles? NE. Never fear. Listen to the message I have come with. PH. lam afraid. For I was persuaded once by words of yours: I suffered from specious words before. NE. Is repentance, though, not feasible? 1270 PH. This is the way you talked when you were trying to steal my bow — you were plausible, but secretly a villain. NE.

But not now.

And

I want to hear from you if you have

made up your mind to stay and bear your troubles, or to sail with us.

PH.

Stop, say no more, for whatever you say will all be said in

vain.

1275

NE.

Have you so decided?

PH. Yes, and more firmly than my words express. Be sure of it. NE. Well, I should have liked you to be persuaded by my words. if I cannot find the words to meet

the situation,

But

I have done.

PH. Yes, for anything you say will be in vain. For you will never gain goodwill in my heart,

1280

you who took and deprived me by trickery of my livelihood.

And after that you come and offer me advice, you who, though the son of the greatest father, have proved yourself my bitterest foe. May you perish all - the Atreidae in particular, and then 1285 Laertes' son, and you. NE.

An end to your curses - [holding out the bow]

and take these

weapons from my hand.

PH.

What do you mean?

Am I being tricked a second time?

NE. No: by the loftiest majesty of holy Zeus, I swear it. PH. Most welcome words you speak, if they are genuine. NE. The deed will be there to show them so - yes, stretch out your right hand and take your weapons.

1290

[Enter Odysseus] OD. But as the gods are my witnesses, I forbid it, on behalf of Atreus' sons and the whole army.

PH.

My son, whose voice do I hear?

It is Odysseus’, is it not? — 129s

OD. Rest assured; and you see me close beside you Odysseus who will convey you to the plain of Troy by force,

100] DI. NE. DT. NE. DI.

ἐάν τ᾽ Ἀχιλλέως παῖς ἐάν te μὴ Bein. ἀλλ᾽ οὔ τι χαίρων, ἦν τόδ᾽ ὀρϑωθϑῆι βέλος.

ἃ, μηδαμῶς, μή, πρὸς ϑεῶν, μεϑῆις βέλος.

1800

μέϑες με, πρὸς θεῶν, χεῖρα, φίλτατον τέκνον. οὐκ ἂν μεϑείην.

get: τί μ᾽ ἄνδρα πολέμιον ἐχϑρόν τ᾽ ἀφείλου μὴ κτανεῖν τόξοις ἐμοῖς;

NE. DT.

ἀλλ᾽ οὔτ᾽ ἐμοὶ καλὸν τόδ᾽ ἐστὶν οὔτε σοί. ἀλλ᾽ οὖν τοσοῦτόν γ᾽ ἴσϑι, τοὺς πρώτους στρατοῦ, τοὺς τῶν Ἀχαιῶν φψευδοκήρυκας, κακοὺς

1305

ὄντας πρὸς alyurv, ἐν δὲ τοῖς λόγοις ϑρασεῖς. NE.

elév: τὰ μὲν δὴ τόξ᾽ ἔχεις, xoóx ἔσϑ᾽ ὅτου

ὀργὴν ἔχοις ἂν οὐδὲ μέμψιν εἰς ἐμέ. DI.

ξύμφημι, τὴν φύσιν δ᾽ ἔδειξας, & τέκνον,

1310

ἐξ ἧς ἔβλαστες, οὐχὶ Σισύφου πατρός, ἀλλ᾽ ἐξ Ἀχιλλέως, ὃς μετὰ ζώντων 0' Er” ἦν

NE.

Nxov’ ἄριστα, νῦν δὲ τῶν τεθνηκότων. ἤσϑην πατέρα τὸν ἀμὸν εὐλογοῦντά σε αὐτόν τ᾽ Eu’: ὧν δέ σου τυχεῖν ἐφίεμαι

1815

ἄκουσον" ἀνθρώποισι τὰς μὲν ἐκ Pedy τύχας δοθείσας ἔστ᾽ ἀναγκαῖον φέρειν,

ὅσοι δ᾽ ἑκουσίοισιν ἔγκεινται βλάβαις,

ὥσπερ σύ, τούτοις οὔτε συγγνώμην ἔχειν δίκαιόν ἐστιν οὔτ᾽ ἐποικτίρειν τινά.

σὺ δ᾽ ἠγρίωσαι, κοὔτε σύμβουλον δέχηι, ἐάν te νουϑετῆι τις εὐνοίαι λέγων, στυγεῖς, πολέμιον δυσμενῆ 9^ ἡγούμενος. ὅμως δὲ λέξω, Ζῆνα δ᾽ ὅρκιον καλῶ᾽ καὶ ταῦτ᾽ ἐπίστω, καὶ γράφου φρενῶν ἔσω.

1830

1325

σὺ γὰρ νοσεῖς τόδ᾽ ἄλγος ἐκ ϑείας τύχης,

Xovonç πελασϑεὶς φύλακος, ὃς τὸν ἀκαλυφῆ σηκὸν φυλάσσει κρύφιος οἰκουρῶν pic.

xai παῦλαν ἴσϑι τῆσδε μή ποτ᾽ ἂν τυχεῖν γόσου βαρείας, ἕως ἂν αὑτὸς ἥλιος

ταύτηι μὲν αἴρηι, τῆιδε δ᾽ αὖ δύνηι πάλιν,

1830

[101 whether the son of Achilles wishes it or not.

PH. [aiming the bow] Well, not with impunity, if this arrow's course is straight. NE. [laying hands on Philoctetes] Ah, never - do not, for heaven's sake, release an arrow.

PH.

Let go my hand, for heaven's sake, my dearest son.

NE.

I will not let go.

1300

[Exit Odysseus} PH. [lowering the bow] Ah, why have you stopped me from killing with my bow a man who is a hated enemy? NE.

No, this befits neither me nor you.

PH. Well, know this much: the army chiefs, the false heralds of the Greeks, are cowards

130$

in a fight though bold in speech. NE.

So be it.

You have the bow, and there is no cause

for you to be angry with or attribute blame to me. PH. I grant you that: you have shown, my son, the breed you sprang from.

1310

You have no Sisyphus as father, but Achilles,

who, when among the living had the highest reputation, as now he has among the dead.

NE. Iam pleased by your praise of my father and myself.. But listen to what I ask of you.

1315

Humans must bear the fortunes given them by heaven; but all who are involved, like you,

in voluntary troubles

will justly have none to pardon or to pity. You have grown uncivilized, and do not accept a counsellor,

1320

and if anyone, speaking out of goodwill, gives advice to you, you see him as an enemy and ill-disposed, and hate him. But nonetheless I shall speak, and I call Zeus, the god who supervises oaths, to witness.

And understand this, and write it in your heart. It is by heaven's act that you are sick with this complaint; for you approached Chryse's guardian, the snake who keeps her home and secretly defends the roofless precinct. And know that never will rest be yours from this grave sickness, while the same sun rises here in the east and sets there in the west again,

1325

1330

102] πρὶν dy ta Τροίας πεδί᾽ ἑκὼν αὐτὸς μόληις, καὶ τῶν παρ᾽ ἡμῖν ἐντυχὼν Ἀσκληπιδῶν vócov μαλαχϑῆις τῆσδε, καὶ τὰ πέργαμα ξὺν τοῖσδε τόξοις ξύν τ᾽ ἐμοὶ πέρσας φανῆις. ὡς δ᾽ olda ταῦτα τῆιδ᾽ ἔχοντ᾽ ἐγὼ φράσω" ἀνὴρ γὰρ ἡμῖν ἔστινἐκ Τροίας ἁλούς,

1335

Ἕλενος ἀριστόμαντις, ὃς λέγει σαφῶς

ὡς δεῖ γενέσθαι ταῦτα καὶ πρὸς τοῖσδ᾽ ἔτι, ὡς ἔστ᾽ ἀνάγκη τοῦ παρεστῶτος ϑέρους

Τροίαν ἁλῶναι πᾶσαν. ἢ δίδωσ᾽ ἑκὼν κτείνειν ἑαυτόν, ἣν τάδε φευσϑῆι λέγων.

1340

ταῦτ᾽ οὖν ἐπεὶ κάτοισθα, συγχώρει ϑέλων" καλὴ γὰρ ἡ ᾿πίκτησις, Ἑλλήνων ἕνα

κριϑέντ᾽ ἄριστον, τοῦτο μὲν παιωνίας

1345

ἐς χεῖρας ἐλϑεῖν, εἶτα τὴν πολύστονον Τροίαν ἑλόντα κλέος ὑπέρτατον λαβεῖν. DI.

ὦ στυγνὸς αἰών, τί μ᾽ ἔτι δῆτ᾽ ἔχεις ἄνω βλέποντα, κοὺκ ἀφῆκας εἰς Ἅιδου μολεῖν;

οἴμοι, τί δράσω; πῶς ἀπιστήσω λόγοις

1350

τοῖς τοῦδ᾽, ὃς εὔνους ὧν ἐμοὶ παρήινεσεν; ἀλλ᾽ εἰκάϑω δῆτ᾽; εἶτα πῶς ὁ δύσμορος

εἷς φῶς τάδ᾽ ἔρξας εἶμι; τῶι προσήγορος; πῶς, ὦ τὰ πάντ᾽ ἰδόντες ἀμφ᾽ ἐμοὶ κύκλοι,

ταῦτ᾽ ἐξανασχήσεσθϑε, τοῖσιν Ἀτρέως

1355

ἐμὲ ξυνόντα παισίν, οἵ μ᾽ ἀπώλεσαν;

πῶς, τῶι πανώλει παιδὲ τῶι Λαερτίου; où γάρ με τἄλγος τῶν παρελθόντων δάκνει,

ἀλλ᾽ οἷα χρὴ παϑεῖν ue πρὸς τούτων ἔτι δοκῶ προλεύσσειν᾽' οἷς γὰρ ἡ γνώμη κακῶν μήτηρ γένηται, τἄλλα παιδεύει κακά. καὶ σοῦ δ᾽ ἔγωγε θαυμάσας ἔχω τόδε: χρῆν γάρ σε μήτ᾽ αὐτόν ποτ᾽ ἐς Τροίαν μολεῖν, ἡμᾶς t' ἀπείργειν. οἵ τε σοῦ καϑύβρισαν, πατρὸς γέρας συλῶντες᾽ [ol τὸν ἄϑλιον Αἴανϑ᾽ ὅπλων σοῦ πατρὸς ὕστερον δίκηι

Ὀδυσσέως ἔκριναν] εἶτα τοῖσδε σὺ εἶ ξυμμαχήσων, καί μ᾽ ἀναγκάζεις τόδε; μὴ δῆτα, τέκνον" ἀλλ᾽, d μοι ξυνώμοσας, πέμψον πρὸς οἴκους, καὐτὸς ἔν Σκύρωι μένων

1360

1365 a 1565 Ὦ

1965 €

[103 till you go of your own free will to the plains of Troy, meet our colleagues, Asclepius' sons, and find ease from this sickness, and appear, with this bow's help and mine, as the citadel's destroyer.

1335

And I will tell you how I know that this is so. We have a man, a Trojan prisoner, a splendid seer, Helenus:

he says clearly

that this must come about, and moreover

that Troy's capture must be complete this present summer. He volunteers to be put to death if in saying this he proves to be a liar.

1340

Well, then, now that you are aware of this, give way willingly.

For the bonus is a fine one: to be adjudged the greatest hero

of the Greeks and to arrive at hands of healing,

1345

and, moreover, to gain the superlative renown of taking Troy, the source of many sorrows.

PH. O hateful life, why then do you keep me still on earth above and living, and have not permitted me to enter Hades? Oh, what am I to do? | How can I disregard what this man says, 1350 who has advised me out of his goodwill? Well, shall I yield then? In that case, if I do so, how shall I, poor wretch, face the light of day? With whom shall I converse? How will you, you eyes that have witnessed all my sorrows, endure the sight of me in company with the sons of Atreus who destroyed me?

1355

How will you endure the sight of me in company with Laertes' cursed son? For it is not the pain of what is past that stings me, but the prospect (as I see it) of the sufferings that I must still face at their hands. For when a man's mind has given birth to evil, it trains him in evil deeds thereafter. And here is something, moreover, I have wondered at in you:

1360

you should not yourself be going to Troy, and you ought to be restraining me from doing so. They outraged you, by robbing you of your father's prized possessions; and after that are you

going

to join them

as an

ally,

and

are

you

compelling

me

the same?

Do not, my son: rather, escort me home, as you swore to me on oath; remain yourself in Scyros,

to do 1365

104] fa κακῶς αὐτοὺς ἀπόλλυσθαι κακούς"

χοὔτω διπλῆν μὲν ἐξ ἐμοῦ κτήσηι χάριν,

1870

δισιλῆν δὲ πατρός" xoû κακοὺς ἐπωφελῶν δόξεις ὅμοιος τοῖς κακοῖς πεφυκέναι. NE.

λέγεις μὲν εἰκότ᾽ - ἀλλ᾽ ὅμως σε βούλομαι ϑεοῖς τε πιστεύσαντα τοῖς τ᾽ ἐμοῖς λόγοις φίλου μετ᾽ ἀνδρὸς τοῦδε τῆσδ᾽ ἐκπλεῖν χϑονός.

DI.

N πρὸς τὰ Τροίας πεδία καὶ τὸν Ἀτρέως ἔχϑιστον υἱὸν τῶιδε δυστήνωι ποδί;

NE.

πρὸς τοὺς μὲν οὖν σε τήνδε τ᾿ ἔμπυον βάσιν

1376

παύσοντας ἄλγους κἀποσώσοντας γόσου.

DI.

ὦ δεινὸν αἶνον αἱνέσας, τί φήις ποτε;

NE. DT.

ἃ σοί τε xáupl λῶισϑ᾽ ὁρῶ τελούμενα. καὶ ταῦτα λέξας où καταισχύγηι θεούς;

NE. DI. NE. DI. NE.

πῶς γάρ τις αἰσχύνοιτ᾽ ἄν ὠφελῶν φίλους; λέγεις δ᾽ Ἀτρείδαις ὄφελος, ἢ ^n^ ἐμοὶ τόδε;

DI. NE. DI. NE. DI. NE.

σοί που, φίλος γ᾽ dv, xà λόγος τοιόσδε pov.

1880

1885

πῶς, ὅς γε τοῖς ἐχϑροῖσί μ᾽ ἐκδοῦναι θέλεις; ὦ τᾶν, διδάσκου μὴ ϑρασύνεσθαι κακοῖς.

ὀλεῖς με, γιγνώσκω σε, τοῖσδε τοῖς λόγοις.

οὔκουν ἔγωγε" φημὶ δ᾽ οὔ σε μανϑάνειν. ἐγὼ οὐκ Ἀτρείδας ἐκβαλόντας οἷδά με; ἀλλ᾽ ἐκβαλόντες εἰ πάλιν σώσουσ᾽ ὅρα.

1300

οὐδέποϑ᾽ ἑκόντα γ᾽ ὥστε τὴν Τροίαν ἰδεῖν. τί δῆτ᾽ ἂν ἡμεῖς δρῶιμεν, εἰ σέ γ᾽ ἐν λόγοις πείσειν δυνησόμεσθα μηδὲν ὧν λέγω; ὡς ῥᾶιστ᾽ ἐμοὶ μὲν τῶν λόγων λῆξαι, σὲ δὲ

1805

ζῆν, ὥσπερ ἤδη ζῆις, ἄνευ σωτηρίας.

DI.

ἔα ue πάσχειν ταῦϑ᾽ ἅπερ παϑεῖν με dei:

ἃ δ᾽ ἤινεσάς μοι δεξιᾶς ἐμῆς yo, πέμπειν πρὸς οἴκους, ταῦτά μοι πρᾶξον, τέκνον,

καὶ μὴ βράδυνε, μηδ᾽ ἐπιμνησϑῆις ἔτι Τροίας ἅλις γάρ μοι τεθρήνηται γόοις.

NE. DI.

NE. EL. NE.

εἰ δοκεῖ, στείχωμεν.

ὦ γενναῖον εἰρηκὼς ἔπος. ἀντέρειδέ νυν βάσιν σήν. ele ὅσον γ᾽ ἐγὼ σϑένω. αἰτίαν δὲ πῶς Ἀχαιῶν φεύξομαι;

1400

[105 and let evil men perish evilly of themselves. By so doing you will gain double thanks from me, double thanks too from my father: and you will not, through helping evil men, give the impression that your nature is like theirs. NE. What you say is reasonable. But all the same,

1370

I want you to trust heaven and my words,

1375

and to sail off from this land with me, your friend.

PH. To the plains of Troy and the detested son of Atreus - with this miserable foot? NE. To those, on the contrary, who will free you and your suppurating foot from pain, and deliver you from your sickness.

PH.

You giver of dread advice, what are you saying?

1380

NE.

What I see as best in the end for you and me.

PH.

And are you not ashamed before heaven to have said this?

NE. PH. NE.

No, how could one feel shame in helping friends? Is this help you speak of for the Atreidae or for me? For you, I should think — I am your friend, and my advice is meant as friendly too. PH. How, seeing that you want to give me over to my enemies?

NE.

My good fellow, learn not to be arrogant in trouble.

PH.

You will ruin me by this advice — I know you will.

NE.

No,

PH.

Do I not know that the Atreidae cast me out?

not I.

But

1385

I say that you do not understand.

NE. Yes, they cast you out, but see if they will not now your salvation.

1390 in turn be

PH. Never, if it means that I see Troy willingly. NE. What should I do then, if no arguments of mine can persuade you to do anything I say?

It is easiest for me, in that case, to stop speaking, and for you

,

1395

to go on living, as you are living now, without hope of deliverance.

PH.

Leave me to undergo what I must undergo.

But please, my son, do what you promised me in touching my right hand — escort me home:

and do not delay nor speak again of Troy, for I have had my fill of grief and lamentation. NE. If you have made up your mind, let us be going. PH.

That is the voice of a true gentleman.

NE.

[offering his shoulder]

PH.

As far as my strength allows.

NE.

But how shall I escape being blamed by the Achaeans?

Then support your steps with mine.

1400

106] DT.

ΝΕ. DI. NE. ΦΙ. ΝΕ.

μὴ φροντίσηις.

τί γάρ, ἐὰν πορϑῶσι χώραν τὴν ἐμήν; ἐγὼ παρὼν...

1405

τίνα προσωφέλησιν ἔρξεις; βέλεσι τοῖς “Hoaxdéovs ... πῶς λέγεις;

ΦΙ. ΝΕ.

εἴρξω πελάζειν. στεῖχε προσκύσας χϑόνα.

HPAKAHZ

μήπω γε, πρὶν ἂν τῶν ἡμετέρων ἀίηις μύϑων, παῖ IToíavvog: φάσκειν δ᾽ αὐδὴν τὴν 'HoaxAÉovc

1410

ἀκοῆι τε κλύειν λεύσσειν τ᾽ ὄψιν. τὴν σὴν δ᾽ ἥκω χάριν οὐρανίας ἕδρας προλιπὼν

τὰ Διός τε φράσων βουλεύματά σοι

1415

κατερητύσων 9’ ὁδὸν ἣν στέλληι' σὺ δ᾽ ἐμῶν μύϑων ἐπάκουσον. καὶ πρῶτα μέν σοι τὰς ἐμὰς λέξω τύχας, ὅσους πονήσας καὶ διεξελθὼν πόνους ἀϑάνατον ἀρετὴν ἔσχον, ὧς πάρεσϑ᾽ ὁρᾶν"

1420

xai σοί, σάφ᾽ ἴσϑι, τοῦτ᾽ ὀφείλεται παϑεῖν, ἐκ τῶν πόνων τῶνδ᾽ εὐκλεᾶ 0éata βίον. ἐλθὼν δὲ σὺν τῶιδ᾽ ἀνδρὶ πρὸς τὸ Τρωϊκὸν

πόλισμα, πρῶτον μὲν νόσου παύσηι λυγρᾶς, ἀρετῆι τε πρῶτος ἐκκριϑεὶς στρατεύματος,

1495

Πάριν μέν, ὃς τῶνδ᾽ αἴτιος κακῶν ἔφυ, τόξοισι τοῖς ἐμοῖσι νοσφιεῖς βίου,

πέρσεις τε Τροίαν, σκῦλά τ᾽ εἰς μέλαϑρα σὰ

πέμψεις, ἀριστεῖ᾽ ἐκλαβὼν στρατεύματος,

Ποίαντι πατρὶ πρὸς πάτρας Οἴτης πλάκα.

ἃ δ᾽ d» λάβηις σὺ σκῦλα τοῦδε τοῦ στρατοῦ τόξων ἐμῶν μνημεῖα πρὸς πυρὰν ἐμὴν

1480

κόμιζε. καὶ aoi ταῦτ᾽, Ἀγιλλέως τέκνον,

παρήινεσ᾽ " οὔτε γὰρ σὺ τοῦδ᾽ ἅτερ σϑένεις ἑλεῖν τὸ Τροίας πεδίον οὔϑ᾽ οὗτος σέϑεν᾽ ἀλλ᾽ ὡς λέοντε συγνόμω φυλάσσετον

1486

[107 PH. NE. PH. NE. PH. NE. PH. NE.

Do not give it a thought. Yes, but suppose they sack my country? I shall be there and ... What help will you afford? ... with Heracles' bow ... What do you mean? I shall prevent them approaching. Bid the land farewell and come away.

1405

[Enter Heracles on top of the stage-building] HERACLES. Not yet, son of Poeas, till you hear what 1 shall say. Take it that you are listening

1410

to Heracles' voice and looking on his face.

I have left the heavenly regions and come on your account, to tell you Zeus's plans for you, and to check your steps on the road that you are taking. And listen, for your part, to what I say. To start with, I shall tell my own experience -

1415

the troubles I endured and passed through, to achieve, as you may see, immortal excellence. | For you too, rest assured, this experience is destined — out of these troubles to make your life renowned.

1420

You will go, in company with this man, to Troy's city and be healed, first of all, of your sore sickness:

then, chosen from the army as pre-eminent in valour, you will with my bow rob Paris, who started these troubles,

1425

of his life. You will sack Troy and gain the prize for valour from the army; and you will send the spoils home for your father Poeas to the uplands of your ancestral Oeta. And take whatever spoils you receive from this same army, and place them by my pyre, to commemorate the exploits of my bow.

1430

(He turns to Neoptolemus] And for you, son of Achilles, this is my advice — neither you nor he has power to capture the plain of Troy without the other. Like two lions that roam together

you are each the protector of the other.

[He returns to addressing Philoctetes]

1435

108] οὗτος σὲ xai σὺ τόνδ᾽. ἐγὼ δ᾽ Ἀσκληπιὸν παυστῆρα πέμψω σῆς νόσου πρὸς Ἴλιον" τὸ δεύτερον γὰρ τοῖς ἐμοῖς αὐτὴν χρεὼν τόξοις ἁλῶναι. τοῦτο δ᾽ ἐγνοεῖϑ᾽, ὅταν

πορϑῆτε γαῖαν, εὐσεβεῖν τὰ πρὸς θεούς" ὡς τἄλλα πάντα δεύτερ᾽ ἡγεῖται πατὴρ Ζεύς" οὐ γὰρ εὐσέβεια συνθνήισκει βροτοῖς"

1440

xà» ζῶσι κἂν θϑάνωσιν οὖκ ἀπόλλυται.

DI.

NE. HP. PI.

ὦ φϑέγμα ποϑεινὸν ἐμοὶ πέμψας,

χρόνιός τε φανείς, οὐκ ἀπιϑήσω τοῖς σοῖς μύϑοις. κἀγὼ γνώμην ταύτηι τίϑεμαι. un vov χρόνιοι μέλλετε πράσσειν. 88° ἐπείγει γὰρ καιρὸς καὶ πλοῦς κατὰ πρύμνην. φέρε νυν στείχων χώραν καλέσω. χαῖρ᾽, à μέλαϑρον ξύμφρουρον ἐμοί, Νύμφαι τ᾽ ἔνυδροι λειμωνιάδες, καὶ κτύπος ἄρσην πόντου, προβλής 3° οὗ πολλάκι δὴ τοὐμὸν ἐτέγχϑη κρᾶτ᾽ ἐνδόμυχον πληγαῖσι νότου, πολλὰ δὲ φωνῆς τῆς ἡμετέρας Ἑρμαῖον ὄρος παρέπεμψεν ἐμοὶ στόνον ἀντίτυπον χειμαζομένωι. vOv δ᾽, ὦ κρῆναι Adxidy τε ποτόν, λείπομεν ὑμᾶς, λείπομεν ἤδη, δόξης οὔ ποτε τῆσδ᾽ ἐπιβάντες. χαῖρ᾽, ὦ Λήμνου πέδον ἀμφίαλον, καί μ᾽ εὐπλοίαι πέμψον ἀμέμπτως ἔνϑ᾽ ἡ μεγάλη Μοῖρα κομίζει γνώμη τε φίλων, χὠ πανδαμάτωρ

1445

1450

1455

1460

1465

δαίμων ὃς ταῦτ᾽ ἐπέκρανεν.

XO.

χωρῶμέν νυν πάντες ἀολλεῖς,

Νύμφαις ἁλίαισιν ἐπευξάμενοι vóctov σωτῆρας ἱκέσθαι.

1470

[109 I shall send Asclepius to Troy as healer of your sickness, for it must the second time be taken by my bow.

But [addressing both]

take heed of this -

1440

when you reach the land, respect the things of god. Father Zeus puts all else in second place to this: for reverence does not die along with mortals, but, whether they live or die, is not destroyed. PH.

You make your appearance after a long time

1443

and speak with a voice that I have longed for; and I shall not disregard your words. NE.

I, too, am in agreement.

HE. Do not long hesitate to act then; for the time and this fair stern-wind bid you hurry. [Exit Heracles]

1450

PH. Come, then, let me call upon this land as I depart. Farewell, you cave that shared with me in watching, you nymphs of water-meadows,

you deep-resounding thunder of the sea; you cape where, with the south wind's gusts, my head was often drenched within my shelter, you hill of Hermes which many a time re-echoed in groans the voice of my distress. And now, you springs and Lycian fountain, I am leaving you, I am leaving you at last,

14355

although I had never ventured to expect this. Farewell to you, Lemnos,

land surrounded by the sea;

and send me with smooth voyaging which admits of no complaint where great Fate is conveying me, and my friends' advice, and the all-subduing deity who has brought these events to their duly-ordained outcome. CH. Now let us all set off together after praying to the sea-nymphs to come and safeguard our journey back.

1465

1470

110] A

NOTE

ON

THE

HYPOTHESES

Hypotheses of the standard ancient dramas were written at least from the time of Dicaearchus, a pupil of Aristotle who provided "some hypotheses of the plots of

Euripides and Sophocles" (Sextus Empiricus, Adversus Mathematicos 3.3, fr. 78 Wehrli). An hypothesis is either (a) as there, a summary merely of the drama's plot or (b) a summary of the plot with mythological and didascalic information added. This latter type (exemplified in Philoctetes’ two Hypotheses) is thought reliable in didascalic

matters (for example, a play's date of production and its ranking), but neither the inelegant and inaccurate Prose Hypothesis, nor the Metrical Hypothesis with its rough iambic trimeters, seems credible as the work of Aristophanes of Byzantium, to whom Sophoclean Hypotheses are attributed (Introduction, p.14, n.88). METRICAL

HYPOTHESIS

1-4. who had been with Heracles: the reference is unspecific (cf. 1131-1132).

Athena's altar, built on Chryse:

the writer mistakenly equates the local deity

(herself called Chryse 192-194 n.) with Athena. Translation of ἐπικεχωσμένον is conjectural (i.e. "built from earth heaped up on earth", cf.

Ant. 81). Others suggest "decayed", "neglected" (i.e. "encumbered with earth or débris", Jebb). 6-7. Helenus said ...

ille

10. Odysseus... with him:

|

eracles'

bow:

see 1334-1330.

a compressed way of saying that Odysseus went to Scyros

to bring Neoptolemus (343-345n.), and then to Lemnos for Philocteics. The necessity of Philoctetes' presence for Troy's capture (not mentioned in 8) is here implicit.

PROSE 13.

HYPOTHESIS

in accordance with a prophecy of Calchas:

— Calchas (unmentioned, in fact, in

Philoctetes) had prophesied that Troy could not be taken (a) without the bow of Heracles (Apollod. Epit. 5.8) and (b) without the help of Philoctetes (Q.S. 9. 325-332). Neither writer, in this context, mentions Helenus (Introduction, p.1, n.3). translation

of συντελοῦντας

iS

conjectural. The literal sense is "contributing to" a certain goal or purpose (Arist. GA 715a 12)

was ambushed ... 17.

Aeschylus.. "Same

Lasaprisoner see 604-609n. subject.

as had Euripides (Introduction, p.1).

The writer

perhaps refers to Aeschylus alone because some aspect of mythos

(now

unknown) was common to his and Sophocles’ Philoctetes.

“archonship:

i.e. in the third year of the ninety-second Olympiad.

| Sophocles, in other words, was victorious (18) at the Dionysia of 409 B.C.

[111

PHILOCTETES: COMMENTARY PROLOGUE

1-134

The prologue of a tragedy is defined by Aristotle (Po.1452b 19-20) as all that precedes the

entry of the chorus.

In Sophocles, it regularly takes the form of dialogue, which serves

(a) to indicate the background to the drama and (b) to foreshadow (more fully in the later

plays) the action that the audience is to witness. characters,

whose

natures

(especially

when

It also serves to introduce at least two opposed,

as in Antigone)

are

skilfully

adumbrated by the playwright. Philoctetes conforms closely to the type. Two soldiers, with swords which they will draw in anger later (1254-1257), emerge, by one of the theatre's side-entrances, into a spot which is immediately identified - in a short speech which gives the background to the drama

- as

somewhere

recognisable by the audience

plays, Odysseus: Achilles (3-4).

in Lemnos

(1-2).

