1. Homer, Iliad, 2.681-2.694, 6.130-6.140 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Sophocles), and Thebes • Antigone (Sophocles), and secondary myths • Dionysus, in Antigone • Lycurgus, in Antigone • Sophocles, dramas by\n, Antigone • chorus, Antigone, in danger and safe • chorus, Antigone, part of 'the large group' • imprisonment, of Antigone • piety, of Antigone • submission, of Antigone
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 44; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 232; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 150, 172
sup>
2.681 νῦν αὖ τοὺς ὅσσοι τὸ Πελασγικὸν Ἄργος ἔναιον, 2.682 οἵ τʼ Ἄλον οἵ τʼ Ἀλόπην οἵ τε Τρηχῖνα νέμοντο, 2.683 οἵ τʼ εἶχον Φθίην ἠδʼ Ἑλλάδα καλλιγύναικα, 2.684 Μυρμιδόνες δὲ καλεῦντο καὶ Ἕλληνες καὶ Ἀχαιοί, 2.685 τῶν αὖ πεντήκοντα νεῶν ἦν ἀρχὸς Ἀχιλλεύς. 2.686 ἀλλʼ οἵ γʼ οὐ πολέμοιο δυσηχέος ἐμνώοντο· 2.687 οὐ γὰρ ἔην ὅς τίς σφιν ἐπὶ στίχας ἡγήσαιτο· 2.688 κεῖτο γὰρ ἐν νήεσσι ποδάρκης δῖος Ἀχιλλεὺς 2.689 κούρης χωόμενος Βρισηΐδος ἠϋκόμοιο, 2.690 τὴν ἐκ Λυρνησσοῦ ἐξείλετο πολλὰ μογήσας 2.691 Λυρνησσὸν διαπορθήσας καὶ τείχεα Θήβης, 2.692 κὰδ δὲ Μύνητʼ ἔβαλεν καὶ Ἐπίστροφον ἐγχεσιμώρους, 2.693 υἱέας Εὐηνοῖο Σεληπιάδαο ἄνακτος· 2.694 τῆς ὅ γε κεῖτʼ ἀχέων, τάχα δʼ ἀνστήσεσθαι ἔμελλεν.
6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·'' None | sup>
2.681 And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— 2.685 of the fifty ships of these men was Achilles captain. Howbeit they bethought them not of dolorous war, since there was no man to lead them forth into the ranks. For he lay in idleness among the ships, the swift-footed, goodly Achilles, in wrath because of the fair-haired girl Briseïs, 2.689 of the fifty ships of these men was Achilles captain. Howbeit they bethought them not of dolorous war, since there was no man to lead them forth into the ranks. For he lay in idleness among the ships, the swift-footed, goodly Achilles, in wrath because of the fair-haired girl Briseïs, ' "2.690 whom he had taken out of Lyrnessus after sore toil, when he wasted Lyrnessus and the walls of Thebe, and laid low Mynes and Epistrophus, warriors that raged with the spear, sons of king Evenus, Selepus' son. In sore grief for her lay Achilles idle; but soon was he to arise again. " "2.694 whom he had taken out of Lyrnessus after sore toil, when he wasted Lyrnessus and the walls of Thebe, and laid low Mynes and Epistrophus, warriors that raged with the spear, sons of king Evenus, Selepus' son. In sore grief for her lay Achilles idle; but soon was he to arise again. " 6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus: '' None |
|
2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Antigone
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 26; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 26
|
3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Euripides) • Antigone (Sophocles) • Aristophanes, and Antigone (Sophocles) • Euripides, and Antigone (Sophocles) • Seven against Thebes (Aeschylus), and Antigone (Sophocles) • characters, of Antigone (Sophocles) • characters, tragic/mythical, Antigone • general parodos, of Antigone (Sophocles) • prologue, of Antigone (Sophocles) • sequence, mythic, of Antigone (Sophocles) • structure, of Antigone (Sophocles)
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 482; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 102; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 237
|
4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 23; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 23
|
5. Euripides, Bacchae, 67, 145, 623, 726 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Sophocles, Antigone
Found in books: Bernabe et al. (2013), Redefining Dionysos, 273, 282; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 111, 112; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 637; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176
sup>
67 Βάκχιον εὐαζομένα.
145 ὁ Βακχεὺς ἀνέχων
145 πυρσώδη φλόγα πεύκας623 ἀνετίναξʼ ἐλθὼν ὁ Βάκχος δῶμα καὶ μητρὸς τάφῳ
726 Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος ' None | sup>
67 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . ,
145 The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts,623 breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning,
726 calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her, ' None |
|
6. Euripides, Hippolytus, 91 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Sophocles, Antigone. • characters, tragic/mythical, Antigone
Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 237
sup>
91 οἶσθ' οὖν βροτοῖσιν ὃς καθέστηκεν νόμος;"" None | sup>
91 Dost know, then, the way of the world? Hippolytu'' None |
|
7. Euripides, Phoenician Women, 118-138, 145-150, 156-162, 171-174, 179-189, 1485-1492 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone, as maenad • characters, tragic/mythical, Antigone
Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 18; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 206, 207, 208, 209, 210, 211
sup>
118 ἀλλ' εἰσόρα τὸν πρῶτον, εἰ βούλῃ μαθεῖν."119 τίς οὗτος ὁ λευκολόφας,' "120 πρόπαρ ὃς ἁγεῖται στρατοῦ πάγχαλκον ἀσπίδ'" '122 ἀμφὶ βραχίονι κουφίζων; 123 λοχαγός, ὦ δέσποινα. τίς, πόθεν γεγώς; 124 αὔδασον, ὦ γεραιέ, τίς ὀνομάζεται; 125 οὗτος Μυκηναῖος μὲν αὐδᾶται γένος,' "126 Λερναῖα δ' οἰκεῖ νάμαθ', ̔Ιππομέδων ἄναξ." '127 ἒ ἒ ὡς γαῦρος, ὡς φοβερὸς εἰσιδεῖν, 128 γίγαντι γηγενέτᾳ προσόμοιος 129 ἀστερωπὸς ἐν γραφαῖσιν, οὐχὶ πρόσφορος 130 ἁμερίῳ γέννᾳ.' "131 τὸν δ' ἐξαμείβοντ' οὐχ ὁρᾷς Δίρκης ὕδωρ;" '132 ἄλλος ἄλλος ὅδε τευχέων τρόπος.' "133 τίς δ' ἐστὶν οὗτος; παῖς μὲν Οἰνέως ἔφυ" "134 Τυδεύς, ̓́Αρη δ' Αἰτωλὸν ἐν στέρνοις ἔχει." '135 οὗτος ὁ τᾶς Πολυνείκεος, 136 ὦ γέρον, αὐτοκασιγνήτᾳ νύμφας 137 ὁμόγαμος κυρεῖ; 138 ὡς ἀλλόχρως ὅπλοισι, μειξοβάρβαρος.' "
145 τίς δ' οὗτος ἀμφὶ μνῆμα τὸ Ζήθου περᾷ" '146 καταβόστρυχος, ὄμμασι γοργὸς 147 εἰσιδεῖν νεανίας, 148 λοχαγός, ὡς ὄχλος νιν ὑστέρῳ ποδὶ 149 πάνοπλος ἀμφέπει;' "150 ὅδ' ἐστὶ Παρθενοπαῖος, ̓Αταλάντης γόνος." "
156 ποῦ δ' ὃς ἐμοὶ μιᾶς ἐγένετ' ἐκ ματρὸς" '157 πολυπόνῳ μοίρᾳ;' "158 ὦ φίλτατ', εἰπέ, ποῦ 'στι Πολυνείκης, γέρον." '159 ἐκεῖνος ἑπτὰ παρθένων τάφου πέλας 160 Νιόβης ̓Αδράστῳ πλησίον παραστατεῖ.' "161 ὁρᾷς; ὁρῶ δῆτ' οὐ σαφῶς, ὁρῶ δέ πως" "162 μορφῆς τύπωμα στέρνα τ' ἐξῃκασμένα." "
171 ἔνσπονδος. οὗτος δ', ὦ γεραιέ, τίς κυρεῖ," '172 ὃς ἅρμα λευκὸν ἡνιοστροφεῖ βεβώς;' "173 ὁ μάντις ̓Αμφιάραος, ὦ δέσποιν', ὅδε:" "174 σφάγια δ' ἅμ' αὐτῷ, γῆς φιλαίματοι ῥοαί." "
179 ποῦ δ' ὃς τὰ δεινὰ τῇδ' ἐφυβρίζει πόλει;" '180 Καπανεύς; ἐκεῖνος προσβάσεις τεκμαίρεται 181 πύργων ἄνω τε καὶ κάτω τείχη μετρῶν. 182 ἰώ, 183 Νέμεσι καὶ Διὸς βαρύβρομοι βρονταί, 184 κεραυνῶν τε φῶς αἰθαλόεν, σύ τοι 185 μεγαλαγορίαν ὑπεράνορα κοιμίζεις:' "185 ὅδ' ἐστίν, αἰχμαλώτιδας" '186 ὃς δορὶ Θηβαίας Μυκηνηί̈σιν 187 Λερναίᾳ τε δώσειν τριαίνᾳ, 188 Ποσειδανίοις ̓Αμυμωνίοις 189 ὕδασι δουλείαν περιβαλών —' "
1485 οὐ προκαλυπτομένα βοτρυχώδεος' "1486 ἁβρὰ παρηίδος οὐδ' ὑπὸ παρθενί-" "1488 ας τὸν ὑπὸ βλεφάροις φοίνικ', ἐρύθημα προσώπου," '1489 αἰδομένα φέρομαι βάκχα νεκύ- 1490 ων, κράδεμνα δικοῦσα κόμας ἀπ' ἐ-" '1491 μᾶς, στολίδος κροκόεσσαν ἀνεῖσα τρυφάν, 1492 ἁγεμόνευμα νεκροῖσι πολύστονον. αἰαῖ, ἰώ μοι.' "' None | sup>
118 Never fear! All is safe within the town. But see the first one, if you want to know him. Antigone'119 Who is that one with the white crest, 120 who marches before the army, lightly bearing on his arm a shield all of bronze? Old servant 123 A captain, mistress. Antigone 125 He claims to be Mycenaean; by Lerna ’s streams he dwells, the lord Hippomedon. Antigone 127 Ah, ah! How proud, how fearful to see, like an earth-born giant, with stars engraved on his shield, not resembling 130 mortal race. Old servant 131 Do you see the one crossing Dirce’s stream? Antigone 132 His armor is quite different. Who is that? Old servant 135 Is this the one, old man, who married a sister of Polyneices’ wife? What a foreign look his armor has, half-barbarian! Old servant
145 Who is that youth passing by the tomb of Zethus, with long flowing hair, fierce to see? Is he a captain? For an armed crowd follows at his heels. Old servant 150 That is Parthenopaeus, Atalanta’s son. Antigone
