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.

graph

All subjects (including unvalidated):

subject	book bibliographic info
eteocles	Augoustakis (2014), Flavian Poetry and its Greek Past, 24, 183, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 505 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 264, 266, 272 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 66, 67, 69 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 32, 33 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 130, 137 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 154, 155, 157, 160, 162, 163 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17, 55, 104, 133, 150 Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 31, 32, 110, 111, 112, 113, 116, 118, 119, 120, 133, 134, 136, 137, 138, 181 Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 24, 149, 150, 151, 152, 153, 154, 155, 193 Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 87 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 24, 183, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212
eteocles, and amor regendi	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 130, 136, 137
eteocles, and antigone	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 350
eteocles, and creon	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 333, 334
eteocles, and hannibal, dis, as pelias	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 149, 150
eteocles, and polynices	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 60, 61, 63, 64, 67, 68, 69, 128, 133, 134, 136, 137, 141, 142, 143, 144, 145, 155, 156, 158, 194
eteocles, and polynices as twins	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 60
eteocles, as atreus	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 136, 137, 138, 147
eteocles, as king cyzicus	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 144
eteocles, as pelias	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 146
eteocles, as pelias and creon	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 147
eteocles, as usurper of power	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 146
eteocles, characters, tragic/mythical	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260, 279
eteocles, chorus of seven, conflict with	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 118, 119
eteocles, creon, and /as	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 134, 147, 157, 158
eteocles, interpretation of shields	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132
eteocles, jupiter, as	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 142
eteocles, pelias, as aeetes, laomedon	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 55, 56
eteocles, phoenician women	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 65, 92, 147, 299, 307
eteocles, political criminality of	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 145, 147, 148
eteocles, polyneices, fight with	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 264, 266
eteocles, sen. phoen.	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39
eteocles, theb.	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 51, 52, 74, 78, 79, 129, 130, 131, 132, 134, 135, 136, 137, 138, 139, 140, 142, 143, 144, 145, 147, 148, 154, 155
eteocles, tydeus, as	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 68
eteocles, vision, of	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 111, 123, 127, 132

List of validated texts:

16 validated results for "eteocles"

1. Homer, Iliad, 3.279, 7.475-7.482, 15.185-15.189 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eteocles • Eteocles (Phoenician Women)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 24; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 66, 67; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 65; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 24

sup>
3.279 ἀνθρώπους τίνυσθον ὅτις κʼ ἐπίορκον ὀμόσσῃ, ^7.475 ἄλλοι δʼ ἀνδραπόδεσσι· τίθεντο δὲ δαῖτα θάλειαν. ^7.476 παννύχιοι μὲν ἔπειτα κάρη κομόωντες Ἀχαιοὶ ^7.477 δαίνυντο, Τρῶες δὲ κατὰ πτόλιν ἠδʼ ἐπίκουροι· ^7.478 παννύχιος δέ σφιν κακὰ μήδετο μητίετα Ζεὺς ^7.479 σμερδαλέα κτυπέων· τοὺς δὲ χλωρὸν δέος ᾕρει· ^7.480 οἶνον δʼ ἐκ δεπάων χαμάδις χέον, οὐδέ τις ἔτλη ^7.481 πρὶν πιέειν πρὶν λεῖψαι ὑπερμενέϊ Κρονίωνι. ^7.482 κοιμήσαντʼ ἄρʼ ἔπειτα καὶ ὕπνου δῶρον ἕλοντο. ^15.185 ὢ πόποι ἦ ῥʼ ἀγαθός περ ἐὼν ὑπέροπλον ἔειπεν ^15.186 εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. ^15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα ^15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. ^15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς·'' None

sup>
3.279 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; ^7.475 and some for slaves; and they made them a rich feast. So the whole night through the long-haired Achaeans feasted, and the Trojans likewise in the city, and their allies; and all night long Zeus, the counsellor, devised them evil, thundering in terrible wise. Then pale fear gat hold of them, ^7.480 and they let the wine flow from their cups upon the ground, neither durst any man drink until he had made a drink-offering to the son of Cronos, supreme in might. Then they laid them down, and took the gift of sleep. ^15.185 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. ^15.189 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. '' None

2. Aeschylus, Agamemnon, 1156-1161 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eteocles

Found in books: Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 181; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 87

sup>
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 ' None

sup>
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. ' None

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Chorus of Seven, conflict with Eteocles • Eteocles • Eteocles (Phoenician Women) • Eteocles, • Eteocles, Theb. • Eteocles, and Polynices • Eteocles, and amor regendi • Eteocles, as Atreus • Eteocles,, interpretation of shields • characters, tragic/mythical, Eteocles • vision, of Eteocles

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 137, 138; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 32, 33; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 154, 155, 157, 162, 163; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260, 279; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17, 55, 104, 133, 150; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 31, 32, 111, 113, 116, 118, 119, 121, 122, 123, 124, 125, 126, 127, 128, 129, 131, 132, 133, 134, 136, 137, 138; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 87; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 307

4. Euripides, Phoenician Women, 1090-1199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eteocles

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 205, 206; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 205, 206

sup>
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 ¹¹⁰⁹ 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. " None

sup>
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,'¹⁰⁹¹ 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 ' None

5. Euripides, Suppliant Women, 399-563, 980-1113 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eteocles • Eteocles (Phoenician Women)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 206, 207, 208, 209; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 307; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 206, 207, 208, 209

sup>
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.' "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.' "' None

sup>
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 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 ' None