The

speaker,

not named

till 26,

from his story, is the veteran familiar to them

but

in many

and his young and very different companion is Neoptolemus,

son of

A sailor attends them (45n.).

The characters of man and boy are evidenced directly in a first exchange that (despite its end, 120) contains the seeds of future confrontation. 1-25.

Odysseus

in his opening

monologue

explains to Neoptolemus

the reason for their

presence here on Lemnos: to locate, from remembered land-marks, Philoctetes’ cave and to capture, by a pre-laid plan, the man himself. 1-2.

This

is the shore

of ... Lemnos:

the opening words, which are typical of many such in

tragedy, recall in particular E. Hel.l, "these are the streams of Nile". They introduce an unfamiliar Lemnos, "uninhabited" (cf. 221n.), "untrodden by the foot of mortal man". Surrounded by sea: the same Neoptolemus's native Scyros (239).

3-6.

Neoptolemus: your

father was

conventional

adjective

(mepippv rov)

is used

of

the name in Greek is adapted to the metre (cf. 241) by syniz2sis, i.e. the the best

among

the

Greeks:

Achilles’

qualities

(as

τραφείς,

"bred

from", hints) are likely to show also in his son (874, 1284, 1310 ff.). Odysseus from the beginning appeals to the boy's pedigree (cf. 50, 96) without entirely convincing him (cf.

88-89). I ... put_ashore:

the verb is literal (i.e. "put out from the ship"), but it also suggests

"exposed like an unwanted child" to die (cf. E. Jon 344). See Philoctetes' own bitter recollection (263-275). Odysseus represents himself as acting under orders, but also as a

known "hard" man chosen for, nor shrinking from, the most unpleasant tasks (6-11). the man from Malis, Poeas' son:

coastal plain of Malis.

Poeas, Philoctetes' father (Od. 3.190) was ruler of the

His territory, bounded by Thessaly and Mt. Othrys to the north,

was drained by the Spercheius and bounded on the south by Mt. Oeta and the cliffs of Trachis

(490-492).

112] COMMENTARY 7-11. his foot ... a ravening sore: literally, “dripping with a ravening sore «as to» his foot". The adjective διαβόρωι in 7 (cf. 313, 698) suggests a ravening wild beast, and the image

is appropriate to a wound caused by "a murderous snake" (266- 267). comíortably:

not just their personal comfort, but the due conduct of sacrifice - for which a

preliminary silence (εὐφημία) was pre-requisite (cf. E. JA 1564) - was disturbed by his δυσφήμιαι (10). The sacrifice was to Chrysé (1327) on the island of that name (13261328, 1437-1440 nn.).

13-14.

the stratagem whole by which:

σόφισμα

(14)

reputation σόφισμα

for

reminds

the

hearer

that

... reference

to the pre-arranged

the

is Odysseus

speaker

σοφία (431, 440, E. Cyc.450).

with

For implications

stratagem

his

as

ambivalent

of trickiness

in

(again linked with Odysseus) see E. Hec.238.

15.

your it is task ... Serve: to the boy's position vis-à-vis Odysseus is made plain. Odysseus has earlier said (6) that he himself had acted under orders in his time. 16. rock-cave a with two entrances: this double entrance ("its two door-ways") is noted again (159, 952). On the setting see Introduction, n.15. 17-19. one can sit twice in the sun: literally, "there is a double sitting in the sun". The cave

receives the early and late sunlight. The "breeze ... through the shelter" (ava(ov, 19, 954, 1087, 1149), in Philoctetes own description, is the rain-bringing south wind (1457, see also 1081-1082). 20-21. And a little below ... drinking-water: a spring of Odysseus’ memory of ten years back is accurate, but springs in Greece (he knows) can vanish quickly. if please: you interpreting uo: as ethic dative.

let know us

... this steep locality:

despite the breach

of Porson's Law - that the fifth foot,

if it contains a caesura, must be an iambus - it is best to retain σήμαιν '

(22).

See Seth

L. Schein, The lambic Trimeter in Aeschylus and Sophocles (Leiden, 1979, p.40). 26 - 49. The cave is located and the sailor (45) sent to watch lest Philoctetes should surprise them. Stichomythia (28ff., with Odysseus's eager, if apprehensive questioning) suggests

the initial sharp excitement (cf. 100-122). 26. Odysseus: My lord Odysseus is "king of the Cephallenians" (264), but here (cf. 94) anax is used respectfully by the younger man towards his senior. It is used to the youth himself by his subordinates (cf. 150, 963), who

whom they are not bound - by the plain 30.

shelter: in his

᾿Οδυσσεῦ

the participle καταυλισθείς

(we may

note) address Odysseus

- to

(1046).

(cf. 33) is used with reference to "shelter"

(see 19n.). Both words, with their overtones of soldiers "sleeping rough" (cf. E. Rh. 518) are suited to the background of the speakers. 32.

no

domestic

comfort

the noun

connotes

the basic amenities

for living

- a bed,

drinking cup, some kindling stuff and clothing (with food and water, 43, 21) - that make an aulion into an oikos (cf. 287-299). 33. a bed of leaves pressed down: a type of mattress familiar to soldiers (E. RA.9). 35-36. A crude wooden drinking-cup...poor craftsman: the cup is primitively made "of wood

itself", without any subsequent refinement. is that of a man bad at his job. these pieces of kindling: together (296).

It is shaped like one, and that is all; the work

Philoctetes, to make a fire, breaks wood (294) and rubs stones

a

38-39: Well!: he responds (with incredulity) to sight of recognition of some irony in Odysseus' use of "goods" distaste) is further stirred by the foul rags (presumably "are warming" at the cave-mouth in the sun. The pus is

COMMENTARY [113 the amenities, and with implicit as a description. Surprise (and from ten years back, 274) which difficult to tolerate (cf. 1330).

43-44. to look ... for food: literally, "for the purpose of a journey for food". 45. this man who ijs with you: visible, of course, to the spectator from the start, but only now disclosed to the reader. Similarly, the presence of a servant with Jocasta (who enters at OT 911) is revealed only later (OT 945). 48. further: Ask no an interpretation of dada; which ends discussion while agreeing to the request (cf. 645).

the track will be watched: see /ntroduction, n.55. 50-85.

Odysseus outlines the σόφισμα

(14).

The main rôle (impossible for himself, 7Off.)

will be played - the very reason that the boy has come here (50) - by Neoptolemus (5469). Odysseus warns that his task may be a "new" one (52) - reminding him at the same time of his duty (53) - and attempts to anticipate his scruples by persuasion (79-85). 50-51.

3)

Achilles Son of ... stalwart:

i.e. you must show yourself a true son of your father (cf.

γενναῖος, with the qualities (cf. 475) to be assumed in men of noble birth (cf. 799,

801, 1068). | 51-53. not just... Butif: the distortion of a regular construction may indicate Odysseus's embarrassment (see Jebb) at what he is proposing. something that comes as news:

Odysseus's proposal will come

who anticipates using force but not guile (90). something sinister. See on 551-555.

as news to Neoptolemus,

"New(s)" often, in Greek, foreshadows

54-57. What... then?: sc. since you hint at "something new". The antilabe (division of a line between the speakers, 466, 589, 753) here lends a certain curtness to the question. you must ... allay suspicion: the fused construction ("you must see that you") recurs (cf.

Aj. 556) λόγοισιν who you strangers

in the context of admonition from an elder. λέγων should be taken not with put independently, i.e. in the course of what you say (cf. Aj. 757). are and where you come from: the formulaic question, in the Heroic Age, to (cf. Od. 1.170).

this in ... wuthful:

Neoptolemus has been told (in 55) that he must deceive.

The advice is

now qualified - he must not deceive in this. |

u:

the ambassadors were > Odysseus and Phoenix (343).

gs:

a combination of constructions.

ese they handed ...1o Odysseus: the award of the arms (competed for by Ajax) to Odysseus (Od. 11 543}. ) is the background to Sophocles’ Ajax. 66-69. But if you do not carry out this plan: vaguely, the plan of tricking and taking Philoctetes. But only the bow's importance is mentioned (68, 78): this is later made explicit (113, cf. 1055-1062). you cannot destroy ... Dardanus:

as you know was prophesied (cf. 114, 1336) by Helenus

(1337). What Neoptolemus did not know until now (see 115) is that Helenus's prophecy had linked the fall of Troy ("the land of Dardanus", an ancestor of Priam's, Zi. 20.215) with possession of Philoctetes's bow. See Introduction, n.11.

114) COMMENTARY 70-71.

credible and safe... but not for me, to deal with this

man:

the impossibility of close

association for Odysseus (abusively referred to or addressed, 622, 633, 984, 1006, 1031, 1111-1112 n., 1135) is confirmed by Philoctetes' maledictions (275, 315-316, 418, 429-430, 791-792, 1019ff. ) and his murder attempt (1299). 72-73. inde : Le. although you have sailed and are now (the connotation of the perfect tense) a member of the expedition against Troy, you did not sail there under oath. Odysseus, like Ajax (Aj.1111-1113) and Helen's other suitors, was bound by an oath to her father Tyndareus to avenge her husband if Helen were abducted (E. [A 49-71). under duress:

as Odysseus had embarked, after trying by feigned madness to avoid it.

"madman" was unmasked by Palamedes' placing the young Telemachus

The

before his plough

(Cypria, |EGF. p. 18). Philoctetes, in fact, does recall this to Odysseus (1025-1026). | x the [ ex on: ie. the original expedition, which included, of course, the digression to disembark the cripple. Neoptolemus had joined the Greek contingent only later when fetched by Odysseus and Phoenix (343). Philoctetes remarks on his absence (246-267). 76.

Lam done for:

perfect, of the sure result in some future contingency.

prove true (1299). 77-78. for you to get hold:

... ruse: by a

The words almost

literally, "as a deceiver", since he will obtain the

"arms" by trickery (1025, cf. 55, 57, 968). 79. 1 well know. boy: his "boy" captures the wheedling tone appropriate in one who knows that his pian will meet resistance (100, 108). not in

your nature:

Neoptolemus takes up the word in confirming this assessment (88).

83-84. for a brief part-day of shamelessness: Odysseus, who 1s without shame about his own rôle (see 980), foresees (correctly, 120) how the boy will view the proposal when he hears it: the description ("shameless") of the trick is here transferred to the period of time required to effect it.

85.

called: be

Cf. in general E. Med.

1247-1248, Or. 655-656.

ie. have the name of being ... (119).

86-122. Neoptolemus is anxious (93) to play his part, but questions - in a sharp exchange in stichomythia (100ff.) - the necessity for trickery and lying. He is reconciled to Odysseus’ plan (a) by the revelation that he cannot capture Troy - as the Greeks had said he was to (114-115) - without the bow of Philoctetes, and (b) by the prospect of an enduring reputation (119).

86-87. Laertes' son: Neoptolemus (while respectful, 26) addresses Odysseus as an equal. Similarly, he sees himself as a colleague (93) and not as a subordinate (15, 53, 925-926 n.): hence perhaps the rather more distant, formal tone here (contrast 26).

Odysseus is so

described by the merchant (614) and (responding to him) by Philoctetes (628). But to Philoctetes he is really "son of Sisyphus" (i.e. a cunning trickster, 417) and this is a common

Attic-stage description (A/.190, E. Cyc.104).

88-91. Foritis no part ... evil scheming: Neoptolemus assents to, and strengthens, Odysseus's remark (79). Of his own character he speaks with confidence, from knowledge; for his father's - he was born after Achilles left for Troy - he can only rely on what men say.

Achilles, in fact, had affirmed (and to Odysseus) that "I hate like Hades'

gates the man who hides one thing in his heart and says another" (//. 9. 312-313). 91. given his one foot: i.e. "with only one foot to rely on" (cf. OC 848).

COMMENTARY 93.94.

along

with you to help:

[115

as an assistant, not subordinate, and so not obliged to help

against my will. being described as a "betrayer:

only

in the

sense

of "letting

down"

Odysseus

-

Neoptolemus has not yet learned that his refusal will deny the Greeks victory at Troy. 94-95. fail completely... succeed: Neoptolemus speaks respectfully (cf. 26) but firmly: contrast Odysseus's corament (1052). when I put it to the test :

1.2. become involved in situations requiring that same choice of

"tongue" or "hand". the

guide... [or

men:

. Odysseus has proved by experience not that men

think

words

is well put by Darius àin Hdt. 3.127. 2, "force has no róle where cleverness i iS needed". needless to see here (or in 387-388) a reference to contemporary Athens. Introduction, n.80. 101.

telling Lam you

..by a trick:

the line has no caesura

(cf. 737, 988,

1064,

It is See

1369), and

with four of its words each equated with a foot is deliberate and emphatic in its impact. Its point is brought home by repetition (in 107), and the otherwise otiose &yw (thus repeated) introduces a hint of possible coercion. Despite the previous emphasis on the bow (68, 77-78), it 1s tacitly assumed here (cf. 90, 102, 112) that Philoctetes must go to

Troy as well. demanded. 102.

And why

This, we learn later (611-613),

was in fact what Helenus's prophecy

... by trickery rather than persuasion?:

Neoptolemus's form of words here (and

in 104) is echoed by the "trading-ship captain" (594).

It is odd that he does not mention

here (what he is well aware of, 1332) that Helenus's prophecy required that Philoctetes

should leave the island of his own free will (in fact, through persuasion, 612). 103.

He

will not

be persuaded:

notice the use of où

μή

with

aorist subjunctive

of strong

denial for the future (418, 610-613 n.).

by force:

taking up Neoptolemus's words (in 90).

. streng

at

le

im confidence:

literally, "confidence «arising out» of strength".

See on 593-594. 105. Arrows ... death: Odysseus's blunt manner is thoroughly in keeping (cf. 58, 985). Weapons (themselves the object of this verb in 1205) are here personified and made its subject. 106. À man may not dare ... to approach him?:

literally, is it not a bold thing to ...?, i.e. not

something one may boldly do. The usage (itself bold) is parallelled in Pi. N. 7.50. 108. You do not think it shameful .. to lie?: Neoptolemus strongly supports (cf. 94-95, 100) the view expressed in fr.352.1 (TrGF 4, p.321), "it is not good to say what is untrue" - see

his

own

later

frank

assessment

(1228,

1248-1249)

of his

deviation

from

his

principles - and, sensitive as he himself is to what is shameful (524,842,906) is surprised by the other's lack of scruple. 109.

brings deliverance;

specifically, from our impasse before Troy.

110.

And how will one have the face to...?:

cf. OT 1371, "I do not know with what eyes ... I

could ever have looked upon my father". See on 929-930. 112. And what advantage for me is it ...?: since / am to be Troy's conqueror (69,114). 113. captures Only his bow Troy: the present tense suggests that the outcome is assured. See 117.

114.

not ... as

yeople

said ...?: you and Phoenix, when you came for me to Scyros

(343-347). Neoptolemus had not been fully briefed, and is confused: he knows that they must bring Philoctetes (90,102), but is ignorant of his own rôle vis-à-vis him and his

116]

COMMENTARY

bow (whose importance has been stressed by Odysseus, 68, 77-78, 113).

He realises,

however (after 115) that he, the bow and Philoctetes are all needed (see 1334-1335).

117.

yo

5:

two advantages".

for the formula of persuasion cf. Herod. 1.64, "you will gain

His use of the present,

certainty about the outcome. 119.

You

would

... said be

are now

carrying

off" indicates his

Cf. 113.

... ability:

Odysseus himself, as Neoptolemus

(for the form

"you

of expression

the reputation (in the pejorative sense of σοφός) of

is well aware (440-441, cf. 431, 1015,

in 117-119)

Ef.1088-1089.

Odysseus'

1244).

technique

See

of

persuasion here is similar to that which he employs with Polyphemus (E. Cyc.532). 120. So be it: literally, “let it go", i.e. never mind the outcome (here, the loss of any sense

of shame). 21.

Cf. E. Ba.365, "it is shameful" (as Neoptolemus thinks this conduct,

"for two old men to fall.

So be it, however".

remember Do you

.. advice my to you?:

i.e. you

realise

its implications?

108) The

"advice", of course, is that Philoctetes can only be got by treachery (101). 122. assured Rest of that: the words are an Odyssean mannerism (977, 980, 1296) but used also by Heracles (1421).

once for all:

(121-122).

the sense of finality is heightened by a rhyme to close the stichomythia

The device (unparalleled in Sophocles) is found at E. Hipp. 104-107.

123-134. Odysseus - his immediate aim of persuasion now accomplished - announces a plan to assist the boy, if need be, and returns, with prayers for divine help, to his ship. 125.

shall send the scout .. to the ship: Neoptolemus's sailor (45) will return to Neoptolemus's ship (527, 540, 543). Odysseus, of course, has his separate ship and crew (Introduction, n.62): his orders to Neoptolemus's men are simply as the master-mind directing the present operation.

126-127.

seem if you ... lagging to be behind time:

Odysseus

83) for the boy to appear with Philoctetes. 128-129. 1 shall disguise ...to look like a ship's captain:

will allow a limited time (cf.

literally, "having made his shape

deceptive by the attributes of a ship's captain" (547).

so Philoctetes that ... identity: true

it would

not be necessary to deceive his fellow-

sailors who, as chorus, are privy to the plot. 130-131. He ... wil] tell .... a... tale: see 542 - 619. 132.

But] shall ... go to the ship:

the discussion over, Odysseus departs with prayers similar

to those he utters in E. Cyc.350,599, The deities involved are appropriately Hermes, god of guile (cf. 101, 107, 608) and his own particular guardian Athena, here identified (see 81) with Victory. The conventional exit formula recurs (461, 626). 133-134.

may

Hermes

... guide us:

for the god's first attribute (he who "forwards" or "speeds"

some man or enterprise) cf. E.

RA.216, for the second (applied to Odysseus himself in

608, and commonly) the description there attached to him ("king of cheats"). Victory, Athena Polias: Athena as Polias ("the guardian of the city") had close connections with the worship of Erechtheus (Hdt. 5. 82.3), but was also linked (as by Pheidias's statue in the Parthenon, Paus. 1.25.7} or identified (as in the temple of Athena Nike) with Victory. . Cf. E. Jon 457, 1529. She is therefore appropriately called on by the man who sets such store on winning (1052). who is ever my salvation: as in general, despite some passing disenchantment (6. 325) throughout the Odyssey (cf. Aj.4).

Sophocles combines,

with the appropriate Odyssean

COMMENTARY prayer, a patriotic reference to the special protective deity of Athens. recurs in the mouth of Philoctetes (speaking of his fire, 297).

PARODOS

[117

The expression

135-218.

The parodos is the entry of the chorus (Arist. Po. 1452b 19) along the eisodoi (Ar. Nu. 526, later parodoi, Poll.4.126) which led, from opposite sides, to the orchestra. Towards

that central area a number (fifteen, for the Sophoclean chorus) of Neoptolemus' sailors now advance. Their natural presence, as a naval landing-party, and their previous knowledge of the mission and its background (135-136, 144-145), achieve a smoother transition from the Prologue than is usual in Sophoclean drama: they are thus enabled, without detailed explanations, to enter at once as actors on their role (142-149).

See

further R.W.B.Burton, The Chorus in Sophocles’ Tragedies, pp.227-228. They pity Philoctetes (169) for the fate which Neoptolemus regards as the gods' will (192): but they know enough of his story to feel a fear not lessened by the shouts which herald his appearance (218).

Their excited anticipation is expressed in sung aeolics (in corresponding strophe and aniistrophe) and answered by Neoptolemus in anapaests (recited, as the Attic forms suggest). For details, see Metre, pp.165-167 136.

a suspicious man:

138-140.

the power

as Philoctetes (they appreciate) will be.

bestowed by Zeus's sceptre:

(and its expression) recalls OT

their belief in the divine attributes of kings

380, "skill outmatching

skill in life's keen rivalries"

(Jebb). drdocerai, i.e. is held «as a symbol of kingship» by a king. 141-142. on you. child: Achilles' veterans can thus address (cf. 201), with complete respect and loyalty, his son. from of old: the adjective ὠγύγιον (cf. OC 1770, of Thebes) refers to the days of King

Ogyges, an ancient ruler of Boeotia or Attica and contemporary (as some said) with the Flood. 144-145. youwish, perhaps, to view it: Neoptolemus anticipates (or invites) their curiosity (expressed in | 152--154) about where the cripple has lived for these ten years. 146-147. ' Philoctetes, as Odysseus has described him, is "terrible" in prospect to the boy. Neoptolemus wishes, at the same time, to confirm (by way of warning that the task will not be easy) their own belief that Philoctetes

will be "difficult"

(135-136).

The

manuscripts’

reading

ὀδίτης

makes

Neoptolemus assume unjustifiably (even if rightly, Introduction, n.15) that the "terrible walker" (describing in prospect Philoctetes' gait) is going to make his appearance from the cave. For ἱδρύτης

(not found in extant Greek, but cf. Tr. 68) see on 186-187.

148-149. approa ῃ ὃ eS and: the sailors must watch for signs from Neoptolemus tto deal with any changing situation: this is the significance (cf. 131) of the idiomatic ale’ (148). It is clarified by the reference to “the purpose of the moment"

151.

(149).

that 1 should keep a warchful eye : literally "that my eye should watch” (cf. Tr. 225), more vivid than the simple verb "to watch".

118] COMMENTARY 159.

jt has two entrances:

as Neoptolemus had heard from Odysseus (16) and observed from

his own reconnaissance (27).

See further Introduction, n.15.

162-163. clear It is to me: the supposition (though obvious enough) in fact comes from Odysseus (43). Neoptolemus decorates Odysseus’ plain statement by the vivid "leaves

the trail of his foot-prints like a furrow”. 165.

(so rumour has it): reports would have filtered back from the occasional callerat Lemnos (305). Neoptolemus later, of course, denies to Philoctetes that he has heard of

him or his troubles (253). 167-168. fails to attract any healer for his ills: care for him" (170).

169.

[..pity

him:

of course,

he has, as the chorus say, "no human soul to

as they tell him in person (317-318).

in 317-318,

cf. 507ff.,

1121-1122)

should

The emotion (though diplomatic, be

seen

from

the beginning

(cf.

676ff.) as sincere. It is not inconsistent with their urging Neoptolemus to take advantage of the cripple (833ff.): their first loyalty is to him as their commander in the carrying out of his commission (963, 1072). 170- 172.

“il

no

human

soul to care for him:

|

the reason for pity (cf. 712-715).

ompany:

literally, "with no eye that lives along with

him" (El. 1190, Aj 977), no human companion but only pain for company (203, 268). ever alone: his isolation and loneliness are stressed (see 183), not least by himself

(227-

228, 470-471, 486-487) throughout the play. 174-175.

he is sick with his fierce sickness:

cf. (of Orestes) E. Or.34.

That play (produced

the following vear) has several echoes of Philoctetes (188-190, 226, 761-762, 827-832, 1445-1447 nn.) See T.M. Falkner, “Coming of Age in Argos: Physis and Paideia in Euripides' Orestes! (CJ 78, 1982-1983, pp.289-300). frenzied at each onset of want: literally, "he is wandering in his mind, is at his wits’ end" (cf. 1194) "at each something of need as it arises". 179. whom life ... moderation: the reference is to the dangers of prosperity above and

beyond the common lot of man. Philoctetes, friend of Heracles and possessor of his bow, affords (in these plain men's eyes) a prime example. The sentiment 1s frequent and familiar (cf. E.

Med.

122ff., from the nurse), and Philoctetes himself warns of the perils

of complacency "when life is going well with one" (505). 186-187.

D.L.

with heavy woes incurable and uncared for:

Page

ἀμερίμνητα, words

188-190.

(Conjectures

in Sophocles'

the reading printed is that proposed by

Philoctetes",

PCPhS

N.S.

6,

1960,

p.49).

it is true, is not found elsewhere, but this applies to several (undisputed)

in this play

(e.g.

ἀθυρόστομος,

Echo .. lamentation: his bitter

188,

rpuodrwp,

209).

Echo's mouth is "without a door", hence "ever-

sounding". The word (see above) does not recur. Cf. however, E. in the distance" in response to Philoctetes' laments. 192-194.

Philoctetes (1326-1328).

..Iuthless

Chryse:

Neoptolemus

Or.903.

repeats

She "appears

this belief

to

That passage also explains the "ruthlessness" of Chryse (a

shadowy deity, perhaps the Thracian Bendis), who allowed her guardian snake to bite and

wound, so terribly, an intruder at her shrine. See on Metrical Hypothesis 1-4, 266-267, 1326-1328. The shrine stood on a small island (likewise known as Chrys) which lay

close — it has now disappeared — to the eastern coast of Lemnos.

COMMENTARY [119 the particular hardship that the chorus has been stressing (170, 183).

197-198.

so that he does

not wield his ... god-given weapon:

the bow is "god-given" as

passed to him by Heracles (262, 670, 943, D.S.4.38.4) who himself had received it from

Apollo (Apollod.

12. 4.11).

199-200. before the time ... succumb to it: Neoptolemus knows that in Helenus's prophecy Philoctetes must capture Troy in person with his bow, and that the city, moreover, must

fall this present summer (1329ff., 1340). 201.

Quiet boy: literally, "be good-mouthed, well-omened in your speech" and so "be silent, do not speak at all". Similarly, Latin fave lingua. The words are used as it were in presence of a mystery. A sound arose: the sound is said (like Echo, 189) to "appear". The choice of verb (and the whole context) makes it clear that the sound (xrvros, cf. OC 1500, Tr. 787) is that

of Philoctetes' cries and not "the noise of his difficult gait" (Kamerbeek). 203.

such as lives (one may think) with a man who...: note "hves with" of the never-ending shouting which follows on his never- -absent pain. 206-207. ons ags | abor wa cf. Philoctetes’ own words (291). The sailors' interpretation of the cries supports Neoptolemus's assertion (162). 210.

Further thoughts:

they are not, of course, urging second thoughts

about his mission,

but rather fresh thinking on the practical approach to Philoctetes' imminent appearance. 213.

no

song

of the Pan-pipes:

the traditional instrument (since Homer) of the shepherd, and

a symbol, in the pastoral tradition, of care-free happiness. 217-218. on an anchorage | : the cripple's cries are sharpened as

he contemplates a shore which has seen, and will see, few potential helpers. Cf. his own descriptions (221, 302). They are not supposing that he shouts at sight of their ships, and in fact Philoctetes' opening words convey his surprise at seeing strangers.

See on

467.

FIRST EPISODE 219-316. the

219-675.

Philoctetes enters from the cave. sight

of him

(a reaction

he

The strangers are initially dumb-struck (230) at

anticipates,

226,

from

experience,

maybe,

of other

visitors, 305), but confirm their common Greekness (232). He discovers in Neoptolemus the son of his old friend, relates with bitterness the story of his treatment - and subsequent long years of misery on Lemnos - at the hands of the Atreidae and Odysseus, and invokes

from heaven a similar fate on them. 219.

Strangers!

partly in greeting, but rather in surprise (and pleasure) at the sight of their

Greek dress (223).

Such exclamations (see 732ff.) are regularly placed outside the metre.

221. anchorage: no good no

inhabitants:

|

see on 217-218.

the plays

on the Philoctetes

theme

by Aeschylus

and Euripides had

introduced native Lemnians as chorus (266-267n.). The uninhabited island of Sophocles play (2) points up the cripple's utter desolation (cf. 227-228). 226. appearance: my wild Philoctetes, living in company with wild beasts (184) had himself (according to Neoptolemus,

1321) been brutalised: one can well imagine that physically

120] COMMENTARY too he resembles a wild thing rather than a man, and Quintus of Smyrna (9.365) would

later so describe him. 229.

if you,

indeed, have

come

as

friends:

his

initial

euphoria

is replaced

by

the

suspiciousness predicted by the chorus (136). 230-231.

should disappoint each other in this. : Philoctetes, disappointed of rescue in the

past (310-313) knows that hope may well be premature this time also. There is no reason, however, why the strangers (who seem tongue- -tied) and he (who has already opened up the way with questions) should not at least engage in conversation.

232.

Well, stranger: Neoptolemus regains his composure and answers the other's implied question. "We have not just the outward form" (see 223) "of Greeks, but we are, in fact,

Greeks and speak that language". 234.

welcome Most words! Oh!: ..:

for the expression here (and 530, 867) see F.L. Shisler,

"The Technique of the Portrayal of Joy in Greek Tragedy’ (TAPAA 73, 1942, pp. 280-282). 235.

like a man you:

some flattery, perhaps, but Philoctetes has detected the signs of physis

that mark the young man out as no ordinary Greek adventurer. His expression of pleasure is not just at hearing Greek, but at hearing it from the lips of "such a man".

240-241.

Lam sailing home. Achilles Lam son: he speaks as agreed with Odysseus (58).

The words (as intended) stir Philoctetes' memory, and elicit a story which gives the boy a handle for the rest t of the planned falsehood (319). | 2s: Neoptolemus's grandfather on his mother's side (Apollod. 243. 3.13. 3). It was he who was persuaded by Phoenix and Odysseus (343ff.) to let the young man go to Troy (Apollod. Epit. 5. 11). 248.

|

?

tone conveyed by 7 ydp (see also 322).

"Why" expresses the surprised Neoptolemus at this point launches boldly forth

(true to his boldiy-stated promise in 120) on his course of dissimulation and deceit. 253.

Rest

assured

that [ know

nothing:

the declaration

of ignorance

provides

the

motivation for Philoctetes' account of his abandonment (263-284). This agrees factually with Odysseus's report, though Philoctetes naturally rejects the pretext (8-10) that the proper performance of religious rites required it (see 257, 265). 254-255. wretched Truly am I ... when no news about me : the wounded response evoked by self-esteem in a hero deprived (as he now learns) of all fame.

257-258.

they who

impiously marooned me laugh:

an enemy's laughter is the last

humiliation (cf. 1023-1024, 1123-1125, E. Med.797). 258-259. sickness my ... still increases: the sickness might here be regarded as personified

(more markedly, of course, in 268n., where it is regarded as his companion on the island). 260-262.

