|8. Aeschylus, Libation-Bearers, 205-210, 220, 957 (6th cent. BCE - 5th cent. BCE) |
Tagged with subjects: • Euripides • Euripides, Andromache • Euripides, Andromache, on Spartans • Euripides, contemporary resonances • Euripides, distant settings in • Euripides, on Spartans • Euripides, recognition scenes in • Euripides, ‘escape-plays’ • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 92; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 417; Hesk (2000), Deception and Democracy in Classical Athens, 70; Joho (2022), Style and Necessity in Thucydides, 143; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 110
205 καὶ μὴν στίβοι γε, δεύτερον τεκμήριον,'206 ποδῶν ὅμοιοι τοῖς τʼ ἐμοῖσιν ἐμφερεῖς— 207 καὶ γὰρ δύʼ ἐστὸν τώδε περιγραφὰ ποδοῖν, 208 αὐτοῦ τʼ ἐκείνου καὶ συνεμπόρου τινός. 209 πτέρναι τενόντων θʼ ὑπογραφαὶ μετρούμεναι 210 εἰς ταὐτὸ συμβαίνουσι τοῖς ἐμοῖς στίβοις.
220 ἀλλʼ ἦ δόλον τινʼ, ὦ ξένʼ, ἀμφί μοι πλέκεις; Ὀρέστης
957 κρατεῖταί πως τὸ θεῖον παρὰ τὸ μὴ ' None
205 And look! Another proof! Footprintsmatching each other—and like my own! Yes, here are the outlines of two sets of feet, his own and some companion’s. The heels and the imprints of the tendons agree '206 And look! Another proof! Footprintsmatching each other—and like my own! Yes, here are the outlines of two sets of feet, his own and some companion’s. The heels and the imprints of the tendons agree 210 in proportion with my own tracks. I am in torment, my brain is in a whirl! Enter Orestes Orestes
220 But surely, stranger, you are weaving some snare about me? Orestes
957 the mischief now become inveterate. May the divine word prevail that so I may not serve the wicked!, 174; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 149
1143 and they turned and fled like doves when they see the hawk. Many fell in the confusion; some wounded, and others trodden down by one another along the narrow passages; and in that hushed holy house uprose unholy din'1144 and they turned and fled like doves when they see the hawk. Many fell in the confusion; some wounded, and others trodden down by one another along the narrow passages; and in that hushed holy house uprose unholy din 1145 and echoed back from the rocks. Calm and still my master stood there in his gleaming harness like a flash of light, till from the inmost shrine there came a voice of thrilling horror, stirring the crowd to make a stand. Then fell Achilles’ son, ' None
|19. Euripides, Bacchae, 1-5, 20-23, 27-31, 39, 43-54, 58-59, 67-68, 71-87, 89-144, 155-162, 208, 216-221, 225, 234, 257, 272-298, 325, 395, 443-448, 470, 485, 502, 536, 685, 726-727, 748, 751-754, 760-764, 794-795, 894, 918, 1008, 1122-1123, 1137-1139, 1255, 1268, 1273, 1310, 1325-1326, 1388-1389 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, • Euripides, Hippolytus • Euripides, Ino • Euripides, Ion • Euripides, Alope • Euripides, Antiope • Euripides, Auge • Euripides, Bacchae • Euripides, Cretan Women • Euripides, Cyclops • Euripides, Danae • Euripides, Melanippe Sophe • Euripides, Phoenissae • Euripides, and naturalistic representation of divine forces • Euripides, and the chorus • Euripides, different from Sophocles • Euripides, in relation to fourth-century tragic plays/themes • Euripides, on the Mother of the Gods • Euripides, parallels between…and Thucydides • Euripides, works,, Bacchae • Euripides, works,, Iphigenia in Tauris • Euripides, works,, Medea • Ezekiel, tragedian and Euripides, Exagôge • Hypsipyle, in Euripides Hypsipyle • Necessity (in Thucydides), and Euripides • Peter-Cornelius narrative and visions, intertextual approaches, Euripides' bacchai • Substantivized neuter phrases, in Euripides compared with Thucydides • Tiresias (in Euripides’ Bacchae) • cult, in Euripides, • vegetarianism, in Euripides Cretans • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 85, 86, 134; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 229; Brule (2003), Women of Ancient Greece, 26, 27, 28; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 117; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 27, 49; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 59; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 30, 248, 417; Gorain (2019), Language in the Confessions of Augustine, 15, 25; Jenkyns (2013), God, Space, and City in the Roman Imagination, 248; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 74, 76, 77, 84, 98, 101; Joho (2022), Style and Necessity in Thucydides, 143, 146, 147, 148, 149, 152, 153; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 49; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27, 53, 257; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 34, 35, 260; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 61, 73, 74, 81, 82, 108, 145; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 249; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 239; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 23, 103, 157, 158, 176, 182, 205, 223, 309, 312, 336, 340, 372, 375; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 171, 172; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43
1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα'2 Διόνυσος, ὃν τίκτει ποθʼ ἡ Κάδμου κόρη 3 Σεμέλη λοχευθεῖσʼ ἀστραπηφόρῳ πυρί· 4 μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν 5 πάρειμι Δίρκης νάματʼ Ἰσμηνοῦ θʼ ὕδωρ.
20 ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν, 2
1 τἀκεῖ χορεύσας καὶ καταστήσας ἐμὰς 22 τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς. 23
27 Διόνυσον οὐκ ἔφασκον ἐκφῦναι Διός, 28 Σεμέλην δὲ νυμφευθεῖσαν ἐκ θνητοῦ τινος 29 ἐς Ζῆνʼ ἀναφέρειν τὴν ἁμαρτίαν λέχους, 30 Κάδμου σοφίσμαθʼ, ὧν νιν οὕνεκα κτανεῖν 3
1 Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο.
39 δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 45 ὃς θεομαχεῖ τὰ κατʼ ἐμὲ καὶ σπονδῶν ἄπο 46 ὠθεῖ μʼ, ἐν εὐχαῖς τʼ οὐδαμοῦ μνείαν ἔχει. 47 ὧν οὕνεκʼ αὐτῷ θεὸς γεγὼς ἐνδείξομαι 48 πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα, 50 δεικνὺς ἐμαυτόν· ἢν δὲ Θηβαίων πόλις 5
1 ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52 ζητῇ, ξυνάψω μαινάσι στρατηλατῶν. 53 ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω 54 μορφήν τʼ ἐμὴν μετέβαλον εἰς ἀνδρὸς φύσιν.
58 αἴρεσθε τἀπιχώριʼ ἐν πόλει Φρυγῶν 59 τύμπανα, Ῥέας τε μητρὸς ἐμά θʼ εὑρήματα,
67 Βάκχιον εὐαζομένα. 68 τίς ὁδῷ τίς ὁδῷ; τίς; 7
1 τὰ νομισθέντα γὰρ αἰεὶ 72 Διόνυσον ὑμνήσω. Χορός 73 μάκαρ, ὅστις εὐδαίμων 73 ὦ 74 βιοτὰν ἁγιστεύει καὶ 74 τελετὰς θεῶν εἰδὼς 75 θιασεύεται ψυχὰν 76 ἐν ὄρεσσι βακχεύων 77 ὁσίοις καθαρμοῖσιν, 78 τά τε ματρὸς μεγάλας ὄργια 79 Κυβέλας θεμιτεύων, 80 ἀνὰ θύρσον τε τινάσσων, 8
1 κισσῷ τε στεφανωθεὶς 82 Διόνυσον θεραπεύει. 83 ἴτε βάκχαι, ἴτε βάκχαι, 84 Βρόμιον παῖδα θεὸν θεοῦ 85 Διόνυσον κατάγουσαι 86 Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς 87 εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός
89 λοχίαις ἀνάγκαισι 90 πταμένας Διὸς βροντᾶς νηδύος 9
1 ἔκβολον μάτηρ 92 ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· 94 λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, 96 κατὰ μηρῷ δὲ καλύψας 97 χρυσέαισιν συνερείδει 98 περόναις κρυπτὸν ἀφʼ Ἥρας. 99 ἔτεκεν δʼ, ἁνίκα Μοῖραι
100 τέλεσαν, ταυρόκερων θεὸν
1 στεφάνωσέν τε δρακόντων
102 στεφάνοις, ἔνθεν ἄγραν θηροτρόφον
103 μαινάδες ἀμφιβάλλονται
104 πλοκάμοις. Χορός
105 ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text
106 στεφανοῦσθε κισσῷ·
107 βρύετε βρύετε χλοήρει
108 μίλακι καλλικάρπῳ
109 καὶ καταβακχιοῦσθε δρυὸς
10 ἢ ἐλάτας κλάδοισι,
1 στικτῶν τʼ ἐνδυτὰ νεβρίδων
12 στέφετε λευκοτρίχων πλοκάμων
13 μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς
14 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει—
15 Βρόμιος ὅστις ἄγῃ θιάσουσ—
16 εἰς ὄρος εἰς ὄρος, ἔνθα μένει
17 θηλυγενὴς ὄχλος
18 ἀφʼ ἱστῶν παρὰ κερκίδων τʼ
19 οἰστρηθεὶς Διονύσῳ. Χορός
20 ὦ θαλάμευμα Κουρήτων word split in text
1 ζάθεοί τε Κρήτας
122 Διογενέτορες ἔναυλοι,
123 ἔνθα τρικόρυθες ἄντροις
124 βυρσότονον κύκλωμα τόδε
125 μοι Κορύβαντες ηὗρον·
126 βακχείᾳ δʼ ἀνὰ συντόνῳ
27 κέρασαν ἁδυβόᾳ Φρυγίων
128 αὐλῶν πνεύματι ματρός τε Ῥέας ἐς
129 χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν·
130 παρὰ δὲ μαινόμενοι Σάτυροι
1 ματέρος ἐξανύσαντο θεᾶς,
132 ἐς δὲ χορεύματα
133 συνῆψαν τριετηρίδων,
134 αἷς χαίρει Διόνυσος. Χορός
135 ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαίων
136 πέσῃ πεδόσε, νεβρίδος
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,' 2 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, 5 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.
20 and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and
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, 30 a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries.
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, 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, 50 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.
58 But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,
67 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . , 7
1 peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru 73 Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and 75 has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, 80 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, 85 from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru
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
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—
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
20 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
140 Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
155 ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
160 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
16 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 2
20 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
234 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,
257 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,
272 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.
325 and I will not be persuaded by your words to fight against the god. For you are mad in a most grievous way, and you will not be cured by drugs, nor are you sick without them. Chorus Leader
395 But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion, 4
43 He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison, 445 are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebe
470 Seeing me just as I saw him, he gave me sacred rites. Pentheu
485 Do you perform the rites by night or by day? Dionysu
502 Near me; but you, being impious, do not see him. Pentheu
536 delight of Dionysus’ vine that you will have a care for Bromius. Choru
685 others laying their heads at random on the oak leaves, modestly, not as you say drunk with the goblet and the sound of the flute, hunting out Aphrodite through the woods in solitude.Your mother raised a cry,
726 calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her,
748 dragged down by countless young hands. The garment of flesh was torn apart faster then you could blink your royal eyes. And like birds raised in their course, they proceeded along the level plains, which by the streams of the Asopu 75
1 produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes;
760 and the sight of this was terrible to behold, lord. For their pointed spears drew no blood, but the women, hurling the thyrsoi from their hands, kept wounding them and turned them to flight—women did this to men, not without the help of some god.
794 I would sacrifice to the god rather 795 than kick against his spurs in anger, a mortal against a god. Pentheu
894 hunt the impious. For it is not right to determine or plan anything beyond the laws. For it is a light expense to hold that whatever is divine has power, 9
18 Oh look! I think I see two suns, and twin Thebes , the seven-gated city.
1008 I do not envy wisdom, but rejoice in hunting it. But other things are great and manifest. Oh, for life to flow towards the good, to be pure and pious day and night, and to honor the gods,
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.
137 from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh.His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head,
1255 together with the young men of Thebes . But all he can do is fight with the gods. You must admonish him, father. Who will call him here to my sight, so that he may see how lucky I am? Kadmo
1268 Is your soul still quivering? Agave
273 To whose house did you come in marriage? Agave ' None
|20. Euripides, Electra, 37-38, 112-135, 253, 367-372, 380-385, 481, 489-491, 524-544, 550-551, 558-559, 568-570, 572, 583-584, 785-814, 826-829, 836-840, 842-843, 850-851, 877, 1178-1184, 1190-1205, 1207-1226, 1245-1246, 1254-1257, 1262-1263, 1273-1275, 1292 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Electra (Euripides), and the oracle • Electra (Euripides), singing in • Euripides • Euripides, • Euripides, Andromache, unity of • Euripides, Bacchae • Euripides, Electra • Euripides, Hecuba • Euripides, Hecubas rhetoric in • Euripides, Heracles Furens • Euripides, Hippolytus • Euripides, Medea • Euripides, [Rhesus] • Euripides, and Aeschylus • Euripides, and Electra • Euripides, and allusion in tragedy • Euripides, and counterfeit coins • Euripides, and the Rhesus • Euripides, and the oracle • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Euripides, different from Sophocles • Euripides, distant settings in • Euripides, dramas by\n, Children of Heracles • Euripides, dramas by\n, Erechtheus • Euripides, dramas by\n, Hecuba • Euripides, dramas by\n, Suppliant Women • Euripides, metatheatre • Euripides, on deceit and fear • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • Euripides, on the stage • Euripides, recognition scenes in • Euripides, ‘escape-plays’ • Rhesus by pseudo-Euripides, language and style • justice, dikaios opposite of mysaros in Euripides • phren/phrenes, seat of purity/impurity, in Euripides Electra • phronein hosia, in Euripides Electra • sacrifice, animal, Aegisthus in Euripides Electra • supplication, in Euripides Electra
Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 92; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 265; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 348, 349, 350, 351, 352, 353, 354, 355, 356; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 190, 191; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 280; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 107, 151; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 59; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 208; Hesk (2000), Deception and Democracy in Classical Athens, 112, 240, 284; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 214, 215, 271, 356, 383; Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 59; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 82, 260, 281; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 13; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 110; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 228, 229, 230, 231, 232, 233, 234, 235; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 85, 86, 87; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 51, 52, 53, 176
37 λαμπροὶ γὰρ ἐς γένος γε, χρημάτων δὲ δὴ 38 πένητες, ἔνθεν ηὑγένει' ἀπόλλυται —" "
112 σύντειν' — ὥρα — ποδὸς ὁρμάν: ὤ,"113 ἔμβα, ἔμβα κατακλαίουσα: 114 ἰώ μοί μοι. 115 ἐγενόμαν ̓Αγαμέμνονος' "116 καί μ' ἔτεκεν Κλυταιμήστρα" '117 στυγνὰ Τυνδάρεω κόρα,' "118 κικλήσκουσι δέ μ' ἀθλίαν" '119 ̓Ηλέκτραν πολιῆται.' "120 φεῦ φεῦ σχετλίων πόνων 121 καὶ στυγερᾶς ζόας.' "122 ὦ πάτερ, σὺ δ' ἐν ̓Αί̈δα" '123 κεῖσαι, σᾶς ἀλόχου σφαγαῖς' "124 Αἰγίσθου τ', ̓Αγάμεμνον." "125 ἴθι τὸν αὐτὸν ἔγειρε γόον,' "126 ἄναγε πολύδακρυν ἁδονάν.' "127 σύντειν' — ὥρα — ποδὸς ὁρμάν: ὤ," "128 ἔμβα, ἔμβα, κατακλαίουσα: 129 ἰώ μοί μοι.' "130 τίνα πόλιν, τίνα δ' οἶκον, ὦ" "131 τλᾶμον σύγγον', ἀλατεύεις" '132 οἰκτρὰν ἐν θαλάμοις λιπὼν 133 πατρῴοις ἐπὶ συμφοραῖς 134 ἀλγίσταισιν ἀδελφάν; 135 ἔλθοις τῶνδε πόνων ἐμοὶ' "
253 πένης ἀνὴρ γενναῖος ἔς τ' ἔμ' εὐσεβής." 367 φεῦ:' "368 οὐκ ἔστ' ἀκριβὲς οὐδὲν εἰς εὐανδρίαν:" '369 ἔχουσι γὰρ ταραγμὸν αἱ φύσεις βροτῶν.
