πανουργίας … ἔχειν: showed men how to practise villanies. For “ἔχειν” of the moral habit, cp. Od. 1.368 “μνηστῆρες ὑπέρβιον ὕβριν ἔχοντες”: Il. 9.305 “λύσσαν ἔχων ὀλοήν”. The inf. might be epexegetic, but really depends on “ἔδειξεν” as implying ‘taught’: cp. Eur. Med. 195 “οὐδεὶς λύπας ι ηὕρετο... ι ᾠδαῖς παύειν” (has found out how to...). “δείκνυμι” of invention, as Ai. 1195 “δς στυγερῶν ἔδειξεν ὅπλων ι Ἕλλασι κοινὸν Ἄρη”: fr. 396. 6 “στρατοῦ φρυκτωρίαν ι ἔδειξε, κἀνέφηνεν οὐ δεδειγμένα” (Palamedes). εἰδέναι, ‘to know,’ i.e. to be conversant with (cp. on 71) παντὸς ἔργου δυσσέβ., impiety of (shown in) any deed,=“πᾶν δυσσεβὲς ἔργον” (cp. 603 “λόγου τ᾽ ἄνοια”): for “πᾶς”, cp. O. C. 761 n. Note παντὸς ἔργ. after πανουργίας: the familiar use of “πανουργία” extenuates the force to which etymology entitles it, while in “πᾶν ἔργον” that whole force is felt: so “πᾶν ποιεῖν” is stronger than “πανουργεῖν”, and “πᾶν λέγειν” than “παρρησιάζεσθαι” ( Plat. Apol. 39A “ἐάν τις τολμᾷ πᾶν ποιεῖν καὶ λέγειν”). Cp. Soph. Ph. 407“παντὸς ἂν λόγου κακοῦ ι γλώσσῃ θιγόντα καὶ πανουργίας”, where “πάσης” must be supplied, showing how “πανουργία” could be used without direct reference to its derivation.
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Sophocles: The Plays and Fragments, with critical notes, commentary, and translation in English prose. Part III: The Antigone. Sir Richard C. Jebb. Cambridge. Cambridge University Press. 1900.
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