... child of Achilles ... Heracles bow:

he sees in his old friend's son a natural ally.

The words, however, also express his incredulity that that friend's son would not have heard a rumour of Heracles' gift to Philoctetes. He must have, and ..." well, I am that Philoctetes". 263-264.

binds

commanders whom the/two ,,:

263-264

(cf. 312-313,

the over-run of the syntax here, which closely

422-423,

449-450,

674-675,

all from

Philoctetes)

is

understood by commentators (comparing El. 879-880, OC 351-352) to mark the emotion of the speaker. So may the recurrent apostrophe (260-315), and the call to the boy to visualise his unashamed reaction (276-278).

The emotion, however, is neither cheap nor

maudlin: it is firmly subordinate to the heroic pride expressed in the proclamation "I am Philoctetes".

COMMENTARY the Cephallenia: lord of

Odysseus

(cf. 791), who

led the Cephallenians

to Troy

[121 (Il.

2.632). We cannot tell if the words are mere description, or whether the speaker's dislike of their commander has led him to sneer at the islanders themselves.

265-269.

inisolation: ... my

fierce sickness ... its fierce bite ... isolation: in the close

repetition of words here is deliberate.

A serpent's "fierce" bite produces a "fierce"

sickness, and for the stress on "isolation" see 170-172.

Cf. (in general) P.E.

Easterling,

'Repetition in Sophocles' (Hermes 101, 1973, pp. 27-29). 266-267.

the murderous snake:

Philoctetes' snake-bite was familiar from Homer, and the

circumstances from the Epic Cycle. Aeschylus and Euripides (221n.) had dramatised the Philoctetes theme. See Introduction, nn.1-3, 6,7. The audience's knowledge of the story is assumed (11-12, cf. the casual use of the article in 266), and Neoptolemus also knows it, as appears (193-194, 1326-1328). 268.

With that for company:

personification of the sickness as a wild beast (265, cf. 7, 313,

698, 745, 1167). they put me out: see on 3-6. Philoctetes, by repeating the verb (274), suggests that the Atreidae and Odysseus considered the rags and himself of equal value.

273-274.

They set out some rags. as apt provision for a wretch: rags already discovered, ten

years on, by Neoptolemus (38-39). 274. andsome food as well: the expression employed animals (cf. E. E/.896, Ar. Eq. 416) and be seen as compassionless contempt (the food was left, as sustenance, but to avoid pollution by having brought

could suggest food thrown out to a further indication of his enemies’ Jebb notes, not for Philoctetes' about his death, cf. Ant. 775-776).

The same word, though, describes (in 308) the food occasionally left for him by callers,

and its overtones ought not here to be pressed. May the like ... their lot! a curse intensified at the end of his account (315-316). 278. floods my of tears, the ills that I lamented: weeping (360, 367) does not diminish heroes' stature (cf. Od. 8.522, with Stanford).

281-282.

no one to share in the struggle with my sickness?:

his sole companion, his

sickness (288) is also his uncompromising foe. 283-284.

a great and ready store:

"a ... ready store" interprets

cupaperay.

The word

(whose basic sense is “lack of trouble", "ease", 704, Tr.193) is aptly juxtaposed with ἀνιᾶσθαι, "it caused me no pain, when I looked around, to find pain". 286-287.

I must be

my own servant... under this poor roof:

a situation novel in itself for

one of Philoctetes' background. He thinks as he speaks, perhaps, of his father's home in Malis, which through the years he has longed for (664). The verb (287), with its sense of "serving

288.

food" (Ar. Ach. 1017, cf. Av. 74-79) is apt for the activities first mentioned.

this bow you see:

emphatically noted as Philoctetes' source of livelihood (cf. 931-

933, 953-956). The words also draw to Neoptolemus' notice - if that were necessary - the great object of his mission (113-116). 290-292. I myself would ... limp and drag my ... foot: his description of his progress here

(and 294) is echoed by the chorus (701-702). He limps to fetch the victims of his arrows painfully and slowly, and drags the injured foot behind him. See on 820. towards

whatever the arrow

... shot

down:

the repetition of "towards this" in the Greek

(289, 292) serves to emphasise the cripple's difficulty in covering even this restricted space. 294. break some wood: Neoptolemus found material for fire (perhaps pieces of wood and firestones, 296) in Philoctetes' cave (36).

122] 297.

COMMENTARY

made light appear .. out of darkness: literally, "made visible light «previously» invisible" (cf. 534, 848). This... is ever my salvation: as Athena is of Odysseus (134). It is difficult to explain the repetition, if deliberate: the words (more likely) are stock in such a context ("it has

been the saving of me" comes close in English). The theme of salvation, of course, is prominent in the play (Harry C. Avery, “Heracles, Philoctetes, Neoptolemus', Hermes 93, 1965, pp.296-297). 00. now learn also the nature of the island: the third topic of Philoctetes' speech. The courteous phrase ("you may learn if you wish to", cf. 674 n.) does not, of course, offer a real option: Philoctetes, who has long been denied the chance to talk in Greek (234-235) is relishing the doubly-welcome contact with a world from which he has been so long cut off. 302. 303.

there is no anchorage: see on 217-218. in ... be offered entertainment:

the two main objects (apart from fetching

water, Od. 9. 85) of a sailor's putting in on foreign soil. 305.

Suppose, though, someone … :

the

supposition

(as

often

in Greek

usage)

is a

statement. "Someone, perhaps, has . ." Cf. Ar. Ec.197. 307-309. show sympathy ... and.. | give .. : the aorist (309) is " gnomic', i.e. it describes an act repeated on each similar occasion. 310-311. But here is what no-one ... deliverance.. passage home: a strong hint that this

will be asked of Neoptolemus, who will likewise (we know) dash Philoctetes' hopes. 313.

my insauable

sickness:

see on 268.

For the syntactical over-run in 312-313 see on

263-264. 314. Odysseus with his violence: literally, "the strength of Odysseus", an emotionally neutral periphrasis in itself for "strong Odysseus" But its choice here (and in 592) in preference to the simple name may suggest that the speakers mean to stress Odysseus' violence - either proved or potential (594, 1297). 317-342.

Two

lines from the chorus-leader (a comment

at the end of an actor's speech, as

commonly, 963-964, 1045-1046) allow Neoptolemus a moment for reflection on how to resume his lying tale. He seizes on the handle given by Philoctetes (314-316) to begin from the Atreidae and "Odysseus with his violence" (321). 317-318.

Per

[too

sense

.. pity: a

see on

169.

The

chorus-leader

assumes

a genuine

have despite their lack of action - in the visitors.

322. What, have you too some grudge ...?: see on 248. 325. m Mycenae and Sparta... Scyros too: that the cities of the Atreidae may know

worth of my place. I, pp.11, 32).

the

Scyros was proverbial (at least in later times) for worthlessness (PG

See on 456-460.

On the overtones of the article with place-names (cf.

381, 970, 1060) see A.C. Moorhouse, The Syntax of Sophocles, p.147.

327.328.

Well said:

Philoctetes, excited by the boy's words, turns colloquial.

Cf. (again in

admiration of a speech) Ar. Ec. 213, 241. The exclamation tout court does not recur in the tragedians. 331. For when fate ... Achilles ... died: the reference is subtly introduced. Achilles’ death

may - as Patroclus' had Achilles - persuade Philoctetes into battle. 334-335.

not by

any mans

hand, but by a god's:

Neoptolemus

father (he has heard) died invincible by unassisted mortals. Arctinus' Aethiopis) by Paris and Apollo (EGF,

p.33).

is proud to claim that his

He was killed (according to

COMMENTARY

[123

336. Well nobleso ...: a brief but touching tribute from a hero to his heroic friend. 339.340. your own troubles .. poor mam: the expression of pity is diplomatic (see 191200).

343-390. Neoptolemus launches into an account which (as earlier, 239-241) combines a degree of basic truth (the embassy, Od. 11. 508-509) with falsehood (his deprival of the arms by Odysseus, 62-64). 343-345.

Lordly

(deliberate?) permission

Odysseus

irony, to malign

Odysseus’ companion 6. 96).

... fetch came to me:

for the boy, him

(64-65).

in fact,

the Homeric stock epithet δῖος

takes

Achilles’

full advantage

foster-father

(384)

is Phoenix

has some

of Odysseus (//. 9.485):

as

(Apollod. Epit.5.11) he is elsewhere replaced by Diomedes (Q.S.

w: they had made it (he suggests) into an occasion. speaking wuly or falsely, who w ¢can tell?: the words, in fact, reflect his own uncertainty about his role in the adventure (114). 351. Lhad never set eyes on him: Neoptolemus had been born (according to tradition) on the

day that Achilles left for Troy. 352. 355.

the promise was attractive: as Odysseus would remember (119). hated Sigeum: the north-west promontory of the Troad. It is hated as his first approach

to Troy and his (false) troubles, but also (genuinely) as recalling his father's death and burial (Od. 24.63-84). 357-358. they swore that they were seeing .. Achilles once again alive: commentators compare a tragic line (perhaps from Sophocles), "you are not Achilles’ son but he himself" (fr. adesp. 363, TrGF 2, p.112), and Liv. 2. 42 (of Hannibal), "the old soldiers thought that Hamilcar had been restored to them as he had been in his youth".

359-360.

[ wept..:

tears of grief, followed by tears of anger (367).

366.

the son of Laertes:

369.

"You villain ...": Agamemnon.

as Odysseus describes himself (Od. 9.19).

See on 278. See on 86-87.

the singular is addressed (as scholiast notes) to the senior partner,

373.

For it was | who ... saved them: the story was told in Arctinus' Aethiopis (EGF, p.34). Odysseus had held back the Trojans while Ajax carried away Achilles' body. 377. though not of hasty temper: a genuine tribute to a real Odyssean trait. See W.B. Stanford, The Ulysses Theme (1963), p.31.

380-381.

you will never... sail off to your Scyros with these arms:

Odysseus

on the contrary,

was said (in Lesches' Little Hiad) himself to have given the arms up to

Neoptolemus

after bringing

him

from

Scyros

(EGF,

Odysseus’ use of "your" is scornful and dismissive 325-326. Lam sailing home:

he has convincingly

motivated

p.36, cf. Apollod. Epit.5.11).

(cf. 1060, "this his pretended

Lemnos"):

see on

course of action, and

returns to that original lie (240).

384. that utter villain... Odysseus: name-calling by permission (64-65). 385. [ do not blame him ... the commanders: abuse of Odysseus alone would not suffice to establish Neoptolemus' credentials. He therefore, in ending, denounces the Atreidae, not merely as false friends (361) or brazenly shameless (363), but as both corrupt and

corrupting

(387-388).

124] COMMENTARY 387-388.

violate men who the rules ... their teachers:

the young man assumes the róle of

popular philosopher. He uses Odysseus' alleged breach of accepted social conduct (cf. of Antigone, Ant.730) as a peg on which to hang a gnome. 355-388 have been needlessly suspected (Michael D. Reeve, Interpolation in Greek Tragedy, IIT, GRBS 14, 1973, pp.168-169). 389-390.

The

whole tale has

been told:

as dear ... as he is to me:

i.e. very

in contrast to the previous summary (240-241). dear.

Philoctetes

is his greatest friend (he tells the

merchant) because he hates the Atreidae (585-586).

391-402. This brief ode, with its antistrophe 507-518, serves (a) to diversify a long expanse of speech and (b) more importantly, to back up Neoptolemus. The sailors - perhaps at a sign from him - intervene to "try to serve the purpose of the moment" (148-149). A nervous excitement

- their loyalty is tinged from the start by pity for the cripple - is

expressed in dochmiacs and iambics. 391-392.

Goddess... himself:

For details, see Metre, p. 167.

Cybele is called on in her three-fold röle as Mountain Mother,

Earth and Rhea (see E. Ba.120-134, with Dodds). 394. by great Pactolus fair with gold: the river of Sardis with its noted cult of Cybele (Hdt. 5. 102.1). The gold (from Mt. Tmolus) iin its streams 1s often mentioned (Hdt. 5. 101.2). 395.

there

too ... did I call on

you:

in Troy (the goddess’ domain)

as now

in Lemnos

(with

whose "great goddess" they perhaps identify her: D.M. Jones, "The Sleep of Philoctetes', CR 68, 1949, p.84).

The point is made, for Philoctetes' comfort, that Cybele's attention

had been drawn to the Aybris of the Atreidae at the ume.

He is left to infer, though the

chorus do not say so, that they have sought (both then and now) the Mother's vengeance. 400-401. hail blessed one: the invocation, though it dislocates the syntax, aptly follows on the mention of the hybris. bull-devouring rider upon lions:

the possible meanings are well summarized by Webster .

"(a) riding on, (b) sitting in a chariot drawn by, (c) sitting on a throne decorated with lions slaying bulls." There is ancient evidence to support each possibility, but the

reference here is probably to (c).

For figures of Cybele (by Pheidias and others) see

G.P.Stevens, ^Lintel with the Painted Lioness', Hesperia 23 (1954), p.169.

402. a signal glory:

the word σέβας implies both "awesome" and "wonderful to look at" (cf.

Odysseus to Nausicaa, Od. 6.161). 403-467.

It stands in apposition with τεύχεα

(399).

Question and answer on the fate of Greeks at Troy confirms that (as ever) the good

are dead and gone, while villains (and specifically, the Atreidae and Odysseus, 456, 457) live and flourish. In these circumstances Neoptolemus will henceforth (he says) find his happiness in Scyros: he announces, abruptly, his imminent departure (461). 403-404.

wi

|

jend.

Philoctetes

convinced by Neoptolemus performance and the chorus' confirmation of his tale.

is

This

mutual suffering is a σύμβολον, or token, by which they recognize a mutual kinship (E. Hel. 290-291). 405-406. ... you my itio " Mond "you sing in tune with

me, so that I know that these are deeds «deriving» from . ." Cf. E. fon 359. 407-409: | own words

| (96- 98,

| 109, 111)

and Neoptolemus

| unjust end: cf. Odysseus’ inference (441). Odysseus himself

COMMENTARY [125 acknowledges the "shamelessness" of his current proposal (83). Does Philoctetes' comment recall to Neoptolemus his own instinctive- although rejected - view of it?

410-411.

the greater Ajax ... could bear to witness this behaviour

son of Telamon (II.

7.267) as distinct from son of Oileus (Il. 2.527-528). 414. Are you saying ...?: the particles & A'rfexpress his incredulity (cf. £/.879). believe that Ajax, "the bulwark of the Greeks" (ll. 3.229) is dead. Tydeus's son:

416-418.

He cannot

He had shared many celebrated exploits with

Diomedes (/I. 4.365).

Odysseus - including (in Euripides' play) this very mission - and is naturally named along with him (cf. 570, 592). Sisyphus was the archetype of cunning (47.

on .. Laertes: who was Sisyphus's... fathered

6.153, Ar. Ach.391), and Odysseus, with Ais notorious craftiness, is often referred to as his "son" (625, Aj.189, E. Cyc.104).

an actual blood relationship:

The reference here (cf. fr.567, TrGF 4, p.429) is to

Laertes paid his bride-price for an Anticleia already

pregnant by Sisyphus with Odysseus (A. fr.175, TrGF 3, p.289). 422-423. Nestor from Pylos ... counsel: counsellor (/l. 7.324).

"king of sandy Pylos"

(/l. 2.78) and respected as a

For the over-run in 422-423 see on 263-264. 424-425.

Antilochus. his son that was

...in death:

he was killed by Memnon

(Od. 4.188)

while going to aid Nestor (Pi. P.6.28-42). literally, "you have mentioned in the same way" of two 426. You have spoken... calamities: (sc. as earlier Achilles’ death) “two calamities involving two men of whose death ...". The sense, despite textual uncertainty (see apparatus criticus) is clear.

428-429. when these are dead: in the immediate context, Ajax and Antilochus, whose deaths (with that of Achilles) were regarded as specially distressing for their parents (E. Hel. 847-849, with Dale).

431-432:

a clever wrestler: Odysseus is often (half admiringly, half sneeringly) described by

the ambiguous

term

σοφός

(1015,

1244).

See on 13-14.

(trickery ) see Ar. Ra. 689 (of Phrynichus). warted: | |

For metaphorical wrestling

dramatic irony.

And does Neoptolemus

(subconsciously. perhaps) already hope that the enterprise may fail?

433-434.

friend: r's dearest your Patroclus.. fathe

as Achilles himself describes Patroclus

(11. 19.315). The two men's friendship is central to the Iliad. Achilles’ love for Patroclus (he implies) exceeds even that which he feels for his own father (//. 19.321-324).

435-437.

He too was dead:

killed by Hector (Il. 16. 818-829).

war... always: the piece of popular wisdom

is recurrent (cf. 446ff.).

Cf.fr.724 (TrGF 4,

p.493), E. fr.728, 1-3 (TGF, p.589).

ss ... cunning: true to his earlier portrayal of Odysseus, aworthleman 439-440. Neoptolemus claims to recognise him in | this description. ce | ranting scoundrel" ut. 2. 212, 275).

ed: he was "immoderate in speech" and "a

he was alive: Neoptolemus perhaps chooses to 445. 1 did not see him myself ... Lheard forget (cf. 334-335 n.) that Thersites, who had taunted his father, had been killed by him (Arctinus, Aethiopis, EGF, p.33). A surviving Thersites, of course, suits better his

‘philosophy’ (436-437).

(GRBS

See George Huxley, “Thersites in Sophokles, Philoktetes 445,

8, 1967, pp.33-34).

The stressed "myself" suggests that Neoptolemus, up ull

now, has been speaking of nothing not personally witnessed. 446-450.

be: He would

would anyone expect?

literally, "he was

likely «to be»",

i.e. your story fits, what else

126] COMMENTARY For nothingevil.. there:

Thersites' survival serves to bear out Neoptolemus

(436-437).

Philoctetes as a believer (452) must see heaven's hand even in manifest injustice. first part of the sentiment recurs in fr. adesp. 344, TrGF 2, p.107.

The

diverting from Hades .. . ihe knaves: like Sisyphus, who was released by Pluto (624-625). “Rubbed over and over again" suggests the "finished" villain (cf. Aj. 103). Notice the series of abstract neuter plurals for the concrete ("anything villainous, anything just and

good"). For the over-run of the syntax see on 263-264. 451-452.

account How to

...

th

are

evil?

where is he to "place" such injustices?

In

what point (from what stand-point) can he praise them? He accepts the supernatural (452), but is puzzled by supernatural powers in practice. See on 991-992, 453. son of an Oetaean father: i.e. son of Poeas from Malis (4, 263, 461), an area known

(from Mt. Oeta) as "the Oetaean land" (479, 664). with Heracles.

454-455.

to view [lion ... from a distance:

All reference to Oeta recalls his link

firmly repeating that he is, in fact, sailing home

(240). 456-460.

Where

the baser .. in my

home:

he caps a superlative performance with a flourish.

The rhetoric, however, holds the truth (which will come home to him) of Philoctetes' plight and his own nature. His words refer primarily to the Atreidae (455): "the coward",

however, is Odysseus, who had manuscripts’ text (in 457) has Sophokles' Philoktetes 456-458 rocky Scyros: its barren nature 461.

[shall go to my ship:

tried to avoid military service (70-74, 1025-1026). The been unconvincingly defended (E.M. Craik, A note on and Antigone 323-326', Mn. 31, 1978, pp.196-197). contributed to its proverbial reputation. See on 325-326.

see on 132.

466.

Are you leaving already ...?: are you - the only man with whom I have in ten years made real contact - about to vanish like the others? (305-313).

467.

; ie. near my ship, to be ready to sail quickly, not from here, where we see it distantly. It is neither necessarily inconsistent nor important - see on 217-218 - that Philoctetes may not have seen the strangers’ vessels.

468-506. Philoctetes turns suppliant (470). Neoptolemus’ brusque farewell and off-hand wish (462-463) evoke the desired response from him - he pleads to go with them back to

Malis and his father. The plea is couched, with effective irony, in language (473-480 nn.) which echoes Odysseus’ appeal to Neoptolemus. Philoctetes, in fact, has played Odysseus’ game: Neoptolemus allows himself once more to be persuaded (this time with but a pretended brief demur), and proceeds to the fulfilment (so simple now, apparently),

of Odysseus’ plan to capture Philoctetes (79-85). 470-471.

alone

…

in isolation;

his isolation is stressed again (486-487).

See on 170-172.

473.

take me … as an addition to your company: literally, "place me «in your ship» by the way, among the rest". 473-474. Tam wel aware : : a theme repeated (900, 1031-1032). “I am well aware" echoes Odysseus (79).

475.

bring yourself to do it: again echoing Odysseus (82, cf. 481).

475-478.

Those

of noble

character ... honourable

name:

terms in 475-476 are made particular in 477-478.

the comments

couched in general

He assumes that the boy (as Achilles’

son) is "noble" (cf. Odysseus, 51, 79) and appeals (like Odysseus, 119) to his desire for fame

(478):

he divines,

moreover,

his aversion

to the shameful

(108,

906).

These

COMMENTARY

insights - expressed, for such different ends, in echoes of Odysseus Neoptolemus's thinking. 477. 480.

[127

- will influence

refuse if you this task: another, if very general, echo of Odysseus (66-67). itis not a whole day's toi: Odysseus similarly represented that a part-day was sufficient

"ul his purpose (83). .

bring yourself to it, put

pibe 483.

me

aboard:

the

imperatives

in asyndeton

(i.e. with

no

particle) emotionally colour the appeal (as in 501).

to cause least distress to my companions:

he recalls only too well (473-474) the effect

of his festering sore on shipmates. 484.

that Zeus

who hears

suppliants:

the Zeus

who punishes

the sinner when

appealed to

(Od. 13.213, cf. 1181). 485-486. Ibeseech ... you ... lameness:

he falls to his knees (with pain and difficulty) from

an upright position (290- 292, 820 nn.) which he must (presumably again with difficulty, 486-487. Please do not leave me... paths of men: “the impassioned plea (with increased stress on his loneliness) of 470-471. See on 170-172.

489.

the dwelling of Chalcodon Euboea: in

mentioned, perhaps, to give more particularity,

"a local habitation and a name”. Chalcodon was father of Elephénór, commander-in-chief of the Euboean troops at Troy (/l. 2. 536-545). He was thus a contemporary (and conceivably a friend) of Philoctetes’ father Poeas. 490-492.

and from there ... Spercheius:

syntax.

form

a parenthesis

which

interrupts the

They refer succinctly to the three distinctive features (see 3-6 n.) of Philoctetes'

native region. 493-494. he may be gone from me: 494-496.

the words

[often

the perfect suggests the finality of death.

sent ... imploring him:

the form of words would recall to Neoptolemus

Odysseus’ in his briefing of him (60). by the people who arrived here:

1

himself:

the occasional callers (305).

thus avoiding the need to depend on other people.

Cf. the

fisherman who can dispense with help from Charon (AP 7.585) and the similar "own messenger"

(568).

See further K.A.

Worp,

honorem J.S.Kamerbeek (Amsterdam, The messengers:

497.

"AY TOzTOAOZ',in

Miscellanea

Tragica

in

1976), pp.501-504. with (as Jebb correctly saw) a

literally, "the messenger business"

change of thought to the personal ("the messengers").

For a similar change of thought

(affecting the construction) see on 645. made little of my plight: "plight", since μέρος naturally take its colour from its context. 500.

as both my escort and my messenger:

to my father. 501. save me ..show me pity:

(one's

"portion",

"lot in life") will

i.e. you, as my escort, will also be my messenger

emotional asyndeton (A81n.)

"Save me", as my father

cannot do. my messages (495-496) not having reached him.

life: the reference is to the all and dangerous ... man's how uncertain ı you see 501-503. hidden "future brought to light by time (506, Aj. 646. 647). the

lot of good fortune or of bad:

("the other way").

504-506.

i.e. there is a chance of faring well, but also of faring ill

So "good or the other way, to use a euphemism" (D.22.12).

For necessary it is ... unforeseen

Neoptolemus

(387-388, 436-437).

disasters:

in popular wisdom he vies with

128] COMMENTARY 507-518. The chorus, in antistrophé to 391-402, Neoptolemus to listen to Philoctetes' plea. 507. Pity him

my lord:

continue to play their part by urging

see on 755-756.

510. if ... hate you the ... Atreidae: taking up his own words. 511-515. 1 would count... gain: I at least (but you are the commander:

notice the courteous

expression, 517, cf. 300, 674) would turn a debit account (i.e. the hatred you feel for the Atreidae) into a credit account (i.e. the good it may help you to do for Philoctetes). 515.

where he longs to be: the words, in the Greek, are brought emphatically forward (515), but are to> be translated as following és

516.

|

ip:

δόμους

(517).

the epithets are not merely conventional, but are meant

to encourage Philoctetes by suggesting that his passage home will be comfortable and quick. 517-518. retribution from the gods: a reference to Philoctetes' appeal to the Zeus of suppliants (484).

519-541. A piece of elaborate by-play (conducted as if Philoctetes were not present, 526) concludes with Neoptolemus' agreement. Philoctetes proposes a last visit to his cave, but meanwhile two men are seen approaching (539-541). 519-520.

an onlooker easy

i.e. tolerant

of the

nuisance

at a distance.

Contrast

Neoptolemus himself as praised by Philoctetes (874-876). sated by close contact: the disease will be (as it were) their companion on the ship, as for Philoctetes on the island (268).

525.

|

_ lo

mes

credit with the man he

527.

ang

€

d:

Neoptolemus ironically wishes not to lose his

is in the process of deceiving.

the ship will not refuse ,,, : i.e. whether or not you do (as if their "by no means", 522, had not convinced him).

529.

wherever we wis Sal : Philoctetes - who takes "we" to include himself and understands "to Scyros" - becomes prematurely jubilant (530).

530-531. welcome Most day, dearest of men, aud kindly sailors: see 234n. 533-534.

Let us go:

i.e from Lemnos (taking up the other's "let us sail”, 526). . .. non-home: a

one he had known for ten years. (1453, 1408). 534-535.

you may

a non-home,

maybe, but the only

So cave and island must be solemnly taken leave of

... see what resources kept me

]iving: he does not realise, of course, that

Neoptolemus is aware of them (31-39). 536-537. anyone else .. who had merely got a sight Neoptolemus his own first reaction (38).

theother a stranger: 129.

542-627.

The

of it:

the ironical words will recall to

they realise, of course, that he is in fact a fellow-sailor.

“trading-ship captain"

(128,

See on 128-

547), briefed and dispatched by a

restive

Odysseus (126-127), arrives to report (a) that Phoenix and Theseus' sons have left Troy in

pursuit of Neoptolemus (b) that Odysseus and Diomedes were about to leave to bring back Philoctetes. The charade (superbly improvised as Odysseus had ordered, 130-131) offers Neoptolemus a ‘real’ excuse for sailing and Philoctetes an urgent cause for wishing to go with him (635-638). It may also, by the excitement it engenders, be a trigger for

COMMENTARY Philoctetes' spasm (732).

[129

If so, Odysseus, for once, has over-reached himself, and paves

the way for a set-back which will justify the ^wisdom' of Neoptolemus (431-432). 546-549. with

the same area: my

modest boat

the "land" of Lemnos (1464). and crew:

literally, "with no great outfit.

He excuses himself - a

ship-owner, indeed but a poor man (584) - for venturing to address Achilles' son. from Troy to Peparethos ... rich in grapes: Peparethos, an island off the south coast of

Magnesia, is supplying its wines (Ar. fr. 334.2,

POG III.2, p.188) to the Greek contingent

in the Troad. Ships from Lemnos were similarly used (Il. 7.467-468). 551-555. as I found myself in a similar situation: i.e. had arrived here also (546). the new plans: with the common sense of "new «and therefore» sinister" (52 n., 560, 784, 1229).

555-556. And stage, they (i.e. "lying land: since

not only plans ... taking action ... 1616 talk: the plans are past the planning are "deeds in action" (cf. 567). “Idle talk" loosely reproduces ¢fapyovpeva idle or unfinished", X. Cyr. 2. 3.3). The word is applied (Plu. 2.2e) to "idle" ἔργα suggests “tilled land" (Hdt. 1. 36.1) the metaphor (“fallow”) is felt here

also (Webster).

557-558.

forethought your kindly ... will be gratefully remembered:

«produced by» your forethought will stay pleasing".

literally, "the favour

Note xapıs, "favour", not "thanks

for having been so thoughtful". 559-560. the ‘action that you mentioned: a reference back (cf. 26) to 556. what ominous plan: literally, "newer plan", see on 551-555. The comparative, while in itself implying "sinister" (cf. E. Or.1327), is also literal, i.e. worse than what they have

done to me already. 562. Old Phoenix and Thesus sons: for Phoenix see on 343-345. The sons of Theseus are obscurely introduced to effect an Athenian connection (Fraenkel, Due Seminari Romani, p.60, Kamerbeek). They figure only in post-Homeric story (Arctinus, The Sack of Troy,

EGF, p.50), and have no direct link with Neoptolemus. 567.

assured Be ... that jt is being

construction

using

done:

ὡς to introduce

the construction

an assurance.

is a (con)fusion of two types of

It could

either preface

a complete

sentence (117) or be followed by and closely connected with a participle (253). 568-569. Odysseus... himself as a messenger: Neoptolemus assumes the answer to his question (566) and names Odysseus as the Atreidae's natural agent. Did fear ... hold him

back?:

he maintains (as he must, with Philoctetes present) his view

of Odysseus as coward (457).

570-571.

He and Tydeus' son ... were setting sai}:

see on 416-418.

573-574.