370 ἤδη γὰρ εἶδον ἄνδρα γενναίου πατρὸς' "
370 τὸ μηδὲν ὄντα, χρηστά τ' ἐκ κακῶν τέκνα," "
371 λιμόν τ' ἐν ἀνδρὸς πλουσίου φρονήματι," 372 γνώμην τε μεγάλην ἐν πένητι σώματι.' "
380 οὗτος γὰρ ἁνὴρ οὔτ' ἐν ̓Αργείοις μέγας" "381 οὔτ' αὖ δοκήσει δωμάτων ὠγκωμένος," '382 ἐν τοῖς δὲ πολλοῖς ὤν, ἄριστος ηὑρέθη.' "383 οὐ μὴ ἀφρονήσεθ', οἳ κενῶν δοξασμάτων" "384 πλήρεις πλανᾶσθε, τῇ δ' ὁμιλίᾳ βροτοὺς" '385 κρινεῖτε καὶ τοῖς ἤθεσιν τοὺς εὐγενεῖς;
481 σὰ λέχεα, κακόφρων κούρα.' "
489 ὡς πρόσβασιν τῶνδ' ὀρθίαν οἴκων ἔχει" '490 ῥυσῷ γέροντι τῷδε προσβῆναι ποδί. 491 ὅμως δὲ πρός γε τοὺς φίλους ἐξελκτέον' "
524 οὐκ ἄξι' ἀνδρός, ὦ γέρον, σοφοῦ λέγεις," "525 εἰ κρυπτὸν ἐς γῆν τήνδ' ἂν Αἰγίσθου φόβῳ" '526 δοκεῖς ἀδελφὸν τὸν ἐμὸν εὐθαρσῆ μολεῖν. 527 ἔπειτα χαίτης πῶς συνοίσεται πλόκος, 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" "5
37 ἀνδρός τε καὶ γυναικός, ἀλλ' ἅρσην κρατεῖ." '538 οὐκ ἔστιν, εἰ καὶ γῆν κασίγνητος μολών, 540 ἐν ᾧ ποτ' αὐτὸν ἐξέκλεψα μὴ θανεῖν;" "540 κερκίδος ὅτῳ γνοίης ἂν ἐξύφασμα σῆς,' "541 οὐκ οἶσθ', ̓Ορέστης ἡνίκ' ἐκπίπτει χθονός," "542 νέαν μ' ἔτ' οὖσαν; εἰ δὲ κἄκρεκον πέπλους," "543 πῶς ἂν τότ' ὢν παῖς ταὐτὰ νῦν ἔχοι φάρη," "544 εἰ μὴ ξυναύξοινθ' οἱ πέπλοι τῷ σώματι;" "
550 ἀλλ' εὐγενεῖς μέν, ἐν δὲ κιβδήλῳ τόδε:" '551 πολλοὶ γὰρ ὄντες εὐγενεῖς εἰσιν κακοί.
558 ἔα:' "559 τί μ' ἐσδέδορκεν ὥσπερ ἀργύρου σκοπῶν" "
568 πάλαι δέδορκα, μὴ σύ γ' οὐκέτ' εὖ φρονῇς." "569 οὐκ εὖ φρονῶ 'γὼ σὸν κασίγνητον βλέπων;" "570 πῶς εἶπας, ὦ γεραί', ἀνέλπιστον λόγον;" "
572 ποῖον χαρακτῆρ' εἰσιδών, ᾧ πείσομαι;" "
583 πέποιθα δ': ἢ χρὴ μηκέθ' ἡγεῖσθαι θεούς," "584 εἰ τἄδικ' ἔσται τῆς δίκης ὑπέρτερα." 785 θοίνης γενέσθαι: τυγχάνω δὲ βουθυτῶν' "786 νύμφαις: ἑῷοι δ' ἐξαναστάντες λέχους" "787 ἐς ταὐτὸν ἥξετ'. ἀλλ' ἴωμεν ἐς δόμους —" "788 καὶ ταῦθ' ἅμ' ἠγόρευε καὶ χερὸς λαβὼν" "789 παρῆγεν ἡμᾶς — οὐδ' ἀπαρνεῖσθαι χρεών:" "790 ἐπεὶ δ' ἐν οἴκοις ἦμεν, ἐννέπει τάδε:" "791 λούτρ' ὡς τάχιστα τοῖς ξένοις τις αἰρέτω," '792 ὡς ἀμφὶ βωμὸν στῶσι χερνίβων πέλας.' "793 ἀλλ' εἶπ' ̓Ορέστης: ̓Αρτίως ἡγνίσμεθα" '794 λουτροῖσι καθαροῖς ποταμίων ῥείθρων ἄπο. 795 εἰ δὲ ξένους ἀστοῖσι συνθύειν χρεών,' "796 Αἴγισθ', ἕτοιμοι κοὐκ ἀπαρνούμεσθ', ἄναξ." '797 τοῦτον μὲν οὖν μεθεῖσαν ἐκ μέσου λόγον: 798 λόγχας δὲ θέντες δεσπότου φρουρήματα 799 δμῶες πρὸς ἔργον πάντες ἵεσαν χέρας:' "800 οἳ μὲν σφαγεῖον ἔφερον, οἳ δ' ᾖρον κανᾶ," "801 ἄλλοι δὲ πῦρ ἀνῆπτον ἀμφί τ' ἐσχάρας" "802 λέβητας ὤρθουν: πᾶσα δ' ἐκτύπει στέγη." '803 λαβὼν δὲ προχύτας μητρὸς εὐνέτης σέθεν' "804 ἔβαλλε βωμούς, τοιάδ' ἐννέπων ἔπη:" '805 νύμφαι πετραῖαι, πολλάκις με βουθυτεῖν' "806 καὶ τὴν κατ' οἴκους Τυνδαρίδα δάμαρτ' ἐμὴν" "807 πράσσοντας ὡς νῦν, τοὺς δ' ἐμοὺς ἐχθροὺς κακῶς" "808 — λέγων ̓Ορέστην καὶ σέ. δεσπότης δ' ἐμὸς" "809 τἀναντί' ηὔχετ', οὐ γεγωνίσκων λόγους," "810 λαβεῖν πατρῷα δώματ'. ἐκ κανοῦ δ' ἑλὼν" '811 Αἴγισθος ὀρθὴν σφαγίδα, μοσχείαν τρίχα' "812 τεμὼν ἐφ' ἁγνὸν πῦρ ἔθηκε δεξιᾷ," "813 κἄσφαξ' ἐπ' ὤμων μόσχον ὡς ἦραν χεροῖν" '814 δμῶες, λέγει δὲ σῷ κασιγνήτῳ τάδε:' "
826 κἀνεῖτο λαγόνας. ἱερὰ δ' ἐς χεῖρας λαβὼν" '827 Αἴγισθος ἤθρει. καὶ λοβὸς μὲν οὐ προσῆν 828 σπλάγχνοις, πύλαι δὲ καὶ δοχαὶ χολῆς πέλας 829 κακὰς ἔφαινον τῷ σκοποῦντι προσβολάς.' "
836 θοινασόμεσθα, Φθιάδ' ἀντὶ Δωρικῆς" "8
37 οἴσει τις ἡμῖν κοπίδ', ἀπορρήξω χέλυν;" "838 λαβὼν δὲ κόπτει. σπλάγχνα δ' Αἴγισθος λαβὼν" '839 ἤθρει διαιρῶν. τοῦ δὲ νεύοντος κάτω' "840 ὄνυχας ἐπ' ἄκρους στὰς κασίγνητος σέθεν" "
842 ἔρρηξεν ἄρθρα: πᾶν δὲ σῶμ' ἄνω κάτω" '843 ἤσπαιρεν ἠλάλαζε δυσθνῄσκων φόνῳ.' "
1178 βροτῶν, ἴδετε τάδ' ἔργα φόνι-" "1179 α μυσαρά, δίγονα σώματ' ἐν" "1180 χθονὶ κείμενα πλαγᾷ' "1181 χερὸς ὑπ' ἐμᾶς, ἄποιν' ἐμῶν" '1182 πημάτων' "1184 δακρύτ' ἄγαν, ὦ σύγγον', αἰτία δ' ἐγώ." 1190 ἰὼ Φοῖβ', ἀνύμνησας δίκαι'" "1191 ἄφαντα, φανερὰ δ' ἐξέπρα-" "1192 ξας ἄχεα, φόνια δ' ὤπασας" "1193 λάχε' ἀπὸ γᾶς τᾶς ̔Ελλανίδος." "1194 τίνα δ' ἑτέραν μόλω πόλιν;" '1195 τίς ξένος, τίς εὐσεβὴς 1196 ἐμὸν κάρα προσόψεται 1197 ματέρα κτανόντος;' "1198 ἰὼ ἰώ μοι. ποῖ δ' ἐγώ, τίν' ἐς χορόν," '1199 τίνα γάμον εἶμι; τίς πόσις με δέξεται 1200 νυμφικὰς ἐς εὐνάς; 1201 πάλιν, πάλιν φρόνημα σὸν 1202 μετεστάθη πρὸς αὔραν:' "1203 φρονεῖς γὰρ ὅσια νῦν, τότ' οὐ" "1204 φρονοῦσα, δεινὰ δ' εἰργάσω," '1205 φίλα, κασίγνητον οὐ θέλοντα.
1207 ἔβαλεν, ἔδειξε μαστὸν ἐν φοναῖσιν, 1208 ἰώ μοι, πρὸς πέδῳ' "1209 τιθεῖσα γόνιμα μέλεα; τὰν κόμαν δ' ἐγὼ —" '1210 σάφ' οἶδα, δι' ὀδύνας ἔβας," '1211 ἰήιον κλύων γόον' "1212 ματρός, ἅ ς' ἔτικτε." "1214 βοὰν δ' ἔλασκε τάνδε, πρὸς γένυν ἐμὰν" '1215 τιθεῖσα χεῖρα: Τέκος ἐμόν, λιταίνω:' "1216 παρῄδων τ' ἐξ ἐμᾶν" "1217 ἐκρίμναθ', ὥστε χέρας ἐμὰς λιπεῖν βέλος." '1218 τάλαινα: πῶς ἔτλας φόνον' "1219 δι' ὀμμάτων ἰδεῖν σέθεν" "1220 ματρὸς ἐκπνεούσας; 1221 ἐγὼ μὲν ἐπιβαλὼν φάρη κόραις ἐμαῖς 1222 φασγάνῳ κατηρξάμαν 1223 ματέρος ἔσω δέρας μεθείς.' "1224 ἐγὼ δ' ἐπεγκέλευσά σοι" "1225 ξίφους τ' ἐφηψάμαν ἅμα." '1226 δεινότατον παθέων ἔρεξας.
1245 Φοῖβός τε, Φοῖβος — ἀλλ' ἄναξ γάρ ἐστ' ἐμός," "1246 σιγῶ: σοφὸς δ' ὢν οὐκ ἔχρησέ σοι σοφά." 1254 ἐλθὼν δ' ̓Αθήνας Παλλάδος σεμνὸν βρέτας" '1255 πρόσπτυξον: εἵρξει γάρ νιν ἐπτοημένας 1256 δεινοῖς δράκουσιν ὥστε μὴ ψαύειν σέθεν,' "1257 γοργῶφ' ὑπερτείνουσα σῷ κάρᾳ κύκλον." 1262 πόντου κρέοντος παῖδ', ἵν' εὐσεβεστάτη" "1263 ψῆφος βεβαία τ' ἐστὶν † ἔκ τε τοῦ † θεοῖς." "
1273 σὲ δ' ̓Αρκάδων χρὴ πόλιν ἐπ' ̓Αλφειοῦ ῥοαῖς" '1274 οἰκεῖν Λυκαίου πλησίον σηκώματος: 1275 ἐπώνυμος δὲ σοῦ πόλις κεκλήσεται. ' None
37 in marriage to me. My ancestors were Mycenaeans; in that respect at least I am not to blame. My family was noble in race but poor in money—which is the ruin of good birth. He gave her to a powerless man so that his fear might lose its power.
112 Hasten your step, it is time; go onward, onward, weeping! Ah me!' 113 Hasten your step, it is time; go onward, onward, weeping! Ah me! 115 I am Agamemnon’s child, and Clytemnestra, hated daughter of Tyndareus, bore me; the citizens call me unhappy Electra. 120 Alas for my cruel pain and hateful life! O father, Agamemnon, you lie in Hades, by the butchery of your wife and Aegisthus. Electra 125 Come, waken the same lament, take up the enjoyment of long weeping. Electra 127 Hasten your step, it is time; go onward, onward, weeping. Ah me! 130 In what city and what household do you wander about, my wretched brother, leaving your pitiable sister in our ancestral home, to great pain? 135 Come to me, the unhappy one, as a deliverer from this pain, oh Zeus, Zeus, and as a defender for my father against his most hateful bloodshed; bring the wanderer to shore in Argos . Electra
253 He is a man poor but noble, and respectful to me. Oreste
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 father
370 worth nothing, and good children from evil parents; famine in a rich man’s spirit, and a mighty soul in a poor man’s body. How then does one rightly distinguish and judge these things? By wealth? A sorry test to use.
380 For this man, neither important in Argos , nor puffed up by the good reputation of his family, but one of the many, has been found to be the best. Do not be foolish, you who wander about full of empty notions, but judge those noble among men by their company 385 and by their habits. For such men rule well both states and homes; while those bodies that are empty of mind are only ornaments in the market-place. For the strong arm does not await the battle any better than the weak;
481 evil-minded daughter of Tyndareus! For this the gods of heaven will one day send you to death;
489 Where, where is my young queen and mistress, Agamemnon’s child, whom I once brought up? How steep is the approach to her house, 490 for a wrinkled old man to ascend with this foot! Still, for these friends, I must drag along my back bent double and sinking knees. Oh, daughter—for I see you now before the house—I have come, bringing you from my own sheep
524 Old man, your words are unworthy of a wise man, 525 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 538 There is not, even if your brother, coming to this land . . . by which you might know your loom’s weaving, 540 in which I once stole him away from death? Electra 541 Don’t you know that I was still young when Orestes was driven out of the land? And even if I had woven him a robe, how could he, a child then, have the same one now, unless his clothes grew together with his body?
550 They are well-born, but that may ring false; for many of the well-born are base. However; I give the guests welcome. Oreste
558 Oh! Why does he look at me, as if he were examining the clear mark impressed on a silver coin? Is he comparing me to someone? Electra
568 I have been looking for a long time, to see whether you have lost your mind. Old man 569 Lost my mind, because I see your brother? Electra 570 What do you mean, old man, by this word, unhoped for? Old man
572 What mark do you see, by which I shall be persuaded? Old man
583 Are you that one? Oreste
785 with us now, for I happen to be sacrificing an ox to the Nymphs; and if you get out of bed at dawn, it will make no difference to you. But let us go within—while he was addressing us, he took us by the hand and led us off the road—you must not refuse. 790 And when we were in the house, he gave the command: Let someone bring water immediately for my guests, so that they may stand around the altar near the basin. But Orestes said: Just now we purified ourselves in clean water from the river’s streams. 795 So if strangers must join in the sacrifice with citizens, Aegisthus, we are ready and will not refuse, lord. So they ended their public conversation. The slaves who formed the master’s bodyguard laid aside their spears, and all applied their hands to the work. 800 Some brought the bowl to catch the blood, others took up baskets, while others kindled fire and set cauldrons around the hearth, and the whole roof rang. Then your mother’s bed-fellow took barley for sprinkling, and cast it upon the altar with these words, 805 Nymphs of the rocks, may I and my wife, the daughter of Tyndareus, often sacrifice at home, in good fortune as now, and may my enemies suffer —meaning you and Orestes. But my master prayed for the opposite, not speaking the words aloud, 810 that he might win his father’s house. Aegisthus took from a basket a long straight knife, and cutting off some of the calf’s hair laid it with his right hand on the sacred fire, and then cut the calf’s throat when the servants had lifted it upon their shoulders, and said this to your brother:
826 finishes the two laps of the horses’ race-course; and then he laid the flanks open. Aegisthus took the entrails in his hands and inspected them. Now the liver had no lobe, while the portal vein and near-by gall-bladder revealed threatening approaches to the one who was observing it.