156 Where is the one who was born of the same mother as I was, by a painful destiny? Oh! tell me, old friend, where Polyneices is. Old servant 159 He is standing by Adrastus, 160 near the tomb of Niobe’s seven unwed daughters. Do you see him? Antigone
171 He will come to this house, under truce, to fill your heart with joy. Antigone 173 That, lady, is the prophet Amphiaraus; with him are the victims, earth’s bloodthirsty streams. Antigone
179 Daughter of the sun with dazzling zone, O moon, you circle of golden light, how quietly, with what restraint he drives, goading first one horse, then the other! But where is the one who utters those dreadful insults against this city? Old servant 180 Capaneus? There he is, calculating how he may scale the towers, taking the measure of our walls up and down. Antigone 182 O Nemesis, and roaring thunder-peals of Zeus and blazing lightning-bolts, oh! put to sleep his presumptuous boasting! 185 This is the man who says he will give the Theban girls as captives of his spear to the women of Mycenae , to Lerna ’s trident, and the waters of Amymone, dear to Poseidon, when he has them enslaved.
1485 I do not veil my tender cheek shaded with curls, nor do I feel shame, from maiden modesty, at the dark red beneath my eyes, the blush upon my face, as I hurry on, in bacchic revelry for the dead, 1490 casting from my hair its mantle and letting my delicate saffron robe fly loose, a tearful escort to the dead. Ah me! ' None |
|
8. Sophocles, Ajax, 51-65, 127-128, 132-133, 172-186, 196, 293, 349, 443, 464, 479-480, 596-599, 758-777, 1118-1119, 1129, 1343, 1350, 1393 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Sophocles), a seer in • Antigone (Sophocles), and Thebes • Antigone (Sophocles), and chronology • Antigone (Sophocles), and divine law • Antigone (Sophocles), and tragic discovery • Antigone (Sophocles), and versification • Antigone (Sophocles), and wisdom • Antigone (Sophocles), and women • Antigone (Sophocles), political heroes in • Antigone, family of • Antigone, heroism of • Sophocles, Antigone • Sophocles, Antigone. • chorus, Antigone, flexible • chorus, Antigone, in danger and safe • chorus, Antigone, oedipus tyrannus • chorus, Antigone, part of 'the large group' • phren/phrenes, seat of purity/impurity, in the Antigone • silence, and Antigone
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 146; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 632; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 218, 232, 233, 234, 237, 238, 239, 240; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 129, 152, 250, 314, 338, 344, 369, 372, 394, 395, 443, 734; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 177, 178
| sup>
51 It was I who prevented him, by casting over his eyes oppressive notions of his fatal joy, and I who turned his fury aside on the flocks of sheep and the confused droves guarded by herdsmen, the spoil which you had not yet divided. 55 Then he fell upon them and kept cutting out a slaughter of many horned beasts as he split their spines in a circle around him. At one time he thought that he was killing the two Atreidae, holding them in his very hand; at another time it was this commander, and at another that one which he attacked. And I, while the man ran about in diseased frenzy, 60 I kept urging him on, kept hurling him into the snares of doom. Soon, when he rested from this toil, he bound together the living oxen along with with all the sheep and brought them home, as though his quarry were men, not well-horned cattle. And now he abuses them, bound together, in the house. But to you also will I show this madness openly, so that when you have seen it you may proclaim it to all the Argives. Be of good courage and stand your ground, and do not regard the man as a cause of disaster for you. I will turn away the beams of his eye
127 Therefore since you witness his fate, see that you yourself never utter an arrogant word against the gods, nor assume any swelling pride, if in the scales of fate you are weightier
132 than another in strength of hand or in depth of ample wealth. For a day can press down all human things, and a day can raise them up. But the gods embrace men of sense and abhor the evil. Exit Odysseus and Athena. Enter the Chorus of Salaminian Sailors, followers of Ajax. Choru
172 Was it Artemis ruler of bulls, Zeus’s daughter, that drove you, O powerful Rumor, O mother of my shame, 175 drove you against the herds of all our people? Was she exacting retribution, perhaps, for a victory that had paid her no tribute, whether it was because she had been cheated of the glory of captured arms, or because a stag had been slain without gifts for recompense? Or can the bronze-cuirassed Lord of War 180 have had some cause for anger arising out of an alliance of spears, and taken vengeance for the outrage by contrivance shrouded in night? Choru 182 For never of your own heart alone, son of Telamon, would you have gone so far down the sinister path 185 as to fall upon the flocks. When the gods send madness, it cannot but reach its target, but may Zeus and Phoebus avert the evil rumor of the Greeks! And if it is the great kings who slander you with their furtive stories,
196 and are making the flame of disaster blaze up to the sky! The violent insolence of your enemies rushes fearlessly about in the breezy glens, while the tongues of all the army cackle out a load of grief.
293 neither called by messenger, nor warned by trumpet? In fact the whole army is sleeping now. But he answered me curtly with that trite jingle: Woman, silence graces woman. And I, taking his meaning, desisted, but he rushed out alone.
349 Ah, good sailors, you alone of my friend
443 I am ruined as you see by dishonor from the Greeks. And yet of this much I feel sure: if Achilles lived, and had been called to award the first place in valor to any claimant of his arms, no one would have grasped them before me.
464 Shall I leave my station at the ships and the Atreidae to their own devices in order to go home across the Aegean ? And how shall I face my father Telamon, when I arrive? How will he bear to look on me, when I stand before him stripped, without that supreme prize of valor
479 What joy is there in day following day, now advancing us towards, now drawing us back from the verge of death? I would not buy at any price the man who feels the glow of empty hopes. 480 The options for a noble man are only two: either live with honor, or make a quick and honorable death. You have heard all. Choru
596 O famous Salamis , you, I know, have your happy seat among the waves that beat your shore, eternally conspicuous in the eyes of all men.
758 if he wished ever to look on him alive. For this day alone will the anger of divine Athena lash at him. That was the prophet’s warning. Yes, the seer went on to explain, lives that have grown too proud and no longer yield good fall on grave difficulties sent from the gods, 760 especially when someone born to man’s estate forgets that fact by thinking thoughts too high for man. And Ajax, even at the time he first set out from home, showed himself foolish, when his father advised him well. For Telamon told him, My son, seek victory in arms, but always seek it with the help of god. Then with a tall boast and foolishly he replied, Father, with the help of the gods even a worthless man might achieve victory; but I, even without that help, fully trust to bring that glory within my grasp. 770 So much he boasted. Then once again in answer to divine Athena—at a time when she was urging him forward and telling him to turn a deadly hand against the enemy—he answered her with words terrible and blasphemous, Queen, stand beside the other Greeks; where Ajax stands, battle will never break our line. It was by such words, you must know, that he won for himself the intolerable anger of the goddess since his thoughts were too high for man. But if he survives this day, perhaps with the god’s help we may find means to save him.