There was one ... do no t speak loudly:

Neoptolemus may have turned back from

the cave to meet the messenger, but Philoctetes, although up till now ignored (see on 519-541), is evidently within earshot (see on 568-569). The messenger, to arouse his curiosity, now whispers - allowing him, however, to hear "do not speak loudly" - and manages, while muttering his next words (576-577), to convey their general drift to Philoctetes. The "aside" here described, of ccurse, can only be conventional, since it must be audible

to the audience and thus (wherever he is "on stage") to Philoctetes.

See David Bain,

Actors and Audience, p.83. 575. is is the famou lloctetes: — Neoptolemus, in Philoctetes' hearing, echoes Philoctetes own words (261). The man and his bow (654) are both now "famous",

130] COMMENTARY although

(till lately)

totally

unheard

of (251-253).

He

assumes

that the listener will

detect at least his name (as he does, 578-579). 578-579.

What is he saying. boy?:

ie. what does he mean (in 577) by saying "take yourself

off?" Why is the sailor ... bartering ... about me?:

he fears that the merchant (for whom

the

verb is apt) may be "making a deal" not to his advantage (fr. 583.7, TrGF 4, p.439). But he does not suspect Neoptolemus nor (seemingly) that he 1s himself "the other man" (570). 580-581. Ido not yet understand what he is saying: the reference is only (as in Philoctetes' question) to the ı man's last muttered words (576-577). us | ight: and not (in Philoctetes' words) "darkly" (578).

583 584.

Li receive > many benefits

χρηστά

585.

Θ᾽

- . recompense in

for

services:

the words

noAAla)

are to be taken with both δρῶν and drrindoxo.

Lam hostile to the Atreidae:

he makes explicit, for Philoctetes' benefit, his earlier

assertion (389-390). 589-590. Watch what you are doing ... talking: go on

on their rôles.

both actors have thoroughly entered

Their curt exchange - marked by antilabe, see on

54-57 - is a further

playing-out of the charade. 591-592. in search of Aim: it is odd that the disclosure arouses no response - in words, at

least - from Philoctetes. We must surely assume some startled, angry gesture. violent Odysseus: the description of Odysseus as Philoctetes too remembers him (314 n.), serves to sharpen his anxiety to leave immediately. 593-594. They are under a solemn oath to bring him: the combination of particles here is employed in oaths and threats (Tr. 1185-1187). by persuasion o[ brute force: precisely the means Odysseus himself had earlier ruled out (103). See on 610-613. “Brute force", literally, "mastery «arising out» of physical strength". Cf. 104n.

596-597.

he bad greater confidence .. being of able to it: the words (again intended for

Philoctetes' ears) contradict, as Neoptolemus reasoned wish for non-involvement (70-76).

598-600.

But why

... so long

ago?:

knows, Odysseus’ real views (103) and his

the involved word-order in 598-599 is hardly to gain

alliteration (Kamerbeek) but either to emphasize the pronoun

τοῦδε

(Jebb) or to stress

the speaker's lack of comprehension. the imperfect εἶχον

combineto give the sense of a pluper ect 601-602. w exhortation 603.

the perfect participle

tri

… 7:

ἐκβεβληκότες

he perhaps recalls the chorus's

to himself (516- 518)

perhaps you

(1329-1342).

and

have not

heard it:

ironical, in view of Neoptolemus'

So far, of course, he has only such as Sophocles

detailed knowledge

allows him (113-115,

346-347). 604-609.

aseer ... Helenus ... Odysseus ... captured him:

Odysseus's capture of Helenus (son

of Priam, and a prophet, //. 6.76) was narrated in Lesches' Little Iliad (EGF, p.36).

Homer

represents him as advising and being obeyed by Hector (Il. 6. 86-102), because of his ability to understand the speech of the gods (/l. 7. 44-53). the wily one, of ... shameful, base repute: he is "wily" (like his patron Hermes,

133) and

"hears every shameful word", i.e. "has everything shameful said about him" (cf. 1074, 1313).

See on 119.

COMMENTARY

[131

a fine quarry: cf. Neoptolemus' own words (116). 610-613. prophesied He .. among al] the rest: sc. that I need not mention here.

that they would never sack ... without fetching ... from this island: if this is true (which we cannot tell) and told him by Odysseus, the latter (in accordance with his view in 103)

would seem, in spite of Helenus, to have decided (see 617-618) that "persuasive wor could be dispensed with. 617-618.

He meant (he said) ... against his will: Philoctetes' willingness was required by the

oracle (as Neoptolemus knows, 1332). 618-619. enjoined he ... to cut his head off: see JI. 2. 258-259, Od. 16. 102-104. Helenus' volunteering for death if he were proved a lying prophet (1341-1342). 621.

anyone for whom

622. the utter

devil:

you

care:

Cf.

like your "greatest friend" (586).

the abusive term (recurring El. 301) may be colloquial (cf. Ar. Ach.909),

but comedy offers no examples.

Cf. 927-929n.

624-625. [Lpersuaded shall be ... Hades: out of I am as likely to come back, of my own accord, from death as to set foot, of my own accord, in Troy. like his father:

ie. Sisyphus, see on 416-418.

The story of how Sisyphus tricked Hades

to release him- to punish his wife who had left him (at his own request) unburied - was dramatised by Aeschylus in his Sisyphus Drapetes (TrGF 3, p.337). 626-627.

I wil go to my ship:

628-675.

The messenger's object is achieved, and Philoctetes - convinced now that Odysseus

will be coming

(634)

see on 132.

- is urgent to be off (as he thinks) home.

Neoptolemus,

after

pleading an adverse wind, agrees, tries deviously and without success to gain "the famous bow", and resumes with Philoctetes that last visit to the cave which the messenger's advent halted (539).

ing:

633-634. 409).

a reiteration of his earlier opinion (407-

635-638. let us be off ... Let us go: the latter words (see 533) take up his earlier ones (635) more urgently. seasonable haste ... respite: the gnome, is marked by gnomic aorist. He must surely be thinking, at the same time, of the sleep (272, 826) that brings him relief from his own troubles (760,

1422).

There is, however, no reason to suppose a forward glance to "the

disease scene" (Webster).

639-640. once head-wind the has gone down ... it is contrary: a real, not pretended objection (he could hardly have deceived Philoctetes here).

The favourable conditions awaited (for a

voyage to Scyros, 464-465) have not yet come. — Neoptolemus' hesitation here has nothing to do with "dislike of tricking Philoctetes" (Webster). The contrary wind - it is favourable for Troy, in fact - is made a pretext for delay, to enable Philoctetes to "persuade" him. See on 855 and 1450-1451. 641. voyage A ... fair-weather a one: i.e. in effect, "there is no time like the present". 642. mistaken: You are Le. if by "ills" you mean Odysseus and Diomedes (570). He does, as

his further gnome shows (643-644). The general truth there covers the particular occasion: see on 475.476. 645. All right, ..]et us go: the plot (as this echo of 526 so clearly demonstrates) has not been advanced by Odysseus' intervention. 647. part ofa small store: 649-650. [have ah

which Neoptolemus has seen (33-39). and: as Odysseus had conjectured (43-44).

132] COMMENTARY so that I manage

fully to control it:

in implied assurance that the wound

will not be

troublesome (473-474 n.). The verb is used of taming wild beasts, Euph.177, Powell, Coll. Alex. p.58): the raging sore is regarded as a wild beast. See on 7-11, 268, 696700. 651. bring it out: the verb is the vox propria for bringing out theatrical props from the stage-building (Ar. Nu.19). 652-653.

Any

21.492).

of these arrows

mapa

654 Isthis .. ihe

bow

... fallen

out ... oversight: by

i.e. from the quiver (cf. Il.

- , "on the side", implies "unnoticed". famous bow?:

see on 575.

Philoctetes had earlier called attention to the

- see on 288 - without evoking comment.

But now

Neoptolemus, excited and

emboldened by his success in the charade, conceives the notion (being sure of having

captured Philoctetes, 101) of getting into his own hands, by persuasion, the bow that Odysseus had stressed as so important, and without which he himself would not take Troy. 656-657.

Is it possible for me to... revere it as a god?:

he knows (262) of its former divine

ownership and guesses what that means to Philoctetes. He is playing, therefore, on the other man's emotions, and his words are not (or only partly) "the young soldier's reverence for a great weapon" (Webster). 658-659.

this and whatever else ... may help

you:

ironically spoken in his ignorance

how, and how vitally, the bow is meant to help. (661). 661.

If it is right... if not, let it be:

of

Neoptolemus plays down the matter

the moral stance assumed here is the easier because it is

not untrue to his ral naturee (86- 88). 662-666. ἡ >; ... reach the of foes:

Philoctetes, taken in by the boy's

pieties, emotionally lauds his benefactor (his words in 663-666 recall the Psalmist, Ps. 30.3, 18.48).

Euphoria dismisses dark forebodings (493):

into the sunlight (624-625), he is now

above his enemies,

raised (as it were) from death and in longed-for Octa

(479,

as good as reached) beyond them. 667-668.

for you

Neoptolemus.

... to

touch

and to return

to me:

the words

imply

no

distrust

Philoctetes assumes that the boy will wish to handle it, admire it and

linger - with questions to himself - on the weapon's history and craftsmanship. this there is no time just now. 670.

of

an act of kindness:

which, again, there is no time to talk of here.

And for

He had kindled the

pyre for Heracles (at his request) on Oeta (727-728, 801-803). 671-673. Lam overjoyed ... a friend: he has, of course, good cause to be content with the

way he has gained Philoctetes' friendship.

The σόφισμα

(14) seems certain to succeed,

despite the temporary set-back with the bow.

whoever knows how... a friend above all possessing: he cloaks disappointment in a finalising gnome. 386-388, 504-506). Its particular point lies in Philoctetes' promise to allow him, at some stage, to touch "the famous bow" in return for the promised passage

home to Oeta. 673.

Please go in: a courteous formula (300n.). See also on 511-515. politely returns an invitation from the "owner" of the cave to enter first.

Neoptolemus Contrast his

later abruptness (730), and Odysseus' abrupt "come you" (1068). 674-675.

feels a need to take ... a helper:

it may be (Kamerbeek) that already Philoctetes is

aware of his impending fit (732). The noun denotes a comforter or helper "at one's side" (Ar. Plu.326, cf. Ec.15). The over-run of the syntax here may be emotional (see on 263-264).

COMMENTARY

STASIMON

[133

676-729.

Stasimon (a term first found in Aristotle, Po. 1452b 17) is explained as a song from the chorus when they reach and have taken their "stand" in the orchestra. The stasima separate the "scenes" or epeisodia (Arist. Po. 1452b 20), but Sophocles here, despite the play's three episodes, has given his chorus (uniquely) only one.

It may be that he wished the suspense

uninterrupted by lyrical rumination or reflection, which is, indeed, rare from the chorus in this play (837-838, 1140-1142 nn.) See further Burton, pp.239-240. The chorus here sing, in imaginative sympathy, of Philoctetes' pain and isolation. But that is over now, his end is fame and happiness, and Neoptolemus will take him home. The song consists, for the most part, of aeolics in two pairs of strophe and antistrophe See further on Metre, pp. 167-168. 676-680. heard I have about ... the running whee]: a mythological parallel for the tragic sufferer (as Ant.944-987 and elsewhere). Ixion was punished, for an attack on Hera's

honour, by binding to an ever-turning wheel (Pi. P. 2. 21-48, Apollod. Epit.1.20). Text is doubtful, since metrical responsion between strophe and antistrophe (678/9 and 694/5) is faulty. The fault (in 678/9, since 694/5 seems regular) is tentatively remedied: see T.C.W. Stinton, "Notes on Greek Tragedy, II’ JHS 97, 1977, pp.132-133). But ἄμπυκα is a curious word for "wheel", and no explanation is compelling. Thus (for example) ἄμπυκα has been read as (1) (gold) diadem (2) (gold) horse's headband (3) bridle with

such a golden headband. Ixion's wheel was round, was golden because fiery, and was "the bridle of his insolence" (D.B. Robinson, Topics in Sophocles Philoctetes', CQ N.S.19, 1969, pp.42-43). 684. He wronged no-one, defrauded none of anything: unlike Ixion. The Homeric commentator

Eustathius

(Introduction, n. 94) refers to the words οὔτε

play to exemplify Homeric τι (sc. κακόν).

τι

ῥέξας in this

This may be taken to justify the text.

The line becomes an iambic trimeter, as must its "correspondent (699).

685.

ame towards

air dealing among t acted fairly: the sense is not that he was unfair others - which would contradict their previous assertion - but rather that in a

civilised community he dealt and was dealt with fairly by his peers. 686.

perishing he was ...

longer by a syllable emendation

this line, in the transmitted text, 1s

than its antistrophic counterpart (701).

is subjective:

some

here

The

(for ἀναξίως) prefer ἀτίμως

choice of line for (Erfurdt),

retaining

(in 701) ἄλλαι ; others prefer (as here) to keep dva£rog and read (in 701) ἀλλαχᾶι. See on 701-704. The this again 687-689. astoun dsme: adding δ αὖ (Hermann) to effect responsion (702).

omission would be easy before (Gav ya. as he listened alone: stress on his isolation (691-692). 691-692.

heautoi

|

|

geiton

(

kai homoros.

ur:

See on 170-172.

cf. (with Jebb) Lucian, Tim. 43, monos

The phrase, though a bold one, which Lucian no doubt

imitates, is less so than other suggested emendations. had lost the power of walking: he is "lame" and "without a foot" (486, 632): see on 290-

292. none living

near to help in trouble:

native population".

literally, "no neighbour

for his troubles among

a

134]

COMMENTARY

694-695. to whom he could unburden his laments... spilled his blood: literally, "in whose presence he could groaningly lament, to answering and similar groaning (ἀντίτυπον), the ravager that gnawed . ." (i.e. the disease, cf. 7, 313) "and . ". Bapufpws (like aluds, 696) is a unique noun: see on 186-187. 696-700. to gather ... soothe with them: literally, " (who) having gathered "something from the earth, would soothe with... herbs". should ever a fit fall on him: the text creates an iambic trimeter (684 n.). The verb is

technical of the onset of an illness (Th. 2.49.4). On Sophocles and medicine see N.E. Collinge, Medical Terms and Clinical Attitudes in the Tragedians' (BICS 9, 1962, pp.4652). the sores of his envenomed foot: év6rípov, a word that belongs again to medicine (cf. Dsc. 3.11.1) - see on 696-700 - but also conjures up the image of a wild beast. See on 711, 268, 649-650. 701-704. he would limp... from one place to another: the simile of the helpless child is striking. Their words otherwise recall the cripple's own description (289-295). 704-705b. wherever.. - what he needed without trouble: literally, "«to there» from where he could find ease of provision". See on 283-284. 709.

that we mortal

men enjoy:

ἀνέρες

| ἀλφησταί

are either "men

who earn their living"

or "men who «as their staple food» eat grain" (Od. 13.261, with Stanford). second explanation

is appropriate:

Philoctetes has not shared mankind's

Here the

enjoyment

of

“anything in the nurturing earth's bounty” (1162) 710-711. whatever nourishment ... from his ... bow: their words again recall Philoctetes’ own account (287-295). Note the deliberate repetition φορβαν ... φορβάν ‚food from the earth / food gained by hunting (708,711). 712-715. Poor soul, who ... had enjoyed no drink of wine: see on 170-172. "The masculine relative is used here "in accordance with the sense", since the thought is of Philoctetes, not

his

wuy7.

716-717. would ever look to discover ... standing water: literally, "looking «to see where» he might find «it», would approach ..". The chorus mean (as Jebb says) to paint the

blackest picture; but they have not, of course, heard of the local spring (if still there, 21) or the others mentioned (1461). 719-720.

descendant g of good men:

the son of Achilles,

in whom

god-like power

(they

themselves have claimed) is vested (138-142). will emerge ... famed and happy: “happy”, in that he is going home, "famed", as the capturer of Troy. The chorus (see under) confuse the true and false scenarios. 721-726. taking He is him ... Spercheius: see on 490-492. We need not suppose that the chorus speak untruthfully because they see Philoctetes re-emerging (Jebb). They wish, of

course, for Troy's fall and their own young leader's glory: they also wish, confused as they are in their emotions, that Philoctetes could in fact go home. For whatever reason, they seem not to be concemed - even in this rare case of the actors’ tota] absence (E. Alc. 746, A. Ec. 234) - to stand outside the dramatic situation. See further Introduction, n.14. 727-729. the brazen-shielded hero: Heracles is referred to here as a warrior in armour (and not

an archer, as elsewhere in the play), because he had captured Oechalia in Euboea "with his spear" (Tr.478) and not his bow.

Oeta (489-490, 729).

That exploit is readily recalled because Euboea is near

For his representation in literature and art see G.Karl Galinsky,

The Herakles Theme (Oxford, 1972).

COMMENTARY

[135

glowing ... drew near to the gods ... Oeta: Heracles, in torture from the poisoned shirt of Nessus (which Deianera his wife had sent believing it a love-charm), and stricken by the

news of her innocence and suicide, made Hyllus his son swear to carry him to Oeta and there lay his body on a pyre. The story is best known from Sophocles' Trachiniae (which ends with Heracles being carried to Mt. Oeta), but other versions offer supplements and details (DS. 4. 38.4, which explains the reference to Zeus' lightnings, Apollod. 2. 7.7).

SECOND

EPISODE

730-826

730-826. Philoctetes and Neoptolemus re-enter. The former, attacked by a spasm of his pain, but anticipating the sleep that will succeed it (766-767), hands over bow and arrows for safe-keeping. Delirious now, he asks to die like Heracles, but growing calmer, seeks and gains a pledge from Neoptolemus that the boy will not abandon him (813). A further brief delirium ends in sleep.

The scene employs, for emotional effect, apostrophé (παῖ, τέκνον), antilabe (conspicuously, 753), repetitions (742-745, 797), and (especially in 740ff., see Webster) free resolution of the metre. 730-731.

Keep going. please:

See on 54-57, 481, 865-935. see on 673.

Neoptolemus (no further ploys required now) is

urgent to get Philoctetes to the ship. Why are you ... so suddenly rooted to the spot?:

paralysed (ἀπόπληκτος, a medical term, Hp. instinctive cry of pain. 732.

the cripple has pulled up abruptly as if

Aph.6 .57, see 696-700 n.) and stifles an

Ah, ah ...: an exclamation that stands outside the metre.

See on 219.

733-734. What is it?... You are not in pain, are you... ?: the questions, though seemingly Naive, are understandable. Neoptolemus knows little of the form that Philoctetes’ spasms take (except for Odysseus' passing comment, 9-11), and he cannot, in any case, afford to exhibit any knowledge. 735-737. toeasy: be another term from medicine (Hp. Aph.2.27). O you gods!:

he pretends (see 738) that he exclaims in prayer, not pain.

For the rhythm

of 737 see on 101. to come

as saviours:

the sea-nymphs

will be similarly prayed to (1469-1471).

The

prayer - though here feigned - is in keeping with his plea throughout for safety and salvation. See on 297, 740-741. What is wrong with you? .. some

distress:

he begins to sense the reality of

Philoctetes' pain, but incipient sympathy mingles with impatience. 742-743. [shall not be able to hide... from you: “he reference (we note) is to Neoptolemus and his sailors. He might not so much have minded had his inability been exposed to Neoptolemus alone. jt 1s

745.

goin

ough

me:

sc. the pain.

The subject is (loosely) κακόν (742).

Lam being devour red: the word is that used by Heracles in his pain (Tr.987).

748-749.

strike at my

himself (1204). 751-752.

heel_... stike

hard:

he later asks the chorus for some weapon to kill

Cf. in genera Tr.1015-1016.

What is new ... ?:

i.e. you did not behave like this before.

to explain this new behaviour?

See on 733-734.

Is there anything new

1361 COMMENTARY §

1

idly:

recalling Odysseus's words (11).

753- 754. You know. you do not know? initial certainty and final incredulity in face of Neoptolemus' insistence - you do not recognise Philoctetes' trouble as you did not Philoctetes (249). 755-756. Itterrible is the burden .. pity: Neoptolemus cannot pretend to ignorance any

longer and, besides, the pain's reality now fully strikes him. It is from this point that one may date the sympathy he claims to have experienced "for some time past" (806), and that Philoctetes (influenced, as intended, by the chorus? 507 n.) believes he already feels. Yes, terrible: for the repetition ("you may well say "terrible ") cf. 759-760). 757-759. Do not let me down: the plea (recalling his own words, 93-95) serves subtly to

sharpen the dilemma , Neopiolemus. sensess already (757). |

|

;

:

ay:

πλάΐνης, literally "a wanderer" (OT

1029) is: a medical term t for intermittent fever (Hp. Aph.3.22).

terminology

The medical

—- see on 696-700, 730-731 — recommends this reconstruction of the text.

or man, indeed

761-762.

See 807-808.

... reveals me:

see on 755-756.

Do you want me to ... not that: partly a show of independence, partly the invalid's

reluctance (cf. ot?) to be touched. 762-765. a Ist | asked me

Cf. (for the question) E. Or.218. : touchingly, he is still free from suspicion.

See on

667-668, 771. 766-767. sleep comes over me: this sleep will herald the end of the ten years’ misery, as another did its beginning (272-273). 769-771. | gantime: they that the messenger told us of (570-571). He cannot, it may be, bring himself to name them (see 416-418). either voluntarily or by compulsion:

the stock antithesis (cf. OT

1230)

conveys

no

suggestion of fear in Philoctetes that the boy might voluntarily so act. 772-773.

you cause

...

your own

death and the death

of me, your

suppliant:

Philoctetes'

death, because his foes will have the bow, Neoptolemus' because he will be punished (Philoctetes assumes) by Odysseus and the Greeks. The verb, of course, is literal: Philoctetes - unless he already has in mind some thought of suicide (see 999-1002, 12031211) - forgets that Odysseus, to capture Troy, must spare him. 774-7175. you tion will eeded: literally, "(be bold) as far as my

foresight is

concerned", i.e. I shall, as you ask me, act with prudence. except to you and me: 1.6. no hands but ours will touch them. He seems (perhaps unconsciously) to echo and accept, in these new circumstances, Philoctetes' terms for handling the weapon (667-669). good luck to the transaction: meaning

(1) may luck accompany your handing of them

over (i.e. may you find release from pain) possession of the bow. 716-778.

show reverence for Envy:

(2) may luck be with me now that I have

i.e. in your reverence for the bow (657) do not forget the

jealous gods. Neoptolemus himself had uttered corresponding "Envy", is here personified as a deity cf. Hdt.1. 32.1. great grief … as to me and to the one who . .:

pieties

(660-661).

he sees in himself and Heracles, proud

owners of the bow, examples of the vengeful wrath of Envy. 779. may the wishes of both of us be granted: his prayer is - probably intentionally - vague: may both of us share good luck and no more grief. He means (a) may both of us reach

now ;/ knows - see on | 101 and 114 - if Odysseus's words by the messenger are truthful (610613), that Philoctetes too must go to Troy (cf. 839-840).

COMMENTARY

[137

779-781. Andr | ave a favourable | assage: the wind earlier was wrong for Scyros (639- 640), and it may ' be, though he agreed to sail despite it (645), that his prayer ts for a change of wind to suit them. The words, if so, are for Philoctetes' benefit: Neoptolemus wants a wind set fair for Troy. See on 639-640, 855 and 14501451. wherever

heaven

... mission lies:

pious ambiguity

(as 529).

These lines suggest (cf.

528-529) that his thought is of imminent departure. He has hopes, that is, that, despite what has been told him (766-769), the fit may have passed and Philoctetes now be able to manage to the ship. 782. [fear ...

passage and Sophocles’, 783-784. some |. SS1- 555. rat

Philoctetes dispels them (782). : the text (a) represents the clear sense of the

(b) restores the desired iambic trimeter. See R.D. Dawe, "Emendations in PCPAS N.S. 14, 1968, p.17, n.1). new and terrible attack: representing the sinister overtones of "new". See on ill yc

o

me: he can only too well foretell the spasm's onset.

Here it comes, close at hand pow.

προσέρπει

is not an intrusive stage-direction, i.e. "he

crawls” (so Dawe, Studies on the Text of Sophocles, Ill, 1978, p. 129) “towards him". The repetition, on the contrary, is deliberate (cf. 743-744, 804-805), "It comes on - here it comes ..." 789. You know the case: literally, "you have" it (cf. Ant.9), as you earlier claimed not to (753). But these words, and the following, are addressed to Neoptolemus and the chorus,

whose sympathetic plea (507-518) he remembers and accepts at its face value. 791. my friend from Cephallenia: in bitter irony, of Odysseus (263-264 n.). 793-794. Q... Agamennon. Menelaus: the reference to Odysseus (791) is anonymous, and there is much to be said for the deletion here (with the rest of 794) of the actual names of

the Atreidae (cf. 263-264). See M. L. West, Tragica VII ' (BICS 31, 1984, p. 185). 797. Death O ...: the cry of Aeschylus's Philoctetes also (fr.255, TrGF 3, p.358). Cf. (from Heracles) Tr. 1041, Aj.854. 799-800.

My

son, noble-hearted my son:

the appeal here to the boy's innate nobility of

nature - see on 50-51 - is touching, and touches, we may well think, Neoptolemus. 806.

See on

800-801. please take and burn me ... fire that men call Lemnian: do (as a friend) for me what I (as a friend) did for Heracles (801-803, cf. 727-729). "This fire that men call Lemnian" (the proverbial Λημνιον πῦρ, cf. Ar. Lys.299) is the Lemnian volcano Mt Mosychlus.

It had close associations with the volcanic god Hephaestus (PGII, p.122, 22), who had landed there and been cared for by the Lemnians when thrown out of Heaven by Zeus (ll. 1.589-594). 801-803. Lioo, you know... weapons these you now hold: see on 727-729.

804-805.

What do you say, boy?:

229-231) 1s silent.

Neoptolemus, as earlier at first sight of Philoctetes (see

But his silence here - as his next words show - suggests a growing

sympathy for the man he will still (in spite of that) deceive.

at

are your thoughts now centred on your thinking»? 806.

[have felt distress for some time past:

...?:

literally, "where" (sc. gnömes) "are you «in

perhaps (since πάλαι

need not imply long time,

589) this genuine feeling dates from his full realization of Philoctetes' suffering (755-756

n.). 807-808.

be brave as well:

he fears that Neoptolemus, despite his good intentions, may

succumb to the disgust (473, 900) of the illness.

138] COMMENTARY this sickness comes...and... goes away: see on 757-759. (Hes. Op.102-103, cf. Tr. 980-981). See on 696-700.

810.

we will remain:

otra,

of recurrent

illness

he knows, of course, that he cannot leave without him: see on 779.

He

is not, however, despite that knowledge (expressed openly in 839-842 n.) prepared now, as earlier (30). to use force.

811.

Ic: not ; | | oath: and hence I ask only a hand-pledge (813 n.). His touching trustfulness is | like that of Polyphemus in the good faith of the devious Silenus (E. Cyc. 539): Heracles, fearful that his dying wish may be frustrated, insists on both oath and hand-pledge from his son (Tr.1181-1190).

812. 813.

No need: itis not right for me ... : ambiguous, of course, but baring his true feeling. Give me your hand in pledge: the customary addendum to an oath (X. An. 2. 3.28) is

here deemed its equivalent. 1398). 814.

Take

me there...above:

Philoctetes later lays great stress on this hand-pledge (942, the best explanation is "up there «to Mt. Mosychlus>"

me as I asked you to just now.

to burn

Philoctetes , at the touch of Neoptolemus's hand (cf. 761-

762), reverts, as remarked by Neoptolemus (815), to his earlier delirium (799-801). He voices (whether consciously or not) the wish to die by burning on a hill-top like his

friend.. 815.

opce more delirious: see on 814. Why. do you look at ... heaven above?: he is looking, in fact, towards the volcano. 816. Let me go: Neptolemus has retained his hand-grip (818 n.). 817. .You will kill me if you touch me: as he is, in fact, now doing. See 817, Tr. 10071009, where Heracles with the same cry ("you will kill me") objects in the same way to being touched.

|

|

ow: Neoptolemus had feared some act of desperation

(a suicidal leap, perhaps, cf 999-1002) from the other in his temporary madness. 820. no longer allows me to stand upright: a clear indication (cf. 894) of his usual stance when not in pain. See on 290-292. 821-822.

Sleep will grip the man:

as he himself forecast (766-767).

827-864. An interlude while Philoctetes sleeps. The chorus lull him with a prayer to Sleep (827-832), then, in a sharp change of mood, urge Neoptolemus to seize his opportunity (the wind

is with him,

855).

But the boy's better nature is now

stirring (842),

and he

silences them as Philoctetes wakens. Rhythmical patterns and structure are discussed in W. Lameere, "L'Ode au sommeil du

Philoctéte de Sophocle (vv.827-864)' (AC 54, 1985, pp.159-179). The chorus sing in mixed rhythms in a strophé and antistrophe wth a following aeolic epode Neoptolemus

expresses his opinion in hexameters (839-842). 827.832.

Sleep ... come ... come

in healing:

For details, see Metre, p. 169.

the lines show the structure and language of a

lullaby (J.Waern, ‘Greek Lullabies', Eranos 58, 1960, pp. 4-5). They also recall the contemporary paean, and Sophocles' own interest in cult hymns of Asclepius (J.A. Haldane, “A Paean in the Philoctetes', CQ N.S. 13, 1963, pp. 53-56).

Or.174-178. 829. we pray you:

Cf. (in general) E.

| with the implicit

thought,

"may

Sleep benefit us no

less

Philoctetes". They refer to themselves in both the plural and the singular (828, 832): on 1218-1221. The prayer is "genuine but not disinterested" (Webster).

than see

COMMENTARY

[139

with gentle breath: exact responsion with 844, which seems error-free, requires εὐαές, a vocative by attraction. 829-830. with blessing. lord. with blessing: cf. E. /on 125-127.

his eves ... this gleam: the “gleam” (since Aegla is the daughter of before 830-831. Hold Asclepius, Powell, Coll.Alex. p.136,13) is that of "serenity which the god of healing brings" (as Webster attractively explains it).