836 when you rule the city? Instead of the Dorian knife, let someone bring me a Thessalian axe and let me split the breast-bone, so that we may hold the sacrificial feast. He took the axe and cut. Now Aegisthus took up the entrails, and was inspecting and sorting them out. As he was bending down, 840 your brother rose on tiptoe and struck him on the spine; his back-bone broke apart; with his whole body he struggled up and down, and cried out, dying hard in his blood. As soon as the servants saw it, they rushed to arms,
1178 O Earth, and Zeus who sees all mortal acts, look at these loathsome bloody deeds, these two bodie 1180 lying on the earth at the blow from my hand, atonement for my suffering . . . Electra 1182 Too many tears, my brother, and I am the cause. Unhappy, that I came to fiery rage against this woman, who was my mother! Choru
1190 Ah, Phoebus! you proclaimed in song unclear justice, but you have brought about clear woes, and granted me a bloody destiny far from the land of Hellas . To what other city can I go? 1195 What host, what pious man will look at me, who killed my mother? Electra 1198 Ah me! Where can I go, to what dance, to what marriage? What husband will receive me 1200 into the bridal bed? Choru 1201 Again, again your thought changes with the breeze; for now you think piously, though you did not before, and you did dreadful things, 1205 my dear, to your unwilling brother. Oreste
1207 Did you see how the unhappy one threw off her robe and showed her bosom in the slaughter, alas, hurling to the ground the limbs that gave me birth? And her hair, I— Choru 1210 I know it well; you passed through agony, hearing the mournful wail of the mother that bore you. Oreste 1214 She uttered this cry, putting her hand to my chin: 1215 My child, I entreat you! And she clung to my cheeks, so that the sword fell from my hand. Choru 1218 The unhappy one! How did you endure to see the blood 1220 of your mother, breathing her last before your eyes? Oreste 1221 I threw my cloak over my eyes, and began the sacrifice by plunging the sword into my mother’s throat. Electra 1224 And I urged you on and 1225 put my hand to the sword together with you. Choru 1226 You have done the most dreadful of deeds. Oreste
1245 and Phoebus, Phoebus—but I am silent, for he is my lord; although he is wise, he gave you oracles that were not. But it is necessary to accept these things. As to what remains, you must do what Fate and Zeus have accomplished for you. Give Electra to Pylades as his wife to take to his home;
1254 but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1255 for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed,
1262 when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods.
1273 Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; 1275 and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , ' None
|21. Euripides, Hecuba, 1, 6-10, 41, 53, 109-115, 568-570, 675, 714-715, 785-904, 946-949, 1076-1080, 1118-1119, 1187-1194, 1240-1251, 1260, 1267, 1292, 1440, 1472, 1475-1479 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Iphigeneia in Aulis • Euripides, Andromache • Euripides, Andromache, doxa in • Euripides, Andromache, on Spartans • Euripides, Andromache, unity of • Euripides, Electra • Euripides, Gorgianic elements in • Euripides, Hecuba • Euripides, Hecubas rhetoric in • Euripides, Heracles Furens • Euripides, Hippolytus • Euripides, Medea • Euripides, [Rhesus] • Euripides, and Aeschylus • Euripides, and counterfeit coins • Euripides, contemporary resonances • Euripides, dramas by\n, Children of Heracles • Euripides, dramas by\n, Erechtheus • Euripides, dramas by\n, Hecuba • Euripides, dramas by\n, Hypsipyle • Euripides, dramas by\n, Ion • Euripides, dramas by\n, Suppliant Women • Euripides, eidôla • Euripides, on (im)materiality of lies • Euripides, on Achilles • Euripides, on Spartans • Euripides, on doxa and deception • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • Gorgias, and Euripides • Hecuba (Euripides) • Iphigeneia at Aulis (Euripides) • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • cult, in Euripides, • materiality, in Euripides • materiality, in Euripides, of discourse
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 142; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 190, 191, 204; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 107, 151; Hesk (2000), Deception and Democracy in Classical Athens, 68, 69, 283, 284; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 41, 42; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 592, 685; Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 59; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 131; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 30; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 154, 322; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 158; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 261, 263, 290; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 51, 52, 53
1 ̔́Ηκω νεκρῶν κευθμῶνα καὶ σκότου πύλας'
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' "4
1 τύμβῳ φίλον πρόσφαγμα καὶ γέρας λαβεῖν.' "
53 ̔Εκάβῃ: περᾷ γὰρ ἥδ' ὑπὸ σκηνῆς πόδα" "
109 σφάγιον θέσθαι: τύμβου δ' ἐπιβὰς" "
10 οἶσθ' ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις," "
1 τὰς ποντοπόρους δ' ἔσχε σχεδίας" "
12 λαίφη προτόνοις ἐπερειδομένας,
13 τάδε θωύ̈σσων:
14 Ποῖ δή, Δαναοί, τὸν ἐμὸν τύμβον' "
15 στέλλεσθ' ἀγέραστον ἀφέντες;" '5
68 κρουνοὶ δ' ἐχώρουν. ἣ δὲ καὶ θνῄσκους' ὅμως" '5
69 πολλὴν πρόνοιαν εἶχεν εὐσχήμων πεσεῖν,' "570 κρύπτους' ἃ κρύπτειν ὄμματ' ἀρσένων χρεών."
675 θρηνεῖ, νέων δὲ πημάτων οὐχ ἅπτεται. 7
14 ἄρρητ' ἀνωνόμαστα, θαυμάτων πέρα," "7
15 οὐχ ὅσι' οὐδ' ἀνεκτά. ποῦ δίκα ξένων;" 785 φεῦ φεῦ: τίς οὕτω δυστυχὴς ἔφυ γυνή; 78
6 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" "79
6 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.' "80
6 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 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
6 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:" '82
6 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. 83
6 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. 84
6 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" '8
53 καὶ τοῦ δικαίου τήνδε σοι δοῦναι δίκην,' "854 εἴ πως φανείη γ' ὥστε σοί τ' ἔχειν καλῶς," '855 στρατῷ τε μὴ δόξαιμι Κασάνδρας χάριν 85
6 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" "8
60 ὅδ' ἐστί, χωρὶς τοῦτο κοὐ κοινὸν στρατῷ. —" "8
1 πρὸς ταῦτα φρόντιζ': ὡς θέλοντα μέν μ' ἔχεις" '8
62 σοὶ ξυμπονῆσαι καὶ ταχὺν προσαρκέσαι,' "8
63 βραδὺν δ', ̓Αχαιοῖς εἰ διαβληθήσομαι." '8
64 φεῦ.' "8
65 ἢ χρημάτων γὰρ δοῦλός ἐστιν ἢ τύχης, 8
65 οὐκ ἔστι θνητῶν ὅστις ἔστ' ἐλεύθερος:" '8
6 ἢ πλῆθος αὐτὸν πόλεος ἢ νόμων γραφαὶ 8
67 εἴργουσι χρῆσθαι μὴ κατὰ γνώμην τρόποις.' "8
68 ἐπεὶ δὲ ταρβεῖς τῷ τ' ὄχλῳ πλέον νέμεις," "8
69 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." '87
6 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.' "88
6 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,' "89
6 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.' "94
6 διδοῦς', ἐπεί με γᾶς ἐκ" '947 πατρῴας ἀπώλεσεν' "948 ἐξῴκισέν τ' οἴκων γάμος, οὐ γάμος ἀλλ' ἀ-" '949 λάστορός τις οἰζύς:
6 ποῖ πᾷ φέρομαι τέκν' ἔρημα λιπὼν" 1077 Βάκχαις ̔́Αιδου διαμοιρᾶσαι,' "
1078 σφακτά, κυσίν τε φοινίαν δαῖτ' ἀνή-" "
1079 μερον τ' οὐρείαν ἐκβολάν;" 1080 πᾷ στῶ, πᾷ κάμψω, πᾷ βῶ,' "
18 τίς ὄμμ' ἔθηκε τυφλὸν αἱμάξας κόρας," "
19 παῖδάς τε τούσδ' ἔκτεινεν; ἦ μέγαν χόλον" 1
187 ̓Αγάμεμνον, ἀνθρώποισιν οὐκ ἐχρῆν ποτε
188 τῶν πραγμάτων τὴν γλῶσσαν ἰσχύειν πλέον:' "
189 ἀλλ', εἴτε χρήστ' ἔδρασε, χρήστ' ἔδει λέγειν," "
190 εἴτ' αὖ πονηρά, τοὺς λόγους εἶναι σαθρούς," "
1 καὶ μὴ δύνασθαι τἄδικ' εὖ λέγειν ποτέ." "
192 σοφοὶ μὲν οὖν εἰς' οἱ τάδ' ἠκριβωκότες," "
193 ἀλλ' οὐ δύνανται διὰ τέλους εἶναι σοφοί," "
194 κακῶς δ' ἀπώλοντ': οὔτις ἐξήλυξέ πω."
1240 ἀχθεινὰ μέν μοι τἀλλότρια κρίνειν κακά,' "
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." "
6 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.
60 μῶν ναυστολήσῃ γῆς ὅρους ̔Ελληνίδος;
67 ὁ Θρῃξὶ μάντις εἶπε Διόνυσος τάδε. ' None
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'
6 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 4
1 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.
53 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.
109 no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared
10 tanding on his tomb in golden armor, and stayed the sea-borne ships, though they had their sails already hoisted, with this pealing cry: Where away so fast, you Danaids, leaving my tomb
15 without its prize? A violent dispute with stormy altercation arose, and opinion was divided in the warrior army of Hellas , some being in favor of offering the sacrifice at the tomb, others dissenting. 5
68 Then he, half glad, half sorry in his pity for the maid, cut with the steel the channels of her breath, and streams of blood gushed forth; but she, even in death, took good heed to fall with grace, 570 hiding from the gaze of men what must be hidden. When she had breathed her last through the fatal gash, no Argive set his hand to the same task, but some were strewing leaves over the corpse in handfuls, others bringing pine-log
675 Polyxena, not grasping her new sorrows. Hecuba 7
14 O dreadful crime! O deed without a name! beyond wonder! 7
15 impious! intolerable! Where are the laws between guest and host? Accursed of men! how have you mangled his flesh, slashing the poor child’s limb
785 Ah! what woman was ever born to such mischance? Hecuba 78
6 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 84
6 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 8
60 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 8
64 Ah! there is not in the world a single man free; 8
65 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 87
6 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 88
6 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 94
6 for it was their marriage, which was no marriage but misery sent by some demon, that robbed me of my country and drove me from my home.
6 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?
1080 Where shall I stay or turn my steps, like a ship that lies anchored at sea, gathering close my linen robe and rushing to that chamber of death, to guard my children? Chorus Leader
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
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;
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
60 Shall convey me to the shores of Hellas ? Polymestor
67 Dionysus, our Thracian prophet, told me so. Hecuba ' None
|22. Euripides, Helen, 17, 23-36, 164-169, 1291, 1301-1368 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, • Euripides, Bacchae • Euripides, Helen • Euripides, Helen, • Euripides, Hippolytus • Euripides, Iphigeneia in Aulis • Euripides, Iphigenia at Aulis • Euripides, Orestes • Euripides, Protesilaus • Euripides, [Rhesus] • Euripides, and actors’ song • Euripides, and the Rhesus • Euripides, and the chorus • Euripides, in relation to fourth-century tragic plays/themes • Euripides, on the Mother of the Gods • Euripides, vs. Sophocles • Helen, in Euripides • Orestes (Euripides), and Tyndareus • Rhesus by pseudo-Euripides, language and style • twinning, in Euripides’ Helen
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540, 544; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 363; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 41; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 576, 605; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 46, 82, 245; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 46; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 61, 107, 109; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 335; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 54, 191, 289, 291, 292; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 333
17 Σπάρτη, πατὴρ δὲ Τυνδάρεως: ἔστιν δὲ δὴ' "31 ̔́Ηρα δὲ μεμφθεῖς' οὕνεκ' οὐ νικᾷ θεάς," "32 ἐξηνέμωσε τἄμ' ̓Αλεξάνδρῳ λέχη," "33 δίδωσι δ' οὐκ ἔμ', ἀλλ' ὁμοιώσας' ἐμοὶ" "34 εἴδωλον ἔμπνουν οὐρανοῦ ξυνθεῖς' ἄπο," "35 Πριάμου τυράννου παιδί: καὶ δοκεῖ μ' ἔχειν —" "36 κενὴν δόκησιν, οὐκ ἔχων. τὰ δ' αὖ Διὸς"
164 ὤ, μεγάλων ἀχέων καταβαλλομένα μέγαν οἶκτον 165 ποῖον ἁμιλλαθῶ γόον; ἢ τίνα μοῦσαν ἐπέλθω 166 δάκρυσιν ἢ θρήνοις ἢ πένθεσιν; αἰαῖ. 167 πτεροφόροι νεάνιδες, 168 παρθένοι Χθονὸς κόραι' "169 Σειρῆνες, εἴθ' ἐμοῖς γόοις" '' None
17 My own fatherland, Sparta , is not without fame, and my father is Tyndareus; but there is indeed a story that Zeus flew to my mother Leda, taking the form of a bird, a swan, 31 But Hera, indigt at not defeating the goddesses, made an airy nothing of my marriage with Paris ; she gave to the son of king Priam not me, but an image, alive and breathing, that she fashioned out of the sky and made to look like me; 35 and he thinks he has me—an idle fancy, for he doesn’t have me. And in turn the plans of Zeus added further troubles to these; for he brought a war upon the land of the Hellenes and the unhappy Phrygians, so that he might lighten mother earth 36 and he thinks he has me—an idle fancy, for he doesn’t have me. And in turn the plans of Zeus added further troubles to these; for he brought a war upon the land of the Hellenes and the unhappy Phrygians, so that he might lighten mother earth'
164 Oh, as I begin the great lament of my great distress, 165 what mourning shall I strive to utter? or what Muse shall I approach with tears or songs of death or woe? Alas! Helen 167 Winged maidens, virgin daughters of Earth, the Sirens, may you come to my mourning ' None
|23. Euripides, Children of Heracles, 181-183, 849-850, 1030-1031 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, dramas by\n, Children of Heracles • Euripides, parrhosia • Euripides’ Children of Heracles, plot • Euripides’ Children of Heracles, rhetoric in
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 127; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 195; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 286
181 ἄναξ, ὑπάρχει γὰρ τόδ' ἐν τῇ σῇ χθονί," "182 εἰπεῖν ἀκοῦσαί τ' ἐν μέρει πάρεστί μοι," "183 κοὐδείς μ' ἀπώσει πρόσθεν, ὥσπερ ἄλλοθι." 849 Παλληνίδος γὰρ σεμνὸν ἐκπερῶν πάγον' "850 δίας ̓Αθάνας, ἅρμ' ἰδὼν Εὐρυσθέως," "
1030 θανόντα γάρ με θάψεθ' οὗ τὸ μόρσιμον,"1031 δίας πάροιθε παρθένου Παλληνίδος:' "' None
181 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
181 O king, in thy land I start with this advantage, the right to hear and speak in turn, and none, ere that, will drive me hence as elsewhere they would. ’Twixt us and him is naught in common,