1118 Again, I say, in these troubles I cannot approve of such a tone. Harsh words sting, however just they are. Menelau'1119 Again, I say, in these troubles I cannot approve of such a tone. Harsh words sting, however just they are. Menelau
1129 Then since it was the gods who saved you, do not dishonor the gods. Menelau
1343 that in all our Greek force at Troy he was, in my view, the best and bravest, excepting Achilles. It would not be just, then, that he should be dishonored by you. It is not he, but the laws given by the gods that you would damage. When a good man is dead, there is no justice
1350 Reverence, I tell you, is not easily practiced by the autocrat. Odysseu
1393 and the unforgetting Fury and Justice the Fulfiller destroy them for their wickedness with wicked deaths, just as they sought to cast this man out with unmerited, outrageous mistreatment. But you, progeny of aged Laertes, I hesitate to permit you to touch the corpse in burial, ' None |
|
9. Sophocles, Antigone, 1-99, 134-137, 148-155, 159-160, 162-210, 249-278, 282-301, 304-312, 332-376, 388-394, 407-443, 446-525, 531-625, 631-765, 770-771, 773-776, 781-966, 988, 998-1154, 1169, 1192-1243, 1260-1353 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Antigone) • Antigone (Euripides) • Antigone (Sophocles) • Antigone (Sophocles), Haemon’s speech in • Antigone (Sophocles), a seer in • Antigone (Sophocles), actors in • Antigone (Sophocles), and Electra (Sophocles) • Antigone (Sophocles), and Oedipus the King (Sophocles) • Antigone (Sophocles), and Seneca • Antigone (Sophocles), and Thebes • Antigone (Sophocles), and agōn scenes • Antigone (Sophocles), and chronology • Antigone (Sophocles), and corpses • Antigone (Sophocles), and divine law • Antigone (Sophocles), and secondary myths • Antigone (Sophocles), and social hierarchy • Antigone (Sophocles), and space • Antigone (Sophocles), and the commoi • Antigone (Sophocles), and tragic discovery • Antigone (Sophocles), and wisdom • Antigone (Sophocles), and women • Antigone (Sophocles), characters in • Antigone (Sophocles), chorus in • Antigone (Sophocles), hymn in • Antigone (Sophocles), minor characters in • Antigone (Sophocles), political heroes in • Antigone (Sophocles), the plague in • Antigone, • Antigone, Creon as a character • Antigone, and Kreon, in Sophocles, text • Antigone, and Love • Antigone, and chronology • Antigone, and minor characters • Antigone, chorus • Antigone, family of • Antigone, heroism of • Antigone, responsibility for Antigone's suffering • Antigone, vs. Creon • Aristophanes, and Antigone (Sophocles) • Aristotle, on Antigone • Creon, Soph. Antigone • Creon, and Antigone • Dionysus, in Antigone • Electra (Sophocles), and Antigone (Sophocles) • Eteocles, and Antigone • Euripides, Antigone • Euripides, and Antigone (Sophocles) • Euripides, dramas by\n, Antigone • Haemon, and Antigone • Intaphernes, and Antigone • Ismene, and Antigone • Kreon,, and Antigone • Lycurgus, in Antigone • Niobe, in Antigone • Phineus, in Antigone • Polynices (Oedipus’s son), and Antigone • Rhetoric (Aristotle), on Antigone • Seven against Thebes (Aeschylus), and Antigone (Sophocles) • Sophocles, Antigone • Sophocles, Antigone. • Sophocles, dramas by\n, Antigone • Suppliant Women Antigone compared • Tiresias, and Antigone • Underworld, and Antigone • characters, of Antigone (Sophocles) • characters, tragic/mythical, Antigone • chorus, Antigone • chorus, Antigone, Electra • chorus, Antigone, flexible • chorus, Antigone, in danger and safe • chorus, Antigone, oedipus tyrannus • chorus, Antigone, opening out to Greeks and humans in general • chorus, Antigone, part of 'the large group' • death, Sophocles, Antigone compared to Suppliant Women on • editions, of Antigone • emotions, of Antigone • episodes, of Antigone (Sophocles) • exodos, of Antigone (Sophocles) • general parodos, of Antigone (Sophocles) • glory, of Antigone • ground (Antigone) • ground (Antigone),, modern Greek • guard, of Antigone • imprisonment, of Antigone • justification, of Antigone • law, in Antigone • love, of Antigone • marriage, of Antigone • nature, of Antigone • origin, of Antigone • phren/phrenes, seat of purity/impurity, in the Antigone • piety, of Antigone • prologue, of Antigone (Sophocles) • sequence, mythic, of Antigone (Sophocles) • silence, and Antigone • stasima, of Antigone (Sophocles) • structure, of Antigone (Sophocles) • subject, of Antigone (Sophocles) • submission, of Antigone
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 71, 72, 74; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 44, 45, 46, 47, 48, 49, 50, 51; Bernabe et al. (2013), Redefining Dionysos, 273, 277, 290; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 113, 114, 116, 118, 119, 120, 122, 125, 126, 127, 128, 129, 130, 132, 133, 134, 156; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 59, 60, 61, 62; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 631, 638; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 332; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 75, 76, 77, 175, 176, 177, 178, 179, 180, 218, 245, 246; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165, 201, 206; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 50, 51; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 390, 391, 392; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 31, 131, 151, 171, 172, 173, 203, 208, 224, 228, 229, 234, 255, 276, 277, 285, 297, 305, 306, 314, 315, 317, 333, 334, 335, 336, 339, 344, 345, 346, 347, 348, 349, 350, 351, 352, 355, 369, 376, 380, 396, 397, 398, 399, 400, 401, 402, 403, 437, 438, 439, 440, 441, 458, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 506, 508, 714, 734, 735, 763; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 102, 103, 126; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278, 288; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 37; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 152; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 29, 30; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 21, 22, 23; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 21, 22, 23; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 177, 178, 179, 180; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 105; Schwartz (2008), 2 Maccabees, 313, 360; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 38, 77, 78, 79, 80, 81, 82, 83, 101, 102, 177, 239, 269; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 103, 104; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 200
| sup>
1 Ismene, my sister, true child of my own mother, do you know any evil out of all the evils bequeathed by Oedipus that Zeus will not fulfil for the two of us in our lifetime? There is nothing—no pain, no ruin,'
10 evils from our enemies are on the march against our friends? 999 You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury
1000 where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.
100
1 where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.' ... '' None |
|
10. Sophocles, Electra, 69-70, 121-163, 193-200, 226, 234, 341-344, 349-350, 365-368, 597-598, 856, 947-989, 1354-1355, 1406, 1424-1425 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Sophocles), and Electra (Sophocles) • Antigone (Sophocles), and space • Antigone (Sophocles), and versification • Antigone, heroism of • Creon, and Antigone • Electra (Sophocles), and Antigone (Sophocles) • Ismene, and Antigone • Sophocles, Antigone • chorus, Antigone, Electra • chorus, Antigone, flexible • chorus, Antigone, in danger and safe • chorus, Antigone, part of 'the large group' • love, of Antigone • nature, of Antigone • piety, of Antigone • silence, and Antigone
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 631; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 247, 249, 250, 251, 252, 253, 254, 257, 259, 263; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 227, 251, 351, 352, 354, 355, 734, 735; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 139, 140
| sup>
69 And so for myself I trust that as a result of this rumor I, too, shall live, shining down like a star upon my enemies. But you, O my fatherland and native gods of my soil, receive me with good fortune in this journey, and you also, house of my ancestors, 70 ince I come by divine mandate to cleanse you as justice demands. Do not dismiss me from this land in dishonor, but grant that I may rule over my possessions and restore my house! I have said enough. Go now, old one, and take care to watch over your task.
121 Ah, Electra, child of a most wretched mother, why are you always wasting away in this unsated mourning for Agamemnon, who long ago was godlessly'122 Ah, Electra, child of a most wretched mother, why are you always wasting away in this unsated mourning for Agamemnon, who long ago was godlessly 125 ensnared in your false mother’s wiles and betrayed by her corrupt hand? May the one who did that perish, if I may speak such a curse without breaking the gods’ laws. Electra 129 Ah, noble-hearted girls, 130 you have come to relieve me in my troubles. I know and feel it: it does not escape me. Still I cannot leave this task undone, nor abandon this mourning for my poor father. Ah, friends whose love responds to mine in every mood, 135 allow me to rave as I am, oh, please, I beg you! Choru 137 But never by weeping nor by prayer will you resurrect your father from the pool of Hades which receives all men. 140 No, by grieving without end and beyond due limits you will find cureless misery and your own ruin; in these actions there is no deliverance from evils. Tell us, why do you pursue such suffering? Electra 145 Foolish is the child who forgets a parent’s piteous death. No, closer to my heart is the mourner who eternally wails, Itys, Itys, that bird mad with grief, the messenger of Zeus. 150 Ah, all-suffering Niobe, you I count divine, since you weep forever in your rocky tomb! Choru 154 Not to you alone of mortals, my daughter, has sorrow come, 155 though you face it with less restraint than those girls inside, Chrysothemis and Iphianassa, whose parents and blood you share. They still live, as he, too, lives, sorrowing in his secluded youth, 160 yet happy in that this famous realm of the Mycenaeans shall one day receive him as a noble lord, if with the blessing of Zeus’s escort he, Orestes, returns to this land. Electra
193 Mournful was the voice heard at his return, and mournful the voice amidst your father’s reclining banquet 195 when the straight, swift blow of the bronze-jawed axe was sped against him. Deceit was the plotter, Lust the slayer, two dread parents of a dreadful 200 phantom, whether it was god or mortal that did this deed. Electra
226 o long as life is in me. Who indeed, my noble friends, who that keeps what is appropriate in mind, would think any word of comfort right for my ears? Let me be, let me be, my comforters!
