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Sophocles · Oedipus Rex §330-401

Tiresias's Accusation and the Rage of Oedipus

Passage 5 of 19 · Greek

Summary

Tiresias reveals that Oedipus himself is the murderer and is living in shameful intimacy with his closest kin. Enraged, Oedipus accuses Tiresias and Creon of conspiring to usurp the throne and mocks the prophet's abilities compared to his own intelligence.

§330τί φής;
"What are you saying?
ξυνειδὼς οὐ φράσεις, ἀλλʼ ἐννοεῖς §331ἡμᾶς προδοῦναι καὶ καταφθεῖραι πόλιν; §332ἐγὼ οὔτʼ ἐμαυτὸν οὔτε σʼ ἀλγυνῶ.
Knowing the truth, will you not speak, but do you intend to betray us and destroy the city?" "I will not pain either myself or you.
τί ταῦτʼ §333ἄλλως ἐλέγχεις;
Why do you question these things in vain?
οὐ γὰρ ἂν πύθοιό μου. §334οὐκ, ὦ κακῶν κάκιστε, καὶ γὰρ ἂν πέτρου §335φύσιν σύ γʼ ὀργάνειας, ἐξερεῖς ποτε, §336ἀλλʼ ὧδʼ ἄτεγκτος κἀτελεύτητος φανεῖ; §337ὀργὴν ἐμέμψω τὴν ἐμήν, τὴν σὴν δʼ ὁμοῦ §338ναίουσαν οὐ κατεῖδες, ἀλλʼ ἐμὲ ψέγεις. §339τίς γὰρ τοιαῦτʼ ἂν οὐκ ἂν ὀργίζοιτʼ ἔπη §340κλύων, ἃ νῦν σὺ τήνδʼ ἀτιμάζεις πόλιν; §341ἥξει γὰρ αὐτά, κἂν ἐγὼ σιγῇ στέγω. §342οὐκοῦν ἅ γʼ ἥξει καὶ σὲ χρὴ λέγειν ἐμοί. §343οὐκ ἂν πέρα φράσαιμι.
For you would not learn them from me." "No, O basest of the base, for you would anger even the nature of a stone, will you ever speak out, or will you show yourself thus unyielding and endless?" "You have blamed my anger, but you have not perceived your own dwelling together with you, but you censure me." "For who would not be angered hearing such words, with which you now dishonor this city?" "For those things will come of themselves, even if I cover them in silence." "Therefore, what will come is what you also must tell to me." "I will speak no further.
πρὸς τάδʼ, εἰ θέλεις, §344θυμοῦ διʼ ὀργῆς ἥτις ἀγριωτάτη. §345καὶ μὴν παρήσω γʼ οὐδέν, ὡς ὀργῆς ἔχω,
Against this, if you wish, rage with the wildest anger." "Indeed, I will pass over nothing, so angry as I am, of what I understand.
§346ἅπερ ξυνίημʼ· ἴσθι γὰρ δοκῶν ἐμοὶ §347καὶ ξυμφυτεῦσαι τοὔργον εἰργάσθαι θʼ, ὅσον §348μὴ χερσὶ καίνων· εἰ δʼ ἐτύγχανες βλέπων, §349καὶ τοὔργον ἂν σοῦ τοῦτʼ, ἔφην εἶναι μόνου.
Know then that you seem to me to have both helped to plot the deed and to have done it, as far as you could without slaying with your own hands; and if you happened to have sight, I would have said that this deed was yours alone." "Is that so?
§350ἄληθες; ἐννέπω σὲ τῷ κηρύγματι §351ᾧπερ προεῖπας ἐμμένειν, κἀφʼ ἡμέρας §352τῆς νῦν προσαυδᾶν μήτε τούσδε μήτʼ ἐμέ, §353ὡς ὄντι γῆς τῆσδʼ ἀνοσίῳ μιάστορι. §354οὕτως ἀναιδῶς ἐξεκίνησας τόδε §355τὸ ῥῆμα;
I charge you to abide by the decree which you yourself proclaimed, and from this very day to speak neither to these men nor to me, since you are the unholy polluter of this land." "Have you so shamelessly started this rumor?
καὶ ποῦ τοῦτο φεύξεσθαι δοκεῖς; §356πέφευγα· τἀληθὲς γὰρ ἰσχῦον τρέφω.
And where do you think you will escape this?" "I have escaped; for I foster the truth which has strength." "Taught by whom?
§357πρὸς τοῦ διδαχθείς; οὐ γὰρ ἔκ γε τῆς τέχνης. §358πρὸς σοῦ· σὺ γάρ μʼ ἄκοντα προυτρέψω λέγειν.
For surely not from your art." "By you; for you urged me to speak against my will." "What kind of speech?
§359ποῖον λόγον; λέγʼ αὖθις, ὡς μᾶλλον μάθω.
Say it again, so that I may learn it better." "Did you not understand before?