849 rend= When we had deployed our troops and marshalled them face to face with one another, Hyllus dismounted from his four-horsed chariot and stood midway betwixt the hosts. Then cried he, Captain, who art come from Argos, why cannot we leave this land alone? No hurt wilt thou do Mycenae, if of one man thou rob her; come! meet me in single combat, and, if thou slay me, take the children of Heracles away with thee, but, if thou fall, leave me to possess my ancestral honours and my home. The host cried yes! saying the scheme he offered was a fair one, both to rid them of their trouble and satisfy their valour. But that other, feeling no shame before those who heard the challenge or at his own cowardice, quailed, general though he was, to come within reach of the stubborn spear, showing himself an abject coward; yet with such a spirit he came to enslave the children of Heracles. Then did Hyllus withdraw to his own ranks again, and the prophets seeing that no reconciliation would be effected by single combat, began the sacrifice without delay and forthwith let flow from a human If βροτείων is correct, it would seem to refer to Macaria. Paley offers the ingenious suggestion βοτειων, i.e., throats of beasts but the word has no authority. Better is Helbig’s βοείων . throat auspicious streams of blood. And some were mounting chariots, while others couched beneath the shelter of their shields, and the king of the Athenians, as a highborn chieftain should, would exhort his host: Fellow-citizens, the land, that feeds you and that gave you birth, demands to-day the help of every man. Likewise Eurystheus besought his allies that they should scorn to sully the feme of Argos and Mycenae. Anon the Etrurian trumpet sounded loud and clear, and hand to hand they rushed; then think how loudly clashed their ringing shields, what din arose of cries and groans confused! At first the onset of the Argive spearmen broke our ranks; then they in turn gave ground; next, foot to foot and man to man, they fought their stubborn fray, many falling the while. And either chief cheered on his men, Sons of Athens! Ye who till the fields of Argos! ward from your land disgrace. Do all we could, and spite of every effort, scarce could we turn the Argive line in flight. When lo! old Iolaus sees Hyllus starting from the ranks, whereon he lifts his hands to him with a prayer to take him up into his chariot. Thereon he seized the reins and went hard after the horses of Eurystheus. From this point onward must I speak from hearsay, though hitherto as one whose own eyes saw. For as he was crossing Pallene’s hill, sacred to the goddess Athene, he caught sight of Eurystheus’ chariot, and prayed to Hebe and to Zeus, that for one single day he might grow young again and wreak his vengeance on his foes. Now must thou hear a wondrous tale: two stars settled on the horses’ yokes and threw the chariot into dark shadow, which—at least so say our wiser folk—were thy son and Hebe; and from that murky gloom appeared that aged man in the form of a youth with strong young arms; then by the rocks of Sciron the hero Iolaus o’ertakes Eurystheus’ chariot. And he bound his hands with gyves, and is bringing that chieftain once so prosperous as a trophy hither, whose fortune now doth preach a lesson, clear as day, to all the sons of men, that none should envy him, who seems to thrive, until they see his death; for fortune’s moods last but a day. Choru
849 to take him up into his chariot. Thereon he seized the reins and went hard after the horses of Eurystheus. From this point onward must I speak from hearsay, though hitherto as one whose own eyes saw. For as he was crossing Pallene’s hill, 850 acred to the goddess Athene, he caught sight of Eurystheus’ chariot, and prayed to Hebe and to Zeus, that for one single day he might grow young again and wreak his vengeance on his foes. Now must thou hear a wondrous tale: two stars settled on the horses’ yoke
1030 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,'1031 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 1031 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, ' None
|24. Euripides, Hercules Furens, 822-873, 1336 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and pseudo-Euripides’ Rhesus • Euripides • Euripides, Alcestis • Euripides, Bacchae • Euripides, [Rhesus] • Euripides, dramas by\n, Children of Heracles • Euripides, dramas by\n, Heracles • Euripides, dramas by\n, Hippolytus • Euripides, dramas by\n, Suppliant Women • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • Rhesus by pseudo-Euripides, number of speaking roles
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 188, 189; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 59; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 177; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 41; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 77; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 171
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
1336 for citizens to win from Hellas , by helping a man of worth. This is the return that I will make you for saving me, for now you are in need of friends. But when the gods honor a man, he has no need of friends; for the god’s aid, when he chooses to give it, is enough. Heracle'' None
|25. Euripides, Hippolytus, 1-60, 73, 84-86, 100, 141-150, 162, 172-175, 179, 181-194, 198-202, 232, 238, 244, 269, 272-276, 279-280, 296, 317, 323, 325-337, 339, 341-343, 345, 349, 352, 359-361, 375-389, 392, 394, 398-401, 416-425, 437-439, 443-456, 464, 473-481, 490-491, 505-512, 527, 530-534, 545-553, 612, 616-624, 724-727, 925-926, 945, 955-957, 965-967, 985, 1006, 1078-1079, 1157-1159, 1201-1202, 1213-1214, 1419, 1422-1430, 1434, 1437-1439 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Andromache (Euripides), and machines • Aristophanes, Euripides in • Euripides • Euripides, Alcestis • Euripides, Andromache • Euripides, Antigone • Euripides, Bacchae • Euripides, Hecuba • Euripides, Helen • Euripides, Hippolytus • Euripides, Medea • Euripides, Oedipus • Euripides, Telephus • Euripides, and actors’ interpolations • Euripides, and counterfeit coins • Euripides, and naturalistic representation of divine forces • Euripides, and the Second Sophistic,the utility of tragedy • Euripides, and the mechane • Euripides, and ‘old tragedy’/reperformance • Euripides, as source for myth • Euripides, association with sophistry • Euripides, contemporary resonances • Euripides, depiction of Theseus • Euripides, distant settings in • Euripides, forensic language in • Euripides, gesture for apodosis in • Euripides, gods in • Euripides, in Aristophanes • Euripides, on (im)materiality of lies • Euripides, on Spartans • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • Euripides, on the Mother of the Gods • Euripides, on two voices • Euripides, parallels between…and Thucydides • Euripides, parrhosia • Euripides, plays parodied in Aristophanes • Euripides, relationship to medicine • Euripides, role in Acharnians • Euripides, works,, Hippolytus • Euripides, works,, Iphigenia in Tauris • Euripides, works,, Orestes • Hippolytus (Euripides), and the mechane • Necessity (in Thucydides), and Euripides • Phaedra, and Euripides’ Phaedra • Theseus, in Euripides’ Hippolytus • authorial voice, parodies Euripides • chorus, in Euripides’ Hippolytus • cult, in Euripides, • eros, sexually uncontrolled women, interest of Euripides in • face, of Euripides’ Phaedra • gods, in Euripides • hubris, in Euripides • irony, in Euripides • materiality, in Euripides • materiality, in Euripides, of discourse • socially inferior characters in Euripides • sophistry, in Euripides • women in Greek culture interest of Euripides in sexually uncontrolled women • ἀνάγκη, in Euripides • ἔρως, in Euripides (compared with Thucydides) • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 205, 206; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 64, 65; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 60; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 145, 154; Fowler (2014), Plato in the Third Sophistic, 161; Hesk (2000), Deception and Democracy in Classical Athens, 69, 267, 275, 276, 277, 278, 285, 287; Joho (2022), Style and Necessity in Thucydides, 129, 130, 131, 132, 133, 134, 135, 136, 144, 251, 256; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 193, 194; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 76, 77, 104; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239; 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, 237, 284, 310; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 117, 119, 126, 138; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 150; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 111; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136; Meinel (2015), Pollution and Crisis in Greek Tragedy, 35, 36, 37, 42, 44, 46; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 73, 108, 160; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 148, 322; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 187, 203; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 54, 64, 65; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 315, 339; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 231, 237; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 246, 291; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 53, 54; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 229; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 542, 699, 700
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 ̔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.' "58 ἕπεσθ' ᾄδοντες ἕπεσθε" '59 τὰν Διὸς οὐρανίαν' "60 ̓́Αρτεμιν, ᾇ μελόμεσθα.' "
73 σοὶ τόνδε πλεκτὸν στέφανον ἐξ ἀκηράτου
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." "
100 τίν'; εὐλαβοῦ δὲ μή τί σου σφαλῇ στόμα." 14
1 †σύ γὰρ† ἔνθεος, ὦ κούρα,
142 εἴτ' ἐκ Πανὸς εἴθ' ̔Εκάτας" 143 ἢ σεμνῶν Κορυβάντων φοι-
144 τᾷς ἢ ματρὸς ὀρείας;' "
145 †σὺ δ'† ἀμφὶ τὰν πολύθη-" 146 ρον Δίκτυνναν ἀμπλακίαις
147 ἀνίερος ἀθύτων πελάνων τρύχῃ;
148 φοιτᾷ γὰρ καὶ διὰ λί-' "
162 ἁρμονίᾳ κακὰ δύστανος ἀμηχανία συνοικεῖν' "
179 ἔξω δὲ δόμων ἤδη νοσερᾶς
1 δεῦρο γὰρ ἐλθεῖν πᾶν ἔπος ἦν σοι,' "
182 τάχα δ' ἐς θαλάμους σπεύσεις τὸ πάλιν." 183 ταχὺ γὰρ σφάλλῃ κοὐδενὶ χαίρεις,' "
84 οὐδέ ς' ἀρέσκει τὸ παρόν, τὸ δ' ἀπὸν" 185 φίλτερον ἡγῇ.
186 κρεῖσσον δὲ νοσεῖν ἢ θεραπεύειν:
198 αἴρετέ μου δέμας, ὀρθοῦτε κάρα:' "
232 τί τόδ' αὖ παράφρων ἔρριψας ἔπος;" 238 καὶ παρακόπτει φρένας, ὦ παῖ.' "
244 αἰδούμεθα γὰρ τὰ λελεγμένα μοι. 2
73 ἐς ταὐτὸν ἥκεις: πάντα γὰρ σιγᾷ τάδε. 274 ὡς ἀσθενεῖ τε καὶ κατέξανται δέμας.' "275 πῶς δ' οὔ, τριταίαν γ' οὖς' ἄσιτος ἡμέραν;" "276 πότερον ὑπ' ἄτης ἢ θανεῖν πειρωμένη;" 296 λέγ', ὡς ἰατροῖς πρᾶγμα μηνυθῇ τόδε." "3
17 χεῖρες μὲν ἁγναί, φρὴν δ' ἔχει μίασμά τι." "
325 τί δρᾷς; βιάζῃ χειρὸς ἐξαρτωμένη;' "329 ὀλῇ. τὸ μέντοι πρᾶγμ' ἐμοὶ τιμὴν φέρει." '330 κἄπειτα κρύπτεις, χρήσθ' ἱκνουμένης ἐμοῦ;" '33
1 ἐκ τῶν γὰρ αἰσχρῶν ἐσθλὰ μηχανώμεθα. 332 οὐκοῦν λέγουσα τιμιωτέρα φανῇ; 335 δώσω: σέβας γὰρ χειρὸς αἰδοῦμαι τὸ σόν. 337 ὦ τλῆμον, οἷον, μῆτερ, ἠράσθης ἔρον.' "
339 σύ τ', ὦ τάλαιν' ὅμαιμε, Διονύσου δάμαρ." '342 ἔκ τοι πέπληγμαι: ποῖ προβήσεται λόγος;
359 κακῶν ἐρῶσι. Κύπρις οὐκ ἄρ' ἦν θεός," 375 ἤδη ποτ' ἄλλως νυκτὸς ἐν μακρῷ χρόνῳ" "376 θνητῶν ἐφρόντις' ᾗ διέφθαρται βίος." '377 καί μοι δοκοῦσιν οὐ κατὰ γνώμης φύσιν' "378 πράσσειν κάκιον: ἔστι γὰρ τό γ' εὖ φρονεῖν" "379 πολλοῖσιν: ἀλλὰ τῇδ' ἀθρητέον τόδε:" '380 τὰ χρήστ' ἐπιστάμεσθα καὶ γιγνώσκομεν," "38
1 οὐκ ἐκπονοῦμεν δ', οἱ μὲν ἀργίας ὕπο," "382 οἱ δ' ἡδονὴν προθέντες ἀντὶ τοῦ καλοῦ" "383 ἄλλην τιν'. εἰσὶ δ' ἡδοναὶ πολλαὶ βίου," '3
84 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." "388 ταῦτ' οὖν ἐπειδὴ τυγχάνω προγνοῦς' ἐγώ," "389 οὐκ ἔσθ' ὁποίῳ φαρμάκῳ διαφθερεῖν" "
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
16 βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν 4
17 οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην' "4
18 τέραμνά τ' οἴκων μή ποτε φθογγὴν ἀφῇ;" "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.
443 Κύπρις γὰρ οὐ φορητὸν ἢν πολλὴ ῥυῇ,' "444 ἣ τὸν μὲν εἴκονθ' ἡσυχῇ μετέρχεται," "445 ὃν δ' ἂν περισσὸν καὶ φρονοῦνθ' εὕρῃ μέγα," '446 τοῦτον λαβοῦσα πῶς δοκεῖς καθύβρισεν.' "447 φοιτᾷ δ' ἀν' αἰθέρ', ἔστι δ' ἐν θαλασσίῳ" "448 κλύδωνι Κύπρις, πάντα δ' ἐκ ταύτης ἔφυ:" "449 ἥδ' ἐστὶν ἡ σπείρουσα καὶ διδοῦς' ἔρον," '450 οὗ πάντες ἐσμὲν οἱ κατὰ χθόν' ἔκγονοι." '45
1 ὅσοι μὲν οὖν γραφάς τε τῶν παλαιτέρων' "452 ἔχουσιν αὐτοί τ' εἰσὶν ἐν μούσαις ἀεὶ" "453 ἴσασι μὲν Ζεὺς ὥς ποτ' ἠράσθη γάμων" "454 Σεμέλης, ἴσασι δ' ὡς ἀνήρπασέν ποτε" '455 ἡ καλλιφεγγὴς Κέφαλον ἐς θεοὺς ̔́Εως' "456 ἔρωτος οὕνεκ': ἀλλ' ὅμως ἐν οὐρανῷ" '474 λῆξον δ' ὑβρίζους': οὐ γὰρ ἄλλο πλὴν ὕβρις" "475 τάδ' ἐστί, κρείσσω δαιμόνων εἶναι θέλειν," "477 νοσοῦσα δ' εὖ πως τὴν νόσον καταστρέφου." "509 ἔστιν κατ' οἴκους φίλτρα μοι θελκτήρια" "5
10 ἔρωτος, ἦλθε δ' ἄρτι μοι γνώμης ἔσω," "5
1 ἅ ς' οὔτ' ἐπ' αἰσχροῖς οὔτ' ἐπὶ βλάβῃ φρενῶν" "5
12 παύσει νόσου τῆσδ', ἢν σὺ μὴ γένῃ κακή." 527 ψυχᾷ χάριν οὓς ἐπιστρατεύσῃ,
530 οὔτε γὰρ πυρὸς οὔτ' ἄστρων ὑπέρτερον βέλος," '53
1 οἷον τὸ τᾶς ̓Αφροδίτας ἵησιν ἐκ χερῶν 532 ̓́Ερως ὁ Διὸς παῖς.' "
545 τὰν μὲν Οἰχαλίᾳ 546 πῶλον ἄζυγα λέκτρων, ἄναν- 547 δρον τὸ πρὶν καὶ ἄνυμφον, οἴ-' "548 κων ζεύξας' ἀπ' Εὐρυτίων" '550 δρομάδα ναί̈δ' ὅπως τε βάκ-" '55
1 χαν σὺν αἵματι, σὺν καπνῷ, 552 φονίοισι νυμφείοις 553 ̓Αλκμήνας τόκῳ Κύπρις ἐξέδωκεν:' "6
12 ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος." '6
16 ὦ Ζεῦ, τί δὴ κίβδηλον ἀνθρώποις κακὸν 6
17 γυναῖκας ἐς φῶς ἡλίου κατῴκισας; 6
18 εἰ γὰρ βρότειον ἤθελες σπεῖραι γένος, 6
19 οὐκ ἐκ γυναικῶν χρῆν παρασχέσθαι τόδε,' "620 ἀλλ' ἀντιθέντας σοῖσιν ἐν ναοῖς βροτοὺς" '62
1 ἢ χαλκὸν ἢ σίδηρον ἢ χρυσοῦ βάρος 622 παίδων πρίασθαι σπέρμα του τιμήματος, 623 τῆς ἀξίας ἕκαστον, ἐν δὲ δώμασιν 624 ναίειν ἐλευθέροισι θηλειῶν ἄτερ.
724 εὔφημος ἴσθι.' "725 ἐγὼ δὲ Κύπριν, ἥπερ ἐξόλλυσί με,' "725 καὶ σύ γ' εὖ με νουθέτει." '726 ψυχῆς ἀπαλλαχθεῖσα τῇδ' ἐν ἡμέρᾳ" "727 τέρψω: πικροῦ δ' ἔρωτος ἡσσηθήσομαι." 925 φεῦ, χρῆν βροτοῖσι τῶν φίλων τεκμήριον 926 σαφές τι κεῖσθαι καὶ διάγνωσιν φρενῶν,
945 πρὸς τῆς θανούσης ἐμφανῶς κάκιστος ὤν.' "
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," 985 εἴ τις διαπτύξειεν οὐ καλὸν τόδε.
1006 πρόθυμός εἰμι, παρθένον ψυχὴν ἔχων.
1078 φεῦ:' "
1079 εἴθ' ἦν ἐμαυτὸν προσβλέπειν ἐναντίον" 14
19 σῆς εὐσεβείας κἀγαθῆς φρενὸς χάριν:' "
1422 τόξοις ἀφύκτοις τοῖσδε τιμωρήσομαι.' "
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.
1428 ἀεὶ δὲ μουσοποιὸς ἐς σὲ παρθένων
1429 ἔσται μέριμνα, κοὐκ ἀνώνυμος πεσὼν
1430 ἔρως ὁ Φαίδρας ἐς σὲ σιγηθήσεται.
1434 θεῶν διδόντων εἰκὸς ἐξαμαρτάνειν.' "
437 καὶ χαῖρ': ἐμοὶ γὰρ οὐ θέμις φθιτοὺς ὁρᾶν" "
1438 οὐδ' ὄμμα χραίνειν θανασίμοισιν ἐκπνοαῖς:" "
1439 ὁρῶ δέ ς' ἤδη τοῦδε πλησίον κακοῦ." '' None
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 58 Come follow, friends, singing to Artemis, daughter of Zeus, throned in the sky, 60 whose votaries we are. Attendants of Hippolytu
73 For See note above on lines 70-72 thee, O mistress mine, I bring this woven wreath, culled from a virgin meadow,
84 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
100 Whom speak’st thou of? Keep watch upon thy tongue lest it some mischief cause. Attendant
1 Maiden, thou must be possessed, by Pan made frantic or by Hecate, or by the Corybantes dread, and Cybele the mountain mother.
145 Or maybe thou hast sinned against Dictynna, huntress-queen, and art wasting for thy guilt in sacrifice unoffered. For she doth range o’er lakes’ expanse and past the bounds of earth
162 Yea, and oft o’er woman’s wayward nature settles a feeling of miserable perplexity, arising from labour-pains or passionate desire.