ἀντίσχοις

restores exact correspondence

with 845. 833-834.

your future stance ... your next step:

where you will stand (your attitude to this new

situation), where you will go (the path that you will follow). The verbs are figurative (as E. Alc.86) and the text (if the first δέ is excised) need not be suspect.

834-835.

And how .. do you see

your plans hereafter?:

punctuating as a question, literally

"and how «are you» in thought concerning what happens from here on?". 836.

Why should

837-838.

we hesitate ...?: as you have indicated (810).

Opportunity. you know ... by instant action:

475-476).

a piece of popular philosophy (cf.

as the “supreme overlord of every human

Opportunity... has the final say in everything: action” (El.75, cf. Pi. P. 9.78).

839-842.

The authoritative and oracular hexameters, delivered in a ringing tone of voice,

without concealment (844-846), suggest a growing self-confidence that rests upon a growing understanding of the oracle. Heaven's influence begins at last to overcome Odysseus’, and Neoptolemus rediscovers (842) his abhorrence of lying (100, 108). 839.842.

an empty prize:

the “quarry” which earlier (through Odysseus's persuasiveness) he

had claimed that he must hunt down (116).

him: if we sail without

the implication (as he sees it) of the sailors’ vague remarks.

He

does not suppose them to contemplate - nor does he himself now - the use of force to carry off the enpple. See on 810.

> CIOWN ...

y: as Neoptolemus, in fact,

|

|

had known or guessed - see on 101, 114, 779 - butit relegated to the background in excited concentration on the bow. The "foul practical and moral failure. work ... abetted by falsehood ... unfinished: disgrace" (cf. 1228, 1234) results from the perversion of heroic ideals (see 120).

843.

the attitudes earlier expressed are now

these.. are things that heaven will see to:

Neoptolemus, to a chorus touched by Philoctetes' plight, had professed to see

reversed.

But here their words are no more than a common-

in it the hand of Heaven (191-200).

place (cf. 1118). |

aga

an

"ὁ Keep

your voice down:

utterance of whatever words you answer me".

literally, "send forth low the

They had themselves presumably lowered

their voices at their brusque change of addressee (833).

846-848.

the sleep of sickness - sleep no - keen-sighted is in everyone : literally, "all men's

sleep is keen of sight (evépaxns λεύσσειν ) in sickness", 850-851. that task, the task we came for: i.e. as implied by them in 834-838, to get and to make off with the bow.

853.

i

]

yur_attity

vards

him:

the attitude implied in your comments (839-

842). The repetition in γνωμαν toxeis (see foolishly pitting his own mind against καιρός.

837)

implies

that

Neoptolemus

is

140]

COMMENTARY

854.

possible it is

"saw".

... let me tell you:

See on 837-838.

and coming thick and N.S.16, 1966, p.11).

855.

859.

πυκινα

they end (as in the corresponding

strophé) with a

7 ' ἐνιδεῖν, literally, "«there are» troubles limitless

fast to see".

See

L.P.E.

Parker,

"Porson's

Law

Extended’

(CR

The wind ..is with you: perhaps metaphorical (cf. Tr. 815), i.e. this is your opportunity. The wind, however, is right for Troy: see on 639-640, 779-781 and 14501451. sleep in the warmth

is sound sleep:

the chorus (unconsciously, no doubt) contradict

themselves (see 846-848) as accords with their purpose of the moment. They are not concerned with sleep's value as "restorative" (Jacques Jouanna, "Le Sommeil Médecin ...' in Theätre ei Spectacles dans l'Antiquité, Leiden, 1983, pp. 49-62). 861. like o | Q : Jades: Sleep is the brother of Death (/I. 14.231). 862-864. an undertaking

troubles (854).

THIRD

which

brings

no fear:

unlike your ideas (839-842), which

threaten

A final gnomic utterance from the chorus (cf. 837-838, 853-854).

EPISODE

865-1080.

865-935. Philoctetes wakens, free from pain, and finds Neoptolemus still present. His gratitude further moves and embarrasses the boy, whose frank admission that their goal in fact is Troy unleashes a fierce denunciation, capped by pleading, which reduces Achilles’ son to dumb confusion. Emotional effect here is gained by (a) apostrophe (for example 923, 930, 932) (b) antilabe (917,921) (c) asyndeton (931-934, 941, 945) (d) free and frequent resolution of the metre (for example 923, 932). See on 481 and 730-826. 865-866.

I bid

you

be

quiet:

980). and realistic; be for ..:

similarly, the old man bids Hyllus not wake Heracles (Tr. 974-

he is wakening, there is no time for more discussion now, but you

cannot seriously think that we should leave him. 867-868. daylight O ... o these strangers: see 234 n.. a steadfast watch: the sense in oixovpnya is of a guardian 1328).

unlooked for in my hopes:

them (cf. 1066-1067). that Neoptolemus

animal

(οἰκουρῶν

ὄφις,

i.e. that my hopes would not have credited, unbelieved by

He does not mean that he had thought he would awaken to find

had left him, but rather that he had never hoped for any visitor who

would have pledged himself to stay in these conditions. 872-873. the commanders: fine with heavy irony (Ant. 31). 874. anoble nature and of noble stock: in implicit contradistinction to Odysseus (in Neoptolemus’ description, 384), who is linked in his mind with the Atreidae (314, 406). The words (cf. 904-905) will have further jolted Neoptolemus, with his pride in his and his father's "nature" (88-89, 902-903, 1314-1315). 875-876. my cries and my foul smell: the shouting (732, 739, 745ff., 754) and smell which

had upset his colleagues (11,1032). 879. lift me yourself: i.e. it might be too much to require of your men (cf. 890-892). 880.

faintness: my

See on 696-700.

the fatigue (κόπος, Hp. VM

21) that follows his fierce attacks of pain.

884-885.

the signs:

COMMENTARY in the medical sense (cf. 880) of symptoms (Galen 9.217 Kühn).

inthe light of your present circumstances:

the "circumstances"

[141

are those that they had

witnessed, his terrible agony and death-like sleep. that you were dead: cf. the chorus's comment (861).

886-88 . And now,Iaise yourself: not, of course, a negation of his request (879), but offering a helping hand (see 889). these men

will carry. you: i.e. you may wish to be carried, not to walk, and I assure you

(despite what you imply, 879) that my men will tolerate it (cf. 522-523, words which Philoctetes rate

in

inn fact, had heard and welcomed, 530-532).

ca

à

|

893- 896. So stand up... taken? Taplin, "Significant Actions See also at 977.

894. force of habit...upright: 895.

Oh!

mell: see on 473-474.

on this passage (as a counterpart to 1402-1410) see O. in Sophocles' Philoctetes' (GRBS 12, 1971, pp. 25-44).

see on 820.

What, then... from this point

on?:

his exclamations

in his mental

pain

(as

Webster notes) are parallel to those of Philoctetes in his physical pain (745-746, 785786). Neoptolemus, in face of Philoctetes' trust and gratitude, has finally found his conscience (899). But of course (as Jebb saw) he has reached the point where the mse must be discovered, and though he is ready (899) to own his shame, he is still under

obligation to Odysseus (925- 326)

|

Or

v

aken?:

literally, "where ... have you digressed in

lexity:

literally, “where to turn my speech that has

no poros", no way to offer out of my dilemma. 898.

Your perplexity?

For what? Do not continue:

your stated intentions seemed clear

enough till now, but I do not like this sudden change of manner.

Philoctetes' reaction is

not (till 907) distrust, but fear (as ever) that the smell will prove too daunting (900-901). 900. Disgust with my sickness...? see on 473-474. The question is not so much "surprised or incredulous" (Denniston, GP, p. 223) as anxious (El. 1108).

904. foreign to your father: as the son of Achilles (89, 1310-1311).

"Outside your father" is

telescoped, but natural: outside the pattern of behaviour that people would have looked for in your father. Cf. Arist. HA 488b 19-20, "noble! means not departing from one's nature".

905.

an

906.

|

honourable

heroically self-appreciative but not boasting.

See on 1007-1010.

: asa a calculating liar (108,842,909). : repeated in agitation (913).

806. 907. „ Rot in-your

908.

man:

actions. But

your words ...

sc. which sound unpromising for the future.

vings: the first sign, in Philoctetes, of mistrust. " what am I to do?: the conventional tragic expression of "perplexity" 1063).

See on

(897, cf. 969,

See on 963-964.

a second time: the cycle is restarting with himself and Philoctetes once more (as at 526

ff.) about to set off for the ship.

But he cannot morally - or practically, see on 895 -

begin on the same deceitful course again.

142]

COMMENTARY

910-911.

This

man:

third person,

not "in bitter indignation"

(Jebb)

- he continues

address the boy as τέκνον (914) - but because he is talking (albeit audibly)

to

to himself

(cf. 934-935). likely is to betray ... me: a premonition he finds fulfilled (923). 912. Leave you, no: the very last thing that he wants to do. See on 839-842. 920. to go and... lay waste the plains of Troy: his words more or less repeat Odysseus’ (69), with the addition of his new insights (841).

921-922.

A strong necessity ... do not be angry when

you hear: he is ready to reveal the

requirements of the prophecy as the basis for his double-faced behaviour. But Philoctetes is angry (927) and Odysseus intervenes (974). The revelation is accordingly postponed (1325-1335). 923-926. What have you done ... stranger?: his changing view of Neoptolemus is signalled by reversion (cf. 219) to the distant tone of "stranger".

: astriking mark of his revised opinion. Such had been his belief in Neoptolemus that he had not asked for it back when he awakened. 925-926.

duty

and

expediency:

duty,

to

Odysseus

as

the

operation's

master-mind;

expediency, in the interest of his own success at Troy. to obey those in command: a duty impressed upon him by Odysseus (15 n., 50-55). 927-929. You fire ... how vou have deceived me!: his grateful and delighted praise

of

Neoptolemus (867-876) is changed to fierce reproach and condemnation. It is not, however, blind vilification, for he hopes still (touchingly, 923-924, 950, 961-962, 967968, 971-973) to appeal to his friend's son's truer nature. Note (a) the triple structure (cf. 530-531, 936), (b) the accelerated "build-up" of abuse (cf. Ar. Ra. 465-466). you fire: a symbol of ruthlessness (E. Andr. 271). you monster through and through: see on 622. δεῖμα, “terror”, of a fear-inspiring

animal (E. HF 700). you vilest model of ... villainy:

literally, "you contrivance” (cf. 36) "of villainy”.

bitter denunciation here (see A.A. Long, Language

and Thought

contrasts forcibly with the assurance expressed in 79-80. 929-930. Are you not ashamed ... when you look at me ...?: question to Odysseus (110). ached

le suppliant

931.

you:

p.117)

we remember the boy's own

see on 772-773.

though pronunciation of gros ("life") and βιός ("bow") my bow ... my life: different, it is possible to detect here a verbal underlining of the fact that, for Philoctetes, "bow" is "life" (cf. 933, 1282, 1426-1427 n.).

Cf. Ar. PI.33-34, Heraclit.fr. 48 D-K,

name of the bow is life, its work is death" (W.D.Woodward,

932-933. by your fathers’ gods: the Biblical sounding heroic, if not spiritual, patriarchs. do not rob me of my

934.

in Sophocles,

The

life:

"the

in Robinson, p.43).

words mark

Peleus

and Achilles

as

see on 931.

he no longer even speaks

to me:

see on 910-911.

Neoptolemus

in fact now

speaks

only to himself (965-966, 969-970). His appeal to the chorus (974) is interrupted by the entry of Odysseus, and he falls thereafter into a long silence.

935.

he turns his face away ... like this: visualise» (cf. 228, 265).

i.e. as you (the audience) see «and we, as readers,

COMMENTARY

[143

936-974. Philoctetes calls upon Lemnos and its wild-life to witness Neoptolemus' deception. He appeals in vain to a silent Neoptolemus (950-951), and pictures himself gradually dying of starvation - a source of food for the wild things - in his cave. Neoptolemus debates within himself and with the chorus, but any reaction to Philoctetes' pleas is forestalled by the entry of Odysseus (974). 936-939.

You bays

... no other | can speak

to:

the ‘cry for help’ addressed to the local

inhabitants or neighbours, is a common-place of Greek drama. See (for example) Aj. 879-890, Ichn.39ff., A.Dikty.17ff., Ar. Pax 296-299. But Philoctetes, in utter isolation, can appeal only to nature and the wild beasts. you jagged rocks: the adjective καταρρῶγες (like many

words

in the play) does not

recur in extant Greek. See on 186-187. 940. Achilles son: the pain is sharpened by the fact that his deceiver (contrast his earlier opinions of the boy, 874-876, 904-905) is the son of his own great friend (see 242). 941.

He swore

that he would take me home: not quite true, since he himself had thought an

oath unwarranted. See on 811 and 813. Moreover, the pledge was not to take him home (although that was, certainly by implication, promised, 527) but merely to stay while he was sleeping (810). Inaccurate retrospect only renders more acute his sense of an implicit trust betrayed.

942-944.

pledged He his right hand: see on 813.

the bow of Heracles: explaining "sacred" (cf. 198) and stressing, at the same time, his own fierce pride in its possession (262, 1125-1135). That another - abusing a privilege (667-670) - should hold it now is bitterness indeed. todisplay it ...1o Argives: the

news

(628-630).

recalling

his earlier bitter reaction

He curses the Greeks collectively (1200-1202)

enemies (1215). 945-947. He is taking me forcibly:

now intend to use it.

to the messenger's

and calls them his

in fact, Neoptolemus has not used force, and does not

See on 810.

But he has certainly shown, for one who at first

eschewed it (90-91, 102) considerable proficiency in guile (948). unconsciously recalls for Neoptolemus his debate with Odysseus (100-122). he does

not realise:

Philoctetes

"vacillates" (Jebb well remarks)

"between

Philoctetes denunciation

of the youth's cruel guile... and something like pity for his thoughtless folly”. that his victim is a corpse: literally, “that he is killing the dead" (cf. 1018, Ant.1030).

ashadow of smoke:

the expression recurs in Ant.1170, A.fr.399.2 (TrGF 3, p.438).

the merest ghost: cf. Aj.125-126, E. Tr. 476, "a mere cipher".

947-948. 950.

He would never

... in the fullness

of my health: cf. E. HF 312-313.

become your own true self: literally, "be inside yourself" "outside" (cf. 904 n.). . 951. What do you say? Are you silent?: see on 804-805 and 934.

(X. An.

1. 5.17), not

I ... count for nothing: an inference from Neoptolemus's silence, which has dashed his brief hope of restored links with humanity and returned him to his destined isolation (note the repeated adjective, 949, 951). The despairing words (repeated in 1030, 1216, cf. E1.677) encapsulate and summarize his images of “nothingness” (946-947). 952.

My two-doored cave in the rock: his mention of the cave's two doors (16, 159) may be deliberate. The same facility which gave him ready access will facilitate the entry

(unimpeded now) of predatory wild beasts (956-958, cf. 1155-1157). 954. in this shelter here alone: see on 30 and 1070-1071.

144] COMMENTARY 955-956. I shall kill no winged bird ... with this bow: as I have done up till now (287-289). He returns to the theme (1092-1094, 1107-1110, 1146-1152).

961-962.

May

you perish - but not yet... a cruel death:

a good example of his anguished

vacillation from curse to plea and back again to cursing.

See on 945-947.

For the

spontaneous curse immediately revoked (as here) or qualified cf. E. Med.83, Hel. 1215. if you will change

your mind again:

Greek πάλιν

(cf. 1270) and English "again" are

here (as often) pleonastic. Philoctetes (as Jebb rightly says) has no belief now that Neoptolemus's "mind" was ever honest. 963-964. W [ 97: unfeelingly answering the young man with his own perplexed question (908), perplexedly repeated (969). He can only repeat it to them (974). It... rests with you.

my lord:

he had not responded to their pleadings as his elders in 833-

864, and they now address him finally as their commander. See on 26. whether w whether w io ..: the alternatives meant (but obscurely put) are (a) to sail and leave him or (b) to agree to take him home.

965-966. For my part. affected Lam by. ... compassion... fact: in

Neoptolemus's perplexity

is complete: he can only repeat (sincerely now, at any rate) what he said to Philoctetes

(806 n.). 967-968. Pity me: he clutches at Neoptolemus' "compassion". by deceiving me: the very word that Odysseus had used - the boy will recall - of tricking Philoctetes (55).

bring down on yourself the reproach of men:

literally, "do not leave reproach of yourself

for mortals", "do not leave yourself open for people to reproach you". 969-970. Ah, what am I to 407: see on 963-964. I wish that I had never left Scyros: contrast this genuine sentiment

with his earlier

pretended desire to reach his home and stay there (459-460). See on 325-326. 971-973. afte han ns from « nen: ironically recalling Neoptolemus own gnome (387. 388). He repeats and develops the point later (1006-1015). leave such

things to others whom

they suit:

leave the shameful

lessons to those

who

teach them (like Odysseus, 1013-1015). give me back

my weapons,

and set sail:

he resigns himself (apparently) to resumption of

the life he had lived before the advent of the by possession of the bow (952-958). He action: but Neoptolemus still wavers and the 974, What shall we do, men?: see on 963-964. 974-1080.

Odysseus,

Philoctetes'

spasm)

whose himself

remove Philoctetes (983).

seaman

strangers. It can only be sustained, though, means, perhaps, finally to spur the boy to ploy is foiled by Odysseus’ intervention. Before they can speak, Odysseus appears.

messenger

has

arrives (accompanied

failed

(or rather,

by his sailors) and

been threatens

abruptly,

force

by to

The cripple - held by the sailors to prevent his carrying out a

threat of suicide - inveighs with bitter abuse against his enemy (1004-1044).

1045-1046.

foiled

See also on

Odysseus refuses detailed answer, changes tack (1054-1062), and leaves

bidding

the boy

follow.

Neoptolemus,

embarrassed

and

cowed,

breaks

his

silence only to instruct his men to stay with Philoctetes. 974-975. You villain .. come back?: Neoptolemus (it seems) has answered his own question, and is moving towards Philoctetes with the bow. Odysseus’ changed tone (no

suave persuader now, 96-119) has cowed the boy, already distressed (970), into on-going silence (1066-1067). He does not, however, yield the bow, which he is still holding later (1232).

COMMENTARY

[145

976. moving eagerly to retrieve the> proffered bow, has not seen his arch-enemy enter. 977.

rest assured: an Odyssean mannerism (980). See on 122. whom you see: i.e. whom you «not only "hear" but also» see.

On 971-977, as a counterpart to 1291-1296, see Taplin's article (893-896n.). 978-979.

This

was the man, then:

and not (as was hard to believe) Achilles son.

The

confirmation of his first, instinctive view of Neoptolemus encourages his plea to the boy (981, note rat, as 967) to act as he had meant to do and give the bow back. 980. admit L it Odysseus is uninhibited by shame. See on 83-84, 108 and 1050-1051. 981.983. willnever This he do: perhaps with a threatening gesture towards the boy to stifle

thought of insubordination. you must go with it: a necessity that 1s later unexpectedly dismissed (1054-1056 n.). they will take you by force: a possibility he had ruled out with Philoctetes armed (103107). "They", as would be clear in the theatre, are men who have accompanied Odysseus

(985,

1003n.,

984-985.

you

1054).

utter knave

and

scoundrel:

cf. OT

334, OC

1384.

τολμήστατε

(cf.

82)

exactly defines the Odysseus who will "lend his tongue to anything" (407-409).

986-988. Q land of Lemnos and the ... flame... Hephaestus: 989-990.

ItZeus js ... the ruler of this land:

see on 800-801.

because Philoctetes has spoken as if Lemnos's

supreme god were Hephaestus. And

am his servant;

the Biblical-like comment is not demonstrably cynical.

Odysseus

- whatever his interpretation of it - is concerned to bring a prophecy, in which he believes (993), to fulfilment. 991-992. You hateful knave ... your screen: Philoctetes (even had he known of the oracle) would understandably have found Odysseus' conduct hard to square with the role of Zeus's

servant. As it is, he seems almost to use him to resolve his own theological problems (451-452). 993. And we must be on our way: the particle δέ (breaking off and abruptly switching subject, cf. 132, 461) puts an end to the theological discussion. 995.996. Clearly, then. it was as a slave ..: if (as you say) I "must comply". For the slave/free man antithesis see fr. 940 (TrGF 4, p.589). 997-998.

the greatest,

in whose company

... overthrew

it:

Philoctetes is unlikely to think

the Greeks "the greatest" (see on 942-944) or to wish to accompany them (see 941) in taking Troy. He will not (despite 919-920) understand a reference to Neoptolemus (if that is what Odysseus intended). 999-1000. Never. Not even if ... the steep

| cliffs of

this is

:

the obstinacy

which

will

scorn all human pleading, and bow only, at the last, to god and friend (1445-1447). He has lived in this land, for ten years, with his suffering: should that suffering now intensify, the land itself, by its nature, will offer a way out. The idea, conceived of for the future, is converted, on an impulse, into possible action now (1001-1002). 1001-1002.

1shall... shatter my head ...

by

throwing myself ...:

that, in delirium, he might do. See on 818. .1003. Seize him: addressed to Odysseus' own people (985).

as Neoptolemus

had feared

The use of the dual form of the

imperative (ZuAAdßeror) indicates that there are two of them. 1004-1005. hands Ὁ ... who are now joint prisoners ..: the hands are "jointly imprisoned"

by being grasped on either side of him: they would not have been had they been holding his "beloved bow" (1128-1129).

146] COMMENTARY

: cf. (of the Spartans) E. Andr. 448(OW

v

av

as fear metaphorically on Odysseus

himself (1231).

how you have tracked me down!: ironically, the term used by Neoptolemus in agreeing to the mission (116).

1007-1010.

Yo

: he has "used" both the gods and Neoptolemus.

standards .. "worthy

of mine:

there is no question of boasting.

See on 905.

unselfconsciously classifies himself as free man (cf. 1006), no slave.

to do what hewas ordered: the Neoptolemus's own words (925-926). 1011-1012.

attitude

expected

See on 995-996.

by Odysseus

He is evidently feeling anguish .. troubles: at my

Philoctetes

(6,15,53).

Philoctetes’

Cf.

expression of

his accurate assessment (cf. Neoptolemus's own words, 1224) is meant to bolster Neoptolemus' resistance to Odysseus's intimidating person. 1013-1015. your low mind ... how to be clever ..: it is almost as if Philoctetes had been

present at, or overheard, the "briefing" of Neoptolemus by Odysseus. which

ever

peeps

from

corners:

the

expression,

although

unparalleled,

is apt

for

Odysseus's stealthy tactics.

in how to be clever: see on 13-14. 1016-1017.

to

tie

me

up and

take me:

he has not been bound by Odysseus’

restrained (1004-1005). 1017. cast you me up: like refuse thrown out to the dogs (Aj.829-830).

men,

merely

The middle voice of

the verb here cannot mean "you had me cast out"(ta andrapoda apegraphonto, "they had the slaves' names

listed", Lys.12.8),

for it then contradicts

and (b) Philoctetes' own view that Odysseus

(1024, cf. Neoptolemus in 385). acting (see 1031-1034). 1018. without a friend, in isolation: (227-228).

See

on

statement

(5)

in "these things" is the tool of the Atreidae

But it does stress that Odysseus

had an interest in so

the plight stressed in his early appeal to Neoptolemus

170-172.

Combinations

common-place in tragic lamentation.

Stateless:

(a) Odysseus'

the ultimate in adversity.

Cf. E.

like

ἄφιλον,

ἔρημον,

ἄπολιν,

are

Med. 255, Hec. 669, 811, IT 220.

See the chorus's prayer,

"may

I not become

stateless" (E. Med. 643- 647). eadr ing?: as he spoke of himself earlier (946). 1019. may you perish: the curse (cf. 1035, 1285) is not revoked, as it conditionally is (but

see 1286) for Neoptolemus (961-962). aprayer ... that ] have often uttered: as in his agony (791-792). 1021. you are alive and happy: as Neoptolemus said (419-420). Odysseus is (as it were) the

living proof of Philoctetes’ 450). 1022-1024. mocked 1025-1026.

and Neoptolemus’

philosophy

(416-418,

435-437,

446-

with many woes for company: like his sickness. See on 268. by you: see on 257-258. you were conscripted... by compulsion: see on 72-73. Cf. (for both the fact

and the expression) A. Ag.

840-841.

1026-1028. 1... who ... sailed with seven ships: see /l. 2. 718-719. dishonoured ... by them... or .. by you: the general term "dishonoured" will allow the possibility that ἄτιμον (in the context of noats,1018) may also suggest the loss of civic rights (Lys. 20.35). We need not ask if this recrimination is a fact, and if so, how

Philoctetes knows of it.

COMMENTARY

[147

Conspirators in an outrage tend each to blame the other:

their

victim will disregard (as here) the quibble. 1030.

count IL fo nothing:

1031-1032.

How

see on 951.

does it come

... foul-smelling:

Neoptolemus did not include the smell (4-11).

the reasons which Odysseus

alleged to

Philoctetes is sensitive to his disgusting

odour: see on 473-474. you bane of the gods: in reference, perhaps, to Odysseus' invocation of Zeus (989-990).

Cf. OT 1346. 1032-1033.

1034.

to kindle ... to the gods:

your pretext:

see Odysseus to Neoptolemus (8-9).

false, as is clear from your present toleration of the nuisance so

intolerable then. 1035. May you perish:

reverting (after his tirade against Odysseus,

1031,

1034) to the

plural of 1030, "you and the Atreidae". 1037. And I well know that they. have: he was not so certain earlier (451-452), and his own experience told against it (254,1020). But he is a believer (452), and this may be the

time when heaven at last will bring good out of evil. 1040-1042. My [fathers land: i.e. Malis and the area of Oeta (4-5, 724-729). you gods that keep watch over it: the reference is, in particular, to Zeus who "oversees all

things" (£1.175) but has special links with the lightnings of Mt. Oeta.

See on 727-729,

Tr. 436-431, and (for the whole line) £1.67.

2s

:

on all of them:

se

me:

i.e. «you may not do it now» but do it ... Cf. EI.1013.

either the Greeks as a whole - see on 942-944 - or, more likely, all of

those, including Neoptolemus (cf. 1039, 1044) who have plotted against him then and now. 1045-1046. The stranger feels strongly ... they do not suggest surrender: the chorus speaks, half in sympathetic admiration (cf. Ant.472), half in warning to Odysseus - whom they name familiarly, see on 26 - not to underrate the stubbornness induced by Philoctetes' bitter feelings.

They speak as men who had heard "strong words" earlier also (cf.

622-

632). The strong feeling noted here was expressed in (a) emotional or abusive vocatives (1004, 1006, 1040) (b) exclamations (with ofa ὡς variation, 1007) double/triple questions (1029, 1031-1033) (d) cumulation of adjectives

(c) agitated in asyndeton

(1018) (e) free resolution of the metre (especially in 1026- 1034) (f) curses (1019, 1035). 1047-1048. [ could give... were the moment opportune: he is not prepared to waste his eloquence - despite his belief i in the tongue's power (96-99) - where he cannot, as the chorus hints, persuade. He accordingly feigns impatient resignation. I can manage

one

word

only:

his "one

word"

is postponed

by

a parenthesis

(a public

statement of his inner motivation) and comes ("I shall readily give way", 1053) marked by repetition of "as things stand" (1048). 1049.

1

am

the man to fit the moment:

which implies, of course, a realistic view of what is

feasible. He vaunts, in fact, his Homeric versatility (Od. 1.1). 1050-1051. | | an I: a cynical admission of his shamelessness. See on 980. It admits his:awareness Mw his present course of action is not one for just or decent men. 1052. It is my nature, however, to wish ... to win:

(81-85, 111). 1053. except with you. To

without scruple as to justice or to decency

you ... I shall readily give way:

1049 - that force (despite his bluster, 981-985)

in fact he has understood - see on

and rhetoric (1047-1048)

will both be

148]

COMMENTARY

useless. The cripple, to satisfy the oracle, must leave Lemnos willingly (985). 1054-1056. 1054-1056.

We

have these

weapons here ... require we do not you ...:

See on

it is true that he had

earlier stressed possession of the bow, but he clearly knew - or why should he have threatened force to take him? - that Philoctetes too must go to Troy. See on 101. What he now sees is that Philoctetes must go willingly, a part of the prophecy (1332) that both he and Neoptolemus - see on 102 - had chosen to ignore. His departure is, indeed, as most agree, a bluff: its purpose (not merely a stage-convenience, Webster) is, as Neoptolemus

understands (1078-1079), to allow the other time for full reflection.

But

there is no question here (as in the "merchant-trader" scene) of some kind of elaborate charade (William M. Calder III, " Sophoclean Apologia: Philoctetes, GRBS 12, 1971, p.162). Odysseus believes now that reflection will result in the vindication of Helenus's prophecy by Philoctetes' willing embarkation. 1057-1059. 313-314,

For we have Teucer ... this bow for Odysseus,

...:

for Teucer as archer see /l. 8.273-276,

13,

Od. 21. 214-222 (where he claims that Philoctetes, and he alone,

excelled him), Od. 21.404-423 (which justifies his boastful comment here). The words (like 1061-1062) are meant to stir determination in the other not to see his bow employed

to capture Troy in any hands except his own. But they merely harden his determination (after temporary hesitation, 1063-1064) never, at any cost (1197-1202) to jom the Atreidae and Odysseus (1354-1357).

1060.

Good-bye ... this Lemnos:

dismissive

1061.

notice (a) the ironical literal overtone of χαῖρε

(b) the

tone of τήν (see 381).

your prized possession:

as bequeathed to him by Heracles (670).

Similarly, of the

armour of Achilles (1365a). 1063-1064. Ah, what... am [ to do?: the thought of his enemy in possession of his bow (cf. 1128-1139), and of his own life, or rather, death without it (1084-1094) induces

temporary hesitation. See on 1057-1059. Are you going to ... among the Argives?: doing (942-944).