§360οὐχὶ ξυνῆκας πρόσθεν; ἢ ʼκπειρᾷ λέγων; §361οὐχ ὥστε γʼ εἰπεῖν γνωστόν· ἀλλʼ αὖθις φράσον. §362φονέα σε φημὶ τἀνδρὸς οὗ ζητεῖς κυρεῖν. §363ἀλλʼ οὔ τι χαίρων δίς γε πημονὰς ἐρεῖς. §364εἴπω τι δῆτα κἄλλʼ, ἵνʼ ὀργίζῃ πλέον; §365ὅσον γε χρῄζεις· ὡς μάτην εἰρήσεται. §366λεληθέναι σε φημὶ σὺν τοῖς φιλτάτοις §367αἴσχισθʼ ὁμιλοῦντʼ, οὐδʼ ὁρᾶν ἵνʼ εἶ κακοῦ. §368ἦ καὶ γεγηθὼς ταῦτʼ ἀεὶ λέξειν δοκεῖς; §369εἴπερ τί γʼ ἐστὶ τῆς ἀληθείας σθένος. §370ἀλλʼ ἔστι, πλὴν σοί· σοὶ δὲ τοῦτʼ οὐκ ἔστʼ ἐπεὶ §371τυφλὸς τά τʼ ὦτα τόν τε νοῦν τά τʼ ὄμματʼ εἶ. §372σὺ δʼ ἄθλιός γε ταῦτʼ ὀνειδίζων, ἃ σοὶ §373οὐδεὶς ὃς οὐχὶ τῶνδʼ ὀνειδιεῖ τάχα. §374μιᾶς τρέφει πρὸς νυκτός, ὥστε μήτʼ ἐμὲ §375μήτʼ ἄλλον, ὅστις φῶς ὁρᾷ, βλάψαι ποτʼ ἄν. §376οὐ γάρ σε μοῖρα πρός γʼ ἐμοῦ πεσεῖν, ἐπεὶ §377ἱκανὸς Ἀπόλλων, ᾧ τάδʼ ἐκπρᾶξαι μέλει. §378Κρέοντος ἢ σοῦ ταῦτα τἀξευρήματα; §379Κρέων δέ σοι πῆμʼ οὐδέν, ἀλλʼ αὐτὸς σὺ σοί. §380ὦ πλοῦτε καὶ τυραννὶ καὶ τέχνη τέχνης §381ὑπερφέρουσα τῷ πολυζήλῳ βίῳ, §382ὅσος παρʼ ὑμῖν ὁ φθόνος φυλάσσεται, §383εἰ τῆσδέ γʼ ἀρχῆς οὕνεχʼ, ἣν ἐμοὶ πόλις §384δωρητόν, οὐκ αἰτητόν, εἰσεχείρισεν, §385ταύτης Κρέων ὁ πιστός, οὑξ ἀρχῆς φίλος, §386λάθρᾳ μʼ ὑπελθὼν ἐκβαλεῖν ἱμείρεται, §387ὑφεὶς μάγον τοιόνδε μηχανορράφον, §388δόλιον ἀγύρτην, ὅστις ἐν τοῖς κέρδεσιν §389μόνον δέδορκε, τὴν τέχνην δʼ ἔφυ τυφλός.
Or are you testing me by speaking?" "Not so that I can call it known; but tell me again." "I say that you are the murderer of the man whom you seek to find." "But you will not say such hurtful things twice with impunity." "Shall I then say something else too, so that you may be angrier?" "As much as you wish; since it will be spoken in vain." "I say that you are unaware of living in most shameful intimacy with those dearest to you, and that you do not see in what a plight of evil you are." "Do you really think that you will always speak these things with joy?" "If indeed there is any strength in the truth." "But there is, except for you; but for you this is not, since you are blind in ears, and in mind, and in eyes." "But you are wretched to cast these reproaches, which every one of these men will soon cast back at you." "You are nurtured by a single night, so that you could never harm either me or anyone else who sees the light." "For it is not your fate to fall by my hand, since Apollo is sufficient, whose care it is to accomplish these things." "Are these inventions from Creon or from you?" "Creon is no harm to you, but you yourself are to yourself." "O wealth and power and art surpassing art in this much-envied life, how great is the envy stored up with you, if for the sake of this power, which the city put into my hands as a gift, not requested, the faithful Creon, my friend from the beginning, secretly creeping upon me desires to cast me out, suborning such a plot-weaving magician, a crafty beggar-priest, who has sight only in gains, but was born blind in his art.
§390ἐπεί, φέρʼ εἰπέ, ποῦ σὺ μάντις εἶ σαφής;
For tell me, where are you a clear prophet?
§391πῶς οὐκ, ὅθʼ ἡ ῥαψῳδὸς ἐνθάδʼ ἦν κύων, §392ηὔδας τι τοῖσδʼ ἀστοῖσιν ἐκλυτήριον;
Why, when the song-weaving dog was here, did you not speak some word of release to these citizens?
§393καίτοι τό γʼ αἴνιγμʼ οὐχὶ τοὐπιόντος ἦν §394ἀνδρὸς διειπεῖν, ἀλλὰ μαντείας ἔδει· §395ἣν οὔτʼ ἀπʼ οἰωνῶν σὺ προυφάνης ἔχων §396οὔτʼ ἐκ θεῶν του γνωτόν·
And yet, her riddle was not for any ordinary man to explain, but it required prophecy; which you did not show you had, either from birds or known from any of the gods.
ἀλλʼ ἐγὼ μολών, §397ὁ μηδὲν εἰδὼς Οἰδίπους, ἔπαυσά νιν, §398γνώμῃ κυρήσας οὐδʼ ἀπʼ, οἰωνῶν μαθών· §399ὃν δὴ σὺ πειρᾷς ἐκβαλεῖν, δοκῶν θρόνοις §400παραστατήσειν τοῖς Κρεοντείοις πέλας.
But I came, Oedipus who knew nothing, and put an end to her, hitting the mark by my intelligence, not learning from birds; whom you now try to cast out, thinking that you will stand close to the throne of Creon.
§401κλαίων δοκεῖς μοι καὶ σὺ χὠ συνθεὶς τάδε
To your cost, I think, both you and the one who concocted this plot..."