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
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.
232 Why betray thy frenzy in these wild whirling words? Now thou wert for hasting hence to the hills away to hunt wild beasts, and now
238 thy yearning is to drive the steed over the waveless sands. This needs a cunning seer to say what god it is that reins thee from the course, distracting thy senses, child. Phaedra
244 Whither have I strayed, my senses leaving? Mad, mad! stricken by some demon’s curse! Woe is me! Cover my head again, nurse. Shame fills me for the words I have spoken. 2
73 The same answer thou must take, for she is dumb on every point. Choru 274 How weak and wasted is her body! Nurse 275 What marvel? ’tis three days now since she has tasted food. Choru 276 Is this infatuation, or an attempt to die? Nurse
296 but if thy trouble can to men’s ears be divulged, speak, that physicians may pronounce on it. 3
17 My hands are pure, but on my soul there rests a stain. Nurse
325 How now? thou usest force in clinging to my hand. Nurse 329 ’Twill be death to thee; though to me that brings renown. ὀλεῖ (
1) 2nd sing. Fut. Mid. thou wilt die as a consequence of sharing my secret (Paley). (2) 3rd sing. Fut. Active it will kill me to keep silence, though that better ensures my honour. Nurse 330 And dost thou then conceal this boon despite my prayers? Phaedra 33
1 I do, for ’tis out of shame I am planning an honourable escape. Nurse 332 Tell it, and thine honour shall the brighter shine. Phaedra 335 I will grant it out of reverence for thy holy sup- pliant touch. Nurse 337 Ah! hapless mother, Pasiphae, wife of Minos, deceived by Aphrodite into a fatal passion for a bull. Cf. Verg. Aen. vi. ad init., also Ovid Metam., viii,
1 sqq. what a love was thine! Nurse
339 And woe to thee! my sister, Ariadne, deserted by Theseus in the isle of Naxos, where Dionysus found her. bride of Dionysus. Nurse 342 Thou strik’st me dumb! Where will this history end? Phaedra
359 hateful is life, hateful to mine eyes the light. This body I resign, will cast it off, and rid me of existence by my death. Farewell, my life is o’er. Yea, for the chaste have wicked passions, ’gainst their will maybe, but still they have. Cypris, it seems, is not a goddess after all,
375 oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light; 380 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
16 How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? 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.
443 Wilt thou, because thou lov’st, destroy thyself? ’Tis little gain, I trow, for those who love or yet may love their fellows, if death must be their end; for though the Love-Queen’s onset in her might is more than man can bear, yet doth she gently visit yielding hearts, 445 and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire 450 to which we sons of earth all owe our being. They who have aught to do with books of ancient scribes, or themselves engage in studious pursuits, know how Zeus of Semele was enamoured, 455 how the bright-eyed goddess of the Dawn once stole Cephalus to dwell in heaven for the love she bore him; yet these in heaven abide nor shun the gods’ approach, content, I trow, to yield to their misfortune. 474 e’en the roof that covers in a house; and how dost thou, after falling into so deep a pit, think to escape? Nay, if thou hast more of good than bad, thou wilt fare exceeding well, thy human nature considered. 475 this wish to rival gods in perfectness. Face thy love; ’tis heaven’s will thou shouldst. Sick thou art, yet turn thy sickness to some happy issue. For there are charms and spells to soothe the soul; surely some cure for thy disease will be found. 509 If thou art of this mind, ’twere well thou ne’er hadst sinned; but as it is, hear me; for that is the next best course; I in my house have charm 5
10 to soothe thy love,—’twas but now I thought of them;—these shall cure thee of thy sickness on no disgraceful terms, thy mind unhurt, if thou wilt be but brave.
527 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
545 There was that maiden Iole, daughter of Eurytus, king of Oechalia. Her father refused, after promising, to give her to Heracles, who thereupon took her by force. in Oechalia, a girl unwed, that knew no wooer yet nor married joys; her did the queen of Love There is some corruption here. It is probable the doubtful εἰρεσίᾳ conceals an allusion to Euryptus, as Monk indeed suggest; but the passage is not yet satisfactorily emended. snatch from her home across the sea 550 and gave unto Alcmena’s son, mid blood and smoke and murderous marriage-hymns, to be to him a frantic fiend of hell; woe! woe for his wooing! Choru 6
12 My tongue an oath did take, but not my heart. Nurse 6
16 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, 620 but in thy temples they should have paid gold or iron or ponderous bronze and bought a family, each man proportioned to his offering, and so in independence dwelt, from women free.
724 Hush! Phaedra 725 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;
925 Fie upon thee! man needs should have some certain test set up to try his friends, some touchstone of their hearts, to know each friend whether he be true or false; all men should have two voices, one the voice of honesty, expediency’s the other,
945 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?
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;
985 becomes a calumny, if one lay it bare. Small skill have I in speaking to a crowd, but have a readier wit for comrades of mine own age and small companies. Yea, and this is as it should be; for they, whom the wise despise, are better qualified to speak before a mob.
1006 or see in pictures, for I have no wish to look even on these, so pure my virgin soul. I grant my claim to chastity may not convince thee; well, ’tis then for thee to show the way I was corrupted. Did this woman exceed in beauty
1078 Alas! Would I could stand and face myself, so should I weep to see the sorrows I endure. Theseu
19 Enough! for though thou pass to gloom beneath the earth, the wrath of Cypris shall not, at her will, fall on thee unrequited, because thou hadst a noble righteous soul. Nauck encloses this line in brackets.
1422 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,
1430 nor shall Phaedra’s love for thee fall into oblivion and pass away unnoticed.
437 And thee Hippolytus, I admonish; hate not thy sire, for in this death thou dost but meet thy destined fate. ' None
|26. Euripides, Ion, 184-218, 290, 590, 592, 671-675, 728, 1167-1168, 1203-1206, 1464-1467, 1566, 1575-1594, 1601-1603 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athenian Boulē, in Euripides Ion • Euripides • Euripides, Ion • Euripides, Bacchae • Euripides, Cyclops • Euripides, Ion • Euripides, Iphigeneia in Aulis • Euripides, Phoenissae • Euripides, dramas by\n, Erechtheus • Euripides, dramas by\n, Hecuba • Euripides, dramas by\n, Hippolytus • Euripides, dramas by\n, Ion • Euripides, dramas by\n, Orestes • Euripides, on the stage • Euripides, parrhosia • Euripides, recognition scenes in • Euripides’ Ion, Xuthus’ critique of autochthony • Euripides’ Ion, and Hellenic genealogy • Euripides’ Ion, dating • Euripides’ Ion, subversive readings of • intuition, Ion (Euripides) • irony, in Euripides
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 107, 108; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 357, 358, 359, 360, 361, 362; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 192, 203; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 244; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 214, 215; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 106; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 284; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 133, 134, 135, 136; Meinel (2015), Pollution and Crisis in Greek Tragedy, 237; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 269, 322; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 306, 307, 375; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 94; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 32
184 — οὐκ ἐν ταῖς ζαθέαις ̓Αθά- 185 ναις εὐκίονες ἦσαν αὐ-' "186 λαὶ θεῶν μόνον, οὐδ' ἀγυι-" '187 άτιδες θεραπεῖαι: 188 ἀλλὰ καὶ παρὰ Λοξίᾳ 189 τῷ Λατοῦς διδύμων προσώ- 190 πων καλλιβλέφαρον φῶς.' "190 — ἰδοὺ τάνδ', ἄθρησον," '191 Λερναῖον ὕδραν ἐναίρει 192 χρυσέαις ἅρπαις ὁ Διὸς παῖς:' "193 φίλα, πρόσιδ' ὄσσοις." '194 — ὁρῶ. καὶ πέλας ἄλλος αὐ- 195 τοῦ πανὸν πυρίφλεκτον αἴ-' "196 ρει τις — ἆρ' ὃς ἐμαῖσι μυ-" '197 θεύεται παρὰ πήναις, 198 ἀσπιστὰς ̓Ιόλαος, ὃς 199 κοινοὺς αἰρόμενος πόνους 200 Δίῳ παιδὶ συναντλεῖ;' "201 — καὶ μὰν τόνδ' ἄθρησον" '202 πτεροῦντος ἔφεδρον ἵππου: 203 τὰν πῦρ πνέουσαν ἐναίρει 204 τρισώματον ἀλκάν. 205 — πάντᾳ τοι βλέφαρον διώ- 206 κω. σκέψαι κλόνον ἐν τείχες- 207 σι λαί̈νοισι Γιγάντων. 208 — ὦ φίλαι, ὧδε δερκόμεσθα.' "209 — λεύσσεις οὖν ἐπ' ̓Εγκελάδῳ" '210 γοργωπὸν πάλλουσαν ἴτυν —' "211 — λεύσσω Παλλάδ', ἐμὰν θεόν." '212 — τί γάρ; κεραυνὸν ἀμφίπυρον 213 ὄβριμον ἐν Διὸς 214 ἑκηβόλοισι χερσίν; 215 — ὁρῶ: τὸν δάϊον 216 Μίμαντα πυρὶ καταιθαλοῖ. 217 — καὶ Βρόμιος ἄλλον ἀπολέμοι- 218 ἐναίρει Γᾶς τέκνων ὁ Βακχεύς.' "
290 οὐκ ἀστός, ἀλλ' ἐπακτὸς ἐξ ἄλλης χθονός." 590 κλεινὰς ̓Αθήνας οὐκ ἐπείσακτον γένος,' "
592 πατρός τ' ἐπακτοῦ καὐτὸς ὢν νοθαγενής." "
671 ἐκ τῶν ̓Αθηνῶν μ' ἡ τεκοῦς' εἴη γυνή," '672 ὥς μοι γένηται μητρόθεν παρρησία. 673 καθαρὰν γὰρ ἤν τις ἐς πόλιν πέσῃ ξένος, 674 κἂν τοῖς λόγοισιν ἀστὸς ᾖ, τό γε στόμα 675 δοῦλον πέπαται κοὐκ ἔχει παρρησίαν.
728 ὥς μοι συνησθῇς, εἴ τι Λοξίας ἄναξ' "
1167 κῆρυξ ἀνεῖπε τὸν θέλοντ' ἐγχωρίων"1168 ἐς δαῖτα χωρεῖν. ὡς δ' ἐπληρώθη στέγη," "
1203 ποτοῦ τ' ἐγεύσατ', εὐθὺς εὔπτερον δέμας" "1204 ἔσεισε κἀβάκχευσεν, ἐκ δ' ἔκλαγξ' ὄπα" "1205 ἀξύνετον αἰάζους': ἐθάμβησεν δὲ πᾶς" '1206 θοινατόρων ὅμιλος ὄρνιθος πόνους.' "
1464 δῶμ' ἑστιοῦται, γᾶ δ' ἔχει τυράννους:" "1465 ἀνηβᾷ δ' ̓Ερεχθεύς," '1466 ὅ τε γηγενέτας δόμος οὐκέτι νύκτα δέρκεται,' "1467 ἀελίου δ' ἀναβλέπει λαμπάσιν." "
1566 ἔμελλε δ' αὐτὰ διασιωπήσας ἄναξ" "
1575 ἔσται τ' ἀν' ̔Ελλάδ' εὐκλεής. οἱ τοῦδε γὰρ" '1576 παῖδες γενόμενοι τέσσαρες ῥίζης μιᾶς 1577 ἐπώνυμοι γῆς κἀπιφυλίου χθονὸς' "1578 λαῶν ἔσονται, σκόπελον οἳ ναίους' ἐμόν." '1579 Γελέων μὲν ἔσται πρῶτος: εἶτα δεύτερος 1580 &λτ;&γτ;' "1580 ̔́Οπλητες ̓Αργαδῆς τ', ἐμῆς τ' ἀπ' αἰγίδος" "1581 ἔμφυλον ἕξους' Αἰγικορῆς. οἱ τῶνδε δ' αὖ" '1582 παῖδες γενόμενοι σὺν χρόνῳ πεπρωμένῳ 1583 Κυκλάδας ἐποικήσουσι νησαίας πόλεις 1584 χέρσους τε παράλους, ὃ σθένος τἠμῇ χθονὶ' "1585 δίδωσιν: ἀντίπορθμα δ' ἠπείροιν δυοῖν" '1586 πεδία κατοικήσουσιν, ̓Ασιάδος τε γῆς' "1587 Εὐρωπίας τε: τοῦδε δ' ὀνόματος χάριν" '1588 ̓́Ιωνες ὀνομασθέντες ἕξουσιν κλέος. 1589 Ξούθῳ δὲ καὶ σοὶ γίγνεται κοινὸν γένος, 1
590 Δῶρος μέν, ἔνθεν Δωρὶς ὑμνηθήσεται' "1591 πόλις κατ' αἶαν Πελοπίαν: ὁ δεύτερος" '1
592 ̓Αχαιός, ὃς γῆς παραλίας ̔Ρίου πέλας 1593 τύραννος ἔσται, κἀπισημανθήσεται' "1594 κείνου κεκλῆσθαι λαὸς ὄνομ' ἐπώνυμος." "
1601 νῦν οὖν σιώπα, παῖς ὅδ' ὡς πέφυκε σός," "1602 ἵν' ἡ δόκησις Ξοῦθον ἡδέως ἔχῃ," "1603 σύ τ' αὖ τὰ σαυτῆς ἀγάθ' ἔχους' ἴῃς, γύναι." '" None
184 It is not in holy Athen 185 only that there are courts of the gods with fine colonnades, and the worship of Apollo, guardian of highways; but here, too, at the shrine of Loxias, son of Latona, shines the lovely eye of day on faces twain. (Second) Choru 190 Just look at this! here is the son of Zeus killing with his scimitar of gold the watersnake of Lerna. Do look at him, my friend! (First) Choru 194 Yes, I see. And close to him stands another 195 with a blazing torch uplifted; who is he? Can this be the warrior Iolaus whose story is told on my broidery, who shares with 200 the son of Zeus his labours and helps him in the moil? (Third) Choru 201 Oh! but look at this! a man mounted on a winged horse, killing a fire-breathing monster with three bodies. (First) Choru 205 I am turning my eyes in every direction. Behold the rout of the giants carved on these walls of stone. (Fourth) Choru 208 Yes, yes, good friends, I am looking. (Fifth) Choru 210 Dost see her standing over Enceladus brandishing her shield with the Gorgon’s head? (Sixth) Choru 211 I see Pallas, my own goddess. (Seventh) Choru 212 Again, dost see the massy thunderbolt all aflame in the far-darting hands of Zeus? (Eighth) Choru 215 I do; ’tis blasting with its flame Mimas, that deadly foe. (Ninth) Choru 217 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
290 No citizen of Athens, but a stranger from another land. Ion
590 Athens, I am told,—that glorious city of a native race,—owns no aliens; in which case I shall force my entrance there under a twofold disadvantage, as an alien’s son and base-born as I am. Branded with this reproach, while as yet I am unsupported, I shall get the name of a mere nobody, a son of nobodies;
671 and, if I may make the prayer, Oh may that mother be a daughter of Athens! that from-her I may inherit freedom of speech. For if a stranger settle in a city free from aliens, e’en though in name he be a citizen, 675 yet doth he find him-setf tongue-tied and debarred from open utterance. Exit Ion. Choru
728 Aged retainer of my father Erechtheus while yet he lived and saw the light of day, mount to the god’s prophetic shrine that thou mayst share my gladness, if haply Loxias, great king, vouchsafe an answer touching my hopes of offspring;
1167 votary; and in the midst of the banquet-hall he set goblets of gold, while a herald hasted and invited to the feast all citizens who would come. Then, when the tent was full, they decked themselves with garlands and took their fill'1168 votary; and in the midst of the banquet-hall he set goblets of gold, while a herald hasted and invited to the feast all citizens who would come. Then, when the tent was full, they decked themselves with garlands and took their fill
1203 Now all the rest received no hurt from the god’s libation, but one that settled on the spot where the son newfound had poured his wine, no sooner had tasted thereof, than convulsions seized her feathered form and she went triad, and screaming aloud uttered 1205 trange unwonted cries; and all the feasters gathered there marvelled to see the bird’s cruel agony, for she lay writhing in the toils of death, and her red claws relaxed their hold.
