The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
catastrophe	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 184
catastrophe, dramatic effects, in the gospel of judas, visions of approaching	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 24, 25, 26
catastrophe, lamentations on	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 44, 54
catastrophe, of jesus, visions of	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 24, 25, 26
catastrophe, on seventeenth of tammuz	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29, 30, 31
catastrophe, on tisha bav	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29, 30, 31, 33
catastrophe, psalms, on	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 30
catastrophe, reversals in haftarot of consolation	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 97
catastrophe, the three weeks	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 30, 31
catastrophes, and episodes	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 265, 266
catastrophes, festivals, averting natural	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 201, 202, 219, 220
catastrophes, in lamentations	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 44, 54
catastrophes, in tisha bav lectionary cycle	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29, 30, 31, 33

List of validated texts:

115 validated results for "catastrophe"

1. None, None, nan (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • literary genres, tragedy • tragedy, genre • ‘drama’, structure of, in Tobit,, tragedy

Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 176; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 95

2. Hebrew Bible, Job, 2.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Stoicism, Stoics, God sends calamities • literary genres, tragedy

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 68

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2.10 But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.'' None

3. Hesiod, Works And Days, 238, 240, 243 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Stoicism, Stoics, God sends calamities • Zeus, Source of calamities • tragedy, and medicine

Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56, 58, 59; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96, 143

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238 οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα,²⁴⁰ πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα, ²⁴³ λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί. ' None

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238 Woe to the wicked men who ousted her.²⁴⁰ However, when to both the foreigner ²⁴³ Far-seeing Zeus sends them no dread warfare, ' None

4. Hesiod, Theogony, 27-28, 140, 182, 201-202, 218 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Calame, C., • Calame, Claude • Gorgias, his view of tragedy • Stoicism, Stoics, God sends calamities • deception, and tragedy • drama, tragedy • tragedy, sexuality • tragedy,and fiction • tragedy,and noble lie • tragedy/tragic

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 21; Edmunds (2021), Greek Myth, 2; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 93; Hesk (2000), Deception and Democracy in Classical Athens, 147, 183; Hubbard (2014), A Companion to Greek and Roman Sexualities, 360; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 66, 111; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96

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27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, ²⁸ ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ¹⁴⁰ Βρόντην τε Στερόπην τε καὶ Ἄργην ὀβριμόθυμον,¹⁸² ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός· ²⁰¹ τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς ²⁰² γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. ²¹⁸ Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι ' None

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27 Those daughters of Lord Zeus proclaimed to me: ²⁸ “You who tend sheep, full of iniquity, ¹⁴⁰ With stars, providing thus a permanent seat¹⁸² And of it shaped a sickle, then relayed ²⁰¹ Descend behind him, because Earth conceived ²⁰² The Furies and the Giants, who all wore ²¹⁸ Because she first saw light amid the swell ' None

5. Homer, Iliad, 1.61, 1.118-1.119, 2.484-2.640, 2.645-2.724, 2.730-2.759, 3.31, 6.130-6.140, 6.466-6.475, 10.334, 13.625, 22.161, 22.166, 23.175-23.178, 23.181 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristotle, on tragedy • Athens and Argos (in tragedy) • Calame, C • Heracles, in Greek tragedy • Tragedy • alliance with Argos (tragedy) • alliance with Athens (tragedy) • catalogues, see also lists\n, (in) tragedy • costume, tragedy • democracy, in tragedy • epic, vs. tragedy • playwrights, tragedy (fourth century), Astydamas II • playwrights, tragedy (fourth century), Hector • theater and tragedy, Dionysus as god of • tragedy • tragedy as source of sacrificial rituals • tragedy, • tragedy, Greek • tragedy, Longus’ reception of • tragedy, and autocrats • tragedy, and democracy • tragedy, and kingship • tragedy, and medicine • tragedy, and regime types • tragedy, representation of disease in • tragedy, third way • tragedy, tragic • tragedy/tragic

Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 128, 133; Bernabe et al. (2013), Redefining Dionysos, 46, 150, 303, 352; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 634; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 230; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 254, 255; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 247, 274; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 69; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 105; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56, 60, 67, 93; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 280; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 309; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 34, 71; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 113; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 4; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 177, 181; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 14; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 321; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216

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1.61 εἰ δὴ ὁμοῦ πόλεμός τε δαμᾷ καὶ λοιμὸς Ἀχαιούς· ^1.118 αὐτὰρ ἐμοὶ γέρας αὐτίχʼ ἑτοιμάσατʼ ὄφρα μὴ οἶος ^1.119 Ἀργείων ἀγέραστος ἔω, ἐπεὶ οὐδὲ ἔοικε· ^2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· ^2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, ^2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· ^2.487 οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· ^2.488 πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, ^2.489 οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, ^2.490 φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, ^2.491 εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο ^2.492 θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· ^2.493 ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας. ^2.494 Βοιωτῶν μὲν Πηνέλεως καὶ Λήϊτος ἦρχον ^2.495 Ἀρκεσίλαός τε Προθοήνωρ τε Κλονίος τε, ^2.496 οἵ θʼ Ὑρίην ἐνέμοντο καὶ Αὐλίδα πετρήεσσαν ^2.497 Σχοῖνόν τε Σκῶλόν τε πολύκνημόν τʼ Ἐτεωνόν, ^2.498 Θέσπειαν Γραῖάν τε καὶ εὐρύχορον Μυκαλησσόν, ^2.499 οἵ τʼ ἀμφʼ Ἅρμʼ ἐνέμοντο καὶ Εἰλέσιον καὶ Ἐρυθράς, ^2.500 οἵ τʼ Ἐλεῶνʼ εἶχον ἠδʼ Ὕλην καὶ Πετεῶνα, ^2.501 Ὠκαλέην Μεδεῶνά τʼ ἐϋκτίμενον πτολίεθρον, ^2.502 Κώπας Εὔτρησίν τε πολυτρήρωνά τε Θίσβην, ^2.503 οἵ τε Κορώνειαν καὶ ποιήενθʼ Ἁλίαρτον, ^2.504 οἵ τε Πλάταιαν ἔχον ἠδʼ οἳ Γλισᾶντʼ ἐνέμοντο, ^2.505 οἵ θʼ Ὑποθήβας εἶχον ἐϋκτίμενον πτολίεθρον, ^2.506 Ὀγχηστόν θʼ ἱερὸν Ποσιδήϊον ἀγλαὸν ἄλσος, ^2.507 οἵ τε πολυστάφυλον Ἄρνην ἔχον, οἵ τε Μίδειαν ^2.508 Νῖσάν τε ζαθέην Ἀνθηδόνα τʼ ἐσχατόωσαν· ^2.509 τῶν μὲν πεντήκοντα νέες κίον, ἐν δὲ ἑκάστῃ ^2.510 κοῦροι Βοιωτῶν ἑκατὸν καὶ εἴκοσι βαῖνον. ^2.511 οἳ δʼ Ἀσπληδόνα ναῖον ἰδʼ Ὀρχομενὸν Μινύειον, ^2.512 τῶν ἦρχʼ Ἀσκάλαφος καὶ Ἰάλμενος υἷες Ἄρηος ^2.513 οὓς τέκεν Ἀστυόχη δόμῳ Ἄκτορος Ἀζεΐδαο, ^2.514 παρθένος αἰδοίη ὑπερώϊον εἰσαναβᾶσα ^2.515 Ἄρηϊ κρατερῷ· ὃ δέ οἱ παρελέξατο λάθρῃ· ^2.516 τοῖς δὲ τριήκοντα γλαφυραὶ νέες ἐστιχόωντο. ^2.517 αὐτὰρ Φωκήων Σχεδίος καὶ Ἐπίστροφος ἦρχον ^2.518 υἷες Ἰφίτου μεγαθύμου Ναυβολίδαο, ^2.519 οἳ Κυπάρισσον ἔχον Πυθῶνά τε πετρήεσσαν ^2.520 Κρῖσάν τε ζαθέην καὶ Δαυλίδα καὶ Πανοπῆα, ^2.521 οἵ τʼ Ἀνεμώρειαν καὶ Ὑάμπολιν ἀμφενέμοντο, ^2.522 οἵ τʼ ἄρα πὰρ ποταμὸν Κηφισὸν δῖον ἔναιον, ^2.523 οἵ τε Λίλαιαν ἔχον πηγῇς ἔπι Κηφισοῖο· ^2.524 τοῖς δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο. ^2.525 οἳ μὲν Φωκήων στίχας ἵστασαν ἀμφιέποντες, ^2.526 Βοιωτῶν δʼ ἔμπλην ἐπʼ ἀριστερὰ θωρήσσοντο. ^2.527 Λοκρῶν δʼ ἡγεμόνευεν Ὀϊλῆος ταχὺς Αἴας ^2.528 μείων, οὔ τι τόσος γε ὅσος Τελαμώνιος Αἴας ^2.529 ἀλλὰ πολὺ μείων· ὀλίγος μὲν ἔην λινοθώρηξ, ^2.530 ἐγχείῃ δʼ ἐκέκαστο Πανέλληνας καὶ Ἀχαιούς· ^2.531 οἳ Κῦνόν τʼ ἐνέμοντʼ Ὀπόεντά τε Καλλίαρόν τε ^2.532 Βῆσσάν τε Σκάρφην τε καὶ Αὐγειὰς ἐρατεινὰς ^2.533 Τάρφην τε Θρόνιον τε Βοαγρίου ἀμφὶ ῥέεθρα· ^2.534 τῷ δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο ^2.535 Λοκρῶν, οἳ ναίουσι πέρην ἱερῆς Εὐβοίης. ^2.536 οἳ δʼ Εὔβοιαν ἔχον μένεα πνείοντες Ἄβαντες ^2.537 Χαλκίδα τʼ Εἰρέτριάν τε πολυστάφυλόν θʼ Ἱστίαιαν ^2.538 Κήρινθόν τʼ ἔφαλον Δίου τʼ αἰπὺ πτολίεθρον, ^2.539 οἵ τε Κάρυστον ἔχον ἠδʼ οἳ Στύρα ναιετάασκον, ^2.540 τῶν αὖθʼ ἡγεμόνευʼ Ἐλεφήνωρ ὄζος Ἄρηος ^2.541 Χαλκωδοντιάδης μεγαθύμων ἀρχὸς Ἀβάντων. ^2.542 τῷ δʼ ἅμʼ Ἄβαντες ἕποντο θοοὶ ὄπιθεν κομόωντες ^2.543 αἰχμηταὶ μεμαῶτες ὀρεκτῇσιν μελίῃσι ^2.544 θώρηκας ῥήξειν δηΐων ἀμφὶ στήθεσσι· ^2.545 τῷ δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο. ^2.546 οἳ δʼ ἄρʼ Ἀθήνας εἶχον ἐϋκτίμενον πτολίεθρον ^2.547 δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτʼ Ἀθήνη ^2.548 θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα, ^2.549 κὰδ δʼ ἐν Ἀθήνῃς εἷσεν ἑῷ ἐν πίονι νηῷ· ^2.550 ἔνθα δέ μιν ταύροισι καὶ ἀρνειοῖς ἱλάονται ^2.551 κοῦροι Ἀθηναίων περιτελλομένων ἐνιαυτῶν· ^2.552 τῶν αὖθʼ ἡγεμόνευʼ υἱὸς Πετεῶο Μενεσθεύς. ^2.553 τῷ δʼ οὔ πώ τις ὁμοῖος ἐπιχθόνιος γένετʼ ἀνὴρ ^2.554 κοσμῆσαι ἵππους τε καὶ ἀνέρας ἀσπιδιώτας· ^2.555 Νέστωρ οἶος ἔριζεν· ὃ γὰρ προγενέστερος ἦεν· ^2.556 τῷ δʼ ἅμα πεντήκοντα μέλαιναι νῆες ἕποντο. ^2.557 Αἴας δʼ ἐκ Σαλαμῖνος ἄγεν δυοκαίδεκα νῆας, ^2.558 στῆσε δʼ ἄγων ἵνʼ Ἀθηναίων ἵσταντο φάλαγγες. ^2.559 οἳ δʼ Ἄργός τʼ εἶχον Τίρυνθά τε τειχιόεσσαν ^2.560 Ἑρμιόνην Ἀσίνην τε, βαθὺν κατὰ κόλπον ἐχούσας, ^2.561 Τροιζῆνʼ Ἠϊόνας τε καὶ ἀμπελόεντʼ Ἐπίδαυρον, ^2.562 οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν, ^2.563 τῶν αὖθʼ ἡγεμόνευε βοὴν ἀγαθὸς Διομήδης ^2.564 καὶ Σθένελος, Καπανῆος ἀγακλειτοῦ φίλος υἱός· ^2.565 τοῖσι δʼ ἅμʼ Εὐρύαλος τρίτατος κίεν ἰσόθεος φὼς ^2.566 Μηκιστέος υἱὸς Ταλαϊονίδαο ἄνακτος· ^2.567 συμπάντων δʼ ἡγεῖτο βοὴν ἀγαθὸς Διομήδης· ^2.568 τοῖσι δʼ ἅμʼ ὀγδώκοντα μέλαιναι νῆες ἕποντο. ^2.569 οἳ δὲ Μυκήνας εἶχον ἐϋκτίμενον πτολίεθρον ^2.570 ἀφνειόν τε Κόρινθον ἐϋκτιμένας τε Κλεωνάς, ^2.571 Ὀρνειάς τʼ ἐνέμοντο Ἀραιθυρέην τʼ ἐρατεινὴν ^2.572 καὶ Σικυῶνʼ, ὅθʼ ἄρʼ Ἄδρηστος πρῶτʼ ἐμβασίλευεν, ^2.573 οἵ θʼ Ὑπερησίην τε καὶ αἰπεινὴν Γονόεσσαν ^2.574 Πελλήνην τʼ εἶχον ἠδʼ Αἴγιον ἀμφενέμοντο ^2.575 Αἰγιαλόν τʼ ἀνὰ πάντα καὶ ἀμφʼ Ἑλίκην εὐρεῖαν, ^2.576 τῶν ἑκατὸν νηῶν ἦρχε κρείων Ἀγαμέμνων ^2.577 Ἀτρεΐδης· ἅμα τῷ γε πολὺ πλεῖστοι καὶ ἄριστοι ^2.578 λαοὶ ἕποντʼ· ἐν δʼ αὐτὸς ἐδύσετο νώροπα χαλκὸν ^2.579 κυδιόων, πᾶσιν δὲ μετέπρεπεν ἡρώεσσιν ^2.580 οὕνεκʼ ἄριστος ἔην πολὺ δὲ πλείστους ἄγε λαούς. ^2.581 οἳ δʼ εἶχον κοίλην Λακεδαίμονα κητώεσσαν, ^2.582 Φᾶρίν τε Σπάρτην τε πολυτρήρωνά τε Μέσσην, ^2.583 Βρυσειάς τʼ ἐνέμοντο καὶ Αὐγειὰς ἐρατεινάς, ^2.584 οἵ τʼ ἄρʼ Ἀμύκλας εἶχον Ἕλος τʼ ἔφαλον πτολίεθρον, ^2.585 οἵ τε Λάαν εἶχον ἠδʼ Οἴτυλον ἀμφενέμοντο, ^2.586 τῶν οἱ ἀδελφεὸς ἦρχε βοὴν ἀγαθὸς Μενέλαος ^2.587 ἑξήκοντα νεῶν· ἀπάτερθε δὲ θωρήσσοντο· ^2.588 ἐν δʼ αὐτὸς κίεν ᾗσι προθυμίῃσι πεποιθὼς ^2.589 ὀτρύνων πόλεμον δέ· μάλιστα δὲ ἵετο θυμῷ ^2.590 τίσασθαι Ἑλένης ὁρμήματά τε στοναχάς τε. ^2.591 οἳ δὲ Πύλον τʼ ἐνέμοντο καὶ Ἀρήνην ἐρατεινὴν ^2.592 καὶ Θρύον Ἀλφειοῖο πόρον καὶ ἐΰκτιτον Αἰπὺ ^2.593 καὶ Κυπαρισσήεντα καὶ Ἀμφιγένειαν ἔναιον ^2.594 καὶ Πτελεὸν καὶ Ἕλος καὶ Δώριον, ἔνθά τε Μοῦσαι ^2.595 ἀντόμεναι Θάμυριν τὸν Θρήϊκα παῦσαν ἀοιδῆς ^2.596 Οἰχαλίηθεν ἰόντα παρʼ Εὐρύτου Οἰχαλιῆος· ^2.597 στεῦτο γὰρ εὐχόμενος νικησέμεν εἴ περ ἂν αὐταὶ ^2.598 Μοῦσαι ἀείδοιεν κοῦραι Διὸς αἰγιόχοιο· ^2.599 αἳ δὲ χολωσάμεναι πηρὸν θέσαν, αὐτὰρ ἀοιδὴν ^2.600 θεσπεσίην ἀφέλοντο καὶ ἐκλέλαθον κιθαριστύν· ^2.601 τῶν αὖθʼ ἡγεμόνευε Γερήνιος ἱππότα Νέστωρ· ^2.602 τῷ δʼ ἐνενήκοντα γλαφυραὶ νέες ἐστιχόωντο. ^2.603 οἳ δʼ ἔχον Ἀρκαδίην ὑπὸ Κυλλήνης ὄρος αἰπὺ ^2.604 Αἰπύτιον παρὰ τύμβον ἵνʼ ἀνέρες ἀγχιμαχηταί, ^2.605 οἳ Φενεόν τʼ ἐνέμοντο καὶ Ὀρχομενὸν πολύμηλον ^2.606 Ῥίπην τε Στρατίην τε καὶ ἠνεμόεσσαν Ἐνίσπην ^2.607 καὶ Τεγέην εἶχον καὶ Μαντινέην ἐρατεινὴν ^2.608 Στύμφηλόν τʼ εἶχον καὶ Παρρασίην ἐνέμοντο, ^2.609 τῶν ἦρχʼ Ἀγκαίοιο πάϊς κρείων Ἀγαπήνωρ ^2.610 ἑξήκοντα νεῶν· πολέες δʼ ἐν νηῒ ἑκάστῃ ^2.611 Ἀρκάδες ἄνδρες ἔβαινον ἐπιστάμενοι πολεμίζειν. ^2.612 αὐτὸς γάρ σφιν δῶκεν ἄναξ ἀνδρῶν Ἀγαμέμνων ^2.613 νῆας ἐϋσσέλμους περάαν ἐπὶ οἴνοπα πόντον ^2.614 Ἀτρεΐδης, ἐπεὶ οὔ σφι θαλάσσια ἔργα μεμήλει. ^2.615 οἳ δʼ ἄρα Βουπράσιόν τε καὶ Ἤλιδα δῖαν ἔναιον ^2.616 ὅσσον ἐφʼ Ὑρμίνη καὶ Μύρσινος ἐσχατόωσα ^2.617 πέτρη τʼ Ὠλενίη καὶ Ἀλήσιον ἐντὸς ἐέργει, ^2.618 τῶν αὖ τέσσαρες ἀρχοὶ ἔσαν, δέκα δʼ ἀνδρὶ ἑκάστῳ ^2.619 νῆες ἕποντο θοαί, πολέες δʼ ἔμβαινον Ἐπειοί. ^2.620 τῶν μὲν ἄρʼ Ἀμφίμαχος καὶ Θάλπιος ἡγησάσθην ^2.621 υἷες ὃ μὲν Κτεάτου, ὃ δʼ ἄρʼ Εὐρύτου, Ἀκτορίωνε· ^2.622 τῶν δʼ Ἀμαρυγκεΐδης ἦρχε κρατερὸς Διώρης· ^2.623 τῶν δὲ τετάρτων ἦρχε Πολύξεινος θεοειδὴς ^2.624 υἱὸς Ἀγασθένεος Αὐγηϊάδαο ἄνακτος. ^2.625 οἳ δʼ ἐκ Δουλιχίοιο Ἐχινάων θʼ ἱεράων ^2.626 νήσων, αἳ ναίουσι πέρην ἁλὸς Ἤλιδος ἄντα, ^2.627 τῶν αὖθʼ ἡγεμόνευε Μέγης ἀτάλαντος Ἄρηϊ ^2.628 Φυλεΐδης, ὃν τίκτε Διῒ φίλος ἱππότα Φυλεύς, ^2.629 ὅς ποτε Δουλίχιον δʼ ἀπενάσσατο πατρὶ χολωθείς· ^2.631 αὐτὰρ Ὀδυσσεὺς ἦγε Κεφαλλῆνας μεγαθύμους, ^2.632 οἵ ῥʼ Ἰθάκην εἶχον καὶ Νήριτον εἰνοσίφυλλον ^2.633 καὶ Κροκύλειʼ ἐνέμοντο καὶ Αἰγίλιπα τρηχεῖαν, ^2.634 οἵ τε Ζάκυνθον ἔχον ἠδʼ οἳ Σάμον ἀμφενέμοντο, ^2.635 οἵ τʼ ἤπειρον ἔχον ἠδʼ ἀντιπέραιʼ ἐνέμοντο· ^2.636 τῶν μὲν Ὀδυσσεὺς ἦρχε Διὶ μῆτιν ἀτάλαντος· ^2.637 τῷ δʼ ἅμα νῆες ἕποντο δυώδεκα μιλτοπάρῃοι. ^2.638 Αἰτωλῶν δʼ ἡγεῖτο Θόας Ἀνδραίμονος υἱός, ^2.639 οἳ Πλευρῶνʼ ἐνέμοντο καὶ Ὤλενον ἠδὲ Πυλήνην ^2.645 Κρητῶν δʼ Ἰδομενεὺς δουρὶ κλυτὸς ἡγεμόνευεν, ^2.646 οἳ Κνωσόν τʼ εἶχον Γόρτυνά τε τειχιόεσσαν, ^2.647 Λύκτον Μίλητόν τε καὶ ἀργινόεντα Λύκαστον ^2.648 Φαιστόν τε Ῥύτιόν τε, πόλεις εὖ ναιετοώσας, ^2.649 ἄλλοι θʼ οἳ Κρήτην ἑκατόμπολιν ἀμφενέμοντο. ^2.650 τῶν μὲν ἄρʼ Ἰδομενεὺς δουρὶ κλυτὸς ἡγεμόνευε ^2.651 Μηριόνης τʼ ἀτάλαντος Ἐνυαλίῳ ἀνδρειφόντῃ· ^2.653 Τληπόλεμος δʼ Ἡρακλεΐδης ἠΰς τε μέγας τε ^2.654 ἐκ Ῥόδου ἐννέα νῆας ἄγεν Ῥοδίων ἀγερώχων, ^2.655 οἳ Ῥόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες ^2.656 Λίνδον Ἰηλυσόν τε καὶ ἀργινόεντα Κάμειρον. ^2.657 τῶν μὲν Τληπόλεμος δουρὶ κλυτὸς ἡγεμόνευεν, ^2.658 ὃν τέκεν Ἀστυόχεια βίῃ Ἡρακληείῃ, ^2.659 τὴν ἄγετʼ ἐξ Ἐφύρης ποταμοῦ ἄπο Σελλήεντος ^2.660 πέρσας ἄστεα πολλὰ διοτρεφέων αἰζηῶν. ^2.661 Τληπόλεμος δʼ ἐπεὶ οὖν τράφʼ ἐνὶ μεγάρῳ εὐπήκτῳ, ^2.662 αὐτίκα πατρὸς ἑοῖο φίλον μήτρωα κατέκτα ^2.663 ἤδη γηράσκοντα Λικύμνιον ὄζον Ἄρηος· ^2.664 αἶψα δὲ νῆας ἔπηξε, πολὺν δʼ ὅ γε λαὸν ἀγείρας ^2.665 βῆ φεύγων ἐπὶ πόντον· ἀπείλησαν γάρ οἱ ἄλλοι ^2.666 υἱέες υἱωνοί τε βίης Ἡρακληείης. ^2.667 αὐτὰρ ὅ γʼ ἐς Ῥόδον ἷξεν ἀλώμενος ἄλγεα πάσχων· ^2.668 τριχθὰ δὲ ᾤκηθεν καταφυλαδόν, ἠδὲ φίληθεν ^2.669 ἐκ Διός, ὅς τε θεοῖσι καὶ ἀνθρώποισιν ἀνάσσει, ^2.670 καί σφιν θεσπέσιον πλοῦτον κατέχευε Κρονίων. ^2.671 Νιρεὺς αὖ Σύμηθεν ἄγε τρεῖς νῆας ἐΐσας ^2.672 Νιρεὺς Ἀγλαΐης υἱὸς Χαρόποιό τʼ ἄνακτος ^2.673 Νιρεύς, ὃς κάλλιστος ἀνὴρ ὑπὸ Ἴλιον ἦλθε ^2.674 τῶν ἄλλων Δαναῶν μετʼ ἀμύμονα Πηλεΐωνα· ^2.675 ἀλλʼ ἀλαπαδνὸς ἔην, παῦρος δέ οἱ εἵπετο λαός. ^2.676 οἳ δʼ ἄρα Νίσυρόν τʼ εἶχον Κράπαθόν τε Κάσον τε ^2.677 καὶ Κῶν Εὐρυπύλοιο πόλιν νήσους τε Καλύδνας, ^2.678 τῶν αὖ Φείδιππός τε καὶ Ἄντιφος ἡγησάσθην ^2.679 Θεσσαλοῦ υἷε δύω Ἡρακλεΐδαο ἄνακτος· ^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. ^2.695 οἳ δʼ εἶχον Φυλάκην καὶ Πύρασον ἀνθεμόεντα ^2.696 Δήμητρος τέμενος, Ἴτωνά τε μητέρα μήλων, ^2.697 ἀγχίαλόν τʼ Ἀντρῶνα ἰδὲ Πτελεὸν λεχεποίην, ^2.698 τῶν αὖ Πρωτεσίλαος ἀρήϊος ἡγεμόνευε ^2.699 ζωὸς ἐών· τότε δʼ ἤδη ἔχεν κάτα γαῖα μέλαινα. ^2.700 τοῦ δὲ καὶ ἀμφιδρυφὴς ἄλοχος Φυλάκῃ ἐλέλειπτο ^2.701 καὶ δόμος ἡμιτελής· τὸν δʼ ἔκτανε Δάρδανος ἀνὴρ ^2.702 νηὸς ἀποθρῴσκοντα πολὺ πρώτιστον Ἀχαιῶν. ^2.703 οὐδὲ μὲν οὐδʼ οἳ ἄναρχοι ἔσαν, πόθεόν γε μὲν ἀρχόν· ^2.704 ἀλλά σφεας κόσμησε Ποδάρκης ὄζος Ἄρηος ^2.705 Ἰφίκλου υἱὸς πολυμήλου Φυλακίδαο ^2.706 αὐτοκασίγνητος μεγαθύμου Πρωτεσιλάου ^2.707 ὁπλότερος γενεῇ· ὁ δʼ ἅμα πρότερος καὶ ἀρείων ^2.708 ἥρως Πρωτεσίλαος ἀρήϊος· οὐδέ τι λαοὶ ^2.709 δεύονθʼ ἡγεμόνος, πόθεόν γε μὲν ἐσθλὸν ἐόντα· ^2.711 οἳ δὲ Φερὰς ἐνέμοντο παραὶ Βοιβηΐδα λίμνην ^2.712 Βοίβην καὶ Γλαφύρας καὶ ἐϋκτιμένην Ἰαωλκόν, ^2.713 τῶν ἦρχʼ Ἀδμήτοιο φίλος πάϊς ἕνδεκα νηῶν ^2.714 Εὔμηλος, τὸν ὑπʼ Ἀδμήτῳ τέκε δῖα γυναικῶν ^2.715 Ἄλκηστις Πελίαο θυγατρῶν εἶδος ἀρίστη. ^2.716 οἳ δʼ ἄρα Μηθώνην καὶ Θαυμακίην ἐνέμοντο ^2.717 καὶ Μελίβοιαν ἔχον καὶ Ὀλιζῶνα τρηχεῖαν, ^2.718 τῶν δὲ Φιλοκτήτης ἦρχεν τόξων ἐῢ εἰδὼς ^2.719 ἑπτὰ νεῶν· ἐρέται δʼ ἐν ἑκάστῃ πεντήκοντα ^2.720 ἐμβέβασαν τόξων εὖ εἰδότες ἶφι μάχεσθαι. ^2.721 ἀλλʼ ὃ μὲν ἐν νήσῳ κεῖτο κρατέρʼ ἄλγεα πάσχων ^2.722 Λήμνῳ ἐν ἠγαθέῃ, ὅθι μιν λίπον υἷες Ἀχαιῶν ^2.723 ἕλκεϊ μοχθίζοντα κακῷ ὀλοόφρονος ὕδρου· ^2.724 ἔνθʼ ὅ γε κεῖτʼ ἀχέων· τάχα δὲ μνήσεσθαι ἔμελλον ^2.730 οἵ τʼ ἔχον Οἰχαλίην πόλιν Εὐρύτου Οἰχαλιῆος, ^2.731 τῶν αὖθʼ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε ^2.732 ἰητῆρʼ ἀγαθὼ Ποδαλείριος ἠδὲ Μαχάων· ^2.734 οἳ δʼ ἔχον Ὀρμένιον, οἵ τε κρήνην Ὑπέρειαν, ^2.735 οἵ τʼ ἔχον Ἀστέριον Τιτάνοιό τε λευκὰ κάρηνα, ^2.736 τῶν ἦρχʼ Εὐρύπυλος Εὐαίμονος ἀγλαὸς υἱός· ^2.738 οἳ δʼ Ἄργισσαν ἔχον καὶ Γυρτώνην ἐνέμοντο, ^2.739 Ὄρθην Ἠλώνην τε πόλιν τʼ Ὀλοοσσόνα λευκήν, ^2.740 τῶν αὖθʼ ἡγεμόνευε μενεπτόλεμος Πολυποίτης ^2.741 υἱὸς Πειριθόοιο τὸν ἀθάνατος τέκετο Ζεύς· ^2.742 τόν ῥʼ ὑπὸ Πειριθόῳ τέκετο κλυτὸς Ἱπποδάμεια ^2.743 ἤματι τῷ ὅτε Φῆρας ἐτίσατο λαχνήεντας, ^2.744 τοὺς δʼ ἐκ Πηλίου ὦσε καὶ Αἰθίκεσσι πέλασσεν· ^2.745 οὐκ οἶος, ἅμα τῷ γε Λεοντεὺς ὄζος Ἄρηος ^2.746 υἱὸς ὑπερθύμοιο Κορώνου Καινεΐδαο· ^2.748 Γουνεὺς δʼ ἐκ Κύφου ἦγε δύω καὶ εἴκοσι νῆας· ^2.749 τῷ δʼ Ἐνιῆνες ἕποντο μενεπτόλεμοί τε Περαιβοὶ ^2.750 οἳ περὶ Δωδώνην δυσχείμερον οἰκίʼ ἔθεντο, ^2.751 οἵ τʼ ἀμφʼ ἱμερτὸν Τιταρησσὸν ἔργα νέμοντο ^2.752 ὅς ῥʼ ἐς Πηνειὸν προΐει καλλίρροον ὕδωρ, ^2.753 οὐδʼ ὅ γε Πηνειῷ συμμίσγεται ἀργυροδίνῃ, ^2.754 ἀλλά τέ μιν καθύπερθεν ἐπιρρέει ἠΰτʼ ἔλαιον· ^2.755 ὅρκου γὰρ δεινοῦ Στυγὸς ὕδατός ἐστιν ἀπορρώξ. ^2.756 Μαγνήτων δʼ ἦρχε Πρόθοος Τενθρηδόνος υἱός, ^2.757 οἳ περὶ Πηνειὸν καὶ Πήλιον εἰνοσίφυλλον ^2.758 ναίεσκον· τῶν μὲν Πρόθοος θοὸς ἡγεμόνευε, ^3.31 ἐν προμάχοισι φανέντα, κατεπλήγη φίλον ἦτορ, ^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· ^6.466 ὣς εἰπὼν οὗ παιδὸς ὀρέξατο φαίδιμος Ἕκτωρ· ^6.467 ἂψ δʼ ὃ πάϊς πρὸς κόλπον ἐϋζώνοιο τιθήνης ^6.468 ἐκλίνθη ἰάχων πατρὸς φίλου ὄψιν ἀτυχθεὶς ^6.469 ταρβήσας χαλκόν τε ἰδὲ λόφον ἱππιοχαίτην, ^6.470 δεινὸν ἀπʼ ἀκροτάτης κόρυθος νεύοντα νοήσας. ^6.471 ἐκ δʼ ἐγέλασσε πατήρ τε φίλος καὶ πότνια μήτηρ· ^6.472 αὐτίκʼ ἀπὸ κρατὸς κόρυθʼ εἵλετο φαίδιμος Ἕκτωρ, ^6.473 καὶ τὴν μὲν κατέθηκεν ἐπὶ χθονὶ παμφανόωσαν· ^6.474 αὐτὰρ ὅ γʼ ὃν φίλον υἱὸν ἐπεὶ κύσε πῆλέ τε χερσὶν ^6.475 εἶπε δʼ ἐπευξάμενος Διί τʼ ἄλλοισίν τε θεοῖσι· ^13.625 ξεινίου, ὅς τέ ποτʼ ὔμμι διαφθέρσει πόλιν αἰπήν· ^22.161 ἀλλὰ περὶ ψυχῆς θέον Ἕκτορος ἱπποδάμοιο. ^22.166 καρπαλίμοισι πόδεσσι· θεοὶ δʼ ἐς πάντες ὁρῶντο· ^23.175 δώδεκα δὲ Τρώων μεγαθύμων υἱέας ἐσθλοὺς ^23.176 χαλκῷ δηϊόων· κακὰ δὲ φρεσὶ μήδετο ἔργα· ^23.177 ἐν δὲ πυρὸς μένος ἧκε σιδήρεον ὄφρα νέμοιτο. ^23.178 ᾤμωξέν τʼ ἄρʼ ἔπειτα, φίλον δʼ ὀνόμηνεν ἑταῖρον· ^23.181 δώδεκα μὲν Τρώων μεγαθύμων υἱέας ἐσθλοὺς' ' None

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1.61 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ^1.118 Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. ^2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— ^2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths ^2.490 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, ^2.495 and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; ^2.500 and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; ^2.505 that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each ^2.510 /went young men of the Boeotians an hundred and twenty. ^2.514 went young men of the Boeotians an hundred and twenty. And they that dwelt in Aspledon and Orchomenus of the Minyae were led by Ascalaphus and Ialmenus, sons of Ares, whom, in the palace of Actor, son of Azeus, Astyoche, the honoured maiden, conceived of mighty Ares, when she had entered into her upper chamber; ^2.515 for he lay with her in secret. And with these were ranged thirty hollow ships.And of the Phocians Schedius and Epistrophus were captains, sons of great-souled Iphitus, son of Naubolus; these were they that held Cyparissus and rocky Pytho, ^2.520 and sacred Crisa and Daulis and Panopeus; and that dwelt about Anemoreia and Hyampolis, and that lived beside the goodly river Cephisus, and that held Lilaea by the springs of Cephisus. With these followed forty black ships. ^2.525 And their leaders busily marshalled the ranks of the Phocians, and made ready for battle hard by the Boeotians on the left.And the Loerians had as leader the swift son of Oïleus, Aias the less, in no wise as great as Telamonian Aias, but far less. Small of stature was he, with corselet of linen, ^2.530 /but with the spear he far excelled the whole host of Hellenes and Achaeans. These were they that dwelt in Cynus and Opus and Calliarus and Bessa and Scarphe and lovely Augeiae and Tarphe and Thronium about the streams of Boagrius. With Aias followed forty black ships of ^2.535 the Locrians that dwell over against sacred Euboea.And the Abantes, breathing fury, that held Euboea and Chalcis and Eretria and Histiaea, rich in vines, and Cerinthus, hard by the sea, and the steep citadel of Dios; and that held Carystus and dwelt in Styra,— ^2.540 all these again had as leader Elephenor, scion of Ares, him that was son of Chalcodon and captain of the great-souled Abantes. And with him followed the swift Abantes, with hair long at the back, spearmen eager with outstretched ashen spears to rend the corselets about the breasts of the foemen. ^2.545 /And with him there followed forty black ships. ^2.549 And with him there followed forty black ships. And they that held Athens, the well-built citadel, the land of great-hearted Erechtheus, whom of old Athene, daughter of Zeus, fostered, when the earth, the giver of grain, had borne him; and she made him to dwell in Athens, in her own rich sanctuary, ^2.550 and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. ^2.555 Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls, ^2.560 and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. ^2.565 And with them came a third, Euryalus, a godlike warrior, son of king Mecisteus, son of Talaus; but leader over them all was Diomedes, good at the war-cry. And with these there followed eighty black ships.And they that held Mycenae, the well-built citadel, ^2.570 and wealthy Corinth, and well-built Cleonae, and dwelt in Orneiae and lovely Araethyrea and Sicyon, wherein at the first Adrastus was king; and they that held Hyperesia and steep Gonoessa and Pellene, ^2.575 and that dwelt about Aegium and throughout all Aegialus, and about broad Helice,—of these was the son of Atreus, lord Agamemnon, captain, with an hundred ships. With him followed most people by far and goodliest; and among them he himself did on his gleaming bronze, a king all-glorious, and was pre-eminent among all the warriors, ^2.580 for that he was noblest, and led a people far the most in number. ^2.584 for that he was noblest, and led a people far the most in number. And they that held the hollow land of Lacedaemon with its many ravines, and Pharis and Sparta and Messe, the haunt of doves, and that dwelt in Bryseiae and lovely Augeiae, and that held Amyclae and Helus, a citadel hard by the sea, ' "^2.585 and that held Laas, and dwelt about Oetylus,—these were led by Agamemnon's brother, even Menelaus, good at the war-cry, with sixty ships; and they were marshalled apart. And himself he moved among them, confident in his zeal, urging his men to battle; and above all others was his heart fain " "^2.590 to get him requital for his strivings and groanings for Helen's sake.And they that dwelt in Pylos and lovely Arene and Thryum, the ford of Alpheius, and fair-founded Aepy, and that had their abodes in Cyparisseïs and Amphigeneia and Pteleos and Helus and Dorium, " "^2.594 to get him requital for his strivings and groanings for Helen's sake.And they that dwelt in Pylos and lovely Arene and Thryum, the ford of Alpheius, and fair-founded Aepy, and that had their abodes in Cyparisseïs and Amphigeneia and Pteleos and Helus and Dorium, " '^2.595 where the Muses met Thamyris the Thracian and made an end of his singing, even as he was journeying from Oechalia, from the house of Eurytus the Oechalian: for he vaunted with boasting that he would conquer, were the Muses themselves to sing against him, the daughters of Zeus that beareth the aegis; but they in their wrath maimed him, ^2.600 and took from him his wondrous song, and made him forget his minstrelsy;—all these folk again had as leader the horseman, Nestor of Gerenia. And with him were ranged ninety hollow ships.And they that held Arcadia beneath the steep mountain of Cyllene, beside the tomb of Aepytus, where are warriors that fight in close combat; ^2.605 and they that dwelt in Pheneos and Orchomenus, rich in flocks, and Rhipe and Stratia and wind-swept Enispe; and that held Tegea and lovely Mantineia; and that held Stymphalus and dwelt in Parrhasia, —all these were led by the son of Ancaeus, Lord Agapenor, ^2.610 with sixty ships; and on each ship embarked full many Arcadian warriors well-skilled in fight. For of himself had the king of men, Agamemnon, given them benched ships wherewith to cross over the wine-dark sea, even the son of Atreus, for with matters of seafaring had they naught to do. ^2.615 And they that dwelt in Buprasium and goodly Elis, all that part thereof that Hyrmine and Myrsinus on the seaboard and the rock of Olen and Alesium enclose between them—these again had four leaders, and ten swift ships followed each one, and many Epeians embarked thereon. ^2.619 And they that dwelt in Buprasium and goodly Elis, all that part thereof that Hyrmine and Myrsinus on the seaboard and the rock of Olen and Alesium enclose between them—these again had four leaders, and ten swift ships followed each one, and many Epeians embarked thereon. ' "^2.620 of these some were led by Amphimachus and Thalpius, of the blood of Actor, sons, the one of Cteatus and the other of Eurytus; and of some was the son of Amarynceus captain, even mighty Diores; and of the fourth company godlike Polyxeinus was captain, son of king Agasthenes, Augeias' son. " "^2.624 of these some were led by Amphimachus and Thalpius, of the blood of Actor, sons, the one of Cteatus and the other of Eurytus; and of some was the son of Amarynceus captain, even mighty Diores; and of the fourth company godlike Polyxeinus was captain, son of king Agasthenes, Augeias' son. " '^2.625 And those from Dulichiuni and the Echinae, the holy isles, that lie across the sea, over against Elis, these again had as leader Meges, the peer of Ares, even the son of Phyleus, whom the horseman Phyleus, dear to Zeus, begat—he that of old had gone to dwell in Dulichium in wrath against his father. ^2.630 And with Meges there followed forty black ships.And Odysseus led the great-souled Cephallenians that held Ithaca and Neritum, covered with waving forests, and that dwelt in Crocyleia and rugged Aegilips; and them that held Zacynthus, and that dwelt about Samos, ^2.634 And with Meges there followed forty black ships.And Odysseus led the great-souled Cephallenians that held Ithaca and Neritum, covered with waving forests, and that dwelt in Crocyleia and rugged Aegilips; and them that held Zacynthus, and that dwelt about Samos, ' "^2.635 and held the mainland and dwelt on the shores over against the isles. of these was Odysseus captain, the peer of Zeus in counsel. And with him there followed twelve ships with vermilion prows.And the Aetolians were led by Thoas, Andraemon's son, even they that dwelt in Pleuron and Olenus and Pylene and Chalcis, hard by the sea, and rocky Calydon. For the sons of great-hearted Oeneus were no more, neither did he himself still live, and fair-haired Meleager was dead, to whom had commands been given that he should bear full sway among the Aetolians. And with Thoas there followed forty black ships. " "^2.639 and held the mainland and dwelt on the shores over against the isles. of these was Odysseus captain, the peer of Zeus in counsel. And with him there followed twelve ships with vermilion prows.And the Aetolians were led by Thoas, Andraemon's son, even they that dwelt in Pleuron and Olenus and Pylene and Chalcis, hard by the sea, and rocky Calydon. For the sons of great-hearted Oeneus were no more, neither did he himself still live, and fair-haired Meleager was dead, to whom had commands been given that he should bear full sway among the Aetolians. And with Thoas there followed forty black ships. " ^2.645 And the Cretans had as leader Idomeneus, famed for his spear, even they that held Cnosus and Gortys, famed for its walls, Lyctus and Miletus and Lycastus, white with chalk, and Phaestus and Rhytium, well-peopled cities; and all they beside that dwelt in Crete of the hundred cities. ^2.650 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. ^2.654 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, ^2.655 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ^2.659 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ' "^2.660 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " "^2.664 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " '^2.665 went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; ^2.670 and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. ^2.675 Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. ^2.680 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. " '^2.695 And they that held Phylace and flowery Pyrasus, the sanctuary of Demeter, and Iton, mother of flocks, and Antron, hard by the sea, and Pteleos, couched in grass, these again had as leader warlike Protesilaus, while yet he lived; howbeit ere now the black earth held him fast. ^2.700 His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them, ^2.704 His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them, ' "^2.705 he that was son of Phylacus' son, Iphiclus, rich in flocks, own brother to great-souled Protesilaus, and younger-born; but the other was the elder and the better man, even the warrior, valiant Protesilaus. So the host in no wise lacked a leader, though they longed for the noble man they had lost. " "^2.709 he that was son of Phylacus' son, Iphiclus, rich in flocks, own brother to great-souled Protesilaus, and younger-born; but the other was the elder and the better man, even the warrior, valiant Protesilaus. So the host in no wise lacked a leader, though they longed for the noble man they had lost. " '^2.710 And with him there followed forty black ships.And they that dwelt in Pherae beside the lake Boebeïs, and in Boebe, and Glaphyrae, and well-built Iolcus, these were led by the dear son of Admetus with eleven ships, even by Eumelus, whom Alcestis, queenly among women, bare to Admetus, ^2.715 even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, ^2.720 and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; ^2.720 yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, ^2.730 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. ^2.734 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. And they that held Ormenius and the fountain Hypereia, ^2.735 and that held Asterium and the white crests of Titanus, these were led by Eurypylus, the glorious son of Euaemon. And with him there followed forty black ships.And they that held Argissa, and dwelt in Gyrtone, Orthe, and Elone, and the white city of Oloösson, ^2.740 these again had as leader Polypoetes, staunch in fight, son of Peirithous, whom immortal Zeus begat— even him whom glorious Hippodameia conceived to Peirithous on the day when he got him vengeance on the shaggy centaurs, and thrust them forth from Pelium, and drave them to the Aethices. ^2.744 these again had as leader Polypoetes, staunch in fight, son of Peirithous, whom immortal Zeus begat— even him whom glorious Hippodameia conceived to Peirithous on the day when he got him vengeance on the shaggy centaurs, and thrust them forth from Pelium, and drave them to the Aethices. ' "^2.745 Not alone was he, but with him was Leonteus, scion of Ares, the son of Caenus' son, Coronus, high of heart. And with them there followed forty black ships.And Gouneus led from Cyphus two and twenty ships, and with him followed the Enienes and the Peraebi, staunch in fight, " "^2.749 Not alone was he, but with him was Leonteus, scion of Ares, the son of Caenus' son, Coronus, high of heart. And with them there followed forty black ships.And Gouneus led from Cyphus two and twenty ships, and with him followed the Enienes and the Peraebi, staunch in fight, " '^2.750 that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; ^2.755 for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships. ^3.31 But when godlike Alexander was ware of him as he appeared among the champions, his heart was smitten, and back he shrank into the throng of his comrades, avoiding fate. And even as a man at sight of a snake in the glades of a mountain starteth back, and trembling seizeth his limbs beneath him, ^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: ^6.466 /ere I hear thy cries as they hale thee into captivity. ^6.469 ere I hear thy cries as they hale thee into captivity. So saying, glorious Hector stretched out his arms to his boy, but back into the bosom of his fair-girdled nurse shrank the child crying, affrighted at the aspect of his dear father, and seized with dread of the bronze and the crest of horse-hair, ^6.470 as he marked it waving dreadfully from the topmost helm. Aloud then laughed his dear father and queenly mother; and forthwith glorious Hector took the helm from his head and laid it all-gleaming upon the ground. But he kissed his dear son, and fondled him in his arms, ^6.475 and spake in prayer to Zeus and the other gods:Zeus and ye other gods, grant that this my child may likewise prove, even as I, pre-eminent amid the Trojans, and as valiant in might, and that he rule mightily over Ilios. And some day may some man say of him as he cometh back from war,‘He is better far than his father’; ^13.625 who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors. ' "^22.161 that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; " ^22.166 even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow ^23.175 And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, ^23.181 for now am I bringing all to pass, which afore-time I promised thee. Twelve valiant sons of the great-souled Trojans, lo all these together with thee the flame devoureth; but Hector, son of Priam, will I nowise give to the fire to feed upon, but to dogs. So spake he threatening, but with Hector might no dogs deal; ' ' None

6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Antiphanes, on tragedy • Calame, Claude • Dreams and visions, examples, Tragedy • catalogues, see also lists\n, (in) tragedy • tragedy • tragedy, Greek • tragedy, Longus’ reception of • tragedy, Roman • tragedy, contemporary politics and • tragedy, infanticide myths • tragedy, interacting with choral poetry

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 630; Edmunds (2021), Greek Myth, 2; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 129; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 119; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 311, 318; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 309; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 305, 306; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 128, 250; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 123, 127, 128

7. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • catalogues, see also lists\n, (in) tragedy • tragedy, Longus’ reception of • tragedy, interacting with choral poetry • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 346; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 635; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 63, 66; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 201

8. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Statius, and Greek tragedy • tragedy • tragedy, Attic/Greek

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 195; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 807; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 146; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 195

9. Aeschylus, Agamemnon, 341-342, 827-828, 841, 1036, 1072-1294, 1300-1301, 1335, 1344-1371 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and return tragedies • Alexandra (Lycophron), relationship to earlier tragedies • Clytemnestra (Sophocles), in a return tragedy • Deianira, in a return tragedy • Diodotus, and Euripidean tragedy • Dreams and visions, examples, Tragedy • Heracles, in a return tragedy • Homer, and tragedy • Odysseus, in Sophocles’ tragedies • Oedipus at Colonus (Sophocles), as a supplication tragedy • Oedipus, in a supplication tragedy • Polynices (Oedipus’s son), in a supplication tragedy • Seneca, tragedies of • Tragedy, and law • Women of Trachis, The (Sophocles), as a return tragedy • burial, in a supplication tragedy • deception, and tragedy • genre,, history as tragedy • killing, in tragedy • metre, in Greek tragedy • playwrights, tragedy (Hellenistic), Telephus • public eye, in Seneca’s tragedies • return tragedies • ritual, in tragedy • structure, of tragedies • supplication tragedies • tragedy • tragedy as source of sacrificial rituals • tragedy, Aeschylean allusions • tragedy, Aristotelian principles of • tragedy, Attic, • tragedy, Attic/Greek • tragedy, Longus’ reception of • tragedy, and Homer • tragedy, and civic space • tragedy, as vision of history • tragedy, audience of • tragedy, structure of

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 80; Bowie (2021), Essays on Ancient Greek Literature and Culture, 500; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 631; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 100, 188; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 383, 386; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 135, 136; Hesk (2000), Deception and Democracy in Classical Athens, 285; Joho (2022), Style and Necessity in Thucydides, 133; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 168, 289; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 113; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 99; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 250, 383; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 50, 58, 89, 127; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 10, 184, 229; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 191