1064 has no caesura:

1066-1067. Son of Achilles, will not address is meant (like "even you") Neoptolemus has been silent since 1068-1069. Come you: see 674n. our noble-mindedness:

as he had similarly imagined Neoptolemus

see on 101.

even you say anything more to me ?: The choice of to move what he still believes the boy's true feelings. Odysseus' arrival and threat to him (981-982). Neoptolemus

is

promising, indeed, to prove "noble" in Aristotle's meaning (904n.). in case you overturn our fortune: by allowing the pity I sense in you (1074-1075)

to

conquer. 1070-1071.

Will

Neoptolemus,

789. in isolation:

you

a tribute, if indirect and sneering.

leave me .. strangers?:

Philoctetes,

obtaining

no reply

turns as before to ‘the chorus who (he believes) are sympathetic.

see on 170-172.

from See on

But the point here is that, having briefly tasted company,

the outcast dreads the now n more lonely future (cf. 1101-1106).

1072.

: see on 169,

1074-1075.

This

man will say that .. .

literally, I shall hear it of myself,

shall have it said

of me (607, 1313) by this man, i.e. Odysseus (see below).

Iny nature is compassionate: 1075.

if Philoctetes

1071).

the implication of Odysseus’ words (1068-1069).

there so wishes:

as Philoctetes has shown

that he does

wish

(1070-

COMMENTARY 1076-1077.

till ... we have offered prayers:

[149

as was usual at the beginning of a voyage

6. 32.1). 1078-1079. And he, perhaps ... point a of view:

see on 1054-1056.

(Th.

Neoptolemus, who has

been unable (cf. 110) to speak openly to Philoctetes, now throws the onus of persuasion (if persuasion there still can be) on the chorus. 1079-1080. we two are on our way: the rare first person dual form is best read as indicative. Neoptolemus, having just made his concession to the one man, now tries to mend his

fences with the other: he speaks as if, despite his late misgivings, he still sees himself

and Odysseus as a pair with common purpose. and you ..

sel out quickly:

he assumes

a brusquely

authoritative tone towards his own

men of the chorus (“you” is plural) to compensate for his late submissive silence. 1081-1216. Philoctetes, deprived of his bow and means of livelihood, addresses the cave that soon will see his death. The sailors, pursuing the hope expressed by their commander

(1078-1079),

attack, in vain, his defiant resolution

(1197-1202):

he asks

only help in hastening his death and in journeying "home" to Hades, to his father (12031212). The scene is a kommos, i.e. a lyric dialogue between an actor and the chorus. It consists of two pairs of strophe and antistrophe (mainly in aeolo-choriambics) with an epode (1169-1217). For details see Metre,p.169-172. 1081-1085. You hollow cave ... both hot and frosty: 1.6. that I have known in summer and in winter. See on 17-19. The cave is a "hollow" within the rock which forms a cavern round it.

The words introduce an emotionally heightened repetition of earlier forebodings (cf. especially 952-960). you

will be witness

1087-1089.

to my

death:

the lonely death foreboded (954).

You_wreiched shelter: see on 30. ! as if the cave (his long-time companion and addressed as such)

could feel, like Neoptolemus (875-876), the nuisance of his shouting and his smell.

It is

personified (cf. 1453). what

will be my daily portion

now?:

the thought is as earlier (953, cf. 1159).

593.1 ff. (TrGF 4, p.444), "let a man live providing 1090-1091.

What ever hope ... of finding food?:

Cf. fr.

... each day's portion".

literally, "what ever food-providing" (this

adjective here only) "hope shall I wretched light upon from where?"

1092-1094.

On .. birds you ... catching way of you:

of his earlier prognosis

(955-956,

cf.

an emotionally heightened expansion

1146-1155).

The

text presented

here

gives

correspondence with 1113.1115. 1095. You, you, thought it fitting, You know, ill-fated man: they speak in ostensible belief that Philoctetes is even now amenable to reason - will accept, that is, his own degree of blame for his position, and his own responsibility for the outcome (1165-1166).

The

slight note of reproof in ro: (“you know”) "let me tell you" (cf. 1140) is softened by the sympathetic ' ‘ill-fated man" (cf. 1121-1122). 1096. It is not ... misfortune: this the translation represents the clear general sense, but the passage remains textually intractable, Responsion (see 1119) demands four dactyls.

1098-1100.

sir

:

:

ew:

literally, "it being possible..

"A reasonable view" is what Neoptolemus still hopes for (1078-1079).

150] COMMENTARY 1101-1106.

Wretched_

… then ... and scommfully il]-treated ...:

since, as I now see, you still

think your attitude the right one. die misery in 1158).

...

w

repeating his earlier forecast (954, cf.

Commentators

note the cumulative

pathos

of ἤδη,

ὕστερον

and

εἰσοπίσω,

is just this utter loneliness that had stirred the sailors’ sympathy (169-172, 700) without at the time moving Neoptolemus

1071. 1108-1110.

[shall no longer ... weapons:

(191-200).

See on 170-172,

It

183, cf. 6911018,

1070-

a return to the theme (1092-1094) to which he

will return again (1146-1152). held in my strong hands: nobody else, till now, had ever carried them. See on 1127. 1111-1112. The ... treacherous words of a mind: a bitter reference (it might seem)

to

Neoptolemus. But “the treacherous mind" is also that of "the contriver" (1114, " wily Odysseus", 608, the cunning trickster whom he also has cursed earlier, 791-792, 1019), and the “words” he has in mind will include those of Odysseus's other agent also (542621). deceived me: 1116-1120.

literally, "slipped in upon me stealthily" (cf. 1007).

It is heaven's destiny

... this pass:

literally, "these things have got you in their

grip (cf. 1096) " heaven's destiny”. The point is one that Neoptolemus had urged (195-196) against their sympathy for Philoctetes — that Philoctetes'plight was heaven's will. But he, of course, was speaking of the prophecy: their words here (especially in

view of 1095) are probably a common-place (men must endure what heaven sends, 13161317). See on 843. not any guile at my hands: literally (continuing «as» guile ...". δόλος recalls δολερᾶς (1112).

the construction

from

above)

"and not

invoke .. others: on whoever the unnamed person you are thinking of, you need not aim your curses against me. I am not your enemy, but your friend.

1123-1125. he sits ...: i.e. the person just referred reminiscence here of Odysseus seated on the ancient reader identified and named Odysseus identification is confirmed by the description

to (1111-1115). It is possible to detect a sea-shore of Ogygia (Od. 5. 82-84) An in the margin of his copy at 1139: the in 1135 (cf. Aj. 954-960). Philoctetes,

obsessed by the vision of his enemy, ignores the chorus's last remark completely. and mocksme: see on 257-258. 1126-1127. my source of miserable livelihood: a recurring theme (287-292, 931-933, 953.

956). which

no other

ever held:

the verb. used by Neoptolemus

(657).

The bow had, of course,

been held before by Heracles, but Philoctetes means that no mere man

(except himself

and, briefly, Neopiolemus) had carried the "sacred" weapon (942-943). 1128-1130.

. you ... look

on me

with

pity:

he personifies the bow

(cf.

1136) and addresses it, like the Lemnian landscape with its wild-life, and even his disease, as a companion. See on 268, 936-939, 1022-1024, 1087-1089. The repetition of φίλον

φίλων, with

the

word’s

Homeric

overtone

"one's

own",

marks

the

close

relationship between the hands of the archer (cf. 1110) and his bow. 1131-1133.

the follower of Heracles

in this ... plight:

the follower, that is,

of him who

was

your owner. The text prefigures the epiphany of Heracles: the sufferer, from his former companion's own lips, will learn the justification of his pain (1421-1422).

COMMENTARY

[151

who will never ... use you more: dramatic irony. He does not know, though the audience does — for tradition affirmed that Philoctetes had sacked Troy (Pi. P. I. 53-55) — that the bow will be restored to him. 1134-1136. in a change of ownership .. a man of many wiles: literally, "in a change of

another very tricky man", ie. a change to a different «and» traditional characterization of Odysseus, ZI. 2. 173).

very tricky man (the

you see rank deceits: recalling his earlier words (949). See on 1128-1130. 1138-1139. all the countless ills of shameful origin: in vague summary of the preceding. he has

contrived against

me:

he, who “contrived this" (1114).

'O6voo«Vs (see apparatus

criticus) does not correspond to ala (1162): it presumably represents annotation incorporated wrongly in the text. See on 1123-1125. 1140-1142.

Kells,

It man's is a duty ... justified:

‘Sophocles,

Philoctetes

his complaint (they mean) is fully justified (J.H.

1140-5', CR

N.S.

13,

"Sofocle, Filottete 1140-1142’, E Clas 26, No.87, pushed to extremes (1141-1142).

a reader's

1963, p.8,

A. Masaracchia,

1984, p. 246), but should not be

The reproof follows naturally his abusive words in

1135-1139. 1143-1145.

That man was the

... agent ... public duty ...:

the chorus correctly understand a

reference to Odysseus (1138-1139) and, a little unexpectedly and in terms he might himself have used (6, 109), produce a brief defence. Their motive, though, is less to vindicate Odysseus (whom they treat off-handedly enough, 1045-1046) than to lend some rationale to their remonstrance that Philoctetes' rancour is excessive. But the obsessed

man merely ignores them, as before. 1146-1150.

You

[ierce-eyed

winged quarry:

objects of the chase (see 116, 609).

beasts .. this mountain

οὐρεσιβώτας

(cf. 937,955),

place

like yapondy

(ie.

in particular, to lions (//. 12.299, Od. 11.611). no longer hasten in flight ...: see on 1092-1094.

on

which "bright-,

you

feed

the adjective

:

clear-eyed")

is appropriate,

Earlier, he has pictured the hunted now

turned hunter (956-958). 1150-1151. For I have not ... of former time: see on 1108-1110. 1153-1154. this place, things as tum out... longer: no the text provides exact responsion with 1130-1131. “This place" refers back to 1147-1148.

1155-1157.

itis fair time

prediction (956-957).

1158-1162.

... flesh:

opportune (cf. Ar. Pax 292) for the fulfilment of his

| dvrí($ovov, with στόμα

[shall ... leaving be life:

("mouth

exacting

blood

for blood").

cf. his anguished entreaty (933) and his predictions

(954, 1084-1085, 1106). where will the food ... 1e from?: repeating his earlier question (1089-1091, cf. 953). without control ... in the nurturing earth's bounty: cf. the chorus's sympathetic musings (706-717). 1163-1164.

come

to meet him: he comes

to meet you ...:

the chorus symbolically try to

bridge the distance between their point of view and Philoctetes’. | | 1167-1168. Fe | | S. | 15 | | . Le. you

its victim

invite pity.

The xp, (literally, ' ‘the doom" i.e. the sickness, 42. personified as a wild beast (268), feeds on Philoctetes' flesh (see 313).

152) COMMENTARY arr

remains s the Krip

ΔΓ. .

sersonified,

accompanying woes:

but

the thought

has

the subject of "cannot

changed

(somewhat

obliquely

learn"

and

obscurely) from the dreadful sickness to the sufferer who embodies it, and who will never find how to live with its demands. 1169-1171.

you

have recalled to me old pain:

not just by the mention of his fever, now

remitted, but by trying again to break his resolution. best... of those

who

have

set

foot here:

these

occasional

visitors

were

succinctly

mentioned earlier (305-313).

1172-1175.

Why have you killed me? ...

the hated Jand of Troy:

the strong terms reflect his

immutable aversion to a city he equates with those who spurned him (622-625, 999-1000,

1197-1202, 1177.

1376-1377,

Away then ... and

1071).

1392). leave me:

contrast his emotional plea for them to stay (1070-

The swift mood-changes

(1181-1184,

1190,

1197) reflect his perplexity and

fear. 1178-1179.

atwice-welcome order

... Let us be off:

1218-1221) to disobey their orders (1075-1080).

they cannot mean (despite their bluster,

Their hope must be that thought of his

return to isolation (cf. 1188-1190) will produce (as it briefly does ) a reversal of mood in Philoctetes. See on 1070-1071. The echo (cruel, if deliberate) in φίλα ... φίλα of his πάλιν … πάλιν (1169) may rather reflect a growing frustration with the attitude of a man

they wish to help. They express themselves in two dissimilar clauses linked by re, “pleasing, pleasing to me is this that you have ordered, and you have ordered me to do it who am willing”. 1180. lo our stations in the vessel:

us".

literally, “ where

in the ship it has been ordered

They now begin, in fact, to move away (1184-1185, 1190).

1181. 1183.

By Zeus. who hears curses: see on 484. Contro] yourself: i.e. to call on Zeus "who hears curses" is extravagant.

1185.

Why the cries?:

the cries, that is, of "do not go", "remain".

The chorus, who are

leaving as requested (see above), profess confusion (cf. 1191-1192) at his sudden countermanding of that order. 1187-1189. Fate, fate: the repetition (as 1188, 1213) is for pathos: he is too possessed

"um his presage for the future to have noticed the chorus's echo of his manner (11781179n.). OQfoot. foot, what ... hereafter?:

the foot is personified and addressed (as at 786):

future attacks (he means) he will once again lack company. 1191-1192.

back?

To do what? ... earlier?: told us

in

See on 1178-1179.

i.e. will there be a practical result if we come

Will we then be able, through a change of mind on your part, to take you, as we

meant to do, to Troy?

1193-1195.

no ... cause for anger ...:

position, I ...". bewildered and tossed

ie. “you should not take it out on me if, given my

to and fro in pain:

i.e. my present mental turmoil.

He

is

"wandering" distraught (cf. 174) and is emotionally "storm-tossed" (1460). Ldo cry out wildly: "wildly", as you see it, when you ask me to "control" myself (1182). 1196. Come then ... as we bid you: they wrongly infer from his words that he is weakening. 1197-1199. Never, never ... thunder-bolts: "a Promethean stubbornness” (Kamerbeek). The

repetition here lends emphasis (as 1208), not pathos (as 1187, 1200-1202. Let Troy perish ..: see on 1172-1175.

1188, 1213).

COMMENTARY

1204-1207.

[153

Hand me a.sword ... [ mean to sever... flesh and limbs: in mental pam he will

kill himself, as earlier, in physical, he had asked Neoptolemus to amputate his heel (747748). So the anguished Heracles had prayed Hyllus to kill him (Tr.1031-1033). Philoctetes blindly hopes that the clearly unarmed sailors can conjure a weapon up from somewhere. and .. réuo depends on ws (1206). The passage is reminiscent of Cleomenes's suicide (Hdt. 6. 75.3). 1209. My mind is set on death..: literally, "my mind desires" (the verb is a desiderative form "to kill (myself" as the chorus understand). The verbal form (printed with an iota

adscript) is the third person singular of gordw. 1210.

Why is that then?:

their off-hand tone arises from the knowledge that the other cannot

carry out his threat. 1210-1212.

I go to seek... he is no longer

in the light:

return, in his present state of anguish, as a certainty. 1213-1216. Mya. | ne τς |

his earlier forebodings

(662-666n.)

See on 1370-1371 and 1430.

my fathers" city: see on 1040-1042. ; the Spercheius (491-492). eeks: see on 942-944.

l no longer count for anything: see on 951. His physical and spiritual isolation is complete (Cynthia P. Gardiner, The Sophociean Chorus, pp. 42-44), and with these words he limps back into the cave.

EXODUS

1218-1471.

The exodos is “the complete part of a tragedy that follows the final choral song” (Arist. Po. 1452b 21-22). It is (in other words) the last scene of the play, at the end of which the chorus follow the actors from the theatre (Ar. PI. 1208-1209). Here, it succeeds not a stasimon (676-729 n.) but

a kommos

(1081-1216

n.).

1218-1221. The chorus, in words meant to relieve frustrated feelings (whether or not Philoctetes is at this point within earshot) announce Neoptolemus and Odysseus. Their feeble expression of those feelings has led critics (as Taplin, 1971, pp.39-44) to suspect an interpolator's hand. Some features here objected to, however, occur earlier (see 12181221 n.) without arousing similar suspicion. 1218-1221. had

]

Iw not

deliberate:

FA

seen

en

Odysseus

see on 265-269.

on

my way

on

his

The

... and left you to jt: Way

...:

following

repetition

words

in

(where

see on 1178-1179. στείχων

..

στείχοντα

idvr ' is seen by some

15

as

otiose) throw emphasis on the return of their own captain. The interchange of singular and plural (1219, 1221), though not uncommon (827832, 1394), serves closely to identify the chorus-leader (as spokesman for their feelings) with his chorus.

1222-1260.

Neoptolemus and Odysseus re-appear debating heatedly (cf. E. /A 306-313) the

boy's decision - with the ultimate triumph of his ¢vors

(1310) - to restore the bow

to

Philoctetes. A potential armed duel is averted by Odysseus's abandoning the struggle and departing (1257-1258).

154] COMMENTARY The course of the present debate in stichomythia - with Neoptolemus defending his planned action - reverses that of their discussion in the Prologue (100-122).

Neoptolemus'

emotion is marked by resolution of the metre (1226, 1228, 1232,

1238,

1249), Odysseus's (one resolution, 1247) by agitated questions and by threats (e.g. 1231,

1241). 1222-1223.

Their rising anger is marked by antilabe (1248, W

|

…?:

1254-1255).

the formula of (here slightly forced) politeness.

See on 674. 1224.

to atone for .. my ... mistakes:

as he had heard his conduct charitably described by

Philoctetes (1011- 1012). 1226-1228. obedience in .. whole army ..: unconsciously accepting, it may be, Philoctetes' justification of his conduct (1010). But it was (we remember) his own concept of his duty (925-926). Odysseus takes his words up (1243).

The words, interrupted by Odysseus, lose construction (cf. 1232-1234). For interrupted speech i in stichomytna cf. Neoptolemus/Philoctetes (1405-1408). ı mi eit and trickery: his "mistake" is to have carried out Odysseus’ plan (14) by the very means he had himself at first resisted (90-91, 102, 108). 1229-1230. What man?: not a literal (and therefore senseless) question, but implying. rather, disagreement with the statement: "You deceived and tricked somebody, did you? Who?" mischief any .. mischief: No

see on 551-555.

But Neoptolemus replies perhaps

to the

literal sense of νέον (Campbell, see 965-966). to Poeas son .: the words, interrupted by Odysseus, lose construction (cf. 1226-1228), though completed in sense by δοῦναι (1233). 1231. strange A fear ... suddenly has come over me: Philoctetes (1007).

1233-1236.

as he had himself crept stealthily up on

You are not ... intending to return it? although he had earlier foiled him in the

act - see on 974-975 - he cannot even yet believe (cf. 1235) that Neoptolemus will give the bow back. But his words exhibit genuine agitation and real fear that Philoctetes, were

the bow to be restored to him, would never willingly embark for Troy.

See on 1054-

1056. If to speak the truth is mockery:

(109, 1237.

the assured tone recalls that of Odysseus in the Prologue

111).

Achilles

son:

the form of address reflects awareness that the boy is about to recover

his true nature. So in the Prologue, where Odysseus is aware (while asking Neoptolemus to display his physis, 50) that that very physis will resist him (79-80). 1240 -1241. Be perfectly sure... all ] have to say . - somebody: the tone of finality (cf. 241, 389, 620) reduces Odysseus to a threat. By 'somebody" he means, of course, himself, but modifies this (on Neoptolemus' defiance) to collective army action (1243). 1243. Ihe whole Greek host: taking up Neoptolemus' words (1226). He invokes the

"(whole) Greek host" again (1250,1257,1294).

1244. Wise as you are: though σόφος, of Odysseus, is certainly ambivalent - see on 431432 - the young man is probably not sneering. He admires wisdom (cf. 119-120), but

gives primacy to justice (1246, 1251). 1247. And how is it just ... ?: the question (cf. 1250, 100, 102) well illustrates the reversal here (cf. 1233-1236 n.) of the two men's position in the Prologue.

1248-1249. made | a mistake, shameful a one: repeating his words (1224, 1228).

COMMENTARY put it right

literally, "retrieve it" (ἀναλαβεῖν, E. /on 426).

[155

He repeats his stated intent

(1224). 1250.

And ...do you not fear the Greek army?:

with which

I threatened you (1243).

1251a. With justice on my side: note the personification (cf. 268. "fear" : Le. when you say φοβῆι (1250). 1252-1253. . Bul. . we Shall be fighting: (marked here 1251b) to which Neoptolemus' 1251a) is the answer.

syn thedi) of “justice”:

see on

the text assumes a lost line of Odysseus 1252 (which does not follow naturally on

The words in 1253 must be Odysseus,

and the strict stichomythia

is unlikely to be broken by two successive lines from either speaker. For a possible redistribution of 1250-1256 see M. Gronewald, “Drei Konjecturen zu Sophokles' "Philoktet' ' (Hermes 110, 1982, Pp. 249-250).

your use of violence to force obedience: χειρί may echo a threat made, using that word, by Odysseus, in the missing line 1251b (cf. φοβῆι open threats in 1254, 1254.

Let be

what

will be:

φόβον,

the note of resignation

seems

1250-1251a). appropriate,

He turns to "if that is the

consequence, so be it". 1257-1258.

Well then, I shall bother you

no longer:

i.e. despite your wish to stage a show-

down. Odysseus the realist is not one to push a situation to extremes. threats, which mask a genuine fear, he departs to re-assess the situation. 1259-1260.

You have come

to your senses ... trouble:

With renewed

the words are spoken after Odysseus,

not to him (cf. 1218-1221). 1261-1292.

Neoptolemus

summons

Philoctetes

from

the

cave,

persuades

him

(with

difficulty) of his sincerity, and hands him back the bow (1292). 1261-1262.

But you... shelter:

the words (as commentators note) are strained and stilted.

The boy, understandably concerned for his reception, reflects this in his over-formal language. come

gout ... shelter:

1263-1264.

he had retreated into the cave at 1216.

What new shouts ... strangers?:

Philoctetes

(not expecting

Neoptolemus'

return) supposes that the call comes from the chorus who (despite their words in 1179) are still, to his surprise, "beside the cave".

1265.

Alas ... What is it? the words are occasioned by the sight of Neoptolemus.

(1266) denotes him and the chorus, ἐκκαλεῖσθε

πάρεστε

(1264) the chorus only.

1268-1269. [ am afraid: it is all very well for you to come now with "Never fear", but I have every reason to be fearful. by words ... specious words

..:

deliberate and scornful repetition.

See on 265-269.

His

words are similar to those of Phaedra to the nurse (E. Hipp. 706-707). 1270.

Is

1271-1272.

repentance,

though

not

feasible?:

This js

the way

you talked ... you were plausible:

foreseen that he could not be (70-71). 1273. 1275.

as you earlier thought it (961-962).

in the way that Odysseus had

The suspicions linger (1288, 1290).

But not now: the simple words are his final frank avowal of conversion. Stop, say no more: Philoctetes' words (introducing his intransigent stand, 1276) are

paralleled by Neoptolemus' (ending it, 1286) 1278-1279. Well, I should have liked you ..: though I hardly (in my heart of hearts) expected it.

156] COMMENTARY 1280-1281.

youwill never gain goodwill:

untrue (1295,

1283-1284),

1301).

a prophecy uttered in anger, which soon proves

In fact, despite his bitterness at the conduct of Achilles’ son (940,

he constantly

voices

belief in his real nature

(950,

1007-1115).

His

satisfaction is patent when he finds that the boy has recovered his true physis (13101313). 1282-1283.

who ... deprived me

... livelihood: of my

as I begged you not to (933).

See on

931. 1284.

you

who ... bitterest foe: Neoptolemus has proved as utterly base, as his father was

superlatively noble (242). 1285-1286. perish May you all: as he similarly prayed elsewhere (1035, cf. 961, 1019). 1286-1290.

An end

to your curses:

see 1275n.

Philoctetes’ emphatic curse on Neoptolemus

is the prelude to his recovery of the bow. Am

I

being tricked a second

time?:

the question

is the counterpart

in Philoctetes’

situation of that which Neoptolemus had asked in his, “Am I to be revealed as base a second time?” (908). 1291-1292. stretch ovt your right hand:

perhaps deliberately mentioned as the hand which

had received the pledge from Neoptolemus (813, 1398). 1293-1408.

Odysseus (returning suddenly) intervenes again, but retreats (as suddenly) before

the bow.

Neoptolemus,

in a last attempt at persuading

Philoctetes, reveals, in detail,

Helenus's prophecy (1324-1342). But the cripple, hardened by adamant: he will not, even for the healing of his sickness, oblige Troy (1376-1392). The boy gives way - abandoning his own high they set off for his ship to sail to Scyros. The trochaic tetrameters (1402-1408) suggest (disturbingly) with human will victorious over Heaven's.

1292-1294. But ..Iforbid it... the whole discipline. See on 1243. 1295-1296.

My

som

his years of pain, is his enemies and visit hopes for glory - and a play about to end

See on 1402 and further on Metre, p.172.

army:

he raises again the threat of military

notice the swift abandonment (cf. 1301) of his earlier bitter stance

(1281-1286). whose voice ... Odysseus’, is it not?: agitation. 1296- 1298.

Rest

assured .. . you see me by .. force:

|

!

see on 976.

The disordered syntax marks

his

..: his formulaic answer (977).

See on 122. the means he had deemed impossible (103-107) for the

reason now exemplified (Philoctetes was unarmed at 983).

See on 610-613.

His bluster

here is born of desperation, and in fact he disappears again (before 1305) as Philoctetes makes to draw the bow. whether... or not: cf. his similar idle bluster (981-986).

On 1291-1296, as a counterpart to 971-977, see Taplin's article (893-896n). 1299.

not impunity: with

standard form of threat. 1300-1303.

literally,

"but not at all with joy «will you convey

me»",

a

Cf. for this (and for the episode in general) E. Or. 1593- 1598.

release an arrow

... Let go my hand:

of the other who is trying to restrain him.

Philoctetes impatiently repeats the words

See on 265-269.

1300-1302 recall the scene

of his delirium (816n.).

my dearest son: see on 1295-1296. 1 will not let

go:

in courteous, but firm, refusal.

similar to that of Phaedra's nurse (E. Hipp. 325-326).

See on 511-515.

The response

is

a hated enemy:

COMMENTARY [157 not only personally, but as a Greek (1215-1216). Notice the fifth-foot

tribrach (cf. 1327).

1304-1305.

No, this befits

|

neither me nor you:

the boy's words reflect heroic feeling that

combatants should not be matched unfairly (and Odysseus's bow). 1305-1307. the army chiefs. the false heralds ... cowards: are

sword is no match for the the specific reference, of

course, is to Odysseus, who has "heralded" deeds that he is impotent to implement and displayed, if not exactly cowardice, discretion by abruptly departing from the scene. See also on 72-73, 456-460. 1308-1309.

You

have the bow:

the words are a prelude to his main point which comes only

with "But listen ” . ." (1315).

ο 1310-1313.

cau

to

vou have shown

: Neoptolemus exonerates himself in this way as a - . breed the ..: ina swift change of attitude (see his words at

1284) he reverts to his earlier opinion (874-876).

no Sisyphus as father: see on 416-418. Achilles, who ... had the highest reputation: idiom) 1074.

contrast Odysseus (607), and cf. (for the

1312-1313 seem to echo Od.11. 482-486.

1314. by your praise of my father: see on 874. 1316-1317. Humans must bear .. heaven: Neoptolemus reverts to the quasi-philosophical. See on 387-388, 435-437. Cf. Philoctetes' own words (501-503). 1318-1320.

all ... voluntary

troubles ... none ... pity: to

chorus (1095-1100). 1321. You have grown uncivilised:

expanding

the point made

by the

inwardly, as you yourself described your wild appearance

(226). 1322-1323.

if anyone ... you see

him as your enemy:

you call not only.Odysseus

(1302), but those (like me) who really want to help you.

Philoctetes earlier (1121-1122,

1163-1164).

an enemy

Cf. the chorus's words

to

The lines are a reminder of Philoctetes'

vehement rejection of advice from Neoptolemus (1283-1284).

1324. Zeus.. supervises who oaths: and will punish him who breaks them. Cf. on 484. He had earlier sworn by Zeus (1289). 1325. write it in your heart: cf. A.Ch. 450. The middle suggests that so to act will benefit him: see on 1017. 1326-1328.

Iris heavens by act ... Chryse's guardian:

he repeats

the belief (or rather

knowledge) expressed earlier to the chorus. See on 192-194 and 1116-1120, and (for the story of the snake-bite) on 266-267. He goes on to reveal, as he was foiled before in doing - see on 921-922 - the contents of Helenus's prophecy (1324-1342). the snake

... the roofless precinct:

been modelled impressions of snake-bite, see Vase-paintings 4].

the idea of the guardian snake (cf. 868n.), may have

on that of the Erectheum (Ar. Lys.758-759, Hdt.8. 41.2). For artists’ Chryse and her altar in the open, with reference to the story of Philoctetes' Edna M. Hooker, “The Sanctuary and Altar of Chrys® in Attic Red-figure of the late Fifth and early Fourth Centuries B.C.', JHS 70 (1950), pp.35-

It is possible that in Sophocles' time a Philoctetes cult survived there (S.J. Harrison,

‘Sophocles and the cult of Philoctetes', JHS 109, pp.173-175). 1329-1330. know that never will rest be yours .. . he refers back (in his choice of verb) to

1326, i.e. your present lot is a divine one, and respite from it will never be your lot . till

158]

COMMENTARY

1330-1331.

while the same sun ... here in the east ... there in the west:

turn to east and west.

the actor points in

The words recall Hdt.8. 43.2, "while the sun goes on the same path

that he now does, we will never come to terms with Xerxes". 1332-1334.

of your own free will:

see on 102.

Neoptolemus apparently now sees this as

the vital point. Philoctetes picks on it and pointedly rejects it (1392). meet... Asclepius's sons: the healers Podalirius and Machaon (fl. 2. Heracles, in fact, undertakes to send their father

731-732).