1464 No more am I of son and heir bereft; my house is stablished and my country hath a prince; 1465 Erechtheus groweth young again; no longer is the house of the earth-born race plunged in gloom, but lifts its eyes unto the radiant sun. Ion
1566 fearing that thou wouldst be slain by thy mother’s wiles and she by thine. Now it was King Apollo’s wish to keep this matter secret awhile, and then in Athens to acknowledge this lady as thy mother and thyself as the child of her and Phoebus. But to end the business and discharge his oracles for the god,
1575 Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come 1580 the Hopletes and Argades; and then the Aegicores, called after my aegis, shall form one tribe. And their children again shall in the time appointed found an island home amid the Cyclades and on the sea-coast, thereby strengthening my country; 1585 for they shall dwell upon the shores of two continents, of Europe and of Asia, on either side the strait; and in honour of Ion’s name shall they be called Ionians and win them high renown. From Xuthus too and thee I see a common stock arise; 1
590 Dorus, whence the famous Dorian state will spring; and after him Achaeus in the land of Pelops; he shall lord it o’er the seaboard nigh to Rhium, and his folk, that bear his name, shall win the proud distinction of their leader’s title.
1601 and did rear him, suffering him not to die. Now therefore hold thy peace as to this thy child’s real parentage, that Xuthus may delight in his fond fancy, and thou, lady, continue to enjoy thy blessing. So fare ye well! for to you I ' None
|27. Euripides, Iphigenia At Aulis, 8, 24-27, 30-34, 115-162, 164-173, 189-190, 281-284, 299, 808, 1260, 1440, 1472, 1475-1479, 1505-1509 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and pseudo-Euripides’ Rhesus • Euripides • Euripides, Iphigeneia in Aulis • Euripides, Andromache • Euripides, Iphigeneia in Aulis • Euripides, Medea • Euripides, [Rhesus] • Euripides, and music • Euripides, and naturalistic representation of divine forces • Euripides, and the Rhesus • Euripides, and ‘old tragedy’/reperformance • Euripides, contemporary resonances • Euripides, dramas by\n, Hypsipyle • Euripides, dramas by\n, Ion • Euripides, on Spartans • Euripides, parallels between…and Thucydides • Euripides, works,, Bacchae • Euripides, works,, Iphigenia in Tauris • Euripides, works,, Medea • Necessity (in Thucydides), and Euripides • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • Rhesus by pseudo-Euripides, language and style • Substantivized neuter phrases, in Euripides compared with Thucydides • ἔρως, in Euripides (compared with Thucydides) • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 363; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 204; Hesk (2000), Deception and Democracy in Classical Athens, 76; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 41, 42; Joho (2022), Style and Necessity in Thucydides, 133, 134, 146, 147, 153, 154; 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, 312, 313, 314, 315; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76, 81, 230, 239; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 154, 322; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 261, 263; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 233
8 Sirius, still shooting over the zenith on his way near the Pleiads’ sevenfold track. Agamemnon The arrangement of the following lines is uncertain. Monk, omitting 11. 10-13, σιγαὶ δ᾽— ἄναξ asinterpolated, gives the whole passage down to 1. 16, στείχωμεν ἔσω to the aged attendant. Paley considers this the most likely arrangement.
24 Yes, but that is where the danger comes; and ambition, τὸ φιλότιμον of the MSS., but the verse is probably corrupt, being regarded by Hermann and Dindorf as a gloss on τὸ καλόν . sweet though it seems, brings sorrow with its near approach. At one time the unsatisfied claims of the god 25 upset our life, at another the numerous peevish fancies of our subjects shatter it. Old man
30 Atreus begot you, Agamemnon; but you must experience joy and sorrow alike, mortal as you are. Even though you like it not, this is what the gods decree. But you, after letting your taper spread its light abroad,
115 Daughter of Leda, in addition to my first letter, I am sending you word —. Old man' 116 Daughter of Leda, in addition to my first letter, I am sending you word —. Old man 117 Say on and make it plain, that what my tongue utters may accord with what you have written. Agamemnon 119 Not to despatch your daughter to 120 Euboea ’s deep-gulfed wing, to the waveless bay of Aulis , for after all we will celebrate our child’s wedding at another time. Old man 1
24 And how will Achilles, cheated of his bride, 125 curb the fury of his indignation against you and your wife? Here also is a danger. Paley follows Musgrave in assigning these words to Agamemnon, assuming that the king passes over the servant’s last remark and adds a new cause of alarm, viz., the fraud that is being practiced on Achilles. Make clear what you are saying. Agamemnon 12
8 It is his name, not himself that Achilles is lending, knowing nothing of the marriage or of my scheming 1
30 or my professed readiness to betroth my daughter to him for a husband’s embrace. Lines 1
24-32 are rejected by some editors. Hennig supposes them to be the work of the younger Euripides. Old man 133 A dreadful venture yours, king Agamemnon, you that, by promise of your daughter’s hand to the son of the goddess, 135 were bringing the maid here to be sacrificed for the Danaids. Agamemnon 136 Ah me! I am utterly distraught; alas! bewilderment comes over me. Away! hurry your steps, 140 yielding nothing to old age. Old man 141 Do not sit down by woodland fountains; scorn the witcheries of sleep. Old man 143 Hush! The old man cuts short Agamemnon’s warnings, as being an un-called-for reflection on his own loyalty. Agamemnon 144 And when you pass any place where roads diverge, 145 cast your eyes all round, taking heed that no mule-wagon eacape you, passing by on rolling wheels, bearing my child to the ships of the Danaids. Old man 149 It shall be so. Agamemnon 150 and if you meet the escort, start them back again, and drive at full speed to the abodes of the Cyclopes. Old man 153 But tell me, how shall my message find credit with your wife or child? Agamemnon 155 Preserve the seal which you bear on this tablet. Away! Already the dawn is growing grey, lighting the lamp of day and the fire of the sun’s four steeds; 160 help me in my trouble. Exit Old man. No mortal is prosperous or happy to the last, for no one was ever born to a painless life. Exit Agamemnon. Choru
164 To the sandy beach 165 of sea-coast Aulis I have come after a voyage through the tides of narrow Euripus, leaving Chalcis , my city which feeds the water 170 of far-famed Arethusa near the sea, so that I might behold the army of the Achaeans and the ships rowed by those godlike heroes; for our husbands tell u 1
89 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 ; 2
81 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.
1260 and the numbers of bronze-clad warriors from Hellas, who can neither make their way to Ilium ’s towers nor raze the far-famed citadel of Troy , unless I offer you according to the word of Calchas the seer. The following passage from 1. 1264-75 is regarded by Dindorf as spurious. Hennig thinks 1. 1269 and ll. 1271-75 are genuine. Some mad desire possesses the army of Hella
1440 You wll not lose me; I am saved and you renowned, as far as I can make you. Clytemnestra
1472 Begin the sacrifice with the baskets, let the fire blaze for the purifying meal of sprinkling, and my father pace from left to right about the altar; for I come to bestow on Hellas safety crowned with victory. Iphigenia
1475 Lead me away, the destroyer of Ilium ’s town and the Phrygians; give me wreaths to cast about me; bring them here; here are my tresses to crown; bring lustral water too.
1505 Hail to you, bright lamp of day and light of Zeus! A different life, a different lot is henceforth mine. Farewell I bid you, light beloved! Exit Iphigenia. . Chorus Paley agrees with Porson in regarding the rest of the play after Iphigenia’s exit as the work of an interpolator; he follows as his text Kirchhoff’s collation of the MSS., only noticing a few corrections; for the purposes of translation some further variations are here admitted. ' None
|28. Euripides, Medea, 230, 409-410, 465-519, 527-528, 568-575, 1078-1079, 1244, 1246-1249, 1282-1289 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, • Euripides, Andromache • Euripides, Andromache, unity of • Euripides, Electra • Euripides, Hecuba • Euripides, Hecubas rhetoric in • Euripides, Heracles Furens • Euripides, Medea • Euripides, Telephus • Euripides, and counterfeit coins • Euripides, and the Second Sophistic, tragedy and rhetoric • Euripides, and women’s anger • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Euripides, as self-reflexive • Euripides, as source for myth • Euripides, contemporary resonances • Euripides, in relation to fourth-century tragic plays/themes • Euripides, innovation • Euripides, on Spartans • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • eros, sexually uncontrolled women, interest of Euripides in • women in Greek culture interest of Euripides in sexually uncontrolled women
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 98; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 140, 141; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 67; Hesk (2000), Deception and Democracy in Classical Athens, 69, 240, 247, 284; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 201; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 192; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 56, 193, 282, 312; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 135, 137; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 111; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 187; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 64; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 120, 135, 136; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 85; Welch (2015), Tarpeia: Workings of a Roman Myth. 27; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 255, 625
230 πάντων δ' ὅς' ἔστ' ἔμψυχα καὶ γνώμην ἔχει" 409 κακῶν δὲ πάντων τέκτονες σοφώταται. 410 ἄνω ποταμῶν ἱερῶν χωροῦσι παγαί,' "
465 ὦ παγκάκιστε, τοῦτο γάρ ς' εἰπεῖν ἔχω" '466 γλώσσῃ μέγιστον εἰς ἀνανδρίαν κακόν, 467 ἦλθες πρὸς ἡμᾶς, ἦλθες ἔχθιστος γεγώς' "468 θεοῖς τε κἀμοὶ παντί τ' ἀνθρώπων γένει;" "469 οὔτοι θράσος τόδ' ἐστὶν οὐδ' εὐτολμία," "470 φίλους κακῶς δράσαντ' ἐναντίον βλέπειν," "471 ἀλλ' ἡ μεγίστη τῶν ἐν ἀνθρώποις νόσων" "472 πασῶν, ἀναίδει'. εὖ δ' ἐποίησας μολών:" '473 ἐγώ τε γὰρ λέξασα κουφισθήσομαι 474 ψυχὴν κακῶς σὲ καὶ σὺ λυπήσῃ κλύων. 475 ἐκ τῶν δὲ πρώτων πρῶτον ἄρξομαι λέγειν:' "476 ἔσωσά ς', ὡς ἴσασιν ̔Ελλήνων ὅσοι" '477 ταὐτὸν συνεισέβησαν ̓Αργῷον σκάφος, 478 πεμφθέντα ταύρων πυρπνόων ἐπιστάτην 479 ζεύγλαισι καὶ σπεροῦντα θανάσιμον γύην:' "480 δράκοντά θ', ὃς πάγχρυσον ἀμπέχων δέρος" '481 σπείραις ἔσῳζε πολυπλόκοις ἄυπνος ὤν,' "482 κτείνας' ἀνέσχον σοὶ φάος σωτήριον." "483 αὐτὴ δὲ πατέρα καὶ δόμους προδοῦς' ἐμοὺς" '484 τὴν Πηλιῶτιν εἰς ̓Ιωλκὸν ἱκόμην 485 σὺν σοί, πρόθυμος μᾶλλον ἢ σοφωτέρα:' "486 Πελίαν τ' ἀπέκτειν', ὥσπερ ἄλγιστον θανεῖν," "487 παίδων ὕπ' αὐτοῦ, πάντα τ' ἐξεῖλον δόμον." "488 καὶ ταῦθ' ὑφ' ἡμῶν, ὦ κάκιστ' ἀνδρῶν, παθὼν" "489 προύδωκας ἡμᾶς, καινὰ δ' ἐκτήσω λέχη," "490 παίδων γεγώτων: εἰ γὰρ ἦσθ' ἄπαις ἔτι," "491 συγγνώστ' ἂν ἦν σοι τοῦδ' ἐρασθῆναι λέχους." "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" '497 καὶ τῶνδε γονάτων, ὡς μάτην κεχρῴσμεθα' "498 κακοῦ πρὸς ἀνδρός, ἐλπίδων δ' ἡμάρτομεν." "499 ἄγ', ὡς φίλῳ γὰρ ὄντι σοι κοινώσομαι" '500 （δοκοῦσα μὲν τί πρός γε σοῦ πράξειν καλῶς;' "501 ὅμως δ', ἐρωτηθεὶς γὰρ αἰσχίων φανῇ）:" '502 νῦν ποῖ τράπωμαι; πότερα πρὸς πατρὸς δόμους, 503 οὓς σοὶ προδοῦσα καὶ πάτραν ἀφικόμην;' "504 ἢ πρὸς ταλαίνας Πελιάδας; καλῶς γ' ἂν οὖν" "505 δέξαιντό μ' οἴκοις ὧν πατέρα κατέκτανον." '506 ἔχει γὰρ οὕτω: τοῖς μὲν οἴκοθεν φίλοις' "507 ἐχθρὰ καθέστηχ', οὓς δέ μ' οὐκ ἐχρῆν κακῶς" '508 δρᾶν, σοὶ χάριν φέρουσα πολεμίους ἔχω. 509 τοιγάρ με πολλαῖς μακαρίαν ̔Ελληνίδων 510 ἔθηκας ἀντὶ τῶνδε: θαυμαστὸν δέ σε' "511 ἔχω πόσιν καὶ πιστὸν ἡ τάλαιν' ἐγώ," '512 εἰ φεύξομαί γε γαῖαν ἐκβεβλημένη, 513 φίλων ἔρημος, σὺν τέκνοις μόνη μόνοις:' "514 καλόν γ' ὄνειδος τῷ νεωστὶ νυμφίῳ," "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;' "
568 οὐδ' ἂν σὺ φαίης, εἴ σε μὴ κνίζοι λέχος." "569 ἀλλ' ἐς τοσοῦτον ἥκεθ' ὥστ' ὀρθουμένης" "570 εὐνῆς γυναῖκες πάντ' ἔχειν νομίζετε," "571 ἢν δ' αὖ γένηται ξυμφορά τις ἐς λέχος," '572 τὰ λῷστα καὶ κάλλιστα πολεμιώτατα' "573 τίθεσθε. χρῆν τἄρ' ἄλλοθέν ποθεν βροτοὺς" "574 παῖδας τεκνοῦσθαι, θῆλυ δ' οὐκ εἶναι γένος:" '575 χοὔτως ἂν οὐκ ἦν οὐδὲν ἀνθρώποις κακόν.
1078 καὶ μανθάνω μὲν οἷα τολμήσω κακά,'1079 θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων,' "
1244 ἄγ', ὦ τάλαινα χεὶρ ἐμή, λαβὲ ξίφος," "
1246 καὶ μὴ κακισθῇς μηδ' ἀναμνησθῇς τέκνων," "1247 ὡς φίλταθ', ὡς ἔτικτες, ἀλλὰ τήνδε γε" '1248 λαθοῦ βραχεῖαν ἡμέραν παίδων σέθεν' "1249 κἄπειτα θρήνει: καὶ γὰρ εἰ κτενεῖς σφ', ὅμως" 1282 μίαν δὴ κλύω μίαν τῶν πάρος' "1283 γυναῖκ' ἐν φίλοις χέρα βαλεῖν τέκνοις," "1284 ̓Ινὼ μανεῖσαν ἐκ θεῶν, ὅθ' ἡ Διὸς" '1285 δάμαρ νιν ἐξέπεμψε δωμάτων ἄλαις:' "1286 πίτνει δ' ἁ τάλαιν' ἐς ἅλμαν φόνῳ τέκνων δυσσεβεῖ," '1287 ἀκτῆς ὑπερτείνασα ποντίας πόδα,' "1288 δυοῖν τε παίδοιν συνθανοῦς' ἀπόλλυται." "' None
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;
409 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.
465 Thou craven villain (for that is the only name my tongue can find for thee, a foul reproach on thy unmanliness)! comest thou to me, thou, most hated foe of gods, of me, and of all mankind? Tis no proof of courage or hardihood 470 to confront thy friends after injuring them, but that worst of all human diseases—loss of shame. Yet hast thou done well to come; for I shall ease ray soul by reviling thee, and thou wilt be vexed at my recital. 475 I will begin at the very beginning. I saved thy life, as every Hellene knows who sailed with thee aboard the good ship Argo, when thou wert sent to tame and yoke fire-breathing bulls, and to sow the deadly tilth. 480 Yea, and I slew the dragon which guarded the golden fleece, keeping sleepless watch o’er it with many a wreathed coil, and I raised for thee a beacon of deliver arice. Father and home of my free will I left and came with thee to Iolcos, ’neath Pelion’s hills, 485 for my love was stronger than my prudence. Next I caused the death of Pelias by a doom most grievous, even by his own children’s hand, beguiling them of all their fear. All this have I done for thee, thou traitor! and thou hast cast me over, taking to thyself another wife, 490 though children have been bom to us. Hadst thou been childless still, I could have pardoned thy desire for this new union. 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. 500 Yet what kindness can I expect from one so base as thee? but yet I will do it, for my questioning will show thee yet more base. Whither can I turn me now? to my father’s house, to my own country, which I for thee deserted to come hither? to the hapless daughters of Pelias? A glad 505 welcome, I trow, would they give me in their home, whose father’s death I compassed! My case stands even thus: I am become the bitter foe to those of mine own home, and those whom I need ne’er have wronged I have made mine enemies to pleasure thee. Wherefore to reward me for this thou hast made me doubly blest in the eyes of many a wife in Hellas; 510 and in thee I own a peerless, trusty lord. O woe is me, if indeed I am to be cast forth an exile from the land, without one friend; one lone woman with her babes forlorn! Yea, a fine reproach to thee in thy bridal hour, 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
568 to my lasting bliss. Thou, indeed, hast no need of more children, but me it profits to help my present family by that which is to be. Have I miscarried here? Not even thou wouldest say so unless a rival’s charms rankled in thy bosom. No, but you women have such strange ideas, 570 that you think all is well so long as your married life runs smooth; but if some mischance occur to ruffle your love, all that was good and lovely erst you reckon as your foes. Yea, men should have begotten children from some other source, no female race existing; 575 thus would no evil ever have fallen on mankind. Choru
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,' 1079 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,
1244 Needs must they die in any case; and since they must, I will slay them—I, the mother that bare them. O heart of mine, steel thyself! Why do I hesitate to do the awful deed that must be done? Come, take the sword, thou wretched hand of mine!