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341 ἔρως δὲ μή τις πρότερον ἐμπίπτῃ στρατῷ ³⁴² πορθεῖν ἃ μὴ χρή, κέρδεσιν νικωμένους. ⁸²⁷ ὑπερθορὼν δὲ πύργον ὠμηστὴς λέων ⁸²⁸ ἄδην ἔλειξεν αἵματος τυραννικοῦ. ⁸⁴¹ μόνος δʼ Ὀδυσσεύς, ὅσπερ οὐχ ἑκὼν ἔπλει, ¹⁰³⁶ ἐπεί σʼ ἔθηκε Ζεὺς ἀμηνίτως δόμοις' ¹⁰⁷² ὀτοτοτοῖ πόποι δᾶ. ¹⁰⁷³ Ὦπολλον Ὦπολλον. Χορός ¹⁰⁷⁴ τί ταῦτʼ ἀνωτότυξας ἀμφὶ Λοξίου; ¹⁰⁷⁵ οὐ γὰρ τοιοῦτος ὥστε θρηνητοῦ τυχεῖν. Κασάνδρα ¹⁰⁷⁸ ἡ δʼ αὖτε δυσφημοῦσα τὸν θεὸν καλεῖ ¹⁰⁷⁹ οὐδὲν προσήκοντʼ ἐν γόοις παραστατεῖν. Κασάνδρα ¹⁰⁸⁰ Ἄπολλον Ἄπολλον ¹⁰⁸¹ ἀγυιᾶτʼ, ἀπόλλων ἐμός. ¹⁰⁸² ἀπώλεσας γὰρ οὐ μόλις τὸ δεύτερον. Χορός ¹⁰⁸³ χρήσειν ἔοικεν ἀμφὶ τῶν αὑτῆς κακῶν. ¹⁰⁸⁴ μένει τὸ θεῖον δουλίᾳ περ ἐν φρενί. Κασάνδρα ¹⁰⁸⁷ ἆ ποῖ ποτʼ ἤγαγές με; πρὸς ποίαν στέγην; Χορός ¹⁰⁸⁸ πρὸς τὴν Ἀτρειδῶν· εἰ σὺ μὴ τόδʼ ἐννοεῖς, ¹⁰⁸⁹ ἐγὼ λέγω σοι· καὶ τάδʼ οὐκ ἐρεῖς ψύθη. Κασάνδρα ¹⁰⁹⁰ μισόθεον μὲν οὖν, πολλὰ συνίστορα ¹⁰⁹¹ αὐτόφονα κακὰ καρατόμα, ¹⁰⁹² ἀνδροσφαγεῖον καὶ πεδορραντήριον. Χορός ¹⁰⁹³ ἔοικεν εὔρις ἡ ξένη κυνὸς δίκην ¹⁰⁹⁴ εἶναι, ματεύει δʼ ὧν ἀνευρήσει φόνον. Κασάνδρα ¹⁰⁹⁵ μαρτυρίοισι γὰρ τοῖσδʼ ἐπιπείθομαι· ¹⁰⁹⁶ κλαιόμενα τάδε βρέφη σφαγάς, ¹⁰⁹⁷ ὀπτάς τε σάρκας πρὸς πατρὸς βεβρωμένας. Χορός ¹⁰⁹⁸ τὸ μὲν κλέος σοῦ μαντικὸν πεπυσμένοι ¹⁰⁹⁹ ἦμεν· προφήτας δʼ οὔτινας ματεύομεν. Κασάνδρα ¹¹⁰⁰ ἰὼ πόποι, τί ποτε μήδεται; ¹¹⁰¹ τί τόδε νέον ἄχος μέγα ¹¹⁰² μέγʼ ἐν δόμοισι τοῖσδε μήδεται κακὸν ¹¹⁰³ ἄφερτον φίλοισιν, δυσίατον; ἀλκὰ δʼ ¹¹⁰⁴ ἑκὰς ἀποστατεῖ. Χορός ¹¹⁰⁵ τούτων ἄιδρίς εἰμι τῶν μαντευμάτων. ¹¹⁰⁶ ἐκεῖνα δʼ ἔγνων· πᾶσα γὰρ πόλις βοᾷ. Κασάνδρα ¹¹⁰⁷ ἰὼ τάλαινα, τόδε γὰρ τελεῖς, ¹¹⁰⁸ τὸν ὁμοδέμνιον πόσιν ¹¹⁰⁹ λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος; ¹¹¹⁰ τάχος γὰρ τόδʼ ἔσται· προτείνει δὲ χεὶρ ἐκ ¹¹¹¹ χερὸς ὀρέγματα. Χορός ¹¹¹² οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων ¹¹¹³ ἐπαργέμοισι θεσφάτοις ἀμηχανῶ. Κασάνδρα ¹¹¹⁴ ἒ ἔ, παπαῖ παπαῖ, τί τόδε φαίνεται; ¹¹¹⁵ ἦ δίκτυόν τί γʼ Ἅιδου; ¹¹¹⁶ ἀλλʼ ἄρκυς ἡ ξύνευνος, ἡ ξυναιτία ¹¹¹⁷ φόνου. στάσις δʼ ἀκόρετος γένει ¹¹¹⁸ κατολολυξάτω θύματος λευσίμου. Χορός ¹¹¹⁹ ποίαν Ἐρινὺν τήνδε δώμασιν κέλῃ ¹¹²⁰ ἐπορθιάζειν; οὔ με φαιδρύνει λόγος. ¹¹²¹ ἐπὶ δὲ καρδίαν ἔδραμε κροκοβαφὴς ¹¹²² σταγών, ἅτε καιρία πτώσιμος ¹¹²³ ξυνανύτει βίου δύντος αὐγαῖς· ¹¹²⁴ ταχεῖα δʼ ἄτα πέλει. Κασάνδρα ¹¹²⁵ ἆ ἆ, ἰδοὺ ἰδού· ἄπεχε τῆς βοὸς ¹¹²⁶ τὸν ταῦρον· ἐν πέπλοισι ¹¹²⁷ μελαγκέρῳ λαβοῦσα μηχανήματι ¹¹²⁸ τύπτει· πίτνει δʼ ἐν ἐνύδρῳ τεύχει. ¹¹²⁹ δολοφόνου λέβητος τύχαν σοι λέγω. Χορός ¹¹³⁰ οὐ κομπάσαιμʼ ἂν θεσφάτων γνώμων ἄκρος ¹¹³¹ εἶναι, κακῷ δέ τῳ προσεικάζω τάδε. ¹¹³² ἀπὸ δὲ θεσφάτων τίς ἀγαθὰ φάτις ¹¹³³ βροτοῖς τέλλεται; κακῶν γὰρ διαὶ ¹¹³⁴ πολυεπεῖς τέχναι θεσπιῳδὸν ¹¹³⁵ φόβον φέρουσιν μαθεῖν. Κασάνδρα ¹¹³⁶ ἰὼ ἰὼ ταλαίνας κακόποτμοι τύχαι· ¹¹³⁷ τὸ γὰρ ἐμὸν θροῶ πάθος ἐπεγχύδαν. ¹¹³⁸ ποῖ δή με δεῦρο τὴν τάλαιναν ἤγαγες; ¹¹³⁹ οὐδέν ποτʼ εἰ μὴ ξυνθανουμένην. τί γάρ; Χορός ¹¹⁴⁰ φρενομανής τις εἶ θεοφόρητος, ἀμ- ¹¹⁴¹ φὶ δʼ αὑτᾶς θροεῖς ¹¹⁴² νόμον ἄνομον, οἷά τις ξουθὰ ¹¹⁴³ ἀκόρετος βοᾶς, φεῦ, ταλαίναις φρεσίν ¹¹⁴⁴ Ἴτυν Ἴτυν στένουσʼ ἀμφιθαλῆ κακοῖς ¹¹⁴⁵ ἀηδὼν βίον. Κασάνδρα ¹¹⁴⁶ ἰὼ ἰὼ λιγείας μόρον ἀηδόνος· ¹¹⁴⁷ περέβαλον γάρ οἱ πτεροφόρον δέμας ¹¹⁴⁸ θεοὶ γλυκύν τʼ αἰῶνα κλαυμάτων ἄτερ· ¹¹⁴⁹ ἐμοὶ δὲ μίμνει σχισμὸς ἀμφήκει δορί. Χορός ¹¹⁵⁰ πόθεν ἐπισσύτους θεοφόρους τʼ ἔχεις ¹¹⁵¹ ματαίους δύας, ¹¹⁵² τὰ δʼ ἐπίφοβα δυσφάτῳ κλαγγᾷ ¹¹⁵³ μελοτυπεῖς ὁμοῦ τʼ ὀρθίοις ἐν νόμοις; ¹¹⁵⁴ πόθεν ὅρους ἔχεις θεσπεσίας ὁδοῦ ¹¹⁵⁵ κακορρήμονας; Κασάνδρα ¹¹⁵⁶ ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. ¹¹⁵⁷ ἰὼ Σκαμάνδρου πάτριον ποτόν. ¹¹⁵⁸ τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ ¹¹⁵⁹ ἠνυτόμαν τροφαῖς· ¹¹⁶⁰ νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους ¹¹⁶¹ ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός ¹¹⁶² τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω; ¹¹⁶³ νεόγονος ἂν ἀΐων μάθοι. ¹¹⁶⁴ πέπληγμαι δʼ ὑπαὶ δάκει φοινίῳ ¹¹⁶⁵ δυσαλγεῖ τύχᾳ μινυρὰ κακὰ θρεομένας, ¹¹⁶⁶ θραύματʼ ἐμοὶ κλύειν. Κασάνδρα ¹¹⁶⁷ ἰὼ πόνοι πόνοι πόλεος ὀλομένας τὸ πᾶν. ¹¹⁶⁸ ἰὼ πρόπυργοι θυσίαι πατρὸς ¹¹⁶⁹ πολυκανεῖς βοτῶν ποιονόμων· ἄκος δʼ ¹¹⁷⁰ οὐδὲν ἐπήρκεσαν ¹¹⁷¹ τὸ μὴ πόλιν μὲν ὥσπερ οὖν ἔχει παθεῖν. ¹¹⁷² ἐγὼ δὲ θερμόνους τάχʼ ἐν πέδῳ βαλῶ. Χορός ¹¹⁷³ ἑπόμενα προτέροισι τάδʼ ἐφημίσω. ¹¹⁷⁴ καί τίς σε κακοφρονῶν τίθη- ¹¹⁷⁵ σι δαίμων ὑπερβαρὴς ἐμπίτνων ¹¹⁷⁶ μελίζειν πάθη γοερὰ θανατοφόρα. ¹¹⁷⁷ τέρμα δʼ ἀμηχανῶ. Κασάνδρα ¹¹⁷⁸ καὶ μὴν ὁ χρησμὸς οὐκέτʼ ἐκ καλυμμάτων ¹¹⁷⁹ ἔσται δεδορκὼς νεογάμου νύμφης δίκην· ¹¹⁸⁰ λαμπρὸς δʼ ἔοικεν ἡλίου πρὸς ἀντολὰς ¹¹⁸¹ πνέων ἐσᾴξειν, ὥστε κύματος δίκην ¹¹⁸² κλύζειν πρὸς αὐγὰς τοῦδε πήματος πολὺ ¹¹⁸³ μεῖζον· φρενώσω δʼ οὐκέτʼ ἐξ αἰνιγμάτων. ¹¹⁸⁴ καὶ μαρτυρεῖτε συνδρόμως ἴχνος κακῶν ¹¹⁸⁵ ῥινηλατούσῃ τῶν πάλαι πεπραγμένων. ¹¹⁸⁶ τὴν γὰρ στέγην τήνδʼ οὔποτʼ ἐκλείπει χορὸς ¹¹⁸⁷ ξύμφθογγος οὐκ εὔφωνος· οὐ γὰρ εὖ λέγει. ¹¹⁸⁸ καὶ μὴν πεπωκώς γʼ, ὡς θρασύνεσθαι πλέον, ¹¹⁸⁹ βρότειον αἷμα κῶμος ἐν δόμοις μένει, ¹¹⁹⁰ δύσπεμπτος ἔξω, συγγόνων Ἐρινύων. ¹¹⁹¹ ὑμνοῦσι δʼ ὕμνον δώμασιν προσήμεναι ¹¹⁹² πρώταρχον ἄτην· ἐν μέρει δʼ ἀπέπτυσαν ¹¹⁹³ εὐνὰς ἀδελφοῦ τῷ πατοῦντι δυσμενεῖς. ¹¹⁹⁴ ἥμαρτον, ἢ θηρῶ τι τοξότης τις ὥς; ¹¹⁹⁵ ἢ ψευδόμαντίς εἰμι θυροκόπος φλέδων; ¹¹⁹⁶ ἐκμαρτύρησον προυμόσας τό μʼ εἰδέναι ¹¹⁹⁷ λόγῳ παλαιὰς τῶνδʼ ἁμαρτίας δόμων. Χορός ¹¹⁹⁸ καὶ πῶς ἂν ὅρκος, πῆγμα γενναίως παγέν, ¹¹⁹⁹ παιώνιον γένοιτο; θαυμάζω δέ σου, ¹²⁰⁰ πόντου πέραν τραφεῖσαν ἀλλόθρουν πόλιν ¹²⁰¹ κυρεῖν λέγουσαν, ὥσπερ εἰ παρεστάτεις. Κασάνδρα ¹²⁰² μάντις μʼ Ἀπόλλων τῷδʼ ἐπέστησεν τέλει. Χορός ¹²⁰³ προτοῦ μὲν αἰδὼς ἦν ἐμοὶ λέγειν τάδε. Χορός ¹²⁰⁴ μῶν καὶ θεός περ ἱμέρῳ πεπληγμένος; Κασάνδρα ¹²⁰⁵ ἁβρύνεται γὰρ πᾶς τις εὖ πράσσων πλέον. Κασάνδρα ¹²⁰⁶ ἀλλʼ ἦν παλαιστὴς κάρτʼ ἐμοὶ πνέων χάριν. Χορός ¹²⁰⁷ ἦ καὶ τέκνων εἰς ἔργον ἤλθετον νόμῳ; Κασάνδρα ¹²⁰⁸ ξυναινέσασα Λοξίαν ἐψευσάμην. Χορός ¹²⁰⁹ ἤδη τέχναισιν ἐνθέοις ᾑρημένη; Κασάνδρα ¹²¹⁰ ἤδη πολίταις πάντʼ ἐθέσπιζον πάθη. Χορός ¹²¹¹ πῶς δῆτʼ ἄνατος ἦσθα Λοξίου κότῳ; Κασάνδρα ¹²¹² ἔπειθον οὐδένʼ οὐδέν, ὡς τάδʼ ἤμπλακον. Χορός ¹²¹³ ἡμῖν γε μὲν δὴ πιστὰ θεσπίζειν δοκεῖς. Κασάνδρα ¹²¹⁵ ὑπʼ αὖ με δεινὸς ὀρθομαντείας πόνος ¹²¹⁷ ὁρᾶτε τούσδε τοὺς δόμοις ἐφημένους ¹²¹⁸ νέους, ὀνείρων προσφερεῖς μορφώμασιν; ¹²²³ ἐκ τῶνδε ποινὰς φημὶ βουλεύειν τινὰ ¹²²⁴ λέοντʼ ἄναλκιν ἐν λέχει στρωφώμενον ¹²²⁵ οἰκουρόν, οἴμοι, τῷ μολόντι δεσπότῃ ¹²²⁶ ἐμῷ· φέρειν γὰρ χρὴ τὸ δούλιον ζυγόν· ¹²²⁷ νεῶν τʼ ἄπαρχος Ἰλίου τʼ ἀναστάτης ¹²²⁸ οὐκ οἶδεν οἷα γλῶσσα μισητῆς κυνὸς ¹²²⁹ λείξασα κἀκτείνασα φαιδρὸν οὖς, δίκην ¹²³⁰ Ἄτης λαθραίου, τεύξεται κακῇ τύχῃ. ¹²³¹ τοιάδε τόλμα· θῆλυς ἄρσενος φονεὺς ¹²³² ἔστιν. τί νιν καλοῦσα δυσφιλὲς δάκος ¹²³³ τύχοιμʼ ἄν; ἀμφίσβαιναν, ἢ Σκύλλαν τινὰ ¹²³⁴ οἰκοῦσαν ἐν πέτραισι, ναυτίλων βλάβην, ¹²³⁵ θύουσαν Ἅιδου μητέρʼ ἄσπονδόν τʼ Ἄρη ¹²³⁶ φίλοις πνέουσαν; ὡς δʼ ἐπωλολύξατο ¹²³⁷ ἡ παντότολμος, ὥσπερ ἐν μάχης τροπῇ, ¹²³⁸ δοκεῖ δὲ χαίρειν νοστίμῳ σωτηρίᾳ. ¹²³⁹ καὶ τῶνδʼ ὅμοιον εἴ τι μὴ πείθω· τί γάρ; ¹²⁴⁰ τὸ μέλλον ἥξει. καὶ σύ μʼ ἐν τάχει παρὼν ¹²⁴¹ ἄγαν γʼ ἀληθόμαντιν οἰκτίρας ἐρεῖς. Χορός ¹²⁴⁸ ἀλλʼ οὔτι παιὼν τῷδʼ ἐπιστατεῖ λόγῳ. Χορός ¹²⁵⁴ καὶ μὴν ἄγαν γʼ Ἕλληνʼ ἐπίσταμαι φάτιν. Χορός ¹²⁵⁵ καὶ γὰρ τὰ πυθόκραντα· δυσμαθῆ δʼ ὅμως. Κασάνδρα ¹²⁵⁶ παπαῖ, οἷον τὸ πῦρ· ἐπέρχεται δέ μοι. ¹²⁵⁷ ὀτοτοῖ, Λύκειʼ Ἄπολλον, οἲ ἐγὼ ἐγώ. ¹²⁶¹ τεύχουσα κἀμοῦ μισθὸν ἐνθήσειν κότῳ ¹²⁶⁴ τί δῆτʼ ἐμαυτῆς καταγέλωτʼ ἔχω τάδε, ¹²⁶⁵ καὶ σκῆπτρα καὶ μαντεῖα περὶ δέρῃ στέφη; ¹²⁶⁶ σὲ μὲν πρὸ μοίρας τῆς ἐμῆς διαφθερῶ. ¹²⁶⁷ ἴτʼ ἐς φθόρον· πεσόντα γʼ ὧδʼ ἀμείβομαι. ¹²⁶⁸ ἄλλην τινʼ ἄτης ἀντʼ ἐμοῦ πλουτίζετε. ¹²⁶⁹ ἰδοὺ δʼ Ἀπόλλων αὐτὸς ἐκδύων ἐμὲ ¹²⁷⁰ χρηστηρίαν ἐσθῆτʼ, ἐποπτεύσας δέ με ¹²⁷¹ κἀν τοῖσδε κόσμοις καταγελωμένην μέγα ¹²⁷² φίλων ὑπʼ ἐχθρῶν οὐ διχορρόπως, μάτην— ¹²⁷³ καλουμένη δὲ φοιτὰς ὡς ἀγύρτρια ¹²⁷⁴ πτωχὸς τάλαινα λιμοθνὴς ἠνεσχόμην— ¹²⁷⁵ καὶ νῦν ὁ μάντις μάντιν ἐκπράξας ἐμὲ ¹²⁷⁶ ἀπήγαγʼ ἐς τοιάσδε θανασίμους τύχας. ¹²⁷⁷ βωμοῦ πατρῴου δʼ ἀντʼ ἐπίξηνον μένει, ¹²⁷⁸ θερμῷ κοπείσης φοινίῳ προσφάγματι. ¹²⁸⁰ ἥξει γὰρ ἡμῶν ἄλλος αὖ τιμάορος, ¹²⁸² φυγὰς δʼ ἀλήτης τῆσδε γῆς ἀπόξενος ¹²⁸⁴ ὀμώμοται γὰρ ὅρκος ἐκ θεῶν μέγας, ¹²⁸⁸ πράξασαν ὡς ἔπραξεν, οἳ δʼ εἷλον πόλιν ¹²⁸⁹ οὕτως ἀπαλλάσσουσιν ἐν θεῶν κρίσει, ¹²⁹⁰ ἰοῦσα πράξω· τλήσομαι τὸ κατθανεῖν. ¹²⁹¹ Ἅιδου πύλας δὲ τάσδʼ ἐγὼ προσεννέπω· ¹²⁹² ἐπεύχομαι δὲ καιρίας πληγῆς τυχεῖν, ¹²⁹³ ὡς ἀσφάδαστος, αἱμάτων εὐθνησίμων ¹³⁰⁰ ὁ δʼ ὕστατός γε τοῦ χρόνου πρεσβεύεται, Κασάνδρα ¹³⁰¹ ἥκει τόδʼ ἦμαρ· σμικρὰ κερδανῶ φυγῇ. Χορός ¹³³⁵ καὶ τῷδε πόλιν μὲν ἑλεῖν ἔδοσαν ¹³⁴⁴ σῖγα· τίς πληγὴν ἀυτεῖ καιρίως οὐτασμένος; Ἀγαμέμνων ¹³⁴⁵ ὤμοι μάλʼ αὖθις, δευτέραν πεπληγμένος. Χορός ¹³⁴⁶ τοὔργον εἰργάσθαι δοκεῖ μοι βασιλέως οἰμώγμασιν. ¹³⁴⁷ ἀλλὰ κοινωσώμεθʼ ἤν πως ἀσφαλῆ βουλεύματα. Χορός ¹³⁴⁸ —ἐγὼ μὲν ὑμῖν τὴν ἐμὴν γνώμην λέγω, ¹³⁴⁹ πρὸς δῶμα δεῦρʼ ἀστοῖσι κηρύσσειν βοήν.— ¹³⁵⁰ —ἐμοὶ δʼ ὅπως τάχιστά γʼ ἐμπεσεῖν δοκεῖ ¹³⁵¹ καὶ πρᾶγμʼ ἐλέγχειν σὺν νεορρύτῳ ξίφει.— ¹³⁵² —κἀγὼ τοιούτου γνώματος κοινωνὸς ὢν ¹³⁵³ ψηφίζομαί τι δρᾶν· τὸ μὴ μέλλειν δʼ ἀκμή.— ¹³⁵⁴ —ὁρᾶν πάρεστι· φροιμιάζονται γὰρ ὡς ¹³⁵⁵ τυραννίδος σημεῖα πράσσοντες πόλει.— ¹³⁵⁶ —χρονίζομεν γάρ. οἱ δὲ τῆς μελλοῦς κλέος ¹³⁵⁷ πέδοι πατοῦντες οὐ καθεύδουσιν χερί.— ¹³⁵⁸ —οὐκ οἶδα βουλῆς ἧστινος τυχὼν λέγω. ¹³⁵⁹ τοῦ δρῶντός ἐστι καὶ τὸ βουλεῦσαι πέρι.— ¹³⁶⁰ —κἀγὼ τοιοῦτός εἰμʼ, ἐπεὶ δυσμηχανῶ ¹³⁶¹ λόγοισι τὸν θανόντʼ ἀνιστάναι πάλιν.— ¹³⁶² —ἦ καὶ βίον τείνοντες ὧδʼ ὑπείξομεν ¹³⁶³ δόμων καταισχυντῆρσι τοῖσδʼ ἡγουμένοις;— ¹³⁶⁴ —ἀλλʼ οὐκ ἀνεκτόν,ἀλλὰ κατθανεῖν κρατεῖ· ¹³⁶⁵ πεπαιτέρα γὰρ μοῖρα τῆς τυραννίδος.— ¹³⁶⁶ —ἦ γὰρ τεκμηρίοισιν ἐξ οἰμωγμάτων ¹³⁶⁷ μαντευσόμεσθα τἀνδρὸς ὡς ὀλωλότος;— ¹³⁶⁸ —σάφʼ εἰδότας χρὴ τῶνδε θυμοῦσθαι πέρι· ¹³⁶⁹ τὸ γὰρ τοπάζειν τοῦ σάφʼ εἰδέναι δίχα.— ¹³⁷⁰ —ταύτην ἐπαινεῖν πάντοθεν πληθύνομαι, ¹³⁷¹ τρανῶς Ἀτρείδην εἰδέναι κυροῦνθʼ ὅπως. Κλυταιμήστρα ' None

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341 But see no prior lust befall the army ³⁴² To sack things sacred — by gain-cravings vanquished ⁸²⁷ And, vaulting o’er the tower, the raw-flesh-feeding ⁸²⁸ Lion licked up his fill of blood tyrannic. ⁸⁴¹ While just Odusseus — he who sailed not willing — ¹⁰³⁶ Since Zeus — not angrily—in household placed thee ' ¹⁰⁷² Otototoi, Gods, Earth, — ¹⁰⁷³ Apollon, Apollon! CHOROS. ¹⁰⁷⁴ Why didst thou 1075 Since he is none such as to suit a mourner. KASSANDRA. ¹⁰⁷⁸ Ill-boding here again the god invokes she ¹⁰⁷⁹ — Nowise empowered in woes to stand by helpful. KASSANDRA. ¹⁰⁸⁰ Apollon, Apollon, ¹⁰⁸¹ Guard of the ways, my destroyer! ¹⁰⁸² For thou hast quite, this second time, destroyed me. CHOROS. ¹⁰⁸³ To prophesy she seems of her own evils: ¹⁰⁸⁴ Remains the god-gift to the slave-soul present. KASSANDRA. ¹⁰⁸⁷ Ha, whither hast thou led me? to what roof now? CHOROS. ¹⁰⁸⁸ To the Atreidai’s roof: if this thou know’st not, ¹⁰⁸⁹ I tell it thee, nor this wilt thou call falsehood. KASSANDRA. ¹⁰⁹⁰ God-hated, then! of many a crime it knew — ¹⁰⁹⁰ How! How! ¹⁰⁹¹ Self-slaying evils, halters too: ¹⁰⁹² Man’s-shambles, blood-besprinkler of the ground! CHOROS. ¹⁰⁹³ She seems to be good-nosed, the stranger: dog-like, ¹⁰⁹⁴ She snuffs indeed the victims she will find there. KASSANDRA. ¹⁰⁹⁵ By the witnesses here I am certain now! ¹⁰⁹⁶ These children bewailing their slaughters — flesh dressed in the fire ¹⁰⁹⁷ And devoured by their sire! CHOROS. ¹⁰⁹⁸ Ay, we have heard of thy soothsaying glory, ¹⁰⁹⁹ Doubtless: but prophets none are we in scent of! KASSANDRA. ¹¹⁰⁰ Ah, gods, what ever does she meditate? ¹¹⁰⁰ What this new anguish great? ¹¹⁰¹ Great in the house here she meditates ill ¹¹⁰² Such as friends cannot bear, cannot cure it: and still ¹¹⁰³ off stands all Resistance ¹¹⁰⁴ Afar in the distance! CHOROS. ¹¹⁰⁵ of these I witless am — these prophesyings. ¹¹⁰⁶ But those I knew: for the whole city bruits them. KASSANDRA. ¹¹⁰⁷ Ah, unhappy one, this thou consummatest? ¹¹⁰⁷ Thy husband, thy bed’s common guest, ¹¹⁰⁸ In the bath having brightened. .. How shall I declare ¹¹⁰⁹ Consummation? It soon will be there: ¹¹¹⁰ For hand after hand she outstretches, ¹¹¹¹ At life as she reaches! CHOROS. ¹¹¹² Nor yet I’ve gone with thee! for — after riddles — ¹¹¹³ Now, in blind oracles, I feel resourceless. KASSANDRA. ¹¹¹⁴ Eh, eh, papai, papai, ¹¹¹⁴ What this, I espy? ¹¹¹⁵ Some net of Haides undoubtedly ¹¹¹⁶ In his bed, who takes part in the murder there! ¹¹¹⁶ Is she who has share ¹¹¹⁶ Nay, rather, the snare ¹¹¹⁷ But may a revolt — ¹¹¹⁷ On the Race, raise a shout ¹¹¹⁷ Unceasing assault — ¹¹¹⁸ A victim — by stoning — ¹¹¹⁸ For murder atoning! CHOROS. ¹¹¹⁸ Sacrificial, about ¹¹¹⁹ What this Erinus which i’ the house thou callest ¹¹²⁰ To raise her cry? Not me thy word enlightens! ¹¹²¹ To my heart has run ¹¹²² A drop of the crocus-dye: ¹¹²² Which makes for those ¹¹²³ A common close ¹¹²³ On earth by the spear that lie, ¹¹²³ With life’s descending sun. ¹¹²⁴ Swift is the curse begun! KASSANDRA. ¹¹²⁵ How! How! ¹¹²⁵ Keep the bull from the cow! ¹¹²⁵ See — see quick! ¹¹²⁶ In the vesture she catching him, strikes him now ¹¹²⁷ With the black-horned trick, ¹¹²⁸ And he falls in the watery vase! ¹¹²⁹ of the craft-killing cauldron I tell thee the case! CHOROS. ¹¹³⁰ I would not boast to be a topping critic ¹¹³¹ of oracles: but to some sort of evil ¹¹³² I liken these. From oracles, what good speech ¹¹³³ To mortals, beside, is sent? ¹¹³⁴ It comes of their evils: these arts word-abounding that sing the event ¹¹³⁵ Bring the fear’t is their office to teach. KASSANDRA. ¹¹³⁶ Ah me, ah me — ¹¹³⁶ of me unhappy, evil-destined fortunes! ¹¹³⁷ As, mine with his, all into one I throw. ¹¹³⁷ For I bewail my proper woe ¹¹³⁸ Why hast thou hither me unhappy brought? ¹¹³⁹ What else was sought? CHOROS. ¹¹³⁹ — Unless that I should die with him — for nought! ¹¹⁴⁰ Thou art some mind-mazed creature, god-possessed: ¹¹⁴¹ And all about thyself dost wail ¹¹⁴² A lay — no lay! ¹¹⁴² Like some brown nightingale ¹¹⁴³ Insatiable of noise, who — well-away! — ¹¹⁴⁴ From her unhappy breast ¹¹⁴⁴ Keeps moaning Itus, Itus, and his life ¹¹⁴⁵ With evils, flourishing on each side, rife. KASSANDRA. ¹¹⁴⁶ Ah me, ah me, ¹¹⁴⁶ The fate o’ the nightingale, the clear resounder! ¹¹⁴⁷ For a body wing-borne have the gods cast round her, ¹¹⁴⁸ And sweet existence, from misfortunes free: ¹¹⁴⁹ But for myself remains a sundering ¹¹⁴⁹ With spear, the two-edged thing! CHOROS. ¹¹⁵⁰ And spasms in vain? ¹¹⁵⁰ Whence hast thou this on-rushing god-involving pain ¹¹⁵¹ For, things that terrify, ¹¹⁵¹ With changing unintelligible cry ¹¹⁵² Thou strikest up in tune, yet all the while ¹¹⁵³ After that Orthian style! ¹¹⁵⁴ Whence hast thou limits to the oracular road, ¹¹⁵⁵ That evils bode? KASSANDRA. ¹¹⁵⁶ Ah me, the nuptials, the nuptials of Paris, the deadly to friends! ¹¹⁵⁷ Ah me, of Skamandros the draught ¹¹⁵⁸ Paternal! There once, to these ends, ¹¹⁵⁹ On thy banks was I brought, ¹¹⁶⁰ The unhappy! And now, by Kokutos and Acheron’s shore ¹¹⁶¹ I shall soon be, it seems, these my oracles singing once more! CHOROS. ¹¹⁶² Why this word, plain too much, ¹¹⁶³ Hast thou uttered? A babe might learn of such! ¹¹⁶⁴ I am struck with a bloody bite — here under — ¹¹⁶⁵ At the fate woe-wreaking ¹¹⁶⁶ of thee shrill shrieking: ¹¹⁶⁶ To me who hear — a wonder! KASSANDRA. ¹¹⁶⁷ Ah me, the toils — the toils of the city ¹¹⁶⁷ The wholly destroyed: ah, pity, ¹¹⁶⁸ In the ramparts’ aid — ¹¹⁶⁸ of the sacrificings my father made ¹¹⁶⁹ Much slaughter of grass-fed flocks — that afforded no cure ¹¹⁷⁰ That the city should not, as it does now, the burthen endure! ¹¹⁷¹ But I, with the soul on fire, ¹¹⁷² Soon to the earth shall cast me and expire. CHOROS. ¹¹⁷³ To things, on the former consequent, ¹¹⁷⁴ Again hast thou given vent: ¹¹⁷⁵ And ’t is some evil-meaning fiend doth move thee, ¹¹⁷⁵ Heavily falling from above thee, ¹¹⁷⁶ Calamitous, death-bringing! ¹¹⁷⁶ To melodize thy sorrows — else, in singing, ¹¹⁷⁷ And of all this the end ¹¹⁷⁷ I am without resource to apprehend KASSANDRA. ¹¹⁷⁸ Well then, the oracle from veils no longer ¹¹⁷⁹ Shall be outlooking, like a bride new-married: ¹¹⁸⁰ But bright it seems, against the sun’s uprisings ¹¹⁸¹ Breathing, to penetrate thee: so as, wave-like, ¹¹⁸² To wash against the rays a woe much greater ¹¹⁸³ Than this. I will no longer teach by riddles. ¹¹⁸⁴ And witness, running with me, that of evils ¹¹⁸⁵ Done long ago, I nosing track the footstep! ¹¹⁸⁶ For, this same roof here — never quits a Choros ¹¹⁸⁷ One-voiced, not well-tuned since no 1188 And truly having drunk, to get more courage, ¹¹⁸⁹ Man’s blood — the Komos keeps within the household ¹¹⁹⁰ — Hard to be sent outside — of sister Furies: ¹¹⁹¹ They hymn their hymn — within the house close sitting — ¹¹⁹² The first beginning curse: in turn spit forth at ¹¹⁹³ The Brother’s bed, to him who spurned it hostile. ¹¹⁹⁴ Have I missed aught, or hit I like a bowman? ¹¹⁹⁵ False prophet am I, — knock at doors, a babbler? ¹¹⁹⁶ Henceforward witness, swearing now, I know not ¹¹⁹⁷ By other’s word the old sins of this household! CHOROS. ¹¹⁹⁸ And how should oath, bond honourably binding, ¹¹⁹⁹ Become thy cure? No less I wonder at thee ¹²⁰⁰ — That thou, beyond sea reared, a strange-tongued city ¹²⁰¹ Shouldst hit in speaking, just as if thou stood’st by! KASSANDRA. ¹²⁰² Prophet Apollon put me in this office. CHOROS. ¹²⁰³ What, even though a god, with longing smitten? KASSANDRA. ¹²⁰⁴ At first, indeed, shame was to me to say this. CHOROS. ¹²⁰⁵ For, more relaxed grows everyone who fares well. KASSANDRA. ¹²⁰⁶ But he was athlete to me — huge grace breathing! CHOROS. ¹²⁰⁷ Well, to the work of children, went ye law’s way? KASSANDRA. ¹²⁰⁸ Having consented, I played false to Loxias. CHOROS. ¹²⁰⁹ Already when the wits inspired possessed of? KASSANDRA. ¹²¹⁰ Already townsmen all their woes I foretold. CHOROS. ¹²¹¹ How wast thou then unhurt by Loxias’ anger? KASSANDRA. ¹²¹² I no one aught persuaded, when I sinned thus. CHOROS. ¹²¹³ To us, at least, now sooth to say thou seemest. KASSANDRA. ¹²¹⁵ Again, straightforward foresight’s fearful labour ¹²¹⁷ Behold ye those there, in the household seated, — ¹²¹⁸ Young ones, — of dreams approaching to the figures? ¹²²³ For this, I say, plans punishment a certain ¹²²⁴ Lion ignoble, on the bed that wallows, ¹²²⁵ House-guard (ah, me!) to the returning master ¹²²⁶ — Mine, since to bear the slavish yoke behoves me! ¹²²⁷ The ship’s commander, 1228 Knows not what things the tongue of the lewd she-dog ¹²²⁹ Speaking, outspreading, shiny-souled, in fashion ¹²³⁰ of Até hid, will reach to, by ill fortune! ¹²³¹ Such things she dares — the female, the male’s slayer! ¹²³² She is . . . how calling her the hateful bite-beast ¹²³³ May I hit the mark? Some amphisbaina, — Skulla ¹²³⁴ Housing in rocks, of mariners the mischief, ¹²³⁵ Revelling Haides’ mother, — curse, no truce with, ¹²³⁶ Breathing at friends! How piously she shouted, ¹²³⁷ The all-courageous, as at turn of battle! ¹²³⁸ She seems to joy at the back-bringing safety! ¹²³⁹ of this, too, if I nought persuade, all’s one! Why? ¹²⁴⁰ What is to be will come. And soon thou, present, ¹²⁴¹ CHOROS. ¹²⁴⁸ Nay, if the thing be near: but never be it! KASSANDRA. ¹²⁵⁴ For Puthian oracles, thy speech, and hard too. KASSANDRA ¹²⁵⁵ Papai: what fire this! and it comes upon me! ¹²⁵⁶ Ototoi, Lukeion Apollon, ah me — me! ¹²⁵⁷ She, the two-footed lioness that sleeps with ¹²⁶¹ She vows, against her mate this weapon whetting ¹²⁶⁴ Both wands and, round my neck, oracular fillets? ¹²⁶⁵ Thee, at least, ere my own fate will I ruin: ¹²⁶⁶ Go, to perdition falling! Boons exchange we — ¹²⁶⁷ Some other Até in my stead make wealthy! ¹²⁶⁸ See there — himself, Apollon stripping from me ¹²⁶⁹ The oracular garment! having looked upon me ¹²⁷⁰ — Even in these adornments, laughed by friends at, ¹²⁷¹ As good as foes, i’ the balance weighed: and vainly — ¹²⁷² For, called crazed stroller, — as I had been gipsy, ¹²⁷³ Beggar, unhappy, starved to death, — I bore it. ¹²⁷⁴ And now the Prophet — prophet me undoing, ¹²⁷⁵ Has led away to these so deadly fortunes! ¹²⁷⁶ Instead of my sire’s altar, waits the hack-block ¹²⁷⁷ She struck with first warm bloody sacrificing! ¹²⁷⁸ Yet nowise unavenged of gods will death be: ¹²⁸⁰ The mother-slaying scion, father’s doomsman: ¹²⁸² Back shall he come, — for friends, copestone these curses! ¹²⁸⁴ Him shall bring hither his fallen sire’s prostration. ¹²⁸⁸ Thus by the judgment of the gods are faring. ¹²⁸⁹ I go, will suffer, will submit to dying! ¹²⁹⁰ But, Haides’ gates — these same I call, I speak to, ¹²⁹¹ And pray that on an opportune blow chancing, ¹²⁹² Without a struggle, — blood the calm death bringing ¹²⁹³ In easy outflow, — I this eye may close up! CHOROS. ¹³⁰⁰ He last is, anyhow, by time advantaged. KASSANDRA. ¹³⁰¹ It comes, the day: I shall by flight gain little. CHOROS. ¹³³⁵ To take the city of Priamos did the celestials give, ¹³⁴⁴ Silence! Who is it shouts AGAMEMNON. ¹³⁴⁵ Ah me! indeed again, — a second, struck by! CHOROS. ¹³⁴⁶ This work seems to me completed by this 1347 But we somehow may together share in solid counsellings. CHOROS 1. ¹³⁴⁸ I, in the first place, my opinion tell you: ¹³⁴⁹ — To cite the townsmen, by help-cry, to house here. CHOROS 2. ¹³⁵⁰ To me, it seems we ought to fall upon them ¹³⁵¹ At quickest — prove the fact by sword fresh-flowing! CHOROS 3. ¹³⁵² And I, of such opinion the partaker, ¹³⁵³ Vote — to do something: not to wait — the main point! CHOROS 4. ¹³⁵⁴ ’T is plain to see: for they prelude as though of ¹³⁵⁵ A tyranny the signs they gave the city. CHOROS 5. ¹³⁵⁶ For we waste time; while they, — this waiting’s glory ¹³⁵⁷ Treading to ground, — allow the hand no slumber. CHOROS 6. ¹³⁵⁸ I know not — chancing on some plan — to tell it: ¹³⁵⁹ ’T is for the doer to plan of the deed also. CHOROS 7. ¹³⁶⁰ And I am such another: since I’m schemeless ¹³⁶¹ How to raise up again by words — a dead man! CHOROS 8. ¹³⁶² What, and, protracting life, shall we give way thus ¹³⁶³ To the disgracers of our home, these rulers? CHOROS 9. ¹³⁶⁴ Why, ’t is unbearable: but to die is better: ¹³⁶⁵ For death than tyranny is the riper finish! CHOROS 10. ¹³⁶⁶ What, by the testifying 1367 Shall we prognosticate the man as perished? CHOROS 11. ¹³⁶⁸ We must quite know ere speak these things concerning: ¹³⁶⁹ For to conjecture and CHOROS 12. ¹³⁷⁰ This same to praise I from all sides abound in — ¹³⁷¹ Clearly to know — Atreides, what he’s doing! KLUTAIMNESTRA. ' None

10. Aeschylus, Libation-Bearers, 315-478, 504, 533, 546, 600, 900-902 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and return tragedies • Dreams and visions, examples, Tragedy • Orestes, in a return tragedy • Tragedy, • Women of Trachis, The (Sophocles), as a return tragedy • costume, tragedy • love, in tragedy • return tragedies • revenge, and return tragedies • sophia, wisdom as means of surviving human tragedy • structure, of tragedies • tragedy, Greek • tragedy, criticisms of • tragedy, isolation of hero • tragedy, language of • tragedy, origin of • tragedy, origins of • tragedy, representation of disease in • tragedy, structure of

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 44; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 94; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 291, 728; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 206; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 61; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 383; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 90; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 120, 121; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 230, 240

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315 ὦ πάτερ αἰνόπατερ, τί σοι'³¹⁶ φάμενος ἢ τί ῥέξας ³¹⁷ τύχοιμʼ ἂν ἕκαθεν οὐρίσας, ³¹⁸ ἔνθα σʼ ἔχουσιν εὐναί, ³¹⁹ σκότῳ φάος ἀντίμοι- ³²⁰ ρον; χάριτες δʼ ὁμοίως ³²¹ κέκληνται γόος εὐκλεὴς ³²² προσθοδόμοις Ἀτρείδαις. Χορός ³²³ τέκνον, φρόνημα τοῦ ³²⁴ θανόντος οὐ δαμάζει ³²⁵ πυρὸς ἡ μαλερὰ γνάθος, ³²⁶ φαίνει δʼ ὕστερον ὀργάς· ³²⁷ ὀτοτύζεται δʼ ὁ θνῄσκων, ³²⁸ ἀναφαίνεται δʼ ὁ βλάπτων. ³²⁹ πατέρων τε καὶ τεκόντων ³³⁰ γόος ἔνδικος ματεύει ³³¹ τὸ πᾶν ἀμφιλαφής ταραχθείς. Ἠλέκτρα ³³² κλῦθὶ νυν, ὦ πάτερ, ἐν μέρει ³³³ πολυδάκρυτα πένθη. ³³⁴ δίπαις τοί σʼ ἐπιτύμβιος ³³⁵ θρῆνος ἀναστενάζει. ³³⁶ τάφος δʼ ἱκέτας δέδεκται ³³⁷ φυγάδας θʼ ὁμοίως. ³³⁸ τί τῶνδʼ εὖ, τί δʼ ἄτερ κακῶν; ³³⁹ οὐκ ἀτρίακτος ἄτα; Χορός ³⁴⁰ ἀλλʼ ἔτʼ ἂν ἐκ τῶνδε θεὸς χρῄζων ³⁴¹ θείη κελάδους εὐφθογγοτέρους· ³⁴² ἀντὶ δὲ θρήνων ἐπιτυμβιδίων ³⁴³ παιὰν μελάθροις ἐν βασιλείοις ³⁴⁴ νεοκρᾶτα φίλον κομίσειεν. Ὀρέστης ³⁴⁵ εἰ γὰρ ὑπʼ Ἰλίῳ ³⁴⁶ πρός τινος Λυκίων, πάτερ, ³⁴⁷ δορίτμητος κατηναρίσθης· ³⁴⁸ λιπὼν ἂν εὔκλειαν ἐν δόμοισι ³⁴⁹ τέκνων τʼ ἐν κελεύθοις ³⁵⁰ ἐπιστρεπτὸν αἰῶ ³⁵¹ κτίσας πολύχωστον ἂν εἶχες ³⁵² τάφον διαποντίου γᾶς ³⁵³ δώμασιν εὐφόρητον, Χορός ³⁵⁴ φίλος φίλοισι τοῖς ³⁵⁵ ἐκεῖ καλῶς θανοῦσιν ³⁵⁶ κατὰ χθονὸς ἐμπρέπων ³⁵⁷ σεμνότιμος ἀνάκτωρ, ³⁵⁸ πρόπολός τε τῶν μεγίστων ³⁵⁹ χθονίων ἐκεῖ τυράννων· ³⁶⁰ βασιλεὺς γὰρ ἦσθʼ, ὄφρʼ ἔζης, ³⁶¹ μόριμον λάχος πιπλάντων ³⁶² χεροῖν πεισίβροτόν τε βάκτρον. Ἠλέκτρα ³⁶³ μηδʼ ὑπὸ Τρωίας ³⁶⁴ τείχεσι φθίμενος, πάτερ, ³⁶⁵ μετʼ ἄλλῳ δουρικμῆτι λαῷ ³⁶⁶ παρὰ Σκαμάνδρου πόρον τεθάφθαι. ³⁶⁷ πάρος δʼ οἱ κτανόντες ³⁶⁸ νιν οὕτως δαμῆναι ³⁶⁹ φίλοις, θανατηφόρον αἶσαν ³⁷⁰ πρόσω τινὰ πυνθάνεσθαι ³⁷¹ τῶνδε πόνων ἄπειρον. Χορός ³⁷² ταῦτα μέν, ὦ παῖ, κρείσσονα χρυσοῦ, ³⁷³ μεγάλης δὲ τύχης καὶ ὑπερβορέου ³⁷⁴ μείζονα φωνεῖς· δύνασαι γάρ. ³⁷⁵ ἀλλὰ διπλῆς γὰρ τῆσδε μαράγνης ³⁷⁶ δοῦπος ἱκνεῖται· τῶν μὲν ἀρωγοὶ ³⁷⁷ κατὰ γῆς ἤδη, τῶν δὲ κρατούντων ³⁷⁸ χέρες οὐχ ὅσιαι στυγερῶν τούτων· ³⁷⁹ παισὶ δὲ μᾶλλον γεγένηται. Ὀρέστης ³⁸⁰ τοῦτο διαμπερὲς οὖς ³⁸¹ ἵκεθʼ ἅπερ τι βέλος. ³⁸² Ζεῦ Ζεῦ, κάτωθεν ἀμπέμπων ³⁸³ ὑστερόποινον ἄταν ³⁸⁴ βροτῶν τλάμονι καὶ πανούργῳ ³⁸⁵ χειρὶ—τοκεῦσι δʼ ὅμως τελεῖται. Χορός ³⁸⁶ ἐφυμνῆσαι γένοιτό μοι πυκά- ³⁸⁷ εντʼ ὀλολυγμὸν ἀνδρὸς ³⁸⁸ θεινομένου, γυναικός τʼ ³⁸⁹ ὀλλυμένας· τί γὰρ κεύθω φρενὸς οἷον ἔμπας ³⁹⁰ ποτᾶται; πάροιθεν δὲ πρῴρας ³⁹¹ δριμὺς ἄηται κραδίας ³⁹² θυμὸς ἔγκοτον στύγος. Ἠλέκτρα' '³⁹⁴ καί πότʼ ἂν ἀμφιθαλὴς ³⁹⁵ Ζεὺς ἐπὶ χεῖρα βάλοι, ³⁹⁶ φεῦ φεῦ, κάρανα δαΐξας; ³⁹⁷ πιστὰ γένοιτο χώρᾳ. ³⁹⁸ δίκαν δʼ ἐξ ἀδίκων ἀπαιτῶ. ³⁹⁹ κλῦτε δὲ Γᾶ χθονίων τε τιμαί. Χορός ⁴⁰⁰ ἀλλὰ νόμος μὲν φονίας σταγόνας ⁴⁰¹ χυμένας ἐς πέδον ἄλλο προσαιτεῖν ⁴⁰² αἷμα. βοᾷ γὰρ λοιγὸς Ἐρινὺν ⁴⁰³ παρὰ τῶν πρότερον φθιμένων ἄτην ⁴⁰⁴ ἑτέραν ἐπάγουσαν ἐπʼ ἄτῃ. Ὀρέστης ⁴⁰⁵ πόποι δὴ νερτέρων τυραννίδες, ⁴⁰⁶ ἴδετε πολυκρατεῖς Ἀραὶ φθινομένων, ⁴⁰⁷ ἴδεσθʼ Ἀτρειδᾶν τὰ λοίπʼ ἀμηχάνως ⁴⁰⁸ ἔχοντα καὶ δωμάτων ⁴⁰⁹ ἄτιμα. πᾷ τις τράποιτʼ ἄν, ὦ Ζεῦ; Χορός ⁴¹⁰ πέπαλται δαὖτὲ μοι φίλον κέαρ ⁴¹¹ τόνδε κλύουσαν οἶκτον ⁴¹² καὶ τότε μὲν δύσελπις, ⁴¹³ σπλάγχνα δέ μοι κελαινοῦ- ⁴¹⁴ ται πρὸς ἔπος κλυούσᾳ. ⁴¹⁵ ὅταν δʼ αὖτʼ ἐπʼ ἀλκῆς ἐπάρῃ μʼ ⁴¹⁶ ἐλπὶς, ἀπέστασεν ἄχος ⁴¹⁷ προσφανεῖσά μοι καλῶς. Ἠλέκτρα ⁴¹⁸ τί δʼ ἂν φάντες τύχοιμεν ἢ τά περ ⁴¹⁹ πάθομεν ἄχεα πρός γε τῶν τεκομένων; ⁴²⁰ πάρεστι σαίνειν, τὰ δʼ οὔτι θέλγεται. ⁴²¹ λύκος γὰρ ὥστʼ ὠμόφρων ⁴²² ἄσαντος ἐκ ματρός ἐστι θυμός. Χορός ⁴²³ ἔκοψα κομμὸν Ἄριον ἔν τε Κισσίας ⁴²⁴ νόμοις ἰηλεμιστρίας, ⁴²⁵ ἀπριγδόπληκτα πολυπλάνητα δʼ ἦν ἰδεῖν ⁴²⁶ ἐπασσυτεροτριβῆ τὰ χερὸς ὀρέγματα ⁴²⁷ ἄνωθεν ἀνέκαθεν, κτύπῳ δʼ ἐπερρόθει ⁴²⁸ κροτητὸν ἀμὸν καὶ πανάθλιον κάρα. Ἠλέκτρα ⁴²⁹ ἰὼ ἰὼ δαΐα ⁴³⁰ πάντολμε μᾶτερ, δαΐαις ἐν ἐκφοραῖς ⁴³¹ ἄνευ πολιτᾶν ἄνακτʼ, ⁴³² ἄνευ δὲ πενθημάτων ⁴³³ ἔτλας ἀνοίμωκτον ἄνδρα θάψαι. Ὀρέστης ⁴³⁴ τὸ πᾶν ἀτίμως ἔλεξας, οἴμοι. ⁴³⁵ πατρὸς δʼ ἀτίμωσιν ἆρα τείσει ⁴³⁶ ἕκατι μὲν δαιμόνων, ⁴³⁷ ἕκατι δʼ ἀμᾶν χερῶν; ⁴³⁸ ἔπειτʼ ἐγὼ νοσφίσας ὀλοίμαν. Χορός ⁴³⁹ ἐμασχαλίσθη δέ γʼ, ὡς τόδʼ εἰδῇς· ⁴⁴⁰ ἔπρασσε δʼ, ᾇπέρ νιν ὧδε θάπτει, ⁴⁴¹ μόρον κτίσαι μωμένα ⁴⁴² ἄφερτον αἰῶνι σῷ. ⁴⁴³ κλύεις πατρῴους δύας ἀτίμους. Ἠλέκτρα ⁴⁴⁵ λέγεις πατρῷον μόρον· ἐγὼ δʼ ἀπεστάτουν ⁴⁴⁶ ἄτιμος, οὐδὲν ἀξία· ⁴⁴⁷ μυχῷ δʼ ἄφερκτος πολυσινοῦς κυνὸς δίκαν ⁴⁴⁸ ἑτοιμότερα γέλωτος ἀνέφερον λίβη, ⁴⁴⁹ χέουσα πολύδακρυν γόον κεκρυμμένα. ⁴⁵⁰ τοιαῦτʼ ἀκούων ἐν φρεσὶν γράφου ˘ ¯ . Χορός ⁴⁵¹ διʼ ὤτων δὲ συν- ⁴⁵² τέτραινε μῦθον ἡσύχῳ φρενῶν βάσει. ⁴⁵³ τὰ μὲν γὰρ οὕτως ἔχει, ⁴⁵⁴ τὰ δʼ αὐτὸς ὄργα μαθεῖν. ⁴⁵⁵ πρέπει δʼ ἀκάμπτῳ μένει καθήκειν. Ὀρέστης ⁴⁵⁶ σὲ τοι λέγω, ξυγγενοῦ, πάτερ, φίλοις. Ἠλέκτρα ⁴⁵⁷ ἐγὼ δʼ ἐπιφθέγγομαι κεκλαυμένα. Χορός ⁴⁵⁸ στάσις δὲ πάγκοινος ἅδʼ ἐπιρροθεῖ· ⁴⁵⁹ ἄκουσον ἐς φάος μολών, ⁴⁶⁰ ξὺν δὲ γενοῦ πρὸς ἐχθρούς. Ὀρέστης ⁴⁶¹ Ἄρης Ἄρει ξυμβαλεῖ, Δίκᾳ Δίκα. Ἠλέκτρα ⁴⁶² ἰὼ θεοί, κραίνετʼ ἐνδίκως δίκας. Χορός ⁴⁶³ τρόμος μʼ ὑφέρπει κλύουσαν εὐγμάτων. ⁴⁶⁴ τὸ μόρσιμον μένει πάλαι, ⁴⁶⁵ εὐχομένοις δʼ ἂν ἔλθοι. Χορός ⁴⁶⁶ ὦ πόνος ἐγγενὴς ⁴⁶⁷ καὶ παράμουσος Ἄτας ⁴⁶⁸ αἱματόεσσα πλαγά. ⁴⁶⁹ ἰὼ δύστονʼ ἄφερτα κήδη· ⁴⁷⁰ ἰὼ δυσκατάπαυστον ἄλγος. Χορός ⁴⁷¹ δώμασιν ἔμμοτον ⁴⁷² τῶνδʼ ἄκος, οὐδʼ ἀπʼ ἄλλων ⁴⁷³ ἔκτοθεν, ἀλλʼ ἀπʼ αὐτῶν, ⁴⁷⁴ διʼ ὠμὰν ἔριν αἱματηράν. ⁴⁷⁵ θεῶν τῶν κατὰ γᾶς ὅδʼ ὕμνος. Χορός ⁴⁷⁶ ἀλλὰ κλύοντες, μάκαρες χθόνιοι, ⁴⁷⁷ τῆσδε κατευχῆς πέμπετʼ ἀρωγὴν ⁴⁷⁸ παισὶν προφρόνως ἐπὶ νίκῃ. Ὀρέστης ⁵⁰⁴ οὕτω γὰρ οὐ τέθνηκας οὐδὲ περ θανών· ⁵³³ ὥστʼ ἐν γάλακτι θρόμβον αἵματος σπάσαι. Ὀρέστης ⁵⁴⁶ θρόμβῳ δʼ ἔμειξεν αἵματος φίλον γάλα, ⁶⁰⁰ τος ἔρως παρανικᾷ ⁹⁰⁰ ποῦ δὴ τὰ λοιπὰ Λοξίου μαντεύματα ⁹⁰¹ τὰ πυθόχρηστα, πιστὰ δʼ εὐορκώματα; ⁹⁰² ἅπαντας ἐχθροὺς τῶν θεῶν ἡγοῦ πλέον. Ὀρέστης ' None

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315 O father, unhappy father, by what word or deed of mine can I succeed in sailing from far away to you, where your resting-place holds you, a light to oppose your darkness? '³¹⁶ O father, unhappy father, by what word or deed of mine can I succeed in sailing from far away to you, where your resting-place holds you, a light to oppose your darkness? ³²⁰ Yet a lament in honor of the Atreidae who once possessed our house is none the less a joyous service. Chorus ³²³ My child, the fire’s ravening jaw does not overwhelm the wits of the dead man, ³²⁵ but afterwards he reveals what stirs him. The murdered man has his dirge; the guilty man is revealed. Justified lament for fathers and for parents, ³³⁰ when raised loud and strong, makes its search everywhere. Electra ³³² Hear then, O father, as in turn we mourn with plentiful tears. Look, your two children mourn you ³³⁵ in a dirge over your tomb. As suppliants and exiles as well they have sought a haven at your sepulchre. What of these things is good, what free of evil? Is it not hopeless to wrestle against doom? Chorus ³⁴⁰ Yet heaven, if it pleases, may still turn our utterance to more joyfully sounding strains. In place of dirges over a tomb, a song of triumph within the royal halls will welcome back a reunited friend. νεοκρᾶτα, newly-mixed. As friendship, when begun, was pledged by a loving-cup, so Orestes, after his long absence, is to be welcomed as a new friend. Orestes ³⁴⁵ Ah, my father, if only beneath 350 and in their maturity you would have made their lives admired by men. And in a land beyond the sea you would have found a tomb heaped high with earth, no heavy burden for your house to bear— Chorus ³⁵⁴ —Welcomed there below by your comrades ³⁵⁵ who nobly fell, a ruler of august majesty, distinguished even beneath the earth, and minister of the mightiest, the deities who rule in the nether world.360 For in your life you were a king of those who have the power to assign the portion of death, Electra ³⁶³ No, not even beneath the walls of 365 would I wish you to have fallen and to be entombed beside Scamander’s waters among the rest of the host slain by the spear. I wish rather that his murderers had been killed by their own loved ones, just as they killed you, ³⁷⁰ so that someone in a distant land who knew nothing of these present troubles should learn of their fatal doom. Chorus ³⁷² In this, my child, your wish is better than gold. It surpasses great good fortune, even that of the supremely blesssed;375 But now the lash of this double scourge Agam. 647 ) because the participants in the scene are the two children (l. 334) and the Chorus. comes home: our cause already has its champions beneath the earth, while the hands of our loathsome opponents, though they have the mastery, are unholy. The children have won the day. Orestes ³⁸⁰ This has pierced the earth and reached your ear385 And yet it will be accomplished for our father’s sake. Chorus ³⁸⁶ May it be mine to raise a hearty shout in triumph over the man when he is stabbed and over the woman as she perishes! Why should I try to keep hidden what nevertheless hovers before my soul? ³⁹⁰ Full against the prow of my heart wrath blows sharply in rancorous hate. Electra ³⁹⁴ And when will mighty Zeus bring down his hand on them ³⁹⁵ and split their heads open? Let it be a pledge to the land! After injustice I demand justice as my right. Hear, O Earth, and you honored powers below! Chorus ⁴⁰⁰ And it is the eternal rule that drops of blood spilled on the ground demand yet more blood. Murder cries out on the Fury, which from those killed before brings one ruin in the wake of another. Orestes ⁴⁰⁵ Alas, you sovereign powers of the world below, behold, you potent Curses of the slain, behold the remts of the line of Atreus in their helpless plight, cast out from house and home in dishonor. Which way can we turn, O Zeus? Chorus ⁴¹⁰ But again my heart throbs as I hear this pitiful lament. At once I am devoid of hope and my viscera are darkened at the words I hear. ⁴¹⁵ But when hope once again lifts and strengthens me, it puts away my distress and dawns brightly on me. Electra ⁴¹⁸ To what could we more fittingly appeal than to those very miseries we have endured from the woman herself who bore us? ⁴²⁰ She may fawn upon us, but they are past all soothing. For like a fierce-hearted wolf the temper we have acquired from our mother is implacable. Chorus ⁴²³ On my breast I beat Aria was a district of Persia . For Eranians (Old-Persian ariya ) the Greeks used Ἄριοι ; at least Herodotus says this was an ancient name of the Medes. dirge in just the same fashion as a Cissian Cissia formed part of Susiana . wailing woman. ⁴²⁵ With clenched fists, raining blows thick and fast, my outstretched hands could be seen descending from above, from far above, now on this side, now on that, till my battered and wretched head resounded with the strokes. Electra ⁴²⁹ Away with you, cruel ⁴³⁰ and utterly brazen mother! You dared to give your husband a most cruel burial: unmourned, without lamentation, a king unattended by his people. Orestes ⁴³⁴ Ah me, your words spell utter dishonor. ⁴³⁵ Yet with the help of the gods, and with the help of my own hands, will she not atone for the dishonor she did my father? Let me only take her life, then let me die! Chorus ⁴³⁹ Yes, and I would have you know he was brutally mangled.440 And even as she buried him in this way, she acted with intent to make the manner of his death a burden on your life past all power to bear. You hear the story of the ignominious outrage done to your father. Electra ⁴⁴⁵ My father was murdered just as you say. But all the while I was kept sequestered, despised, accounted a worthless thing. Kennelled in my room as if I were a vicious cur, I gave free vent to my streaming tears, which came more readily than laughter, as in my concealment I poured out my lament in plentiful weeping. ⁴⁵⁰ Hear my tale and inscribe it on your heart. Chorus ⁴⁵¹ Yes, let it sink deep into your ears, but keep inside a quiet steadfastness of soul. So far things are so. But you yourself be eager to resolve what is to follow. ⁴⁵⁵ You must enter the contest with inflexible wrath. Orestes ⁴⁵⁶ Father, I call on you; side with your loved ones! Electra ⁴⁵⁷ And I in tears join my voice to his. Chorus ⁴⁵⁸ And let all our company blend our voices to echo the prayer. Hear! Come to the light! ⁴⁶⁰ Side with us against the foe! Orestes ⁴⁶¹ Ares will encounter Ares; Right will encounter Right. Electra ⁴⁶² O you gods, judge rightly the plea of right! Chorus ⁴⁶³ A shudder steals over me as I hear these prayers. Doom has long been waiting, ⁴⁶⁵ but it will come in answer to those who pray. Chorus ⁴⁶⁶ Ah, inbred trouble and bloody stroke of ruin striking a discord! Ah, lamentable and grievous sorrows! ⁴⁷⁰ Ah, the unstaunched pain! Chorus ⁴⁷¹ Our house has a cure to heal these woes, a cure not from outside, from the hands of others, but from itself, by fierce, bloody strife. ⁴⁷⁵ This hymn is for the gods beneath the earth. Chorus ⁴⁷⁶ O you blessed powers below, hear this supplication of ours, and with a favorable will send forth to these children your aid for victory! Orestes ⁵⁰⁴ So listen, father, to this last appeal of mine as you behold these fledglings crouching at your tomb. Have compassion on your offspring, on the woman and on the man as well, and let not this seed of Pelops’ line be blotted out: for then, in spite of death, you are not dead. ⁵³³ No: it drew in clotted blood with the milk. Orestes ⁵⁴⁶ if it sought to open its mouth to take the breast that nourished me and mixed the sweet milk with clotted blood while she shrieked for terror at this, then surely, as she has nourished a portentous thing of horror, she must die by violence. For I, turned serpent, ⁶⁰⁰ gains a fatal victory over the wedded unions of beasts and humans alike. Chorus ⁹⁰⁰ What then will become in the future of Loxias’ oracles declared at Orestes ' None

11. Aeschylus, Prometheus Bound, 449-450, 589, 645-673, 882 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anxiety dreams and nightmares, Greek Tragedy • Dreams and visions, examples, Tragedy • Tragedy • Tragedy, • playwrights, tragedy (Hellenistic), Men of Pherae • playwrights, tragedy (Hellenistic), Moschion • playwrights, tragedy (Hellenistic), Themistocles • tragedy, Attic/Greek • tragedy, and medicine

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 16; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 133, 134, 135, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 102; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 250, 383, 385; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 41