234 It is nevertheless with goodwill, like a true-hearted mother,
341 It is strange, indeed, that you, the daughter of our father from whom you grew, should forget him and instead show concern for your mother! All your admonitions to me have been taught by her; you speak no word of your own.
349 So now take your choice: be imprudent, or be prudent, but forgetful of your friends. You have just said that if could you find the strength, you would show your hatred of them; yet, when I am doing my utmost to avenge our father, 350 you do not work with me, but seek to deflect your sister from her deed. Does this not add cowardice to our miseries? Therefore instruct me, or rather learn from me what gain there might be for me if I ended my lamentation. Am I not now alive? Miserably so, I know, but well enough for me.
365 neither would you, if you had self-control. But now, when you could be called the child of the noblest father among men, be called instead your mother’s daughter, for in this way your corruptness will be evident to the greatest number as you betray your dead father and your true friends. Choru
597 But no, I can hardly even admonish you, when your every cry is that I slander my mother. I think, rather, that you are no less a mistress to me than a mother; so lowly is the life that I live,
856 Cease, then, to divert me from it, since no longer— Choru
947 Hear, then, in what way I have decided to take action. As for the support of friends, you yourself doubtless know that we have none. Hades has taken our friends away, 950 and we two are left alone. I, so long as I heard that my brother still lived and prospered, had hopes that he would yet come to avenge the murder of our father. But now that he is no more, I look next to you 955 and ask that you not flinch from aiding me, your sister, to slay our father’s murderer, Aegisthus. There—I can have no secrets from you anymore. How long will you wait in indifference? What hope is left standing, to which your eyes can turn? Now you are right to complain 960 that you are robbed of possession of your father’s estate; now you may mourn that you have advanced this far in years without wedded love or bridal song. And do not cling to hopes that you will ever meet with such joys. The man, Aegisthus, is not so unthinking 965 as ever to permit that offspring should shoot up from you or from me either to be a certain bane for himself. But if you will follow my plans, first you will win praise for piety from our dead father below, and from our brother, too; 970 next, you shall be called hereafter free, just as you were born, and shall find a worthy marriage. For noble natures draw the gaze of all. Then do you not see what fair fame you will procure for yourself and for me, by obeying me? 975 What citizen or stranger when he sees us will not greet us with praises such as these: Behold these two sisters, my friends! They saved their father’s house, and at a time when their foes were firmly established, they took their lives in their hands and administered bloodshed! Worthy of love is this pair, worthy of reverence from all. At festivals, and wherever the citizenry is assembled, let these two be honored by all men for their manly courage. Thus will every one speak of us, 985 o that in life and in death our glory shall not fail. Come, dear sister, be persuaded! Toil with our father, share the burden of your brother, put an end to my troubles and an end to yours, keeping in mind that a shameful life brings shame upon the noble-born. Choru
1354 O joyous day! O sole preserver of Agamemnon’s house, 1355 how did you come here? Are you indeed the man who saved my brother and myself from many sorrows? O dearest hands, O messenger whose feet were kindly servants! How could you be with me so long and remain unknown, without giving a ray of illumination,
1406 Someone shouts inside. Do you not hear, friends? Choru
1424 And now they are here! The red hand drips with sacrifice to Ares, and I cannot blame the deed. Electra 1425 if Apollo’s oracle spoke well. Electra ' None |
|
11. Sophocles, Oedipus At Colonus, 88-95, 109-110, 122-125, 145, 171, 237-253, 324-325, 353-360, 389-390, 419, 421-454, 457-460, 720-1043, 1460 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Antigone) • Antigone (Sophocles), Creon in • Antigone (Sophocles), and Oedipus at Colonus (Sophocles) • Antigone (Sophocles), and Thebes • Antigone (Sophocles), and chronology • Antigone (Sophocles), and versification • Antigone (Sophocles), episodes in • Antigone (Sophocles), political heroes in • Antigone, and Kreon, in Sophocles, text • Antigone, and Oedipus • Antigone, and chronology • Kreon,, and Antigone • Sophocles, Antigone. • chorus, Antigone, cultural context • chorus, Antigone, flexible • chorus, Antigone, in danger and safe • chorus, Antigone, oedipus tyrannus • chorus, Antigone, part of 'the large group' • ground (Antigone)
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 203; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 146; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 59; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 201, 202, 203, 212, 218; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 130, 147, 152, 252, 263, 336, 358, 359, 516, 737; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 139, 140, 141, 142; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 101, 102; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 203
| sup>
88 the first in this land at which I have bent my knee, show yourselves not ungracious to Phoebus or to myself; who, when he proclaimed that doom of many woes, spoke to me of this rest after long years: on reaching my goal in a land where I should find a seat of the Awful Goddesse 90 and a shelter for foreigners, there I should close my weary life, with profit, through my having fixed my abode there, for those who received me, but ruin for those who sent me forth, who drove me away. And he went on to warn me that signs of these things would come, 95 in earthquake, or in thunder, or in the lightning of Zeus. Now I perceive that in this journey some trusty omen from you has surely led me home to this grove; never otherwise could I have met with you, first of all, in my wanderings—I, in my sobriety, with you who touch no wine,
109 enslaved as I am evermore to woes the sorest on the earth. Hear, sweet daughters of primeval Darkness! Hear, you that are called the city of great Pallas, Athens , given most honor of all cities! Pity this poor ghost of the man Oedipus! 110 For in truth it is the former living body no more. Antigone
122 man most insatiate of all who live? Scan the ground, look well, press the search everywhere. A wanderer that old man must have been, 125 a wanderer, not a dweller in the land; otherwise he never would have advanced into this untrodden grove of the maidens with whom none may strive.
145 that you would call him fortunate, guardians of this land! It is plain; otherwise I would not be creeping, as you see, by the eyes of others, and buoying my strength upon weakness. Choru
171 My father, we must behave just as the townspeople do, listening and giving way where it is necessary. Oedipu
237 Reverent strangers, since you have not endured my aged father—knowing, as you do, 240 the rumor of his unintended deeds—pity at least my poor self, I implore you, who supplicate you for my father alone. I beg you with eyes that can still look 245 on your own, like one sprung from your own blood, that this sufferer may meet with reverent treatment. On you, as on a god, we depend in our misery. But come, grant the favor for which we hardly dare hope! 250 I implore you by everything that you hold dear at home: by child, by wife, or treasure, or god! Look well and you will not find the mortal who, if a god should lead him on, could escape. Choru
324 Father and sister, names most sweet to me! How hard it was to find you! 325 And how hard now to look upon you for my tears! Oedipu
353 And the comforts of home, poor girl, she holds in the second place, so long as her father should have her care. And you, my child, in former days came forth, bringing your father, unknown to the Cadmeans, all the oracles that had been given concerning Oedipus. 355 You became a faithful guardian on my behalf, when I was being driven from the land. Now, in turn, what new tidings have you brought your father, Ismene? On what mission have you set forth from home? For you do not come empty-handed, I know well, 360 or without some cause of fear for me. Ismene
389 That you will be desired some day, in life and death, by the men of that land, 390 for their safety’s sake. Oedipu
419 And then those most evil of sons, aware of this, preferred the kingship to the wish of recalling me? Ismene
421 Then may the gods not quench their fated strife, and may it fall to me to decide this war on which they are now setting their hands, raising spear against spear! 425 For then neither would he who now holds the scepter and the throne survive, nor would the exile ever return; seeing that when I, their father, was being thrust without honor from my country, they did not stop or defend me. No, they saw me sent forth homeless, 430 and heard the crier proclaim my sentence of exile. Perhaps you will say that that was my own wish then, and that the city fittingly granted me that gift. Not so! For on that first day, when my heart seethed, 435 and my sweetest wish was for death—indeed, death by stoning—no one was found to help me in that desire. But after a time, when all my anguish was now softened, and when I began to feel that my heart had been excessive in punishing those past errors, 440 then it was that the city set about to drive me by force from the land, after all that time. And my sons, when they had the strength to bring help—sons to their own father—they would not do it. For lack of one little word from them, I was left to wander, an outcast and a beggar forever. 445 Instead, it is from these, maidens as they are, insofar as nature enables them, that I obtain my daily food, and a shelter in the land, and the aid of family. Their brothers have bartered their father for the throne, the scepter of power, and the rule of the realm. 450 No, never will they win Oedipus for an ally, nor will good ever come to them from this reign at Thebes ; that I know, when I hear this maiden’s oracles and reflect on the old prophecies stored in my own mind, which Phoebus has fulfilled for me at last.