6. Herodotus, Histories, 3.80 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eteocles, Theb. • Eteocles, and Creon

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 52; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 334

sup>
3.80 ἐπείτε δὲ κατέστη ὁ θόρυβος καὶ ἐκτὸς πέντε ἡμερέων ἐγένετο, ἐβουλεύοντο οἱ ἐπαναστάντες τοῖσι Μάγοισι περὶ τῶν πάντων πρηγμάτων καὶ ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δʼ ὦν. Ὀτάνης μὲν ἐκέλευε ἐς μέσον Πέρσῃσι καταθεῖναι τὰ πρήγματα, λέγων τάδε. “ἐμοὶ δοκέει ἕνα μὲν ἡμέων μούναρχον μηκέτι γενέσθαι. οὔτε γὰρ ἡδὺ οὔτε ἀγαθόν. εἴδετε μὲν γὰρ τὴν Καμβύσεω ὕβριν ἐπʼ ὅσον ἐπεξῆλθε, μετεσχήκατε δὲ καὶ τῆς τοῦ Μάγου ὕβριος. κῶς δʼ ἂν εἴη χρῆμα κατηρτημένον μουναρχίη, τῇ ἔξεστι ἀνευθύνῳ ποιέειν τὰ βούλεται; καὶ γὰρ ἂν τὸν ἄριστον ἀνδρῶν πάντων στάντα ἐς ταύτην ἐκτὸς τῶν ἐωθότων νοημάτων στήσειε. ἐγγίνεται μὲν γάρ οἱ ὕβρις ὑπὸ τῶν παρεόντων ἀγαθῶν, φθόνος δὲ ἀρχῆθεν ἐμφύεται ἀνθρώπῳ. δύο δʼ ἔχων ταῦτα ἔχει πᾶσαν κακότητα· τὰ μὲν γὰρ ὕβρι κεκορημένος ἔρδει πολλὰ καὶ ἀτάσθαλα, τὰ δὲ φθόνῳ. καίτοι ἄνδρα γε τύραννον ἄφθονον ἔδει εἶναι, ἔχοντά γε πάντα τὰ ἀγαθά. τὸ δὲ ὑπεναντίον τούτου ἐς τοὺς πολιήτας πέφυκε· φθονέει γὰρ τοῖσι ἀρίστοισι περιεοῦσί τε καὶ ζώουσι, χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν, διαβολὰς δὲ ἄριστος ἐνδέκεσθαι. ἀναρμοστότατον δὲ πάντων· ἤν τε γὰρ αὐτὸν μετρίως θωμάζῃς, ἄχθεται ὅτι οὐ κάρτα θεραπεύεται, ἤν τε θεραπεύῃ τις κάρτα, ἄχθεται ἅτε θωπί. τὰ δὲ δὴ μέγιστα ἔρχομαι ἐρέων· νόμαιά τε κινέει πάτρια καὶ βιᾶται γυναῖκας κτείνει τε ἀκρίτους. πλῆθος δὲ ἄρχον πρῶτα μὲν οὔνομα πάντων κάλλιστον ἔχει, ἰσονομίην, δεύτερα δὲ τούτων τῶν ὁ μούναρχος ποιέει οὐδέν· πάλῳ μὲν ἀρχὰς ἄρχει, ὑπεύθυνον δὲ ἀρχὴν ἔχει, βουλεύματα δὲ πάντα ἐς τὸ κοινὸν ἀναφέρει. τίθεμαι ὦν γνώμην μετέντας ἡμέας μουναρχίην τὸ πλῆθος ἀέξειν· ἐν γὰρ τῷ πολλῷ ἔνι τὰ πάντα.”'' None

sup>
3.80 After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” '' None

7. Sophocles, Antigone, 1240 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eteocles, and Antigone • Eteocles,, interpretation of shields

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 350; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 131

sup>
1240 Corpse enfolding corpse he lay, having won his marriage rites, poor boy, not here, but in Hades’ palace, and having shown to mankind by how much the failure to reason wisely is the most severe of all afflictions assigned to man. Eurydice departs into the house.'' None

8. Sophocles, Oedipus At Colonus, 720-1043 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eteocles

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 203, 204, 205; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 130; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 203, 204, 205

sup>
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 ' None

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

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 183; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 183

10. Ovid, Metamorphoses, 6.466-6.474 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eteocles • Eteocles, Sen. Phoen.

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39; Augoustakis et al. (2021), Fides in Flavian Literature, 120

sup>
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.' ' None

sup>
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," ' None

11. Lucan, Pharsalia, 1.109-1.111 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eteocles

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

sup>
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

12. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eteocles

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

13. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eteocles

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 24; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 24

14. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creon, and /as Eteocles • Dis, as Pelias, Eteocles, and Hannibal • Eteocles • Eteocles, Theb. • Eteocles, and Polynices • Eteocles, as King Cyzicus • Eteocles, as Pelias • Eteocles, as usurper of power • Eteocles, political criminality of • Jupiter, as Eteocles • Polyneices, fight with Eteocles

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 64, 67, 74, 78, 79, 128, 129, 142, 144, 145, 146, 148, 149, 150, 155, 156, 157; Augoustakis (2014), Flavian Poetry and its Greek Past, 24, 183, 200, 201, 202, 203, 205, 206, 207, 208, 210, 211, 212; Augoustakis et al. (2021), Fides in Flavian Literature, 110, 125, 126, 131, 134, 136, 150; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 266, 272; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 24, 149, 151, 152, 153, 154, 155; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 24, 183, 200, 201, 202, 203, 205, 206, 207, 208, 210, 211, 212

15. Vergil, Aeneis, 12.851-12.853
Tagged with subjects: • Eteocles

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 210; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 210

sup>
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

sup>
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

16. None, None, nan
Tagged with subjects: • Eteocles

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

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.

Tiresias: The Ancient Mediterranean Religions Source Database