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449 ἀλίγκιοι μορφαῖσι τὸν μακρὸν βίον'⁴⁵⁰ ἔφυρον εἰκῇ πάντα, κοὔτε πλινθυφεῖς ⁵⁸⁹ πῶς δʼ οὐ κλύω τῆς οἰστροδινήτου κόρης, ⁶⁴⁵ αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι ⁶⁴⁶ ἐς παρθενῶνας τοὺς ἐμοὺς παρηγόρουν ⁶⁴⁷ λείοισι μύθοις ὦ μέγʼ εὔδαιμον κόρη, ⁶⁴⁸ 649 655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι ⁶⁵⁶ συνειχόμην δύστηνος, ἔστε δὴ πατρὶ ⁶⁵⁷ ἔτλην γεγωνεῖν νυκτίφοιτʼ ὀνείρατα. ⁶⁵⁸ ὁ δʼ ἔς τε Πυθὼ κἀπὶ Δωδώνης πυκνοὺς ⁶⁵⁹ θεοπρόπους ἴαλλεν, ὡς μάθοι τί χρὴ ⁶⁶⁰ δρῶντʼ ἢ λέγοντα δαίμοσιν πράσσειν φίλα. ⁶⁶¹ ἧκον δʼ ἀναγγέλλοντες αἰολοστόμους ⁶⁶² χρησμοὺς ἀσήμους δυσκρίτως τʼ εἰρημένους. ⁶⁶³ τέλος δʼ ἐναργὴς βάξις ἦλθεν Ἰνάχῳ ⁶⁶⁴ σαφῶς ἐπισκήπτουσα καὶ μυθουμένη ⁶⁶⁵ ἔξω δόμων τε καὶ πάτρας ὠθεῖν ἐμέ, ⁶⁶⁶ ἄφετον ἀλᾶσθαι γῆς ἐπʼ ἐσχάτοις ὅροις· ⁶⁶⁷ κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν ⁶⁶⁸ κεραυνόν, ὃς πᾶν ἐξαϊστώσοι γένος. ⁶⁶⁹ τοιοῖσδε πεισθεὶς Λοξίου μαντεύμασιν ⁶⁷⁰ ἐξήλασέν με κἀπέκλῃσε δωμάτων ⁶⁷¹ ἄκουσαν ἄκων· ἀλλʼ ἐπηνάγκαζέ νιν ⁶⁷² Διὸς χαλινὸς πρὸς βίαν πράσσειν τάδε. ⁶⁷³ εὐθὺς δὲ μορφὴ καὶ φρένες διάστροφοι ⁸⁸² τροχοδινεῖται δʼ ὄμμαθʼ ἑλίγδην, ' None

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449 I will not speak to upbraid mankind but to set forth the friendly purpose that inspired my blessing. First of all, though they had eyes to see, they saw to no avail; they had ears, but they did not understand ; but, just as shapes in dreams, throughout their length of days, '⁴⁵⁰ without purpose they wrought all things in confusion. They had neither knowledge of houses built of bricks and turned to face the sun nor yet of work in wood; but dwelt beneath the ground like swarming ants, in sunless caves. They had no sign either of winter ⁵⁸⁹ How can I fail to hear the maiden frenzied by the gadfly, the ⁶⁴⁵ For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: 650 ⁶⁵² ⁶⁵⁵ By such dreams was I, to my distress, beset night after night, until at last I gained courage to tell my father of the dreams that haunted me. And he sent many a messenger to 660 what deed or word of his would find favor with the gods. But they returned with report of oracles, riddling, obscure, and darkly worded. Then at last there came an unmistakable utterance to Inachus, charging and commanding him clearly that ⁶⁶⁵ he must thrust me forth from home and native land to roam at large to the remotest confines of the earth; and, if he would not, a fiery thunderbolt would come from Zeus that would utterly destroy his whole race. Yielding obedience to such prophetic utterances of Loxias, ⁶⁷⁰ he drove me away and barred me from his house, against his will and mine; but the constraint of Zeus forced him to act by necessity. Immediately my form and mind were distorted, and with horns, as you see, upon my forehead, ⁸⁸² unforged by fire. My heart knocks at my ribs in terror; my eyeballs roll wildly round and round. I am carried out of my course by a fierce blast of madness; I’ve lost all mastery over my tongue, ' None

12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anxiety dreams and nightmares, Greek Tragedy • Athens and Argos (in tragedy) • Dreams and visions, examples, Tragedy • Euripides, and allusion in tragedy • Tragedy • Tragedy, • Tragedy, and law • aitiological myths in tragedy • alliance with Argos (tragedy) • alliance with Athens (tragedy) • democracy, in tragedy • drama, tragedy • femininity, in tragedy • host gods or found cults in tragedy • self-consciousness, in tragedy, allusion • self-consciousness, in tragedy, metatheatre • tragedy • tragedy, Attic/Greek • tragedy, House of Atreus • tragedy, abstinence • tragedy, and Athenian religion • tragedy, and Athenian religion Dionysiac? • tragedy, and Athenian religion and hero-cults • tragedy, and civic space • tragedy, and ethics

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203, 212; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 46; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 187; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 374; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 43; Hubbard (2014), A Companion to Greek and Roman Sexualities, 166, 354; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99, 100, 103; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 383, 385; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 50; Parker (2005), Polytheism and Society at Athens, 138, 141, 145; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 184; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 156; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 14

13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Tragedy • democracy, in tragedy • eidôla,, in tragedy • tragedy • tragedy (see also theatricality”) • tragedy, and Athenian religion • tragedy, and autocrats • tragedy, and carpe diem • tragedy, and democracy • tragedy, and kingship • tragedy, and medicine • tragedy, and regime types • tragedy, vs. comedy

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 23; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 29; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 115; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 98; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 383; Parker (2005), Polytheism and Society at Athens, 145; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 24; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 155, 156

14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and ‘political’ as opposed to ‘rhetorical’ tragedy • Amphiaraos, in Athenian tragedy • Aristotle, and rhetoric in tragedy • Dreams and visions, examples, Tragedy • Euripides, and allusion in tragedy • Euripides, and ‘old tragedy’/reperformance • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • catalogues, see also lists\n, (in) tragedy • catalogues, see also lists\n, dialogic (in tragedy) • scholars/scholarship, ancient and Byzantine (on tragedy), Crates of Mallus • scholars/scholarship, ancient and Byzantine (on tragedy), Dionysodorus • scholars/scholarship, ancient and Byzantine (on tragedy), Parmeniscus • self-consciousness, in tragedy, allusion • self-consciousness, in tragedy, metatheatre • tragedy • tragedy, Longus’ reception of • tragedy, isolation of hero • tragedy, language of • tragedy/tragic • ‘old’ tragedy

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 630, 631; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 32; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 121; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 101, 102; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 307, 308, 309, 310, 311, 312; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 83, 237, 260, 279; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 151; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 384; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 120; Wilding (2022), Reinventing the Amphiareion at Oropos, 34, 35

15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • democracy, tragedy and • tragedy, and Athenian religion • tragedy, and Athenian religion Dionysiac? • tragedy, and medicine • tragedy, choruses of • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 206; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 208; Parker (2005), Polytheism and Society at Athens, 138

16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • festivals,, averting natural catastrophes • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182

17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Tragedy • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and divinity • tragedy • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 152; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 30; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 74; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 117

18. Euripides, Alcestis, 22, 357 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anxiety dreams and nightmares, Greek Tragedy • Dreams and visions, examples, Tragedy • tragedy

Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 121; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 384, 385; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 191

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22 call it the sacred place of Thetis, in honour of the goddess’s marriage. Here dwells the son of Achilles and suffers Peleus still to rule Pharsalia, not wishing to assume the sceptre while the old man lives. Within these halls have I born a boy³⁵⁷ No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands, ' None

19. Euripides, Bacchae, 1, 4, 6, 27, 39-40, 45-48, 53-54, 82, 84, 89-135, 155-162, 208, 215-238, 243, 259, 267-272, 274-298, 300, 306, 312, 314-318, 321, 329, 353-355, 362, 366, 368-369, 616-619, 622-623, 726, 777, 1018-1019, 1122-1123, 1168, 1189, 1236, 1331, 1341, 1349, 1358, 1389-1390 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athenian, tragedy • deception, and tragedy • incest, in tragedy • self-consciousness, in tragedy, choral self-reference • sophia, wisdom as means of surviving human tragedy • stance in Greek tragedy • theater and tragedy, Dionysus as god of • tragedy • tragedy (see also theatricality”) • tragedy, • tragedy, Longus’ reception of • tragedy, and medicine • tragedy, and service to gods • tragedy, origins of • tragedy, rationalization in • tragedy, sexuality • tragedy, tragic • tragedy/tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 46, 50, 110, 162, 167, 171, 273, 282, 306, 307, 312, 329, 330, 334, 336, 337, 339, 340, 343, 352, 354, 356, 357, 360, 361, 458; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 634, 635, 637; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 117; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 33; Hawes (2014), Rationalizing Myth in Antiquity, 14, 15; Hawes (2021), Pausanias in the World of Greek Myth, 31; Hesk (2000), Deception and Democracy in Classical Athens, 283; Hubbard (2014), A Companion to Greek and Roman Sexualities, 361; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 257; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 109, 113; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 30; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 64; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 187; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 157, 176; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301

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1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα⁴ μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν ⁶ ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας ²⁷ Διόνυσον οὐκ ἔφασκον ἐκφῦναι Διός, ³⁹ δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, ⁴⁰ ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων, ⁴⁵ ὃς θεομαχεῖ τὰ κατʼ ἐμὲ καὶ σπονδῶν ἄπο ^4
6 ὠθεῖ μʼ, ἐν εὐχαῖς τʼ οὐδαμοῦ μνείαν ἔχει. ⁴⁷ ὧν οὕνεκʼ αὐτῷ θεὸς γεγὼς ἐνδείξομαι ⁴⁸ πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα, ⁵³ ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω ^5
4 μορφήν τʼ ἐμὴν μετέβαλον εἰς ἀνδρὸς φύσιν. ⁸² Διόνυσον θεραπεύει. ^8
4 Βρόμιον παῖδα θεὸν θεοῦ ⁸⁹ λοχίαις ἀνάγκαισι ⁹⁰ πταμένας Διὸς βροντᾶς νηδύος 9
1 ἔκβολον μάτηρ ⁹² ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· ^9
4 λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, ^9
6 κατὰ μηρῷ δὲ καλύψας ⁹⁷ χρυσέαισιν συνερείδει ⁹⁸ περόναις κρυπτὸν ἀφʼ Ἥρας. ⁹⁹ ἔτεκεν δʼ, ἁνίκα Μοῖραι ¹⁰⁰ τέλεσαν, ταυρόκερων θεὸν ^10
1 στεφάνωσέν τε δρακόντων ¹⁰² στεφάνοις, ἔνθεν ἄγραν θηροτρόφον
103 μαινάδες ἀμφιβάλλονται
10
4 πλοκάμοις. Χορός ¹⁰⁵ ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text
10
6 στεφανοῦσθε κισσῷ· ¹⁰⁷ βρύετε βρύετε χλοήρει ¹⁰⁸ μίλακι καλλικάρπῳ ¹⁰⁹ καὶ καταβακχιοῦσθε δρυὸς ^1
10 ἢ ἐλάτας κλάδοισι, ^1
1
1 στικτῶν τʼ ἐνδυτὰ νεβρίδων ^1
12 στέφετε λευκοτρίχων πλοκάμων ^1
13 μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς ^1
1
4 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει— ^1
15 Βρόμιος ὅστις ἄγῃ θιάσουσ— ^1
1
6 εἰς ὄρος εἰς ὄρος, ἔνθα μένει ^1
17 θηλυγενὴς ὄχλος ^1
18 ἀφʼ ἱστῶν παρὰ κερκίδων τʼ ^1
19 οἰστρηθεὶς Διονύσῳ. Χορός ¹²⁰ ὦ θαλάμευμα Κουρήτων word split in text
12
1 ζάθεοί τε Κρήτας ¹²² Διογενέτορες ἔναυλοι, ¹²³ ἔνθα τρικόρυθες ἄντροις ^12
4 βυρσότονον κύκλωμα τόδε ¹²⁵ μοι Κορύβαντες ηὗρον· ^12
6 βακχείᾳ δʼ ἀνὰ συντόνῳ ^1
27 κέρασαν ἁδυβόᾳ Φρυγίων ¹²⁸ αὐλῶν πνεύματι ματρός τε Ῥέας ἐς ¹²⁹ χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν· ¹³⁰ παρὰ δὲ μαινόμενοι Σάτυροι ^13
1 ματέρος ἐξανύσαντο θεᾶς, ¹³² ἐς δὲ χορεύματα ¹³³ συνῆψαν τριετηρίδων, ^13
4 αἷς χαίρει Διόνυσος. Χορός ¹³⁵ ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαίων

155 μέλπετε τὸν Διόνυσον' ¹⁵⁷ βαρυβρόμων ὑπὸ τυμπάνων, ¹⁵⁸ εὔια τὸν εὔιον ἀγαλλόμεναι θεὸν ¹⁵⁹ ἐν Φρυγίαισι βοαῖς ἐνοπαῖσί τε, ^1
60 λωτὸς ὅταν εὐκέλαδος ²⁰⁸ ἀλλʼ ἐξ ἁπάντων βούλεται τιμὰς ἔχειν ^2
15 ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, ^2
1
6 κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, ^2
17 γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι ^2
18 πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις ^2
19 ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα ²²⁰ Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς· ^22
1 πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι ²²² κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν ²²³ πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, ^22
4 πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, ²²⁵ τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου. ^2
27 σῴζουσι πανδήμοισι πρόσπολοι στέγαις· ²²⁸ ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι, ²²⁹ Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι, ²³⁰ Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω. ^23
1 καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν ²³² παύσω κακούργου τῆσδε βακχείας τάχα. ^23
4 γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, ²³⁵ ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, ^23
6 οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, ²³⁷ ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται ²³⁸ τελετὰς προτείνων εὐίους νεάνισιν. ^2
43 ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός, ²⁵⁹ καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις, ^2
67 καλὰς ἀφορμάς, οὐ μέγʼ ἔργον εὖ λέγειν· ^2
68 σὺ δʼ εὔτροχον μὲν γλῶσσαν ὡς φρονῶν ἔχεις, ^2
69 ἐν τοῖς λόγοισι δʼ οὐκ ἔνεισί σοι φρένες. ²⁷⁰ θράσει δὲ δυνατὸς καὶ λέγειν οἷός τʼ ἀνὴρ ^27
1 κακὸς πολίτης γίγνεται νοῦν οὐκ ἔχων. ^27
4 καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, ²⁷⁵ τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— ^27
6 γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· ²⁷⁷ αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· ²⁷⁸ ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος ²⁷⁹ βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο ²⁸⁰ θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς ^28
1 λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, ^2
82 ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν ²⁸³ δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. ^28
4 οὗτος θεοῖσι σπένδεται θεὸς γεγώς, ²⁸⁵ ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν. ^28
6 ²⁸⁷ μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. ²⁸⁸ ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου ^2
89 Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, ²⁹⁰ Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· ^29
1 Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. ²⁹² ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου ²⁹³ αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, ^29
4 Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν ²⁹⁵ βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, ^29
6 ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς ²⁹⁷ Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. ³⁰⁰ ὅταν γὰρ ὁ θεὸς ἐς τὸ σῶμʼ ἔλθῃ πολύς, ^30
6 ἔτʼ αὐτὸν ὄψῃ κἀπὶ Δελφίσιν πέτραις ^3
12 φρονεῖν δόκει τι· τὸν θεὸν δʼ ἐς γῆν δέχου ^3
15 γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει ^3
1
6 τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί ^3
17 τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν ^3
18 οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται. ^32
1 κἀκεῖνος, οἶμαι, τέρπεται τιμώμενος. ³²⁹ τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν. Κάδμος ^3
53 τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον ^35
4 καινὴν γυναιξὶ καὶ λέχη λυμαίνεται. ³⁵⁵ κἄνπερ λάβητε, δέσμιον πορεύσατε ^3
62 ὑπέρ τε πόλεως τὸν θεὸν μηδὲν νέον ^3
6
6 τῷ Βακχίῳ γὰρ τῷ Διὸς δουλευτέον. ^3
68 τοῖς σοῖσι, Κάδμε· μαντικῇ μὲν οὐ λέγω, ^3
69 τοῖς πράγμασιν δέ· μῶρα γὰρ μῶρος λέγει. Χορός ^6
1
6 ταῦτα καὶ καθύβρισʼ αὐτόν, ὅτι με δεσμεύειν δοκῶν ^6
17 οὔτʼ ἔθιγεν οὔθʼ ἥψαθʼ ἡμῶν, ἐλπίσιν δʼ ἐβόσκετο. ^6
18 πρὸς φάτναις δὲ ταῦρον εὑρών, οὗ καθεῖρξʼ ἡμᾶς ἄγων, ^6
19 τῷδε περὶ βρόχους ἔβαλλε γόνασι καὶ χηλαῖς ποδῶν, ⁶²² ἥσυχος θάσσων ἔλευσσον. ἐν δὲ τῷδε τῷ χρόνῳ ⁶²³ ἀνετίναξʼ ἐλθὼν ὁ Βάκχος δῶμα καὶ μητρὸς τάφῳ ^72
6 Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος ⁷⁷⁷ Διόνυσος ἥσσων οὐδενὸς θεῶν ἔφυ. Πενθεύς ^10
18 φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν ^10
19 δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων. ^1
122 ^1
123 κόρας ἑλίσσουσʼ, οὐ φρονοῦσʼ ἃ χρὴ φρονεῖν, ^1
1
89 ὁ Βάκχιος κυναγέτας ^123
6 ἣ τὰς παρʼ ἱστοῖς ἐκλιποῦσα κερκίδας ^133
1 ἐκθηριωθεῖσʼ ὄφεος ἀλλάξει τύπον, ^13
4
1 Διόνυσος, ἀλλὰ Ζηνός· εἰ δὲ σωφρονεῖν ^13
49 πάλαι τάδε Ζεὺς οὑμὸς ἐπένευσεν πατήρ. Ἀγαύη ' None

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1 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,' ⁴ I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, ⁶ I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother. ²⁷ taking a thyrsos in my hand, a weapon of ivy. For my mother’s sisters, the ones who least should, claimed that I, Dionysus, was not the child of Zeus, but that Semele had conceived a child from a mortal father and then ascribed the sin of her bed to Zeus, ³⁹ And all the female offspring of Thebes , as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling, ⁴⁰ that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son, ⁴⁵ who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land, ⁵³ revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man. ⁸² brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, ⁸⁹ Whom once, in the compulsion of birth pains, ⁹⁰ the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, ⁹⁵ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate ¹⁰⁰ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru ¹⁰⁵ O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak ^1
10 or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance— ^1
15 whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru ¹²⁰ O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, ¹²⁵ covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; ¹³⁰ nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru ¹³⁵ He is sweet in the mountains cf. Dodds, ad loc. , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the ¹⁵⁵ ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, ^1
60 when the sweet-sounding sacred pipe sounds a sacred playful tune suited ²⁰⁸ being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart. Kadmo ^2
15 I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance ²²⁰ this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; ²²⁵ but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and ²³⁰ Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, ²³⁵ fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, ^2
43 I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning, ²⁵⁹ You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae, ^2
67 Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words. ²⁷⁰ A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, ²⁷⁵ are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it ²⁸⁰ to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, ²⁸⁵ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁹⁰ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, ²⁹⁵ mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. ³⁰⁰ For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares’ nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear; ^30
6 and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi , bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas . But believe me, Pentheus; ^3
12 do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.Dionysus will not compel women ^3
15 to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates, ^32
1 and the city extols the name of Pentheus. He too, I think, delights in being honored. Kadmos, whom you mock, and I will crown our heads with ivy and dance, a gray yoke-team but still we must dance; ³²⁹ Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent. Kadmo ^3
53 and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds. ³⁵⁵ If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes . Teiresia ^3
62 Let us go, Kadmos, and entreat the god, on behalf of him, though he is savage, and on behalf of the city, to do no ill. But follow me with the ivy-clad staff, and try to support my body, and I will try to support yours; ^3
6
6 it would be shameful for two old men to fall down. But let that pass, for we must serve Bacchus, the son of Zeus. Beware lest Pentheus bring trouble to your house, Kadmos; I do not speak in prophecy, but judging from the state of things; for a foolish man speaks foolishness. Choru ^6
1
6 In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves, ⁶²² 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, ^72
6 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, ⁷⁷⁷ I fear to speak freely to the king, but I will speak nevertheless: Dionysus is inferior to none of the gods. Pentheu ^10
18 Appear as a bull or many-headed serpent or raging lion to see. ^1
122 Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her. ^1
1
89 Bacchus, a wise huntsman, ^123
6 mortals. I mean all of us, but myself especially, who have left my shuttle at the loom and gone on to greater things, to catch wild animals with my two hands. And having taken him, I carry these spoils of honor in my arms, as you see, ^133
1 . . . changing your form, you will become a dragon, and your wife, Harmonia, Ares’ daughter, whom you though mortal held in marriage, will be turned into a beast, and will receive in exchange the form of a serpent. And as the oracle of Zeus says, you will drive along with your wife a chariot of heifers, ruling over barbarians. ^13
4
1 That is what I, Dionysus, born not from a mortal father, but from Zeus, say. And if you had known how to be wise when you did not wish to be, you would have acquired Zeus’ son as an ally, and would now be happy. Kadmo ^13
49 My father Zeus approved this long ago. Agave ' None

20. Euripides, Electra, 367, 528-537 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, and allusion in tragedy • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • deception, and tragedy • playwrights, tragedy (fourth century), Astydamas II • self-consciousness, in tragedy, allusion • self-consciousness, in tragedy, metatheatre • tragedy as source of sacrificial rituals

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255, 267; Hesk (2000), Deception and Democracy in Classical Athens, 284; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260, 281

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367 φεῦ:⁵²⁸ ὁ μὲν παλαίστραις ἀνδρὸς εὐγενοῦς τραφείς,' "⁵²⁹ ὁ δὲ κτενισμοῖς θῆλυς; ἀλλ' ἀμήχανον." "⁵³⁰ πολλοῖς δ' ἂν εὕροις βοστρύχους ὁμοπτέρους" '⁵³¹ καὶ μὴ γεγῶσιν αἵματος ταὐτοῦ, γέρον.' "⁵³² σὺ δ' εἰς ἴχνος βᾶς' ἀρβύλης σκέψαι βάσιν" '⁵³³ εἰ σύμμετρος σῷ ποδὶ γενήσεται, τέκνον.' "⁵³⁴ πῶς δ' ἂν γένοιτ' ἂν ἐν κραταιλέῳ πέδῳ" "⁵³⁵ γαίας ποδῶν ἔκμακτρον; εἰ δ' ἔστιν τόδε," "⁵³⁶ δυοῖν ἀδελφοῖν ποὺς ἂν οὐ γένοιτ' ἴσος" "⁵³⁷ ἀνδρός τε καὶ γυναικός, ἀλλ' ἅρσην κρατεῖ." '' None

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367 Ah! There is no exact way to test a man’s worth; for human nature has confusion in it. For instance, I have seen before now the son of a noble father⁵²⁸ if you think my own brave brother would come to this land secretly for fear of Aegisthus. Then, how will a lock of hair correspond, the one made to grow in the wrestling schools of a well-bred man, the other, a woman’s lock, by combing? No, it is impossible. ⁵³⁰ But you could find in many people hair very similar, although they are not of the same blood, old man. Old man ⁵³² Then stand in the footprint and see if the tread of the boot will measure with your own foot, child. Electra ⁵³⁴ How could there be an imprint of feet on a stony plot of ground? ⁵³⁵ And if there is, the foot of brother and sister would not be the same in size, for the male conquers. Old man ' None

21. Euripides, Hecuba, 1-65, 68-70, 785-904, 1076, 1118-1119, 1187-1194, 1240-1251, 1255 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Tragedy • Tragedy • Tragedy, and law • deception, and tragedy • eidôla,, in tragedy • playwrights, tragedy (fifth century), Agathon • tragedy and divine punishment, women in • tragedy as source of sacrificial rituals • tragedy, heroes in • tragedy, tragic • tragedy,and contemporary resonances • tragedy,and deception • women expression of anger, in tragedy

Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 343; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 142; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Hesk (2000), Deception and Democracy in Classical Athens, 68, 69, 283, 284; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 384; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 83, 91, 93; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 157, 158; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 98

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1 ̔́Ηκω νεκρῶν κευθμῶνα καὶ σκότου πύλας' ² λιπών, ἵν' ̔́Αιδης χωρὶς ᾤκισται θεῶν," '³ Πολύδωρος, ̔Εκάβης παῖς γεγὼς τῆς Κισσέως' "⁴ Πριάμου τε πατρός, ὅς μ', ἐπεὶ Φρυγῶν πόλιν" "⁵ κίνδυνος ἔσχε δορὶ πεσεῖν ̔Ελληνικῷ, ⁶ δείσας ὑπεξέπεμψε Τρωικῆς χθονὸς ⁷ Πολυμήστορος πρὸς δῶμα Θρῃκίου ξένου, ⁸ ὃς τήνδ' ἀρίστην Χερσονησίαν πλάκα" '⁹ σπείρει, φίλιππον λαὸν εὐθύνων δορί.' "¹⁰ πολὺν δὲ σὺν ἐμοὶ χρυσὸν ἐκπέμπει λάθρᾳ' "^1
1 πατήρ, ἵν', εἴ ποτ' ̓Ιλίου τείχη πέσοι," "¹² τοῖς ζῶσιν εἴη παισὶ μὴ σπάνις βίου. ¹³ νεώτατος δ' ἦ Πριαμιδῶν, ὃ καί με γῆς" ¹⁴ ὑπεξέπεμψεν: οὔτε γὰρ φέρειν ὅπλα' "¹⁵ οὔτ' ἔγχος οἷός τ' ἦ νέῳ βραχίονι." "¹⁶ ἕως μὲν οὖν γῆς ὄρθ' ἔκειθ' ὁρίσματα" "¹⁷ πύργοι τ' ἄθραυστοι Τρωικῆς ἦσαν χθονὸς" "¹⁸ ̔́Εκτωρ τ' ἀδελφὸς οὑμὸς εὐτύχει δορί," "¹⁹ καλῶς παρ' ἀνδρὶ Θρῃκὶ πατρῴῳ ξένῳ" "²⁰ τροφαῖσιν ὥς τις πτόρθος ηὐξόμην, τάλας:' "^2
1 ἐπεὶ δὲ Τροία θ' ̔́Εκτορός τ' ἀπόλλυται" "²² ψυχή, πατρῴα θ' ἑστία κατεσκάφη," '²³ αὐτὸς δὲ βωμῷ πρὸς θεοδμήτῳ πίτνει ²⁴ σφαγεὶς ̓Αχιλλέως παιδὸς ἐκ μιαιφόνου, ²⁵ κτείνει με χρυσοῦ τὸν ταλαίπωρον χάριν' "²⁶ ξένος πατρῷος καὶ κτανὼν ἐς οἶδμ' ἁλὸς" "²⁷ μεθῆχ', ἵν' αὐτὸς χρυσὸν ἐν δόμοις ἔχῃ." "²⁸ κεῖμαι δ' ἐπ' ἀκταῖς, ἄλλοτ' ἐν πόντου σάλῳ," '²⁹ πολλοῖς διαύλοις κυμάτων φορούμενος, ³⁰ ἄκλαυτος ἄταφος: νῦν δ' ὑπὲρ μητρὸς φίλης" "^3
1 ̔Εκάβης ἀίσσω, σῶμ' ἐρημώσας ἐμόν," '³² τριταῖον ἤδη φέγγος αἰωρούμενος, ³³ ὅσονπερ ἐν γῇ τῇδε Χερσονησίᾳ ³⁴ μήτηρ ἐμὴ δύστηνος ἐκ Τροίας πάρα.' "³⁵ πάντες δ' ̓Αχαιοὶ ναῦς ἔχοντες ἥσυχοι" "³⁶ θάσσους' ἐπ' ἀκταῖς τῆσδε Θρῃκίας χθονός:" '³⁷ ὁ Πηλέως γὰρ παῖς ὑπὲρ τύμβου φανεὶς' "³⁸ κατέσχ' ̓Αχιλλεὺς πᾶν στράτευμ' ̔Ελληνικόν," '³⁹ πρὸς οἶκον εὐθύνοντας ἐναλίαν πλάτην:' "⁴⁰ αἰτεῖ δ' ἀδελφὴν τὴν ἐμὴν Πολυξένην" '^4
1 τύμβῳ φίλον πρόσφαγμα καὶ γέρας λαβεῖν.' "⁴² καὶ τεύξεται τοῦδ', οὐδ' ἀδώρητος φίλων" "⁴³ ἔσται πρὸς ἀνδρῶν: ἡ πεπρωμένη δ' ἄγει" "⁴⁴ θανεῖν ἀδελφὴν τῷδ' ἐμὴν ἐν ἤματι." '⁴⁵ δυοῖν δὲ παίδοιν δύο νεκρὼ κατόψεται ⁴⁶ μήτηρ, ἐμοῦ τε τῆς τε δυστήνου κόρης. ⁴⁷ φανήσομαι γάρ, ὡς τάφου τλήμων τύχω, ⁴⁸ δούλης ποδῶν πάροιθεν ἐν κλυδωνίῳ. ⁴⁹ τοὺς γὰρ κάτω σθένοντας ἐξῃτησάμην ⁵⁰ τύμβου κυρῆσαι κἀς χέρας μητρὸς πεσεῖν. ^5
1 τοὐμὸν μὲν οὖν ὅσονπερ ἤθελον τυχεῖν' "⁵² ἔσται: γεραιᾷ δ' ἐκποδὼν χωρήσομαι" "⁵³ ̔Εκάβῃ: περᾷ γὰρ ἥδ' ὑπὸ σκηνῆς πόδα" "⁵⁴ ̓Αγαμέμνονος, φάντασμα δειμαίνους' ἐμόν." '⁵⁵ ὦ μῆτερ ἥτις ἐκ τυραννικῶν δόμων ⁵⁶ δούλειον ἦμαρ εἶδες, ὡς πράσσεις κακῶς' "⁵⁷ ὅσονπερ εὖ ποτ': ἀντισηκώσας δέ σε" "⁵⁸ φθείρει θεῶν τις τῆς πάροιθ' εὐπραξίας." "⁵⁹ ἄγετ', ὦ παῖδες, τὴν γραῦν πρὸ δόμων," ⁷⁸⁵ φεῦ φεῦ: τίς οὕτω δυστυχὴς ἔφυ γυνή; ⁷⁸⁶ οὐκ ἔστιν, εἰ μὴ τὴν Τύχην αὐτὴν λέγοις.' "⁷⁸⁷ ἀλλ' ὧνπερ οὕνεκ' ἀμφὶ σὸν πίπτω γόνυ" '⁷⁸⁸ ἄκουσον. εἰ μὲν ὅσιά σοι παθεῖν δοκῶ,' "⁷⁸⁹ στέργοιμ' ἄν: εἰ δὲ τοὔμπαλιν, σύ μοι γενοῦ" '⁷⁹⁰ τιμωρὸς ἀνδρός, ἀνοσιωτάτου ξένου, ^79
1 ὃς οὔτε τοὺς γῆς νέρθεν οὔτε τοὺς ἄνω ⁷⁹² δείσας δέδρακεν ἔργον ἀνοσιώτατον, ⁷⁹³ κοινῆς τραπέζης πολλάκις τυχὼν ἐμοί,' "⁷⁹⁴ ξενίας τ' ἀριθμῷ πρῶτ' ἔχων ἐμῶν φίλων," "⁷⁹⁵ τυχὼν δ' ὅσων δεῖ — . καὶ λαβὼν προμηθίαν" "⁷⁹⁶ ἔκτεινε: τύμβου δ', εἰ κτανεῖν ἐβούλετο," "⁷⁹⁷ οὐκ ἠξίωσεν, ἀλλ' ἀφῆκε πόντιον." '⁷⁹⁸ ἡμεῖς μὲν οὖν δοῦλοί τε κἀσθενεῖς ἴσως:' "⁷⁹⁹ ἀλλ' οἱ θεοὶ σθένουσι χὡ κείνων κρατῶν" "⁸⁰⁰ Νόμος: νόμῳ γὰρ τοὺς θεοὺς ἡγούμεθα' "^80
1 καὶ ζῶμεν ἄδικα καὶ δίκαι' ὡρισμένοι:" "⁸⁰² ὃς ἐς ς' ἀνελθὼν εἰ διαφθαρήσεται," '⁸⁰³ καὶ μὴ δίκην δώσουσιν οἵτινες ξένους ⁸⁰⁴ κτείνουσιν ἢ θεῶν ἱερὰ τολμῶσιν φέρειν, ⁸⁰⁵ οὐκ ἔστιν οὐδὲν τῶν ἐν ἀνθρώποις ἴσον.' "⁸⁰⁶ ταῦτ' οὖν ἐν αἰσχρῷ θέμενος αἰδέσθητί με:" "⁸⁰⁷ οἴκτιρον ἡμᾶς, ὡς †γραφεύς† τ' ἀποσταθεὶς" "⁸⁰⁸ ἰδοῦ με κἀνάθρησον οἷ' ἔχω κακά." "⁸⁰⁹ τύραννος ἦ ποτ', ἀλλὰ νῦν δούλη σέθεν," "^8
10 εὔπαις ποτ' οὖσα, νῦν δὲ γραῦς ἄπαις θ' ἅμα," '^8
1
1 ἄπολις ἔρημος, ἀθλιωτάτη βροτῶν' "^8
12 οἴμοι τάλαινα, ποῖ μ' ὑπεξάγεις πόδα;" "^8
13 ἔοικα πράξειν οὐδέν: ὦ τάλαιν' ἐγώ." '^8
14 τί δῆτα θνητοὶ τἄλλα μὲν μαθήματα ^8
15 μοχθοῦμεν ὡς χρὴ πάντα καὶ ματεύομεν, ^8
16 Πειθὼ δὲ τὴν τύραννον ἀνθρώποις μόνην ^8
17 οὐδέν τι μᾶλλον ἐς τέλος σπουδάζομεν' "^8
18 μισθοὺς διδόντες μανθάνειν, ἵν' ἦν ποτε" "^8
19 πείθειν ἅ τις βούλοιτο τυγχάνειν θ' ἅμα;" "⁸²⁰ πῶς οὖν ἔτ' ἄν τις ἐλπίσαι πράξειν καλῶς;" "^82
1 οἱ μὲν γὰρ ὄντες παῖδες οὐκέτ' εἰσί μοι," "⁸²² αὕτη δ' ἐπ' αἰσχροῖς αἰχμάλωτος. οἴχομαι:" "⁸²³ καπνὸν δὲ πόλεως τόνδ' ὑπερθρῴσκονθ' ὁρῶ." '⁸²⁴ καὶ μήν — ἴσως μὲν τοῦ λόγου κενὸν τόδε,' "⁸²⁵ Κύπριν προβάλλειν: ἀλλ' ὅμως εἰρήσεται:" '⁸²⁶ πρὸς σοῖσι πλευροῖς παῖς ἐμὴ κοιμίζεται ⁸²⁷ ἡ φοιβάς, ἣν καλοῦσι Κασάνδραν Φρύγες.' "⁸²⁸ ποῦ τὰς φίλας δῆτ' εὐφρόνας δείξεις, ἄναξ," '⁸²⁹ ἢ τῶν ἐν εὐνῇ φιλτάτων ἀσπασμάτων' "⁸³⁰ χάριν τίν' ἕξει παῖς ἐμή, κείνης δ' ἐγώ;" '^83
1 ἐκ τοῦ σκότου τε τῶν τε νυκτερησίων ⁸³² φίλτρων μεγίστη γίγνεται βροτοῖς χάρις.' "⁸³³ ἄκουε δή νυν: τὸν θανόντα τόνδ' ὁρᾷς;" '⁸³⁴ τοῦτον καλῶς δρῶν ὄντα κηδεστὴν σέθεν ⁸³⁵ δράσεις. ἑνός μοι μῦθος ἐνδεὴς ἔτι. ⁸³⁶ εἴ μοι γένοιτο φθόγγος ἐν βραχίοσι ⁸³⁷ καὶ χερσὶ καὶ κόμαισι καὶ ποδῶν βάσει ⁸³⁸ ἢ Δαιδάλου τέχναισιν ἢ θεῶν τινος,' "⁸³⁹ ὡς πάνθ' ὁμαρτῇ σῶν ἔχοιντο γουνάτων" "⁸⁴⁰ κλαίοντ', ἐπισκήπτοντα παντοίους λόγους." "^84
1 ὦ δέσποτ', ὦ μέγιστον ̔́Ελλησιν φάος," '⁸⁴² πιθοῦ, παράσχες χεῖρα τῇ πρεσβύτιδι' "⁸⁴³ τιμωρόν, εἰ καὶ μηδέν ἐστιν, ἀλλ' ὅμως." "⁸⁴⁴ ἐσθλοῦ γὰρ ἀνδρὸς τῇ δίκῃ θ' ὑπηρετεῖν" '⁸⁴⁵ καὶ τοὺς κακοὺς δρᾶν πανταχοῦ κακῶς ἀεί. ⁸⁴⁶ δεινόν γε, θνητοῖς ὡς ἅπαντα συμπίτνει, ⁸⁴⁷ καὶ τὰς ἀνάγκας οἱ νόμοι διώρισαν, ⁸⁴⁸ φίλους τιθέντες τούς γε πολεμιωτάτους ⁸⁴⁹ ἐχθρούς τε τοὺς πρὶν εὐμενεῖς ποιούμενοι. ⁸⁵⁰ ἐγὼ σὲ καὶ σὸν παῖδα καὶ τύχας σέθεν,' "^85
1 ̔Εκάβη, δι' οἴκτου χεῖρά θ' ἱκεσίαν ἔχω," "⁸⁵² καὶ βούλομαι θεῶν θ' οὕνεκ' ἀνόσιον ξένον" '⁸⁵³ καὶ τοῦ δικαίου τήνδε σοι δοῦναι δίκην,' "⁸⁵⁴ εἴ πως φανείη γ' ὥστε σοί τ' ἔχειν καλῶς," '⁸⁵⁵ στρατῷ τε μὴ δόξαιμι Κασάνδρας χάριν ⁸⁵⁶ Θρῄκης ἄνακτι τόνδε βουλεῦσαι φόνον. ⁸⁵⁷ ἔστιν γὰρ ᾗ ταραγμὸς ἐμπέπτωκέ μοι: ⁸⁵⁸ — Τὸν ἄνδρα τοῦτον φίλιον ἡγεῖται στρατός,' "⁸⁵⁹ τὸν κατθανόντα δ' ἐχθρόν: εἰ δὲ σοὶ φίλος" "⁸⁶⁰ ὅδ' ἐστί, χωρὶς τοῦτο κοὐ κοινὸν στρατῷ. —" "^86
1 πρὸς ταῦτα φρόντιζ': ὡς θέλοντα μέν μ' ἔχεις" '⁸⁶² σοὶ ξυμπονῆσαι καὶ ταχὺν προσαρκέσαι,' "⁸⁶³ βραδὺν δ', ̓Αχαιοῖς εἰ διαβληθήσομαι." '⁸⁶⁴ φεῦ.' "⁸⁶⁵ ἢ χρημάτων γὰρ δοῦλός ἐστιν ἢ τύχης, ⁸⁶⁵ οὐκ ἔστι θνητῶν ὅστις ἔστ' ἐλεύθερος:" '⁸⁶⁶ ἢ πλῆθος αὐτὸν πόλεος ἢ νόμων γραφαὶ ⁸⁶⁷ εἴργουσι χρῆσθαι μὴ κατὰ γνώμην τρόποις.' "^8
68 ἐπεὶ δὲ ταρβεῖς τῷ τ' ὄχλῳ πλέον νέμεις," "⁸⁶⁹ ἐγώ σε θήσω τοῦδ' ἐλεύθερον φόβου." '⁸⁷⁰ σύνισθι μὲν γάρ, ἤν τι βουλεύσω κακὸν' "^87
1 τῷ τόνδ' ἀποκτείναντι, συνδράσῃς δὲ μή." "⁸⁷² ἢν δ' ἐξ ̓Αχαιῶν θόρυβος ἢ 'πικουρία" '⁸⁷³ πάσχοντος ἀνδρὸς Θρῃκὸς οἷα πείσεται ⁸⁷⁴ φανῇ τις, εἶργε μὴ δοκῶν ἐμὴν χάριν.' "⁸⁷⁵ τὰ δ' ἄλλα — θάρσει — πάντ' ἐγὼ θήσω καλῶς." '⁸⁷⁶ πῶς οὖν; τί δράσεις; πότερα φάσγανον χερὶ ⁸⁷⁷ λαβοῦσα γραίᾳ φῶτα βάρβαρον κτενεῖς,' "⁸⁷⁸ ἢ φαρμάκοισιν ἢ 'πικουρίᾳ τινί;" '⁸⁷⁹ τίς σοι ξυνέσται χείρ; πόθεν κτήσῃ φίλους;' "⁸⁸⁰ στέγαι κεκεύθας' αἵδε Τρῳάδων ὄχλον." '^88
1 τὰς αἰχμαλώτους εἶπας, ̔Ελλήνων ἄγραν; ⁸⁸² σὺν ταῖσδε τὸν ἐμὸν φονέα τιμωρήσομαι. ⁸⁸³ καὶ πῶς γυναιξὶν ἀρσένων ἔσται κράτος; ⁸⁸⁴ δεινὸν τὸ πλῆθος σὺν δόλῳ τε δύσμαχον. ⁸⁸⁵ δεινόν: τὸ μέντοι θῆλυ μέμφομαι γένος.' "⁸⁸⁶ τί δ'; οὐ γυναῖκες εἷλον Αἰγύπτου τέκνα" '⁸⁸⁷ καὶ Λῆμνον ἄρδην ἀρσένων ἐξῴκισαν;' "⁸⁸⁸ ἀλλ' ὣς γενέσθω: τόνδε μὲν μέθες λόγον," "⁸⁸⁹ πέμψον δέ μοι τήνδ' ἀσφαλῶς διὰ στρατοῦ" '⁸⁹⁰ γυναῖκα. — καὶ σὺ Θρῃκὶ πλαθεῖσα ξένῳ' "^89
1 λέξον: Καλεῖ ς' ἄνασσα δή ποτ' ̓Ιλίου" '⁸⁹² ̔Εκάβη, σὸν οὐκ ἔλασσον ἢ κείνης χρέος,' "⁸⁹³ καὶ παῖδας: ὡς δεῖ καὶ τέκν' εἰδέναι λόγους" '⁸⁹⁴ τοὺς ἐξ ἐκείνης. — τὸν δὲ τῆς νεοσφαγοῦς ⁸⁹⁵ Πολυξένης ἐπίσχες, ̓Αγάμεμνον, τάφον,' "⁸⁹⁶ ὡς τώδ' ἀδελφὼ πλησίον μιᾷ φλογί," '⁸⁹⁷ δισσὴ μέριμνα μητρί, κρυφθῆτον χθονί.' "⁸⁹⁸ ἔσται τάδ' οὕτω: καὶ γὰρ εἰ μὲν ἦν στρατῷ" '⁸⁹⁹ πλοῦς, οὐκ ἂν εἶχον τήνδε σοι δοῦναι χάριν: ⁹⁰⁰ νῦν δ', οὐ γὰρ ἵης' οὐρίους πνοὰς θεός," "^90
1 μένειν ἀνάγκη πλοῦν ὁρῶντ' ἐς ἥσυχον." "⁹⁰² γένοιτο δ' εὖ πως: πᾶσι γὰρ κοινὸν τόδε," "⁹⁰³ ἰδίᾳ θ' ἑκάστῳ καὶ πόλει, τὸν μὲν κακὸν" '⁹⁰⁴ κακόν τι πάσχειν, τὸν δὲ χρηστὸν εὐτυχεῖν. ¹⁰⁷⁶ ποῖ πᾷ φέρομαι τέκν' ἔρημα λιπὼν" "^1
1
18 τίς ὄμμ' ἔθηκε τυφλὸν αἱμάξας κόρας," "^1
1
19 παῖδάς τε τούσδ' ἔκτεινεν; ἦ μέγαν χόλον" ^1
187 ̓Αγάμεμνον, ἀνθρώποισιν οὐκ ἐχρῆν ποτε ^1
188 τῶν πραγμάτων τὴν γλῶσσαν ἰσχύειν πλέον:' "^1
189 ἀλλ', εἴτε χρήστ' ἔδρασε, χρήστ' ἔδει λέγειν," "^1
190 εἴτ' αὖ πονηρά, τοὺς λόγους εἶναι σαθρούς," "^1
19
1 καὶ μὴ δύνασθαι τἄδικ' εὖ λέγειν ποτέ." "^1
192 σοφοὶ μὲν οὖν εἰς' οἱ τάδ' ἠκριβωκότες," "^1
193 ἀλλ' οὐ δύνανται διὰ τέλους εἶναι σοφοί," "^1
194 κακῶς δ' ἀπώλοντ': οὔτις ἐξήλυξέ πω." ¹²⁴⁰ ἀχθεινὰ μέν μοι τἀλλότρια κρίνειν κακά,' "^124
1 ὅμως δ' ἀνάγκη: καὶ γὰρ αἰσχύνην φέρει," "¹²⁴² πρᾶγμ' ἐς χέρας λαβόντ' ἀπώσασθαι τόδε." "¹²⁴³ ἐμοὶ δ', ἵν' εἰδῇς, οὔτ' ἐμὴν δοκεῖς χάριν" "¹²⁴⁴ οὔτ' οὖν ̓Αχαιῶν ἄνδρ' ἀποκτεῖναι ξένον," "¹²⁴⁵ ἀλλ' ὡς ἔχῃς τὸν χρυσὸν ἐν δόμοισι σοῖς." "¹²⁴⁶ λέγεις δὲ σαυτῷ πρόσφορ' ἐν κακοῖσιν ὤν." "¹²⁴⁷ τάχ' οὖν παρ' ὑμῖν ῥᾴδιον ξενοκτονεῖν:" "¹²⁴⁸ ἡμῖν δέ γ' αἰσχρὸν τοῖσιν ̔́Ελλησιν τόδε." ¹²⁴⁹ πῶς οὖν σε κρίνας μὴ ἀδικεῖν φύγω ψόγον;' "¹²⁵⁰ οὐκ ἂν δυναίμην. ἀλλ' ἐπεὶ τὰ μὴ καλὰ" ^125
1 πράσσειν ἐτόλμας, τλῆθι καὶ τὰ μὴ φίλα.' "¹²⁵⁵ οἴμοι τέκνων τῶνδ' ὀμμάτων τ' ἐμῶν, τάλας." "' None

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1 I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital' ² I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital ⁵ was threatened with destruction by the spear of Hellas , took alarm and conveyed me secretly from the land of Troy to Polymestor’s house, his guest-friend in Thrace , who sows these fruitful plains of Chersonese , curbing by his might a nation delighting in horses. ¹⁰ And with me my father sent much gold by stealth, so that, if ever Ilium ’s walls should fall, his children that survived might not want for means to live. I was the youngest of Priam’s sons; and this it was that caused my secret removal from the land; for my childish arm was not able ¹⁵ to carry weapons or to wield the spear. So long then as the bulwarks of our land stood firm, and Troy ’s battlements abode unshaken, and my brother Hector prospered in his warring, I, poor child, grew up and flourished, like some vigorous shoot, ²⁰ at the court of the Thracian, my father’s guest-friend. But when Troy fell and Hector lost his life and my father’s hearth was rooted up, and he himself fell butchered at the god-built altar by the hands of Achilles’ murderous son; ²⁵ then my father’s friend killed me, his helpless guest, for the sake of the gold, and then cast me into the swell of the sea, to keep the gold for himself in his house. And there I lie, at one time upon the strand, at another in the salt sea’s surge, drifting ever up and down upon the billows, ³⁰ unwept, unburied; but now I am hovering over the head of my dear mother Hecuba, a disembodied spirit, keeping my airy station these three days, ever since my poor mother came from Troy to linger here in the Chersonese . ³⁵ Meanwhile all the Achaeans sit idly here in their ships at the shores of Thrace ; for the son of Peleus, Achilles, appeared above his tomb and stopped the whole army of Hellas , as they were making straight for home across the sea, ⁴⁰ demanding to have my sister Polyxena offered at his tomb, and to receive his reward. And he will obtain this prize, nor will they that are his friends refuse the gift; and on this very day fate is leading my sister to her doom. ⁴⁵ So will my mother see two children dead at once, me and that ill-fated maid. For I, to win a grave, ah me! will appear among the rippling waves before her servant-maid’s feet. Yes! I have begged this from the powers below, ⁵⁰ to find a tomb and fall into my mother’s hands. So shall I have my heart’s desire; but now I will get out of the way of aged Hecuba, for here she passes on her way from the shelter of Agamemnon’s tent, terrified at my spectre. ⁵⁵ Alas! O mother, from a palace to face a life of slavery, how sad your lot, as sad as once it was blessed! Some god is now destroying you, setting this in the balance to outweigh your former bliss. The Ghost vanishes. Hecuba enters from the tent of Agamemnon, supported by her attendants, captive Trojan women. Hecuba ⁵⁹ Guide these aged steps, my servants, forth before the house; ⁷⁸⁵ Ah! what woman was ever born to such mischance? Hecuba ⁷⁸⁶ There is no one, unless you would name Chance herself. But hear my reason for throwing myself at your knees. If my treatment seems to you deserved, I will be content; but, if otherwise, help me to punish ⁷⁹⁰ this most godless host, fearless alike of gods in heaven or hell, who has done a most unholy deed; who, though often he had shared my board and been counted first of all my guest-friend ⁷⁹⁵ meeting with every kindness he could claim—. And receiving my consideration, he slew my son, and bent though he was on murder, did not think it right to bury him, but cast his body forth to sea. ⁷⁹⁸ I may be a slave and weak as well, but the gods are strong, and Custom too which prevails over them, ⁸⁰⁰ for by custom it is that we believe in them and set up boundaries of right and wrong for our lives. Now if this principle, when referred to you, is to be set at nothing, and they are to escape punishment who murder guests or dare to plunder the temples of gods, ⁸⁰⁵ then all fairness in human matters is at an end. Consider this then a disgrace and show regard for me, have pity on me, and, like an artist standing back from his picture, look on me and closely scan my piteous state. I was once a queen, but now I am your slave; ^8
10 a happy mother once, but now childless and old alike, bereft of city, utterly forlorn, the most wretched woman living. ^8
12 as Agamemnon is turning away. Ah! woe is me! where would you withdraw your steps from me? My efforts then will be in vain, ah me! Why, oh! why do we mortals toil, as we must, and seek out all other sciences, ^8
15 but Persuasion, the only real mistress of mankind, we take no further pains to master completely by offering to pay for the knowledge, so that any man could convince his fellows as he pleased and gain his point at once? ⁸²⁰ How shall anyone hereafter hope for prosperity? All those my sons are gone from me, and she, my daughter, is a slave and suffers shame. I am lost; I see the smoke leaping over my city. Further—though this is perhaps idly urged, ⁸²⁵ to plead your love, still I will put the case—at your side lies my daughter, Cassandra, the inspired maiden, as the Phrygians call her. How then, king, will you acknowledge those nights of rapture, or what return shall my daughter or I her mother have ⁸³⁰ for the love she has lavished on her lord? For from darkness and the endearments of the night mortals have their keenest joys. Listen, then; do you see this corpse? By doing him a service, you will do it to a kinsman of your bride’s. ⁸³⁵ I have only one thing yet to urge. Oh! would I had a voice in arms, in hands, in hair and feet, placed there by the arts of Daedalus or some god, that all together they might with tears embrace your knees, ⁸⁴⁰ bringing a thousand pleas to bear on you! O my lord and master, most glorious light of Hellas , listen, stretch forth a helping hand to this aged woman, for all she is a thing of nothing; still do so. For it is always a good man’s duty to help the right, ⁸⁴⁵ and to punish evil-doers wherever found. Chorus Leader ⁸⁴⁶ It is strange how each extreme meets in human life! Custom determines even our natural ties, making the most bitter foes friends, and regarding as foes those who formerly were friends. Agamemnon ⁸⁵⁰ Hecuba, I feel compassion for you and your son and your ill-fortune, as well as for your suppliant gesture, and I would gladly see that impious host pay you this forfeit for the sake of heaven and justice, if I could only find some way to help you ⁸⁵⁵ without appearing to the army to have plotted the death of the Thracian king for Cassandra’s sake. For on one point I am assailed by perplexity: the army count this man their friend, the dead their foe; that he is dear to you ⁸⁶⁰ is a matter apart, in which the army has no share. Reflect on this; for though you find me ready to share your toil and quick to lend my aid, yet the risk of being reproached by the Achaeans makes me hesitate. Hecuba ⁸⁶⁴ Ah! there is not in the world a single man free; ⁸⁶⁵ for he is a slave either to money or to fortune, or else the people in their thousands or the fear of public prosecution prevents him from following the dictates of his heart. ^8
68 But since you are afraid, deferring too much to the rabble, I will rid you of that fear. ⁸⁷⁰ Thus: be aware of my plot if I devise mischief against this murderer, but refrain from any share in it. And if any uproar or attempt at rescue breaks out among the Achaeans, when the Thracian is suffering his doom, check it without seeming to do so on my account. ⁸⁷⁵ For what remains—take heart—I will arrange everything well. Agamemnon ⁸⁷⁶ How? what will you do? will you take a sword in your old hand and slay the barbarian, or do you have drugs or some means to aid you? Who will take your part? Where will you procure friends? Hecuba ⁸⁸⁰ Sheltered beneath these tents is a crowd of Trojan women. Agamemnon ^88
1 Do you mean the captives, the booty of the Hellenes? Hecuba ⁸⁸² With their help I will punish my murderous foe. Agamemnon ⁸⁸³ How are women to master men? Hecuba ⁸⁸⁴ Numbers are a fearful thing, and joined to craft a desperate foe. Agamemnon ⁸⁸⁵ True; still I have a mean opinion of the female race. Hecuba ⁸⁸⁶ What? did not women slay the sons of Aegyptus , and utterly clear Lemnos of men? But let it be thus; put an end to our conference, and send this woman for me safely through the army. ⁸⁹⁰ To a servant And you are to draw near my Thracian friend and say, Hecuba, once queen of Ilium , summons you, on your own business no less than hers, your children too, for they also must hear what she has to say. The servant goes out. Defer awhile, Agamemnon, ⁸⁹⁵ the burial of Polyxena lately slain, so that brother and sister may be laid on the same pyre and buried side by side, a double cause of sorrow to their mother. Agamemnon ⁸⁹⁸ So shall it be; yet if the army were able to sail, I could not have granted you this favor; ⁹⁰⁰ but as it is, for the god sends forth no favoring breeze, the army must wait and look for a calm voyage. Good luck to you, for this is the interest alike of individual and state, that the wrong-doer be punished and the good man prosper. Agamemnon departs as Hecuba withdraws into the tent. Choru ¹⁰⁷⁶ in requital of their outrage on me? Ah, woe is me! where am I rushing, leaving my children unguarded for maenads of hell to mangle, to be murdered and ruthlessly cast forth upon the hills, a feast of blood for dogs? ^1
1
18 What! hapless Polymestor, who has stricken you? who has blinded your eyes, staining the pupils with blood? who has slain these children? whoever he was, fierce must have been his wrath against you and your children. Polymestor ^1
187 Never ought words to have outweighed deeds in this world, Agamemnon. No! if a man’s deeds were good, so should his words have been; ^1
190 if, on the other hand, evil, his words should have been unsound, instead of its being possible at times to speak injustice well. There are, it is true, clever persons, who have made a science of this, but their cleverness cannot last for ever; a miserable end awaits them; no one ever yet escaped. ¹²⁴⁰ To be judge in a stranger’s troubles goes much against my grain, but still I must; yes, for to take this matter in hand and then put it from me is a shameful course. My opinion, that you may know it, is that it was not for the sake of the Achaeans or me that you killed your guest, ¹²⁴⁵ but to keep that gold in your own house. In your trouble you make a case in your own interests. Perhaps among you it is a light thing to murder guests, but with us in Hellas it is a disgrace. How can I escape reproach if I judge you not guilty? ¹²⁵⁰ I could not. No, since you endured your horrid crime, endure as well its painful consequence. Polymestor ¹²⁵⁵ Ah, my children! ah, my blinded eyes! woe is me! Hecuba ' None

22. Euripides, Children of Heracles, 111-113, 194, 1032-1036, 1040-1043 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ritual, in tragedy • Tragedy, and law • democracy, in tragedy • games, in tragedy • tragedy • tragedy as source of sacrificial rituals

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 186; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 255; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 79, 83; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133