457 Therefore let them send Creon to seek me—or whoever else is mighty in Thebes . For if you, strangers, with the help of the dread goddesses who reign among your district, are willing to defend me, you will obtain a great savior for this city, 460 and troubles for my enemies. Choru
720 Land that is praised above all lands, now it is your task to make those bright praises seen in deeds! Oedipu 724 Ah, dearest old men, now give me 725 the final proof of my salvation! Choru 726 Courage! It will be yours. For even if I am aged, this country’s strength has not grown old. Enter Creon, with attendants. Creon 728 Gentlemen, noble dwellers in this land, I see from your eyes that a sudden fear has troubled you at my coming; 730 but do not shrink back from me, and let no evil word escape you. I am here with no thought of force; I am old, and I know that the city to which I have come is mighty, if any in Hellas has might. 735 No, I have been sent, aged as I am, to plead with this man to return with me to the land of Cadmus. I am not one man’s envoy, but have a mandate from all our people; since it belonged to me, by family, beyond all other Thebans to mourn his woes. 740 Unhappy Oedipus, hear us, and come home! Justly are you summoned by all the Cadmeans, and most of all by me, since I—unless I am the worst of all men born—feel most sorrow for your woes, old man, 745 when I see you, unhappy as you are, a stranger and a wanderer evermore, roaming in beggary, with one handmaid for your support. Ah, me, I had not thought that she could fall to such a depth of misery as that to which she has fallen— 750 this poor girl!—as she tends forever your dark life amid poverty; in ripe youth, but unwed: a prize for the first passerby to seize. Is it not a cruel reproach—alas!—that I have cast at you, and me, and all our race? 755 But indeed an open shame cannot be hidden. Oedipus, in the name of your ancestral gods, listen to me! Hide it, and consent to return to the city and the house of your ancestors, after bidding a kind farewell to this city. Athens is worthy; yet your own city has the first claim on your reverence, 760 ince it was Thebes that nurtured you long ago. Oedipu 761 You who will dare anything, who from any just plea would derive a crafty trick, why do you make this attempt on me, and seek once more to snare me in your trap where I would feel most grief? 765 Long ago, when I labored under the sickness of my self-made evils, and I yearned to be cast out of the land, you refused to grant the favor. But when my fierce anger had spent its force, and seclusion in the house was sweet to me, 770 it was then that you thrust me from the house and cast me from the land. And this common race that you mention—that was not at all dear to you then. Now, in turn, when you see that I have a kindly welcome from this city and all its race, you try to pluck me away, wrapping your cruel thoughts in soft words. 775 And yet what pleasure do you find in this, in treating me as dear against my will? As if a man should refuse you a gift, bring you no aid, when you continually begged for it; but after your heart was sated with your desires, he should grant it then, when the favor could bring no joy 780 —would you not find your delight in this empty? Yet such is the nature of your own offers to me: noble in appearance, but in substance base. And I will declare it to these men too, to show you up as base. You have come to get me, 785 not to bring me home, but to plant me near your borders, so that your city might escape uninjured by evils from this land. That fate is not for you, but this one: the brooding of my vengeful spirit on your land forever; and for my sons, this heirloom: 790 just so much soil in my realm in which to die. Am I not wiser than you in the fortunes of Thebes ? Yes, far wiser, by as much as the sources of my knowledge are truer: Phoebus I mean, and his father, Zeus himself. But you have come here with fraud on your lips, yes, 795 and with a tongue keener than the edge of a sword; yet by their use you may well reap more sorrow than salvation. Still, since I know that I cannot persuade you of this, go! Allow us to live on here; for even in this plight our life would not be bad, if we should be content with it. Creon 800 Which of us, do you think, suffers more in this exchange—I by your action, or you by your own? Oedipu 802 For me, it is enough if your pleading fails both with me and with these men nearby. Creon 804 Unhappy man, will you let everyone see that even in your years you have gained no sense? 805 Must you live on to disgrace your old age? Oedipu 806 You have a clever tongue, but I know no just man who can produce from every side a pretty speech. Creon 808 Words may be many, and yet not to the point. Oedipu 809 As if yours, indeed, were few, but on the mark. Creon 810 They cannot be, not for one whose mind is such as yours. Oedipu 811 Begone! I will say it for these men too. And do not besiege me with a jealous watch where I am destined to remain. Creon 813 I call these men, and not you, to witness the tenor of your words to your friends. And if I ever catch you— Oedipu 815 And who could catch me against the will of these allies? Creon 816 I promise you, soon you will be pained even without that. Oedipu 817 Where is the deed which backs that threatening word? Creon 818 One of your two daughters I have myself just seized and sent away. The other I will drag off immediately. Oedipu 822 Oh! Strangers, what will you do? Will you betray me? Will you not drive the godless man from this land? Choru 824 Depart, stranger! Quick! 825 Your present deed is not just, nor the deed which you have done. Creon To his attendants. 826 It is time for you to drag this girl off against her will, if she will not go freely. Antigone 828 Wretched that I am! Where can I flee? Where find help from gods or men? Choru 830 I will not touch this man, but her who is mine. Oedipu 833 Oh, city ! Choru 834 What are you doing, stranger? Release her! 835 Your strength and ours will soon come to the test. Creon 837 There will be war with Thebes for you, if you harm me. Oedipu 839 Do not make commands where you are not the master. Choru 841 Help, men of Colonus , bring help! The city, our city, is attacked by force! Come to our aid! Antigone 844 I am being dragged away in misery. Strangers, strangers! Oedipu 848 So those two staffs will never again support your path. 850 But since you wish to overcome your country and your friends, whose will I, though tyrant as well, am here discharging, then I wish you victory. For in time, I am sure, you will come to recognize all this, that now too as in time past, it is you who have done yourself no good, by indulging your anger despite your friends. 855 This has always been your ruin. Choru 857 I will not let go, unless you give back the maidens. Creon 858 Then you will soon give the city a more valuable prize, for I will lay hands on more than those two girls. Choru 862 Indeed, unless the ruler of this realm prevents you. Oedipu 863 Voice of shamelessness! Will you really lay hands on me? Creon 870 grant in time an old age such as mine! Creon 871 Do you see this, people of the land? Oedipu 872 They see both you and me. They know that I have suffered in deeds, and my defense is mere words. Creon 874 I will not check my anger. Though I am alone 875 and slow with age, I will take this man by force. Oedipu 876 Ah, my wretchedness! Choru 877 What arrogance you have come with, stranger, if you think you will achieve this! Creon 878 I will. Choru 879 Then I think this city no longer exists. Creon