1246 Take it, and advance to the post whence starts thy life of sorrow! Away with cowardice! Give not one thought to thy babes, how dear they are or how thou art their mother This one brief day forget thy children dear, and after that lament; for though thou wilt slay them yet
1282 of all the wives of yore I know but one who laid her hand upon her children dear, even Ino, This is Euripides’ version of the legend, not the usual one; which makes Athamas the father go mad and kill one son, while Ino leaps into the sea with the other. whom the gods did madden in the day 1285 that the wife of Zeus drove her wandering from her home. But she, poor sufferer, flung herself into the sea because of the foul murder of her children, leaping o’er the wave-beat cliff, and in her death was she united to her children twain. ' None
|29. Euripides, Orestes, 234, 256, 258-259, 339-344, 395-396, 496-503, 517, 866-952, 974-975, 1157, 1453, 1496-1497, 1507-1508, 1539-1540, 1625-1665 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Andromache (Euripides), and Hermione (Sophocles) • Erinyes, in Euripides • Euripides • Euripides, Bacchae • Euripides, Erinyes in • Euripides, Iphigenia in Aulis • Euripides, Orestes • Euripides, Phaethon • Euripides, and actors’ song • Euripides, and allusion in tragedy • Euripides, and music • Euripides, and the Second Sophistic, tragedy and phantasia • Euripides, and ‘old tragedy’/reperformance • Euripides, dramas by\n, Archelaus • Euripides, dramas by\n, Heracles • Euripides, dramas by\n, Orestes • Euripides, dramas by\n, Phoenissae • Euripides, in relation to fourth-century tragic plays/themes • Euripides, metatheatre • Euripides, on Orestes • Euripides, on the Mother of the Gods
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 150; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 169, 214; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 138; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 9; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 192, 193; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 33; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 564, 669; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 55, 229, 230, 239, 244, 260, 313, 315; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 117, 131, 143; Meinel (2015), Pollution and Crisis in Greek Tragedy, 143; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 43, 61, 73; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 322; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 358
234 χρόνιον ἴχνος θείς; μεταβολὴ πάντων γλυκύ.
256 τὰς αἱματωποὺς καὶ δρακοντώδεις κόρας.' "
258 μέν', ὦ ταλαίπωρ', ἀτρέμα σοῖς ἐν δεμνίοις:" "259 ὁρᾷς γὰρ οὐδὲν ὧν δοκεῖς σάφ' εἰδέναι." 339 κατολοφύρομαι κατολοφύρομαι. 340 ὁ μέγας ὄλβος οὐ μόνιμος ἐν βροτοῖς: 341 ἀνὰ δὲ λαῖφος ὥς 342 τις ἀκάτου θοᾶς τινάξας δαίμων 343 κατέκλυσεν δεινῶν πόνων ὡς πόντου 344 λάβροις ὀλεθρίοισιν ἐν κύμασιν.' "
395 τί χρῆμα πάσχεις; τίς ς' ἀπόλλυσιν νόσος;" "396 ἡ σύνεσις, ὅτι σύνοιδα δείν' εἰργασμένος." 496 ἐπεὶ γὰρ ἐξέπνευσεν ̓Αγαμέμνων βίον 497 † πληγεὶς θυγατρὸς τῆς ἐμῆς ὑπὲρ κάρα †,' '499 αἴσχιστον ἔργον — οὐ γὰρ αἰνέσω ποτέ — 500 χρῆν αὐτὸν ἐπιθεῖναι μὲν αἵματος δίκην,' "501 ὁσίαν διώκοντ', ἐκβαλεῖν τε δωμάτων" "502 μητέρα: τὸ σῶφρόν τ' ἔλαβεν ἀντὶ συμφορᾶς" "503 καὶ τοῦ νόμου τ' ἂν εἴχετ' εὐσεβής τ' ἂν ἦν." 517 τὸ λοίσθιον μίασμα λαμβάνων χεροῖν.
866 ἐτύγχανον μὲν ἀγρόθεν πυλῶν ἔσω' "867 βαίνων, πυθέσθαι δεόμενος τά τ' ἀμφὶ σοῦ" "868 τά τ' ἀμφ' ̓Ορέστου: σῷ γὰρ εὔνοιαν πατρὶ" "869 ἀεί ποτ' εἶχον, καί μ' ἔφερβε σὸς δόμος" '870 πένητα μέν, χρῆσθαι δὲ γενναῖον φίλοις.' "871 ὁρῶ δ' ὄχλον στείχοντα καὶ θάσσοντ' ἄκραν," '872 οὗ φασι πρῶτον Δαναὸν Αἰγύπτῳ δίκας' "873 διδόντ' ἀθροῖσαι λαὸν ἐς κοινὰς ἕδρας." "874 ἀστῶν δὲ δή τιν' ἠρόμην ἄθροισμ' ἰδών:" '875 Τί καινὸν ̓́Αργει; μῶν τι πολεμίων πάρα' "876 ἄγγελμ' ἀνεπτέρωκε Δαναϊδῶν πόλιν;" "877 ὃ δ' εἶπ': ̓Ορέστην κεῖνον οὐχ ὁρᾷς πέλας" "878 στείχοντ', ἀγῶνα θανάσιμον δραμούμενον;" "879 ὁρῶ δ' ἄελπτον φάσμ', ὃ μήποτ' ὤφελον," "880 Πυλάδην τε καὶ σὸν σύγγονον στείχονθ' ὁμοῦ," '881 τὸν μὲν κατηφῆ καὶ παρειμένον νόσῳ,' "882 τὸν δ' ὥστ' ἀδελφὸν ἴσα φίλῳ λυπούμενον," '883 νόσημα κηδεύοντα παιδαγωγίᾳ.' "884 ἐπεὶ δὲ πλήρης ἐγένετ' ̓Αργείων ὄχλος," '885 κῆρυξ ἀναστὰς εἶπε: Τίς χρῄζει λέγειν, 886 πότερον ̓Ορέστην κατθανεῖν ἢ μὴ χρεών,' "887 μητροκτονοῦντα; κἀπὶ τῷδ' ἀνίσταται" '888 Ταλθύβιος, ὃς σῷ πατρὶ συνεπόρθει Φρύγας.' "889 ἔλεξε δ', ὑπὸ τοῖς δυναμένοισιν ὢν ἀεί," '890 διχόμυθα, πατέρα μὲν σὸν ἐκπαγλούμενος,' "891 σὸν δ' οὐκ ἐπαινῶν σύγγονον, καλοὺς κακοὺς" '892 λόγους ἑλίσσων, ὅτι καθισταίη νόμους' "893 ἐς τοὺς τεκόντας οὐ καλούς: τὸ δ' ὄμμ' ἀεὶ" '894 φαιδρωπὸν ἐδίδου τοῖσιν Αἰγίσθου φίλοις. 895 τὸ γὰρ γένος τοιοῦτον: ἐπὶ τὸν εὐτυχῆ' "896 πηδῶς' ἀεὶ κήρυκες: ὅδε δ' αὐτοῖς φίλος," "897 ὃς ἂν δύνηται πόλεος ἔν τ' ἀρχαῖσιν ᾖ." "898 ἐπὶ τῷδε δ' ἠγόρευε Διομήδης ἄναξ." '899 οὗτος κτανεῖν μὲν οὔτε σὲ οὔτε σύγγονον 900 εἴα, φυγῇ δὲ ζημιοῦντας εὐσεβεῖν.' "901 ἐπερρόθησαν δ' οἳ μὲν ὡς καλῶς λέγοι," "902 οἳ δ' οὐκ ἐπῄνουν. κἀπὶ τῷδ' ἀνίσταται" '903 ἀνήρ τις ἀθυρόγλωσσος, ἰσχύων θράσει, 904 ̓Αργεῖος οὐκ ̓Αργεῖος, ἠναγκασμένος, 905 θορύβῳ τε πίσυνος κἀμαθεῖ παρρησίᾳ,' "906 πιθανὸς ἔτ' αὐτοὺς περιβαλεῖν κακῷ τινι:" '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.' "914 ὃς εἶπ' ̓Ορέστην καὶ σὲ ἀποκτεῖναι πέτροις" "915 βάλλοντας: ὑπὸ δ' ἔτεινε Τυνδάρεως λόγους" '916 τῷ σφὼ κατακτείνοντι τοιούτους λέγειν.' "917 ἄλλος δ' ἀναστὰς ἔλεγε τῷδ' ἐναντία," "918 μορφῇ μὲν οὐκ εὐωπός, ἀνδρεῖος δ' ἀνήρ," '919 ὀλιγάκις ἄστυ κἀγορᾶς χραίνων κύκλον, 920 αὐτουργός — οἵπερ καὶ μόνοι σῴζουσι γῆν — 921 ξυνετὸς δέ, χωρεῖν ὁμόσε τοῖς λόγοις θέλων, 922 ἀκέραιος, ἀνεπίπληκτον ἠσκηκὼς βίον:' "923 ὃς εἶπ' ̓Ορέστην παῖδα τὸν ̓Αγαμέμνονος" '924 στεφανοῦν, ὃς ἠθέλησε τιμωρεῖν πατρί, 925 κακὴν γυναῖκα κἄθεον κατακτανών,' "926 ἣ κεῖν' ἀφῄρει, μήθ' ὁπλίζεσθαι χέρα" '927 μήτε στρατεύειν ἐκλιπόντα δώματα,' "928 εἰ τἄνδον οἰκουρήμαθ' οἱ λελειμμένοι" '929 φθείρουσιν, ἀνδρῶν εὔνιδας λωβώμενοι. 930 καὶ τοῖς γε χρηστοῖς εὖ λέγειν ἐφαίνετο.' "931 κοὐδεὶς ἔτ' εἶπε. σὸς δ' ἐπῆλθε σύγγονος," "932 ἔλεξε δ': ὦ γῆν ̓Ινάχου κεκτημένοι," '933 πάλαι Πελασγοί, Δαναί̈δαι δεύτερον, 934 ὑμῖν ἀμύνων οὐδὲν ἧσσον ἢ πατρὶ' "935 ἔκτεινα μητέρ'. εἰ γὰρ ἀρσένων φόνος" "936 ἔσται γυναιξὶν ὅσιος, οὐ φθάνοιτ' ἔτ' ἂν" '937 θνῄσκοντες, ἢ γυναιξὶ δουλεύειν χρεών:' "938 τοὐναντίον δὲ δράσετ' ἢ δρᾶσαι χρεών." "939 νῦν μὲν γὰρ ἡ προδοῦσα λέκτρ' ἐμοῦ πατρὸς" "940 τέθνηκεν: εἰ δὲ δὴ κατακτενεῖτ' ἐμέ," '941 ὁ νόμος ἀνεῖται, κοὐ φθάνοι θνῄσκων τις ἄν: 942 ὡς τῆς γε τόλμης οὐ σπάνις γενήσεται.' "943 ἀλλ' οὐκ ἔπειθ' ὅμιλον, εὖ δοκῶν λέγειν." "944 νικᾷ δ' ἐκεῖνος ὁ κακὸς ἐν πλήθει λέγων," '945 ὃς ἠγόρευσε σύγγονον σέ τε κτανεῖν.' "946 μόλις δ' ἔπεισε μὴ πετρουμένους θανεῖν" '947 τλήμων ̓Ορέστης: αὐτόχειρι δὲ σφαγῇ' "948 ὑπέσχετ' ἐν τῇδ' ἡμέρᾳ λείψειν βίον" "949 σὺν σοί. πορεύει δ' αὐτὸν ἐκκλήτων ἄπο" "950 Πυλάδης δακρύων: σὺν δ' ὁμαρτοῦσιν φίλοι" '951 κλαίοντες, οἰκτίροντες: ἔρχεται δέ σοι 952 πικρὸν θέαμα καὶ πρόσοψις ἀθλία.
974 φθόνος νιν εἷλε θεόθεν, ἅ τε δυσμενὴς 975 φοινία ψῆφος ἐν πολίταις.
1157 οὐ πλοῦτος, οὐ τυραννίς: ἀλόγιστον δέ τι1453 ̓Ιδαία μᾶτερ 1
496 ἄφαντος, ὦ Ζεῦ καὶ γᾶ' "1
496 ξυνήρπασαν: πάλιν δὲ τὰν Διὸς κόραν 1497 ἐπὶ σφαγὰν ἔτεινον: ἃ δ'" '1497 καὶ φῶς καὶ νύξ,' "
1507 προσκυνῶ ς', ἄναξ, νόμοισι βαρβάροισι προσπίτνων." "1508 οὐκ ἐν ̓Ιλίῳ τάδ' ἐστίν, ἀλλ' ἐν ̓Αργείᾳ χθονί." 1539 φοβερὸν ἀμφὶ τοὺς ̓Ατρείδας πίτνει. 1540 ἢ σῖγ' ἔχωμεν; ἀσφαλέστερον, φίλαι." "1540 — τί δρῶμεν; ἀγγέλλωμεν ἐς πόλιν τάδε;' "
1625 Μενέλαε, παῦσαι λῆμ' ἔχων τεθηγμένον:" "1626 Φοῖβός ς' ὁ Λητοῦς παῖς ὅδ' ἐγγὺς ὢν καλῶ:" "1627 σύ θ' ὃς ξιφήρης τῇδ' ἐφεδρεύεις κόρῃ," "1628 ̓Ορέσθ', ἵν' εἰδῇς οὓς φέρων ἥκω λόγους." '1629 ̔Ελένην μὲν ἣν σὺ διολέσαι πρόθυμος ὢν 1630 ἥμαρτες, ὀργὴν Μενέλεῳ ποιούμενος,' "1631 ἥδ' ἐστίν, ἣν ὁρᾶτ' ἐν αἰθέρος πτυχαῖς," '1632 σεσῳσμένη τε κοὐ θανοῦσα πρὸς σέθεν. 1633 ἐγώ νιν ἐξέσῳσα κἀπὸ φασγάνου' "1634 τοῦ σοῦ κελευσθεὶς ἥρπας' ἐκ Διὸς πατρός." '1635 Ζηνὸς γὰρ οὖσαν ζῆν νιν ἄφθιτον χρεών,' "1636 Κάστορί τε Πολυδεύκει τ' ἐν αἰθέρος πτυχαῖς" '1637 σύνθακος ἔσται, ναυτίλοις σωτήριος. 1638 ἄλλην δὲ νύμφην ἐς δόμους κτῆσαι λαβών, 1639 ἐπεὶ θεοὶ τῷ τῆσδε καλλιστεύματι 1640 ̔́Ελληνας εἰς ἓν καὶ Φρύγας συνήγαγον,' "1641 θανάτους τ' ἔθηκαν, ὡς ἀπαντλοῖεν χθονὸς" '1642 ὕβρισμα θνητῶν ἀφθόνου πληρώματος.' "1643 τὰ μὲν καθ' ̔Ελένην ὧδ' ἔχει: σὲ δ' αὖ χρεών," "1644 ̓Ορέστα, γαίας τῆσδ' ὑπερβαλόνθ' ὅρους" '1645 Παρράσιον οἰκεῖν δάπεδον ἐνιαυτοῦ κύκλον. 1646 κεκλήσεται δὲ σῆς φυγῆς ἐπώνυμον' "1647 ̓Αζᾶσιν ̓Αρκάσιν τ' ̓Ορέστειον καλεῖν." "1648 ἐνθένδε δ' ἐλθὼν τὴν ̓Αθηναίων πόλιν" '1649 δίκην ὑπόσχες αἵματος μητροκτόνου 1650 Εὐμενίσι τρισσαῖς: θεοὶ δέ σοι δίκης βραβῆς 1651 πάγοισιν ἐν ̓Αρείοισιν εὐσεβεστάτην' "1652 ψῆφον διοίσους', ἔνθα νικῆσαί σε χρή." "1653 ἐφ' ἧς δ' ἔχεις, ̓Ορέστα, φάσγανον δέρῃ," "1654 γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" '1655 Νεοπτόλεμος γαμεῖν νιν, οὐ γαμεῖ ποτε. 1656 θανεῖν γὰρ αὐτῷ μοῖρα Δελφικῷ ξίφει, 1657 δίκας ̓Αχιλλέως πατρὸς ἐξαιτοῦντά με.' "1658 Πυλάδῃ δ' ἀδελφῆς λέκτρον, ὥς ποτ' ᾔνεσας," "1659 δός: ὁ δ' ἐπιών νιν βίοτος εὐδαίμων μένει." "1660 ̓́Αργους δ' ̓Ορέστην, Μενέλεως, ἔα κρατεῖν," "1661 ἐλθὼν δ' ἄνασσε Σπαρτιάτιδος χθονός," '1662 φερνὰς ἔχων δάμαρτος, ἥ σε μυρίοις' "1663 πόνοις διδοῦσα δεῦρ' ἀεὶ διήνυσεν." "1664 τὰ πρὸς πόλιν δὲ τῷδ' ἐγὼ θήσω καλῶς," "1665 ὅς νιν φονεῦσαι μητέρ' ἐξηνάγκασα." '' None
234 Will you set your feet upon the ground and take a step at last? Change is always pleasant. Oreste
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! Electra
258 Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste
339 hurrying you on, the wretch on whom some avenging fiend is heaping tears upon tears, bringing to the house your mother’s blood, which drives you raving mad? 340 Great prosperity is not secure among mortals. I lament, I lament! But some divine power, shaking it to and fro like the sail of a swift ship, plunges it deep in the waves of grievous affliction, violent and deadly as the waves of the sea.