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111 οὔκουν τυράννοις τῆσδε γῆς φράσαντά σε ¹¹² χρῆν ταῦτα τολμᾶν, ἀλλὰ μὴ βίᾳ ξένους' "¹¹³ θεῶν ἀφέλκειν, γῆν σέβοντ' ἐλευθέραν;" "¹⁹⁴ πόλισμ', ὅθεν σὺ τούσδε, τῇ δίκῃ μὲν οὔ," ¹⁰³² καὶ σοὶ μὲν εὔνους καὶ πόλει σωτήριος'¹⁰³³ μέτοικος αἰεὶ κείσομαι κατὰ χθονός,' "¹⁰³⁴ τοῖς τῶνδε δ' ἐκγόνοισι πολεμιώτατος," '¹⁰³⁵ ὅταν μόλωσι δεῦρο σὺν πολλῇ χερὶ ¹⁰³⁶ χάριν προδόντες τήνδε. τοιούτων ξένων' "¹⁰⁴⁰ κοὐκ ἂν προδοῦναί μ'. ἀλλὰ μήτε μοι χοὰς" "¹⁰⁴¹ μήθ' αἷμ' ἐάσητ' εἰς ἐμὸν στάξαι τάφον." "¹⁰⁴² κακὸν γὰρ αὐτοῖς νόστον ἀντὶ τῶνδ' ἐγὼ" "¹⁰⁴³ δώσω: διπλοῦν δὲ κέρδος ἕξετ' ἐξ ἐμοῦ:" '' None

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111 rend= Copreus ¹¹¹ Thou then, shouldst have told the monarch of this land thy errand before being so bold, out of regard to his country’s freedom, instead of trying to drag strangers by force from the altars of the gods. Copreu ¹⁹⁴ rend= for we no longer have aught to do with Argos since that decree was passed, but we are exiles from our native land; how then can he justly drag us back as subjects of Mycenae, Mycenae and Argos are used indiscrimately, in the same way that Euripides elsewhere speaks of Greeks as Argives, Achaeans, Hellenes, etc., without distinction. seeing that they have banished us? For we are strangers. Or do ye claim that every exile from Argos is exiled from the bounds of Hellas? Not from Athens surely; for ne’er will she for fear of Argos drive the children of Heracles from her land. Here is no Trachis, not at all; no! nor that Achaean town, whence thou, defying justice, but boasting of the might of Argos in the very words thou now art using, didst drive the suppliants from their station at the altar. If this shall be, and they thy words approve, why then I trow this is no more Athens, the home of freedom. Nay, but I know the temper and nature of these citizens; they would rather die, for honour ranks before mere life with men of worth. Enough of Athens! for excessive praise is apt to breed disgust; and oft ere now I have myself felt vexed at praise that knows no bounds. But to thee, as ruler of this land, I fain would show the reason why thou art bound to save these children. Pittheus was the son of Pelops; from him sprung Aethra, and from her Theseus thy sire was born. And now will I trace back these children’s lineage for thee. Heracles was son of Zeus and Alcmena; Alcmena sprang from Pelops’ daughter; therefore thy father and their father would be the sons of first cousins. Thus then art thou to them related, O Demophon, but thy just debt to them beyond the ties of kinship do I now declare to thee; for I assert, in days gone by, I was with Theseus on the ship, as their father’s squire, when they went to fetch that girdle fraught with death; yea, and from Hades’ murky dungeons did Heracles bring thy father up; as all Hellas doth attest. The following six lines have been condemned by the joint verdict of Paley, Porson, and Dindorf. Wherefore in return they crave this boon of thee, that they be not surrendered up nor torn by force from the altars of thy gods and cast forth from the land. For this were shame on thee, and This line as it stands has a syllable too many for the metre. Hermann omits τε . Wecklein inserts τῇ and omits κακόν . hurtful likewise in thy state, should suppliants, exiles, kith and kin of thine, be haled away by force. For pity’s sake! cast one glance at them. I do entreat thee, laying my suppliant bough upon thee, by thy hands and beard, slight not the sons of Heracles, now that thou hast them in thy power to help. Show thyself their kinsman and their friend; be to them father, brother, lord; for better each and all of these than to fall beneath the Argives’ hand. Choru ¹⁹⁴ Or do ye claim that every exile from Argos is exiled from the bounds of Hellas? Not from Athens surely; for ne’er will she for fear of Argos drive the children of Heracles from her land. Here is no Trachis, not at all; no! nor that Achaean town, whence thou, defying justice, ¹⁰³² Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants,'¹⁰³³ rend= Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena ¹⁰³³ Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, ¹⁰³⁵ whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, ¹⁰⁴⁰ and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena ' None

23. Euripides, Hercules Furens, 692, 822-873, 1331-1333 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • democracy, in tragedy • playwrights, tragedy (fifth century), Euphorion, son of Aeschylus • suicide, in tragedy • tragedy • tragedy, Greek • tragedy, Longus’ reception of • tragedy, and comedy • tragedy, as a theme • tragedy, interacting with choral poetry

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 635; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 198; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 177; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 66; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 77; Long (2019), Immortality in Ancient Philosophy, 175

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692 the graceful dancer; so I with my old lips will cry aloud songs of joy at your palace-doors, like the swan, aged singer; for there is a good ⁸²² Courage, old men! she, whom you see, is Madness, daughter of Night, and I am Iris, the handmaid of the gods. We have not come to do your city any hurt, ⁸²⁵ but our warfare is against the house of one man only, against him whom they call the son of Zeus and Alcmena. For until he had finished all his grievous labors, Destiny was preserving him, nor would father Zeus ever suffer me or Hera to harm him. ⁸³⁰ But now that he has accomplished the labors of Eurystheus, Hera wishes to brand him with the guilt of shedding kindred blood by slaying his own children, and I wish it also. Come then, unwed maid, child of black Night, harden your heart relentlessly, ⁸³⁵ end forth frenzy upon this man, confound his mind even to the slaying of his children, drive him, goad him wildly on his mad career, shake out the sails of death, that when he has conveyed over Acheron ’s ferry that fair group of children by his own murderous hand, ⁸⁴⁰ he may learn to know how fiercely against him the wrath of Hera burns and may also experience mine; otherwise, if he should escape punishment, the gods will become as nothing, while man’s power will grow. Madne ⁸⁴³ of noble parents was I born, the daughter of Night, sprung from the blood of Ouranos; ⁸⁴⁵ and these prerogatives I hold, not to use them in anger against friends, nor do I have any joy in visiting the homes of men; and I wish to counsel Hera, before I see her make a mistake, and you too, if you will hearken to my words. This man, against whose house you are sending me, has made himself a name alike in heaven ⁸⁵⁰ and earth; for, after taming pathless wilds and raging sea, he by his single might raised up again the honors of the gods when sinking before man’s impiety; . . . wherefore I counsel you, do not wish him dire mishaps. Iri ⁸⁵⁵ Spare us your advice on Hera’s and my schemes. Madne ⁸⁵⁶ I seek to turn your steps into the best path instead of into this one of evil. Iri ⁸⁵⁷ It was not to practice self-control that the wife of Zeus sent you here. Madne ⁸⁵⁸ I call the sun-god to witness that here I am acting against my will; but if indeed I must at once serve you and Hera ⁸⁶⁰ and follow you in full cry as hounds follow the huntsman, then I will go; neither ocean with its fiercely groaning waves, nor the earthquake, nor the thunderbolt with blast of agony shall be like the headlong rush I will make into the breast of Heracles; through his roof will I burst my way and swoop upon his house, ⁸⁶⁵ after first slaying his children; nor shall their murderer know that he is killing the children he begot, till he is released from my madness. Behold him! see how even now he is wildly tossing his head at the outset, and rolling his eyes fiercely from side to side without a word; nor can he control his panting breath, like a fearful bull in act to charge; he bellows, ⁸⁷⁰ calling on the goddesses of nether hell. Soon will I rouse you to yet wilder dancing and pipe a note of terror in your ear. Soar away, O Iris, to Olympus on your honored course; while I unseen will steal into the halls of Heracles. Choru ¹³³¹ be called after you by men, while you live; and at your death, when you have gone to Hades’ halls, the whole city of Athens shall exalt your honor with sacrifices and a monument of stone. For it is a noble crown of a good reputation'¹³³² be called after you by men, while you live; and at your death, when you have gone to Hades’ halls, the whole city of Athens shall exalt your honor with sacrifices and a monument of stone. For it is a noble crown of a good reputation ' None

24. Euripides, Hippolytus, 1-57, 73-87, 91, 179, 181-186, 198, 384-387, 392, 394, 398-401, 419-425, 438-439, 525-534, 541-542, 612, 619, 643, 727, 948-957, 965-967, 1010-1020, 1290-1293, 1329-1330, 1423-1427 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, and tragedy • Christians/Christianity, hostility towards theatre/tragedy • Diodotus, and Euripidean tragedy • Euripides, and the Second Sophistic,the utility of tragedy • Euripides, and ‘old tragedy’/reperformance • Ritual, in tragedy • Tragedy • Tragedy, and law • deception, and tragedy • democracy, in tragedy • games, in tragedy • incest, in tragedy • love, in tragedy • motifs, in postclassical tragedy, burial of the dead • motifs, in postclassical tragedy, parrhosia • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom • scholars/scholarship, ancient and Byzantine (on tragedy), Sextus Empiricus • scholars/scholarship, ancient and Byzantine (on tragedy), Tzetzes, John • sophia, wisdom as means of surviving human tragedy • stance in Greek tragedy • tragedy • tragedy, Greek • tragedy, Longus’ reception of • tragedy, abstinence • tragedy, and Athenian religion • tragedy, and medicine • tragedy, choruses of • tragedy, sexuality • ‘old’ tragedy

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 633, 634, 635, 638; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 187, 206; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 20; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Hesk (2000), Deception and Democracy in Classical Athens, 267, 275, 277, 278, 285, 287; Hubbard (2014), A Companion to Greek and Roman Sexualities, 170, 171, 172, 173, 359, 360, 361; Joho (2022), Style and Necessity in Thucydides, 129, 132, 133, 134, 135, 136; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 193; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 76, 77, 121; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 113; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 109, 237, 284, 310; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 109; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133; Parker (2005), Polytheism and Society at Athens, 145; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 18; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 230, 231, 234, 237; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 191

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1 Πολλὴ μὲν ἐν βροτοῖσι κοὐκ ἀνώνυμος'² θεὰ κέκλημαι Κύπρις οὐρανοῦ τ' ἔσω:" '³ ὅσοι τε Πόντου τερμόνων τ' ̓Ατλαντικῶν" "⁴ ναίουσιν εἴσω, φῶς ὁρῶντες ἡλίου,' "⁵ τοὺς μὲν σέβοντας τἀμὰ πρεσβεύω κράτη,' "⁶ σφάλλω δ' ὅσοι φρονοῦσιν εἰς ἡμᾶς μέγα." "⁷ ἔνεστι γὰρ δὴ κἀν θεῶν γένει τόδε:' "⁸ τιμώμενοι χαίρουσιν ἀνθρώπων ὕπο.' "⁹ δείξω δὲ μύθων τῶνδ' ἀλήθειαν τάχα:" "¹⁰ ὁ γάρ με Θησέως παῖς, ̓Αμαζόνος τόκος, ^1
1 ̔Ιππόλυτος, ἁγνοῦ Πιτθέως παιδεύματα, ¹² μόνος πολιτῶν τῆσδε γῆς Τροζηνίας ¹³ λέγει κακίστην δαιμόνων πεφυκέναι:' "¹⁴ ἀναίνεται δὲ λέκτρα κοὐ ψαύει γάμων,' "¹⁵ Φοίβου δ' ἀδελφὴν ̓́Αρτεμιν, Διὸς κόρην," ¹⁶ τιμᾷ, μεγίστην δαιμόνων ἡγούμενος,' "¹⁷ χλωρὰν δ' ἀν' ὕλην παρθένῳ ξυνὼν ἀεὶ" ¹⁸ κυσὶν ταχείαις θῆρας ἐξαιρεῖ χθονός, ¹⁹ μείζω βροτείας προσπεσὼν ὁμιλίας. ²⁰ τούτοισι μέν νυν οὐ φθονῶ: τί γάρ με δεῖ;' "^2
1 ἃ δ' εἰς ἔμ' ἡμάρτηκε τιμωρήσομαι" "²² ̔Ιππόλυτον ἐν τῇδ' ἡμέρᾳ: τὰ πολλὰ δὲ" "²³ πάλαι προκόψας', οὐ πόνου πολλοῦ με δεῖ." "²⁴ ἐλθόντα γάρ νιν Πιτθέως ποτ' ἐκ δόμων" '²⁵ σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων ²⁶ Πανδίονος γῆν πατρὸς εὐγενὴς δάμαρ ²⁷ ἰδοῦσα Φαίδρα καρδίαν κατέσχετο ²⁸ ἔρωτι δεινῷ τοῖς ἐμοῖς βουλεύμασιν. ²⁹ καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "³⁰ πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" '^3
1 γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "³² ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" '³³ τὸ λοιπὸν ὀνομάσουσιν ἱδρῦσθαι θεάν. ³⁴ ἐπεὶ δὲ Θησεὺς Κεκροπίαν λείπει χθόνα ³⁵ μίασμα φεύγων αἵματος Παλλαντιδῶν ³⁶ καὶ τήνδε σὺν δάμαρτι ναυστολεῖ χθόνα, ³⁷ ἐνιαυσίαν ἔκδημον αἰνέσας φυγήν, ³⁸ ἐνταῦθα δὴ στένουσα κἀκπεπληγμένη ³⁹ κέντροις ἔρωτος ἡ τάλαιν' ἀπόλλυται" "⁴⁰ σιγῇ, ξύνοιδε δ' οὔτις οἰκετῶν νόσον." "^4
1 ἀλλ' οὔτι ταύτῃ τόνδ' ἔρωτα χρὴ πεσεῖν," "⁴² δείξω δὲ Θησεῖ πρᾶγμα κἀκφανήσεται.' "⁴³ καὶ τὸν μὲν ἡμῖν πολέμιον νεανίαν' "⁴⁴ κτενεῖ πατὴρ ἀραῖσιν ἃς ὁ πόντιος ⁴⁵ ἄναξ Ποσειδῶν ὤπασεν Θησεῖ γέρας, ⁴⁶ μηδὲν μάταιον ἐς τρὶς εὔξασθαι θεῷ.' "⁴⁷ ἡ δ' εὐκλεὴς μὲν ἀλλ' ὅμως ἀπόλλυται" "⁴⁸ Φαίδρα: τὸ γὰρ τῆσδ' οὐ προτιμήσω κακὸν" '⁴⁹ τὸ μὴ οὐ παρασχεῖν τοὺς ἐμοὺς ἐχθροὺς ἐμοὶ ⁵⁰ δίκην τοσαύτην ὥστ' ἐμοὶ καλῶς ἔχειν." "^5
1 ἀλλ' εἰσορῶ γὰρ τόνδε παῖδα Θησέως" '⁵² στείχοντα, θήρας μόχθον ἐκλελοιπότα,' "⁵³ ̔Ιππόλυτον, ἔξω τῶνδε βήσομαι τόπων.' "⁵⁴ πολὺς δ' ἅμ' αὐτῷ προσπόλων ὀπισθόπους" '⁵⁵ κῶμος λέλακεν, ̓́Αρτεμιν τιμῶν θεὰν' "⁵⁶ ὕμνοισιν: οὐ γὰρ οἶδ' ἀνεῳγμένας πύλας" '⁵⁷ ̔́Αιδου, φάος δὲ λοίσθιον βλέπων τόδε.' "⁷³ σοὶ τόνδε πλεκτὸν στέφανον ἐξ ἀκηράτου ⁷⁴ λειμῶνος, ὦ δέσποινα, κοσμήσας φέρω,' "⁷⁵ ἔνθ' οὔτε ποιμὴν ἀξιοῖ φέρβειν βοτὰ" "⁷⁶ οὔτ' ἦλθέ πω σίδηρος, ἀλλ' ἀκήρατον" "⁷⁷ μέλισσα λειμῶν' ἠρινὴ διέρχεται," '⁷⁸ Αἰδὼς δὲ ποταμίαισι κηπεύει δρόσοις,' "⁷⁹ ὅσοις διδακτὸν μηδὲν ἀλλ' ἐν τῇ φύσει" '⁸⁰ τὸ σωφρονεῖν εἴληχεν ἐς τὰ πάντ' ἀεί," "^8
1 τούτοις δρέπεσθαι, τοῖς κακοῖσι δ' οὐ θέμις." "⁸² ἀλλ', ὦ φίλη δέσποινα, χρυσέας κόμης" '⁸³ ἀνάδημα δέξαι χειρὸς εὐσεβοῦς ἄπο.' "⁸⁴ μόνῳ γάρ ἐστι τοῦτ' ἐμοὶ γέρας βροτῶν:" '⁸⁵ σοὶ καὶ ξύνειμι καὶ λόγοις ἀμείβομαι,' "⁸⁶ κλύων μὲν αὐδῆς, ὄμμα δ' οὐχ ὁρῶν τὸ σόν." "⁸⁷ τέλος δὲ κάμψαιμ' ὥσπερ ἠρξάμην βίου." "^9
1 οἶσθ' οὖν βροτοῖσιν ὃς καθέστηκεν νόμος;" ¹⁷⁹ ἔξω δὲ δόμων ἤδη νοσερᾶς ^18
1 δεῦρο γὰρ ἐλθεῖν πᾶν ἔπος ἦν σοι,' "¹⁸² τάχα δ' ἐς θαλάμους σπεύσεις τὸ πάλιν." ¹⁸³ ταχὺ γὰρ σφάλλῃ κοὐδενὶ χαίρεις,' "¹⁸⁴ οὐδέ ς' ἀρέσκει τὸ παρόν, τὸ δ' ἀπὸν" ¹⁸⁵ φίλτερον ἡγῇ. ¹⁸⁶ κρεῖσσον δὲ νοσεῖν ἢ θεραπεύειν: ¹⁹⁸ αἴρετέ μου δέμας, ὀρθοῦτε κάρα:' "³⁸⁴ μακραί τε λέσχαι καὶ σχολή, τερπνὸν κακόν,' "³⁸⁵ αἰδώς τε. δισσαὶ δ' εἰσίν, ἡ μὲν οὐ κακή," "³⁸⁶ ἡ δ' ἄχθος οἴκων. εἰ δ' ὁ καιρὸς ἦν σαφής," "³⁸⁷ οὐκ ἂν δύ' ἤστην ταὔτ' ἔχοντε γράμματα." "³⁹² ἐπεί μ' ἔρως ἔτρωσεν, ἐσκόπουν ὅπως" ³⁹⁴ ἐκ τοῦδε, σιγᾶν τήνδε καὶ κρύπτειν νόσον. ³⁹⁸ τὸ δεύτερον δὲ τὴν ἄνοιαν εὖ φέρειν ³⁹⁹ τῷ σωφρονεῖν νικῶσα προυνοησάμην. ⁴⁰⁰ τρίτον δ', ἐπειδὴ τοισίδ' οὐκ ἐξήνυτον" '^40
1 Κύπριν κρατῆσαι, κατθανεῖν ἔδοξέ μοι,' "^4
19 ἡμᾶς γὰρ αὐτὸ τοῦτ' ἀποκτείνει, φίλαι," '⁴²⁰ ὡς μήποτ' ἄνδρα τὸν ἐμὸν αἰσχύνας' ἁλῶ," "^42
1 μὴ παῖδας οὓς ἔτικτον: ἀλλ' ἐλεύθεροι" '⁴²² παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν' "⁴²³ κλεινῶν ̓Αθηνῶν, μητρὸς οὕνεκ' εὐκλεεῖς." '⁴²⁴ δουλοῖ γὰρ ἄνδρα, κἂν θρασύσπλαγχνός τις ᾖ, ⁴²⁵ ὅταν ξυνειδῇ μητρὸς ἢ πατρὸς κακά. ⁴³⁸ πέπονθας, ὀργαὶ δ' ἐς ς' ἀπέσκηψαν θεᾶς." '⁴³⁹ ἐρᾷς: τί τοῦτο θαῦμα; σὺν πολλοῖς βροτῶν. ⁵²⁵ ̓́Ερως ̓́Ερως, ὁ κατ' ὀμμάτων" '⁵²⁶ στάζων πόθον, εἰσάγων γλυκεῖαν ⁵²⁷ ψυχᾷ χάριν οὓς ἐπιστρατεύσῃ, ⁵²⁸ μή μοί ποτε σὺν κακῷ φανείης' "⁵²⁹ μηδ' ἄρρυθμος ἔλθοις." '⁵³⁰ οὔτε γὰρ πυρὸς οὔτ' ἄστρων ὑπέρτερον βέλος," '^53
1 οἷον τὸ τᾶς ̓Αφροδίτας ἵησιν ἐκ χερῶν ⁵³² ̓́Ερως ὁ Διὸς παῖς.' "^54
1 πέρθοντα καὶ διὰ πάσας ἱέντα συμφορᾶς ⁵⁴² θνατοὺς ὅταν ἔλθῃ. ^6
12 ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος." '^6
19 οὐκ ἐκ γυναικῶν χρῆν παρασχέσθαι τόδε,' "⁶⁴³ ἐν ταῖς σοφαῖσιν: ἡ δ' ἀμήχανος γυνὴ" ⁷²⁷ τέρψω: πικροῦ δ' ἔρωτος ἡσσηθήσομαι." ⁹⁴⁸ σὺ δὴ θεοῖσιν ὡς περισσὸς ὢν ἀνὴρ ⁹⁴⁹ ξύνει; σὺ σώφρων καὶ κακῶν ἀκήρατος; ⁹⁵⁰ οὐκ ἂν πιθοίμην τοῖσι σοῖς κόμποις ἐγὼ ^95
1 θεοῖσι προσθεὶς ἀμαθίαν φρονεῖν κακῶς.' "⁹⁵² ἤδη νυν αὔχει καὶ δι' ἀψύχου βορᾶς" "⁹⁵³ σίτοις καπήλευ' ̓Ορφέα τ' ἄνακτ' ἔχων" '⁹⁵⁴ βάκχευε πολλῶν γραμμάτων τιμῶν καπνούς:' "⁹⁵⁵ ἐπεί γ' ἐλήφθης. τοὺς δὲ τοιούτους ἐγὼ" '⁹⁵⁶ φεύγειν προφωνῶ πᾶσι: θηρεύουσι γὰρ ⁹⁵⁷ σεμνοῖς λόγοισιν, αἰσχρὰ μηχανώμενοι.' "⁹⁶⁵ εἰ δυσμενείᾳ σῇ τὰ φίλτατ' ὤλεσεν." "⁹⁶⁶ ἀλλ' ὡς τὸ μῶρον ἀνδράσιν μὲν οὐκ ἔνι," "⁹⁶⁷ γυναιξὶ δ' ἐμπέφυκεν; οἶδ' ἐγὼ νέους," ^10
10 πασῶν γυναικῶν; ἢ σὸν οἰκήσειν δόμον ^10
1
1 ἔγκληρον εὐνὴν προσλαβὼν ἐπήλπισα;' "^10
12 μάταιος ἆρ' ἦν, οὐδαμοῦ μὲν οὖν φρενῶν." "^10
13 ἀλλ' ὡς τυραννεῖν ἡδὺ τοῖσι σώφροσιν;" "^10
14 ἥκιστ', ἐπεί τοι τὰς φρένας διέφθορεν" ^10
15 θνητῶν ὅσοισιν ἁνδάνει μοναρχία.' "^10
16 ἐγὼ δ' ἀγῶνας μὲν κρατεῖν ̔Ελληνικοὺς" "^10
17 πρῶτος θέλοιμ' ἄν, ἐν πόλει δὲ δεύτερος" ^10
18 σὺν τοῖς ἀρίστοις εὐτυχεῖν ἀεὶ φίλοις:' "^10
19 πράσσειν τε γὰρ πάρεστι, κίνδυνός τ' ἀπὼν" ¹⁰²⁰ κρείσσω δίδωσι τῆς τυραννίδος χάριν. ¹²⁹⁰ πῶς οὐχ ὑπὸ γῆς τάρταρα κρύπτεις ^129
1 δέμας αἰσχυνθείς, ¹²⁹² ἢ πτηνὸς ἄνω μεταβὰς βίοτον' "¹²⁹³ πήματος ἔξω πόδα τοῦδ' ἀνέχεις;" ¹³²⁹ πληροῦσα θυμόν. θεοῖσι δ' ὧδ' ἔχει νόμος:" ¹³³⁰ οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ' "¹³³⁰ τῇ τοῦ θέλοντος, ἀλλ' ἀφιστάμεσθ' ἀεί." ¹⁴²³ σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" ¹⁴²⁴ τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ ¹⁴²⁵ δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "¹⁴²⁶ κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" ¹⁴²⁷ πένθη μέγιστα δακρύων καρπουμένῳ.' "' None

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1 Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light;'² Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light; ⁵ those that respect my power I advance to honour, but bring to ruin all who vaunt themselves at me. For even in the race of gods this feeling finds a home, even pleasure at the honour men pay them. ¹⁰ for that son of Theseus, born of the Amazon, Hippolytus, whom holy Pittheus taught, alone of all the dwellers in this land of Troezen, calls me vilest of the deities. Love he scorns, and, as for marriage, will none of it; ¹⁵ but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken. ²⁰ ’Tis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil. ²⁵ to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. ³⁰ a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess. ³⁵ flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge, ⁴⁰ and none of her servants knows what ails her. But this passion of hers must not fail thus. No, I will discover the matter to Theseus, and all shall be laid bare. Then will the father slay his child, my bitter foe, by curses, ⁴⁵ for the lord Poseidon granted this boon to Theseus; three wishes of the god to ask, nor ever ask in vain. So Phaedra is to die, an honoured death ’tis true, but still to die; for I will not let her suffering outweigh the payment of such forfeit by my foe ⁵⁰ as shall satisfy my honour. ⁵⁵ of retainers, in joyous cries of revelry uniting and hymns of praise to Artemis, his goddess; for little he recks that Death hath oped his gates for him, and that this is his last look upon the light. Hippolytu ⁷³ For See note above on lines 70-72 thee, O mistress mine, I bring this woven wreath, culled from a virgin meadow, ⁷⁵ where nor shepherd dares to herd his flock nor ever scythe hath mown, but o’er the mead unshorn the bee doth wing its way in spring; and with the dew from rivers drawn purity that garden tends. Such as know no cunning lore, yet in whose nature ⁸⁰ elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, ⁸⁵ to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant ^9
1 Dost know, then, the way of the world? Hippolytu ¹⁷⁹ O, the ills of mortal men! the cruel diseases they endure! What can I do for thee? from what refrain? Here is the bright sun-light, here the azure sky; lo! we have brought thee on thy bed of sickne ^18
1 without the palace; for all thy talk was of coming hither, but soon back to thy chamber wilt thou hurry. Disappointment follows fast with thee, thou hast no joy in aught for long; the present has no power to please; on something absent ¹⁸⁵ next thy heart is set. Better be sick than tend the sick; the first is but a single ill, the last unites mental grief with manual toil. Man’s whole life is full of anguish; ¹⁹⁸ Lift my body, raise my head! My limbs are all unstrung, kind friends. ³⁸⁴ by teaching and experience we learn the right but neglect it in practice, some from sloth, others from preferring pleasure of some kind or other to duty. Now life has many pleasures, protracted talk, and leisure, that seductive evil; ³⁸⁵ likewise there is shame which is of two kinds, one a noble quality, the other a curse to families; but if for each its proper time were clearly known, these twain could not have had the selfsame letters to denote them. ³⁹² and make me think the contrary. And I will tell thee too the way my judgment went. When love wounded me, I bethought me how I best might bear the smart. So from that day forth I began to hide in silence what I suffered. ³⁹⁸ For I put no faith in counsellors, who know well to lecture others for presumption, yet themselves have countless troubles of their own. Next I did devise noble endurance of these wanton thoughts, striving by continence for victory. ⁴⁰⁰ And last when I could not succeed in mastering love hereby, methought it best to die; and none can gainsay my purpose. For fain I would my virtue should to all appear, my shame have few to witness it. ^4
19 This it is that calls on me to die, kind friends, ⁴²⁰ that so I may ne’er be found to have disgraced my lord, or the children I have born; no! may they grow up and dwell in glorious Athens, free to speak and act, heirs to such fair fame as a mother can bequeath. For to know that father or mother have sinned doth turn ⁴²⁵ the stoutest heart to slavishness. This alone, men say, can stand the buffets of life’s battle, a just and virtuous soul in whomsoever found. For time unmasks the villain sooner or later, holding up to them a mirror as to some blooming maid. ⁴³⁸ but now I do reflect upon my foolishness; second thoughts are often best even with men. Thy fate is no uncommon one nor past one’s calculations; thou art stricken by the passion Cypris sends. Thou art in love; what wonder? so are many more. ⁵²⁵ O Love, Love, that from the eyes diffusest soft desire, bringing on the souls of those, whom thou dost camp against, sweet grace, O never in evil mood appear to me, nor out of time and tune approach! ⁵³⁰ Nor fire nor meteor hurls a mightier bolt than Aphrodite’s shaft shot by the hands of Love, the child of Zeus. Choru ^54
1 weetest bower,—worship not him who, when he comes, lays waste and marks his path to mortal hearts by wide-spread woe. Choru ^6
12 My tongue an oath did take, but not my heart. Nurse ^6
19 Great Zeus, why didst thou, to man’s sorrow, put woman, evil counterfeit, to dwell where shines the sun? If thou wert minded that the human race should multiply, it was not from women they should have drawn their stock, ⁶⁴³ I hate a clever woman; never may she set foot in my house who aims at knowing more than women need; for in these clever women Cypris implants a larger store of villainy, while the artless woman is by her shallow wit from levity debarred. ⁷²⁷ For this very day shall I gladden Cypris, my destroyer, by yielding up my life, and shall own myself vanquished by cruel love. Yet shall my dying be another’s curse, that he may learn not to exult at my misfortunes; ⁹⁴⁸ by my dead wife. Now, since thou hast dared this loathly crime, come, look thy father in the face. Art thou the man who dost with gods consort, as one above the vulgar herd? art thou the chaste and sinless saint? ⁹⁵⁰ Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive
1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, ⁹⁵⁵ eeing thou now art caught. Let all beware, I say, of such hypocrites! who hunt their prey with fine words, and all the while are scheming villainy. She is dead; dost think that this will save thee? Why this convicts thee more than all, abandoned wretch! ⁹⁶⁵ if to gratify her hate of thee she lost what most she prized. ’Tis said, no doubt, that frailty finds no place in man but is innate in woman; my experience is, young men are no more secure than women, whenso the Queen of Love excites a youthful breast; ^10
10 all her sex? Did I aspire to fill the husband’s place after thee and succeed to thy house? The next few lines teem with so many difficulties, and present such evident traces of corruption that Weil rejects them bodily; Nauck, approving his verdict, endeavours however by new punctuation to exhort a meaning; while Mahaffy, following a system scarcely likely to win favour universally, entirely rearranges the passage. It is not improbable that here and elsewhere in this play, the two editions of it may have led to some confusion, due to the introduction by ignorant copyists of inappropriate lines from one edition to the other. That surely would have made me out a fool, a creature void of sense. Thou wilt say, Your chaste man loves to lord it. No, no! say I, sovereignty pleases only those ^10
15 whose hearts are quite corrupt. Now, I would be the first and best at all the games in Hellas, but second in the state, for ever happy thus with the noblest for my friends. For there one may be happy, and the absence of danger ¹⁰²⁰ gives a charm beyond all princely joys. ¹²⁹⁰ Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast ¹³²⁹ Perdition seize me! Queen revered! Artemi ¹³³⁰ his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin, ¹⁴²³ For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; ¹⁴²⁵ for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, ' None

25. Euripides, Ion, 218, 1221, 1225 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Tragedy, and law • democracy, in tragedy • drama, tragedy • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 273; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 192, 203; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 199; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 383

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218 ἐναίρει Γᾶς τέκνων ὁ Βακχεύς. ¹²²¹ ξένης γυναικός, φαρμάκοισι θνῄσκομεν.¹²²⁵ φόνον τιθεῖσαν. πᾶσα δὲ ζητεῖ πόλις ' None

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218 Bromius too, the god of revelry, is slaying another of the sons of Earth with his thyrsus of ivy, never meant for battle. (First) Choru ¹²²¹ O! hallowed soil, a stranger woman, daughter of Erechtheus, seeks to poison me. And the lords of Delphi decreed by general vote that my mistress should be hurled from the rock to die, because she strove to slay the priest and compass his death in the temple.¹²²⁵ So now is the whole city seeking her, who hath to her sorrow sped a hapless journey; for, coming to crave the boon of offspring from Phoebus, she hath lost her life and children too. Choru ' None

26. Euripides, Iphigenia At Aulis, 59, 189-190, 281-284, 299, 793-794, 808, 1136 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athens and Argos (in tragedy) • Diodotus, and Euripidean tragedy • Euripides, and ‘old tragedy’/reperformance • Tragedy • alliance with Argos (tragedy) • alliance with Athens (tragedy) • catalogues, see also lists\n, (in) tragedy • catalogues, see also lists\n, dialogic (in tragedy) • love, in tragedy • playwrights, tragedy (fifth century), Agathon • sophia, wisdom as means of surviving human tragedy • tragedy, Greek • tragedy, and medicine • ‘old’ tragedy

Found in books: Joho (2022), Style and Necessity in Thucydides, 133, 134; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 72, 73; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 201, 306, 312, 313, 314, 315, 316, 317; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76, 239; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 83, 91; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 91; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 233; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

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59 Now the matter filled Tyndareus, her father, with perplexity, whether to give her or not, how he might best succeed. This thought occurred to him: the suitors should swear to each other and join right hands and pour libation ¹⁸⁹ Through the grove of Artemis, rich with sacrifice, I sped my course, my cheek stained with red from maiden modesty, in my eagerness to see the soldiers’ camp, ¹⁹⁰ the tents of the mail-clad Danaids, and their crowd of horses. The whole of the following long passage from l.192-302 is inclosed in brackets by Paley. Dindorf and Hermann condemn the greater part, retaining a few lines here and there. I saw two met together in council; one was Aias, son of Oileus; the other Aias, son of Telamon, crown of glory to the men of Salamis ; ²⁸¹ the lords of Elis, whom all the people named Epeians; and Eurytus was lord of these; Iikewise he led the Taphian warriors with the white oar-blades, the subjects of Meges, ²⁹⁹ aw the crews; the one who brings his barbaric boats to grapple Aias shall obtain no safe return. There I saw The word ἄιον before εἰδόμαν is probably a gloss on that verb. Some editors adopt Hermann’s οἶον , but there is no certainty in it. ⁷⁹³ Tell me, who will pluck me away from my ruined country, tightening his grasp on lovely tresses till the tears flow? it is all through you, the offspring of the long-necked swan; if indeed it is a true report ¹¹³⁶ O fate revered, O destiny, and my fortune! Clytemnestra' ' None

27. Euripides, Medea, 230, 245, 408-431, 439-441, 492-496, 515-519, 538, 1044, 1048, 1056, 1074, 1078-1079, 1187, 1200, 1381-1383 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandra, and tragedy • Epictetus (philosopher), and tragedy • Euripides, and the Second Sophistic, tragedy and rhetoric • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Marcus Aurelius (Emperor), on role of tragedy • Ritual, in tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • Tragedy • Tragedy, and law • deception, and tragedy • games, in tragedy • motifs, in postclassical tragedy, burial of the dead • playwrights, tragedy (Hellenistic), Men of Pherae • punishment, in tragedy • tragedy • tragedy (see also theatricality”) • tragedy and divine punishment, women in • tragedy, Longus’ reception of • tragedy, and gnomai • tragedy, infanticide myths • tragedy, representation of disease in • tragedy,and deception • tragedy,and rhetoric • women expression of anger, in tragedy

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 98; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 633, 635; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 140, 141; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 167; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 166, 167; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 128; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 387, 391; Hawes (2021), Pausanias in the World of Greek Myth, 180, 181, 182; Hesk (2000), Deception and Democracy in Classical Athens, 69, 247, 284; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 192, 193; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 89, 95; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 195; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 114, 282, 312; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 136

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230 πάντων δ' ὅς' ἔστ' ἔμψυχα καὶ γνώμην ἔχει" ²⁴⁵ ἔξω μολὼν ἔπαυσε καρδίαν ἄσης' "⁴⁰⁸ γυναῖκες, ἐς μὲν ἔσθλ' ἀμηχανώταται," '⁴⁰⁹ κακῶν δὲ πάντων τέκτονες σοφώταται. ⁴¹⁰ ἄνω ποταμῶν ἱερῶν χωροῦσι παγαί, ⁴¹¹ καὶ δίκα καὶ πάντα πάλιν στρέφεται:' "⁴¹² ἀνδράσι μὲν δόλιαι βουλαί, θεῶν δ'" '⁴¹³ οὐκέτι πίστις ἄραρεν.' "⁴¹⁵ τὰν δ' ἐμὰν εὔκλειαν ἔχειν βιοτὰν στρέψουσι φᾶμαι:" '⁴¹⁶ ἔρχεται τιμὰ γυναικείῳ γένει: ⁴¹⁷ οὐκέτι δυσκέλαδος ⁴²⁰ φάμα γυναῖκας ἕξει.' "⁴²¹ μοῦσαι δὲ παλαιγενέων λήξους' ἀοιδῶν" '⁴²² τὰν ἐμὰν ὑμνεῦσαι ἀπιστοσύναν. ⁴²³ οὐ γὰρ ἐν ἁμετέρᾳ γνώμᾳ λύρας ⁴²⁵ ὤπασε θέσπιν ἀοιδὰν' "⁴²⁶ Φοῖβος ἁγήτωρ μελέων: ἐπεὶ ἀντάχης' ἂν ὕμνον" "⁴²⁷ ἀρσένων γέννᾳ. μακρὸς δ' αἰὼν ἔχει" '⁴²⁸ πολλὰ μὲν ἁμετέραν ⁴³⁰ ἀνδρῶν τε μοῖραν εἰπεῖν.' "⁴³¹ σὺ δ' ἐκ μὲν οἴκων πατρίων ἔπλευσας" "⁴³⁹ βέβακε δ' ὅρκων χάρις, οὐδ' ἔτ' αἰδὼς" "⁴⁴⁰ ̔Ελλάδι τᾷ μεγάλᾳ μένει, αἰθερία δ' ἀνέ-" "⁴⁴¹ πτα. σοὶ δ' οὔτε πατρὸς δόμοι," "⁴⁹² ὅρκων δὲ φρούδη πίστις, οὐδ' ἔχω μαθεῖν" "⁴⁹³ εἰ θεοὺς νομίζεις τοὺς τότ' οὐκ ἄρχειν ἔτι" "⁴⁹⁴ ἢ καινὰ κεῖσθαι θέσμι' ἀνθρώποις τὰ νῦν," "⁴⁹⁵ ἐπεὶ σύνοισθά γ' εἰς ἔμ' οὐκ εὔορκος ὤν." "⁴⁹⁶ φεῦ δεξιὰ χείρ, ἧς σὺ πόλλ' ἐλαμβάνου" "⁵¹⁵ πτωχοὺς ἀλᾶσθαι παῖδας ἥ τ' ἔσωσά σε." '⁵¹⁶ ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν ὃς κίβδηλος ᾖ' "⁵¹⁷ τεκμήρι' ἀνθρώποισιν ὤπασας σαφῆ," "⁵¹⁸ ἀνδρῶν δ' ὅτῳ χρὴ τὸν κακὸν διειδέναι" '⁵¹⁹ οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι; ⁵³⁸ νόμοις τε χρῆσθαι μὴ πρὸς ἰσχύος χάριν: ¹⁰⁴⁴ οὐκ ἂν δυναίμην: χαιρέτω βουλεύματα¹⁰⁴⁸ οὐ δῆτ' ἔγωγε: χαιρέτω βουλεύματα." ¹⁰⁵⁶ ἆ ἆ. ¹⁰⁷⁸ καὶ μανθάνω μὲν οἷα τολμήσω κακά, ¹⁰⁷⁹ θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων, ¹¹⁸⁷ θαυμαστὸν ἵει νᾶμα παμφάγου πυρός,' "¹²⁰⁰ σάρκες δ' ἀπ' ὀστέων ὥστε πεύκινον δάκρυ" ¹³⁸¹ τύμβους ἀνασπῶν: γῇ δὲ τῇδε Σισύφου ¹³⁸² σεμνὴν ἑορτὴν καὶ τέλη προσάψομεν ¹³⁸³ τὸ λοιπὸν ἀντὶ τοῦδε δυσσεβοῦς φόνου.' "" None

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230 of all things that have life and sense we women are the most hapless creatures; first must we buy a husband at an exorbitant price, and o’er ourselves a tyrant set which is an evil worse than the first; ²⁴⁵ he goeth forth and rids his soul of its disgust, betaking him to some friend or comrade of like age; whilst we must needs regard his single self. ⁴⁰⁸ to the race of Sisyphus Sisyphus was the founder of the royal house of Corinth. by reason of this wedding of Jason, sprung, as thou art, from a noble sire, and of the Sun-god’s race. Thou hast cunning; and, more than this, we women, though by nature little apt for virtuous deeds, are most expert to fashion any mischief. Choru ⁴¹⁰ Back to their source the holy rivers turn their tide. Order and the universe are being reversed. ’Tis men whose counsels are treacherous, whose oath by heaven is no longer sure. ⁴¹⁵ Rumour shall bring a change o’er my life, bringing it into good repute. Honour’s dawn is breaking for woman’s sex; ⁴²⁰ no more shall the foul tongue of slander fix upon us. Choru ⁴²¹ The songs of the poets of old shall cease to make our faithlessness their theme. Phoebus, lord of minstrelsy, hath not implanted in our mind ⁴²⁵ the gift of heavenly song, else had I sung an answering strain to the race of males, for time’s long chapter afford ⁴³⁰ many a theme on their sex as well as ours. Choru ⁴³¹ With mind distraught didst thou thy father’s house desert on thy voyage betwixt ocean’s twin rocks, and on a foreign ⁴³⁹ Gone is the grace that oaths once had. Through all the breadth ⁴⁴⁰ of Hellas honour is found no more; to heaven hath it sped away. For thee no father’s house is open, woe is thee! to be a haven from the troublous storm, while o’er thy home is set another queen, the bride that i ⁴⁹² Gone is now the trust I put in oaths. I cannot even understand whether thou thinkest that the gods of old no longer rule, or that fresh decrees are now in vogue amongst mankind, ⁴⁹⁵ for thy conscience must tell thee thou hast not kept faith with me. Ah! poor right hand, which thou didst often grasp. These knees thou didst embrace! All in vain, I suffered a traitor to touch me! How short of my hopes I am fallen! But come, I will deal with thee as though thou wert my friend. ⁵¹⁵ that thy children and the wife who saved thy life are beggars and vagabonds! O Zeus! why hast thou granted unto man clear signs to know the sham in gold, white on man’s brow no brand is stamped whereby to gauge the villain’s heart? Choru ⁵³⁸ hast thou received more than ever thou gavest, as I will show. First, thou dwellest in Hellas, instead of thy barbarian land, and hast learnt what justice means find how to live by law, not by the dictates of brute force; and all the Hellenes recognize thy cleverness, ¹⁰⁴⁴ Ah me! ah me! why do ye look at me so, my children? why smile that last sweet smile? Ah me! what am I to do? My heart gives way when I behold my children’s laughing eyes. Ο, I cannot; farewell to all my former schemes;' ¹⁰⁴⁸ I will take the children from the land, the babes I bore. Why should I wound their sire by wounding them, and get me a twofold measure of sorrow? No, no, I will not do it. Farewell my scheming! ¹⁰⁵⁶ must see to it himself; I will not spoil my handiwork. Ah! ah! do not, my heart, O do not do this deed! Let the children go, unhappy one, spare the babes! For if they live, they will cheer thee in our exile there. At Athens. Nay, by the fiends of hell’s abyss, ¹⁰⁷⁸ the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, ¹¹⁸⁷ for against her a twofold anguish was warring. The chaplet of gold about her head was sending forth a wondrous stream of ravening flame, while the fine raiment, thy children’s gift, was preying on the hapless maiden’s fair white flesh; ¹²⁰⁰ and from her bones the flesh kept peeling off beneath the gnawing of those secret drugs, e’en as when the pine-tree weeps its tears of pitch, a fearsome sight to see. And all were afraid to touch the corpse, for we were warned by what had chanced. Anon came her hapless father ¹³⁸¹ that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus, ' None

28. Euripides, Orestes, 256, 258-259, 395, 890, 899, 903, 907-913 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, and allusion in tragedy • Euripides, and the Second Sophistic, tragedy and phantasia • Tragedy • Tragedy, and law • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom • self-consciousness, in tragedy, allusion • self-consciousness, in tragedy, metatheatre • tragedy, choruses of

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 206; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 374, 382; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 192, 193; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260, 313, 315

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256 τὰς αἱματωποὺς καὶ δρακοντώδεις κόρας.²⁵⁸ μέν', ὦ ταλαίπωρ', ἀτρέμα σοῖς ἐν δεμνίοις:" "²⁵⁹ ὁρᾷς γὰρ οὐδὲν ὧν δοκεῖς σάφ' εἰδέναι." "³⁹⁵ τί χρῆμα πάσχεις; τίς ς' ἀπόλλυσιν νόσος;" ⁸⁹⁰ διχόμυθα, πατέρα μὲν σὸν ἐκπαγλούμενος, ⁸⁹⁹ οὗτος κτανεῖν μὲν οὔτε σὲ οὔτε σύγγονον ⁹⁰³ ἀνήρ τις ἀθυρόγλωσσος, ἰσχύων θράσει, ⁹⁰⁷ ὅταν γὰρ ἡδύς τις λόγοις φρονῶν κακῶς ⁹⁰⁸ πείθῃ τὸ πλῆθος, τῇ πόλει κακὸν μέγα:' "⁹⁰⁹ ὅσοι δὲ σὺν νῷ χρηστὰ βουλεύους' ἀεί," "⁹¹⁰ κἂν μὴ παραυτίκ', αὖθίς εἰσι χρήσιμοι" "⁹¹¹ πόλει. θεᾶσθαι δ' ὧδε χρὴ τὸν προστάτην" "⁹¹² ἰδόνθ': ὅμοιον γὰρ τὸ χρῆμα γίγνεται" '⁹¹³ τῷ τοὺς λόγους λέγοντι καὶ τιμωμένῳ. " None

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256 Mother, I implore you! Do not shake at me those maidens with their bloodshot eyes and snaky hair. Here they are, close by, to leap on me! Electra²⁵⁸ Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste ³⁹⁵ What ails you? what is your deadly sickness? Oreste ⁸⁹⁰ expressing high admiration for your father, but not praising your brother, urging his crooked sentiments in specious words, that it would establish laws as to parents that are not good; and all the while he was darting lively glances at the friends of Aegisthus. ⁸⁹⁹ After him lord Diomedes made a speech; he said they should not kill you and your brother, ⁹⁰³ Next stood up a fellow, who cannot close his lips; one whose impudence is his strength; an Argive , but not of Argos , forced on us; ⁹⁰⁷ confident in bluster and ignorant free speech, and plausible enough to involve them in some mischief sooner or later; for whenever a man with a pleasing trick of speech, but of unsound principles, persuades the mob, it is a serious evil to the state; but those who give sound and sensible advice on all occasions, ⁹¹⁰ if not immediately useful to the state, yet prove so afterwards. And this is the way in which to regard a party leader; for the position is much the same in the case of an orator and a man in office. He was for stoning you and Orestes to death, ' None

29. Euripides, Phoenician Women, 109-192, 301, 344-354, 403, 468-472, 499-567, 1090-1199, 1489, 1579-1581 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aelius Aristides (sophist)\n, citations of tragedy by • Aeschylus, and allusion in tragedy • Aeschylus, and music in tragedy • Christians/Christianity, hostility towards theatre/tragedy • Dio of Prusa (Chrysostom)\n, citations of tragedy by • Epictetus (philosopher), and tragedy • Euripides, and allusion in tragedy • Euripides, and the Second Sophistic,the utility of tragedy • Euripides, and ‘old tragedy’/reperformance • Philostratus (the Younger), citations of tragedy by • Sophocles, and allusion in tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • Statius, and Greek tragedy • citations of tragedy by • democracy, in tragedy • naturalism, in tragedy • papyri, preserving tragedy • playwrights, tragedy (fifth century), Agathon • projection, in tragedy • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom • scholars/scholarship, ancient and Byzantine (on tragedy), Sextus Empiricus • self-consciousness, in tragedy, allusion • tragedy • tragedy, Attic/Greek • tragedy, choruses of • tragedy, new • tragedy, tragic • tragedy/tragic • tyranny, in tragedy • ‘old’ tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 205, 206; Bernabe et al. (2013), Redefining Dionysos, 41; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 120; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 168, 170, 171, 206, 213; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 130; Hawes (2021), Pausanias in the World of Greek Myth, 6; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229, 237, 252, 261, 308, 310; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 108; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 205, 206; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192

