Second Stasimon
Second στάσιμον. The second ἐπεισόδιον (512—862) has been marked by the overbearing harshness of Oedipus towards Creon; by the rise of a dreadful suspicion that Oedipus is ἄναγνος—blood-guilty for Laïus; and by the avowed contempt of Iocasta, not, indeed, for Apollo himself, but for the μαντική of his ministers. These traits furnish the two interwoven themes of the second stasimon: (1) the prayer for purity in word as in deed: (2) the deprecation of that pride which goes before a fall;—whether it be the insolence of the τύραννος, or such intellectual arrogance as Iocasta’s speech bewrays (λόγῳ, verse 884). The tone of warning reproof towards Oedipus, while only allusive, is yet in contrast with the firm though anxious sympathy of the former ode, and serves to attune the feeling of the spectators for the approach of the catastrophe.
1st strophe (863—872). May I ever be pure in word and deed, loyal to the unwritten and eternal laws.
1st antistrophe (873—882). A tyrant’s selfish insolence hurls him to ruin. But may the gods prosper all emulous effort for the good of the State.
2nd strophe (883—896). Irreverence in word or deed shall not escape: the wrath of the gods shall find it out.
2nd antistrophe (897—910). Surely the oracles concerning Laïus will yet be justified: O Zeus, suffer not Apollo’s worship to fail.
Chorus.May destiny still find me winning the praise of reverent purity in all words and deeds sanctioned by those laws of range sublime, called into life throughout the high clear heaven, whose father is Olympus alone; their parent was no race of mortal men, no, nor shall oblivion ever lay them to sleep; the god is mighty in them, and he grows not old. Insolence breeds the tyrant; Insolence, once vainly surfeited on wealth that is not meet nor good for it, when it hath scaled the topmost ramparts, is hurled to a dire doom, wherein no service of the feet can serve. But I pray that the god never quell such rivalry as benefits the State; the god will I ever hold for our protector. But if any man walks haughtily in deed or word, with no fear of Justice, no reverence for the images of gods, may an evil doom seize him for his ill-starred pride, if he will not win his vantage fairly, nor keep him from unholy deeds, but must lay profaning hands on sanctities. Where such things are, what mortal shall boast any more that he can ward the arrows of the gods from his life? Nay, if such deeds are in honour, wherefore should we join in the sacred dance? No more will I go reverently to earth’s central and inviolate shrine, no more to Abae’s temple or Olympia, if these oracles fit not the issue, so that all men shall point at them with the finger. Nay, king, — if thou art rightly called, — Zeus all-ruling, may it not escape thee and thine ever-deathless power! The old prophecies concerning Laïus are fading; already men are setting them at nought, and nowhere is Apollo glorified with honours; the worship of the gods is perishing.