- the god himself - as Philoctetes’ healer

(1437-1438). find ease from 1334-1335. and (1332) - as if the meaning.

this sickness: a medical term (Hp. Epid. 3. 17.3). See on appear ...as... destroyer: the illogical dependence of rest would not be his till after Troy was taken- distorts but "You will not have respite before you are cured ... but then

as Troy's destroyer”. | 's help ar on 1251a.

696-700. parmis on πρίν does not obscure you will emerge

: recalling Odysseus’ statements to himself (112-115).

See

1336. how I know: he was (of course) familiar with the details from the outset, and does not merely repeat news gleaned from the messenger (604-613), who had not supplied the important information that Troy was to fall "this summer" (1340). He had, however,

been vague about the róles of himself, Philoctetes and the bow. See on 66-69 and 114. 1338. a splendid seer, Helenus: see 604-609 n. 1341-1342. He volunteers... iar: as Odysseus allegedly had done (618-619 n.). 1344.

the bonus is a fine one:

Neoptolemus tenders the Odyssean baits of deliverance (109,

here "hands of healing", cf. Philoctetes' words in 738) and reputation (119, here "the renown of taking Troy"). Cf. Odysseus' own brusque words to Philoctetes (997-998). The "additional gain" is to count as "the single best" among the Greeks (1344-1345, cf. 1425). 1348-1349.

why ... do you keep me... on earth above and living

...?:

better be dead (he

means) than faced with the dilemma which he analyses in the following soliloquy (13501372).

Cf. his reproach, when in agony, of Death (797-798).

His own distaste at being

still alive contrasts with the boy's pleasure at seeing him emerge alive from his sleep of sickness 1350-1351.

(883). Oh, what am I to do?:

908, 969). Ww

isregard what this

his dilemma is parallel to Neoptolemus's earlier (895,

man says ...?:

the form of words (a question here, and

negatively answered) is used again (in emphatic affirmation) in reply to Heracles (1447).

See on 1409- 1410 n. advi

his goodwill?:

he acknowledges

Neoptolemus'

sincerity in

claiming that he is acting from "good-will" (1322-1323). 1352-1353. how shall l.. face the light of day?: the question recalls Neoptolemus's

to

Odysseus (110).

With whom shall ] converse?: this second question varies and expands upon his first one, i.e. "how shall I meet and talk with people?" 1354. you eyes: literally, "orbs" (cf. OC 704), personified, like his foot and hands (786, 1004). at have witness | my sorrows: literally, "that have witnessed all concerning me"

(cf. Aj.684). 1358-1360. For it is not the pain ... but the prospect ...: far from suggesting that he puts the past behind him, the words imply dread of that past's conunuation at the hands of enemies

COMMENTARY who will not change.

Alliteration of n- throughout the passage has served to emphasise

his strength of feeling. 1360-1361. an

... thereafter: evil deeds

of evil, he continues

to be his mother's

Aj. 174.

gnomic

Philoctetes

part, “refer

to

[159

son thereafter.

once a man has become a child For the metaphor

lines (cf. 504- 506) are both apposite

Neoptolemus:

Philoctetes

| uses

the

gnome

in μήτηρ οἴ.

and subtle.

to reprove

him

(cf.

His his

"moreover" in 1362), but also to suggest (1367-1372) that he believes him an exception to the rule. 1364-1366. They

outraged you

... possessions:

Philoctetes has accepted at face value the

boy's story (354-381), and Neoptolemus (reasonably) does not undeceive him. of re refers, by a sharp but effective switch of syntax, to those uppermost in Philoctetes' mind. and after that ...:

the translation omits

1365a-1365c.

that "in the allocation of your father's arms

Those lines have Philoctetes say

they judged wretched Ajax

inferior to

Odysseus". The words (a) are clumsy in themselves (b) make Philoctetes speak of what he does not know (the contest of Ajax and Odysseus for the arms) (c) are irrelevant to the

wrongs of Neoptolemus. 1367- 1369.

sscor

me home

left iit (969. 970). let evi] men perish

They may be an actor's interpolation (Webster). - . swore to me on oath: see on 941 and 942-944. : he perhaps remembers Neoptolemus's wish that he had never

evilly of themselves:

for the metrical structure see on 101.

1370-1371. double thanks from me ... from my father: thanks (he means) on two counts and from both of them for (a) abandoning those evil men, his enemies (1371-1372, 1386) and

(b) taking him back home while his father is alive (as he is ready, in his present mood, to think). See on 1210-1212. It is possible that the "father" is not Poeas, but Achilles, who, even in death, would gladly see a son of his so acting. 1372.

that your nature is like theirs:

you, whose physis is so different from theirs (cf. 1310-

1313). 1373.

What you say is reasonable:

low-key tone of his approach. gives up abruptly (1402). 1374-1375. heaven and my words:

Neoptolemus' concession is in keeping with the quiet,

His heart (the truth is) is no longer in his task, and he i.e. the oracle as I have explained it to you (1329-1342).

1o sall off from this land: he means, and Philoctetes understands, "to Troy". There is no ambiguity at this point (contrast 526-529). 1376-1377. the detested son of Atreus: Agamemnon, as the senior of the brothers and the over-all Greek commander (369n.). with miserable this foot:

as he described

it earlier (291).

The

dative

indicates

"the

accompanying circumstance", i.e. given this foot that you see and the róle in its history

played by Agamemnon. 1378-1379. To those, contrary on the . .: contradicting the other's belief by repeating his own earlier assertion (1332-1334, 1345-1346). your suppurating foot: a medical term (Gal. 14.35 Kühn). See on 696-700.

The tone of the stichomythia that follows here (1380-1392) recalls that of Neoptolemus and Odysseus in the Prologue (100-122). 1380. dread advice: "dread", because of the temptation to accept it and so become the tool of the Atreidae. The juxtaposition of alvov / alvéoas is an indication that afvoy means "advice", and not (as elsewhere) "a tale", "a fiction”.

Temper, p.167, n.27.

See Bernard M.W.

Knox, The Heroic

160) COMMENTARY 1381. 1382.

What] see as best in the end . .: the chorus expressed a similar motivation (1176). And are you not ashamed before heaven ...?: recalling (like 1352-1353) the response

of Neoptolemus to Odysseus (110). He purports to disbelieve that the prophecy (as regards himself at pu^ 1s Heaven's will 1384. Is this T the ne ne?: i.e. when you speak of "helping friends” (1383), “do you mean n the Atreidae or « me?"

1385.

For you, L should think:

the particle rov

dismisses the question (with light irony) as

one that cannot seriously be intended. Lam

your friend

...

my advice

... 1s ... friendly

too:

he can only repeat what he has said

already (1375, 1321-1323) and what Philoctetes has himself acknowledged (1351). 1386. enemies?: my see on 942-944.

1387. my good fellow: the tone of ὦ τᾶν here is one of slight impatience (he cannot "get through" to him, 1389). See G.J. de Vries, ‘Remarks on a Greek Form of Address (4 τάν} (Mn. N.S. 19, 1966, pp.225-230). 1388.

You will min me ..L know you will:

literally, "you will ruin me, I know you «that you

will>" (by the idiom of "I know thee who thou art", Ev. Marc. 1. 24). Philoctetes seems for the moment on the brink of giving way, but his anger is aroused and his stubbornness

provoked again by the tactless claim that he "does not understand" (1389).

1390.

Do I not know that the Atreidae cast me out?:

bitterly (257-258, 263ff., 1391.

he has, in fact, assailed that action

1034).

Yes... but see if .. your salvation:

ie. your hope of salvation now

depends

(cf.

1344-1346) on your throwing in your lot with the Atreidae. 1392.

Never means if it that ..:

he replies to the implication, not to the substance,

of

Neoptolemus' remark. 1393.

should What I do then

...?:

the boy has reached an impasse (cf. 974), but after some

bluster not unwillingly capitulates ("let us be going”, 1402). 1397.

Leave me ...

must undergo:

rather than see Troy (cf. 999-1000,

1174-1175) he will

face the future loneliness (a loneliness, if no longer a death-sentence, yet still deeper now) that earlier he had so greatly dreaded (809, 1101-1106, 1190).

But the swift switch

from this option to its opposite ("take me home") well illustrates his agonised dilemma.

1398-1399.

1401.

do what you promised... escort me home:

[have had my fill of grief and lamentation:

see 941 n., 1367-1368.

literally, "it has been mourned"

(impersonal passive) "enough by me in groanings" (and I have no wish to add to them by seeing Troy). 1402. letus be going: the capitulation (though sudden) was foreseeable, and the pair set off for the third time towards the ship (cf. 526, 645 with 730). See Taplin (893-896n.). The final setting-off is marked (cf. OC 1515) by a switch to trochaic tetrameters catalectic (a

metre which expresses strong emotion, Fraenkel, p.76). A metrical anomaly - the end of the second metron does not coincide with a word-end - is no good ground for deletion: for (a) A. Pers. 165 provides a parallel (b) we do not know how Sophoclean practice may have varied, with this metre, from the theory handed down in the manuals of metrics (cf.

Fraenkel, p.76) (c) we expect the trochaics to begin with words that herald the departure.

the word of a true gentleman: see on 1068-1069. 1403.

Then

support your steps

with

mine:

he offers himself (cf. 893) for the other man to

lean on.

As strength far as my allows: not "a foolish reply to such an invitation" (Dawe, 1978, p.136), but a recognition of his total exhaustion, physical and mental.

COMMENTARY

[161

\chaeans?: Neoptolemus has started, by a generous impulse, on his course, before the potential consequences strike him. He is here recollecting, perhaps, Odysseus’ threats (1241-1243, 1250, 1257-1258). 05. Yes, suppose but . .: a colloquial formula (Ar. Nu. 351). 1there shall be and ...: for interrupted speech in stichomythia Odysseus exchange (1226-1234).

06.

What help

...?: the noun προσωφέλησις

is unique.

08. I shall stop them ... Bid... farewell and come away: 1468).

See on 533-534.

(1402): the boy's protection. 09-1471.

see the Neoptolemus

/

See on 186-187.

in a ritual leave-taking

(1452-

The abrupt στεῖχε deliberately echoes the abrupt στείχωμεν

retrospective

fears

(1404)

are finally

lulled

by

the promise

of

Heracles, as if at mention of his name (1406) appears as deus ex machina to

confirm and implement the will of heaven.

See Introduction, n.67.

— Philoctetes and

Neoptolemus submit to his authority (1445-1448) and leave (after Philoctetes' farewell to

the island, cf. Aj. 412ff., 862), with the sailor chorus following, for Troy. The god's prefatory anapaests (1409-1417) are taken up in reply by Philoctetes (1445-1447) and continued in his and the chorus' closing utterance (1452-1471). 09-1410.

Not

yet, son of Poeas:

a sudden and startling intervention.

Philoctetes

is

addressed, of course, as Heracles's friend, but also as one whose will has triumphed temporarily (and must now be subordinated, see 1416) over heaven's as revealed by Helenus. what I shall say: the god's words are μῦθοι (cf. 1417, 1447) as distinct from λόγοι (1350). 11-1412. Heracles voice: they hear his voice before they turn and see him.

human

15. Zeus's plans for you: as Odysseus had maintained (see 989-990). 20. immortal excellence: he means, not divine (as distinct from mortal) ἀρετή, but that mortal ἀρετή which survives death with its owner (cf. 1443-1444), and secures his reward

(for Heracles, immortality) in the after-life. Cf. E. fr.734.1-2 (TGF, p.590), "but arete even if one has died, is not destroyed, but lives when the body is no longer". His status as "immortal" is somehow illustrated (as the following words show) by his appearance. Reference

has been

seen here to a contemporary

cult of Philoctetes

on Chryse

(1236-1328n.). 21-1422.

rest assured:

out of these troubles:

see on 122. Philoctetes' own word for his troubles (760), which are here equated

with Heracles’ tribulations (1419).

make your life renowned: as Neoptolemus had argued (1347). 23-1428.

You

Neoptolemus

this man:

will

go ... You

will

sack

Troy:

the god's account confirms

that of

(1329- 1335).

the choice of word is perhaps a recognition that the παῖς

has matured into an

a vip. 25. chosen... pre-eminent as in valour: recalling the words of Neoptolemus (1344-1345). 26-1427. you will ... Paris rob ... of his life: a prophecy Neoptolemus did not know, or deemed irrelevant. The duel between Paris and Philoctetes was mentioned in Lesches'

162] COMMENTARY Little Iliad (EGF,

931n.

p.36).

τόξοισι βίον

See A.S. Henry, BIOS

is possibly

an echo of the similar "play" at

in Sophocles' Philoctetes (CR N.S. 24, 1974, pp.3-4).

1430. for your father Poeas: Philoctetes, after alternating hopes and fears - see on 12101212 - now learns that his father is alive.

Your ancestral Oeta: see on 453. 1431-1433. And take ı ove .. bow: my Le. the ἀριστεῖα (1429) received from the Greek army ("this army", "the one I have just mentioned"), which are to be taken and dedicated on Mt. Oeta. τόξων … μνημεῖα is telescoped, but clear, i.e. “memorials «of

the achievements» of my bow",

1433-1434.

And for you, Achilles. son of

Achilles".

lt is meant,

in

this is my advice:

anticipation

of

the

notice the address "son of

warning

(1440-1444),

to remind

Neoptolemus of his physis. 1434-1435. neither you nor he ... without the other: contrast Odysseus’ more ambivalent remarks (112-115). 1436. Like two lions that roam together: the figure used of Diomedes and Odysseus in 1].

10.297. 1437-1440.

L shall send Asclepius

.. healer: as

the god, in his friend's interest, can over-

ride the prophecy (1333-1334). δὲ (1437) marks his return to addressing Philoctetes. the second time: Heracles had sacked Troy when cheated by Laomedon (/l. 5.638-642). It was Philoctetes' presence when Heracles, during this campaign, had sacrificed to Chrysé

(scholiast

on Ph.

194),

that enabled

him

to show

the later fleet the island

(Philostr. Jun. /m. 17.2), with the terrible consequences for himself. 1326-1328.

Hooker's

See on 1131-1133,

article, cited there, includes an illustration of a vase which

shows

Heracles and Philoctetes performing the sacrifice to Chryse). 1440-1441. is ... respect the things of god: the injunction (though plural) is aimed at Neoptolemus, who would later, disregarding it, slay Priam impiously at Zeus’

altar and himself be slain at Delphi by Apollo (Pi. Pae. 6. 113-120). For the significance of “off-stage” Delphi, in this ‘perhaps the most "geographical" of all surviving tragedies’, see O.Taplin. ‘The Mapping of Sophocles Philoctetes ' (BICS 84, 1987, pp.75-77). 1443-1444.

for reverence

..is

not

destroyed:

ie. εὐσέβεια,

achievements (cf. 1431-1433 n.) lives on. See imperishable piety' (Hermes 105, 1977, pp.133-158). 1445-1447.

C.

after a ]ong time ... voice that I have Jonged for:

had used to Neoptolemus (234-235).

Segal,

in the

sense

‘Philoctetes

of

and

its

the

the words recall those that he

His welcome there was for a stranger speaking

Greek: here it is for a friend's familiar voice. Lshall not disregard your words: he bows to the god-friend's μῦθοι where he would not to Neoptolemus's λόγοι. See on 1409-1410. Cf. Orestes' similar submission to the deus ex machina Apollo (E. Or. 1690). 1448.

|...

8

€

[

Le. T

... cast my

vote

in this sense

(ravrg) .

Cf.

Lys.

24.23, Ar. Ec. 658.

1450-1451.

the time and this fair stern-wind:

literally, the time (cf. 466) and the sailing.

possibility (πλοῦς, the existence of a favourable wind, 465, 467, 641) at the stern (cf.

639).

The wind remains favourable for voyaging to Troy:

see on 639-640.

1452. Come, then, let me call … as ] depart: the ritual (1408 n.) which Heracles’ epiphany had interrupted, 1s now resumed as the deity departs with a suddenness that matches his

COMMENTARY arrival.

So, at the same

time, is the interrupted movement

(στείχωμεν,

[163

στεῖχε, 1402,

1408). 1453.

Farewell,

you cave ..:

perhaps with a gesture towards it as he leaves.

He had earlier -

when he thought they were about to sail for Scyros - taken leave of its interior (533-534), but later supposed it would be witness to his death (952-954, 1084-1085). that shared

with me in watching:

sc. for the rescuer who never came (cf. 217-218,

300-

313) The cave is personified (cf. 1085) as (along with the rest of the landscape, 936939 n.) a substitute for the company of humans. Assured now of leaving it, he speaks almost with fondness (even while recalling his suffering, 1460) of the scene of his ten years' solitary exile. 1455-1457. deep-resounding you thunder of the sea: throated”, "bass". Cf. arseni boäi (of the cithara, you cape where... within my shelter: the cave κρᾶτα (nominative neuter, only here) and (b)

literally, "male" sound and hence "deepAr. Th. 125). is on a sea-lashed headland. Note (a) the cave's climate (cf. 1081-1082) as

described by its inhabitant (complementing Odysseus's description, 16- 19). 1458-1460. you hill of Hermes: this Lemnian height is mentioned also in the “beacon speech" (A. Ag. 283). Ie-echoed in groans ... distress:

he uses the figures in which the chorus (693-695) and he

himself (1194-1195) had earlier spoken of his pain. 1462. you springs and Lycian fountain: Odysseus had spoken of only one spring (21), and the chorus supposed Philoctetes to have access only to "stagnant water" (715-717).

Avxvor, i.e. of Apollo Lycius. According to legend he provided Philoctetes with fountains supplying wine and honey (PG I, p. 114, 99). 1463. Lhad never ventured to expect this: literally, "never having entered on this hope" (cf. for the metaphor OC 189). 1464. Lemnos, land surrounded by the sea: the individual features of the landscape are subsumed in his final farewell to the whole "country" (69, 546). The adjective ἀμφίαλον

may not merely be descriptive (cf. 1) but intended to indicate his sea-locked prison. 1467-1468. my friends' advice: Neoptolemus' advice (once scornfully rejected, 1283-1284) has now been seen to coincide with Heracles' (1423-1428).

the all-subduing deity: i.e. Zeus, whose plans they are fulfilling (not just on Odysseus' word, 989-990, but on Heracles', 1415) and to whom Philoctetes finally submits. 1470. sea-nymphs: the the Nereids, who influence conditions on the deep (Hes. Th. 252254). 1471. our journey back: to Troy first of all and then to Scyros. The chorus's brief and prosaic final utterance (cf. Aj., Ant., El., OC) has been explained (as elsewhere) as (a) interpolation (b) intended to prevent a silent exit, but not for serious

attention from an audience now restlessly preparing for departure. It is, however, a fit ending to the play: all has been said, and the prisoner's departure — so long delayed, and so frequently frustrated — is keenly watched as he limps along the eisodos, supported by his friend, towards the ship. So (one imagines) would the audience watch silently while Heracles is carried towards the mountain (Tr. 1275-1278). "Closural strategy" and its conventions are discussed by Deborah H. Roberts, "Parting Words: Final Lines in Sophocles and Euripides' (CQ N.S. 37, 1987, pp. 51-64). See also D.A. Hester, "Very Much the Safest Plan, or Last Words in Sophocles’ (Antichthon 7, 1973, pp. 8-13), Gardiner, pp. 45-46.

Metre

[165

Appendix 1: METRE The metrical analyses are based on A.M. Dale, Metrical Analyses of Tragic Choruses (BICS

Suppl. 21.2, 1981, 21.3, 1983) and M.L. West, Greek Metre (GM,

Oxford,

1982, abridged as Introduction to Greek Metre, IGM, Oxford 1987), with changes necessitated by a differing text and adoption of the Teubner text colometry (Sophoclis

Tragoediae II, ed. R.D. Dawe’, Leipzig, 1985).

Glossaries of technical terms are available in A.M. Dale, The Lyric Metres of Greek

Drama ( Cambridge, 1968, pp. 215-217) and D.S. Raven, An Introduction to Greek Metre (London, 1968, pp. 86-94). Reference may also be made to U. von Wilamowitz-

Moellendorff, Griechische Verskunst (Berlin, 1921, repr. Darmstadt, 1958) and P. Maas, Greek Metre, tr. H. Lloyd-Jones (Oxford, 1962).

Terms and symbols used are those of West (GM, pp. xi-xii, 191-201, /GM, pp. ix-x,

85-90).

u u and similar signs mark imprecise responsion, N a syllable which would

normally be short (syllaba brevis in elemento longo) were the following word a part of

the same verse. X

135-143 ~ 150-158 (Dale, BICS Suppl. 21.2, p. 44).

sr/at,

1l.

u_u_u_U_U_U

3 ia

2. u__uu._.u_u__

glia,

3.

u.

Na

4. uy

uu.

gl

u

anar gl

uuu

u.

enn

.uu

uu

3. _____ uu 6. u uu Uu 7[. y

8

9

uu

uu

4 da

u_u_u__

2ia, 144-149

Ne.

l.

uu.

uu.

uu

2.uu uu uu . 3. uu uu. 4

uu

5. uu_ 6. | uu

|

uu

2an

.

_uu__ uu..

2 adn

159-168 ]l. uu 2.uU___

Cho.

3._uu 4.

uu

uu.

ι

.—

....

5.uu — uu . 6 uu uu. . T.uu uu, .uu..

8. | uu. uu. 9. uu... lO. uu uu...

169-179 ~ 180-190 str./ant.

0

uu u uu 191-200

Ne.

l. 2. 3. 4. 5. 6. 7. 8. 9. 10.

2 an

201-209 ~ 210-218

Metre

sr/at.

1. uuu : uuuz 2.

uu

3.

||

_u_u_

uu.n

ph ion

uu.

4.

gl

uu.

TN

5.

| y.uu.

6.

u

7.

uy. uy uu.

8.

|

y

uu. uu

ia ,iaia

gl

Uu

.

i ia

391-402 ~ 507-518

(Dale, BICS Suppl. 21.3, p. 217). str./ant.

ly

u

2.

u,

3A.

^u

| u.

2 ia

.unrnn

u.

3 ia

4.yuu_u_yuu__ |

26

5. u

|

2 „ia

u

u

u

.

2 „ia

6u u.. Juuuuuu_uuuuuun 8.u_u_u__u_

ia 6

9u

26

μὰ

u.

10.uuu_u_

ó

676-690b ~ 691-705b (Dale, BICS Suppl. 21.2, p. 46). str./ant.

lu u u u u un 2. uu, | uu uu (see Comm.) 3. uu, uu uu uu, (see Comm.) 4.

5.

u

u

|

uu

7.u

uU

uu

9. u

ith

uu

6.

8.

.

u

uu u

UU

u..

|

uu.

u

u. u

3 ia 4 da D

u.

.—

gl% gl ia, 3 ia

gl

iaia

[167

168] Metre

lO.uu. ll.

uu.

2 ion

uu u.u.

12. _uu_u_u_

13.

uu. u. u.

14.

uu. u

"gl

u

ar

706-717 ~ 719-729 (West, GM, p. 118, JGM, p. 59). str ./ant.

]l.

..uu,

uu...

2.___uu__uu___

gl“

3.___uu__uu___ 4, ___uu_u u__

glia,

5.

uU. .

6

uu

uu

uu

dod

u.

7.__u___uu_Uu_(naerpös 8. uu .

gl * in 728, see Comm.)

ia tl r

827-838 ~ 843-854

(Dale, BICS Suppl. 21.3, p. 277, LM? pp. 117-119). l. uu

uu

uu. uu

dàyéov

(synizesis)

2. uu. | |. 3,______uu__

4 da ch

4, ____uu_u_

S.uuuu___

Tor ἴθι (hiatus)

6. uuu. _ 1._u__u____

«Ad0pd»

8. uuu___

éé£ovin 851 (correption)

9.

uuu

in 850 (see Comm.)

|.

10. ll.uuuuuuuuy (see uu_u Comm)_ro: in 854

839-843

2 molossi Aa gl spondee tl

ia, ia, ia molossus ia 6 A ia, 3 molossi 25

Metre Ne.

1. 2.

3. probably recitative (West, GM, p. 98).

6da,

4,

855-864 epod.

|

|

uu.u.

2.

uuu

gl

uu

3. uu uun uu uu u

5$. uu

uu

6

uu.

uu.

.

gl ia

dod Aion ion

(see Comm.)

uu...

4 da,

uu-uu

4 da

7.u_u__u_ 8.

ia ‚ia

uu.

9.uuu JO.uuu

an uu. u. u

n

^

'

εἰ" hi

1081-1100 ~ 1101-1122 (Dale, BICS Suppl. 21.2, p. 48, West, GM,

str./ant.

.]. 2.

ou uu. |

uu uu uu.

$5.

UU...

|

gl

uu.

3 u 4. _

p. 119).

gl ~ gl

u. u

gl

ph

extra metrum

6. _

7. .

uu

u

8.

uu

u

|

9.u 10. ll.

uu

u.

uu uu

12.u.

gl

uno uu,

hi

uu.

dod 4 da

uu

u.

6

13.

uu

uu

ld.u

u

u.

l5.u

u

uu

16

uu, uu.

17.

uuu

uu.

uu

4 da

21a, u,

uu

u. ..

uuuu

uu

(see Comm.)

3 ia

4 da 2 ia

[169

170] Metre 18. 19.

uu. uu. uu_u__

2 ch ar

1123-1145 ~ 1146 -1168 str/ant.

1].

—

uu

gl

gl"- gl 2. — muuu. 3.uu_uu__(see Dale, B/CS Suppl.21.2, p. 53, LM?p. 153). ph 4uu_uu_u_ 5.u

uu

6. 7.

u ^»

| uuu. |

uu

gl

un

8._uu_uu_uu_uu 9.u u u. u 10.

uu

uu

uu

1l4.u

u.

4 da 2 ia,

σοι

ll. uu uu uu 12.uu u.

13.uu

ποὺ

d

uu

uu.

4 da „ia ia

πολυμηχάνου

paroemiac

uu

gl

]5.u u. uu.

16 uu 17. uu

18.

ugyu u.

| uu

uu. (see Comm.)

u.u

19. 20.

| |

21.

u uu...

22. 23.u

uy

hcóv in 1163

uu. uu.

yp uu

uu. uu

3ch —

3ch ar

gl ia, gl ph

gl glia,

.

1169-1216 (West, GM, p. 136, IGM, p. 66).

Metre lu 2.

u.u u u .u.

2 ia 2 „ja

3. _ U_U_U_

ia ia

4.u_u_u_u_ | | S.u u u-:.u. δὰ "ὦ 7.uu_u_u__l

2 ia 3 ion 2 ion+

8.uu_u_u__ Quu uu uu__ lO.uu

uu.

ll.u

uu...

2 ion, ion

.

ion, ion ionic colarion ot r

12. uu. | u. (see West,GM, p. 125, Dale, LM?, p. 129). 2 ion” 13.

uu

uu.

2 ion”

14. _uu__:uu__U_L

1$.

uu.

uu.

16.____ 17. |» uu 18. _ uu

ion’,

0€cdv

2ion extra metrum 3 an

uu. u

gl

19. ___uu_u 20._uu_uu_uu 2l.u

22.

| uuu.

gl

| _uu___u

23.

uu.

24.u 25.

| u uu. uu u

26.

4 da,

uu

uu

4 da,

r

gl

uu

uu

22. uu uu uu 28. | uu uu 29._____ uu__

uu

30.

uu

uu

3. 32.

uu uu

uu

3.

uu

uu

34. uu uu 35. uu uu 36 uu«»

uu. uu

uu

g! 4 da 4 da,

. éppéro uu

ὃ

uu uu uu uu uu uu

4 da ad

ξένοι

pot 4 da

[171

172]

Metre

32.

uu uu.uuuu

x

38.u u uu __ 39.uuuzuuuu.. 40. ^ zu... 4l. u.uun 42. u u uuu

43.

u

u

u uu.

44.

u

u

uu

45.u

uu

u

uu

.

uu

u n

1402 - 1408

Ne.

l._u___u:___u___un(see Comm.)

Ne. Ne.

2. u 3j. u

Ne. Ne.

4.uuu___u_ S;:uuu uu.

Ne.

6._u_:__u__:_u_u_un (see Comm.)

uu uu

-: |

uu u. u -:.. u.

u u u. z:zuuu. .u.

1409-1417 (see 144-149) Her.

1-5. 6. 7-8. 9.

1445-1451

Ph.

1. 2. 3. Ne. Her. 2. 3.

1 1

1452-1468

Ph.

4 tr

Metre 2an ^

17.

[173

The rest of the play is spoken in iambic trimeters (the usual metre for dialogue in drama). Variety in the basic line of 3 iambic metra is achieved by (a) resolution of the metre, i.e. the restricted substitution (see for example, 22n.) for iambus of spondee,

dactyl, anapaest or tribrach (b) alteration of the place of the caesura (i.e. the "cutting" or pause within the line, though some lines are without it, 101n.) to stand after the first or the third element of the second metron. See Raven §§ 21-27, West,GM, pp. 39-41, IGM, pp. 24-28. The following lines illustrate (a) the basic rhythm (34) (b) some permitted variations.

34

u

18

uu .u

1

__u_u:_u_u_Uu_

251

u

u:

uuu

u

u

ux

u: u

u.

.:

u

u

ux

:

Uu

u

u.

94

ul

1274.

uuu

1232.

u

1247.

__uU_u:wu___Uu_L

T.

u_u

1327.

uU. -:

u

u

u.

uuu :uuu | Uu.

_u:wu_ux u__:’wu_uuul

Jia

174)

Apparatus Criticus

Appendix 2: APPARATUS CRITICUS 1. Argumentum metricum habent LGQ. 5. στόλῳ

Tournebou

στόλον

codd.