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109 ἰὼ πότνια παῖ'¹¹⁰ Λατοῦς ̔Εκάτα, κατάχαλκον ἅπαν ¹¹¹ πεδίον ἀστράπτει.' "¹¹² οὐ γάρ τι φαύλως ἦλθε Πολυνείκης χθόνα,' "¹¹³ πολλοῖς μὲν ἵπποις, μυρίοις δ' ὅπλοις βρέμων." "¹¹⁴ ἆρα πύλαι κλῄθροις — χαλκόδετ' ἆρ' ἔμβολα" '¹¹⁵ λαϊνέοισιν ̓Αμφίονος ὀργάνοις' "¹¹⁶ τείχεος ἥρμοσται;' "¹¹⁷ θάρσει: τά γ' ἔνδον ἀσφαλῶς ἔχει πόλις." "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. ¹³⁹ σακεσφόροι γὰρ πάντες Αἰτωλοί, τέκνον,' "¹⁴⁰ λόγχαις τ' ἀκοντιστῆρες εὐστοχώτατοι." "¹⁴¹ σὺ δ', ὦ γέρον, πῶς αἰσθάνῃ σαφῶς τάδε;" "¹⁴² σημεῖ' ἰδὼν τότ' ἀσπίδων ἐγνώρισα," "¹⁴³ σπονδὰς ὅτ' ἦλθον σῷ κασιγνήτῳ φέρων" '¹⁴⁴ ἃ προσδεδορκὼς οἶδα τοὺς ὡπλισμένους.' "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." "¹⁵¹ ἀλλά νιν ἁ κατ' ὄρη μετὰ ματέρος" "¹⁵² ̓́Αρτεμις ἱεμένα τόξοις δαμάσας' ὀλέσειεν," "¹⁵³ ὃς ἐπ' ἐμὰν πόλιν ἔβα πέρσων." "¹⁵⁴ εἴη τάδ', ὦ παῖ. σὺν δίκῃ δ' ἥκουσι γῆν:" "¹⁵⁵ ὃ καὶ δέδοικα μὴ σκοπῶς' ὀρθῶς θεοί." "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." '¹⁶³ ἀνεμώκεος εἴθε δρόμον νεφέλας ποσὶν ἐξανύσαιμι' "¹⁶⁴ δι' αἰθέρος" "¹⁶⁵ πρὸς ἐμὸν ὁμογενέτορα, περὶ δ' ὠλένας" "¹⁶⁶ δέρᾳ φιλτάτᾳ βάλοιμ' ἐν χρόνῳ" '¹⁶⁷ φυγάδα μέλεον. ὡς ¹⁶⁸ ὅπλοισι χρυσέοισιν ἐκπρεπής, γέρον, ¹⁶⁹ ἑῴοις ὅμοια φλεγέθων βολαῖς ἀελίου.' "¹⁷⁰ ἥξει δόμους τούσδ', ὥστε ς' ἐμπλῆσαι χαρᾶς," "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." '¹⁷⁵ ὦ λιπαροζώνου θύγατερ ̓Αελίου ¹⁷⁶ Σελαναία, χρυσεόκυκλον φέγγος, ¹⁷⁷ ὡς ἀτρεμαῖα κέντρα καὶ σώφρονα ¹⁷⁸ πώλοις μεταφέρων ἰθύνει.' "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 —' "¹⁹⁰ μήποτε μήποτε τάνδ', ὦ πότνια," '¹⁹¹ χρυσεοβόστρυχον ὦ Διὸς ἔρνος ¹⁹² ̓́Αρτεμι, δουλοσύναν τλαίην.' "³⁴⁴ ἐγὼ δ' οὔτε σοι πυρὸς ἀνῆψα φῶς" '³⁴⁵ νόμιμον ἐν γάμοις ³⁴⁶ ὡς πρέπει ματέρι μακαρίᾳ:' "³⁴⁷ ἀνυμέναια δ' ̓Ισμηνὸς ἐκηδεύθη" '³⁴⁸ λουτροφόρου χλιδᾶς, ἀνὰ δὲ Θηβαίαν ³⁴⁹ πόλιν ἐσιγάθη σᾶς ἔσοδοι νύμφας.' "³⁵⁰ ὄλοιτο, τάδ' εἴτε σίδαρος" "³⁵¹ εἴτ' ἔρις εἴτε πατὴρ ὁ σὸς αἴτιος," '³⁵² εἴτε τὸ δαιμόνιον κατεκώμασε ³⁵³ δώμασιν Οἰδιπόδα:' "³⁵⁴ πρὸς ἐμὲ γὰρ κακῶν ἔμολε τῶνδ' ἄχη." "⁴⁰³ εὖ πρᾶσσε: τὰ φίλων δ' οὐδέν, ἤν τι δυστυχῇς." ⁴⁶⁸ θεῶν γένοιτο καὶ διαλλακτὴς κακῶν. ⁴⁶⁹ ἁπλοῦς ὁ μῦθος τῆς ἀληθείας ἔφυ,' "⁴⁷⁰ κοὐ ποικίλων δεῖ τἄνδιχ' ἑρμηνευμάτων:" "⁴⁷¹ ἔχει γὰρ αὐτὰ καιρόν: ὁ δ' ἄδικος λόγος" '⁴⁷² νοσῶν ἐν αὑτῷ φαρμάκων δεῖται σοφῶν.' "⁴⁹⁹ εἰ πᾶσι ταὐτὸν καλὸν ἔφυ σοφόν θ' ἅμα," '⁵⁰⁰ οὐκ ἦν ἂν ἀμφίλεκτος ἀνθρώποις ἔρις:' "⁵⁰¹ νῦν δ' οὔθ' ὅμοιον οὐδὲν οὔτ' ἴσον βροτοῖς," "⁵⁰² πλὴν ὀνόμασαι: τὸ δ' ἔργον οὐκ ἔστιν τόδε." '⁵⁰³ ἐγὼ γὰρ οὐδέν, μῆτερ, ἀποκρύψας ἐρῶ:' "⁵⁰⁴ ἄστρων ἂν ἔλθοιμ' ἡλίου πρὸς ἀντολὰς" '⁵⁰⁵ καὶ γῆς ἔνερθεν, δυνατὸς ὢν δρᾶσαι τάδε,' "⁵⁰⁶ τὴν θεῶν μεγίστην ὥστ' ἔχειν Τυραννίδα." "⁵⁰⁷ τοῦτ' οὖν τὸ χρηστόν, μῆτερ, οὐχὶ βούλομαι" '⁵⁰⁸ ἄλλῳ παρεῖναι μᾶλλον ἢ σῴζειν ἐμοί: ⁵⁰⁹ ἀνανδρία γάρ, τὸ πλέον ὅστις ἀπολέσας' "⁵¹⁰ τοὔλασσον ἔλαβε. πρὸς δὲ τοῖσδ' αἰσχύνομαι," '⁵¹¹ ἐλθόντα σὺν ὅπλοις τόνδε καὶ πορθοῦντα γῆν ⁵¹² τυχεῖν ἃ χρῄζει: ταῖς γὰρ ἂν Θήβαις τόδε' "⁵¹³ γένοιτ' ὄνειδος, εἰ Μυκηναίου δορὸς" "⁵¹⁴ φόβῳ παρείην σκῆπτρα τἀμὰ τῷδ' ἔχειν." "⁵¹⁵ χρῆν δ' αὐτὸν οὐχ ὅπλοισι τὰς διαλλαγάς," '⁵¹⁶ μῆτερ, ποιεῖσθαι: πᾶν γὰρ ἐξαιρεῖ λόγος ⁵¹⁷ ὃ καὶ σίδηρος πολεμίων δράσειεν ἄν.' "⁵¹⁸ ἀλλ', εἰ μὲν ἄλλως τήνδε γῆν οἰκεῖν θέλει," "⁵¹⁹ ἔξεστ': ἐκεῖνο δ' οὐχ ἑκὼν μεθήσομαι." '⁵²⁰ ἄρχειν παρόν μοι, τῷδε δουλεύσω ποτέ;' "⁵²¹ πρὸς ταῦτ' ἴτω μὲν πῦρ, ἴτω δὲ φάσγανα," "⁵²² ζεύγνυσθε δ' ἵππους, πεδία πίμπλαθ' ἁρμάτων," "⁵²³ ὡς οὐ παρήσω τῷδ' ἐμὴν τυραννίδα." '⁵²⁴ εἴπερ γὰρ ἀδικεῖν χρή, τυραννίδος πέρι' "⁵²⁵ κάλλιστον ἀδικεῖν, τἄλλα δ' εὐσεβεῖν χρεών." "⁵²⁶ οὐκ εὖ λέγειν χρὴ μὴ 'πὶ τοῖς ἔργοις καλοῖς:" "⁵²⁷ οὐ γὰρ καλὸν τοῦτ', ἀλλὰ τῇ δίκῃ πικρόν." '⁵²⁸ ὦ τέκνον, οὐχ ἅπαντα τῷ γήρᾳ κακά,' "⁵²⁹ ̓Ετεόκλεες, πρόσεστιν: ἀλλ' ἡμπειρία" '⁵³⁰ ἔχει τι λέξαι τῶν νέων σοφώτερον. ⁵³¹ τί τῆς κακίστης δαιμόνων ἐφίεσαι' "⁵³² Φιλοτιμίας, παῖ; μὴ σύ γ': ἄδικος ἡ θεός:" "⁵³³ πολλοὺς δ' ἐς οἴκους καὶ πόλεις εὐδαίμονας" "⁵³⁴ ἐσῆλθε κἀξῆλθ' ἐπ' ὀλέθρῳ τῶν χρωμένων:" "⁵³⁵ ἐφ' ᾗ σὺ μαίνῃ. κεῖνο κάλλιον, τέκνον," '⁵³⁶ ̓Ισότητα τιμᾶν, ἣ φίλους ἀεὶ φίλοις ⁵³⁷ πόλεις τε πόλεσι συμμάχους τε συμμάχοις ⁵³⁸ συνδεῖ: τὸ γὰρ ἴσον μόνιμον ἀνθρώποις ἔφυ,' "⁵³⁹ τῷ πλέονι δ' αἰεὶ πολέμιον καθίσταται" "⁵⁴⁰ τοὔλασσον ἐχθρᾶς θ' ἡμέρας κατάρχεται." "⁵⁴¹ καὶ γὰρ μέτρ' ἀνθρώποισι καὶ μέρη σταθμῶν" '⁵⁴² ̓Ισότης ἔταξε κἀριθμὸν διώρισε,' "⁵⁴³ νυκτός τ' ἀφεγγὲς βλέφαρον ἡλίου τε φῶς" '⁵⁴⁴ ἴσον βαδίζει τὸν ἐνιαύσιον κύκλον, ⁵⁴⁵ κοὐδέτερον αὐτῶν φθόνον ἔχει νικώμενον.' "⁵⁴⁶ εἶθ' ἥλιος μὲν νύξ τε δουλεύει βροτοῖς" "⁵⁴⁷ σὺ δ' οὐκ ἀνέξῃ δωμάτων ἔχων ἴσον" "⁵⁴⁸ καὶ τῷδε νεῖμαι; κᾆτα ποῦ 'στιν ἡ δίκη;" "⁵⁴⁹ τί τὴν τυραννίδ', ἀδικίαν εὐδαίμονα," "⁵⁵⁰ τιμᾷς ὑπέρφευ καὶ μέγ' ἥγησαι τόδε;" '⁵⁵¹ περιβλέπεσθαι τίμιον; κενὸν μὲν οὖν.' "⁵⁵² ἢ πολλὰ μοχθεῖν πόλλ' ἔχων ἐν δώμασι" "⁵⁵³ βούλῃ; τί δ' ἔστι τὸ πλέον; ὄνομ' ἔχει μόνον:" "⁵⁵⁴ ἐπεὶ τά γ' ἀρκοῦνθ' ἱκανὰ τοῖς γε σώφροσιν." "⁵⁵⁵ οὔτοι τὰ χρήματ' ἴδια κέκτηνται βροτοί," "⁵⁵⁶ τὰ τῶν θεῶν δ' ἔχοντες ἐπιμελούμεθα:" "⁵⁵⁷ ὅταν δὲ χρῄζως', αὔτ' ἀφαιροῦνται πάλιν." "⁵⁵⁸ ὁ δ' ὄλβος οὐ βέβαιος, ἀλλ' ἐφήμερος." "⁵⁵⁹ ἄγ', ἤν ς' ἔρωμαι δύο λόγω προθεῖς' ἅμα," '⁵⁶⁰ πότερα τυραννεῖν ἢ πόλιν σῷσαι θέλεις,' "⁵⁶¹ ἐρεῖς τυραννεῖν; ἢν δὲ νικήσῃ ς' ὅδε;" "⁵⁶² ̓Αργεῖά τ' ἔγχη δόρυ τὸ Καδμείων ἕλῃ," '⁵⁶³ ὄψῃ δαμασθὲν ἄστυ Θηβαῖον τόδε, ⁵⁶⁴ ὄψῃ δὲ πολλὰς αἰχμαλωτίδας κόρας ⁵⁶⁵ βίᾳ πρὸς ἀνδρῶν πολεμίων πορθουμένας.' "⁵⁶⁶ ὀδυνηρὸς ἆρ' ὁ πλοῦτος, ὃν ζητεῖς ἔχειν," '⁵⁶⁷ γενήσεται Θήβαισι, φιλότιμος δὲ σύ. ¹⁰⁹⁰ ἐπεὶ Κρέοντος παῖς ὁ γῆς ὑπερθανὼν' "¹⁰⁹¹ πύργων ἐπ' ἄκρων στὰς μελάνδετον ξίφος" ¹⁰⁹² λαιμῶν διῆκε τῇδε γῇ σωτήριον, ¹⁰⁹³ λόχους ἔνειμεν ἑπτὰ καὶ λοχαγέτας' "¹⁰⁹⁴ πύλας ἐφ' ἑπτά, φύλακας ̓Αργείου δορός," "¹⁰⁹⁵ σὸς παῖς, ἐφέδρους δ' ἱππότας μὲν ἱππόταις" "¹⁰⁹⁶ ἔταξ', ὁπλίτας δ' ἀσπιδηφόροις ἔπι," ¹⁰⁹⁷ ὡς τῷ νοσοῦντι τειχέων εἴη δορὸς' "¹⁰⁹⁸ ἀλκὴ δι' ὀλίγου. περγάμων δ' ἀπ' ὀρθίων" ¹⁰⁹⁹ λεύκασπιν εἰσορῶμεν ̓Αργείων στρατὸν ¹¹⁰⁰ Τευμησὸν ἐκλιπόντα, καὶ τάφρου πέλας ¹¹⁰¹ δρόμῳ ξυνῆψαν ἄστυ Καδμείας χθονός. ¹¹⁰² παιὰν δὲ καὶ σάλπιγγες ἐκελάδουν ὁμοῦ ¹¹⁰³ ἐκεῖθεν ἔκ τε τειχέων ἡμῶν πάρα. ¹¹⁰⁴ καὶ πρῶτα μὲν προσῆγε Νηίταις πύλαις ¹¹⁰⁵ λόχον πυκναῖσιν ἀσπίσιν πεφρικότα ¹¹⁰⁶ ὁ τῆς κυναγοῦ Παρθενοπαῖος ἔκγονος,' "¹¹⁰⁷ ἐπίσημ' ἔχων οἰκεῖον ἐν μέσῳ σάκει," '¹¹⁰⁸ ἑκηβόλοις τόξοισιν ̓Αταλάντην κάπρον ^1
109 χειρουμένην Αἰτωλόν. ἐς δὲ Προιτίδας ¹¹¹⁰ πύλας ἐχώρει σφάγι' ἔχων ἐφ' ἅρματι" "¹¹¹¹ ὁ μάντις ̓Αμφιάραος, οὐ σημεῖ' ἔχων" "¹¹¹² ὑβρισμέν', ἀλλὰ σωφρόνως ἄσημ' ὅπλα." "¹¹¹³ ̓Ωγύγια δ' ἐς πυλώμαθ' ̔Ιππομέδων ἄναξ" "¹¹¹⁴ ἔστειχ' ἔχων σημεῖον ἐν μέσῳ σάκει" '¹¹¹⁵ στικτοῖς Πανόπτην ὄμμασιν δεδορκότα, ¹¹¹⁶ τὰ μὲν σὺν ἄστρων ἐπιτολαῖσιν ὄμματα ¹¹¹⁷ βλέποντα, τὰ δὲ κρύπτοντα δυνόντων μέτα, ¹¹¹⁸ ὡς ὕστερον θανόντος εἰσορᾶν παρῆν. ¹¹¹⁹ ̔Ομολωίσιν δὲ τάξιν εἶχε πρὸς πύλαις ¹¹²⁰ Τυδεύς, λέοντος δέρος ἔχων ἐπ' ἀσπίδι" '¹¹²¹ χαίτῃ πεφρικός: δεξιᾷ δὲ λαμπάδα ¹¹²² Τιτὰν Προμηθεὺς ἔφερεν ὡς πρήσων πόλιν. ¹¹²³ ὁ σὸς δὲ Κρηναίαισι Πολυνείκης πύλαις' "¹¹²⁴ ̓́Αρη προσῆγε: Ποτνιάδες δ' ἐπ' ἀσπίδι" '¹¹²⁵ ἐπίσημα πῶλοι δρομάδες ἐσκίρτων φόβῳ, ¹¹²⁶ εὖ πως στρόφιγξιν ἔνδοθεν κυκλούμεναι' "¹¹²⁷ πόρπαχ' ὑπ' αὐτόν, ὥστε μαίνεσθαι δοκεῖν." "¹¹²⁸ ὁ δ' οὐκ ἔλασσον ̓́Αρεος ἐς μάχην φρονῶν" "¹¹²⁹ Καπανεὺς προσῆγε λόχον ἐπ' ̓Ηλέκτραις πύλαις:" "¹¹³⁰ σιδηρονώτοις δ' ἀσπίδος τύποις ἐπῆν" "¹¹³¹ γίγας ἐπ' ὤμοις γηγενὴς ὅλην πόλιν" '¹¹³² φέρων μοχλοῖσιν ἐξανασπάσας βάθρων, ¹¹³³ ὑπόνοιαν ἡμῖν οἷα πείσεται πόλις.' "¹¹³⁴ ταῖς δ' ἑβδόμαις ̓́Αδραστος ἐν πύλαισιν ἦν," "¹¹³⁵ ἑκατὸν ἐχίδναις ἀσπίδ' ἐκπληρῶν γραφῇ," '¹¹³⁶ ὕδρας ἔχων λαιοῖσιν ἐν βραχίοσιν' "¹¹³⁷ ̓Αργεῖον αὔχημ': ἐκ δὲ τειχέων μέσων" '¹¹³⁸ δράκοντες ἔφερον τέκνα Καδμείων γνάθοις.' "¹¹³⁹ παρῆν δ' ἑκάστου τῶνδέ μοι θεάματα" "¹¹⁴⁰ ξύνθημα παρφέροντι ποιμέσιν λόχων. ¹¹⁴¹ καὶ πρῶτα μὲν τόξοισι καὶ μεσαγκύλοις' "¹¹⁴² ἐμαρνάμεσθα σφενδόναις θ' ἑκηβόλοις" "¹¹⁴³ πετρῶν τ' ἀραγμοῖς: ὡς δ' ἐνικῶμεν μάχῃ," '¹¹⁴⁴ ἔκλαγξε Τυδεὺς καὶ σὸς ἐξαίφνης γόνος: ¹¹⁴⁵ ὦ τέκνα Δαναῶν, πρὶν κατεξάνθαι βολαῖς,' "¹¹⁴⁶ τί μέλλετ' ἄρδην πάντες ἐμπίπτειν πύλαις," "¹¹⁴⁷ γυμνῆτες ἱππῆς ἁρμάτων τ' ἐπιστάται;" "¹¹⁴⁸ ἠχῆς δ' ὅπως ἤκουσαν, οὔτις ἀργὸς ἦν:" "¹¹⁴⁹ πολλοὶ δ' ἔπιπτον κρᾶτας αἱματούμενοι," '¹¹⁵⁰ ἡμῶν τ' ἐς οὖδας εἶδες ἂν πρὸ τειχέων" '¹¹⁵¹ πυκνοὺς κυβιστητῆρας ἐκπεπνευκότας:' "¹¹⁵² ξηρὰν δ' ἔδευον γαῖαν αἵματος ῥοαῖς." "¹¹⁵³ ὁ δ' ̓Αρκάς, οὐκ ̓Αργεῖος, ̓Αταλάντης γόνος" '¹¹⁵⁴ τυφὼς πύλαισιν ὥς τις ἐμπεσὼν βοᾷ ¹¹⁵⁵ πῦρ καὶ δικέλλας, ὡς κατασκάψων πόλιν:' "¹¹⁵⁶ ἀλλ' ἔσχε μαργῶντ' αὐτὸν ἐναλίου θεοῦ" '¹¹⁵⁷ Περικλύμενος παῖς λᾶαν ἐμβαλὼν κάρᾳ' "¹¹⁵⁸ ἁμαξοπληθῆ, γεῖς' ἐπάλξεων ἄπο:" '¹¹⁵⁹ ξανθὸν δὲ κρᾶτα διεπάλυνε καὶ ῥαφὰς ¹¹⁶⁰ ἔρρηξεν ὀστέων, ἄρτι δ' οἰνωπὸν γένυν" "¹¹⁶¹ καθῃμάτωσεν: οὐδ' ἀποίσεται βίον" '¹¹⁶² τῇ καλλιτόξῳ μητρὶ Μαινάλου κόρῃ.' "¹¹⁶³ ἐπεὶ δὲ τάσδ' ἐσεῖδεν εὐτυχεῖς πύλας," "¹¹⁶⁴ ἄλλας ἐπῄει παῖς σός, εἱπόμην δ' ἐγώ." '¹¹⁶⁵ ὁρῶ δὲ Τυδέα καὶ παρασπιστὰς πυκνοὺς ¹¹⁶⁶ Αἰτωλίσιν λόγχαισιν εἰς ἄκρον στόμα' "¹¹⁶⁷ πύργων ἀκοντίζοντας, ὥστ' ἐπάλξεων" '¹¹⁶⁸ λιπεῖν ἐρίπνας φυγάδας: ἀλλά νιν πάλιν ¹¹⁶⁹ κυναγὸς ὡσεὶ παῖς σὸς ἐξαθροίζεται,' "¹¹⁷⁰ πύργοις δ' ἐπέστης' αὖθις. ἐς δ' ἄλλας πύλας" '¹¹⁷¹ ἠπειγόμεσθα, τοῦτο παύσαντες νοσοῦν.' "¹¹⁷² Καπανεὺς δὲ πῶς εἴποιμ' ἂν ὡς ἐμαίνετο;" '¹¹⁷³ μακραύχενος γὰρ κλίμακος προσαμβάσεις' "¹¹⁷⁴ ἔχων ἐχώρει, καὶ τοσόνδ' ἐκόμπασε," "¹¹⁷⁵ μηδ' ἂν τὸ σεμνὸν πῦρ νιν εἰργαθεῖν Διὸς" "¹¹⁷⁶ τὸ μὴ οὐ κατ' ἄκρων περγάμων ἑλεῖν πόλιν." "¹¹⁷⁷ καὶ ταῦθ' ἅμ' ἠγόρευε καὶ πετρούμενος" "¹¹⁷⁸ ἀνεῖρφ' ὑπ' αὐτὴν ἀσπίδ' εἱλίξας δέμας," "¹¹⁷⁹ κλίμακος ἀμείβων ξέστ' ἐνηλάτων βάθρα." "¹¹⁸⁰ ἤδη δ' ὑπερβαίνοντα γεῖσα τειχέων" '¹¹⁸¹ βάλλει κεραυνῷ Ζεύς νιν: ἐκτύπησε δὲ ¹¹⁸² χθών, ὥστε δεῖσαι πάντας: ἐκ δὲ κλιμάκων ¹¹⁸³ ἐσφενδονᾶτο χωρὶς ἀλλήλων μέλη,' "¹¹⁸⁴ κόμαι μὲν εἰς ̓́Ολυμπον, αἷμα δ' ἐς χθόνα," "¹¹⁸⁵ χεῖρες δὲ καὶ κῶλ' ὡς κύκλωμ' ̓Ιξίονος" "¹¹⁸⁶ εἱλίσσετ': ἐς γῆν δ' ἔμπυρος πίπτει νεκρός." "¹¹⁸⁷ ὡς δ' εἶδ' ̓́Αδραστος Ζῆνα πολέμιον στρατῷ," '¹¹⁸⁸ ἔξω τάφρου καθῖσεν ̓Αργείων στρατόν.' "¹¹⁸⁹ οἱ δ' αὖ παρ' ἡμῶν δεξιὸν Διὸς τέρας" '¹¹⁹⁰ ἰδόντες ἐξήλαυνον ἁρμάτων ὄχους' "¹¹⁹¹ ἱππῆς ὁπλῖται, κἀς μές' ̓Αργείων ὅπλα" "¹¹⁹² συνῆψαν ἔγχη: πάντα δ' ἦν ὁμοῦ κακά:" '¹¹⁹³ ἔθνῃσκον ἐξέπιπτον ἀντύγων ἄπο,' "¹¹⁹⁴ τροχοί τ' ἐπήδων ἄξονές τ' ἐπ' ἄξοσι," "¹¹⁹⁵ νεκροὶ δὲ νεκροῖς ἐξεσωρεύονθ' ὁμοῦ." '¹¹⁹⁶ πύργων μὲν οὖν γῆς ἔσχομεν κατασκαφὰς' "¹¹⁹⁷ ἐς τὴν παροῦσαν ἡμέραν: εἰ δ' εὐτυχὴς" '¹¹⁹⁸ ἔσται τὸ λοιπὸν ἥδε γῆ, θεοῖς μέλει: ¹¹⁹⁹ καὶ νῦν γὰρ αὐτὴν δαιμόνων ἔσῳσέ τις.' "¹⁴⁸⁹ αἰδομένα φέρομαι βάκχα νεκύ- ¹⁵⁷⁹ πάντα δ' ἐν ἄματι τῷδε συνάγαγεν," "¹⁵⁸⁰ ὦ πάτερ, ἁμετέροισι δόμοισιν ἄχη θεὸς ὃς ¹⁵⁸¹ τάδε τελευτᾷ. ' None

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109 O Lady Hecate,' ¹¹⁰ child of Leto! The plain is one lightning-flash of bronze. Old servant ¹¹² Ah! this is no ordinary home-coming of Polyneices, with the clash of many horses, many arms. Antigone ¹¹⁴ Are the gates barred, and the brazen bolt ¹¹⁵ fitted into Amphion’s walls of stone? Old servant ¹¹⁷ 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 ¹³⁹ Yes, my child; all Aetolians carry shields, ¹⁴⁰ and are most unerring marksmen with their darts. Antigone ¹⁴¹ How do you know them so clearly, old man? Old servant ¹⁴² I saw and learned the devices on their shields before, when I went with the terms of the truce to your brother, since I looked closely at them, I know the armed men. Antigone 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 ¹⁵¹ May Artemis, who rushes over the hills with his mother, lay him low with an arrow, for coming against my city to sack it! Old servant ¹⁵⁴ May it be so, my child; but they have come here with justice, ¹⁵⁵ and my fear is that the gods will take the rightful view. 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 ¹⁶⁵ towards my own dear brother, and throw my arms about my darling’s neck, so long, poor boy! an exile. How distinguished he is with his golden weapons, old man, flashing like the morning rays! Old servant ¹⁷⁰ 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 ¹⁷⁵ 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. ¹⁹⁰ Never, never, Lady Artemis, golden-haired child of Zeus, may I endure that slavery. Old servant ³⁴⁴ and are courting a foreign alliance, a ceaseless regret to me your mother and to Laius your ancestor, ruin brought by your marriage. I was not the one who lit for you the marriage-torch, ³⁴⁵ the custom in marriage for a happy mother; Ismenus had no part at your wedding in supplying the luxurious bath, and there was silence through the streets of Thebes , at the entrance of your bride. ³⁵⁰ Curses on them! whether the sword or strife or your father that is to blame, or heaven’s visitation that has burst riotously upon the house of Oedipus; for on me has come all the anguish of these evils. Chorus Leader ⁴⁰³ Seek to be prosperous; friends are nothing in misfortune. Jocasta ⁴⁶⁸ My son Polyneices, speak first, for you have come at the head of a Danaid army, alleging wrongful treatment; may some god be the judge and reconciler of the troubles. Polyneice ⁴⁶⁹ The words of truth are naturally simple, ⁴⁷⁰ and justice needs no subtle interpretations, for it has a fitness in itself; but the words of injustice, being sick in themselves, require clever treatment. I provided for his interests and mine in our father’s house, being anxious to escape the curse ⁴⁹⁹ If all were uimous in their ideas of honor and wisdom, ⁵⁰⁰ there would be no strife to make men disagree; but, as it is, fairness and equality have no existence in this world beyond the name; there is really no such thing. I will tell you this, mother, without any concealment: I would go to the rising of the stars and the sun, ⁵⁰⁵ or beneath the earth, if I were able so to do, to win Tyranny, the greatest of the gods. Therefore, mother, I will not yield this blessing to another rather than keep it for myself; for it is cowardly to lose the greater ⁵¹⁰ and to win the less. Besides, I am ashamed to think that he should gain his object by coming with arms and ravaging the land; for this would be a disgrace to Thebes , if I should yield my scepter up to him for fear of Mycenaean might. ⁵¹⁵ He ought not to have attempted reconcilement by armed force, mother, for words accomplish everything that even the sword of an enemy might effect. Still, if on any other terms he cares to dwell here, he may; but that I shall never willingly let go. ⁵²⁰ Shall I become his slave, when I can rule? Therefore come fire, come sword! Harness your horses, fill the plains with chariots, for I will not give up my tyranny to him. For if we must do wrong, to do so for tyranny ⁵²⁵ is the fairest cause, but in all else piety should be our aim. Chorus Leader ⁵²⁶ One should not speak well on deeds that are not good; for that is not good, but bitter to justice. Jocasta ⁵²⁸ Eteocles, my child, it is not all evil that attends old age; but experience ⁵³⁰ has something to say wiser than youth. Why, my son, do you so long for Ambition, that worst of deities? Oh, do not; the goddess is unjust; many are the homes and cities once prosperous that she has entered and left, to the ruin of her worshippers; ⁵³⁵ and she is the one you are mad for. It is better, my son, to honor Equality, who always joins friend to friend, city to city, allies to allies; for Equality is naturally lasting among men; but the less is always in opposition to the greater, ⁵⁴⁰ and begins the dawn of hatred. For it is Equality that has set up for man measures and divisions of weights, and has determined numbers; night’s sightless eye, and radiant sun proceed upon their yearly course on equal terms, ⁵⁴⁵ and neither of them is envious when it has to yield. Though both sun and night are servants for mortals, you will not be content with your fair share of your heritage and give the same to him? Then where is justice? ⁵⁴⁹ Why do you honor to excess tyranny, a prosperous injustice, ⁵⁵⁰ why do you think so much of it? Admiring glances are to be prized? No, that is an empty pleasure. Or do you want to have many troubles from the many riches in your house? What advantage is it? The name only; for the wise find what suffices to be enough. ⁵⁵⁵ Mortals indeed have no possessions of their own; we hold the management of the gods’ property; and when they will, they take it back again. Prosperity is not secure, but as transient as the day. ⁵⁵⁹ Come, suppose I put before you two alternatives, and ask you ⁵⁶⁰ whether you wish to rule or save your city? Will you say you wish to rule? ⁵⁶² Again, if this man conquers you and his Argive warriors take the army of Cadmus, you will see this city of Thebes conquered, and you will see many captured maiden ⁵⁶⁵ brutally dishonored by men of the enemy. Then that wealth you seek to have will become grievous to Thebes ; but still ambition fills you. ¹⁰⁹⁰ After Creon’s son, who gave up his life for his country, had taken his stand on the turret’s top and plunged a dark-hilted sword through his throat to save this land, your son told off seven companies with their captains to the seven gates to keep watch on the Argive warriors, ¹⁰⁹⁵ and stationed cavalry to cover cavalry, and infantry to support infantry, so that assistance might be close at hand for any weak point in the walls. Then from our lofty towers we saw the Argive army with their white shields leaving ¹¹⁰⁰ Teumesus, and, when near the trench, they charged up to our Theban city at a run. In one loud burst from their ranks and from our walls rang out the battle-cry and trumpet-call. ¹¹⁰⁴ First to the Neitian gate, Parthenopaeus, son of the huntress, ¹¹⁰⁵ led a company bristling with thick rows of shields, and he had his own device in the centre of his shield: Atalanta slaying the Aetolian boar with an arrow shot from far. To the gates of Proetu ¹¹¹⁰ came the prophet Amphiaraus, bringing the victims on a chariot; he had no boastful sign, but weapons chastely plain. ¹¹¹³ Next lord Hippomedon came marching to the Ogygian gates with this device in the middle of his shield: ¹¹¹⁵ Argus the all-seeing dappled with eyes on the watch, some open with the rising stars, others hiding when they set, as could be seen after he was slain. ¹¹¹⁹ At the Homoloian gates Tydeus had his post, ¹¹²⁰ a lion’s skin with shaggy mane upon his shield, while the Titan Prometheus bore a torch in his right hand, to fire the town. ¹¹²³ Your own Polyneices led the battle against the Fountain gate; upon his shield for a device ¹¹²⁵ were the colts of Potniae galloping at frantic speed, revolving by some clever contrivance on pivots by the handle, so as to appear distraught. ¹¹²⁸ At Electra’s gate Capaneus brought up his company, bold as Ares for the battle; ¹¹³⁰ this device his shield bore upon its iron back: an earth-born giant carrying on his shoulders a whole city which he had wrenched from its base, a hint to us of the fate in store for Thebes . ¹¹³⁴ Adrastus was at the seventh gate; ¹¹³⁵ a hundred vipers engraved on his shield, as he bore on his left arm the hydra the boast of Argos , and serpents were carrying off in their jaws the sons of Thebes from within our very walls. Now I was able to see each of them, ¹¹⁴⁰ as I carried the watch-word along to the leaders of our companies. ¹¹⁴¹ To begin with, we fought with bows and thonged javelins, with slings that shoot from far and crashing stones; and as we were conquering, Tydeus and your son suddenly cried aloud: ¹¹⁴⁵ You sons of Danaus, before you are torn to pieces by their attack, why delay to fall upon the gates with all your might, light-armed and cavalry and charioteers? No loitering then, soon as they heard that call; and many fell with bloody head, ¹¹⁵⁰ and many of us you could have seen thrown to the earth like tumblers before the walls, breathing their last, bedewing the dry ground with streams of blood. ¹¹⁵³ Then Atalanta’s son, who was not an Argive but an Arcadian, hurling himself like a hurricane at the gates, called for ¹¹⁵⁵ fire and picks to raze the town; but Periclymenus, son of the ocean-god, stayed his wild career, heaving on his head a wagon-load of stone, the coping from the battlements; and it shattered his head with yellow hair and ¹¹⁶⁰ crashed through the seams of the skull, dabbling with blood his fresh cheek; and he will never go back alive to his mother with her lovely bow, the maid of Maenalus. ¹¹⁶³ Your son then, seeing these gates secure, went on to the next, and I followed him. ¹¹⁶⁵ I saw Tydeus and his thick rows of targeteers hurling their Aetolian spears into the opening at the top of the turrets, so that our men fled and left the battlements; but your son rallied them once more, as a huntsman cheers his hounds, ¹¹⁷⁰ and stationed them at the towers again. And then we hastened to other gates, after stopping the affliction there. As for the madness of Capaneus, how can I describe it? He was going about with a long scaling-ladder, and boasting ¹¹⁷⁵ that even the holy fire of Zeus would not hold him back from giving the city to utter destruction. And even as he spoke, he climbed up beneath the hail of stones, crouched under the shelter of his shield, rung by smooth rung going up the ladder. ¹¹⁸⁰ But, just as he was scaling the parapet of the wall, Zeus smote him with a thunderbolt; the earth re-echoed, and fear seized everyone; for from the ladder his limbs were slung far apart, his head toward Olympus , his blood toward earth, ¹¹⁸⁵ while his legs and arms went spinning round like Ixion’s wheel he was hurled, spinnning; his burning corpse fell to the ground. ¹¹⁸⁷ But when Adrastus saw that Zeus was hostile to his army, he drew the Argive troops outside the trench. Meanwhile our armed cavalry, seeing the lucky omen of Zeus before us, ¹¹⁹⁰ were driving forth their chariots, and the armed men charged with spears into the middle of the Argives, and all troubles happened at once: men were dying, hurled headlong from chariots, wheels flew off, axles crashed together, ¹¹⁹⁵ while the dead were heaped up on the dead. So for to-day we have prevented destruction of the towers of our land; but if this land will be fortunate for the future, that rests with the gods; for even now it owes its safety to some deity. Chorus Leader ¹⁴⁸⁹ 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, ¹⁵⁷⁹ a murderous libation of blood already cold, owed to Hades, poured out by Ares. Then, taking from the dead a sword of hammered bronze, she plunged it in her flesh, and in sorrow for her sons fell with her arms around them. So the god who fulfills these sorrows has brought them all together on this day, ¹⁵⁸⁰ father, for our house. Chorus Leader ' None

30. Euripides, Rhesus, 38, 94, 208-209, 679, 687-688, 690-691, 763-769, 780-789, 941-945, 970-973 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anxiety dreams and nightmares, Greek Tragedy • Dreams and visions, examples, Tragedy • Ritual, in tragedy • costume, tragedy • deception, and tragedy • games, in tragedy • playwrights, tragedy (fifth century), Euphorion, son of Aeschylus • playwrights, tragedy (fourth century), Astydamas II • playwrights, tragedy (fourth century), Hector • scholars/scholarship, ancient and Byzantine (on tragedy), Aristophanes of Byzantium • scholars/scholarship, ancient and Byzantine (on tragedy), Asclepiades of Tragilus • tragedy • tragedy, Longus’ reception of • tragedy, abstinence • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 41; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 634; Hesk (2000), Deception and Democracy in Classical Athens, 285; Hubbard (2014), A Companion to Greek and Roman Sexualities, 171; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 178, 181, 186; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 33, 71, 73, 77, 85; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 383, 385

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38 κινεῖς στρατιάν. τί θροεῖς; τί σε φῶ' "⁹⁴ τί τοῦδ' ἂν εἴποις ἀσφαλὲς τεκμήριον;" ⁶⁷⁹ — κλῶπες οἵτινες κατ' ὄρφνην τόνδε κινοῦσι στρατόν." ⁶⁸⁷ ἴσχε πᾶς τις. οὐ μὲν οὖν. ἆ: φίλιον ἄνδρα μὴ θένῃς. ⁶⁸⁸ καὶ τί δὴ τὸ σῆμα; Φοῖβος. ἔμαθον: ἴσχε πᾶς δόρυ.' "⁶⁹⁰ ἕρπω πᾶς κατ' ἴχνος αὐτῶν. ἢ βοὴν ἐγερτέον;" '⁶⁹¹ ἀλλὰ συμμάχους ταράσσειν δεινὸν ἐκ νυκτῶν φόβῳ. ⁷⁶³ ξύνθημα λέξας, ηὕδομεν πεδοστιβεῖ' "⁷⁶⁴ κόπῳ δαμέντες, οὐδ' ἐφρουρεῖτο στρατὸς" "⁷⁶⁵ φυλακαῖσι νυκτέροισιν, οὐδ' ἐν τάξεσιν" "⁷⁶⁶ ἔκειτο τεύχη, πλῆκτρά τ' οὐκ ἐπὶ ζυγοῖς" "⁷⁶⁷ ἵππων καθήρμοσθ', ὡς ἄναξ ἐπεύθετο" '⁷⁶⁸ κρατοῦντας ὑμᾶς κἀφεδρεύοντας νεῶν' "⁷⁶⁹ πρύμναισι: φαύλως δ' ηὕδομεν πεπτωκότες." "⁷⁸⁰ καί μοι καθ' ὕπνον δόξα τις παρίσταται:" '⁷⁸¹ ἵππους γὰρ ἃς ἔθρεψα κἀδιφρηλάτουν ⁷⁸² ̔Ρήσῳ παρεστώς, εἶδον, ὡς ὄναρ δοκῶν, ⁷⁸³ λύκους ἐπεμβεβῶτας ἑδραίαν ῥάχιν:' "⁷⁸⁴ θείνοντε δ' οὐρᾷ πωλικῆς ῥινοῦ τρίχα" "⁷⁸⁵ ἤλαυνον, αἳ δ' ἔρρεγκον ἐξ ἀντηρίδων" '⁷⁸⁶ θυμὸν πνέουσαι κἀνεχαίτιζον φόβῳ.' "⁷⁸⁷ ἐγὼ δ' ἀμύνων θῆρας ἐξεγείρομαι" '⁷⁸⁸ πώλοισιν: ἔννυχος γὰρ ἐξώρμα φόβος.' "⁷⁸⁹ κλύω δ' ἐπάρας κρᾶτα μυχθισμὸν νεκρῶν." "⁹⁴¹ καίτοι πόλιν σὴν σύγγονοι πρεσβεύομεν ⁹⁴² Μοῦσαι μάλιστα κἀπιχρώμεθα χθονί, ⁹⁴³ μυστηρίων τε τῶν ἀπορρήτων φανὰς ⁹⁴⁴ ἔδειξεν ̓Ορφεύς, αὐτανέψιος νεκροῦ' "⁹⁴⁵ τοῦδ' ὃν κατακτείνεις σύ: Μουσαῖόν τε, σὸν" "⁹⁷⁰ κρυπτὸς δ' ἐν ἄντροις τῆς ὑπαργύρου χθονὸς" '⁹⁷¹ ἀνθρωποδαίμων κείσεται βλέπων φάος, ⁹⁷² Βάκχου προφήτης ὥστε Παγγαίου πέτραν ⁹⁷³ ᾤκησε, σεμνὸς τοῖσιν εἰδόσιν θεός.' ' None

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38 Hath caught you. Speak, if speak ye can. ⁹⁴ How know’st thou?—Have we proof that it is flight? HECTOR. ⁶⁷⁹ Rascal thieves, the sort that crawl ⁶⁸⁷ Hold back all! VOICES. ⁶⁸⁸ Then give the watchword! ODYSSEUS. ⁶⁹⁰ off every one upon their track! A MAN. ⁶⁹¹ No; ⁷⁶³ And told the watchword, down we lay, oppressed ⁷⁶⁴ With weariness of that long march, and slept ⁷⁶⁵ Just as we fell. No further watch was kept, ⁷⁶⁶ Our arms not laid beside us; by the horse ⁷⁶⁷ No yoke nor harness ordered. Hector’s force ⁷⁶⁸ Had victory, so my master heard, and lay ⁷⁶⁹ Secure, just waiting for the dawn of day ⁷⁸⁰ I said no more but turned and presently ⁷⁸¹ I seemed to see the horses—mine own team ⁷⁸² I had trained long since and drove at Rhesus’ side— ⁷⁸³ But wolves were on their backs, wolves, couched astride, ⁷⁸⁴ Who drove and scourged; I saw the horses rear ⁷⁸⁵ And stagger with wide nostrils, stiff with fear, ⁷⁸⁶ And, starting up to drive the beasts away, ⁷⁸⁷ I woke.—A terror of great darkness lay ⁷⁸⁸ About me, but I lifted up my head ⁷⁸⁹ And listened. There was moaning, like the dead ⁹⁴¹ Is hid from me! Yet ever on thy land ⁹⁴² The Muse hath smiled; we gave it praise above ⁹⁴³ The light of thy great Mysteries was shed ⁹⁴⁴ By Orpheus, very cousin of this dead ⁹⁴⁵ Whom thou hast slain; and thine high citizen ⁹⁷⁰ Alone for ever, in a caverned place ⁹⁷¹ A Man yet Spirit, he shall live in light: ⁹⁷² As under far Pangaion Orpheus lies, ⁹⁷³ Priest of great light and worshipped of the wise.' ' None

31. Euripides, Suppliant Women, 399-563, 671, 925-927, 980-1113, 1187-1232 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amphiaraos, in Athenian tragedy • Athens and Argos (in tragedy) • Statius, and Greek tragedy • Tragedy, and law • alliance with Argos (tragedy) • alliance with Athens (tragedy) • catalogues, see also lists\n, (in) tragedy • deception, and tragedy • democracy, in tragedy • dramatic festivals, subversive nature of tragedy • motifs, in postclassical tragedy, burial of the dead • tragedy • tragedy as source of sacrificial rituals • tragedy, choruses of

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 206, 207, 208, 209; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 77; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 184, 185, 187, 206, 212; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 44; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 375, 388, 390; Hesk (2000), Deception and Democracy in Classical Athens, 283; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 318, 319, 320; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 288, 291, 292; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 60, 139; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 206, 207, 208, 209; Wilding (2022), Reinventing the Amphiareion at Oropos, 35

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399 τίς γῆς τύραννος; πρὸς τίν' ἀγγεῖλαί με χρὴ" '⁴⁰⁰ λόγους Κρέοντος, ὃς κρατεῖ Κάδμου χθονὸς' "⁴⁰¹ ̓Ετεοκλέους θανόντος ἀμφ' ἑπταστόμους" '⁴⁰² πύλας ἀδελφῇ χειρὶ Πολυνείκους ὕπο; ⁴⁰³ πρῶτον μὲν ἤρξω τοῦ λόγου ψευδῶς, ξένε,' "⁴⁰⁴ ζητῶν τύραννον ἐνθάδ': οὐ γὰρ ἄρχεται" "⁴⁰⁵ ἑνὸς πρὸς ἀνδρός, ἀλλ' ἐλευθέρα πόλις." "⁴⁰⁶ δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει" '⁴⁰⁷ ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς ⁴⁰⁸ τὸ πλεῖστον, ἀλλὰ χὡ πένης ἔχων ἴσον.' "⁴⁰⁹ ἓν μὲν τόδ' ἡμῖν ὥσπερ ἐν πεσσοῖς δίδως" "⁴¹⁰ κρεῖσσον: πόλις γὰρ ἧς ἐγὼ πάρειμ' ἄπο" '⁴¹¹ ἑνὸς πρὸς ἀνδρός, οὐκ ὄχλῳ κρατύνεται:' "⁴¹² οὐδ' ἔστιν αὐτὴν ὅστις ἐκχαυνῶν λόγοις" "⁴¹³ πρὸς κέρδος ἴδιον ἄλλοτ' ἄλλοσε στρέφει," "⁴¹⁴ τὸ δ' αὐτίχ' ἡδὺς καὶ διδοὺς πολλὴν χάριν," "⁴¹⁵ ἐσαῦθις ἔβλαψ', εἶτα διαβολαῖς νέαις" "⁴¹⁶ κλέψας τὰ πρόσθε σφάλματ' ἐξέδυ δίκης." '⁴¹⁷ ἄλλως τε πῶς ἂν μὴ διορθεύων λόγους' "⁴¹⁸ ὀρθῶς δύναιτ' ἂν δῆμος εὐθύνειν πόλιν;" '⁴¹⁹ ὁ γὰρ χρόνος μάθησιν ἀντὶ τοῦ τάχους' "⁴²⁰ κρείσσω δίδωσι. γαπόνος δ' ἀνὴρ πένης," '⁴²¹ εἰ καὶ γένοιτο μὴ ἀμαθής, ἔργων ὕπο' "⁴²² οὐκ ἂν δύναιτο πρὸς τὰ κοίν' ἀποβλέπειν." '⁴²³ ἦ δὴ νοσῶδες τοῦτο τοῖς ἀμείνοσιν,' "⁴²⁴ ὅταν πονηρὸς ἀξίωμ' ἀνὴρ ἔχῃ" '⁴²⁵ γλώσσῃ κατασχὼν δῆμον, οὐδὲν ὢν τὸ πρίν.' "⁴²⁶ κομψός γ' ὁ κῆρυξ καὶ παρεργάτης λόγων." "⁴²⁷ ἐπεὶ δ' ἀγῶνα καὶ σὺ τόνδ' ἠγωνίσω," "⁴²⁸ ἄκου': ἅμιλλαν γὰρ σὺ προύθηκας λόγων." '⁴²⁹ οὐδὲν τυράννου δυσμενέστερον πόλει, ⁴³⁰ ὅπου τὸ μὲν πρώτιστον οὐκ εἰσὶν νόμοι' "⁴³¹ κοινοί, κρατεῖ δ' εἷς τὸν νόμον κεκτημένος" "⁴³² αὐτὸς παρ' αὑτῷ: καὶ τόδ' οὐκέτ' ἔστ' ἴσον." "⁴³³ γεγραμμένων δὲ τῶν νόμων ὅ τ' ἀσθενὴς" '⁴³⁴ ὁ πλούσιός τε τὴν δίκην ἴσην ἔχει,' "⁴³⁵ ἔστιν δ' ἐνισπεῖν τοῖσιν ἀσθενεστέροις" "⁴³⁶ τὸν εὐτυχοῦντα ταὔθ', ὅταν κλύῃ κακῶς," "⁴³⁷ νικᾷ δ' ὁ μείων τὸν μέγαν δίκαι' ἔχων." "⁴³⁸ τοὐλεύθερον δ' ἐκεῖνο: Τίς θέλει πόλει" "⁴³⁹ χρηστόν τι βούλευμ' ἐς μέσον φέρειν ἔχων;" "⁴⁴⁰ καὶ ταῦθ' ὁ χρῄζων λαμπρός ἐσθ', ὁ μὴ θέλων" "⁴⁴¹ σιγᾷ. τί τούτων ἔστ' ἰσαίτερον πόλει;" '⁴⁴² καὶ μὴν ὅπου γε δῆμος αὐθέντης χθονός, ⁴⁴³ ὑποῦσιν ἀστοῖς ἥδεται νεανίαις: ⁴⁴⁴ ἀνὴρ δὲ βασιλεὺς ἐχθρὸν ἡγεῖται τόδε,' "⁴⁴⁵ καὶ τοὺς ἀρίστους οὕς τ' ἂν ἡγῆται φρονεῖν" '⁴⁴⁶ κτείνει, δεδοικὼς τῆς τυραννίδος πέρι.' "⁴⁴⁷ πῶς οὖν ἔτ' ἂν γένοιτ' ἂν ἰσχυρὰ πόλις," '⁴⁴⁸ ὅταν τις ὡς λειμῶνος ἠρινοῦ στάχυν ⁴⁴⁹ τόλμας ἀφαιρῇ κἀπολωτίζῃ νέους; ⁴⁵⁰ κτᾶσθαι δὲ πλοῦτον καὶ βίον τί δεῖ τέκνοις' "⁴⁵¹ ὡς τῷ τυράννῳ πλείον' ἐκμοχθῇ βίον;" '⁴⁵² ἢ παρθενεύειν παῖδας ἐν δόμοις καλῶς, ⁴⁵³ τερπνὰς τυράννοις ἡδονάς, ὅταν θέλῃ,' "⁴⁵⁴ δάκρυα δ' ἑτοιμάζουσι; μὴ ζῴην ἔτι," '⁴⁵⁵ εἰ τἀμὰ τέκνα πρὸς βίαν νυμφεύσεται. ⁴⁵⁶ καὶ ταῦτα μὲν δὴ πρὸς τὰ σὰ ἐξηκόντισα. ⁴⁵⁷ ἥκεις δὲ δὴ τί τῆσδε γῆς κεχρημένος;' "⁴⁵⁸ κλαίων γ' ἂν ἦλθες, εἴ σε μὴ '†πεμψεν πόλις," '⁴⁵⁹ περισσὰ φωνῶν: τὸν γὰρ ἄγγελον χρεὼν' "⁴⁶⁰ λέξανθ' ὅς' ἂν τάξῃ τις ὡς τάχος πάλιν" "⁴⁶¹ χωρεῖν. τὸ λοιπὸν δ' εἰς ἐμὴν πόλιν Κρέων" "⁴⁶² ἧσσον λάλον σου πεμπέτω τιν' ἄγγελον." '⁴⁶³ φεῦ φεῦ: κακοῖσιν ὡς ὅταν δαίμων διδῷ' "⁴⁶⁴ καλῶς, ὑβρίζους' ὡς ἀεὶ πράξοντες εὖ." "⁴⁶⁵ λέγοιμ' ἂν ἤδη. τῶν μὲν ἠγωνισμένων" "⁴⁶⁶ σοὶ μὲν δοκείτω ταῦτ', ἐμοὶ δὲ τἀντία." "⁴⁶⁷ ἐγὼ δ' ἀπαυδῶ πᾶς τε Καδμεῖος λεὼς" '⁴⁶⁸ ̓́Αδραστον ἐς γῆν τήνδε μὴ παριέναι:' "⁴⁶⁹ εἰ δ' ἔστιν ἐν γῇ, πρὶν θεοῦ δῦναι σέλας," '⁴⁷⁰ λύσαντα σεμνὰ στεμμάτων μυστήρια' "⁴⁷¹ τῆσδ' ἐξελαύνειν, μηδ' ἀναιρεῖσθαι νεκροὺς" "⁴⁷² βίᾳ, προσήκοντ' οὐδὲν ̓Αργείων πόλει." '⁴⁷³ κἂν μὲν πίθῃ μοι, κυμάτων ἄτερ πόλιν ⁴⁷⁴ σὴν ναυστολήσεις: εἰ δὲ μή, πολὺς κλύδων' "⁴⁷⁵ ἡμῖν τε καὶ σοὶ συμμάχοις τ' ἔσται δορός." '⁴⁷⁶ σκέψαι δέ, καὶ μὴ τοῖς ἐμοῖς θυμούμενος ⁴⁷⁷ λόγοισιν, ὡς δὴ πόλιν ἐλευθέραν ἔχων,' "⁴⁷⁸ σφριγῶντ' ἀμείψῃ μῦθον ἐκ βραχιόνων:" "⁴⁷⁹ ἐλπὶς γάρ ἐστ' ἄπιστον, ἣ πολλὰς πόλεις" "⁴⁸⁰ συνῆψ', ἄγουσα θυμὸν εἰς ὑπερβολάς." '⁴⁸¹ ὅταν γὰρ ἔλθῃ πόλεμος ἐς ψῆφον λεώ,' "⁴⁸² οὐδεὶς ἔθ' αὑτοῦ θάνατον ἐκλογίζεται," "⁴⁸³ τὸ δυστυχὲς δὲ τοῦτ' ἐς ἄλλον ἐκτρέπει:" "⁴⁸⁴ εἰ δ' ἦν παρ' ὄμμα θάνατος ἐν ψήφου φορᾷ," "⁴⁸⁵ οὐκ ἄν ποθ' ̔Ελλὰς δοριμανὴς ἀπώλλυτο." '⁴⁸⁶ καίτοι δυοῖν γε πάντες ἄνθρωποι λόγοιν' "⁴⁸⁷ τὸν κρείσσον' ἴσμεν, καὶ τὰ χρηστὰ καὶ κακά," '⁴⁸⁸ ὅσῳ τε πολέμου κρεῖσσον εἰρήνη βροτοῖς: ⁴⁸⁹ ἣ πρῶτα μὲν Μούσαισι προσφιλεστάτη,' "⁴⁹⁰ Ποιναῖσι δ' ἐχθρά, τέρπεται δ' εὐπαιδίᾳ," "⁴⁹¹ χαίρει δὲ πλούτῳ. ταῦτ' ἀφέντες οἱ κακοὶ" '⁴⁹² πολέμους ἀναιρούμεσθα καὶ τὸν ἥσσονα' "⁴⁹³ δουλούμεθ', ἄνδρες ἄνδρα καὶ πόλις πόλιν." "⁴⁹⁴ σὺ δ' ἄνδρας ἐχθροὺς καὶ θανόντας ὠφελεῖς," "⁴⁹⁵ θάπτων κομίζων θ' ὕβρις οὓς ἀπώλεσεν;" "⁴⁹⁶ οὔ τἄρ' ἔτ' ὀρθῶς Καπανέως κεραύνιον" '⁴⁹⁷ δέμας καπνοῦται, κλιμάκων ὀρθοστάτας ⁴⁹⁸ ὃς προσβαλὼν πύλῃσιν ὤμοσεν πόλιν ⁴⁹⁹ πέρσειν θεοῦ θέλοντος ἤν τε μὴ θέλῃ;' "⁵⁰⁰ οὐδ' ἥρπασεν χάρυβδις οἰωνοσκόπον," '⁵⁰¹ τέθριππον ἅρμα περιβαλοῦσα χάσματι, ⁵⁰² ἄλλοι τε κεῖνται πρὸς πύλαις λοχαγέται ⁵⁰³ πέτροις καταξανθέντες ὀστέων ῥαφάς; ⁵⁰⁴ ἤ νυν φρονεῖν ἄμεινον ἐξαύχει Διός, ⁵⁰⁵ ἢ θεοὺς δικαίως τοὺς κακοὺς ἀπολλύναι. ⁵⁰⁶ φιλεῖν μὲν οὖν χρὴ τοὺς σοφοὺς πρῶτον τέκνα,' "⁵⁰⁷ ἔπειτα τοκέας πατρίδα θ', ἣν αὔξειν χρεὼν" '⁵⁰⁸ καὶ μὴ κατᾶξαι. σφαλερὸν ἡγεμὼν θρασύς: ⁵⁰⁹ νεώς τε ναύτης ἥσυχος, καιρῷ σοφός.' "⁵¹⁰ καὶ τοῦτ' ἐμοὶ τἀνδρεῖον, ἡ προμηθία." '⁵¹¹ ἐξαρκέσας ἦν Ζεὺς ὁ τιμωρούμενος,' "⁵¹² ὑμᾶς δ' ὑβρίζειν οὐκ ἐχρῆν τοιάνδ' ὕβριν." "⁵¹³ ὦ παγκάκιστε — σῖγ', ̓́Αδραστ', ἔχε στόμα," "⁵¹⁴ καὶ μὴ 'πίπροσθεν τῶν ἐμῶν τοὺς σοὺς λόγους" '⁵¹⁵ θῇς: οὐ γὰρ ἥκει πρὸς σὲ κηρύσσων ὅδε,' "⁵¹⁶ ἀλλ' ὡς ἔμ': ἡμᾶς κἀποκρίνασθαι χρεών." "⁵¹⁷ καὶ πρῶτα μέν σε πρὸς τὰ πρῶτ' ἀμείψομαι." "⁵¹⁸ οὐκ οἶδ' ἐγὼ Κρέοντα δεσπόζοντ' ἐμοῦ" "⁵¹⁹ οὐδὲ σθένοντα μεῖζον, ὥστ' ἀναγκάσαι" "⁵²⁰ δρᾶν τὰς ̓Αθήνας ταῦτ': ἄνω γὰρ ἂν ῥέοι" "⁵²¹ τὰ πράγμαθ' οὕτως, εἰ 'πιταξόμεσθα δή." '⁵²² πόλεμον δὲ τοῦτον οὐκ ἐγὼ καθίσταμαι,' "⁵²³ ὃς οὐδὲ σὺν τοῖσδ' ἦλθον ἐς Κάδμου χθόνα:" '⁵²⁴ νεκροὺς δὲ τοὺς θανόντας, οὐ βλάπτων πόλιν' "⁵²⁵ οὐδ' ἀνδροκμῆτας προσφέρων ἀγωνίας," '⁵²⁶ θάψαι δικαιῶ, τὸν Πανελλήνων νόμον ⁵²⁷ σῴζων. τί τούτων ἐστὶν οὐ καλῶς ἔχον;' "⁵²⁸ εἰ γάρ τι καὶ πεπόνθατ' ̓Αργείων ὕπο," '⁵²⁹ τεθνᾶσιν, ἠμύνασθε πολεμίους καλῶς,' "⁵³⁰ αἰσχρῶς δ' ἐκείνοις, χἡ δίκη διοίχεται." "⁵³¹ ἐάσατ' ἤδη γῇ καλυφθῆναι νεκρούς," "⁵³² ὅθεν δ' ἕκαστον ἐς τὸ φῶς ἀφίκετο," "⁵³³ ἐνταῦθ' ἀπελθεῖν, πνεῦμα μὲν πρὸς αἰθέρα," "⁵³⁴ τὸ σῶμα δ' ἐς γῆν: οὔτι γὰρ κεκτήμεθα" '⁵³⁵ ἡμέτερον αὐτὸ πλὴν ἐνοικῆσαι βίον, ⁵³⁶ κἄπειτα τὴν θρέψασαν αὐτὸ δεῖ λαβεῖν. ⁵³⁷ δοκεῖς κακουργεῖν ̓́Αργος οὐ θάπτων νεκρούς; ⁵³⁸ ἥκιστα: πάσης ̔Ελλάδος κοινὸν τόδε, ⁵³⁹ εἰ τοὺς θανόντας νοσφίσας ὧν χρῆν λαχεῖν ⁵⁴⁰ ἀτάφους τις ἕξει: δειλίαν γὰρ ἐσφέρει ⁵⁴¹ τοῖς ἀλκίμοισιν οὗτος ἢν τεθῇ νόμος.' "⁵⁴² κἀμοὶ μὲν ἦλθες δείν' ἀπειλήσων ἔπη," "⁵⁴³ νεκροὺς δὲ ταρβεῖτ', εἰ κρυβήσονται χθονί;" '⁵⁴⁴ τί μὴ γένηται; μὴ κατασκάψωσι γῆν' "⁵⁴⁵ ταφέντες ὑμῶν; ἢ τέκν' ἐν μυχῷ χθονὸς" '⁵⁴⁶ φύσωσιν, ἐξ ὧν εἶσί τις τιμωρία; ⁵⁴⁷ σκαιόν γε τἀνάλωμα τῆς γλώσσης τόδε, ⁵⁴⁸ φόβους πονηροὺς καὶ κενοὺς δεδοικέναι.' "⁵⁴⁹ ἀλλ', ὦ μάταιοι, γνῶτε τἀνθρώπων κακά:" "⁵⁵⁰ παλαίσμαθ' ἡμῶν ὁ βίος: εὐτυχοῦσι δὲ" "⁵⁵¹ οἳ μὲν τάχ', οἳ δ' ἐσαῦθις, οἳ δ' ἤδη βροτῶν," "⁵⁵² τρυφᾷ δ' ὁ δαίμων: πρός τε γὰρ τοῦ δυστυχοῦς," '⁵⁵³ ὡς εὐτυχήσῃ, τίμιος γεραίρεται,' "⁵⁵⁴ ὅ τ' ὄλβιός νιν πνεῦμα δειμαίνων λιπεῖν" '⁵⁵⁵ ὑψηλὸν αἴρει. γνόντας οὖν χρεὼν τάδε ⁵⁵⁶ ἀδικουμένους τε μέτρια μὴ θυμῷ φέρειν' "⁵⁵⁷ ἀδικεῖν τε τοιαῦθ' οἷα μὴ βλάψαι πόλιν." '⁵⁵⁸ πῶς οὖν ἂν εἴη; τοὺς ὀλωλότας νεκροὺς ⁵⁵⁹ θάψαι δὸς ἡμῖν τοῖς θέλουσιν εὐσεβεῖν.' "⁵⁶⁰ ἢ δῆλα τἀνθένδ': εἶμι καὶ θάψω βίᾳ." "⁵⁶¹ οὐ γάρ ποτ' εἰς ̔́Ελληνας ἐξοισθήσεται" "⁵⁶² ὡς εἰς ἔμ' ἐλθὼν καὶ πόλιν Πανδίονος" '⁵⁶³ νόμος παλαιὸς δαιμόνων διεφθάρη. ⁶⁷¹ θάψαι θέλοντες, τὸν Πανελλήνων νόμον ⁹²⁵ καὶ μὴν τὸν Οἰκλέους γε γενναῖον τόκον' "⁹²⁶ θεοὶ ζῶντ' ἀναρπάσαντες ἐς μυχοὺς χθονὸς" '⁹²⁷ αὐτοῖς τεθρίπποις εὐλογοῦσιν ἐμφανῶς:' "⁹⁸⁰ καὶ μὴν θαλάμας τάσδ' ἐσορῶ δὴ" "⁹⁸¹ Καπανέως ἤδη τύμβον θ' ἱερὸν" "⁹⁸² μελάθρων τ' ἐκτὸς" '⁹⁸³ Θησέως ἀναθήματα νεκροῖς,' "⁹⁸⁴ κλεινήν τ' ἄλοχον τοῦ καπφθιμένου" '⁹⁸⁵ τοῦδε κεραυνῷ πέλας Εὐάδνην, ⁹⁸⁶ ἣν ̓͂Ιφις ἄναξ παῖδα φυτεύει.' "⁹⁸⁷ τί ποτ' αἰθερίαν ἕστηκε πέτραν," '⁹⁸⁸ ἣ τῶνδε δόμων ὑπερακρίζει,' "⁹⁸⁹ τήνδ' ἐμβαίνουσα κέλευθον;" "⁹⁹⁰ τί φέγγος, τίν' αἴγλαν" "⁹⁹¹ ἐδίφρευε τόθ' ἅλιος" "⁹⁹² σελάνα τε κατ' αἰθέρα," "⁹⁹³ †λαμπάδ' ἵν' ὠκυθόαι νύμφαι†," "⁹⁹⁴ ἱππεύουσι δι' ὀρφναίας," '⁹⁹⁵ ἁνίκα γάμων γάμων ⁹⁹⁶ τῶν ἐμῶν πόλις ̓́Αργους ⁹⁹⁷ ἀοιδάς, εὐδαιμονίας, ⁹⁹⁸ ἐπύργωσε καὶ γαμέτα ⁹⁹⁹ χαλκεοτευχοῦς, αἰαῖ, Καπανέως.' "¹⁰⁰⁰ πρός ς' ἔβαν δρομὰς ἐξ ἐμῶν"¹⁰⁰¹ οἴκων ἐκβακχευσαμένα, ¹⁰⁰² πυρᾶς φῶς τάφον τε ¹⁰⁰³ βατεύσουσα τὸν αὐτόν,' "¹⁰⁰⁴ ἐς ̔́Αιδαν καταλύσους' ἔμμοχθον" '¹⁰⁰⁵ βίοτον αἰῶνός τε πόνους: ¹⁰⁰⁶ ἥδιστος γάρ τοι θάνατος ¹⁰⁰⁷ συνθνῄσκειν θνῄσκουσι φίλοις, ¹⁰⁰⁸ εἰ δαίμων τάδε κραίνοι.' "¹⁰⁰⁹ καὶ μὴν ὁρᾷς τήνδ' ἧς ἐφέστηκας πέλας" "¹⁰¹⁰ πυράν, Διὸς θησαυρόν, ἔνθ' ἔνεστι σὸς" '¹⁰¹¹ πόσις δαμασθεὶς λαμπάσιν κεραυνίοις. ¹⁰¹² ὁρῶ δὴ τελευτάν,' "¹⁰¹³ ἵν' ἕστακα: τύχα δέ μοι" '¹⁰¹⁴ ξυνάπτοι ποδός: ἀλλὰ τᾶς ¹⁰¹⁵ εὐκλεί̈ας χάριν ἔνθεν ὁρ-' "¹⁰¹⁶ μάσω τᾶσδ' ἀπὸ πέτρας πη-" '¹⁰¹⁷ δήσασα πυρὸς ἔσω,' "¹⁰¹⁸ σῶμά τ' αἴθοπι φλογμῷ" '¹⁰²⁰ πόσει συμμείξασα, φίλον ¹⁰²¹ χρῶτα χρωτὶ πέλας θεμένα, ¹⁰²² Φερσεφονείας ἥξω θαλάμους,' "¹⁰²³ σὲ τὸν θανόντ' οὔποτ' ἐμᾷ" '¹⁰²⁴ προδοῦσα ψυχᾷ κατὰ γᾶς. ¹⁰²⁵ ἴτω φῶς γάμοι τε:' "¹⁰²⁶ ἴθ' αἵτινες εὐναὶ" '¹⁰²⁷ δικαίων ὑμεναίων ἐν ̓́Αργει' "¹⁰²⁸ φανῶσιν τέκνοις: ὅσιος δ'" '¹⁰²⁹ ὅσιος εὐναῖος γαμέτας ¹⁰³⁰ συντηχθεὶς αὔραις ἀδόλοις' "¹⁰³¹ καὶ μὴν ὅδ' αὐτὸς σὸς πατὴρ βαίνει πέλας" '¹⁰³² γεραιὸς ̓͂Ιφις ἐς νεωτέρους λόγους, ¹⁰³³ οὓς οὐ κατειδὼς πρόσθεν ἀλγήσει κλύων.' "¹⁰³⁴ ὦ δυστάλαιναι, δυστάλας δ' ἐγὼ γέρων," "¹⁰³⁵ ἥκω διπλοῦν πένθημ' ὁμαιμόνων ἔχων," '¹⁰³⁶ τὸν μὲν θανόντα παῖδα Καδμείων δορὶ ¹⁰³⁷ ̓Ετέοκλον ἐς γῆν πατρίδα ναυσθλώσων νεκρόν,' "¹⁰³⁸ ζητῶν τ' ἐμὴν παῖδ', ἣ δόμων ἐξώπιος" '¹⁰³⁹ βέβηκε πηδήσασα Καπανέως δάμαρ, ¹⁰⁴⁰ θανεῖν ἐρῶσα σὺν πόσει. χρόνον μὲν οὖν' "¹⁰⁴¹ τὸν πρόσθ' ἐφρουρεῖτ' ἐν δόμοις: ἐπεὶ δ' ἐγὼ" '¹⁰⁴² φυλακὰς ἀνῆκα τοῖς παρεστῶσιν κακοῖς, ¹⁰⁴³ βέβηκεν. ἀλλὰ τῇδέ νιν δοξάζομεν' "¹⁰⁴⁴ μάλιστ' ἂν εἶναι: φράζετ' εἰ κατείδετε." "¹⁰⁴⁵ τί τάσδ' ἐρωτᾷς; ἥδ' ἐγὼ πέτρας ἔπι" '¹⁰⁴⁶ ὄρνις τις ὡσεὶ Καπανέως ὑπὲρ πυρᾶς ¹⁰⁴⁷ δύστηνον αἰώρημα κουφίζω, πάτερ. ¹⁰⁴⁸ τέκνον, τίς αὔρα; τίς στόλος; τίνος χάριν' "¹⁰⁴⁹ δόμων ὑπεκβᾶς' ἦλθες ἐς τήνδε χθόνα;" '¹⁰⁵⁰ ὀργὴν λάβοις ἂν τῶν ἐμῶν βουλευμάτων' "¹⁰⁵¹ κλύων: ἀκοῦσαι δ' οὔ σε βούλομαι, πάτερ." "¹⁰⁵² τί δ'; οὐ δίκαιον πατέρα τὸν σὸν εἰδέναι;" '¹⁰⁵³ κριτὴς ἂν εἴης οὐ σοφὸς γνώμης ἐμῆς. ¹⁰⁵⁴ σκευῇ δὲ τῇδε τοῦ χάριν κοσμεῖς δέμας; ¹⁰⁵⁵ θέλει τι κλεινὸν οὗτος ὁ στολμός, πάτερ.' "¹⁰⁵⁶ ὡς οὐκ ἐπ' ἀνδρὶ πένθιμος πρέπεις ὁρᾶν." '¹⁰⁵⁷ ἐς γάρ τι πρᾶγμα νεοχμὸν ἐσκευάσμεθα. ¹⁰⁵⁸ κἄπειτα τύμβῳ καὶ πυρᾷ φαίνῃ πέλας; ¹⁰⁵⁹ ἐνταῦθα γὰρ δὴ καλλίνικος ἔρχομαι. ¹⁰⁶⁰ νικῶσα νίκην τίνα; μαθεῖν χρῄζω σέθεν. ¹⁰⁶¹ πάσας γυναῖκας ἃς δέδορκεν ἥλιος. ¹⁰⁶² ἔργοις ̓Αθάνας ἢ φρενῶν εὐβουλίᾳ; ¹⁰⁶³ ἀρετῇ: πόσει γὰρ συνθανοῦσα κείσομαι.' "¹⁰⁶⁴ τί φῄς; τί τοῦτ' αἴνιγμα σημαίνεις σαθρόν;" "¹⁰⁶⁵ ᾄσσω θανόντος Καπανέως τήνδ' ἐς πυράν." '¹⁰⁶⁶ ὦ θύγατερ, οὐ μὴ μῦθον ἐς πολλοὺς ἐρεῖς.' "¹⁰⁶⁷ τοῦτ' αὐτὸ χρῄζω, πάντας ̓Αργείους μαθεῖν." "¹⁰⁶⁸ ἀλλ' οὐδέ τοί σοι πείσομαι δρώσῃ τάδε." "¹⁰⁶⁹ ὅμοιον: οὐ γὰρ μὴ κίχῃς μ' ἑλὼν χερί." '¹⁰⁷⁰ καὶ δὴ παρεῖται σῶμα — σοὶ μὲν οὐ φίλον, ¹⁰⁷¹ ἡμῖν δὲ καὶ τῷ συμπυρουμένῳ πόσει. ¹⁰⁷² ἰώ, γύναι, δεινὸν ἔργον ἐξειργάσω. ¹⁰⁷³ ἀπωλόμην δύστηνος, ̓Αργείων κόραι. ¹⁰⁷⁴ ἒ ἔ, σχέτλια τάδε παθών, ¹⁰⁷⁵ τὸ πάντολμον ἔργον ὄψῃ τάλας.' "¹⁰⁷⁶ οὐκ ἄν τιν' εὕροιτ' ἄλλον ἀθλιώτερον." '¹⁰⁷⁷ ἰὼ τάλας: ¹⁰⁷⁸ μετέλαχες τύχας Οἰδιπόδα, γέρον, ¹⁰⁷⁹ μέρος καὶ σὺ καὶ πόλις ἐμὰ τλάμων. ¹⁰⁸⁰ οἴμοι: τί δὴ βροτοῖσιν οὐκ ἔστιν τόδε, ¹⁰⁸¹ νέους δὶς εἶναι καὶ γέροντας αὖ πάλιν;' "¹⁰⁸² ἀλλ' ἐν δόμοις μὲν ἤν τι μὴ καλῶς ἔχῃ," '¹⁰⁸³ γνώμαισιν ὑστέραισιν ἐξορθούμεθα,' "¹⁰⁸⁴ αἰῶνα δ' οὐκ ἔξεστιν. εἰ δ' ἦμεν νέοι" '¹⁰⁸⁵ δὶς καὶ γέροντες, εἴ τις ἐξημάρτανε,' "¹⁰⁸⁶ διπλοῦ βίου λαχόντες ἐξωρθούμεθ' ἄν." '¹⁰⁸⁷ ἐγὼ γὰρ ἄλλους εἰσορῶν τεκνουμένους' "¹⁰⁸⁸ παίδων ἐραστὴς ἦ πόθῳ τ' ἀπωλλύμην." "¹⁰⁸⁹ †εἰ δ' ἐς τόδ' ἦλθον κἀξεπειράθην τέκνων" '¹⁰⁹⁰ οἷον στέρεσθαι πατέρα γίγνεται τέκνων,' "¹⁰⁹¹ οὐκ ἄν ποτ' ἐς τόδ' ἦλθον εἰς ὃ νῦν κακόν:†" '¹⁰⁹² ὅστις φυτεύσας καὶ νεανίαν τεκὼν ¹⁰⁹³ ἄριστον, εἶτα τοῦδε νῦν στερίσκομαι. ¹⁰⁹⁴ εἶἑν: τί δὴ χρὴ τὸν ταλαίπωρόν με δρᾶν;' "¹⁰⁹⁵ στείχειν πρὸς οἴκους; κᾆτ' ἐρημίαν ἴδω" "¹⁰⁹⁶ πολλῶν μελάθρων, ἀπορίαν τ' ἐμῷ βίῳ;" '¹⁰⁹⁷ ἢ πρὸς μέλαθρα τοῦδε Καπανέως μόλω;' "¹⁰⁹⁸ ἥδιστα πρίν γε δῆθ', ὅτ' ἦν παῖς ἥδε μοι." "¹⁰⁹⁹ ἀλλ' οὐκέτ' ἔστιν, ἥ γ' ἐμὴν γενειάδα" "¹¹⁰⁰ προσήγετ' αἰεὶ στόματι καὶ κάρα τόδε" "¹¹⁰¹ κατεῖχε χειρί: πατρὶ δ' οὐδὲν †ἥδιον†" '¹¹⁰² γέροντι θυγατρός: ἀρσένων δὲ μείζονες' "¹¹⁰³ ψυχαί, γλυκεῖαι δ' ἧσσον ἐς θωπεύματα." "¹¹⁰⁴ οὐχ ὡς τάχιστα δῆτά μ' ἄξετ' ἐς δόμους;" "¹¹⁰⁵ σκότῳ δὲ δώσετ': ἔνθ' ἀσιτίαις ἐμὸν" '¹¹⁰⁶ δέμας γεραιὸν συντακεὶς ἀποφθερῶ.' "¹¹⁰⁷ τί μ' ὠφελήσει παιδὸς ὀστέων θιγεῖν;" "¹¹⁰⁸ ὦ δυσπάλαιστον γῆρας, ὡς μισῶ ς' ἔχων," "¹¹⁰⁹ μισῶ δ' ὅσοι χρῄζουσιν ἐκτείνειν βίον," '¹¹¹⁰ βρωτοῖσι καὶ ποτοῖσι καὶ μαγεύμασι ¹¹¹¹ παρεκτρέποντες ὀχετὸν ὥστε μὴ θανεῖν: ¹¹¹² οὓς χρῆν, ἐπειδὰν μηδὲν ὠφελῶσι γῆν, ¹¹¹³ θανόντας ἔρρειν κἀκποδὼν εἶναι νέοις.' "¹¹⁸⁷ ἀλλ' ἀντὶ τῶν σῶν καὶ πόλεως μοχθημάτων" "¹¹⁸⁸ πρῶτον λάβ' ὅρκον. τόνδε δ' ὀμνύναι χρεὼν" '¹¹⁸⁹ ̓́Αδραστον: οὗτος κύριος, τύραννος ὤν, ¹¹⁹⁰ πάσης ὑπὲρ γῆς Δαναϊδῶν ὁρκωμοτεῖν.' "¹¹⁹¹ ὁ δ' ὅρκος ἔσται, μήποτ' ̓Αργείους χθόνα" "¹¹⁹² ἐς τήνδ' ἐποίσειν πολέμιον παντευχίαν," "¹¹⁹³ ἄλλων τ' ἰόντων ἐμποδὼν θήσειν δόρυ." "¹¹⁹⁴ ἢν δ' ὅρκον ἐκλιπόντες ἔλθωσιν, πάλιν" "¹¹⁹⁵ κακῶς ὀλέσθαι πρόστρεπ' ̓Αργείων χθόνα." "¹¹⁹⁶ ἐν ᾧ δὲ τέμνειν σφάγια χρή ς', ἄκουέ μου." '¹¹⁹⁷ ἔστιν τρίπους σοι χαλκόπους ἔσω δόμων,' "¹¹⁹⁸ ὃν ̓Ιλίου ποτ' ἐξαναστήσας βάθρα" "¹¹⁹⁹ σπουδὴν ἐπ' ἄλλην ̔Ηρακλῆς ὁρμώμενος" "¹²⁰⁰ στῆσαί ς' ἐφεῖτο Πυθικὴν πρὸς ἐσχάραν." '¹²⁰¹ ἐν τῷδε λαιμοὺς τρεῖς τριῶν μήλων τεμὼν ¹²⁰² ἔγγραψον ὅρκους τρίποδος ἐν κοίλῳ κύτει, ¹²⁰³ κἄπειτα σῴζειν θεῷ δὸς ᾧ Δελφῶν μέλει,' "¹²⁰⁴ μνημεῖά θ' ὅρκων μαρτύρημά θ' ̔Ελλάδι." "¹²⁰⁵ ᾗ δ' ἂν διοίξῃς σφάγια καὶ τρώσῃς φόνον" '¹²⁰⁶ ὀξύστομον μάχαιραν ἐς γαίας μυχοὺς' "¹²⁰⁷ κρύψον παρ' αὐτὰς ἑπτὰ πυρκαιὰς νεκρῶν:" "¹²⁰⁸ φόβον γὰρ αὐτοῖς, ἤν ποτ' ἔλθωσιν πόλιν," '¹²⁰⁹ δειχθεῖσα θήσει καὶ κακὸν νόστον πάλιν. ¹²¹⁰ δράσας δὲ ταῦτα πέμπε γῆς ἔξω νεκρούς.' "¹²¹¹ τεμένη δ', ἵν' αὐτῶν σώμαθ' ἡγνίσθη πυρί," "¹²¹² μέθες παρ' αὐτὴν τρίοδον ̓Ισθμίας θεοῦ:" "¹²¹³ σοὶ μὲν τάδ' εἶπον: παισὶ δ' ̓Αργείων λέγω:" "¹²¹⁴ πορθήσεθ' ἡβήσαντες ̓Ισμηνοῦ πόλιν," '¹²¹⁵ πατέρων θανόντων ἐκδικάζοντες φόνον,' "¹²¹⁶ σύ τ' ἀντὶ πατρός, Αἰγιαλεῦ, στρατηλάτης" "¹²¹⁷ νέος καταστάς, παῖς τ' ἀπ' Αἰτωλῶν μολὼν" '¹²¹⁸ Τυδέως, ὃν ὠνόμαζε Διομήδην πατήρ.' "¹²¹⁹ ἀλλ' οὐ φθάνειν χρὴ συσκιάζοντας γένυν" '¹²²⁰ καὶ χαλκοπληθῆ Δαναϊδῶν ὁρμᾶν στρατὸν ¹²²¹ ἑπτάστολον πύργωμα Καδμείων ἔπι:' "¹²²² πικροὶ γὰρ αὐτοῖς ἥξετ', ἐκτεθραμμένοι" '¹²²³ σκύμνοι λεόντων, πόλεος ἐκπορθήτορες.' "¹²²⁴ κοὐκ ἔστιν ἄλλως: ̓́Εκγονοι δ' ἀν' ̔Ελλάδα" '¹²²⁵ κληθέντες ᾠδὰς ὑστέροισι θήσετε: ¹²²⁶ τοῖον στράτευμα σὺν θεῷ πορεύσετε.' "¹²²⁷ δέσποιν' ̓Αθάνα, πείσομαι λόγοισι σοῖς:" "¹²²⁸ σὺ γάρ μ' ἀνορθοῖς, ὥστε μὴ 'ξαμαρτάνειν:" "¹²²⁹ καὶ τόνδ' ἐν ὅρκοις ζεύξομαι: μόνον σύ με" '¹²³⁰ ἐς ὀρθὸν ἵστη: σοῦ γὰρ εὐμενοῦς πόλει ¹²³¹ οὔσης τὸ λοιπὸν ἀσφαλῶς οἰκήσομεν.' "' None