880 For men who are just, you see, the weak vanquishes the strong. Oedipu
884 Hear people, hear rulers of the land! Come quickly, come!
885 These men are on their way to cross our borders! Enter Theseus. Theseu
887 What is this shout? What is the trouble? What fear has moved you to stop my sacrifice at the altar to the sea-god, the lord of your Colonus ? Speak, so that I may know the situation; for that is why I have sped 890 here more swiftly than was pleasant. Oedipu 891 Dearest of men! I know your voice. Terrible are the things I have just suffered at the hands of this man here. Theseu 893 What things are these? And who has pained you? Speak! Oedipu 894 Creon, whom you see here, 895 has torn from me my children—my only two. Theseu 897 Hurry, one of you attendants, to the altars there, and order the people to leave the sacrifice 900 and race on foot and by horse full speed, to the region where the two highways meet, so that the maidens may not pass, and I not become a mockery to this stranger as one worsted by force. Quick, I say, away with you! Turning towards Creon. 905 anger went as far as he deserves, I would not let him go uninjured from my hand. But now, just such law as he himself has brought will be the rule for his correction. Addressing Creon. 909 You will never leave this land 910 until you bring those maidens and produce them in my sight. For your action is a disgrace to me, and to your own ancestors, and to your country. You have come to a city that practices justice and sanctions nothing without law, 915 yet you have spurned her lawful authorities and made this violent assault. You are taking captives at will and subjugating them by force, as if you believed that my city was void of men, or manned by slaves, and that I counted for nothing. Yet it was not Thebes that trained you to be evil. Thebes is not accustomed to rearing unjust men;— 920 nor would she praise you, if she learned that you are despoiling me, and despoiling the gods, when by force you drive off their unfortunate suppliants. If my foot were upon your land, never would I drag off or lead away someone 925 without permission from the ruler of the land, whoever he might be—no, even if my claim were the most just of all. I would know how a stranger ought to live among citizens. But you are disgracing a city that does not deserve it: your own, 930 and your years, despite their fullness, bring you an old age barren of sense. Now, I have said before, and I say it once again: let the maidens be brought here speedily, unless you wish to be an unwilling immigrant to this country by force. 935 These are the words of my lips; my mind is in accord. Choru 937 Do you see your plight, stranger? You are judged to be just by where you are from, but your deeds are found to be evil. Creon 939 It is not because I thought this city void of men, son of Aegeus, or of counsel, as you say, 940 that I have done this deed; but because I judged that its people could never be so zealous for my relatives as to support them against my will. And I knew that this people would not receive a parricide and a polluted man, 945 a man whose unholy marriage—a marriage with children—had been found out. Such wisdom, I knew, was immemorial on the Areopagus, which does not allow such wanderers to dwell within this city. Trusting in that, I sought to take this prize. 950 And I would not have done so, had he not been calling down bitter curses on me and on my race. As I was wronged in this way, I judged that I had a right to this requital. For anger knows no old age, until death comes; 955 the dead alone feel no galling pain. In response to this, you will do what pleases you; for, though my case is just, the lack of aid makes me weak. Yet in the face of your actions, despite my age, I will endeavor to pay you back. Oedipu 960 Shameless arrogance, where do you think this outrage falls—on my old age, or on your own? Bloodshed, incest, misery—all this your tongue has launched against me, and all this I have borne in my wretchedness by no choice of mine. 965 For this was dear to the gods, who were angry, perhaps, with my race from of old. Taking me alone, you could not find a reproach for any crime, in retribution for which I was driven to commit these sins against myself and against my kin. Tell me now: if, by the voice of an oracle, some divine doom was coming on my father, 970 that he should die by a son’s hand, how could you justly reproach me with this, when I was then unborn, when no father had yet begotten me, no mother’s womb conceived me? But if, having been born to misery—as I was born—I came to blows with my father and slew him, ignorant of what 975 I was doing and to whom, how could you reasonably blame the unwitting deed? And my mother—wretch, do you feel no shame in forcing me to speak of her marriage, when she was your sister, and when it was such as I will now tell? 980 For I will not be silent, when you have gone so far in impious speech. Yes, she was my mother, yes—alas, for my miseries! I did not know it, nor did she, and to her shame she bore children to the son whom she had borne. 985 But one thing, at least, I know: that you willingly revile her and me, but I did not willingly marry her, and I do not willingly speak now. No, I will not be called evil on account of this marriage, nor in the slaying of my father, which you charge me with again and again in bitter insult. 990 Answer just one thing of those I ask. If, here and now, someone should come up and try to murder you—you, the just one—would you ask if the murderer was your father, or would you revenge yourself on him straightaway? 995 I think that if your life is dear to you, you would requite the criminal, and not look around for a justification. Such then were the evils into which I came, led by the gods; and in this, I think, my father’s soul, could it come back to life, would not contradict me. 1000 But you are not just; you are one who considers it a fine thing to utter every sort of word, both those which are sanctioned and those which are forbidden—such are your taunts against me in the presence of these men. And to you it seems a fine thing to flatter the renowned Theseus, and Athens , saying how well it is governed.'1001 But you are not just; you are one who considers it a fine thing to utter every sort of word, both those which are sanctioned and those which are forbidden—such are your taunts against me in the presence of these men. And to you it seems a fine thing to flatter the renowned Theseus, and Athens , saying how well it is governed. 1005 Yet while giving such generous praise, you forget that if any land knows how to worship the gods with honors, this land excels in that. It is from her that you had planned to steal me, a suppliant and an old man, and tried to seize me, having already carried off my daughters. 1010 Therefore I now call on the goddesses here, I supplicate them, I beseech them with prayers, to bring me help and to fight on my behalf, that you may learn well what kind of men this city is guarded by. Choru 1014 The stranger is a good man, lord. 1015 His fate has been accursed, but it is worthy of our aid. Theseu 1016 Enough of words. The doers of the deed are in flight, while we, the sufferers, stand still. Creon 1018 What order, then, do you have for a powerless man? Theseu 1019 Guide the way on the path to them while I escort you, 1020 in order that if you are keeping the maidens whom we seek in these lands, you yourself may reveal them to me. But if your men are fleeing with the spoils in their grasp, we may spare our trouble; the chase is for others, from whom they will never escape out of this land to thank their gods. 1025 Come, lead the way! And know that the captor has been captured; fate has seized you as you hunted. Gains unjustly got by guile are soon lost. And you will have no ally in your purpose; for I well know that it is not without accomplice or resource that you have come to such 1030 outrage, from the daring mood which has inspired you here. There was someone you were trusting in when you did these deeds. This I must consider, and I must not make this city weaker than one man. Do you take my drift? 1035 Or do these words seem as empty as the warnings given when you were laying your plans? Creon 1036 Say what you wish while you are here; I will not object. But at home I too will know how to act. Theseu 1038 Make your threats, then, but go forward. As for you, Oedipus, stay here in peace with my pledge that, unless I die beforehand, 1040 I will not cease until I put you in possession of your children. Oedipu 1042 Thanks to you, Theseus, for your nobleness and your righteous care for me! Theseus exits with attendants and Creon. Choru
1460 This winged thunder of Zeus will soon lead me to Hades. So send someone with speed. Thunder. Choru ' None |
|
12. Sophocles, Oedipus The King, 22-23, 27-29, 31-36, 40-42, 46-48, 51, 58-64, 72, 85, 95-107, 139-141, 149-154, 163, 179, 209-215, 223, 273, 300-304, 312, 320-321, 324-327, 330-403, 410, 443, 463-511, 513, 535, 541-542, 628-630, 639, 646-696, 791-792, 831, 861, 863-911, 1012-1013, 1268, 1345-1346 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Antigone) • Antigone (Sophocles), a seer in • Antigone (Sophocles), and Oedipus the King (Sophocles) • Antigone (Sophocles), and Seneca • Antigone (Sophocles), and agōn scenes • Antigone (Sophocles), and social hierarchy • Antigone (Sophocles), and the commoi • Antigone (Sophocles), and tragic discovery • Antigone (Sophocles), anxiety in • Antigone (Sophocles), episodes in • Antigone (Sophocles), political heroes in • Antigone (Sophocles), the plague in • Antigone, and Kreon, in Sophocles, text • Antigone, and Oedipus • Euripides, dramas by\n, Antigone • Kreon,, and Antigone • Sophocles, Antigone • Sophocles, dramas by\n, Antigone • chorus, Antigone, flexible • chorus, Antigone, in danger and safe • chorus, Antigone, oedipus tyrannus • chorus, Antigone, opening out to Greeks and humans in general • chorus, Antigone, part of 'the large group' • ground (Antigone) • phren/phrenes, seat of purity/impurity, in the Antigone • silence, and Antigone
Found in books: Bernabe et al. (2013), Redefining Dionysos, 273, 290; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 59; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 631; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 228; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 31, 147, 264, 276, 285, 286, 317, 335, 337, 376, 379, 380, 428, 439, 505, 506, 507, 508, 737, 763; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 139, 154; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 23; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 23; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 180; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 102; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 104
| sup>
22 with wreathed branches in the market-place, and before the shrines of Pallas, and where Ismenus gives answer by fire. For the city, as you yourself see, is now sorely vexed, and can no longer lift her head from beneath the angry waves of death.
27 A blight has fallen on the fruitful blossoms of the land, the herds among the pastures, the barren pangs of women. And the flaming god, the malign plague, has swooped upon us, and ravages the town: he lays waste to the house of Cadmus, but enriches Hades with
31 groans and tears. It is not because we rank you with the gods that I and these children are suppliants at your hearth, but because we deem you the first among men in life’s common fortunes and in dealings with the divinities: 35 when you came to the city of the Cadmeans, you freed us from the tax that we rendered to the hard songstress, and that when you knew no more than anyone else, nor had you been taught, but rather by the assistance of a god, as the story goes, you uplifted our life.
40 Now, Oedipus, king glorious in our eyes, we, your suppliants, beseech you to find some defence for us, whether you hear it from some divine omen, or learn of it from some mortal. For I see that the outcome of the councils of experienced men
46 most often have effect. On, best of mortals, uplift our state! On, guard your fame, since now this land calls you savior on account of your former zeal. Let us not remember of your reign that
51 we were first restored and then cast down: lift this state so that it falls no more! With good omen you provided us that past happiness: show yourself the same now too, since if you are to rule this land just as you do now, it is better to be lord of men than of a wasteland.
58 My piteous children, I know quite well the desires with which you have come: I know well that 60 you all are sick, and though you are sick I know well that there is not one of you who is as sick as I. Your pain comes on each of you for himself alone, and for no other, but my soul is in pain at once for the city, for myself, and for you.