11. Argumentum habent LGQRA. 17. Γλανκίππου]

11. ἰύζον

QR

O1.92.3

ηὐζον

22. σύμαιν ' Zo . προσάντη γ᾽

. οὔδει .Tov

G

μάνθαν᾿

Page

AUY

αὐτὸν

te

codd.

τόνδ᾽

ἔτ Elmsley

ortum esse ratus.

om. GRS

τὸν

δ᾽

Q

τόνδε

rell.

οὐδεὶς

Blaydes

fere codd.

Dawe, errorem ex glossemate σημαίνουν

πρὸς

τόνδ᾽

Bergk

. τούτω

στενάζων

codd.

κτύπος

LGLIYPQVZgZo

codd.

Buttmann

ἀλγυνεῖ

μ᾽

Dindorf

μ'΄

dAyuvet

ZgZo

μ᾽

diyuveis

rell.

. post hunc versum lacunam statuit Dawe, quo facilius intelligerentur casus genetivi τοῦ πρώτου

79. παῖ

στόλον.

Erfurdt καὶ codd.

87. πλάσσειν

Richter

105.γ᾽ om. codd.: add. Dobree. 119. αὐτὸς 147.

codd.:

δεινὸς

ἱδρνυτὴς

codd.

157. τίς

τόπος

ἢ ἢ

τίς

ἕδρα;

τήνδε

σμυγερῶς

LSAUY

μελάθρων

Dawe

τίν ' ἔχει

στίβον

ὁδίτης

τῶνδ ᾿ ἐκ

Linwood

θυραῖος

Blaydes

166. σμυγερὸν 167. αὑτῶι

τῶνδε

τῶνδ ᾿ οὐκ

158. ἔναυλος

163. τῆιδε

corr. Vauvilliers.

αὐτῶι

Porson ex Thom.

Mag.

codd.

corr. Herwerden.

138, 5.

seu tovde fere codd. Brunck rell.

στυγερὸν

otuyepds

codd.

μελάθρων

Apparatus Criticus 177. θεῶν

Lachmann

186-187.

θνητῶν

ἀνήκεστ᾽᾿

[175

codd.

ἀμερίμνητά

τ᾽

ἔχων

Page

ἀνήκεστα

μεριμνήματ

|

ἔχων

codd. 187-188. βάρη.

a δ᾽

188. ἀθυρόγλωσσος

189-190. -ats

βαρεῖα

δ᾽

codd.

metri gratia Musgrave:

-ats

190. ὑπακούει

Hermann

anon.

Dorat

203. Tevpouévovo

-ds

-äs codd.

ὑπόκειται

Bergk.

cf. 176.

codd.

τειρεομένου

T

τειρομένον

rell, post quod

tov

suppl.

Porson. 204sqq. Neoptolemo trib. codd.: 209. θρηνεῖ

Dindorf

θροεῖ

218. τι

Wunder

γάρ

220.

γὰρ

vauriaur

marnı

228. κἄφιλον

267. φοινίωι

285. πόνου 300. κἂν

codd., quod ante

τι

codd.

τι

AUYSYPZo

codd.:

καλούμενον

corr. Hermann.

corr. Wecklein

γὰρ κἀκ

yàp

collocat T: cf. 218.

aivóv

Burges: cf. 209.

ποίας

πάτρας

rell.

κακούμενον

Brunck

καλώμενον

S

rell.

Schneidewin

Nauck χρόνου ... μάθοις

codd.

Seyffert

καὶ

.. μάθοις

ZgT

Kai

... μάθε

Zo

Kai

... μάθηις

rell. 315. οἷ᾽

Porson

319. ὧν

Gemhard

320-321.

κακοῖν

ots

codd.

τοῖς

ἀνδροῖν

344. δῖός] δόλιός 361.

προσφιλῶς

Qv

rell. ‘Atpe(Sarv

Thi

τ᾽

᾽Οδυσσέως

βίαι

Toup

Valckenaer R, coni. Bothe

πρὸς

φίλως

QPS

385—388. del. Reeve. 419sqq.: vesugia vv. 419-421, 452-454 praebet pap. Berl. Inv. 17058: vide K. Treu,

Mitteilungen aus der Agyptischen Sammlung 8 (1974) 434-435.

176]

Apparatus Criticus

421.χὠ Dawe δ᾽ à L® 8° ὦ LIPCKPOT δ᾽ ὁ Ls, KKSVZgZo δ᾽ ὅς AUY δ᾽ αὖ Schneide win 426. δύ ' αὕτως

(Bergk)

δείν ᾿ ἔλεξας

δύ᾽

αὖἡ᾽ϑ τώδ᾽

fere codd. ; fort. δύ ᾿ av

ἄνδρ᾽

445. αὐτός

Burges

αὐτόν

457. δεινὸς

codd.:

corr. Brunck.

481. εἰσβαλοῦ

ἔλεξας

τώδ᾽

(Porson)

ἐξέλεξας

Jebb et Blaydes

codd.

Meineke.

491. 5evpá6a

codd.

corr. Toup.

496-497. vide Gnomon 54 (1982), 239. 496. πεψαντά

502. πάντα 515.

fere codd.

δεινὰ

codd.

μετατιθέμενος

533. npooxécavre

πλεύσαντά

SYP, coni. Blaydes.

corr. Wakefield.

TY? LP

μέγα

-ovtes

τιθέμενος GR, Zo s.l.

fere rell. τὴν

ἔσω) γῆν, deinde lacuna,

ἐγὼ, Schneidewin 534. ςἰσοίκησιν

AY ZgZoT

εἰς

546. πέδον

Maguinness

550.

ovvv«vavaroAnkóTeg

εἶεν

554. ἀμφὶ

σοῦ

νέα

550. ἃ γ᾽

ἔργ᾽

Broadhead

602. ἧιπερ

Dawe

630. λεώις

Page

Dorat

ἥπερ

645. xapéve ' Dobree

650. ndvu

σ᾽

dnep seu

seu οἵπερ

πόνον

LKU

Dobree

ἀμφὶ

λαβὼν

fere codd.

οἴκησιν

οὔνεκα

et sim. codd.

dnep γ᾽ codd. codd.

codd.

VAS

671—673 Neoptolemo trib. Doederlein, Philoctetae codd. 674. xwpots

ἂν

εἴσω

Philoctetae

677. δέσμιον

Stinton τοῦ

678.'1£(ov'

ἐπ᾿

679. δέσμιον

ante ὡς

ἄμπυκα codd.

(τῶν

trib. Cavallin.

Porson) T (om. rell.) Διὸς

Stinton om. Stinton

ávrvya ἔβαλεν

codd.

Musgrave Stinton

ἔλαβ᾽

ὁ codd.

post quam

Apparatus Criticus 684. οὔτ᾽

Epkas

tiv’

fere codd. οὔτε

τι

ῥέξας

[177

Eustathius 763, 2: vide Reeve, CR N.S.

21 (1971), p. 325. .€v γ᾽

Hermann

. ἀτίμως

Erfurdt

. mpdoovpov . οὐδ᾽

Bothe

del. Hermann:

. «σπασμὸς»

.rı

ἐν codd. ὧν Schultz

Hartung

. πόδ᾽

τὰν codd.

Dawe

te

. ἀλλαχᾶι

cf. Zo ad v. 699 ὃς Erfurdt ὃς

codd.

Campbell

ἑλών

Tournebou

ἄλλαι

fere codd.

ἑλεῖν

codd.

Seyffert

. &£avein

. ὄχθας

Hermann

Hermann

. πατρὸς .nap'

Jebb ἡμῖν

. δῆλόν

. εἴκει

ἐξανίησι

ὄχθαις πᾶσιίν)

Zo

πρὸς

codd. codd.

ὑμᾶς

Dawe

Dawe

Heimsoeth

V

fere codd.

aórov

Zo

ἵκει αὕτη

S ἥκει rell.

rell.

λήγει

πλάνης

F.W. Schmidt

GQR

πλάνοις

αὐτὴ

F.W. Schmidt

rell.

760. versum Philoctetae trib. V, coni. Lindner: Neoptolemo continuant rell.

769 . ἔκηλά

μ᾽

Dawe: cf. El. 786.

782. δέδοικα μή

«δ᾽,»

μ᾽

ἀτελὴς

781. προσέρπει

ὦ

nal, εὐχή

μὴ

ἀτελὴς

fere codd.

om. QV, et tamquam

ἃ

εὐχὴ à

«τύχηι» &

Wunder

ἀλλὰ

δέδοικα

à

δέδοικα

«δ᾽»... «τύχηι» Philp

παρεπιγραφὴν

expulit

Dawe.

792 . (or ' Wakefield 800 . τόνδ

᾿

ἀνακαλούμενον

Blaydes

821—822 choro trib. Dawe, Neoptolemo codd. 823 . δέ

τοί

829 . εὐαὲς

νιν

rec. coni. Dindorf, recte, si Neoptolemus vv. 821-822 iam locutus est.

Hermann

830. ἀντίσχοις

evañs

Musgrave

codd.

ἀντέχοις

l|

codd.

Husgraove M

ἄτη

178]

Apparatus Criticus

835. ὁρᾶις; εὕδει 836. μένομεν

ὁρᾶις

ἤδη

codd.

Erfurdt

838. «πολύ

τι» Hermann

850. «λάθραι» 851. ὅπαι

Herwerden

Hermann

Schneidewm

ὅτι

seu

ὅπως

codd.

852. dv LSV 6 y Dawe 853. ταύταν

(ταυτὰν

854. πυκινά

τ᾽

859. ὕπνος

Parker

βλέπει:

864. πόνος ... supplet.

μὴ

950. ἀλλ᾽

ὕπνος

καίρια

Blaydes ἀφέληι

Dobree

codd.

L*^ KGQR

versum del. Hartung.

ita fere codd.:

corr. Hermann.

eiecit Dobree,

qui ἀδεὴς

κράτιστος

872.γ᾽ att’

ταὐτᾶι

πυκίι)νοϊσίιν)

ἐσθλὸς) ἐσθλὸς

862. dpa:

933. με

fere rell) G

τοῦτ᾽

codd. εὐφόρως

Elmsley

μή

μου

πόνος

Brunck

εὐπόρως

᾿φέληις

AUY

μή

ἀπόδος

Tournebou

ἀπόδος

σύ

γ᾽

Zo

1003. ξυλλάβετον

Bernhardy

ξυλλάβετε

Cé

y AUY)

1007. ol ' at Hermann 1032. εὔξεσθ᾽

corr. Pierson

ὁμοῦ

1059. κρατύνων

τῆιδ᾽

Dawe

1085.

Reiske

ouvotonr

codd.

εἴθ᾽

codd.

ai

πρόσθ᾽

ἕλωσί

μ᾽

codd.

1092. ἴθ᾽

Hermann

1094. ἅλωσιν

Jeep

1095. σύ

bis fere codd.

1096.

rox

ὦ βαρύποτμ᾽

1097. ἔχει

L inlin.

1099. Awlovos 1116. «πότμος» 1125. μοι

1134. ἀλλ᾽

GY?

ἀπόδος

hic

fere codd. ἀφέληις

rell.

rell.

codd.

ἐμοῦ

rell.

olim Hermann

οὐκέτ᾽

Toxw

Dissen

αἰθέρος ov

semel KS

Erfurdt

κοὺκ

à

τύχα

45 ',eiecto

+

λώιονος

Bothe

οὔ

QS, coni. Wecklein

Erfurdt

Cavallin

ἐν codd:

μ᾽

(cf. 859)

oid fere codd.

codd.:

ouveionr

ἐσθλός

corr. Hermann.

£y m, Dindorf

codd.

οὐκ

rell.

yàp

codd. ET

ἰσχύω

codd.

Apparatus Criticus 1138. μυρία

τ᾿

1139. οὗτος

Gemhard

Campbell

ὃς

V, coni. Bothe

'O5uco«ós

ὅσσ᾽

codd. ὦ Ζεῦ

ZgZo

Dindorf

οὐδείς

Arndt

1140. où (‘sui’) Brooks: cf. E. JA 810 εὖ codd., quod post δίκαιον 1144.

τάνδ

'

ἐφημοσύναν

1150. ἐλᾶτ᾽

Canter

1153. ἄρ᾿

οὐκέτι

Blaydes

πελᾶτ᾽

τοῦδ

'

[179

ἐφημοσύναι

collocant. GQR.

codd.

codd.

Jebb ἐρύκεται

codd. ὅτε

χωρὶς

(Headlam)

ἐρύκομαι

Dawe, CP 83

(1988), p. 108. 1154 φοβητός,

οὐκέθ᾽

1165. ἐπὶ

σοὶ

1174, τὰν

Hartung

1180. λαὸς

Dawe

Seyffert

1191. ῥέξοντος 1191-1192.

1193.

Jebb

ὅτι

τὰν

οὐκέτι

σοι

ἐμοὶ

φοβητὸς

codd.

codd.

codd.

Vauvilliers

ἀλλόκοτος

γνώμα

(Page)

ἀλλοκότωι

γνώμαι

codd.

μ᾽ add. Page metri gr.

1203. ὦ Erfurdt ἀλλ᾽ 1206. «δὴ

ὦ codd.: fortasse latet et hic à à à à: cf. 782

> Hermann

1207. xpàr'

Hermann

κρᾶτ᾽

1213. πόλις2 Gleditsch

codd.

à πόλις

codd.

ὦ Dindorf

1218-1221 suspectos habebat Mekler, eiecit Taplin. 1243. λαός

] orparés

1251. φόβον

]

στρατόν

ZgZo

Hermann, qui etiam lacunam

1252-1253. Ulixi trib. GORUYT Aldina

| indicavit.

1252 Ulixi, 1253 Neoptolemo LKSV

ante 1252 personae nota caret A, ante 1253 legi nequit

vice versa ZgZo et ed. 1253 ante 1252 traiecit

Hermann.

1254sqq.

ἔστω

κἀμέ

Tor

τὸ …

μέλλον ἔτι

Ulixi, χεῖρα

...

ἐπιψαύουσαν

Ulixi trib. LKUY: personae nota caret

Neoptolemo trib. R.

Neoptolemo A ἔστω

LKV ...

ἔτι

ἀλλὰ

180]

Apparatus Criticus

1265. Spo.

kakdv

μέγα 1284.

τί

codd.

αἴσχιστος

1308. ὅτον

χρῆμα; Page

κακὸν

cf. E. Heracl. 646-647

νέον

τὸ

χρῆμα

codd.

μέγ᾽

at

Dawe

Schneidewin

Pierson

Tournebou

1314. πατέρα

ὦμοι:

te,

ὅπου

ubi τε

codd.

s. 1, AUY

1329. ἂν

τυχεῖν

Porson

1330. ἕως

Q, coni. Lambin

ἀμὸν

ἐντυχεῖν ὡς

T

ἐμόν

rell.

codd.

rell. ἔστ᾽

Brunck

αὑτὸς

Heath

αὐτὸς

codd.

οὗτος

Brunck 1332.

ἐκὼν

αὐτὸς

AUYT

ἡμῖν

ZgZoT

1337. ἐστιν

αὐτὸς

ἑκὼν

rell.

1358-1361 secludere voluit Dawe. 1361. τἄργα

Erfurdt

κακούς

1364. inter ἀπείργειν 1365a-1365c. 1369.

ot

1381. λῶισθ᾽ ὠφελῶν

1401.

τοι

1402. ei

φίλους

ZgZo

hiatum indicavit Dawe

ἔκριναν

κάλ᾽

AUY

αὐτοῦ

καλῶς

Buttmann

᾿ξαπόλλυσθαι

del. Dawe.

1407-1408.

σῆς

fere codd.:

ὠφελούμενος

codd.

codd.

τεθρύληται

Hermann

γόοι

rell.

πάτρας

ἀλλ᾽

del. Dindorf

εἰ

δρᾶις

ἀλλ᾽

εἰ

ταῦθ᾽

δοκεῖ

1431] στόλον Hermann 1442-1444 del. Dindorf: Fl. Chresüen

1448. γνώμηι

Dawe

del. Porson, ut eveniret ia. trim.

1402-1403b

1443. où

Heath

rell.

seu τεθρύλληται

λόγοί(ι)ς

of ye

eiecit Brunck.

Wakefield

τεθρήνται

LSGUYT δοκεῖ

..

κακῶς

Dindorf

1383.

yp.

et οἵ te

τὸν

κακοὺς...

Dobree

codd.

1443-1444 Peters ἡ codd.

ηὑσέβεια

corr. Lambin.

Dawes

ὥσπερ

ταῦτα

δρᾶν

αὐδᾶις ὅπωσπερ

post πελαζειν αὐδᾶις

Pors

Apparatus Criticus 1450-1451.

καιρὸς

1455. προβλής

θ᾽

1461. Λύκιόν

LPC

Kal

πλοῦς

Musgrave

γλύκιόν

1469-1471 del. Ritter.

ὅδ᾽

ἐπείγει

προβλὴς

L® rell.

codd.

yàp

codd.

προβολῆς

corr. Burges. Hermann

[181

182]

GLOSSARY (The Glossary lists, with summary definitions, the "technical" terms ecountered in the work. Terms defined in the Commentary are repeated for convenience and completeness).

antistrophe asyndeton

caesura epode

gnome iota adscript kommos resolution

division of a line between speakers (54—57n.). a choral song which answers (normally in exactly corresponding

metre) a preceding strophe (507-518n.). the juxtaposition of words without connecting particles (n. 481). a "cutting" or pause in the iambic trimeter (p. 173). a lyrical passage succeeding an antistrophe. the quasi-proverbial expression of a piece of popular wisdom. an iota written beside, not underneath - the iota subscript - another vowel (Preface). a lyric dialogue between an actor and the chorus (1081-1216n.).

the “loosening”, by substitution of equivalent feet or metra, of a

strophe

metrical system. See iambic trimater (p. 173). dialogue conducted in alternate lines of verse. a choral song which is answered (normally in exactly corresponding

synizesis

metre) by an antistrophe (see above). the melting into one (for metrical convenience) of two fully spelt

stichomythia

out vowels or diphthongs (3-6n.).

[183

INDEX (The Index is a selective list of names and topics occuring in the Introduction and Commentary).

Achilles 3, 5, 111, 114, 122, 125, 134, 142, 157, 159 Actor 1 Actors (interpolations by)

(absence

from

stage)

123,

11, 159;

134;

(in

kommos) 149; (in exodos) 153.

See

Staging

Aegla 139 aeolics 117, 133, 138, 165—169 aeolo-choriambics 149, 169—172 Aeschylus

(Philoctetes) 14, 110, 119,

121; 1, 11, 131, 137 Aethiopis 122, 123, 125 Agamemnon 123, 137, 159 Ajax 113, 114, 123, 125, 159 Ajax 12, 20, 113 Aldus 11 Alexandria(ns)

alliteration

11, 12

117, 161, 165, 166, 172 125

Antigone 20, 111 antilabe 113, 130, 135, 140, 154, 183 Antilochus 125 antistrophe

117, 124, 128, 133, 138,

149, 182 anlithesis 136, 145 Apollo

119, 122, 162

Aristotle

(Lycius) 163

12

110, 111, 133, 153

article (overtones of) 122

Asclepius

139, 162

asyndeton

127, 140, 147,182

Athena

110, 116, 122

bow (as symbol) 10; (linked with Troy's fall) 113; (once owned by Heracles) 118, 119, 143, 151; 16,

121, 132, 148, 154, 156, 158 Byzantine triad 12 caesura

112, 115, 141, 148, 173, 182

Calchas

110

112, 121, 137

Chalcodon 127 character (in Sophoclean Prologue) 111. See Neoptolemus, Odysseus,

Philoctetes Charon

127

Cheek by Jowl 19 chorus (entry and number)

15, 117;

(dramatic róle and attitudes) 2, 4ff.,

apostrophe 120, 135, 140 Arctinus 122, 123, 125, 129 Arethas 12 Aristarchus

Augustius 21 Bacchylides 14 Bendis 118 Boeotia 117

Cephallenia(ns)

alphabet (change of) 20 Anticleia

Attic forms (in anapaests) 117 Attica 117

Callistratus 12 catastrophe 4

159

anapaests

Athens/Athenian 115, 129 Atreidae 3, 5, 17, 121, 124, 126, 129, 140, 146, 159, 160

16, 118, 124, 127, 133, 134, 137, 138, 139ff., 144, 147, 149—153; (in exodos)

153;

116,

155,

157, 160,

163 chorus-leader 122, 154 Chryse (goddess) 110, 112, 118, 157, 162 (island) 110112, 118, 161 Cleomenes 153 “closural strategy’ cola 12

colloquialisms

(in Sophocles)

122, 131, 161

164

184) INDEX Constantinople 12 correption 168 ‘cry for help’ 143 Cybele 124 Cyclops 15 Cypria 1 dactyls 149, 167-171 Dardanus

Hades 114, 125, 131, 140, 149 Hamilcar 123 Hannibal 123 Hector 125, 130 Helen 114

Helenus

148, 156; 110, 131, 158, 161

Darius 115 Death 140, 158 Deianera 135 Delphi 162, Demetrius Triclinius deus ex machina

Hephaestus

12, 21

9, 18, 161, 162

Dicaearchus 110 Dictys 14 Didymus 12 Dio Chrysostom 14 Diomedes 1, 123, 125, 128, 131, 162 Dionysia 110 disease (symbolism of) 17 124, 167

dramatic irony Earth 124

125, 151 see irony.

eccyclema 15, 17 eisodoi 117, 164 Electra 12,20

Elephenor 127 Envy 136 epeisodia/episode(s) 140, 156 ephebe 15 Epic Cycle 1, 121

119, 133, 135,

(Philoctetes) 1, 2, 14, 119,

121, 125; 11, 20

Eustathius 20, 133 153

Glaucippus gnome

14, 110

124, 131, 132, 140, 144, 159,

162. See proverbs, popular wisdom gnomic aorist

122, 131

Hera 133 Heracles (previous owner of Philoctetes’ bow) 5, 118, 119, 120, 136, 151; (deus ex machina) 9, 161; 1, 16, 18, 110, 116, 132, 134ff., 137, 138, 140, 143, 153, 162 Hermes 116 (hill of) 163 hexameters 5, 138, 139, 169 Homer 1, 11, 121, 130 hoplite oath 15 Hyllus 135, 140, 153

hypomnemata 12 hypotheses 12, 110 iambics 124, 167ff. iambic trimeters 110, 112, 133, 134, 137, 173 Ichneutae 12,15 Iliad 1,125

15, 18, 112, 125,

129, 131, 134, 140, 146, 159, 163

Euboea 127, 134 Eucleides 20

exodos

137, 145

imagery/metaphor

epode 138, 149, 182 Erectheum 158 Erectheus 116

Euripides

1,

130; (his prophecy) 113, 115, 119,

113

dochmiacs

(captured by Odysseus)

iota adscript

153, 182

irony 113, 123, 126, 128, 130, 137, 140, 144, 146, 148, 160

132, See

dramatic irony Ixion 2, 133 Jocasta 113 kleos 2,9, 11 kommos 149, 153, 182 Laertes 114, 123, 125 Laomedon 162 Lemnian fire 137 Lemnians 119, 137 Lemnos 1, 7, 14, 111, 118, 119, 148 Lesches 1, 123, 130, 161 Little Iliad 1, 123, 130, 162 Lucian 133

lullaby

138

INDEX Lycius

(Apollo)

Lycomedes

163

120

Lycurgus 11 lyric metres 12, 165ff.

Machaon

158

Magnesia 129 Malis

10, 111, 121, 126, 147

Manuel Moschopoulos

manuscripts

12, 21

12, 20, 22, 117

Manuzio, Aldo (Aldus) Maximus Planudes 12

11

Medea 14 medical terms 134, 135, 141, 158, 160 Memnon 125 Menelaus 137

136,

138,

merchant/messenger/trading-ship captain

128, 130, 136, 138

captain 128, 130, 136, 158 metaphor/imagery 15, 18, 112, 125, 129, 131, 134, 140, 146, 159, 163 11,

12,

112,

115,

117,

124,

133, 135, 138, 140, 142, 147, 148, 149, 154, 156, 157, 159, 161, 165173, (words outside metre) 119, 135.

See anapaesis, dochmiacs etc. “mirror” scenes 8,9 Moschopoulos, Manuel 12, 21 Mosychlus 137, 138 Nausicaa 124 Neoptolemus

and 113, 131, 141, 155, 119, Nereids

(character, dramatic róle

attitudes) 114, 115, 132, 135, 144, 145, 156, 158, 120 164

Nessus

135

Nestor

1, 125

1-11, 14-20, 116, 123, 125, 136, 137, 138, 149, 150, 153, 159, 160, 161;

125, 126, 128, 130, 145, 147, 148, 150, 151, 153, 154, 155, 156, 157; 118, 120, 158, 162 Odyssey 116 Oechalia 134 Oedipus Coloneus 20 Oedipus Tyrannus 12 Oeta 111, 126, 132, 135, 147, 162 Ogyges 117 Ogygia 150 Oileus 125 oracle/prophecy 1, 7, 14, 18, 113, 115, 119, 131, 139, 142, 145, 148, 150, 156, 157, 159, 161, 162 orchestra 2, 117, 133 Orestes (echoes of Philoctetes in) 118 Othrys 111 Pactolus 124

messenger/merchant/trading-ship

metre

[185

111, 126, 139, 154, 117,

Ni(cander, - canor) 20 Nike (Athena) 116

Odysseus (character, dramatic róle and attitudes) 1-11, 14, 17ff., 19, 111, 112, 113, 114, 115, 116, 122, 124,

paean 138 Palamedes 114 Paris 1, 122, 161 parodos (passage-way to orchestra) 15, 117; (entry of chorus) 117

Parthenon

116

Patroclus

122, 125

Peleus 142 Peparethos 129 periphrasis 122 personification 120, 121, 128, 136, 149, 151, 152, 155, 159 Phaedra 155 Pheidias 116, 124 Philoctetes (character, dramatic róle and

attitudes)

1—11,

14—20,

119,

120,

125, 132, 135, 136, 137, 138, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 155, 156, 157, 158, 159, 160, 161, 163, 164; (physical appearance) 2, 119; (in art and literature) 19; (possible cult of) 158, 162 Philoctetes (date) 1, 110; (manuscripts)

12 ff.; (type of prologue) 111; (echoed in Orestes) 118; (citations in Photius)

21;

10,

11,

20;

(of

186) INDEX (of

Sigeum

123

Euripides) 14, 119, 121 Philoctetes at Troy 14 Phoenix 3, 113, 114, 115, 120, 123, 128, 129 Phouus 12, 20, 21 Phrynicus 125 physis 2, 4, 8, 9, 120, 154, 156, 159, 162

Silenus

2, 138

Aeschylus)

14,

119,

Pindar 1 Planudes, Maximus

121;

12,21

hymns of Asclepius) 138; 1, 5, 12, 13, 20, 21, 116 Spartans 146 Spercheius 111, 127, 153

stage

125, 127, 139, 157.

See gnome, proverbs Porson's Law

Priam

112

113, 130, 162

Proclus

1

Prologue 159

1, 14, 16, 117, 154, 155,

prologue

111

prophecy/oracle 1, 7, 14, 18, 115, 119, 131, 145, 148, 150, 158, 159, 162 proverbs 122, 126, 137. See gnome, popular wisdom Psalmist 132 Ptolemy Euergetes

11

Pylos 125 Quintus of Smyrna

120

repetition

121,

134,

135,

137,

144,

148, 151, 152, 153, 154, 156, 157, 161 resolution

Rhea

135, 140, 147, 154, 182

124

Rhyme 116 Sack of Troy, The

of of

Helenus's prophecy) 14; (type of prologue in) 111; (interest in cult

Pluto 126 Podalirius 158 Poeas 111, 126, 127, 159, 162 Polias (Athena) 116 Pollux 20 Polyphemus 2,116 popular wisdom

simile 134 Sisyphus 114, 126, 131, 157 Sisyphus Drapetes 131 skenographia 15. See staging Skyrioi 19 Sleep 138, 140 Sophocles (“inventor” Neoptolemus) 11; (treatment

19 (-building) 18, 21, 132; (-

direction) 137

Staging (actors’ movements gestures) 111, 127, 130, 135, 141, 143, 144, 145, 146, 152, 155, 156, 157, 161, 162, 163, (aside) 129; (chorus's entry) (setting) 2, 15, 17, 112 stasimon 5, 15, 17, 133, 153 Stasinus

stichomythia 112, 114, 116, 154, 155, 159, 161, 182 strophe

117, 133, 138, 140, 149, 182

Suda 20, 21 synizesis 111 Telamon 125 Telemachus 114 Teucer 7, 148

textual 125, 151, Thebes

matters 11-13, 117, 118, 123, 126, 133, 136, 137, 139, 150, 153, 155, 159, 174-181 117

Theon

12

126

Theseus' sons

128, 129

Sardis 124 scholia 12

Thessalonica 20 Thessaly 111

Scyros

Thomas Magister Tmolus 124 Trachiniae 135

(proverbial for worthlessness)

122, 126; 4, 9, 111, 131, 137, 156, 159, 163, 164

and 138, 153, 164; 117;

1

Thersites 129

'

12, 21

INDEX Trachis 111 trading-ship captain/merchant/messenger 130, 136, 158 Triclinius, Demetrius 12, 21

128,

[187

Turnebus 12 Tydeus 125, 129 Tyndareus 114 unique words 118, 134, 143, 149, 161 Venice 11

Troad 123 tribrach (in fifth foot of trimeter) 157 trochaic tetrameters catalectic 156,

Victory (Athena) 116 word-play (βίος βιός) wound (as symbol) 10

160, 172 Troy 1,2, 5, 6, 7, 9, 10, 15, 19, 110, 113, 114, 115, 119, 120, 123, 156,

Xerxes 158 Zeus 9, 11, 17, 127, 128, 135, 137, 145, 147, 152, 157, 161, 162, 164

160, 161, 164

142