Notes

  1. §334καὶ γὰρ ἂν πέτρου φύσιν σύ γʼ ὀργάνειας — Potential optative with ἄν (ὀργάνειας, 2nd sg. aorist optative of ὀργαίνω) expressing a potential or hypothetical situation: 'for you would anger even the nature of a stone.' The conjunction γάρ explains the exclamation 'No, O basest of the base' in the preceding line.
  2. §337τὴν σὴν δʼ ὁμοῦ ναίουσαν — The participle ναίουσαν (present participle feminine accusative of ναίω, 'to dwell') modifies ὀργήν ('anger', feminine) understood from the preceding line, meaning 'your own anger which dwells with you (inside you).' Structurally, it functions as a double meaning, subtly hinting at the woman (his mother Jocasta) who dwells with Oedipus.
  3. §346ἴσθι γὰρ δοκῶν ἐμοὶ καὶ ξυμφυτεῦσαι τοὔργον — The imperative ἴσθι (2nd sg. imperative of οἶδα, 'to know') takes the supplementary participle δοκῶν (nominative masculine singular): 'know that you seem.' The participle δοκῶν in turn governs the infinitives ξυμφυτεῦσαι ('to have plotted together') and εἰργάσθαι ('to have done').
  4. §362φονέα σε φημὶ τἀνδρὸς οὗ ζητεῖς κυρεῖν — This is an accusative and infinitive construction with φημί ('I say'), where the subject accusative is σε and the predicate is the noun φονέα ('murderer'). The relative pronoun οὗ (genitive) refers to τἀνδρός, and is governed by κυρεῖν (infinitive of κυρέω, which takes the genitive), meaning 'to hit upon' or 'to find.'
  5. §380τέχνη τέχνης ὑπερφέρουσα — The comparative participle ὑπερφέρουσα ('surpassing') governs the genitive of comparison τέχνης ('than art'), meaning 'art that surpasses other art.' Oedipus is boasting of his own art of governance or wisdom over Tiresias's art of prophecy.

Cite this passage

Sophocles, Oedipus Rex §330-401. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0011.tlg004.humanitext-grc2:330-401

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