72 Creon, Menoeceus’ son, to Apollo’s Pythian residence to learn what we might do or say to protect this city. And now, when the lapse of days is reckoned, I am troubled about what he is doing, for he has been away an unreasonably long time
85 Prince, my kinsman, child of Menoeceus, what news have you brought us from the god? Creon
95 I will tell you what I heard from the god. Phoebus our lord clearly commands us to drive out the defilement which he said was harbored in this land, and not to nourish it so that it cannot be healed. Oedipu 99 With what sort of purification? What is the manner of the misfortune? Creon 100 By banishing the man, or by paying back bloodshed with bloodshed, since it is this blood which brings the tempest on our city. Oedipu' 101 By banishing the man, or by paying back bloodshed with bloodshed, since it is this blood which brings the tempest on our city. Oedipu 102 And who is the man whose fate he thus reveals? Creon 103 Laius, my lord, was the leader of our land before you assumed control of this state. Oedipu 105 I know it well—by hearsay, for I never saw him. Creon 106 He was slain, and the god now bids us to take vengeance on his murderers, whoever they are. Oedipu
139 in seeking vengeance for this land, and for the god as well. I will dispel this taint not on behalf of far-off friends, but for my own benefit. For whoever killed Laiu 1
40 might wish to take vengeance on me also with a hand as fierce. Avenging Laius, therefore, I serve myself. Come, my children, as quickly as possible rise from the altar-steps, and lift these suppliant boughs. Let someone summon here Cadmus’ people, warning them that I will leave nothing untried.
149 My children, let us rise. What we came to seek, this man promises of his own accord. And may Phoebus, who sent these oracles, 150 come to us as savior and deliverer from the pestilence. The chorus of Theban elders enters. Choru 1
51 O sweetly-speaking message of Zeus, in what spirit have you come to glorious Thebes from golden Pytho ? I am on the rack, terror shakes my soul, O Delian healer to whom wild cries rise,
163 and on your sister, Artemis, guardian of our earth, who sits on her glorious throne above the circle of our market-place, and on far-shooting Apollo: oh shine forth for me, my three-fold help against death!
179 With such deaths, past numbering, the city perishes.
209 go forth in their might, our champions in the face of the foe, and the flashing fires of Artemis too, with which she darts through the Lycian hills. I call him whose locks are bound with gold, 210 who is named with the name of this land, ruddy Bacchus to whom Bacchants cry, to draw near with the blaze of his shining torch, 215 our ally against the god unhonored among the gods. Oedipu
223 a stranger to the deed. I would not go far on the trail if I were tracing it alone, without a clue. But as it is—since it was only after the event that I was counted a Theban among Thebans—to you, Cadmeans all, I do thus proclaim: Whoever know
273 end them neither harvest of the earth nor fruit of the womb, but that they perish with the present fate, or one still worse. But to all you, the loyal Cadmeans who are satisfied by these things, may justice, our ally,
300 Teiresias, whose soul grasps all things, both that which may be told and that which is unspeakable, the Olympian secrets and the affairs of the earth, you feel, though you cannot see, what a huge plague haunts our state. From which, great prophet, we find you to be our protector and only savior.
312 So do not begrudge us the voice of the birds or any other path of prophecy, but save yourself and your state, save me, save all that is defiled by the dead. We are in your hands, and man’s noblest task is to help other
320 Let me go home. For you will bear your own burden to the end, and I will bear mine, if you consent. Oedipu 325 Therefore do not speak, so I will not suffer the same. Oedipu
330 What are you saying? Do you know the secret and refuse to tell it? Will you betray and destroy the state? Teiresia 332 I will grieve neither myself nor you. Why do you ask these things in vain? You will not learn the answers from me. Oedipu 334 Will you not, basest of the base— 335 you would anger a stone—speak out? can nothing touch you? Will you never make an end? Teiresia 337 You blame my anger, but do not perceive your own: no, you blame me. Oedipu 339 Who would not be angry hearing such words, 3
40 with which you now are slighting the city? Teiresia 341 The future will come of itself, though I shroud it in silence. Oedipu 342 Since it must come anyway, it is right that you tell it to me. Teiresia 343 I will speak no further: rage, if you wish, with the fiercest wrath your heart knows. Oedipu 345 In my anger I will not spare to speak all my thoughts. Know that you seem to me to have helped in plotting the deed, and to have done it, short of performing the actual murder with your own hands: if you had eyesight, I would have said that you had done even this by yourself. Teiresia 350 In truth? I order you to abide by you own decree, and from this day forth not to speak to these men or to me: you are the accursed defiler of this land. Oedipu 354 So brazen with your blustering taunt? 355 Where do you think to escape to? Teiresia 356 I have escaped. There is strength in my truth. Oedipu 357 Who taught you this? Not your skill, at any rate. Teiresia 3
58 You yourself. For you spurred me on to speak against my will. Oedipu 359 What did you say? Speak again, so I may learn it better. Teiresia 360 Did you not understand before, or are you talking to test me? Oedipu 361 I cannot say I understood fully. Tell me again. Teiresia 362 I say that you are the killer of the man whose slayer you seek. Oedipu 363 Now you will regret that you have said such dire words twice. Teiresia 364 Should I tell you more, that you might get more angry? Oedipu 365 Say as much as you want: it will be said in vain. Teiresia 366 I say that you have been living in unguessed shame with your closest kin, and do not see into what woe you have fallen. Oedipu 368 Do you think that you will always be able to speak like this without smarting for it? Teiresia 369 Yes, if indeed there is any strength in truth. Oedipu 370 But there is, except not for you. You do not have that strength, since you are maimed in your ears, in your wit, and in your eyes. Teiresia 3
72 And you are a poor wretch to utter taunts that every man here will soon hurl at you. Oedipu 374 Night, endless night has you in her keeping, so that you can never hurt me, 375 or any man that sees the light of the sun. Teiresia 376 No, it is not your fate to fall at my hands, since Apollo, to whom this matter is a concern, is sufficient. Oedipu 378 Are these Creon’s devices, or your own? Teiresia 379 Creon is no trouble for you: you are your own. Oedipu 380 O wealth, and empire, and skill surpassing skill in life’s keen rivalries, how great is the envy in your keeping, if for the sake of this office which the city has entrusted to me, a gift unsought, 3
85 Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art! 390 Come, tell me, where have you proved yourself a seer? Why, when the watchful dog who wove dark song was here, did you say nothing to free the people? Yet the riddle, at least, was not for the first comer to read: there was need of a seer’s help, 3
95 and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds. It is I whom you are trying to oust, assuming that
400 you will have great influence in Creon’s court. But I think that you and the one who plotted these things will rue your zeal to purge the land: if you did not seem to be an old man, you would have learned to your cost how haughty you are. Choru
410 For I do not live as your slave, but as Loxias’. I will not stand enrolled as Creon’s client. And I tell you, since you have taunted my blindness, that though you have sight, you do not see what a state of misery you are in, or where you dwell, or with whom.
443 But if it saved this city I care not. Teiresia
463 Who is he of whom the divine voice from the Delphian rock has said
465 to have wrought with blood-red hands horrors that no tongue can tell? It is time that he ply in flight a foot stronger than the feet of storm-swift steeds. 470 The son of Zeus is springing upon him with fiery lightning, and with him come the dread unerring Fates. Choru 473 Recently the message has flashed forth from snowy Parnassu 475 ordering all to search for the unknown man. He wanders under cover of the wild wood, among caves and rocks, fierce as a bull, wretched and forlorn on his joyless path, still seeking to separate himself from the doom revealed at the central shrine of the earth. 480 But that doom lives forever, forever flits around him. Choru 483 The wise augur moves me, neither approving nor denying, with dread, with dread indeed. 4
85 I am at a loss what to say. I am flustered in my expectations, seeing neither the present nor the future clearly. Never in past days or in these have I heard how the house of Labdacus or the son of Polybus had any quarrel with one another that 490 I could bring as proof in assailing the public reputation of Oedipus, seeking to avenge the line of Labdacu 4
95 for the undiscovered murder. Choru 496 Zeus and Apollo indeed are keen of thought and know the affairs of the earth. 500 But there is no sure test of whether a mortal seer attains more knowledge than I do, though man may surpass man in wisdom. But until I see the word made good, I will never assent when men blame Oedipus. Before all eyes the winged maiden came against him once upon a time, and he was seen to be wise,
510 and bore the test in welcome service to the state. Never, therefore, will he be adjudged guilty of evil. Creon
513 Fellow citizens, having learned that Oedipus the king lays dire charges against me, I have come in indignation.
535 the palpable thief of its crown? Come, tell me, in the name of the gods, was it cowardice or folly which you saw in me and which led you to plot this thing? Did you think that I would not notice this deed of yours creeping upon me by stealth, or that if I became aware of it I would not ward it off?