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399 Who is the despot of this land? To whom must I announce ⁴⁰⁰ the message of Creon, who rules o’er the land of Cadmus, since Eteocles was slain by the hand of his brother Polynices, at the sevenfold gates of Thebes? Theseu ⁴⁰³ Sir stranger, thou hast made a false beginning to thy speech, in seeking here a despot. For this city is not ruled ⁴⁰⁵ by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald ⁴⁰⁹ Thou givest me here an advantage, as it might be in a game of draughts Possibly referring to a habit of allowing the weaker player so many moves or points. ; ⁴¹⁰ for the city, whence I come, is ruled by one man only, not by the mob; none there puffs up the citizens with specious words, and for his own advantage twists them this way or that,—one moment dear to them and lavish of his favours, ⁴¹⁵ the next a bane to all; and yet by fresh calumnies of others he hides his former failures and escapes punishment. Besides, how shall the people, if it cannot form true judgments, be able rightly to direct the state? Nay, ’tis time, not haste, that affords a better ⁴²⁰ understanding. A poor hind, granted he be not all unschooled, would still be unable from his toil to give his mind to politics. Verily Kirchhoff considers lines 423 to 425 spurious. the better sort count it no healthy sign when the worthless man obtains a reputation ⁴²⁵ by beguiling with words the populace, though aforetime he was naught. Theseu ⁴²⁶ This herald is a clever fellow, a dabbler in the art of talk. But since thou hast thus entered the lists with me, listen awhile, for ’twas thou didst challenge a discussion. Naught is more hostile to a city than a despot; ⁴³⁰ where he is, there are in the first place no laws common to all, but one man is tyrant, in whose keeping and in his alone the law resides, and in that case equality is at an end. But when the laws are written down, rich and poor alike have equal justice, ⁴³⁵ and Nauck omits lines 435, 436, as they are not given by Stobaeus in quoting the passage. it is open to the weaker to use the same language to the prosperous when he is reviled by him, and the weaker prevails over the stronger if he have justice on his side. Freedom’s mark is also seen in this: Who A reference to the question put by the herald in the Athenian ἐκκλησία, Τίς ἀγορεύειν βούλεται ; It here serves as a marked characteristic of democracy. hath wholesome counsel to declare unto the state? ⁴⁴⁰ And he who chooses to do so gains renown, while he, who hath no wish, remains silent. What greater equality can there be in a city? ⁴⁴² Again, where the people are absolute rulers of the land, they rejoice in having a reserve of youthful citizens, while a king counts The words ἐχθρὸν . . . ἀρίστους are regarded by Nauck as spurious. this a hostile element, ⁴⁴⁵ and strives to slay the leading men, all such as he deems discreet, for he feareth for his power. How then can a city remain stable, where one cuts short all i.e. τόλμας for which Prinz suggests κλῶνας . enterprise and mows down the young like meadow-flowers in spring-time? ⁴⁵⁰ What boots it to acquire wealth and livelihood for children, merely Kirchhoff rejects this line. to add to the tyrant’s substance by one’s toil? Why train up virgin daughters virtuously in our homes to gratify a tyrant’s whim, whenso he will, and cause tears to those who rear them? May my life end ⁴⁵⁵ if ever my children are to be wedded by violence! This bolt I launch in answer to thy words. Now say, why art thou come? what needest thou of this land? Had not thy city sent thee, to thy cost hadst thou come with thy outrageous utterances; for it is the herald’s duty ⁴⁶⁰ to tell the message he is bidden and hie him back in haste. Henceforth forth let Creon send to my city some other messenger less talkative than thee. Choru ⁴⁶³ Look you! how insolent the villains are, when Fortune is kind to them, just as if it would be well with them for ever. Herald ⁴⁶⁵ Now will I speak. On these disputed points hold thou this view, but I the contrary. ⁴⁶⁷ So I and all the people of Cadmus forbid thee to admit Adrastus to this land, but if he is here, ⁴⁷⁰ drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be, ⁴⁷⁵ that we and our allies shall raise. Take good thought, nor, angered at my words, because forsooth thou rulest thy city with freedom, return a vaunting answer from Hartung’s emendation of this doubtful expression is ’εν βραχεῖ λόγῳ . thy feebler means. Hope is man’s curse; many a state hath it involved ⁴⁸⁰ in strife, by leading them into excessive rage. For whenso the city has to vote on the question of war, no man ever takes his own death into account, but shifts this misfortune on to his neighbour; but if death had been before their eyes when they were giving their votes, ⁴⁸⁵ Hellas would ne’er have rushed to her doom in mad desire for battle. And yet each man amongst us knows which of the two to prefer, the good or ill, and how much better peace is for mankind than war,—peace, the Muses’ chiefest friend, ⁴⁹⁰ the foe of sorrow, whose joy is in glad throngs of children, and its delight in prosperity. These are the blessings we cast away and wickedly embark on war, man enslaving his weaker brother, and cities following suit. ⁴⁹⁴ Now thou art helping our foes even after death, ⁴⁹⁵ trying to rescue and bury those whom their own acts of insolence haye ruined. Verily then it would seem Capaneus was unjustly blasted by the thunderbolt and charred upon the ladder he had raised against our gates, swearing he would sack our town, whether the god would or no; ⁵⁰⁰ nor should the yawning earth have snatched away the seer, i.e. Amphiaraus, who disappeared in a chasm of the earth. opening wide her mouth to take his chariot and its horses in, nor should the other chieftains be stretched at our gates, their skeletons to atoms crushed ’neath boulders. Either boast thy wit transcendeth that of Zeus, ⁵⁰⁵ or else allow that gods are right to slay the ungodly. The wise should love their children first, next their parents and country, whose fortunes it behoves them to increase rather than break down. Rashness in a leader, as in a pilot, causeth shipwreck; who knoweth when to be quiet is a wise man. ⁵¹⁰ Yea and this too is bravery, even forethought. Choru ⁵¹³ The punishment Zeus hath inflicted was surely enough; there was no need to heap this wanton insult on us. Adrastu ⁵¹⁴ Peace, Adrastus! say no more; set not thy words before mine, ⁵¹⁵ for ’tis not to thee this fellow is come with his message, but to me, and I must answer him. Thy first assertion will I answer first: I am not aware that Creon is my lord and master, or that his power outweigheth mine, that so he should compel ⁵²⁰ Athens to act on this wise; nay! for then would the tide of time have to flow backward, if we are to be ordered about, as he thinks. ’Tis not I who choose this war, seeing that I did not even join these warriors to go unto the land of Cadmus; but still I claim to bury the fallen dead, not injuring any state ⁵²⁵ nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe ⁵³⁰ and covered them with shame, and now your right is at an end. Let Nauck regards these lines 531 to 536 as an interpolation. the dead now be buried in the earth, and each element return Restoring ἀπελθεῖν from Stobseus (Hartung). to the place from whence it came to the body, the breath to the air, the body to the ground; for in no wise did we get it ⁵³⁵ for our own, but to live our life in, and after that its mother earth must take it back again. Dost think ’tis Argos thou art injuring in refusing burial to the dead? Nay! all Hellas shares herein, if a man rob the dead of their due ⁵⁴⁰ and keep them from the tomb; for, if this law be enacted, it will strike dismay into the stoutest hearts. And art thou come to cast dire threats at me, while thy own folk are afraid of giving burial to the dead? What is your fear? Think you they will undermine your land ⁵⁴⁵ in their graves, or that they will beget children in the womb of earth, from whom shall rise an avenger? A silly waste of words, in truth it was, to show your fear of paltry groundless terrors. ⁵⁴⁹ Go, triflers, learn the lesson of human misery; ⁵⁵⁰ our life is made up of struggles; some men there be that find their fortune soon, others have to wait, while some at once are blest. Fortune lives a dainty life; to her the wretched pays his court and homage to win her smile; her likewise doth the prosperous man extol, for fear the favouring gale ⁵⁵⁵ may leave him. These lessons should we take to heart, to bear with moderation, free from wrath, our wrongs, and do naught to hurt a whole city. What then? Let us, who will the pious deed perform, bury the corpses of the slain. ⁵⁶⁰ Else is the issue clear; I will go and bury them by force. For never shall it be proclaimed through Hellas that heaven’s ancient law was set at naught, when it devolved on me and the city of Pandion. Choru ⁶⁷¹ hearken! we are come to fetch the bodies of the slain, wishing to bury them in observance of the universal law of Hellas; no wish have we to lengthen out the slaughter. ⁹²⁵ As for the noble son of Oecleus, him, while yet he lived, the gods snatched hence to the bowels of the earth, and. his chariot too, manifestly blessing him; while I myself may truthfully tell the praises of the son of Oedipus, that is, Polynices, ⁹⁸⁰ Ah! there I see the sepulchre ready e’en now for Capaneus, his consecrated tomb, and the votive offerings Theseus gives unto the dead outside the shrine, and nigh yon lightning-smitten chief ⁹⁸⁵ I see his noble bride, Evadne, daughter of King Iphis. Wherefore stands she on the towering rock, which o’ertops this temple, advancing along yon path? Evadne ⁹⁹⁰ What light, what radiancy did the sun-god’s car dart forth, and the moon athwart the firmament, while round her in the gloom swift stars None of the proposed emendations of this corrupt passage are convincing. Hermann’s λάμπαι δ’ ὠκύθοοί νιν ἀμφιππεύουσι is here followed. Nauck has λαμπαδ’ ἱν’ ὠκυθόαι νύμφαι ἱππεύουσι . careered, ⁹⁹⁵ in the day that the city of Argos raised the stately chant of joy at my wedding, in honour of my marriage with mail-clad Capaneus? ¹⁰⁰⁰ Now from my home in frantic haste with frenzied mind I rush to join thee, seeking to share with thee the fire’s bright flame and the self-same tomb, to rid me of my weary' ¹⁰⁰¹ Now from my home in frantic haste with frenzied mind I rush to join thee, seeking to share with thee the fire’s bright flame and the self-same tomb, to rid me of my weary ¹⁰⁰⁵ life in Hades’ halls, and of the pains of existence; yea, for ’tis the sweetest end to share the death of those we love, if only fate will sanction it. Choru ¹⁰⁰⁹ Behold yon pyre, which thou art overlooking, nigh thereto, ¹⁰¹⁰ et apart for Zeus! There is thy husband’s body, vanquished by the blazing bolt. Evadne ¹⁰¹² Life’s goal I now behold from my station here; may fortune aid me in my headlong leap from this rock ¹⁰¹⁵ in honour’s cause, down into the fire below, to mix my ashes in the ruddy blaze ¹⁰²⁰ with my husband’s, to lay me side by side with him, there in the couch of Persephone; for ne’er will I, to save my life, prove untrue to thee where thou liest in thy grave. ¹⁰²⁵ Away with life and marriage too! Oh! The following verses are corrupt almost beyond hope of emendation, nor is it quite clear what the poet intended. By reading φανεῖεν , as Paley suggests, with τέκνοισιν ἐμοῖς and supplying the hiatus by εἴη δ’ , it is possible to extract an intelligible sense, somewhat different, however, from that proposed by Hermann or Hartung, and only offered here for want of a better. may my children live to see the dawn of a fairer, happier wedding-day in Argos! May loyalty inspire the husband’s heart, ¹⁰³⁰ his nature fusing with his wife’s! Choru ¹⁰³¹ Lo! the aged Iphis, thy father, draweth nigh to hear thy startling scheme, which yet he knows not and will grieve to learn. Iphi ¹⁰³⁴ Unhappy child! lo! I am come, a poor old man, ¹⁰³⁵ with twofold sorrow in my house to mourn, that I may carry to his native land the corpse of my son Eteocles, slain by the Theban spear, and further in quest of my daughter who rushed headlong from the house, for she was the wife of Capaneu ¹⁰⁴⁰ and longed with him to die. Ere this she was well guarded in my house, but, when I took the watch away in the present troubles, she escaped. But I feel sure that she is here; tell me if ye have seen her. Evadne ¹⁰⁴⁵ Why question them? Lo, here upon the rock, father, o’er the pyre of Capaneus, like some bird I hover lightly, in my wretchedness. Iphi ¹⁰⁴⁸ What wind hath blown thee hither, child? Whither away? Why didst thou pass the threshold of my house and seek this land? Evadne ¹⁰⁵⁰ It would but anger thee to hear what I intend, and so I fain would keep thee ignorant, my father. Iphi ¹⁰⁵² What! hath not thy own father a right to know? Evadne ¹⁰⁵³ Thou wouldst not wisely judge my intention. Iphi ¹⁰⁵⁴ Why dost thou deck thyself in that apparel? Evadne ¹⁰⁵⁵ A purport strange this robe conveys, father. Iphi ¹⁰⁵⁶ Thou hast no look of mourning for thy lord. Evadne ¹⁰⁵⁷ No, the reason why I thus am decked is strange, maybe. Iphi ¹⁰⁵⁸ Dost thou in such garb appear before a funeral-pyre? Evadne ¹⁰⁵⁹ Yea, for hither it is I come to take the meed of victory. Iphi ¹⁰⁶⁰ Victory! what victory? This would I learn of thee. Evadne ¹⁰⁶¹ A victory o’er all women on whom the sun looks down. Iphi ¹⁰⁶² In Athena’s handiwork or in prudent counsel? Evadne ¹⁰⁶³ In bravery; for I will lay me down and die with my lord. Iphi ¹⁰⁶⁴ What dost thou say? What is this silly riddle thou propoundest? Evadne ¹⁰⁶⁵ To yonder pyre where lies dead Capaneus, I will leap down. Iphi ¹⁰⁶⁶ My daughter, speak not thus before the multitude! Evadne ¹⁰⁶⁷ The very thing I wish, that every Argive should learn it. Iphi ¹⁰⁶⁸ Nay, I will ne’er consent to let thee do this deed. Evadne ¹⁰⁶⁹ (as she is throwing herself). ’Tis all one; thou shalt never catch me in thy grasp. ¹⁰⁷⁰ Lo! I cast me down, no joy to thee, but to myself and to my husband blazing on the pyre with me. Choru ¹⁰⁷² O lady, what a fearful deed! Iphi ¹⁰⁷³ Ah me! I am undone, ye dames of Argos! Chorus chanting ¹⁰⁷⁴ Alack, alack! a cruel blow is this to thee, ¹⁰⁷⁵ but thou must yet witness, poor wretch, the full horror of this deed. Iphi ¹⁰⁷⁶ A more unhappy wretch than me ye could not find. Choru ¹⁰⁷⁷ Woe for thee, unhappy man! Thou, old sir, hast been made partaker in the fortune of Oedipus, thou and my poor city too. Iphi ¹⁰⁸⁰ Ah, why are mortal men denied this boon, to live their youth twice o’er, and twice in turn to reach old age? If aught goes wrong within our homes, we set it right by judgment more maturely formed, but our life we may not so correct. Now if we had a second spell of youth ¹⁰⁸⁵ and age, this double term of life would let us then correct each previous slip. I, for instance, seeing others blest with children, longed to have them too, and found my ruin in that wish. Whereas if I had had my present experience, ¹⁰⁹⁰ and by a father’s light Following Paley’s τεκών for the MSS. τέκνων . had learnt how cruel a thing it is to be bereft of children, never should I have fallen on such evil days as these,—I who did beget a brave young son, proud parent that I was, and after all am now bereft of him. Enough of this. What remains for such a hapless wretch as me? ¹⁰⁹⁵ Shall I to my home, there to see its utter desolation and the blank within my life? or shall I to the halls of that dead Capaneus?—halls I smiled to see in days gone by, when yet my daughter was alive. But she is lost and gone, she that would ever draw down my cheek ¹¹⁰⁰ to her lips, and take my head between her hands; for naught is there more sweet unto an aged sire than a daughter’s love; our sons are made of sterner stuff, but less winning are their caresses. Oh! take me to my house at once, ¹¹⁰⁵ in darkness hide me there, to waste and fret this aged frame with fasting! What shall it avail me to touch my daughter’s bones? Old age, resistless foe, how do I loathe thy presence! Them too I hate, whoso desire to lengthen out the span of life, ¹¹¹⁰ eeking to turn the tide of death aside by philtres, Reading βρωτοῖσι καὶ βοτοῖσι καῖ μαγεύμασι , as restored from Plutarch’s quotation of the passage. drugs, and magic spells,—folk that death should take away to leave the young their place, when they no more can benefit the world. Choru ¹¹⁸⁷ Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right ¹¹⁹⁰ to take the oath for the whole realm of Argos. And this shall be the form thereof: We Argives swear we never will against this land lead on our mail-clad troops to war, and, if others come, we will repel them. But if they violate their oath and come against the city, pray ¹¹⁹⁵ that the land of Argos may be miserably destroyed. ¹¹⁹⁶ Now hearken while I tell thee where thou must slay the victims. Thou hast within thy halls a tripod with brazen feet, which Heracles, in days gone by, after he had o’erthrown the foundations of Ilium and was starting on another enterprise, ¹²⁰⁰ enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath. ¹²⁰⁵ And bury the sharp-edged knife, wherewith thou shalt have laid the victims open and shed their blood, deep in the bowels of the earth, hard by the pyres where the seven chieftains burn; for its appearance shall strike them with dismay, if e’er against thy town they come, and shall cause them to return with sorrow. ¹²¹⁰ When thou hast done all this, dismiss the dead from thy land. And to the god resign as sacred land the spot where their bodies were purified by fire, there by the meeting of the triple roads that lead unto the Isthmus. Thus much to thee, Theseus, I address; next to the sons of Argos I speak; when ye are grown to men’s estate, the town beside Ismenus shall ye sack, ¹²¹⁵ avenging the slaughter of your dead sires; thou too, Aegialeus, shalt take thy father’s place and in thy youth command the host, and with thee Tydeus’ son marching from Aetolia,—him whom his father named Diomedes. Soon as the beards your cheeks o’ershadow ¹²²⁰ must ye lead an armed Danaid host against the battlements of Thebes with sevenfold gates. For to their sorrow shall ye come like lion’s whelps in full-grown might to sack their city. No otherwise is it to be; ¹²²⁵ and ye shall be a theme for minstrels’ songs in days to come, known through Hellas as the After-born so famous shall your expedition be, thanks to Heaven. Theseu ¹²²⁷ Queen Athena, I will hearken to thy bidding; for thou it is dost set me up, so that I go not astray. And I will bind this monarch by an oath; do thou but guide my ¹²³⁰ teps aright. For if thou art friendly to our state, we shall henceforth live secure. Choru ' None

32. Euripides, Trojan Women, 105, 308-309, 924-931 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandra (Lycophron), relationship to earlier tragedies • Narrative/Narration Passim, Micro-narrative in tragedy • deception, and tragedy • tragedy, Attic/Greek • tragedy,and deception

Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 130, 148; Hesk (2000), Deception and Democracy in Classical Athens, 79; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 120, 122; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 331, 333, 334

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308 ̓́Ανεχε: πάρεχε.' "³⁰⁹ φῶς φέρ', ὤ: σέβω: φλέγω — ἰδού, ἰδού —" ⁹²⁴ ἔκρινε τρισσὸν ζεῦγος ὅδε τριῶν θεῶν: ⁹²⁵ καὶ Παλλάδος μὲν ἦν ̓Αλεξάνδρῳ δόσις' "⁹²⁶ Φρυξὶ στρατηγοῦνθ' ̔Ελλάδ' ἐξανιστάναι," "⁹²⁷ ̔́Ηρα δ' ὑπέσχετ' ̓Ασιάδ' Εὐρώπης θ' ὅρους" "⁹²⁸ τυραννίδ' ἕξειν, εἴ σφε κρίνειεν Πάρις:" '⁹²⁹ Κύπρις δὲ τοὐμὸν εἶδος ἐκπαγλουμένη' "⁹³⁰ δώσειν ὑπέσχετ', εἰ θεὰς ὑπερδράμοι" "⁹³¹ κάλλει. τὸν ἔνθεν δ' ὡς ἔχει σκέψαι λόγον:" ' None

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308 Bring the light, uplift and show its flame! I am doing the god’s service, see! see! making his shrine to glow with tapers bright. ⁹²⁴ by giving birth to Paris ; next, old Priam ruined Troy and me, because he did not slay his child Alexander, baleful semblance of a fire-brand, Hecuba had dreamed she would hear a son who would cause the ruin of Troy ; on the birth of Paris an oracle confirmed her fears. long ago. Hear what followed. This man was to judge the claims of three rival goddesses; ⁹²⁵ o Pallas offered him command of all the Phrygians, and the destruction of Hellas ; Hera promised he should spread his dominion over Asia , and the utmost bounds of Europe , if he would decide for her; but Cypris spoke in rapture of my loveliness, ⁹³⁰ and promised him this gift, if she should have the preference over those two for beauty. Now mark the inference I deduce from this; Cypris won the day over the goddesses, and thus far has my marriage proved of benefit to Hellas , that you are not subject to barbarian rule, neither vanquished in the strife, nor yet by tyrants crushed. ⁹³¹ and promised him this gift, if she should have the preference over those two for beauty. Now mark the inference I deduce from this; Cypris won the day over the goddesses, and thus far has my marriage proved of benefit to Hellas , that you are not subject to barbarian rule, neither vanquished in the strife, nor yet by tyrants crushed.' ' None

33. Herodotus, Histories, 4.95, 5.92, 6.21 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Tragedy, and law • democracy, in tragedy • tragedy • tragedy (literary genre) • tragedy, genre • tragedy, tragic • tragedy, vs. comedy

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46, 154; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 187; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 376; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 184; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 114; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 189

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4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι. ^5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. ^5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. ^5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” ^5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. ^5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. ^5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. ^5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. ^5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. ^6.21 παθοῦσι δὲ ταῦτα Μιλησίοισι πρὸς Περσέων οὐκ ἀπέδοσαν τὴν ὁμοίην Συβαρῖται, οἳ Λᾶόν τε καὶ Σκίδρον οἴκεον τῆς πόλιος ἀπεστερημένοι. Συβάριος γὰρ ἁλούσης ὑπὸ Κροτωνιητέων Μιλήσιοι πάντες ἡβηδὸν ἀπεκείραντο τὰς κεφαλὰς καὶ πένθος μέγα προσεθήκαντο· πόλιες γὰρ αὗται μάλιστα δὴ τῶν ἡμεῖς ἴδμεν ἀλλήλῃσι ἐξεινώθησαν· οὐδὲν ὁμοίως καὶ Ἀθηναῖοι. Ἀθηναῖοι μὲν γὰρ δῆλον ἐποίησαν ὑπεραχθεσθέντες τῇ Μιλήτου ἁλώσι τῇ τε ἄλλῃ πολλαχῇ, καὶ δὴ καὶ ποιήσαντι Φρυνίχῳ δρᾶμα Μιλήτου ἅλωσιν καὶ διδάξαντι ἐς δάκρυά τε ἔπεσε τὸ θέητρον, καὶ ἐζημίωσάν μιν ὡς ἀναμνήσαντα οἰκήια κακὰ χιλίῃσι δραχμῇσι, καὶ ἐπέταξαν μηδένα χρᾶσθαι τούτῳ τῷ δράματι.'' None

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4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. ^5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
6.21 Now when the Milesians suffered all this at the hands of the Persians, the Sybarites (who had lost their city and dwelt in Laus and Scidrus) did not give them equal return for what they had done. When Sybaris was taken by the Crotoniates, all the people of Miletus, young and old, shaved their heads and made great public lamentation; no cities which we know were ever so closely joined in friendship as these. ,The Athenians acted very differently. The Athenians made clear their deep grief for the taking of Miletus in many ways, but especially in this: when Phrynichus wrote a play entitled “The Fall of Miletus” and produced it, the whole theater fell to weeping; they fined Phrynichus a thousand drachmas for bringing to mind a calamity that affected them so personally, and forbade the performance of that play forever. '' None

34. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • tragedy, as source for religion • tragedy, criticisms of • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 92, 238

^6b ΕΥΘ. καὶ ἔτι γε τούτων θαυμασιώτερα, ὦ Σώκρατες, ἃ οἱ πολλοὶ οὐκ ἴσασιν. ΣΩ. καὶ πόλεμον ἆρα ἡγῇ σὺ εἶναι τῷ ὄντι ἐν τοῖς θεοῖς πρὸς ἀλλήλους, καὶ ἔχθρας γε δεινὰς καὶ μάχας καὶ ἄλλα τοιαῦτα πολλά, οἷα λέγεταί τε ὑπὸ τῶν ποιητῶν, καὶ ὑπὸ τῶν'' None

^6b Euthyphro. Yes, and still more wonderful things than these, Socrates, which most people do not know. Socrates. And so you believe that there was really war between the gods, and fearful enmities and battles and other things of the sort, such as are told of by the poets and represented in varied design'' None

35. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, and ‘political’ as opposed to ‘rhetorical’ tragedy • Aristotle, and Plato’s attitude to tragedy • Aristotle, and rhetoric in tragedy • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Poetry comedy, tragedy, Plato’s criticism of • Sophocles, and rhetoric/tragedy as a rhetorical form • Tragedy

Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 188; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 280

^502c ἡδονὴν μᾶλλον ὥρμηται καὶ τὸ χαρίζεσθαι τοῖς θεαταῖς. ΣΩ. οὐκοῦν τὸ τοιοῦτον, ὦ Καλλίκλεις, ἔφαμεν νυνδὴ κολακείαν εἶναι; ΚΑΛ. πάνυ γε. ΣΩ. φέρε δή, εἴ τις περιέλοι τῆς ποιήσεως πάσης τό τε μέλος καὶ τὸν ῥυθμὸν καὶ τὸ μέτρον, ἄλλο τι ἢ λόγοι γίγνονται τὸ λειπόμενον; ΚΑΛ. ἀνάγκη. ΣΩ. οὐκοῦν πρὸς πολὺν ὄχλον καὶ δῆμον οὗτοι λέγονται οἱ λόγοι; ΚΑΛ. φημί. ΣΩ. δημηγορία ἄρα τίς ἐστιν ἡ ποιητική.'' None

^502c he is bent rather upon pleasure and the gratification of the spectators. Soc. Well now, that kind of thing, Callicles, did we say just now, is flattery ? Call. Certainly. Soc. Pray then, if we strip any kind of poetry of its melody, its rhythm and its meter, we get mere speeches as the residue, do we not? Call. That must be so. Soc. And those speeches are spoken to a great crowd of people? Call. Yes. Soc. Hence poetry is a kind of public speaking.'' None

36. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, theatrical self-presentation by • playwrights, tragedy (fifth century), Agathon

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 66; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152

^659b ἐπεκαλέσατο μέλλων κρίνειν, ἐκ τούτου ψευδόμενον ἀποφαίνεσθαι ῥᾳθύμως τὴν κρίσιν· οὐ γὰρ μαθητὴς ἀλλὰ διδάσκαλος, ὥς γε τὸ δίκαιον, θεατῶν μᾶλλον ὁ κριτὴς καθίζει, καὶ ἐναντιωσόμενος τοῖς τὴν ἡδονὴν μὴ προσηκόντως μηδὲ ὀρθῶς ἀποδιδοῦσι θεαταῖς. ἐξῆν γὰρ δὴ τῷ παλαιῷ τε καὶ Ἑλληνικῷ νόμῳ, οὐ καθάπερ ὁ Σικελικός τε καὶ Ἰταλικὸς νόμος νῦν, τῷ πλήθει τῶν θεατῶν ἐπιτρέπων καὶ τὸν νικῶντα διακρίνων χειροτονίαις, διέφθαρκε μὲν τοὺς ποιητὰς αὐτούς'' None

^659b For, rightly speaking, the judge sits not as a pupil, but rather as a teacher of the spectators, being ready to oppose those who offer them pleasure in a way that is unseemly or wrong; and that is what the present law of Sicily and Italy actually does: by entrusting the decision to the spectators, who award the prize by show of hands, not only has it corrupted the poet'' None

37. Sophocles, Ajax, 167-171, 387, 457-466, 492, 560-571, 658-665, 677, 679-683, 695-701, 1404-1405 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle, on tragedy • costume, tragedy • diptych tragedies • epic, vs. tragedy • love, in tragedy • parts, of a tragedy • playwrights, tragedy (Hellenistic), Telephus • self-consciousness, in tragedy, choral self-reference • self-consciousness, in tragedy, metatheatre • suicide, in tragedy • tragedy • tragedy, Greek • tragedy, Longus’ reception of • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46, 289; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 632; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 280, 480, 709, 715; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 99, 258; Long (2019), Immortality in Ancient Philosophy, 175; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 151; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 222; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 233

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167 we lack the power to repel these charges without you, O King. For when they have escaped your eye, they chatter like flocking birds. But, terrified by a mighty vulture, ¹⁷⁰ perhaps, if you should appear, they would quickly cower without voice in silence. Choru ⁴⁵⁷ not that I wanted their escape. But if a god sends harm, it is true that even the base man can elude the worthier. And now what shall I do, when I am plainly hated by the gods, abhorred by the Greek forces and detested by all Troy and all these plains? ⁴⁶⁰ 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 ⁴⁶⁵ for which he himself won a great crown of fame? No, I could not bear to do it! But then shall I go against the bulwark of the Trojans, attacking alone in single combats and doing some valuable service, and finally die? But, in so doing I might, I think, gladden the Atreidae. ⁴⁹² and even more so did your strong hand. Therefore, since I have come into your bed, I wish you well, and I do beg you, by the Zeus of our hearth, by your marriage-bed in which you coupled with me, do not condemn me to the cruel talk ⁵⁶⁰ There is no Greek—I know it for certain—who will do violence to you with hard outrages, even when you are without me. So trusty is the guard, Teucer himself, whom I will leave at your gates. He will not falter in his care for you, although now he walks a far path, busied with the hunt of enemies. ⁵⁶⁵ O my warriors, my seafaring comrades! On you as on him, I lay this shared task of love: give my command to Teucer! Let him take this child to my home and set him before the face of Telamon, and of my mother, Eriboea, ⁵⁷⁰ o that he may become the comfort of their age into eternity until they come to the deep hollows of the god below . And order him that no commissioners of games, nor he who is my destroyer, should make my arms a prize for the Greeks. No, you take this for my sake, Son, my broad shield from which you have your name. ⁶⁵⁸ the meadows by the shore so that by purging my defilements I may escape the heavy anger of the goddess. Then I will find some isolated spot, and bury this sword of mine, most hateful weapon, digging down in the earth where none can see. ⁶⁶⁰ Let Night and Hades keep it underground! For ever since I took into my hand this gift from Hector, my greatest enemy, I have gotten no good from the Greeks. Yes, men’s proverb is true: ⁶⁶⁵ the gifts of enemies are no gifts and bring no good. And so hereafter I shall, first, know how to yield to the gods, and, second, learn to revere the Atreidae. They are rulers, so we must submit. How could it be otherwise? Things of awe and might ⁶⁷⁷ allows the groaning sea to rest; and among them all, almighty Sleep releases the fettered sleeper, and does not hold him in a perpetual grasp. And we men—must we not learn self-restraint? I, at least, will learn it, since I am newly aware that an enemy is to be hated only as far a ⁶⁸⁰ uits one who will in turn become a friend. Similarly to a friend I would wish to give only so much help and service as suits him who will not forever remain friendly. For the masses regard the haven of comradeship as treacherous. But concerning these things it will be well. You, wife, ⁶⁹⁵ O Pan, O Pan, appear to us, sea-rover, from the stony ridge of snow-beaten Cyllene. King, dancemaker for the gods, come, so that joining with us you may set on the Nysian and the Cnosian steps, ⁷⁰⁰ your self-taught dances. Now I want to dance. And may Apollo, lord of Delos , step over the Icarian sea ¹⁴⁰⁴ Enough. Already the interval has been long drawn out. Come, hurry some of you to dig the hollow grave; others erect the' ¹⁴⁰⁵ cauldron wrapped in fire on its high stand for prompt preparation of the ritual cleansing. Let another company bring from the tent the finery which he wore in battle beneath his shield. And you, too, child, with such strength as you have ' None

38. Sophocles, Antigone, 50, 60, 96-97, 155, 159-160, 172-174, 182-184, 410, 416, 449-470, 569, 735, 799, 821, 843, 875, 988, 1008, 1042, 1115-1154, 1235, 1339-1346 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle, on tragedy • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Nero (Emperor), performing Greek tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • Tragedy, and law • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • citations of tragedy by • costume, tragedy • democracy, in tragedy • love, in tragedy • motifs, in postclassical tragedy, burial of the dead • parts, of a tragedy • self-consciousness, in tragedy, choral self-reference • self-consciousness, in tragedy, metatheatre • suicide, in tragedy • tragedy • tragedy, Greek • tragedy, Longus’ reception of • tragedy, and autocrats • tragedy, and democracy • tragedy, and kingship • tragedy, and regime types • tragedy, choruses of • tragedy, modern reception of • tragedy, tragic • trilogy, of tragedies

Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 41, 63, 110, 273, 289, 290; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 633, 638; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165, 201, 206; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 390, 391; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 121; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 131, 277, 458, 707, 709; 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, 258, 278, 288; Long (2019), Immortality in Ancient Philosophy, 193; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 238

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50 perished in hatred and infamy, when, because of the crimes that he himself detected, he smashed both his eyes with self-blinding hand; then his mother-wife, two names in one, with a twisted noose destroyed her life; ⁶⁰ we transgress against an autocrat’s decree or his powers. No, we must remember, first, that ours is a woman’s nature, and accordingly not suited to battles against men; and next, that we are ruled by the more powerful, so that we must obey in these things and in things even more stinging. ⁹⁶ But leave me and the foolish plan I have authored to suffer this terrible thing, for I will not suffer anything so terrible that my death will lack honor. ¹⁵⁵ But look, the king of the land is coming here, Creon, the son of Menoeceus, our new ruler in accordance with the new circumstances fated by the gods. What policy is he setting in motion, ^1
60 that he has proposed this special conference of elders, and summoned it by a general mandate? ¹⁷² Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead. ¹⁸² but because of some fear keeps his lips locked, then, in my judgment, he is and has long been the most cowardly traitor. And if any man thinks a friend more important than his fatherland, that man, I say, is of no account. Zeus, god who sees all things always, be my witness— ⁴¹⁰ the corpse and bared the damp body well. We then sat down on the brow of the hill to windward, fleeing the smell from him, lest it strike us. Each man was wide awake and kept his neighbor alert with torrents of threats, if any one should be careless of this task. ⁴¹⁶ So time passed, until the disk of the sun stood bright in mid-sky and the heat began to burn. And then suddenly a whirlwind lifted from the earth a storm of dust, a trouble in the sky, and it filled the plain, marring all the foliage of its woods. ⁴⁴⁹ And even so you dared overstep that law? ^4
50 Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten ⁴⁵⁵ and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these. ^4
60 Die I must, that I knew well (how could I not?). That is true even without your edicts. But if I am to die before my time, I count that a gain. When anyone lives as I do, surrounded by evils, how can he not carry off gain by dying? ⁴⁶⁵ So for me to meet this doom is a grief of no account. But if I had endured that my mother’s son should in death lie an unburied corpse, that would have grieved me. Yet for this, I am not grieved. And if my present actions are foolish in your sight, ⁴⁷⁰ it may be that it is a fool who accuses me of folly. ⁵⁶⁹ Why not? There are other fields for him to plough. ⁷³⁵ See, there, how you have spoken so much like a child. ⁷⁹⁹ But victory belongs to radiant Desire swelling from the eyes of the sweet-bedded bride. Desire sits enthroned in power beside the mighty laws. ⁸²¹ nor having won the wages of the sword. No, guided by your own laws and still alive, unlike any mortal before, you will descend to Hades. ⁸⁴³ why do you not wait to abuse me until after I have gone, and not to my face, O my city, and you, her wealthy citizens? Ah, spring of Dirce, and you holy ground of Thebes whose chariots are many, ⁸⁷⁵ Your self-willed disposition is what has destroyed you. ⁹⁸⁸ Princes of Thebes , we have come on a shared journey, two scouting the way by the eyes of one. ¹⁰⁰⁸ Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;¹⁰⁴² not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods. ¹¹¹⁵ God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign ¹¹²⁰ in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil ¹¹²⁵ of the sowing of the savage dragon’s teeth! ¹¹²⁶ The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, ¹¹³⁰ and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, ¹¹³⁵ you visit the avenues of Thebes . ¹¹³⁷ Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. ¹¹⁴⁰ And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , ¹¹⁴⁵ or over the groaning straits! ¹¹⁴⁶ O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, ^11
50 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ¹²³⁵ and straightway stretched himself over his sword and drove it, half its length, into his side. Still conscious, he clasped the maiden in his faint embrace, and, as he gasped, he shot onto her pale cheek a swift stream of oozing blood. ¹³³⁹ Lead me away, I beg you, a rash, useless man. ¹³⁴⁰ I have murdered you, son, unwittingly, and you, too, my wife—the misery! I do not know which way I should look, or where I should seek support. All i ¹³⁴⁵ amiss that is in my hands, and, again, a crushing fate has leapt upon my head. ' None

39. Sophocles, Electra, 61, 107, 148, 410-411, 837-848 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amphiaraos, in Athenian tragedy • Antiphanes, on tragedy • Aristotle, on tragedy • Dreams and visions, examples, Tragedy • Poetics (Aristotle), on tragedy • deception, and tragedy • parts, of a tragedy • tragedy • tragedy, Longus’ reception of • tragedy, infanticide myths • tragedy,and deception • tragedy,and noble lie

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 631; Hesk (2000), Deception and Democracy in Classical Athens, 199; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 120, 244, 279, 709; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 130, 383, 384; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 128; Wilding (2022), Reinventing the Amphiareion at Oropos, 34

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61 I find true life and win renown? No word is ill-omened, I trust, if it yields gain. For often before now I have seen clever men die in false report; then, when they return home, they are held in greater honor. ¹⁰⁷ while I look on the stars’ glistening flashes or on this light of day. No, like the nightingale, slayer of her offspring, I will wail without ceasing, and cry aloud to all here at the doors of my father.' ¹⁴⁸ 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. ⁸³⁷ No, for I know that the prince Amphiaraus was ensnared by a woman’s chain of gold and swallowed up. And now beneath the earth— Electra ⁸⁴⁰ ah, me, ah, me! Choru ⁸⁴¹ —He reigns supreme with the wits of the living. Electra ⁸⁴² ah, me! Choru ⁸⁴³ ah, me, indeed! For the murderess— Electra ⁸⁴⁴ Was slain. Choru ⁸⁴⁵ Yes. Electra ⁸⁴⁶ I know it; I know it. For a champion arose to avenge the grieving dead. But for me no champion remains: he who yet remained has been snatched clean away. Choru ' None

40. Sophocles, Oedipus At Colonus, 720-1043, 1309-1310, 1313-1325, 1382, 1544-1545 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle, on tragedy • Poetics (Aristotle), on tragedy • Ritual, in tragedy • Statius, and Greek tragedy • Tragedy, and law • catalogues, see also lists\n, (in) tragedy • catalogues, see also lists\n, dialogic (in tragedy) • games, in tragedy • tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 203, 204, 205; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 391; Hawes (2021), Pausanias in the World of Greek Myth, 176; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 261, 715; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 321, 322, 323; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 203, 204, 205