541 Is your attempt not foolish, to seek the throne without followers or friends—a prize which followers and wealth must win? Creon
628 Hardly. I desire your death, not your exile, so that I might show what a thing envy is. Creon 630 The city is mine too, not yours alone. Choru
639 Kinswoman, Oedipus, your husband, 6
46 In the name of the gods, believe it, Oedipus, first for the sake of this awful oath to the gods, then for my sake and for the sake of those who stand before you. Choru 649 Consent, reflect, listen, my king, I beg you. Oedipu 650 What would you have me grant you? Choru 6
51 Respect him who was in the past not foolish, and who now is strong in his oath. Oedipu 653 Do you understand what you crave? Choru 654 I do. Oedipu 655 Tell me, then, what you mean. Choru 656 That you should never use an unproved rumor to cast a dishonoring charge on the friend who has bound himself with a curse. Oedipu 6
58 Then be quite aware that when you seek this you are seeking death or exile from this land for me. Choru 660 No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought! 665 But my unhappy soul is worn by the withering of the land, as well as by the thought that our old sorrows should be crowned by new ones arising from the two of you. Oedipu 669 Then let him go, though I am surely doomed to be killed 670 or thrust dishonored from the land. Your words, not his, move me to compassion. Creon 673 You are truly sullen in yielding, as you are vehement in the excesses of your wrath. But such natures are 675 justly most difficult for themselves to bear. Oedipu 678 Lady, why do you hesitate to take this man into the house? Iocasta 680 I will, when I have learned what has happened. Choru 681 Blind suspicion, bred of talk, arose, and injustice inflicts wounds. Iocasta 682 On both sides? Choru 683 Yes. Iocasta 684 And what was the story? Choru 6
85 It is enough, I think, enough, when our land is already vexed, that the matter should rest where it stopped. Oedipu 687 Do you see to what you have come, for all your noble intent, in seeking to slacken and blunt my zeal? Choru 689 King, I have said it more than once— 690 be sure that I would have proved myself a madman, bankrupt in sane counsel, if I forsook you—you, who gave a true course to my beloved country when it wa 6
95 distraught with troubles, and who now are likely to prove our prospering guide. Iocasta
791 but in his response set forth other things, full of sorrow and terror and woe: that I was fated to defile my mother’s bed, that I would reveal to men a brood which they could not endure to behold, and that I would slay the father that sired me. When I heard this, I turned in flight from the land of Corinth , 8
31 Prevent, prevent, you pure and awful gods, me from ever seeing that day! No, may I be swept away from all men, before I see myself visited with that brand of doom. Choru
861 I will send for him without delay. But let us go into the house: I will do nothing which does not please you. Exeunt Oedipus and Iocasta. Choru
863 May destiny still find me winning the praise of reverent purity in all words and 865 deeds sanctioned by those laws of sublime range, called into life through the high clear aether, whose father is Olympus alone. Their parent was no race of mortal men, 870 no, nor shall oblivion ever lay them to sleep: the god is mighty in them, and he does not grow old. Choru 873 Insolence breeds the tyrant. Insolence, once vainly stuffed with wealth 875 that is not proper or good for it, when it has scaled the topmost ramparts, is hurled to a dire doom, where one’s feet cannot serve to good advantage. But I pray that the god never 880 quell such rivalry as benefits the state. I will always hold the god as our protector. Choru 884 But if any man walks haughtily in deed or word, 8
85 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 does not gain his advantage fairly, 890 or avoid unholy deeds, but seeks to lay profaning hands on sanctities. Where such things occur, what mortal shall boast any more that he can ward off the arrow of the gods from his life? 8
95 No. For if such deeds are held in honor, why should we join in the sacred dance? Choru 897 No longer will I go reverently to the earth’s central and inviolate shrine, no more to Abae’s temple or to Olympia , 900 if these oracles do not fit the outcome, so that all mortals shall point at them with their fingers. 905 No, King—if this you are rightly called—Zeus all ruling, may it not escape you and your deathless power! The old prophecies concerning Laius are fading; already men give them no value, and nowhere is Apollo glorified with honors; 910 the worship of the gods is perishing. Iocasta 911 Princes of the land, I am planning to visit the shrines of the gods, with this wreathed branch and these gifts of incense in my hands. For Oedipus excites his soul excessively with all sorts of grief,
1012 Lest you acquire some pollution from your parents? Oedipu 1013 This very thing, old man, this constantly frightens me. Messenger
1268 And when he saw her, with a dread deep cry he released the halter by which she hung. And when the hapless woman was stretched out on the ground, then the sequel was horrible to see: for he tore from her raiment the golden brooches with which she had decorated herself,
1345 the thrice-accursed, the mortal most hateful to the gods! Choru ' None |
|
13. Sophocles, Women of Trachis, 399, 401, 419-430, 537-538, 555-581, 1163 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Sophocles), and Seneca • Antigone (Sophocles), virtual characters in • Creon,King, Antigone • Guard (Antigone) • Sophocles, Antigone • Sophocles, dramas by\n, Antigone • guard, of Antigone
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 146; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 307, 308, 319, 763; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 78; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 90
| sup>
399 Yes, be great Zeus my witness—in anything that I know. Deianeira:
401 She is Euboean. But whose offspring, I cannot say. Messenger:
419 Did you not avow that she, on whom you look as if in ignorance, 420 was Iole, the seed of Eurytus, your captive? Lichas: 421 To whom on earth did I say it? Who and where is the man who heard me say it and will be your witness? Messenger: 423 To many of our own citizens you said it. In the public gathering of Trachinians a great crowd heard this much, at least, from you. Lichas: 424 Sure, 425 they said they heard. But it does not amount to the same thing to tell one’s fancy and to give an accurate report. Messenger: 427 What do you mean, fancy! Did you not speak on your oath when you said that you were bringing her as a bride for Heracles? Lichas: 429 I? Bringing a bride? In the name of the gods, dear 430 mistress, tell me who on earth this stranger is? Messenger:
537 and partly to grieve over my sufferings in your company. I have received a maiden—or, I believe, no longer a maiden, but an experienced woman—into my home, just as a mariner takes on cargo, a merchandise to wreck my peace of mind. And now we are two, a pair waiting under
555 I had a gift, an old one given to me by a monster of long ago, and kept it hidden in a bronze urn. While yet a girl, I took this gift from the shaggy-chested Nessus—from his lifeblood, as he lay dying. He is the one who used to carry men 560 in his arms for hire across the deep current of the Evenus, using no oar for conveyance, nor ship’s sail. He carried me, too, on his shoulders, when at my father’s sending, I first departed with Heracles as his wife. When I was in midstream, 565 he touched me with lewd hands. I shrieked, and straightaway the son of Zeus turned round and with his hands shot a feathered arrow that whistled right through his chest to the lungs. As he passed away the monster spoke these few words: “Child of aged Oeneus, 570 you will have this benefit from my ferrying, if you obey me, since you were the last whom I carried. If you gather with your hands the blood clotted round my wound, at the place where the Hydra, Lerna’s monstrous growth, imbued the arrow with black gall, 575 you will have a charm for the heart of Heracles, so that he will never look upon any woman and love her more than you.” Remembering this charm, my friends—for, after his death, I had kept it carefully locked up in the house— 580 I have imbued this robe with it, applying to it all that he instructed while he lived. The work is finished. May deeds of wicked daring always be far from my thoughts and from my knowledge, as I detest the women who attempt them! But if in any way I may prevail against this girl by love-spells
1163 perish by no creature that had the breath of life, but by one already dead, a dweller with Hades. So this savage Centaur in death has killed me alive, just as the divine will had been foretold. And I will show you how '' None |
|
14. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Antigone • Sophocles, Antigone • characters, tragic/mythical, Antigone
Found in books: Bernabe et al. (2013), Redefining Dionysos, 273; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 119; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176
|
15. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Antigone • Antigone (Sophocles), and divine law
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 95
|
16. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antigone • Antigone (Sophocles), and Seneca
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 763; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 220
|
17. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antigone • Argia, and Antigone • Creon, Soph. Antigone
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 79, 155, 156; Augoustakis (2014), Flavian Poetry and its Greek Past, 26, 202, 203; Augoustakis et al. (2021), Fides in Flavian Literature, 124, 125, 126, 142, 143, 144; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 204, 229, 230, 231, 232; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 107, 240; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 154, 155; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 26, 202, 203
|
18. Demosthenes, Orations, 43.66
Tagged with subjects: • Antigone
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 23; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 23
| sup>
43.66 (To the clerk.) Now please read the words of the oracle brought from Delphi, from the shrine of the god, that you may see that it speaks in the same terms concerning relatives as do the laws of Solon. Oracle May good fortune attend you. The people of the Athenians make inquiry about the sign which has appeared in the heavens, asking what the Athenians should do, or to what god they should offer sacrifice or make prayer, in order that the issue of the sign may be for their advantage. It will be well for the Athenians with reference to the sign which has appeared in the heavens that they sacrifice with happy auspices to Zeus most high, to Athena most high, to Heracles, to Apollo the deliverer, and that they send due offerings to the Amphiones; Possibly, Amphion and Zethus; but their tomb was near Thebes . See Paus. 9.17.4 that they sacrifice for good fortune to Apollo, god of the ways, to Leto and to Artemis, and that they make the streets steam with the savour of sacrifice; that they set forth bowls of wine and institute choruses and wreathe themselves with garlands after the custom of their fathers, in honor of all the Olympian gods and goddesses, lifting up the right hand and the left, and that they be mindful to bring gifts of thanksgiving after the custom of their fathers. And ye shall offer sacrificial gifts after the custom of your fathers to the hero-founder after whom ye are named; and for the dead their relatives shall make offerings on the appointed day according to established custom. '' None |
|