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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 ¹³⁰⁹ o that with their aid I might collect the seven armies of spearmen against Thebes , and die in a just cause, or drive the doers of this wrong from the land. All right then, why have I come to you now? Bearing prayers of supplication, father, in person to you, ¹³¹⁰ my own prayers and those of my allies, who now with seven armies behind their seven spears have set their blockade around the plain of Thebes . One such is swift-speared Amphiaraus, a matchless warrior, and a matchless diviner; ¹³¹⁵ then comes the son of Oeneus, Aetolian Tydeus; Eteoclus is third, of Argive birth; the fourth, Hippomedon, is sent by Talaos, his father; while Capaneus, the fifth, boasts that he will burn Thebes to the ground with fire; and sixth, Arcadian Parthenopaeus rushes to the war. ¹³²⁰ He is named for that virgin of long ago from whose marriage in later time he was born, the trusty son of Atalanta. Last come I, your son—or if not yours, then the offspring of an evil fate, but yours at least in name— ¹³²⁵ leading the fearless army of Argos to Thebes . It is we who implore you, father, every one of us, by your daughters here and by your soul, begging you to forgo your fierce anger against me, as I go forth to punish my brother, ¹³⁸² This supplication of yours, and this throne of yours, will lie in the power of my curses, if indeed Justice, revealed long ago, sits beside Zeus, to share his throne through sanction of primordial laws. But off to damnation with you, abhorred by me and disowned! ¹⁵⁴⁴ Children, follow me. For now in turn it is I that shine forth wondrously as a leader for you, as you were your father’s. Onward. Do not touch me, but ¹⁵⁴⁵ allow me unaided to find the sacred tomb where it is my fate to be buried in this land. This way, here—come this way! Hermes the Conductor and the goddess of the dead lead me in this direction. Light of day, no light to me, once you were mine, ' None

41. Sophocles, Oedipus The King, 29-30, 100-101, 873 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Seneca, tragedies of • Tragedy, Greek • Tragedy, and law • tragedy, and medicine • tragedy, origin of

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 31; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 188; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 382, 389; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57, 58; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 728

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29 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 ³⁰ 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: 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 ⁸⁷³ Insolence breeds the tyrant. Insolence, once vainly stuffed with wealth ' None

42. Sophocles, Philoctetes, 1324, 1326-1334, 1437-1438 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • deception, and tragedy • tragedy, and medicine • tragedy, tragic • tragedy,and deception • tragedy,and noble lie

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46; Hesk (2000), Deception and Democracy in Classical Athens, 192; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 67, 68

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1324 no one can justly excuse or pity them. You have become savage: you welcome no counsellor, and if someone admonishes you, even if he speaks in all good will, you detest him and consider him an enemy who wishes you ill. All the same I will speak to you, calling Zeus who guards oaths to witness.¹³²⁶ And you remember these words and write them in your heart: you suffer this plague’s affliction in accordance with god-sent fate, because you came near to Chryse ’s guardian, the serpent who secretly watches over her home and guards her roofless sanctuary. Know also that you will never gain relief from this grave sickness, ¹³³⁰ as long as the sun still rises in the east and sets in the west, until of your own free will you come to the plains of Troy , find there the sons of Asclepius, our comrades, be relieved of this infection, and, with this bow’ ¹⁴³⁷ for you have not the might to subdue the Trojan realm without him, nor he without you. Rather, like twin lions with the same quarry, each of you must guard the other’s life. For the healing of your sickness, I will send Asclepius to Troy , since it is doomed to fall a second time ' None

43. Sophocles, Women of Trachis, 102, 127, 136, 155-156, 194, 216-221, 274-275, 552-553, 584-587, 595 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle, on tragedy • Tragedy, and law • democracy, in tragedy • diptych tragedies • love, in tragedy • self-consciousness, in tragedy, choral self-reference • tragedy and divine punishment, women in • tragedy, Greek • tragedy, Longus’ reception of • tragedy, and autocrats • tragedy, and democracy • tragedy, and kingship • tragedy, and regime types • tragedy, infanticide myths • tragedy, tragic • tragedy,and deception • women expression of anger, in tragedy

Found in books: Bernabe et al. (2013), Redefining Dionysos, 289; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 630; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 384, 385; Hesk (2000), Deception and Democracy in Classical Athens, 113; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 278, 545; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 257; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 136; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 235

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127 You must not, I say, wear away fair hope. Remember that the all-accomplishing king, the son of Cronus, does not appoint a painless lot for mortals. Sorrow and joy revolve to all, as the stars of the Bear ¹³⁶ gladness and bereavement. So I urge even you, our Queen, to keep these matters firmly in your outlook. You must, for who has ¹⁵⁵ When lord Heracles was setting out from home on his last journey, he left in the house an ancient tablet, inscribed with signs which he had never before brought himself to explain to me when going out on one of his many labors. ¹⁹⁴ He does not, my lady, enjoy ease of movement. The entire Malian populace ²¹⁶ and to the nymphs her neighbors! I am uplifted, I will not spurn the flute—O you master of my heart! Behold, his ivy stirs me! Euoe! ²²⁰ Quickly it wheels me round in Bacchus’s race! Oh, oh, Paean! Look, dear lady! All is taking shape, plain to see, before your gaze. Deianeira: ²⁷⁴ when afterward Iphitus came to the hill of Tiryns on the track of horses that had strayed, Heracles seized a moment when the man’s eyes were one place and his thoughts another, and hurled him from a towering summit. But in anger at that deed, the king, ²⁷⁵ the father of all, Olympian Zeus, sent him away to be sold, and did not tolerate that this once, he killed a man by guile. Had he achieved his vengeance openly, Zeus would surely have pardoned him the righteous triumph. ⁵⁵² On this account I am afraid lest Heracles, in name my husband, should be the younger woman’s man. But, as I said, anger brings shame to a woman of understanding. I will tell you, my friends, the way by which I will have deliverance and relief. ⁵⁸⁴ 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 ⁵⁸⁵ and the charms used on Heracles, the means to that end have been devised—unless I seem to be acting rashly. If so, I will stop immediately. Chorus: ⁵⁹⁵ already at the doors. He will soon depart. Only I ask that I may be well sheltered by you! When you accomplish even shameful deeds under the cover of darkness, you will never fall into disgrace. Enter Lichas. Lichas: ' ' None

44. Thucydides, The History of The Peloponnesian War, 1.1.3, 1.10.3, 1.21, 1.21.1, 1.22.4, 1.76.2, 1.104, 2.15, 2.35.1, 2.37.1, 2.41.1, 2.42, 2.45, 2.52.4, 2.65.9-2.65.10, 3.36-3.37, 3.45, 3.49, 5.105, 6.13.1, 6.14, 6.24.3, 6.31, 6.43 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Calame, Claude • Diodotus, and Euripidean tragedy • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, theatrical self-presentation by • cataclysms, • deception, and tragedy • democracy, in tragedy • projection, in tragedy • tragedy • tragedy / tragic • tragedy, • tragedy, Longus’ reception of • tragedy, allegory in • tragedy, and Athenian ideology • tragedy, and medicine • tragedy, vs. comedy • tragedy,and deception • tragedy,and rhetoric • tragedy/tragic • tyranny, in tragedy

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 629; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 32, 33; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 66, 187; Edmunds (2021), Greek Myth, 10, 165; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201; Hesk (2000), Deception and Democracy in Classical Athens, 77, 78, 81, 112, 248; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 105; Joho (2022), Style and Necessity in Thucydides, 129, 133, 134, 135, 136, 137; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 59; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 115; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 109, 110, 111, 112, 125, 160, 170; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 232; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 72, 74; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 105, 108; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156; Van Nuffelen (2012), Orosius and the Rhetoric of History, 12

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1.1.3 τὰ γὰρ πρὸ αὐτῶν καὶ τὰ ἔτι παλαίτερα σαφῶς μὲν εὑρεῖν διὰ χρόνου πλῆθος ἀδύνατα ἦν, ἐκ δὲ τεκμηρίων ὧν ἐπὶ μακρότατον σκοποῦντί μοι πιστεῦσαι ξυμβαίνει οὐ μεγάλα νομίζω γενέσθαι οὔτε κατὰ τοὺς πολέμους οὔτε ἐς τὰ ἄλλα. ^1.10.3 οὔκουν ἀπιστεῖν εἰκός, οὐδὲ τὰς ὄψεις τῶν πόλεων μᾶλλον σκοπεῖν ἢ τὰς δυνάμεις, νομίζειν δὲ τὴν στρατείαν ἐκείνην μεγίστην μὲν γενέσθαι τῶν πρὸ αὑτῆς, λειπομένην δὲ τῶν νῦν, τῇ Ὁμήρου αὖ ποιήσει εἴ τι χρὴ κἀνταῦθα πιστεύειν, ἣν εἰκὸς ἐπὶ τὸ μεῖζον μὲν ποιητὴν ὄντα κοσμῆσαι, ὅμως δὲ φαίνεται καὶ οὕτως ἐνδεεστέρα. ^1.21.1 ἐκ δὲ τῶν εἰρημένων τεκμηρίων ὅμως τοιαῦτα ἄν τις νομίζων μάλιστα ἃ διῆλθον οὐχ ἁμαρτάνοι, καὶ οὔτε ὡς ποιηταὶ ὑμνήκασι περὶ αὐτῶν ἐπὶ τὸ μεῖζον κοσμοῦντες μᾶλλον πιστεύων, οὔτε ὡς λογογράφοι ξυνέθεσαν ἐπὶ τὸ προσαγωγότερον τῇ ἀκροάσει ἢ ἀληθέστερον, ὄντα ἀνεξέλεγκτα καὶ τὰ πολλὰ ὑπὸ χρόνου αὐτῶν ἀπίστως ἐπὶ τὸ μυθῶδες ἐκνενικηκότα, ηὑρῆσθαι δὲ ἡγησάμενος ἐκ τῶν ἐπιφανεστάτων σημείων ὡς παλαιὰ εἶναι ἀποχρώντως. ^1.22.4 καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται. ^1.76.2 οὕτως οὐδ’ ἡμεῖς θαυμαστὸν οὐδὲν πεποιήκαμεν οὐδ’ ἀπὸ τοῦ ἀνθρωπείου τρόπου, εἰ ἀρχήν τε διδομένην ἐδεξάμεθα καὶ ταύτην μὴ ἀνεῖμεν ὑπὸ <τριῶν> τῶν μεγίστων νικηθέντες, τιμῆς καὶ δέους καὶ ὠφελίας, οὐδ’ αὖ πρῶτοι τοῦ τοιούτου ὑπάρξαντες, ἀλλ᾽ αἰεὶ καθεστῶτος τὸν ἥσσω ὑπὸ τοῦ δυνατωτέρου κατείργεσθαι, ἄξιοί τε ἅμα νομίζοντες εἶναι καὶ ὑμῖν δοκοῦντες μέχρι οὗ τὰ ξυμφέροντα λογιζόμενοι τῷ δικαίῳ λόγῳ νῦν χρῆσθε, ὃν οὐδείς πω παρατυχὸν ἰσχύι τι κτήσασθαι προθεὶς τοῦ μὴ πλέον ἔχειν ἀπετράπετο. ^2.35.1 ‘οἱ μὲν πολλοὶ τῶν ἐνθάδε ἤδη εἰρηκότων ἐπαινοῦσι τὸν προσθέντα τῷ νόμῳ τὸν λόγον τόνδε, ὡς καλὸν ἐπὶ τοῖς ἐκ τῶν πολέμων θαπτομένοις ἀγορεύεσθαι αὐτόν. ἐμοὶ δὲ ἀρκοῦν ἂν ἐδόκει εἶναι ἀνδρῶν ἀγαθῶν ἔργῳ γενομένων ἔργῳ καὶ δηλοῦσθαι τὰς τιμάς, οἷα καὶ νῦν περὶ τὸν τάφον τόνδε δημοσίᾳ παρασκευασθέντα ὁρᾶτε, καὶ μὴ ἐν ἑνὶ ἀνδρὶ πολλῶν ἀρετὰς κινδυνεύεσθαι εὖ τε καὶ χεῖρον εἰπόντι πιστευθῆναι. ^2.37.1 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται. ^2.41.1 ‘ξυνελών τε λέγω τήν τε πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι καὶ καθ’ ἕκαστον δοκεῖν ἄν μοι τὸν αὐτὸν ἄνδρα παρ’ ἡμῶν ἐπὶ πλεῖστ᾽ ἂν εἴδη καὶ μετὰ χαρίτων μάλιστ’ ἂν εὐτραπέλως τὸ σῶμα αὔταρκες παρέχεσθαι. ^2.52.4 νόμοι τε πάντες ξυνεταράχθησαν οἷς ἐχρῶντο πρότερον περὶ τὰς ταφάς, ἔθαπτον δὲ ὡς ἕκαστος ἐδύνατο. καὶ πολλοὶ ἐς ἀναισχύντους θήκας ἐτράποντο σπάνει τῶν ἐπιτηδείων διὰ τὸ συχνοὺς ἤδη προτεθνάναι σφίσιν: ἐπὶ πυρὰς γὰρ ἀλλοτρίας φθάσαντες τοὺς νήσαντας οἱ μὲν ἐπιθέντες τὸν ἑαυτῶν νεκρὸν ὑφῆπτον, οἱ δὲ καιομένου ἄλλου ἐπιβαλόντες ἄνωθεν ὃν φέροιεν ἀπῇσαν. ^2.65.9 ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή. ^2.65.10 οἱ δὲ ὕστερον ἴσοι μᾶλλον αὐτοὶ πρὸς ἀλλήλους ὄντες καὶ ὀρεγόμενοι τοῦ πρῶτος ἕκαστος γίγνεσθαι ἐτράποντο καθ’ ἡδονὰς τῷ δήμῳ καὶ τὰ πράγματα ἐνδιδόναι. ^6.13.1 ‘οὓς ἐγὼ ὁρῶν νῦν ἐνθάδε τῷ αὐτῷ ἀνδρὶ παρακελευστοὺς καθημένους φοβοῦμαι, καὶ τοῖς πρεσβυτέροις ἀντιπαρακελεύομαι μὴ καταισχυνθῆναι, εἴ τῴ τις παρακάθηται τῶνδε, ὅπως μὴ δόξει, ἐὰν μὴ ψηφίζηται πολεμεῖν, μαλακὸς εἶναι, μηδ᾽, ὅπερ ἂν αὐτοὶ πάθοιεν, δυσέρωτας εἶναι τῶν ἀπόντων, γνόντας ὅτι ἐπιθυμίᾳ μὲν ἐλάχιστα κατορθοῦνται, προνοίᾳ δὲ πλεῖστα, ἀλλ’ ὑπὲρ τῆς πατρίδος ὡς μέγιστον δὴ τῶν πρὶν κίνδυνον ἀναρριπτούσης ἀντιχειροτονεῖν, καὶ ψηφίζεσθαι τοὺς μὲν Σικελιώτας οἷσπερ νῦν ὅροις χρωμένους πρὸς ἡμᾶς, οὐ μεμπτοῖς, τῷ τε Ἰονίῳ κόλπῳ παρὰ γῆν ἤν τις πλέῃ, καὶ τῷ Σικελικῷ διὰ πελάγους, τὰ αὑτῶν νεμομένους καθ’ αὑτοὺς καὶ ξυμφέρεσθαι: ^6.24.3 καὶ ἔρως ἐνέπεσε τοῖς πᾶσιν ὁμοίως ἐκπλεῦσαι: τοῖς μὲν γὰρ πρεσβυτέροις ὡς ἢ καταστρεψομένοις ἐφ’ ἃ ἔπλεον ἢ οὐδὲν ἂν σφαλεῖσαν μεγάλην δύναμιν, τοῖς δ’ ἐν τῇ ἡλικίᾳ τῆς τε ἀπούσης πόθῳ ὄψεως καὶ θεωρίας, καὶ εὐέλπιδες ὄντες σωθήσεσθαι: ὁ δὲ πολὺς ὅμιλος καὶ στρατιώτης ἔν τε τῷ παρόντι ἀργύριον οἴσειν καὶ προσκτήσεσθαι δύναμιν ὅθεν ἀίδιον μισθοφορὰν ὑπάρξειν.' ' None

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1.1.3 For though the events of remote antiquity, and even those that more immediately precede the war, could not from lapse of time be clearly ascertained, yet the evidences which an inquiry carried as far back as was practicable leads me to trust, all point to the conclusion that there was nothing on a great scale, either in war or in other matters. ' "^1.10.3 We have therefore no right to be skeptical, nor to content ourselves with an inspection of a town to the exclusion of a consideration of its power; but we may safely conclude that the armament in question surpassed all before it, as it fell short of modern efforts; if we can here also accept the testimony of Homer's poems, in which, without allowing for the exaggeration which a poet would feel himself licensed to employ, we can see that it was far from equalling ours. " "^1.21.1 On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. " ^1.22.4 The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. ^1.76.2 It follows that it was not a very wonderful action, or contrary to the common practice of mankind, if we did accept an empire that was offered to us, and refused to give it up under the pressure of three of the strongest motives, fear, honor, and interest. And it was not we who set the example, for it has always been the law that the weaker should be subject to the stronger. Besides, we believed ourselves to be worthy of our position, and so you thought us till now, when calculations of interest have made you take up the cry of justice—a consideration which no one ever yet brought forward to hinder his ambition when he had a chance of gaining anything by might. ' "^2.35.1 ‘Most of my predecessors in this place have commended him who made this speech part of the law, telling us that it is well that it should be delivered at the burial of those who fall in battle. For myself, I should have thought that the worth which had displayed itself in deeds, would be sufficiently rewarded by honors also shown by deeds; such as you now see in this funeral prepared at the people's cost. And I could have wished that the reputations of many brave men were not to be imperilled in the mouth of a single individual, to stand or fall according as he spoke well or ill. For it is hard to speak properly upon a subject where it is even difficult to convince your hearers that you are speaking the truth. " ^2.37.1 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. ^2.41.1 In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian. ' "^2.52.4 All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the stranger's pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off. " ^2.65.9 Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. ^2.65.10 With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude. ^6.13.1 When I see such persons now sitting here at the side of that same individual and summoned by him, alarm seizes me; and I, in my turn, summon any of the older men that may have such a person sitting next him, not to let himself be shamed down, for fear of being thought a coward if he do not vote for war, but, remembering how rarely success is got by wishing and how often by forecast, to leave to them the mad dream of conquest, and as a true lover of his country, now threatened by the greatest danger in its history, to hold up his hand on the other side; to vote that the Siceliots be left in the limits now existing between us, limits of which no one can complain (the Ionian sea for the coasting voyage, and the Sicilian across the open main), to enjoy their own possessions and to settle their own quarrels; ^6.24.3 All alike fell in love with the enterprise. The older men thought that they would either subdue the places against which they were to sail, or at all events, with so large a force, meet with no disaster; those in the prime of life felt a longing for foreign sights and spectacles, and had no doubt that they should come safe home again; while the idea of the common people and the soldiery was to earn wages at the moment, and make conquests that would supply a never-ending fund of pay for the future. ' ' None

45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, theatrical self-presentation by • tragedy, Attic,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 631; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 66

46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, and tragedy • scholars/scholarship, ancient and Byzantine (on tragedy) • scholars/scholarship, ancient and Byzantine (on tragedy), Aristophanes of Byzantium • scholars/scholarship, ancient and Byzantine (on tragedy), Crates of Mallus • scholars/scholarship, ancient and Byzantine (on tragedy), grammatiko/grammatikoi • scholars/scholarship, ancient and Byzantine (on tragedy), philologoi • scholars/scholarship, ancient and Byzantine (on tragedy), scholia • trilogy, of tragedies

Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 266, 267, 268, 269; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 340

47. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Tragedy • love, in tragedy • tragedy • tragedy, • tragedy, Greek

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 106; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 250; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 229, 230

48. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • deception, and tragedy • tragedy

Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 289; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 110

49. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Tragedy

Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 64; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 64

50. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • motifs, in postclassical tragedy, burial of the dead • tragedy

Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

51. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, and tragedy • tragedy, Attic, • tragedy, pederasty

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 140; Hesk (2000), Deception and Democracy in Classical Athens, 267; Hubbard (2014), A Companion to Greek and Roman Sexualities, 112

52. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, and music in tragedy • Anxiety dreams and nightmares, Greek Tragedy • Dreams and visions, examples, Tragedy • Narrative/Narration Passim, Micro-narrative in tragedy • metre, tragedy • metre, tragedy, apolelumena (free-flowing lyrics) • playwrights, tragedy (fifth century), Agathon • tragedy, origins of • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 42, 48, 273; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 209, 229; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 385; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 327

53. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • playwrights, tragedy (fifth century), Agathon • tragedy • tragedy, tragic • ‘old’ tragedy

Found in books: Bernabe et al. (2013), Redefining Dionysos, 346, 381; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 207; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216

54. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • Tragedy • deception, and tragedy • democracy, in tragedy • ephebic deception in tragedy • incest, in tragedy • playwrights, tragedy (fourth century), Astydamas II • tragedy as source of sacrificial rituals • tragedy, Attic, • tragedy, Attic/Greek • tragedy, Greek • tragedy, and Athenian ideology • tragedy, interacting with choral poetry • tragedy,and contemporary resonances • tragedy,and deception • tragedy/tragic

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 40; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 74; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 44; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 211; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 160; Hesk (2000), Deception and Democracy in Classical Athens, 65, 66, 67, 68, 73, 74, 75, 76, 77, 79, 80, 280, 281, 282, 283; Hubbard (2014), A Companion to Greek and Roman Sexualities, 399; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 193; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 281

55. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, and tragedy • deception, and tragedy • incest, in tragedy • tragedy • tragedy, abstinence • tragedy, choruses of • tragedy, sexuality • tragedy,and deception

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 206; Hesk (2000), Deception and Democracy in Classical Athens, 76, 269, 279; Hubbard (2014), A Companion to Greek and Roman Sexualities, 171, 172, 359, 361; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 113; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9

56. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Calame, C • Dreams and visions, examples, Tragedy • Tragedy, and law • drama, tragedy • metre, in Greek tragedy • tragedy, and service to gods • tragedy, interacting with choral poetry • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 273; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 377; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 120; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 45; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 30; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 383; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 98

57. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, and ‘political’ as opposed to ‘rhetorical’ tragedy • Aristotle, Tragedy connotes grief, as well as pity and fear • Aristotle, and Plato’s attitude to tragedy • Aristotle, and rhetoric in tragedy • Aristotle, and scholarship on tragedy • Aristotle, and the political function of tragedy • Aristotle, on tragedy • Calame, Claude • Distress, connotes catharsis in tragedy • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Narrative/Narration Passim, Micro-narrative in tragedy • Poetics (Aristotle), on tragedy • Sophocles, and rhetoric/tragedy as a rhetorical form • Tragedy • Tragedy, connotes grief as well as pity and fear • action, in regard to tragedy • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • comedy, comic, relation to tragedy • definition,of tragedy • drama, tragedy • oligarchs/oligarchy, in tragedy • playwrights, tragedy (fourth century), Astydamas II • pollution, and tragedy, relation between • scholars/scholarship, ancient and Byzantine (on tragedy) • scholars/scholarship, ancient and Byzantine (on tragedy), Aristophanes of Byzantium • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom • scholars/scholarship, ancient and Byzantine (on tragedy), grammatiko/grammatikoi • scholars/scholarship, ancient and Byzantine (on tragedy), kritiko/kritikoi • scholars/scholarship, ancient and Byzantine (on tragedy), scholia • tragedy • tragedy, Greek • tragedy, and autocrats • tragedy, and comedy • tragedy, and democracy • tragedy, and medicine • tragedy, and oligarchy • tragedy, and pollution, relation between • tragedy, definitions of • tragedy, origins of • tragedy, representation of disease in • tragedy, tragic • ‘old’ tragedy

Found in books: Bernabe et al. (2013), Redefining Dionysos, 306; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 3; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 182; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 168; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 190, 191, 193, 251; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 189; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 55, 74, 90; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 241, 242, 293; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 43; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 43; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 8, 272, 276, 277, 280, 331, 332, 339; Meinel (2015), Pollution and Crisis in Greek Tragedy, 3, 7; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 157; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 291; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 324, 326

58. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • tragedy, as source for religion

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 6; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 35

59. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • tragedy • tragedy/tragic

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 137; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 66

60. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandra (Lycophron), relationship to earlier tragedies • metre, tragedy, in the Alexandra • tragedy, interacting with choral poetry

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 108; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 124, 125, 126, 127

61. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • oligarchs/oligarchy, in tragedy • tragedy, Roman • tragedy, and autocrats • tragedy, and democracy • tragedy, and oligarchy

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 3; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 147

62. Cicero, On The Ends of Good And Evil, 5.2-5.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • tragedy • tragedy / tragic

Found in books: Hawes (2021), Pausanias in the World of Greek Myth, 22; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156

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5.2 tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. ^5.3 Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non.'' None

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5.2 \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." < ^5.3 \xa0"Perfectly true, Piso," rejoined Quintus. "I\xa0myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I\xa0had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, \'What place is this?\' â\x80\x94 a\xa0mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I\xa0do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus\'s Gardens which we passed just now; but I\xa0obey the old saw: I\xa0\'think of those that are alive.\' Still I\xa0could not forget Epicurus, even if I\xa0wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings." <'' None

63. Cicero, On Duties, 1.28.97 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • tragedy • tragedy,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 108; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 55, 56

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1.28.97 \xa0The motives for failure to prevent injury and so for slighting duty are likely to be various: people either are reluctant to incur enmity or trouble or expense; or through indifference, indolence, or incompetence, or through some preoccupation or self-interest they are so absorbed that they suffer those to be neglected whom it is their duty to protect. And so there is reason to fear that what Plato declares of the philosophers may be inadequate, when he says that they are just because they are busied with the pursuit of truth and because they despise and count as naught that which most men eagerly seek and for which they are prone to do battle against each other to the death. For they secure one sort of justice, to be sure, in that they do no positive wrong to anyone, but they fall into the opposite injustice; for hampered by their pursuit of learning they leave to their fate those whom they ought to defend. And so, Plato thinks, they will not even assume their civic duties except under compulsion. But in fact it were better that they should assume them of their own accord; for an action intrinsically right is just only on condition that it is voluntary. <'' None

64. Polybius, Histories, 2.16.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • tragedy • tragedy/tragic

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 33; Van Nuffelen (2012), Orosius and the Rhetoric of History, 138

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2.16.14 καὶ πᾶσαν δὴ τὴν τραγικὴν καὶ ταύτῃ προσεοικυῖαν ὕλην ἐπὶ μὲν τοῦ παρόντος ὑπερθησόμεθα διὰ τὸ μὴ λίαν καθήκειν τῷ τῆς προκατασκευῆς γένει τὴν περὶ τῶν τοιούτων ἀκριβολογίαν.'' None

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2.16.14 \xa0and all matter for tragedy and the like, may be left aside for the present, detailed treatment of such things not suiting very well the plan of this work. <'' None

65. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • genres of Latin poetry, tragedy • tragedy

Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 115; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 50, 137

66. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • drama, tragedy • genres of Latin poetry, tragedy • tragedy

Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 136; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 133; Keane (2015), Juvenal and the Satiric Emotions, 74

67. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • genres of Latin poetry, tragedy • tragedy

Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 111; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 39, 43, 137

68. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • eidôla,, in tragedy • genres of Latin poetry, tragedy

Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 127; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 157

69. Anon., Sibylline Oracles, 3.414 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • tragedy

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 197; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 197

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3.414 Which they will call a comet, sign to men'' None

70. Diodorus Siculus, Historical Library, 17.16.3 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • playwrights, tragedy (fifth century), Agathon

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 32; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152

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17.16.3 \xa0He then proceeded to show them where their advantage lay and by appeals aroused their enthusiasm for the contests which lay ahead. He made lavish sacrifices to the gods at Dium in Macedonia and held the dramatic contests in honour of Zeus and the Muses which ArchelaÃ¼s, one of his predecessors, had instituted.'' None

71. Dionysius of Halycarnassus, Roman Antiquities, 1.89.2 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • tragedy

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 219; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 219

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1.89.2 \xa0and remembers those who joined with them in their settlement, the Pelasgians who were Argives by descent and came into Italy from Thessaly; and recalls, moreover, the arrival of Evander and the Arcadians, who settled round the Palatine hill, after the Aborigines had granted the place to them; and also the Peloponnesians, who, coming along with Hercules, settled upon the Saturnian hill; and, last of all, those who left the Troad and were intermixed with the earlier settlers. For one will find no nation that is more ancient or more Greek than these. <'' None

72. Ovid, Metamorphoses, 4.1-4.11, 4.13-4.20, 4.22-4.30, 4.32-4.41, 4.389-4.391, 4.393-4.399, 4.401-4.415, 6.455-6.456, 6.465-6.474, 6.527-6.529, 6.549, 6.587-6.600, 6.648 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philomela and Procne, Euripidean tragedy invoked by • Tragedy / tragic • tragedy, infanticide myths • tragedy, tragic • tyrant, Seneca’s tragedies

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39; Bernabe et al. (2013), Redefining Dionysos, 295, 303; Mayor (2017), Religion and Memory in Tacitus’ Annals, 206, 207; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 248; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 121, 122

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4.1 At non Alcithoe Minyeias orgia censet ^4.2 accipienda dei, sed adhuc temeraria Bacchum ^4.3 progeniem negat esse Iovis, sociasque sorores ^4.4 inpietatis habet. Festum celebrare sacerdos ^4.6 pectora pelle tegi, crinales solvere vittas, ^4.7 serta coma, manibus frondentes sumere thyrsos ^4.8 iusserat, et saevam laesi fore numinis iram ^4.9 vaticinatus erat. Parent matresque nurusque ^4.10 telasque calathosque infectaque pensa reponunt, ^4.11 turaque dant Bacchumque vocant Bromiumque Lyaeumque ^4.13 additur his Nyseus indetonsusque Thyoneus, ^4.14 et cum Lenaeo genialis consitor uvae, ^4.15 Nycteliusque Eleleusque parens et Iacchus et Euhan, ^4.16 et quae praeterea per Graias plurima gentes ^4.17 nomina, Liber, habes. Tibi enim inconsumpta iuventa est, ^4.18 tu puer aeternus, tu formosissimus alto ^4.19 conspiceris caelo, tibi, cum sine cornibus adstas, ^4.20 virgineum caput est. Oriens tibi victus, adusque ^4.22 Penthea tu, venerande, bipenniferumque Lycurgum ^4.23 sacrilegos mactas, Tyrrhenaque mittis in aequor ^4.24 corpora, tu biiugum pictis insignia frenis ^4.25 colla premis lyncum; bacchae satyrique sequuntur, ^4.26 quique senex ferula titubantes ebrius artus ^4.27 sustinet et pando non fortiter haeret asello. ^4.28 Quacumque ingrederis, clamor iuvenalis et una ^4.29 femineae voces inpulsaque tympana palmis ^4.30 concavaque aera sot longoque foramine buxus. ^4.32 iussaque sacra colunt. Solae Minyeides intus ^4.33 intempestiva turbantes festa Minerva ^4.34 aut ducunt lanas, aut stamina pollice versant, ^4.35 aut haerent telae famulasque laboribus urgent. ^4.36 E quibus una levi deducens pollice filum ^4.37 “dum cessant aliae commentaque sacra frequentant, ^4.38 nos quoque, quas Pallas, melior dea, detinet” inquit, ^4.39 “utile opus manuum vario sermone levemus: ^4.40 perque vices aliquid, quod tempora longa videri ^4.41 non sinat, in medium vacuas referamus ad aures.” ^4.389 Finis erat dictis. Sed adhuc Minyeia proles ^4.390 urget opus spernitque deum festumque profanat, ^4.391 tympana cum subito non adparentia raucis ^4.393 tinnulaque aera sot; redolent murraeque crocique, ^4.394 resque fide maior, coepere virescere telae ^4.395 inque hederae faciem pendens frondescere vestis. ^4.396 Pars abit in vites, et quae modo fila fuerunt, ^4.397 palmite mutantur; de stamine pampinus exit; ^4.398 purpura fulgorem pictis adcommodat uvis. ^4.399 Iamque dies exactus erat, tempusque subibat, ^4.401 sed cum luce tamen dubiae confinia noctis: ^4.402 tecta repente quati pinguesque ardere videntur ^4.403 lampades et rutilis conlucere ignibus aedes ^4.404 falsaque saevarum simulacra ululare ferarum. ^4.405 Fumida iamdudum latitant per tecta sorores, ^4.406 diversaeque locis ignes ac lumina vitant; ^4.407 dumque petunt tenebras, parvos membrana per artus ^4.408 porrigitur tenuique includit bracchia pinna. ^4.409 Nec qua perdiderint veterem ratione figuram ^4.410 scire sinunt tenebrae. Non illas pluma levavit, ^4.411 sustinuere tamen se perlucentibus alis; ^4.412 conataeque loqui minimam et pro corpore vocem ^4.413 emittunt, peraguntque leves stridore querellas. ^4.414 Tectaque, non silvas celebrant lucemque perosae ^4.415 nocte volant, seroque tenent a vespere nomen. ^6.455 Non secus exarsit conspecta virgine Tereus, ^6.456 quam siquis canis ignem supponat aristis, ^6.466 ausit nec capiunt inclusas pectora flammas. ^6.467 Iamque moras male fert cupidoque revertitur ore ^6.468 ad mandata Procnes, et agit sua vota sub illa. ^6.469 Facundum faciebat amor: quotiensque rogabat ^6.470 ulterius iusto Procnen ita velle ferebat. ^6.471 Addidit et lacrimas, tamquam mandasset et illas. ^6.473 noctis habent! ipso sceleris molimine Tereus ^6.474 creditur esse pius laudemque a crimine sumit. ^6.527 Illa tremit velut agna pavens, quae saucia cani ^6.528 ore excussa lupi nondum sibi tuta videtur, ^6.549 Talibus ira feri postquam commota tyranni ^6.587 Tempus erat, quo sacra solent trieterica Bacchi ^6.588 Sithoniae celebrare nurus: nox conscia sacris. ^6.589 Nocte sonat Rhodope tinnitibus aeris acuti, ^6.591 ritibus instruitur furialiaque accipit arma. ^6.592 Vite caput tegitur, lateri cervina sinistro ^6.593 vellera dependent, umero levis incubat hasta. ^6.594 Concita per silvas turba comitante suarum ^6.595 terribilis Procne furiisque agitata doloris, ^6.596 Bacche, tuas simulat. Venit ad stabula avia tandem ^6.597 exululatque euhoeque sonat portasque refringit ^6.598 germanamque rapit; raptaeque insignia Bacchi ^6.599 induit et vultus hederarum frondibus abdit ^6.600 attonitamque trahens intra sua moenia ducit. ^6.648 et patrii moris sacrum mentita, quod uni' ' None

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4.1 Alcithoe, daughter of King Minyas, ^4.2 consents not to the orgies of the God; ^4.3 denies that Bacchus is the son of Jove, ^4.4 and her two sisters join her in that crime. ^4.6 keeping it sacred, had forbade all toil.— ^4.7 And having draped their bosoms with wild skins, ^4.8 they loosed their long hair for the sacred wreaths, ^4.9 and took the leafy thyrsus in their hands;— ^4.10 for so the priest commanded them. Austere ^4.11 the wrath of Bacchus if his power be scorned. ^4.13 and putting by their wickers and their webs, ^4.14 dropt their unfinished toils to offer up ^4.15 frankincense to the God; invoking him ^4.16 with many names:—“O Bacchus! O Twice-born! ^4.17 O Fire-begot! Thou only child Twice-mothered! ^4.18 God of all those who plant the luscious grape! ^4.19 O Liber !” All these names and many more, ^4.20 for ages known—throughout the lands of Greece . ^4.22 and lo, thou art an ever-youthful boy, ^4.23 most beautiful of all the Gods of Heaven, ^4.24 mooth as a virgin when thy horns are hid.—' "^4.25 The distant east to tawny India 's clime," '^4.26 where rolls remotest Ganges to the sea, ^4.27 was conquered by thy might.—O Most-revered! ^4.28 Thou didst destroy the doubting Pentheus,' "^4.29 and hurled the sailors' bodies in the deep," '^4.30 and smote Lycurgus, wielder of the ax. ^4.32 with showy harness.—Satyrs follow thee; ^4.33 and Bacchanals, and old Silenus, drunk, ^4.34 unsteady on his staff; jolting so rough ^4.35 on his small back-bent ass; and all the way ^4.36 resounds a youthful clamour; and the scream ^4.37 of women! and the noise of tambourines! ^4.38 And the hollow cymbals! and the boxwood flutes,— ^4.39 fitted with measured holes.—Thou art implored ^4.40 by all Ismenian women to appear ^4.41 peaceful and mild; and they perform thy rites.” ^4.389 all unprotected from the chilly breeze, ^4.390 her hair dishevelled, tangled, unadorned, ^4.391 he sat unmoved upon the bare hard ground.' "^4.393 or haply by her own tears' bitter brine;—" '^4.394 all other nourishment was naught to her.— ^4.395 She never raised herself from the bare ground, ^4.396 though on the god her gaze was ever fixed;— ^4.397 he turned her features towards him as he moved: ^4.398 they say that afterwhile her limbs took root ^4.399 and fastened to the around. ^4.401 overspread her countece, that turned as pale ^4.402 and bloodless as the dead; but here and there ^4.403 a blushing tinge resolved in violet tint; ^4.404 and something like the blossom of that name ^4.405 a flower concealed her face. Although a root ^4.406 now holds her fast to earth, the Heliotrope ^4.407 turns ever to the Sun, as if to prove ^4.408 that all may change and love through all remain. ^4.409 Thus was the story ended. All were charmed ^4.410 to hear recounted such mysterious deeds. ^4.411 While some were doubting whether such were true ^4.412 others affirmed that to the living God ^4.413 is nothing to restrain their wondrous works, ^4.414 though surely of the Gods, immortal, none ^4.415 accorded Bacchus even thought or place. ^6.455 “Glut your revenge! Latona , glut your rage! ^6.456 Yea, let my lamentations be your joy! ^6.466 twanged from the ever-ready bow; and all ^6.467 who heard the fatal sound, again were filled ^6.468 with fear,—save Niobe, in misery bold,— ^6.469 defiant in misfortune.—Clothed in black, ^6.470 the sisters of the stricken brothers stood, ^6.471 with hair disheveled, by the funeral biers. ^6.473 a shaft, swooned unto death, fell on her face—' "^6.474 on her dear brother's corpse. Another girl," ^6.527 to fetch some cattle—thoroughbreds—from there, ^6.528 and had secured a Lycian for my guide, ^6.549 a refuge. ^6.587 it chanced the children did stretch out their arm ^6.588 and who would not be touched to hear such words, ^6.589 as spoken by this goddess, and refuse? ^6.591 against the goddess; for they hindered her, ^6.592 and threatened with their foul, abusive tongue ^6.593 to frighten her away—and, worse than all, ^6.594 they even muddied with their hands and feet ^6.595 the clear pool; forcing the vile, slimy dreg ^6.596 up from the bottom, in a spiteful way, ^6.597 by jumping up and down.—Enraged at this, ^6.598 he felt no further thirst, nor would she deign ^6.599 to supplicate again; but, feeling all ^6.600 the outraged majesty of her high state, ^6.648 to issue, sparkling, in the sun-kissed air,' ' None

73. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Statius, and Greek tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 195; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 195

74. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • tragedy

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333

75. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • genre,, history as tragedy • tragedy, Aeschylean allusions • tragedy, Aristotelian principles of • tragedy, Trojans, degeneracy of • tragedy, as mimesis of sacrifice • tragedy, as vision of history • tragedy, performance at Athens

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 97, 98, 99, 102, 106, 107, 111; Cairns (1989), Virgil's Augustan Epic. 127

76. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Tragedy • tragedy, infanticide myths

Found in books: Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 179; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 121

77. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • dictator, appointed after calamity caused by vitium • festivals,, averting natural catastrophes

Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 257; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185

78. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ovid, Tragedy and Elegy in Amores • Tragedy / tragic

Found in books: Mayor (2017), Religion and Memory in Tacitus’ Annals, 130; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 50

79. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ovid, Tragedy and Elegy in Amores • Tragedy / tragic

Found in books: Mayor (2017), Religion and Memory in Tacitus’ Annals, 58; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 57

80. Apollodorus, Bibliotheca, 1.8.2, 3.7.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antiphanes, on tragedy • Tragedy • tragedy, infanticide myths

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 120, 121; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 46, 83; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 120

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1.8.2 ἐγέννησε δὲ Ἀλθαία παῖδα ἐξ Οἰνέως Μελέαγρον, ὃν ἐξ Ἄρεος γεγεννῆσθαί φασι. τούτου δʼ ὄντος ἡμερῶν ἑπτὰ παραγενομένας τὰς μοίρας φασὶν εἰπεῖν, ὅτι 3 -- τότε τελευτήσει Μελέαγρος, 4 -- ὅταν ὁ καιόμενος ἐπὶ τῆς ἐσχάρας δαλὸς κατακαῇ. τοῦτο ἀκούσασα τὸν δαλὸν ἀνείλετο Ἀλθαία καὶ κατέθετο εἰς λάρνακα. Μελέαγρος δὲ ἀνὴρ ἄτρωτος καὶ γενναῖος γενόμενος τόνδε τὸν τρόπον ἐτελεύτησεν. ἐτησίων καρπῶν ἐν τῇ χώρᾳ γενομένων τὰς ἀπαρχὰς Οἰνεὺς θεοῖς πᾶσι θύων μόνης Ἀρτέμιδος ἐξελάθετο. ἡ δὲ μηνίσασα κάπρον ἐφῆκεν ἔξοχον μεγέθει τε καὶ ῥώμῃ, ὃς τήν τε γῆν ἄσπορον ἐτίθει καὶ τὰ βοσκήματα καὶ τοὺς ἐντυγχάνοντας διέφθειρεν. ἐπὶ τοῦτον τὸν κάπρον τοὺς ἀρίστους ἐκ τῆς Ἑλλάδος πάντας συνεκάλεσε, καὶ τῷ κτείναντι τὸν θῆρα τὴν δορὰν δώσειν ἀριστεῖον ἐπηγγείλατο. οἱ δὲ συνελθόντες ἐπὶ τὴν τοῦ κάπρου θήραν ἦσαν οἵδε· Μελέαγρος Οἰνέως, Δρύας 1 -- Ἄρεος, ἐκ Καλυδῶνος οὗτοι, Ἴδας καὶ Λυγκεὺς Ἀφαρέως ἐκ Μεσσήνης, Κάστωρ καὶ Πολυδεύκης Διὸς καὶ Λήδας ἐκ Λακεδαίμονος, Θησεὺς Αἰγέως ἐξ Ἀθηνῶν, Ἄδμητος Φέρητος ἐκ Φερῶν, Ἀγκαῖος καὶ Κηφεὺς Λυκούργου ἐξ Ἀρκαδίας, Ἰάσων Αἴσονος ἐξ Ἰωλκοῦ, Ἰφικλῆς Ἀμφιτρύωνος ἐκ Θηβῶν, Πειρίθους Ἰξίονος ἐκ Λαρίσης, Πηλεὺς Αἰακοῦ ἐκ Φθίας, Τελαμὼν Αἰακοῦ ἐκ Σαλαμῖνος, Εὐρυτίων Ἄκτορος ἐκ Φθίας, Ἀταλάντη Σχοινέως ἐξ Ἀρκαδίας, Ἀμφιάραος Ὀικλέους 2 -- ἐξ Ἄργους· μετὰ τούτων καὶ οἱ Θεστίου παῖδες. συνελθόντας δὲ αὐτοὺς Οἰνεὺς ἐπὶ ἐννέα ἡμέρας ἐξένισε· τῇ δεκάτῃ δὲ Κηφέως καὶ Ἀγκαίου καί τινων ἄλλων ἀπαξιούντων μετὰ γυναικὸς ἐπὶ τὴν θήραν 3 -- ἐξιέναι, Μελέαγρος ἔχων γυναῖκα Κλεοπάτραν τὴν Ἴδα καὶ Μαρπήσσης θυγατέρα, βουλόμενος δὲ καὶ ἐξ Ἀταλάντης τεκνοποιήσασθαι, συνηνάγκασεν αὐτοὺς ἐπὶ τὴν θήραν μετὰ ταύτης ἐξιέναι. περιστάντων δὲ αὐτῶν τὸν κάπρον, Ὑλεὺς 1 -- μὲν καὶ Ἀγκαῖος ὑπὸ τοῦ θηρὸς διεφθάρησαν, Εὐρυτίωνα δὲ Πηλεὺς ἄκων κατηκόντισε. τὸν δὲ κάπρον πρώτη μὲν Ἀταλάντη εἰς τὰ νῶτα ἐτόξευσε, δεύτερος δὲ Ἀμφιάραος εἰς τὸν ὀφθαλμόν· Μελέαγρος δὲ αὐτὸν εἰς τὸν κενεῶνα πλήξας ἀπέκτεινε, καὶ λαβὼν τὸ δέρας ἔδωκεν Ἀταλάντῃ. οἱ δὲ Θεστίου παῖδες, ἀδοξοῦντες εἰ παρόντων ἀνδρῶν γυνὴ τὰ ἀριστεῖα λήψεται, τὸ δέρας αὐτῆς 2 -- ἀφείλοντο, κατὰ γένος αὑτοῖς προσήκειν λέγοντες, εἰ Μελέαγρος λαμβάνειν μὴ προαιροῖτο. ^3.7.7 δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέθεντο κατὰ πρόσταξιν Ἀχελῴου. πορευθέντες δὲ εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ κτίζουσιν Ἀκαρνανίαν. Εὐριπίδης δέ φησιν Ἀλκμαίωνα κατὰ τὸν τῆς μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο γεννῆσαι, Ἀμφίλοχον καὶ θυγατέρα Τισιφόνην, κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι τρέφειν Κορινθίων βασιλεῖ Κρέοντι, καὶ τὴν μὲν Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέοντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ Ἀλκμαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ τὸν υἱὸν κομίσασθαι. καὶ Ἀμφίλοχος κατὰ χρησμοὺς Ἀπόλλωνος Ἀμφιλοχικὸν Ἄργος ᾤκισεν. 1 --'' None

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1.8.2 Althaea had also a son Meleager, by Oeneus, though they say that he was begotten by Ares. It is said that, when he was seven days old, the Fates came and declared that Meleager should die when the brand burning on the hearth was burnt out. On hearing that, Althaea snatched up the brand and deposited it in a chest. Meleager grew up to be an invulnerable and gallant man, but came by his end in the following way. In sacrificing the first fruits of the annual crops of the country to all the gods Oeneus forgot Artemis alone. But she in her wrath sent a boar of extraordinary size and strength, which prevented the land from being sown and destroyed the cattle and the people that fell in with it. To attack this boar Oeneus called together all the noblest men of Greece, and promised that to him who should kill the beast he would give the skin as a prize. Now the men who assembled to hunt the boar were these:— Meleager, son of Oeneus; Dryas, son of Ares; these came from Calydon; Idas and Lynceus, sons of Aphareus, from Messene ; Castor and Pollux, sons of Zeus and Leda, from Lacedaemon ; Theseus, son of Aegeus, from Athens ; Admetus, son of Pheres, from Pherae; Ancaeus and Cepheus, sons of Lycurgus, from Arcadia ; Jason, son of Aeson, from Iolcus; Iphicles, son of Amphitryon, from Thebes ; Pirithous, son of Ixion, from Larissa; Peleus, son of Aeacus, from Phthia ; Telamon, son of Aeacus, from Salamis ; Eurytion, son of Actor, from Phthia ; Atalanta, daughter of Schoeneus, from Arcadia ; Amphiaraus, son of Oicles, from Argos . With them came also the sons of Thestius. And when they were assembled, Oeneus entertained them for nine days; but on the tenth, when Cepheus and Ancaeus and some others disdained to go hunting with a woman, Meleager compelled them to follow the chase with her, for he desired to have a child also by Atalanta, though he had to wife Cleopatra, daughter of Idas and Marpessa. When they surrounded the boar, Hyleus and Ancaeus were killed by the brute, and Peleus struck down Eurytion undesignedly with a javelin. But Atalanta was the first to shoot the boar in the back with an arrow, and Amphiaraus was the next to shoot it in the eye; but Meleager killed it by a stab in the flank, and on receiving the skin gave it to Atalanta. Nevertheless the sons of Thestius, thinking scorn that a woman should get the prize in the face of men, took the skin from her, alleging that it belonged to them by right of birth if Meleager did not choose to take it.' "^3.7.7 Having acquainted their mother with these things, they went to Delphi and dedicated the necklace and robe according to the injunction of Achelous. Then they journeyed to Epirus, collected settlers, and colonized Acaria . But Euripides says that in the time of his madness Alcmaeon begat two children, Amphilochus and a daughter Tisiphone, by Manto, daughter of Tiresias, and that he brought the babes to Corinth and gave them to Creon, king of Corinth, to bring up; and that on account of her extraordinary comeliness Tisiphone was sold as a slave by Creon's spouse, who feared that Creon might make her his wedded wife. But Alcmaeon bought her and kept her as a handmaid, not knowing that she was his daughter, and coming to Corinth to get back his children he recovered his son also. And Amphilochus colonized Amphilochian Argos in obedience to oracles of Apollo."' None

81. Dio Chrysostom, Orations, 2.2, 18.6 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • playwrights, tragedy (fifth century), Agathon • tragedy

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 32; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152

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2.2 \xa0It is true that sometimes, because of their youth and enthusiasm, they spoil the sport by barking and starting the game too soon, but sometimes too they bring down the game themselves by bounding ahead. This, in fact, happened to Alexander at the very beginning, so that they say he brought about the battle and victory of Chaeronea when his father shrank from taking the risk. Now it was on this occasion, when they were at Dium in Pieria on their way home from the campaign and were sacrificing to the Muses and celebrating the Olympic festival, which is said to be an ancient institution in that country, < ^18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <'' None

82. Lucan, Pharsalia, 1.109-1.111 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Statius, and Greek tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 201; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 201

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1.109 Made Rome their victim. Oh! Ambition blind, That stirred the leaders so to join their strength In peace that ended ill, their prize the world! For while the Sea on Earth and Earth on Air Lean for support: while Titan runs his course, And night with day divides an equal sphere, No king shall brook his fellow, nor shall power Endure a rival. Search no foreign lands: These walls are proof that in their infant days A hamlet, not the world, was prize enough ' "^1.110 To cause the shedding of a brother's blood. Concord, on discord based, brief time endured, Unwelcome to the rivals; and alone Crassus delayed the advent of the war. Like to the slender neck that separates The seas of Graecia: should it be engulfed Then would th' Ionian and Aegean mains Break each on other: thus when Crassus fell, Who held apart the chiefs, in piteous death, And stained Assyria's plains with Latian blood, " "^1.111 To cause the shedding of a brother's blood. Concord, on discord based, brief time endured, Unwelcome to the rivals; and alone Crassus delayed the advent of the war. Like to the slender neck that separates The seas of Graecia: should it be engulfed Then would th' Ionian and Aegean mains Break each on other: thus when Crassus fell, Who held apart the chiefs, in piteous death, And stained Assyria's plains with Latian blood, "' None

83. Plutarch, Cimon, 8.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • costume, tragedy • scholars/scholarship, ancient and Byzantine (on tragedy) • scholars/scholarship, ancient and Byzantine (on tragedy), Aristophanes of Byzantium • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom • scholars/scholarship, ancient and Byzantine (on tragedy), Iuba King of Mauretania • scholars/scholarship, ancient and Byzantine (on tragedy), Onomasticon • scholars/scholarship, ancient and Byzantine (on tragedy), Pollux, Julius (Polydeuces) • trilogy, of tragedies

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 78; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 342, 343

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8.7 ἔθεντο δʼ εἰς μνήμην αὐτοῦ καὶ τὴν τῶν τραγῳδῶν κρίσιν ὀνομαστὴν γενομένην. πρώτην γὰρ διδασκαλίαν τοῦ Σοφοκλέους ἔτι νέου καθέντος, Ἀψεφίων ὁ ἄρχων, φιλονεικίας οὔσης καὶ παρατάξεως τῶν θεατῶν, κριτὰς μὲν οὐκ ἐκλήρωσε τοῦ ἀγῶνος, ὡς δὲ Κίμων μετὰ τῶν συστρατήγων προελθὼν εἰς τὸ θέατρον ἐποιήσατο τῷ θεῷ τὰς νενομισμένας σπονδάς, οὐκ ἀφῆκεν αὐτοὺς ἀπελθεῖν, ἀλλʼ ὁρκώσας ἠνάγκασε καθίσαι καὶ κρῖναι δέκα ὄντας, ἀπὸ φυλῆς μιᾶς ἕκαστον.'' None

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8.7 '' None

84. Plutarch, Crassus, 33.1-33.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aeschylus, and ‘old tragedy’ • Dionysius I of Syracuse, writing tragedy • Euripides, and ‘old tragedy’/reperformance • Ptolemy IV Philopator, Adonis (tragedy) • Sophocles, and ‘old tragedy’/reperformance • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, theatrical self-presentation by • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, writing/performing poetry • playwrights, tragedy (fourth century), Archestratus • tragedy, Attic/Greek • tragedy/tragic • ‘old’ tragedy

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 116, 117, 118; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 28; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 208; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 178

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33.1 τούτων δὲ πραττομένων Ὑρώδης ἐτύγχανεν ἤδη διηλλαγμένος Ἀρταουάσδῃ τῷ Ἀρμενίῳ καὶ τὴν ἀδελφὴν αὐτοῦ γυναῖκα Πακόρῳ τῷ παιδὶ καθωμολογημένος, ἑστιάσεις τε καὶ πότοι διʼ ἀλλήλων ἦσαν αὐτοῖς, καὶ πολλὰ παρεισήγετο τῶν ἀπὸ τῆς Ἑλλάδος ἀκουσμάτων. ^33.2 ἦν γὰρ οὔτε φωνῆς οὔτε γραμμάτων Ὑρώδης Ἑλληνικῶν ἄπειρος, ὁ δʼ Ἀρταοθάσδης καὶ τραγῳδίας ἐποίει καὶ λόγους ἔγραφε καὶ ἱστορίας, ὧν ἔνιαι διασῴζονται, τῆς δὲ κεφαλῆς τοῦ Κράσσου κομισθείσης ἐπὶ θύρας ἀπηρμέναι μὲν ἦσαν αἱ τράπεζαι, τραγῳδιῶν δὲ ὑποκριτὴς Ἰάσων ὄνομα Τραλλιανὸς ᾖδεν Εὐριπίδου Βακχῶν τὰ περὶ τὴν Ἀγαύην. εὐδοκιμοῦντος δʼ αὐτοῦ Σιλλάκης ἐπιστὰς τῷ ἀνδρῶνι καὶ προσκυνήσας προὔβαλεν εἰς μέσον τοῦ Κράσσου τὴν κεφαλήν. ^33.3 κρότῳ δὲ τῶν Πάρθων μετὰ κραυγῆς καὶ χαρᾶς ἀραμένων, τὸν μὲν Σιλλάκην κατέκλιναν οἱ ὑπηρέται βασιλέως κελεύσαντος, ὁ δʼ Ἰάσων τὰ μὲν τοῦ Πενθέως σκευοποιήματα παρέδωκέ τινι τῶν χορευτῶν, τῆς δὲ τοῦ Κράσσου κεφαλῆς λαβόμενος καὶ ἀναβακχεύσας ἐπέραινεν ἐκεῖνα τὰ μέλη μετʼ ἐνθουσιασμοῦ καὶ ᾠδῆς· φέρομεν ἐξ ὄρεος ἕλικα νεότομον ἐπὶ μέλαθρα, μακαρίαν θήραν. Euripides, Bacchae, 1170-72 (Kirchhoff μακάριον ).καὶ ταῦτα μὲν πάντας ἔτερπεν· ^33.4 ᾀδομένων δὲ τῶν ἑφεξῆς ἀμοιβαίων πρὸς τὸν χορόν, Χόρος τίς ἐφόνευσεν;Ἀγαύη ἐμὸν τὸ γέρας· Euripides, Bacchae, 1179 (Kirchhoff, XO. τίς ἁ βαλοῦσα πρῶτα ;). ἀναπηδήσας ὁ Πομαξάθρης ἐτύγχανε δὲ δειπνῶν ἀντελαμβάνετο τῆς κεφαλῆς, ὡς ἑαυτῷ λέγειν ταῦτα μᾶλλον ἢ; ἐκείνῳ προσῆκον. ἡσθεὶς δʼ ὁ βασιλεὺς τὸν μὲν οἷς πάτριόν ἐστιν ἐδωρήσατο, τῷ δʼ Ἰάσονι τάλαντον ἔδωκεν. εἰς τοιοῦτό φασιν ἐξόδιον τὴν Κράσσου στρατηγίαν ὥσπερ τραγῳδίαν τελευτῆσαι. ^33.5 δίκη μέντοι καὶ τῆς ὠμότητος Ὑρώδην καὶ τῆς ἐπιορκίας Σουρήναν ἀξία μετῆλθεν. Σουρήναν μὲν γὰρ οὐ μετὰ πολὺν χρόνον Ὑρώδης φθόνῶ τῆς δόξης ἀπέκτεινεν, Ὑρώδῃ δὲ ἀποβαλόντι Πάκορον ὑπὸ Ῥωμαίων μάχῃ κρατηθέντα, καὶ νοσήσαντι νόσον εἰς ὓδρωπα τραπεῖσαν, Φραάτης ὁ υἱὸς ἐπιβουλεύων ἀκόνιτον ἔδωκεν. ἀναδεξαμένης δὲ τῆς νόσου τὸ φάρμακον εἰς ἑαυτὴν, ὥστε συνεκκριθῆναι, καὶ τοῦ σώματος κουφισθέντος, ἐπὶ τὴν ταχίστην τῶν ὁδῶν ἐλθὼν ὁ Φραάτης ἀπέπνιξεν αὐτόν.' ' None

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33.1 ^33.3 ^33.5 ' ' None

85. Quintilian, Institutes of Oratory, 6.2.20, 9.2.36, 12.10.61 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ovid, Tragedy and Elegy in Amores • tragedy

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 8, 130, 137; Van Nuffelen (2012), Orosius and the Rhetoric of History, 117; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 54

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6.2.20 \xa0The pathos of the Greeks, which we correctly translate by emotion, is of a different character, and I\xa0cannot better indicate the nature of the difference than by saying that ethos rather resembles comedy and pathos tragedy. For pathos is almost entirely concerned with anger, dislike, fear, hatred and pity. It will be obvious to all what topics are appropriate to such appeals and I\xa0have already spoken on the subject in discussing the exordium and the peroration.' ' None

86. Suetonius, Nero, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Minotaur, significance of in Senecan tragedy • Nero (Emperor), performing Greek tragedy • autocrats/autocracy see also Dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre • citations of tragedy by • tragedy, and autocrats • tragedy, modern reception of

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 68; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165

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21.3 He also put on the mask and sang tragedies representing gods and heroes and even heroines and goddesses, having the masks fashioned in the likeness of his own features or those of the women of whom he chanced to be enamoured. Among other themes he sang "Canace in Labor," "Orestes the Matricide," "The Blinding of Oedipus" and the "Frenzy of Hercules." At the last named performance they say that a young recruit, seeing the emperor in mean attire and bound with chains, as the subject required, rushed forward to lend him aid.'' None

87. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Minotaur, significance of in Senecan tragedy • Seneca, tragedies of • sovereignty, individual, in Senecan tragedy • tragedy

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 35, 36, 296; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 190; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 166, 177, 186, 187

88. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Minotaur, significance of in Senecan tragedy • Seneca, tragedies of • public eye, in Seneca’s tragedies • tragedy

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 244, 246, 247; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 23; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 101

89. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seneca, tragedies of • Statius, and Greek tragedy • public eye, in Seneca’s tragedies • sovereignty, individual, in Senecan tragedy • tyrant, Seneca’s tragedies

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39, 40; Augoustakis (2014), Flavian Poetry and its Greek Past, 201; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 323; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 91, 92, 95, 96; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 201

90. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Statius, and Greek tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 194, 195, 196, 197, 198, 199; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 194, 195, 196, 197, 198, 199

91. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Statius, and Greek tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 193, 200, 201, 202, 203, 205, 206, 207, 208, 210, 211, 212; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 193, 200, 201, 202, 203, 205, 206, 207, 208, 210, 211, 212

92. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tragedy

Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 163; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 163

93. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristotle, on tragedy • tragedy, Attic,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 183, 773; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 460

94. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • disaster • tragedy

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 108; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 358

95. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tragedy • tragedy, and democracy • tragedy/tragic

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 74; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 106; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 163; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 163

96. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • parts, of a tragedy • tragedy, Attic,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 733; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 709

97. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • tragedy/tragic

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 122; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 240

98. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tragedy • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 85; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 187

99. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Amphiaraos, in Athenian tragedy • Tragedy, and law • tragedy • tragedy, and aetiology • tragedy, as continued song-culture • tragedy, contrasted to historia • tragedy, forging social convictions • tragedy/tragic

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 32, 33; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 384; Hawes (2014), Rationalizing Myth in Antiquity, 150; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92, 395; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 250; Wilding (2022), Reinventing the Amphiareion at Oropos, 34

100. Pausanias, Description of Greece, 1.44.9, 2.16.6, 2.20.4, 2.29.8, 3.20.9, 10.4.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Athens and Argos (in tragedy) • Calame, C • Tragedy • alliance with Argos (tragedy) • alliance with Athens (tragedy) • festivals,, averting natural catastrophes • tragedy • tragedy, and mythical reformulation of the Argeia • tragedy, interacting with choral poetry • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46, 167, 303; Hawes (2021), Pausanias in the World of Greek Myth, 183; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 174, 182, 219; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 127; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 33, 91; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139

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1.44.9 ἐπὶ δὲ τοῦ ὄρους τῇ ἄκρᾳ Διός ἐστιν Ἀφεσίου καλουμένου ναός· φασὶ δὲ ἐπὶ τοῦ συμβάντος ποτὲ τοῖς Ἕλλησιν αὐχμοῦ θύσαντος Αἰακοῦ κατά τι δὴ λόγιον τῷ Πανελληνίῳ Διὶ ἐν Αἰγίνῃ †κομίσαντα δὲ ἀφεῖναι καὶ διὰ τοῦτο Ἀφέσιον καλεῖσθαι τὸν Δία. ἐνταῦθα καὶ Ἀφροδίτης ἄγαλμα καὶ Ἀπόλλωνός ἐστι καὶ Πανός. ^2.16.6 Μυκηνῶν δὲ ἐν τοῖς ἐρειπίοις κρήνη τέ ἐστι καλουμένη Περσεία καὶ Ἀτρέως καὶ τῶν παίδων ὑπόγαια οἰκοδομήματα, ἔνθα οἱ θησαυροί σφισι τῶν χρημάτων ἦσαν. τάφος δὲ ἔστι μὲν Ἀτρέως, εἰσὶ δὲ καὶ ὅσους σὺν Ἀγαμέμνονι ἐπανήκοντας ἐξ Ἰλίου δειπνίσας κατεφόνευσεν Αἴγισθος. τοῦ μὲν δὴ Κασσάνδρας μνήματος ἀμφισβητοῦσι Λακεδαιμονίων οἱ περὶ Ἀμύκλας οἰκοῦντες· ἕτερον δέ ἐστιν Ἀγαμέμνονος, τὸ δὲ Εὐρυμέδοντος τοῦ ἡνιόχου, καὶ Τελεδάμου τὸ αὐτὸ καὶ Πέλοπος— τούτους γὰρ τεκεῖν διδύμους Κασσάνδραν φασί, ^2.20.4 τὸ δὲ μνῆμα τὸ πλησίον Χορείας μαινάδος ὀνομάζουσι, Διονύσῳ λέγοντες καὶ ἄλλας γυναῖκας καὶ ταύτην ἐς Ἄργος συστρατεύσασθαι, Περσέα δέ, ὡς ἐκράτει τῆς μάχης, φονεῦσαι τῶν γυναικῶν τὰς πολλάς· τὰς μὲν οὖν λοιπὰς θάπτουσιν ἐν κοινῷ, ταύτῃ δὲ—ἀξιώματι γὰρ δὴ προεῖχεν—ἰδίᾳ τὸ μνῆμα ἐποίησαν. ^2.29.8 οὕτως Αἰακοῦ δεησομένους ἀποστέλλουσιν ἀφʼ ἑκάστης πόλεως· καὶ ὁ μὲν τῷ Πανελληνίῳ Διὶ θύσας καὶ εὐξάμενος τὴν Ἑλλάδα γῆν ἐποίησεν ὕεσθαι, τῶν δὲ ἐλθόντων ὡς αὐτὸν εἰκόνας ταύτας ἐποιήσαντο οἱ Αἰγινῆται. τοῦ περιβόλου δὲ ἐντὸς ἐλαῖαι πεφύκασιν ἐκ παλαιοῦ καὶ βωμός ἐστιν οὐ πολὺ ἀνέχων ἐκ τῆς γῆς· ὡς δὲ καὶ μνῆμα οὗτος ὁ βωμὸς εἴη Αἰακοῦ, λεγόμενόν ἐστιν ἐν ἀπορρήτῳ. ^3.20.9 προϊοῦσι δὲ Ἵππου καλούμενον μνῆμά ἐστι. Τυνδάρεως γὰρ θύσας ἐνταῦθα ἵππον τοὺς Ἑλένης ἐξώρκου μνηστῆρας ἱστὰς ἐπὶ τοῦ ἵππου τῶν τομίων· ὁ δὲ ὅρκος ἦν Ἑλένῃ καὶ τῷ γῆμαι προκριθέντι Ἑλένην ἀμυνεῖν ἀδικουμένοις· ἐξορκώσας δὲ τὸν ἵππον κατώρυξεν ἐνταῦθα. κίονες δὲ ἑπτὰ οἳ τοῦ μνήματος τούτου διέχουσιν οὐ πολύ, κατὰ τρόπον οἶμαι τὸν ἀρχαῖον, οὓς ἀστέρων τῶν πλανητῶν φασιν ἀγάλματα. καὶ Κρανίου τέμενος κατὰ τὴν ὁδὸν ἐπίκλησιν Στεμματίου καὶ Μυσίας ἐστὶν ἱερὸν Ἀρτέμιδος. ^10.4.3 τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν.'' None

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1.44.9 On the top of the mountain is a temple of Zeus surnamed Aphesius (Releaser). It is said that on the occasion of the drought that once afflicted the Greeks Aeacus in obedience to an oracular utterance sacrificed in Aegina to Zeus God of all the Greeks, and Zeus rained and ended the drought, gaining thus the name Aphesius. Here there are also images of Aphrodite, Apollo, and Pan. ^2.16.6 In the ruins of Mycenae is a fountain called Persea; there are also underground chambers of Atreus and his children, in which were stored their treasures. There is the grave of Atreus, along with the graves of such as returned with Agamemnon from Troy, and were murdered by Aegisthus after he had given them a banquet. As for the tomb of Cassandra, it is claimed by the Lacedaemonians who dwell around Amyclae. Agamemnon has his tomb, and so has Eurymedon the charioteer, while another is shared by Teledamus and Pelops, twin sons, they say, of Cassandra, ^2.20.4 The tomb near this they call that of the maenad Chorea, saying that she was one of the women who joined Dionysus in his expedition against Argos, and that Perseus, being victorious in the battle, put most of the women to the sword. To the rest they gave a common grave, but to Chorea they gave burial apart because of her high rank. ^2.29.8 And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. ^3.20.9 Further on is what is called the Tomb of Horse. For Tyndareus, having sacrificed a horse here, administered an oath to the suitors of Helen, making them stand upon the pieces of the horse. The oath was to defend Helen and him who might be chosen to marry her if ever they should be wronged. When he had sworn the suitors he buried the horse here. Seven pillars, which are not far from this tomb ... in the ancient manner, I believe, which they say are images of the planets. On the road is a precinct of Cranius surnamed Stemmatias, and a sanctuary of Mysian Artemis. ^10.4.3 The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads.'' None

101. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Tragedy • tragedy

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 220, 221; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 4

102. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • tragedy • tragedy, Longus’ reception of

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 630; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 47, 48

103. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • tragedy

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 197; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 197

104. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • tragedy • tragedy, in education • tragedy, new

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 73; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 164

105. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Euripides, and the Second Sophistic, tragedy and rhetoric • Euripides, and the Second Sophistic,the utility of tragedy • Tragedy, in curriculum • costume, tragedy • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom

Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 95; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 311, 320

106. Demosthenes, Orations, 60.8
Tagged with subjects: • motifs, in postclassical tragedy, burial of the dead • tragedy

Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

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60.8 They so prevailed over the invading host of the Amazons as to expel them beyond the Phasis, and the host of Eumolpus and of many another foeman they drove not only out of their own land but also from the lands of all the other Greeks—invaders whom all those dwelling on our front to the westward neither withstood nor possessed the power to halt. The female warriors known as Amazons were repelled by Theseus. The Phasis River in Colchis, now the Rion, was the legendary boundary between Europe and Asia. Eumolpus invaded Greece from Thrace but was halted by Erechtheus at Eleusis. The route to all parts of the mainland issued from Athens on the west side. Moreover, they were styled the saviors of the sons of Heracles, who himself was the savior of the rest of mankind, when they arrived in this land as suppliants, fleeing before Eurystheus. In addition to all these and many other noble deeds they refused to suffer the lawful rites of the departed to be treated with despite when Creon forbade the burial of the seven against Thebes. This phrase became proverbial as the title of a drama by Aeschylus. Theseus, king of Athens, gave aid to the suppliant wives of the Argive heroes when Creon, king of Thebes, refused burial to their slain husbands: Eur. Supp. '' None

107. Valerius Maximus, Memorable Deeds And Sayings, 9.1.1
Tagged with subjects: • Tragedy

Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 163; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 163

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9.1.1 C. Sergius Orata was the first to make hanging pools; this expense from a slight beginning, extended itself almost to suspended seas of hot water. The The same person, because he would not have his palate subject to the power of Neptune, invented private seas for himself, and separated shoals of different sorts of fish within the large circuits of vast moles, in order that no tempest whatever should deprive his table of his desired delicacies. He also burdened the (till then) deserted banks of of the Lucrine Lake with spacious and tall buildings, so that he might keep his shell-fish fresh. When he waded too deep into public water, he was brought to court by Considius the publicanus. There L. Crassus, pleading against him, said, that his friend Considius was mistaken, if he thought that Orata, being removed from the lake, would lack oysters: for if he could not have them there, he would find them among his roof-tiles.'' None

108. Vergil, Aeneis, 1.207, 1.341-1.342, 2.547-2.550, 2.573, 4.173-4.197, 4.215-4.217, 5.144-5.145, 5.613-5.615, 5.622-5.629, 7.299, 7.302, 7.321, 7.324, 7.341-7.417, 7.419-7.443, 7.445-7.474, 7.641-7.751, 7.753-7.792, 7.794-7.817, 9.616, 12.851-12.853
Tagged with subjects: • Heracles, in Greek tragedy • Philomela and Procne, Euripidean tragedy invoked by • Seneca, tragedy • Statius, and Greek tragedy • Tragedy • catalogues, see also lists\n, (in) tragedy • disaster • theatricality (see also tragedy”) • tragedy • tragedy (see also theatricality”) • tragedy and divine punishment, Senecan • tragedy, Greek • tragedy, Roman • tragedy, Trojans, degeneracy of • tragedy, and comedy • tragedy, as a theme • tragedy, civic institution • tragedy, symbols of tragedy • tragedy, themes, overliving

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 210; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 69, 71, 134, 142; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 218; Cairns (1989), Virgil's Augustan Epic. 125; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 51, 137, 140; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 143, 168; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 170, 177, 206, 212, 247, 273; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 364; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 201; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 174; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 248; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 462; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 210

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1.207 Durate, et vosmet rebus servate secundis. ^1.341 germanum fugiens. Longa est iniuria, longae ^1.342 ambages; sed summa sequar fastigia rerum. ^2.547 Cui Pyrrhus: Referes ergo haec et nuntius ibis ^2.548 Pelidae genitori; illi mea tristia facta ^2.549 degeneremque Neoptolemum narrare memento. ^2.550 Nunc morere. Hoc dicens altaria ad ipsa trementem ^2.573
4.173 Extemplo Libyae magnas it Fama per urbes— ^4.174 Fama, malum qua non aliud velocius ullum; ^4.175 mobilitate viget, viresque adquirit eundo, ^4.176 parva metu primo, mox sese attollit in auras, ^4.177 ingrediturque solo, et caput inter nubila condit. ^4.178 Illam Terra parens, ira inritata deorum, ^4.179 extremam (ut perhibent) Coeo Enceladoque sororem ^4.180 progenuit, pedibus celerem et pernicibus alis, ^4.181 monstrum horrendum, ingens, cui, quot sunt corpore plumae ^4.182 tot vigiles oculi subter, mirabile dictu, ^4.183 tot linguae, totidem ora sot, tot subrigit aures. ^4.184 Nocte volat caeli medio terraeque per umbram, ^4.185 stridens, nec dulci declinat lumina somno; ^4.186 luce sedet custos aut summi culmine tecti, ^4.187 turribus aut altis, et magnas territat urbes; ^4.188 tam ficti pravique tenax, quam nuntia veri. ^4.189 Haec tum multiplici populos sermone replebat ^4.190 gaudens, et pariter facta atque infecta canebat: ^4.191 venisse Aenean, Troiano sanguine cretum, ^4.192 cui se pulchra viro dignetur iungere Dido; ^4.193 nunc hiemem inter se luxu, quam longa, fovere ^4.194 regnorum immemores turpique cupidine captos. ^4.195 Haec passim dea foeda virum diffundit in ora. ^4.196 Protinus ad regem cursus detorquet Iarban, ^4.197 incenditque animum dictis atque aggerat iras. ^4.215 Et nunc ille Paris cum semiviro comitatu, ^4.216 Maeonia mentum mitra crinemque madentem ^4.217 subnexus, rapto potitur: nos munera templis ^5.144 Non tam praecipites biiugo certamine campum ^5.145 corripuere, ruuntque effusi carcere currus, ^5.613 At procul in sola secretae Troades acta ^5.614 amissum Anchisen flebant, cunctaeque profundum ^5.615 pontum adspectabant flentes. Heu tot vada fessis ^5.622 ac sic Dardanidum mediam se matribus infert: ^5.623 O miserae, quas non manus inquit Achaïca bello ^5.624 traxerit ad letum patriae sub moenibus! O gens ^5.625 infelix, cui te exitio Fortuna reservat? ^5.626 Septuma post Troiae exscidium iam vertitur aestas, ^5.627 cum freta, cum terras omnes, tot inhospita saxa ^5.628 sideraque emensae ferimur, dum per mare magnum ^7.302 Quid Syrtes aut Scylla mihi, quid vasta Charybdis ^7.321 quin idem Veneri partus suus et Paris alter ^7.324 luctificam Allecto dirarum ab sede dearum ^7.341 Exin Gorgoneis Allecto infecta venenis ^7.342 principio Latium et Laurentis tecta tyranni ^7.343 celsa petit tacitumque obsedit limen Amatae, ^7.344 quam super adventu Teucrum Turnique hymenaeis ^7.345 femineae ardentem curaeque iraeque coquebant. ^7.346 Huic dea caeruleis unum de crinibus anguem ^7.347 conicit inque sinum praecordia ad intuma subdit, ^7.348 quo furibunda domum monstro permisceat omnem. ^7.349 Ille inter vestes et levia pectora lapsus ^7.350 volvitur attactu nullo fallitque furentem, ^7.351 vipeream inspirans animam: fit tortile collo ^7.352 aurum ingens coluber, fit longae taenia vittae ^7.353 innectitque comas, et membris lubricus errat. ^7.354 Ac dum prima lues udo sublapsa veneno ^7.355 pertemptat sensus atque ossibus implicat ignem ^7.356 necdum animus toto percepit pectore flammam, ^7.357 mollius et solito matrum de more locuta est, ^7.358 multa super nata lacrimans Phrygiisque hymenaeis: ^7.359 Exsulibusne datur ducenda Lavinia Teucris, ^7.360 O genitor, nec te miseret gnataeque tuique ? ^7.361 Nec matris miseret, quam primo aquilone relinquet ^7.362 perfidus alta petens abducta virgine praedo? ^7.363 An non sic Phrygius penetrat Lacedaemona pastor ^7.364 Ledaeamque Helenam Troianas vexit ad urbes ? ^7.365 Quid tua sancta fides, quid cura antiqua tuorum ^7.367 Si gener externa petitur de gente Latinis ^7.368 idque sedet Faunique premunt te iussa parentis, ^7.369 omnem equidem sceptris terram quae libera nostris ^7.370 dissidet, externam reor et sic dicere divos. ^7.371 Et Turno, si prima domus repetatur origo, ^7.372 Inachus Acrisiusque patres mediaeque Mycenae. ^7.373 His ubi nequiquam dictis experta Latinum ^7.374 contra stare videt penitusque in viscera lapsum ^7.375 serpentis furiale malum totamque pererrat, ^7.376 tum vero infelix, ingentibus excita monstris, ^7.377 immensam sine more furit lymphata per urbem. ^7.378 Ceu quondam torto volitans sub verbere turbo, ^7.379 quem pueri magno in gyro vacua atria circum ^7.380 intenti ludo exercent; ille actus habena ^7.381 curvatis fertur spatiis; stupet inscia supra ^7.382 inpubesque manus, mirata volubile buxum; ^7.383 dant animos plagae: non cursu segnior illo ^7.384 per medias urbes agitur populosque feroces. ^7.385 Quin etiam in silvas, simulato numine Bacchi, ^7.386 maius adorta nefas maioremque orsa furorem ^7.387 evolat et natam frondosis montibus abdit, ^7.388 quo thalamum eripiat Teucris taedasque moretur, ^7.389 Euhoe Bacche, fremens, solum te virgine dignum ^7.390 vociferans, etenim mollis tibi sumere thyrsos, ^7.391 te lustrare choro, sacrum tibi pascere crinem. ^7.392 Fama volat, furiisque accensas pectore matres ^7.393 idem omnis simul ardor agit nova quaerere tecta: ^7.394 deseruere domos, ventis dant colla comasque, ^7.395 ast aliae tremulis ululatibus aethera complent, ^7.396 pampineasque gerunt incinctae pellibus hastas; ^7.397 ipsa inter medias flagrantem fervida pinum ^7.398 sustinet ac natae Turnique canit hymenaeos, ^7.399 sanguineam torquens aciem, torvumque repente ^7.400 clamat: Io matres, audite, ubi quaeque, Latinae:' '^7.404 Talem inter silvas, inter deserta ferarum, ^7.405 reginam Allecto stimulis agit undique Bacchi. ^7.406 Postquam visa satis primos acuisse furores ^7.407 consiliumque omnemque domum vertisse Latini, ^7.408 protinus hinc fuscis tristis dea tollitur alis ^7.409 audacis Rutuli ad muros, quam dicitur urbem ^7.410 Acrisioneis Danae fundasse colonis, ^7.411 praecipiti delata noto. Locus Ardea quondam ^7.412 dictus avis, et nunc magnum manet Ardea nomen, ^7.413 sed fortuna fuit; tectis hic Turnus in altis ^7.414 iam mediam nigra carpebat nocte quietem. ^7.415 Allecto torvam faciem et furialia membra ^7.416 exuit, in vultus sese transformat anilis; ^7.417 et frontem obscenam rugis arat, induit albos ^7.419 fit Calybe Iunonis anus templique sacerdos ^7.420 et iuveni ante oculos his se cum vocibus offert: ^7.421 Turne, tot incassum fusos patiere labores ^7.422 et tua Dardaniis transcribi sceptra colonis? ^7.423 Rex tibi coniugium et quaesitas sanguine dotes ^7.424 abnegat, externusque in regnum quaeritur heres. ^7.425 I nunc, ingratis offer te, inrise, periclis; ^7.426 Tyrrhenas, i, sterne acies; tege pace Latinos. ^7.427 Haec adeo tibi me, placida cum nocte iaceres, ^7.428 ipsa palam fari omnipotens Saturnia iussit. ^7.429 Quare age et armari pubem portisque moveri ^7.430 laetus in arma para, et Phrygios qui flumine pulchro ^7.431 consedere duces pictasque exure carinas. ^7.432 Caelestum vis magna iubet. Rex ipse Latinus, ^7.433 ni dare coniugium et dicto parere fatetur, ^7.434 sentiat et tandem Turnum experiatur in armis. ^7.435 Hic iuvenis vatem inridens sic orsa vicissim ^7.436 ore refert: Classis invectas Thybridis undam ^7.437 non, ut rere, meas effugit nuntius auris. ^7.438 Ne tantos mihi finge metus; nec regia Iuno ^7.439 inmemor est nostri. ^7.440 Sed te victa situ verique effeta senectus, ^7.441 o mater, curis nequiquam exercet et arma ^7.442 regum inter falsa vatem formidine ludit. ^7.443 Cura tibi divom effigies et templa tueri: ^7.445 Talibus Allecto dictis exarsit in iras, ^7.446 at iuveni oranti subitus tremor occupat artus, ^7.447 deriguere oculi: tot Erinys sibilat hydris ^7.448 tantaque se facies aperit; tum flammea torquens ^7.449 lumina cunctantem et quaerentem dicere plura ^7.450 reppulit et geminos erexit crinibus anguis ^7.451 verberaque insonuit rabidoque haec addidit ore: ^7.452 En ego victa situ, quam veri effeta senectus ^7.456 Sic effata facem iuveni coniecit et atro ^7.457 lumine fumantis fixit sub pectore taedas. ^7.458 Olli somnum ingens rumpit pavor, ossaque et artus ^7.459 perfundit toto proruptus corpore sudor; ^7.460 arma amens fremit, arma toro tectisque requirit; ^7.461 saevit amor ferri et scelerata insania belli, ^7.462 ira super: magno veluti cum flamma sonore ^7.463 virgea suggeritur costis undantis aëni ^7.464 exsultantque aestu latices, furit intus aquaï ^7.465 fumidus atque alte spumis exuberat amnis, ^7.466 nec iam se capit unda, volat vapor ater ad auras. ^7.467 Ergo iter ad regem polluta pace Latinum ^7.468 indicit primis iuvenum et iubet arma parari, ^7.469 tutari Italiam, detrudere finibus hostem: ^7.470 se satis ambobus Teucrisque venire Latinisque. ^7.471 Haec ubi dicta dedit divosque in vota vocavit, ^7.472 certatim sese Rutuli exhortantur in arma: ^7.473 hunc decus egregium formae movet atque iuventae, ^7.474 hunc atavi reges, hunc claris dextera factis. ^7.641 Pandite nunc Helicona, deae, cantusque movete, ^7.642 qui bello exciti reges, quae quemque secutae ^7.643 complerint campos acies, quibus Itala iam tum ^7.644 floruerit terra alma viris, quibus arserit armis. ^7.645 Et meministis enim, divae, et memorare potestis: ^7.646 ad nos vix tenuis famae perlabitur aura. ^7.647 Primus init bellum Tyrrhenis asper ab oris ^7.648 contemptor divom Mezentius agminaque armat. ^7.649 Filius huic iuxta Lausus, quo pulchrior alter ^7.650 non fuit excepto Laurentis corpore Turni, ^7.651 Lausus, equum domitor debellatorque ferarum, ^7.652 ducit Agyllina nequiquam ex urbe secutos ^7.653 mille viros, dignus, patriis qui laetior esset ^7.654 imperiis et cui pater haud Mezentius esset. ^7.655 Post hos insignem palma per gramina currum ^7.656 victoresque ostentat equos satus Hercule pulchro ^7.657 pulcher Aventinus, clipeoque insigne paternum ^7.658 centum angues cinctamque gerit serpentibus hydram; ^7.659 collis Aventini silva quem Rhea sacerdos ^7.660 furtivum partu sub luminis edidit oras, ^7.661 mixta deo mulier, postquam Laurentia victor ^7.662 Geryone extincto Tirynthius attigit arva ^7.663 Tyrrhenoque boves in flumine lavit Hiberas. ^7.664 Pila manu saevosque gerunt in bella dolones ^7.665 et tereti pugt mucrone veruque Sabello. ^7.666 Ipse pedes, tegumen torquens immane leonis, ^7.667 terribili impexum saeta cum dentibus albis ^7.668 indutus capiti, sic regia tecta subibat, ^7.669 horridus, Herculeoque umeros innexus amictu. ^7.670 Tum gemini fratres Tiburtia moenia linquunt, ^7.671 fratris Tiburti dictam cognomine gentem, ^7.672 Catillusque acerque Coras, Argiva iuventus, ^7.673 et primam ante aciem densa inter tela feruntur: ^7.674 ceu duo nubigenae cum vertice montis ab alto ^7.675 descendunt centauri, Homolen Othrymque nivalem ^7.676 linquentes cursu rapido; dat euntibus ingens ^7.677 silva locum et magno cedunt virgulta fragore. ^7.678 Nec Praenestinae fundator defuit urbis, ^7.679 Volcano genitum pecora inter agrestia regem ^7.680 inventumque focis omnis quem credidit aetas ^7.681 Caeculus. Hunc late legio comitatur agrestis: ^7.682 quique altum Praeneste viri quique arva Gabinae ^7.683 Iunonis gelidumque Anienem et roscida rivis ^7.684 Hernica saxa colunt, quos dives Anagnia pascit, ^7.685 quos, Amasene pater. Non illis omnibus arma, ^7.686 nec clipei currusve sot: pars maxima glandes ^7.687 liventis plumbi spargit, pars spicula gestat ^7.688 bina manu, fulvosque lupi de pelle galeros ^7.689 tegmen habent capiti, vestigia nuda sinistri ^7.690 instituere pedis, crudus tegit altera pero. ^7.691 At Messapus, equum domitor, Neptunia proles, ^7.692 quem neque fas igni cuiquam nec sternere ferro, ^7.693 iam pridem resides populos desuetaque bello ^7.694 agmina in arma vocat subito ferrumque retractat. ^7.695 Hi Fescenninas acies Aequosque Faliscos. ^7.696 Hi Soractis habent arces Flaviniaque arva ^7.697 et Cimini cum monte lacum lucosque Capenos. ^7.698 Ibant aequati numero regemque canebant, ^7.699 ceu quondam nivei liquida inter nubila cycni, ^7.700 cum sese e pastu referunt et longa canoros ^7.701 dant per colla modos, sonat amnis et Asia longe ^7.702 pulsa palus. ^7.703 Nec quisquam aeratas acies ex agmine tanto ^7.704 misceri putet, aeriam sed gurgite ab alto ^7.705 urgueri volucrum raucarum ad litora nubem. ^7.706 Ecce Sabinorum prisco de sanguine magnum ^7.707 agmen agens Clausus magnique ipse agminis instar, ^7.709 per Latium, postquam in partem data Roma Sabinis. ^7.710 Una ingens Amiterna cohors priscique Quirites, ^7.711 Ereti manus omnis oliviferaeque Mutuscae; ^7.712 qui Nomentum urbem, qui Rosea rura Velini, ^7.713 qui Tetricae horrentis rupes montemque Severum ^7.714 Casperiamque colunt Forulosque et flumen Himellae, ^7.715 qui Tiberim Fabarimque bibunt, quos frigida misit ^7.716 Nursia, et Hortinae classes populique Latini, ^7.717 quosque secans infaustum interluit Allia nomen: ^7.718 quam multi Libyco volvuntur marmore fluctus ^7.719 saevus ubi Orion hibernis conditur undis; ^7.720 vel cum sole novo densae torrentur aristae ^7.721 aut Hermi campo aut Lyciae flaventibus arvis. ^7.722 Scuta sot pulsuque pedum conterrita tellus. ^7.723 Hinc Agamemnonius, Troiani nominis hostis, ^7.724 curru iungit Halaesus equos Turnoque ferocis ^7.725 mille rapit populos, vertunt felicia Baccho ^7.726 Massica qui rastris et quos de collibus altis ^7.727 Aurunci misere patres, Sidicinaque iuxta ^7.728 aequora quique Cales linquunt, amnisque vadosi ^7.729 accola Volturni, pariterque Saticulus asper ^7.730 Oscorumque manus. Teretes sunt aclydes illis ^7.731 tela, sed haec lento mos est aptare flagello; ^7.732 laevas caetra tegit, falcati comminus enses. ^7.733 Nec tu carminibus nostris indictus abibis, ^7.734 Oebale, quem generasse Telon Sebethide nympha ^7.735 fertur, Teleboum Capreas cum regna teneret, ^7.736 iam senior; patriis sed non et filius arvis ^7.737 contentus late iam tum dicione premebat ^7.738 Sarrastis populos et quae rigat aequora Sarnus ^7.739 quique Rufras Batulumque tenent atque arva Celemnae ^7.740 et quos maliferae despectant moenia Abellae, ^7.741 Teutonico ritu soliti torquere cateias, ^7.742 tegmina quis capitum raptus de subere cortex, ^7.743 aerataeque micant peltae, micat aereus ensis. ^7.744 Et te montosae misere in proelia Nersae, ^7.745 Ufens, insignem fama et felicibus armis; ^7.746 horrida praecipue cui gens adsuetaque multo ^7.747 venatu nemorum, duris Aequicula glaebis. ^7.748 Armati terram exercent, semperque recentis ^7.749 convectare iuvat praedas et vivere rapto. ^7.750 Quin et Marruvia venit de gente sacerdos, ^7.751 fronde super galeam et felici comptus oliva. ^7.753 vipereo generi et graviter spirantibus hydris ^7.754 spargere qui somnos cantuque manuque solebat ^7.755 mulcebatque iras et morsus arte levabat. ^7.756 Sed non Dardaniae medicari cuspidis ictum ^7.757 evaluit, neque eum iuvere in volnera cantus ^7.758 somniferi et Marsis quaesitae montibus herbae. ^7.759 Te nemus Angitiae, vitrea te Fucinus unda, ^7.760 te liquidi flevere lacus. ^7.761 Ibat et Hippolyti proles pulcherrima bello, ^7.762 Virbius, insignem quem mater Aricia misit, ^7.763 eductum Egeriae lucis umentia circum ^7.764 litora, pinguis ubi et placabilis ara Dianae. ^7.765 Namque ferunt fama Hippolytum, postquam arte novercae ^7.766 occiderit patriasque explerit sanguine poenas ^7.767 turbatis distractus equis, ad sidera rursus ^7.768 aetheria et superas caeli venisse sub auras, ^7.769 Paeoniis revocatum herbis et amore Dianae. ^7.770 Tum pater omnipotens, aliquem indignatus ab umbris ^7.771 mortalem infernis ad lumina surgere vitae, ^7.772 ipse repertorem medicinae talis et artis ^7.773 fulmine Phoebigenam Stygias detrusit ad undas. ^7.774 At Trivia Hippolytum secretis alma recondit ^7.775 sedibus et nymphae Egeriae nemorique relegat, ^7.776 solus ubi in silvis Italis ignobilis aevom ^7.777 exigeret versoque ubi nomine Virbius esset. ^7.778 Unde etiam templo Triviae lucisque sacratis ^7.779 cornipedes arcentur equi, quod litore currum ^7.780 et iuvenem monstris pavidi effudere marinis. ^7.781 Filius ardentis haud setius aequore campi ^7.782 exercebat equos curruque in bella ruebat. ^7.783 Ipse inter primos praestanti corpore Turnus ^7.784 vertitur arma tenens et toto vertice supra est. ^7.785 Cui triplici crinita iuba galea alta Chimaeram ^7.786 sustinet, Aetnaeos efflantem faucibus ignis: ^7.787 tam magis illa fremens et tristibus effera flammis, ^7.788 quam magis effuso crudescunt sanguine pugnae. ^7.789 At levem clipeum sublatis cornibus Io ^7.790 auro insignibat, iam saetis obsita, iam bos ^7.791 (argumentum ingens), et custos virginis Argus ^7.792 caelataque amnem fundens pater Inachus urna. ^7.794 agmina densentur campis, Argivaque pubes ^7.795 Auruncaeque manus, Rutuli veteresque Sicani ^7.796 et Sacranae acies et picti scuta Labici; ^7.797 qui saltus, Tiberine, tuos sacrumque Numici ^7.798 litus arant Rutulosque exercent vomere colles ^7.799 Circaeumque iugum, quis Iuppiter Anxurus arvis ^7.800 praesidet et viridi gaudens Feronia luco; ^7.801 qua Saturae iacet atra palus gelidusque per imas ^7.802 quaerit iter vallis atque in mare conditur Ufens. ^7.803 Hos super advenit Volsca de gente Camilla ^7.804 agmen agens equitum et florentis aere catervas, ^7.805 bellatrix, non illa colo calathisve Minervae ^7.806 femineas adsueta manus, sed proelia virgo ^7.807 dura pati cursuque pedum praevertere ventos. ^7.808 Illa vel intactae segetis per summa volaret ^7.809 gramina nec teneras cursu laesisset aristas, ^7.810 vel mare per medium fluctu suspensa tumenti ^7.811 ferret iter celeris nec tingueret aequore plantas. ^7.812 Illam omnis tectis agrisque effusa iuventus ^7.813 turbaque miratur matrum et prospectat euntem, ^7.814 attonitis inhians animis, ut regius ostro ^7.815 velet honos levis umeros, ut fibula crinem ^7.816 auro internectat, Lyciam ut gerat ipsa pharetram ^7.817 et pastoralem praefixa cuspide myrtum.
9.616 et tunicae manicas et habent redimicula mitrae. ^12.851 siquando letum horrificum morbosque deum rex ^12.852 molitur meritas aut bello territat urbes. ^12.853 Harum unam celerem demisit ab aethere summo'' None

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1.207 with clear and soothing speech the people's will. " ^1.341 a single god is angry; we endure ^1.342 this treachery and violence, whereby ^2.547 while in close mass our troop behind him poured. ^2.548 But, at this point, the overwhelming spears ^2.549 of our own kinsmen rained resistless down ^2.550 from a high temple-tower; and carnage wild ^2.573 and Hypanis, by their compatriots slain; ^4.173 black storm-clouds with a burst of heavy hail ^4.174 along their way; and as the huntsmen speed ^4.175 to hem the wood with snares, I will arouse ^4.176 all heaven with thunder. The attending train ^4.177 hall scatter and be veiled in blinding dark, ^4.178 while Dido and her hero out of Troy ^4.179 to the same cavern fly. My auspices ^4.180 I will declare—if thou alike wilt bless; ^4.181 and yield her in true wedlock for his bride. ' "^4.182 Such shall their spousal be!” To Juno's will " "^4.183 Cythera's Queen inclined assenting brow, " '^4.184 and laughed such guile to see. Aurora rose, ' "^4.185 and left the ocean's rim. The city's gates " '^4.186 pour forth to greet the morn a gallant train ^4.187 of huntsmen, bearing many a woven snare ^4.188 and steel-tipped javelin; while to and fro ^4.189 run the keen-scented dogs and Libyan squires. ^4.190 The Queen still keeps her chamber; at her doors ^4.191 the Punic lords await; her palfrey, brave ^4.192 in gold and purple housing, paws the ground ^4.193 and fiercely champs the foam-flecked bridle-rein. ^4.194 At last, with numerous escort, forth she shines: ^4.195 her Tyrian pall is bordered in bright hues, ^4.196 her quiver, gold; her tresses are confined ^4.197 only with gold; her robes of purple rare ^4.215 of woodland creatures; the wild goats are seen, ^4.216 from pointed crag descending leap by leap ^4.217 down the steep ridges; in the vales below ^5.144 Arrived the wished-for day; through cloudless sky ' "^5.145 the coursers of the Sun's bright-beaming car " ^5.613 the helmet and the sword—but left behind ' "^5.614 Entellus' prize of victory, the bull. " '^5.615 He, then, elate and glorying, spoke forth: ^5.622 wung sheer between the horns and crushed the skull; ^5.623 a trembling, lifeless creature, to the ground ^5.624 the bull dropped forward dead. Above the fallen ^5.625 Entellus cried aloud, “This victim due ^5.626 I give thee, Eryx, more acceptable ' "^5.627 than Dares' death to thy benigt shade. " '^5.628 For this last victory and joyful day, ^7.302 in friendship or in war, that many a tribe ^7.321 of purple, and the sceptre Priam bore, ^7.324 his daughter dear. He argues in his mind ' "^7.341 to clasp your monarch's hand. Bear back, I pray, " '^7.342 this answer to your King: my dwelling holds ^7.343 a daughter, whom with husband of her blood ' "^7.344 great signs in heaven and from my father's tomb " '^7.345 forbid to wed. A son from alien shores ' "^7.346 they prophesy for Latium 's heir, whose seed " '^7.347 hall lift our glory to the stars divine. ^7.348 I am persuaded this is none but he, ^7.349 that man of destiny; and if my heart ^7.350 be no false prophet, I desire it so.” ^7.351 Thus having said, the sire took chosen steeds ^7.352 from his full herd, whereof, well-groomed and fair, ^7.353 three hundred stood within his ample pale. ^7.354 of these to every Teucrian guest he gave ^7.355 a courser swift and strong, in purple clad ^7.356 and broidered housings gay; on every breast ^7.357 hung chains of gold; in golden robes arrayed, ^7.358 they champed the red gold curb their teeth between. ^7.359 For offering to Aeneas, he bade send ^7.360 a chariot, with chargers twain of seed ^7.361 ethereal, their nostrils breathing fire: ^7.362 the famous kind which guileful Circe bred, ' "^7.363 cheating her sire, and mixed the sun-god's team " '^7.364 with brood-mares earthly born. The sons of Troy, ^7.365 uch gifts and greetings from Latinus bearing, ^7.367 But lo! from Argos on her voyage of air ^7.368 rides the dread spouse of Jove. She, sky-enthroned ^7.369 above the far Sicilian promontory, ' "^7.370 pachynus, sees Dardania's rescued fleet, " "^7.371 and all Aeneas' joy. The prospect shows " '^7.372 houses a-building, lands of safe abode, ^7.373 and the abandoned ships. With bitter grief ^7.374 he stands at gaze: then with storm-shaken brows, ^7.375 thus from her heart lets loose the wrathful word: ^7.376 “O hated race! O Phrygian destinies — ^7.377 to mine forevermore (unhappy me!) ^7.378 a scandal and offense! Did no one die ' "^7.379 on Troy 's embattled plain? Could captured slaves " "^7.380 not be enslaved again? Was Ilium's flame " "^7.381 no warrior's funeral pyre? Did they walk safe " '^7.382 through serried swords and congregated fires? ^7.383 At last, methought, my godhead might repose, ^7.384 and my full-fed revenge in slumber lie. ^7.385 But nay! Though flung forth from their native land, ' "^7.386 I o'er the waves, with enmity unstayed, " '^7.387 dared give them chase, and on that exiled few ^7.388 hurled the whole sea. I smote the sons of Troy ' "^7.389 with ocean's power and heaven's. But what availed " "^7.390 Syrtes, or Scylla, or Charybdis' waves? " '^7.391 The Trojans are in Tiber ; and abide ^7.392 within their prayed-for land delectable, ^7.393 afe from the seas and me! Mars once had power ^7.394 the monstrous Lapithae to slay; and Jove ' "^7.395 to Dian's honor and revenge gave o'er " '^7.396 the land of Calydon. What crime so foul ^7.397 was wrought by Lapithae or Calydon? ' "^7.398 But I, Jove's wife and Queen, who in my woes " '^7.399 have ventured each bold stroke my power could find, ^7.400 and every shift essayed,—behold me now ^7.401 outdone by this Aeneas! If so weak ^7.402 my own prerogative of godhead be, ^7.403 let me seek strength in war, come whence it will! ^7.404 If Heaven I may not move, on Hell I call. ^7.405 To bar him from his Latin throne exceeds ^7.406 my fated power. So be it! Fate has given ^7.407 Lavinia for his bride. But long delays ^7.408 I still can plot, and to the high event ^7.409 deferment and obstruction. I can smite ^7.410 the subjects of both kings. Let sire and son ' "^7.411 buy with their people's blood this marriage-bond! " '^7.412 Let Teucrian and Rutulian slaughter be ' "^7.413 thy virgin dower, and Bellona's blaze " '^7.414 light thee the bridal bed! Not only teemed ^7.415 the womb of Hecuba with burning brand, ^7.416 and brought forth nuptial fires; but Venus, too, ^7.417 uch offspring bore, a second Paris, who ^7.419 So saying, with aspect terrible she sped ^7.420 earthward her way; and called from gloom of hell ^7.421 Alecto, woeful power, from cloudy throne ^7.422 among the Furies, where her heart is fed ^7.423 with horrid wars, wrath, vengeance, treason foul, ^7.424 and fatal feuds. Her father Pluto loathes ^7.425 the creature he engendered, and with hate ^7.426 her hell-born sister-fiends the monster view. ^7.427 A host of shapes she wears, and many a front ^7.428 of frowning black brows viper-garlanded. ^7.429 Juno to her this goading speech addressed: ^7.430 “O daughter of dark Night, arouse for me ^7.431 thy wonted powers and our task begin! ^7.432 Lest now my glory fail, my royal name ^7.433 be vanquished, while Aeneas and his crew ^7.434 cheat with a wedlock bond the Latin King ' "^7.435 and seize Italia 's fields. Thou canst thrust on " '^7.436 two Ioving brothers to draw sword and slay, ^7.437 and ruin homes with hatred, calling in ^7.438 the scourge of Furies and avenging fires. ^7.439 A thousand names thou bearest, and thy ways ^7.440 of ruin multiply a thousand-fold. ^7.441 Arouse thy fertile breast! Go, rend in twain ^7.442 this plighted peace! Breed calumnies and sow ^7.443 causes of battle, till yon warrior hosts ^7.445 Straightway Alecto, through whose body flows ^7.446 the Gorgon poison, took her viewless way ^7.447 to Latium and the lofty walls and towers ^7.448 of the Laurentian King. Crouching she sate ^7.449 in silence on the threshold of the bower ^7.450 where Queen Amata in her fevered soul ' "^7.451 pondered, with all a woman's wrath and fear, " '^7.452 upon the Trojans and the marriage-suit ^7.453 of Turnus. From her Stygian hair the fiend ^7.454 a single serpent flung, which stole its way ' "^7.455 to the Queen's very heart, that, frenzy-driven, " '^7.456 he might on her whole house confusion pour. ^7.457 Betwixt her smooth breast and her robe it wound ^7.458 unfelt, unseen, and in her wrathful mind ^7.459 instilled its viper soul. Like golden chain ^7.460 around her neck it twined, or stretched along ^7.461 the fillets on her brow, or with her hair ^7.462 enwrithing coiled; then on from limb to limb ^7.463 lipped tortuous. Yet though the venom strong ^7.464 thrilled with its first infection every vein, ^7.465 and touched her bones with fire, she knew it not, ^7.466 nor yielded all her soul, but made her plea ^7.467 in gentle accents such as mothers use; ^7.468 and many a tear she shed, about her child, ' "^7.469 her darling, destined for a Phrygian's bride: " "^7.470 “O father! can we give Lavinia's hand " '^7.471 to Trojan fugitives? why wilt thou show ^7.472 no mercy on thy daughter, nor thyself; ^7.473 nor unto me, whom at the first fair wind ^7.474 that wretch will leave deserted, bearing far ^7.641 with soft, fresh garlands, tamed it to run close, ^7.642 and combed the creature, or would bring to bathe ^7.643 at a clear, crystal spring. It knew the hands ^7.644 of all its gentle masters, and would feed ^7.645 from their own dish; or wandering through the wood, ^7.646 come back unguided to their friendly door, ' "^7.647 though deep the evening shade. Iulus' dogs " '^7.648 now roused this wanderer in their ravening chase, ^7.649 as, drifted down-stream far from home it lay, ^7.650 on a green bank a-cooling. From bent bow ' "^7.651 Ascanius, eager for a hunter's praise, " '^7.652 let go his shaft; nor did Alecto fail ^7.653 his aim to guide: but, whistling through the air, ^7.654 the light-winged reed pierced deep in flank and side. ^7.655 Swift to its cover fled the wounded thing, ^7.656 and crept loud-moaning to its wonted stall, ^7.657 where, like a blood-stained suppliant, it seemed ' "^7.658 to fill that shepherd's house with plaintive prayer. " '^7.659 Then Silvia the sister, smiting oft ^7.660 on breast and arm, made cry for help, and called ^7.661 the sturdy rustics forth in gathering throng. ^7.662 These now (for in the silent forest couched ^7.663 the cruel Fury) swift to battle flew. ^7.664 One brandished a charred stake, another swung ^7.665 a knotted cudgel, as rude anger shapes ' "^7.666 its weapon of whate'er the searching eye " '^7.667 first haps to fall on. Tyrrhus roused his clans, ^7.668 just when by chance he split with blows of wedge ^7.669 an oak in four; and, panting giant breath, ' "^7.670 houldered his woodman's axe. Alecto then, " '^7.671 prompt to the stroke of mischief, soared aloft ^7.672 from where she spying sate, to the steep roof ^7.673 of a tall byre, and from its peak of straw ' "^7.674 blew a wild signal on a shepherd's horn, " '^7.675 outflinging her infernal note so far ^7.676 that all the forest shuddered, and the grove ' "^7.677 throbbed to its deepest glen. Cold Trivia's lake " '^7.678 from end to end gave ear, and every wave ^7.679 of the white stream of Nar, the lonely pools ^7.680 of still Velinus heard: while at the sound ^7.681 pale mothers to their breasts their children drew. ^7.682 Swift to the signal of the dreadful horn, ^7.683 natching their weapons rude, the freeborn swains ^7.684 assembled for the fray; the Trojan bands ^7.685 poured from their bivouac with instant aid ^7.686 for young Ascanius. In array of war ^7.687 both stand confronting. Not mere rustic brawl ^7.688 with charred oak-staff and cudgel is the fight, ^7.689 but with the two-edged steel; the naked swords ^7.690 wave like dark-bladed harvest-field, while far ^7.691 the brazen arms flash in the smiting sun, ^7.692 and skyward fling their beam: so some wide sea, ^7.693 at first but whitened in the rising wind, ^7.694 wells its slow-rolling mass and ever higher ^7.695 its billows rears, until the utmost deep ^7.696 lifts in one surge to heaven. The first to fall ' "^7.697 was Almo, eldest-born of Tyrrhus' sons, " '^7.698 whom, striding in the van, a loud-winged shaft ^7.699 laid low in death; deep in his throat it clung, ^7.700 and silenced with his blood the dying cry ^7.701 of his frail life. Around him fell the forms ^7.702 of many a brave and strong; among them died ^7.703 gray-haired Galaesus pleading for a truce: ^7.704 righteous he was, and of Ausonian fields ^7.705 a prosperous master; five full flocks had he ^7.706 of bleating sheep, and from his pastures came ^7.707 five herds of cattle home; his busy churls ' "^7.709 While o'er the battle-field thus doubtful swung " '^7.710 the scales of war, the Fury (to her task ^7.711 now equal proven) having dyed the day ^7.712 a deep-ensanguined hue, and opened fight ^7.713 with death and slaughter, made no tarrying ^7.714 within Hesperia, but skyward soared, ^7.715 and, Ioud in triumph, insolently thus ^7.716 to Juno called: “See, at thy will, their strife ^7.717 full-blown to war and woe! Could even thyself ^7.718 command them now to truce and amity? ' "^7.719 But I, that with Ausonia's blood befoul " '^7.720 their Trojan hands, yet more can do, if thou ^7.721 hift not thy purpose. For with dire alarms ^7.722 I will awake the bordering states to war ^7.723 enkindling in their souls the frenzied lust ' "^7.724 the war-god breathes; till from th' horizon round " '^7.725 the reinforcement pours—I scattering seeds ^7.726 of carnage through the land.” In answer spoke ^7.727 juno: “Enough of artifice and fear! ^7.728 Thy provocation works. Now have they joined ^7.729 in close and deadly combat, and warm blood ^7.730 those sudden-leaping swords incarnadines, ^7.731 which chance put in their hands. Such nuptial joys, ^7.732 uch feast of wedlock, let the famous son ^7.733 of Venus with the King Latinus share! ^7.734 But yon Olympian Sire and King no more ^7.735 permits thee freely in our skies to roam. ^7.736 Go, quit the field! Myself will take control ^7.737 of hazards and of labors yet to be.” ' "^7.738 Thus Saturn's daughter spoke. Alecto then, " '^7.739 unfolding far her hissing, viperous wings, ^7.740 turned toward her Stygian home, and took farewell ^7.741 of upper air. Deep in Italia lies ^7.742 a region mountain-girded, widely famed, ^7.743 and known in olden songs from land to land: ^7.744 the valley of Amsanctus; deep, dark shades ^7.745 enclose it between forest-walls, whereby ^7.746 through thunderous stony channel serpentines ^7.747 a roaring fall. Here in a monstrous cave ^7.748 are breathing-holes of hell, a vast abyss ^7.749 where Acheron opes wide its noisome jaws: ^7.750 in this Alecto plunged, concealing so ^7.751 her execrable godhead, while the air ^7.753 Forthwith the sovereign hands of Juno haste ^7.754 to consummate the war. The shepherds bear ^7.755 back from the field of battle to the town ' "^7.756 the bodies of the slain: young Almo's corse " "^7.757 and gray Galaesus' bleeding head. They call " '^7.758 just gods in heaven to Iook upon their wrong, ^7.759 and bid Latinus see it. Turnus comes, ^7.760 and, while the angry mob surveys the slain, ^7.761 adds fury to the hour. “Shall the land ^7.762 have Trojan lords? Shall Phrygian marriages ^7.763 debase our ancient, royal blood—and I ^7.764 be spurned upon the threshold?” Then drew near ^7.765 the men whose frenzied women-folk had held ^7.766 bacchantic orgies in the pathless grove, ' "^7.767 awed by Amata's name: these, gathering, " '^7.768 ued loud for war. Yea, all defied the signs ^7.769 and venerable omens; all withstood ^7.770 divine decrees, and clamored for revenge, ^7.771 prompted by evil powers. They besieged ^7.772 the house of King Latinus, shouting-loud ^7.773 with emulous rage. But like a sea-girt rock ^7.774 unmoved he stood; like sea-girt rock when surge ' "^7.775 of waters o'er it sweeps, or howling waves " '^7.776 urround; it keeps a ponderous front of power, ^7.777 though foaming cliffs around it vainly roar; ^7.778 from its firm base the broken sea-weeds fall. ^7.779 But when authority no whit could change ^7.780 their counsels blind, and each event fulfilled ' "^7.781 dread Juno's will, then with complaining prayer " '^7.782 the aged sire cried loud upon his gods ' "^7.783 and on th' unheeding air: “Alas,” said he, " '^7.784 “My doom is shipwreck, and the tempest bears ^7.785 my bark away! O wretches, your own blood ^7.786 hall pay the forfeit for your impious crime. ^7.787 O Turnus! O abominable deed! ^7.788 Avenging woes pursue thee; to deaf gods ^7.789 thy late and unavailing prayer shall rise. ^7.790 Now was my time to rest. But as I come ' "^7.791 close to my journey's end, thou spoilest me " '^7.792 of comfort in my death.” With this the King ^7.794 A sacred custom the Hesperian land ^7.795 of Latium knew, by all the Alban hills ^7.796 honored unbroken, which wide-ruling Rome ^7.797 keeps to this day, when to new stroke she stirs ' "^7.798 the might of Mars; if on the Danube 's wave " '^7.799 resolved to fling the mournful doom of war, ^7.800 or on the Caspian folk or Arabs wild; ' "^7.801 or chase the morning far as India 's verge, " '^7.802 ind from the Parthian despot wrest away ^7.803 our banners Iost. Twin Gates of War there be, ' "^7.804 of fearful name, to Mars' fierce godhead vowed: " '^7.805 a hundred brass bars shut them, and the strength ^7.806 of uncorrupting steel; in sleepless watch ' "^7.807 Janus the threshold keeps. 'T is here, what time " "^7.808 the senate's voice is war, the consul grave " '^7.809 in Gabine cincture and Quirinal shift ^7.810 himself the griding hinges backward moves, ^7.811 and bids the Romans arm; obedient then ^7.812 the legionary host makes Ioud acclaim, ^7.813 and hoarse consent the brazen trumpets blow. ^7.814 Thus King Latinus on the sons of Troy ^7.815 was urged to open war, and backward roll ^7.816 those gates of sorrow: but the aged king ^7.817 recoiled, refused the loathsome task, and fled ^9.616 have lasting music, no remotest age ^12.851 I knew thee what thou wert, when guilefully ^12.852 thou didst confound their treaty, and enlist ^12.853 thy whole heart in this war. No Ionger now ' " None

109. None, None, nan
Tagged with subjects: • tragedy

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 67; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 206

110. None, None, nan
Tagged with subjects: • Plato (philosopher), and tragedy • tragedy • tragedy, and democracy • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 85, 91, 94, 97; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 194; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 170

111. None, None, nan
Tagged with subjects: • satyrplay/satyr drama, independence from tragedy • ‘old’ tragedy

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 73; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 168

112. None, None, nan
Tagged with subjects: • playwrights, tragedy (fourth century), Astydamas II • satyrplay/satyr drama, independence from tragedy • tragedy • ‘old’ tragedy

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 71, 72; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 181

113. None, None, nan
Tagged with subjects: • motifs, in postclassical tragedy, burial of the dead • tragedy

Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291, 292

114. None, None, nan
Tagged with subjects: • Statius, and Greek tragedy

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 200, 201; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 200, 201

115. None, None, nan
Tagged with subjects: • tragedy, infanticide myths • tragedy, tragic

Found in books: Bernabe et al. (2013), Redefining Dionysos, 295; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 122, 137

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Tiresias: The Ancient Mediterranean Religions Source Database