395 What ails you? what is your deadly sickness? Oreste 396 My conscience; I know that I am guilty of a dreadful crime. Menelau
496 nor appealed to the universal law of Hellas ? For instance, when Agamemnon breathed his last struck on his head by my daughter a most foul deed, which I will never defend, 500 he should have brought a charge against his mother and inflicted a holy penalty for bloodshed, banishing her from his house; thus he would have gained moderation instead of calamity, keeping strictly to the law and showing his piety as well. As it is, he has come into the same fate as his mother.
517 but they purified him by exile, they did not kill him in revenge. Otherwise someone, by taking the pollution last upon his hands, is always going to be liable to have his own blood shed.
866 I had just come from the country and was entering the gates, needing to learn what was decided about you and Orestes, for I was always well disposed to your father when he was alive, and it was your house that reared me, 870 poor indeed, yet loyal in the service of friends. I saw a crowd going and taking their seats on the height, where they say Danaus first gathered his people for a meeting, making amends to Aegyptus . So, when I saw the throng, I asked a citizen: 875 What news in Argos ? Tidings of the enemy haven’t ruffled the city of Danaus, have they? But he said: Don’t you see Orestes there, on his way to he tried for his life? I saw an unexpected sight, which I wish I had not seen, 880 Pylades and your brother approaching together, the one with his head down, weakened by sickness; the other sharing his friend’s sorrow like a brother, tending his illness with constant care. 884 Now when the Argives were fully gathered, 885 a herald rose and said: Who wishes to give his opinion whether Orestes should be slain or not for the murder of his mother? Then up stood Talthybius, who helped your father sack the Phrygians. He spoke out of both sides of his mouth, a mere tool of those in power as he always is, 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. 895 Such is that tribe; heralds always trip across to the lucky side; the one who has power in the city or a post in the government is their friend. 898 After him lord Diomedes made a speech; he said they should not kill you and your brother, 900 but keep clear of guilt by punishing you with exile. Some roared out that his words were good, but others disapproved. 902 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; 905 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, 915 but it was Tyndareus who kept suggesting arguments of this kind to him as he urged the death of both of you. 917 Another then stood up and said the opposite; he was not handsome in appearance, but a brave man, rarely coming in contact with the town or the circle in the market-place; 920 a farmer—and they are the only ones who preserve our land—but clever, and eager to grapple with the arguments, his character without a blemish, his walk in life beyond reproach. He said that they should crown Orestes, the son of Agamemnon, for showing his willingness to avenge a father 925 by the murder of a wicked and godless woman who would prevent men from taking up arms and going on foreign service, if those who remain behind, corrupt and seduce wives left at home to keep house. 930 To the better sort, at least, his word carried conviction. 931 No one spoke after him. Then your brother came forward and said: You dwellers in the land of Inachus! Pelasgians in ancient times, and later Danaids I helped you no less than my father 935 when I slew my mother; for if the murder of men by women is to be sanctioned, then the sooner you die, the better, or you must become the slaves of women; and that will be doing the very reverse of what you should. As it is, she who betrayed my father’s bed 940 has died, but if you take my life, the law becomes relaxed, and the sooner each one of you dies, the better; for it will never be daring at any rate that they will lack. Yet, for all he seemed to speak well, he did not persuade the assembly; but that villain who spoke in favor of slaying you and your brother 945 gained his point by appealing to the mob. 946 Poor Orestes scarcely persuaded them not to kill him by stoning, promising to die by his own hand, with you, on this day. Pylades, in tears, is now bringing him from the conclave; 950 and his friends bear him company, with wailing and lamentation; so he comes, a bitter sight and piteous vision. Make ready the sword or prepare the noose for your neck, for you must leave the light; your noble birth
974 It has gone, it has gone, and is lost, all the race of Pelops, and the glory that crowned their happy home once; the envy of heaven seized them and that cruel 975 murdering vote among the citizens.
1157 Ah! there is nothing better than a trusty friend, neither wealth nor monarchy; a crowd of people is of no account in exchange for a noble friend. You were the one who devised the vengeance against Aegisthus, and stood by me in danger,1453 Mother of Ida, great, great mother! 1
496 passing right through the house, O Zeus and Earth and light and night! whether by magic spells or wizards’ arts or heavenly theft.
1507 Before you I prostrate myself, lord, and supplicate you in my foreign way. Oreste 1508 We are not in Ilium , but the land of Argos . Phrygian
1539 What are we to do? Carry tidings to the town? 1540 Or hold our peace? It is safer, friends.
1625 Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne 1630 failed to destroy, when you were seeking to anger Menelaus, is here as you see in the enfolding air, rescued from death and not slain by you. I saved her and snatched her from beneath your sword at the bidding of father Zeus, 1635 for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline 1640 joined Troy and Hellas in battle, causing death so that they might draw off from the earth the outrage of unstinting numbers of mortals. 1643 So much for Helen; as for you, Orestes, you must cross the broders of this land 1645 and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; 1650 the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; 1655 Neoptolemus shall never marry her, though he thinks he will; for he is fated to die by a Delphian sword, when he claims satisfaction of me for the death of his father Achilles. Give your sister in marriage to Pylades, to whom you formerly promised her; the life awaiting him is one of happiness. 1660 Menelaus, leave Orestes to rule Argos ; go and reign over the Spartan land, keeping it as the dowry of a wife who till this day never ceased causing you innumerable troubles. I will set matters straight between Orestes and the citizens, 1665 for I forced him to murder his mother. Oreste ' None
|30. Euripides, Phoenician Women, 344-354, 403, 468-472, 499-558, 1090-1199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, • Euripides, Phoenissae • Euripides, and allusion in tragedy • Euripides, and music • Euripides, and the Second Sophistic,the utility of tragedy • Euripides, dramas by\n, Antiope • Euripides, dramas by\n, Archelaus • Euripides, dramas by\n, Hypsipyle • Euripides, dramas by\n, Medea • Euripides, dramas by\n, Phoenissae • Euripides, naturalism • Statius, and Euripides • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 88; Augoustakis (2014), Flavian Poetry and its Greek Past, 205, 206; Bowie (2021), Essays on Ancient Greek Literature and Culture, 251; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 120; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 170, 171, 213; Joho (2022), Style and Necessity in Thucydides, 143; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 156; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229, 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; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 115
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." 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
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.
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
|31. Euripides, Rhesus, 5-6, 11-33, 38, 41-48, 52-55, 64-65, 69-75, 78, 81, 84, 87-152, 168, 227, 284-291, 294-295, 301, 310, 498-511, 518-520, 527-573, 582-594, 600-604, 611-615, 617, 639, 645, 657, 676-681, 683-691, 697, 707, 709, 727, 736-737, 762-769, 773-774, 788, 792-793, 802-803, 809, 824, 833-855, 943, 966, 985 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and pseudo-Euripides’ Rhesus • Euripides • Euripides, Alcmene • Euripides, Andromache • Euripides, Andromache, doxa in • Euripides, Gorgianic elements in • Euripides, Hecuba • Euripides, Hecubas rhetoric in • Euripides, Medea • Euripides, [Rhesus] • Euripides, and counterfeit coins • Euripides, and music • Euripides, and the Rhesus • Euripides, metre • Euripides, on (im)materiality of lies • Euripides, on Spartans • Euripides, on deceit and fear • Euripides, on doxa and deception • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • Euripides, on two voices • Gorgias, and Euripides • Rhesus (Euripides) • Rhesus by pseudo-Euripides, and Thrace/Thracian cult/lore • Rhesus by pseudo-Euripides, authenticity and date • Rhesus by pseudo-Euripides, cletic hymn, in • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • Rhesus by pseudo-Euripides, language and style • Rhesus by pseudo-Euripides, metre and diction • Rhesus by pseudo-Euripides, number of speaking roles • materiality, in Euripides • materiality, in Euripides, of discourse • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 113, 283, 285; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 100; Joho (2022), Style and Necessity in Thucydides, 143; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 166, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 186; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 68, 69, 70, 71, 72, 73, 74, 75, 77, 78, 80, 86, 210, 211; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 317
5 οἳ τετράμοιρον νυκτὸς φυλακὴν' "6 πάσης στρατιᾶς προκάθηνται.' "
11 τίς ὅδ'; ἦ φίλιος φθόγγος: τίς ἀνήρ;" '12 τί τὸ σῆμα; θρόει:' "13 τίνες ἐκ νυκτῶν τὰς ἡμετέρας' "14 κοίτας πλάθους'; ἐνέπειν χρή." '1
5 φύλακες στρατιᾶς. τί φέρῃ θορύβῳ;' "16 θάρσει. θαρσῶ.' "17 μῶν τις λόχος ἐκ νυκτῶν; οὐκ ἔστι. 18 τί σὺ γὰρ 19 φυλακὰς προλιπὼν κινεῖς στρατιάν,' "20 εἰ μή τιν' ἔχων νυκτηγορίαν;" '20 οὐκ οἶσθα δορὸς πέλας ̓Αργείου 21 νυχίαν ἡμᾶς 22 κοίταν πανόπλους κατέχοντας; 23 ὁπλίζου χέρα: συμμάχων, 24 ̔́Εκτορ, βᾶθι πρὸς εὐνάς, 2
5 ὄτρυνον ἔγχος αἴρειν, ἀφύπνισον. 26 — πέμπε φίλους ἰέναι ποτὶ σὸν λόχον, 27 ἁρμόσατε ψαλίοις ἵππους.' "28 — τίς εἶς' ἐπὶ Πανθοί̈δαν," "29 ἢ τὸν Εὐρώπας, Λυκίων ἀγὸν ἀνδρῶν; 30 — ποῦ σφαγίων ἔφοροι; 31 — ποῦ δὲ γυμνήτων μόναρχοι 32 τοξοφόροι τε Φρυγῶν; 33 — ζεύγνυτε κερόδετα τόξα νευραῖς.
38 κινεῖς στρατιάν. τί θροεῖς; τί σε φῶ' "
41 πύρ' αἴθει στρατὸς ̓Αργόλας," "42 ̔́Εκτορ, πᾶσαν ἀν' ὄρφναν," '43 διειπετῆ δὲ ναῶν πυρσοῖς σταθμά.' "44 πᾶς δ' ̓Αγαμεμνονίαν προσέβα στρατὸς" '4
5 ἐννύχιος θορύβῳ σκηνάν,' "46 νέαν τιν' ἐφιέμενοι" "47 βάξιν. οὐ γάρ πω πάρος ὧδ' ἐφοβήθη" '48 ναυσιπόρος στρατιά.' "
52 ἐς καιρὸν ἥκεις, καίπερ ἀγγέλλων φόβον:
53 ἅνδρες γὰρ ἐκ γῆς τῆσδε νυκτέρῳ πλάτῃ' "
54 λαθόντες ὄμμα τοὐμὸν ἀρεῖσθαι φυγὴν' "
5 μέλλουσι: σαίνει μ' ἔννυχος φρυκτωρία." 64 ἐν νυκτὶ χρῆσθαί τ' εὐτυχεῖ ῥύμῃ θεοῦ:" '6
5 ἀλλ' οἱ σοφοί με καὶ τὸ θεῖον εἰδότες" 69 βουλάς: ἐν ὄρφνῃ δραπέτης μέγα σθένει.' "70 ἀλλ' ὡς τάχιστα χρὴ παραγγέλλειν στρατῷ" '71 τεύχη πρόχειρα λαμβάνειν λῆξαί θ' ὕπνου," '72 ὡς ἄν τις αὐτῶν καὶ νεὼς θρῴσκων ἔπι 73 νῶτον χαραχθεὶς κλίμακας ῥάνῃ φόνῳ,' "74 οἳ δ' ἐν βρόχοισι δέσμιοι λελημμένοι" '7
5 Φρυγῶν ἀρούρας ἐκμάθωσι γαπονεῖν.' "
78 τίς γὰρ πύρ' αἴθειν πρόφασις ̓Αργείων στρατόν;" 81 οὔπω πρὶν ἧψαν πολέμιοι τοσόνδε φῶς.' "
84 ἁπλοῦς ἐπ' ἐχθροῖς μῦθος ὁπλίζειν χέρα." "
87 ̔́Εκτορ, τί χρῆμα νύκτεροι κατὰ στρατὸν 88 τὰς σὰς πρὸς εὐνὰς φύλακες ἐλθόντες φόβῳ 89 νυκτηγοροῦσι καὶ κεκίνηται: στρατός; 90 Αἰνέα, πύκαζε τεύχεσιν δέμας σέθεν.' "91 τί δ' ἔστι; μῶν τις πολεμίων ἀγγέλλεται" "92 δόλος κρυφαῖος ἑστάναι κατ' εὐφρόνην;" '93 φεύγουσιν ἅνδρες κἀπιβαίνουσιν νεῶν.' "94 τί τοῦδ' ἂν εἴποις ἀσφαλὲς τεκμήριον;" '9
5 αἴθουσι πᾶσαν νύκτα λαμπάδας πυρός: 96 καί μοι δοκοῦσιν οὐ μενεῖν ἐς αὔριον, 97 ἀλλ' ἐκκέαντες πύρς' ἐπ' εὐσέλμων νεῶν" "98 φυγῇ πρὸς οἴκους τῆσδ' ἀφορμήσειν χθονός." '99 σὺ δ' ὡς τί δράσων πρὸς τάδ' ὁπλίζῃ χέρας;" '100 φεύγοντας αὐτοὺς κἀπιθρῴσκοντας νεῶν'101 λόγχῃ καθέξω κἀπικείσομαι βαρύς: 102 αἰσχρὸν γὰρ ἡμῖν, καὶ πρὸς αἰσχύνῃ κακόν, 103 θεοῦ διδόντος πολεμίους ἄνευ μάχης 104 φεύγειν ἐᾶσαι πολλὰ δράσαντας κακά.' "10
5 εἴθ' ἦσθ' ἀνὴρ εὔβουλος ὡς δρᾶσαι χερί." "106 ἀλλ' οὐ γὰρ αὑτὸς πάντ' ἐπίστασθαι βροτῶν" "107 πέφυκεν: ἄλλῳ δ' ἄλλο πρόσκειται γέρας," '108 σὲ μὲν μάχεσθαι, τοὺς δὲ βουλεύειν καλῶς: 109 ὅστις πυρὸς λαμπτῆρας ἐξήρθης κλύων' "
110 φλέγειν ̓Αχαιούς, καὶ στρατὸν μέλλεις ἄγειν
111 τάφρους ὑπερβὰς νυκτὸς ἐν καταστάσει.
112 καίτοι περάσας κοῖλον αὐλώνων βάθος,
113 εἰ μὴ κυρήσεις πολεμίους ἀπὸ χθονὸς
114 φεύγοντας, ἀλλὰ σὸν βλέποντας ἐς δόρυ,
5 νικώμενος μὲν οὔτι μὴ μόλῃς πάλιν:
116 πῶς γὰρ περάσει σκόλοπας ἐν τροπῇ στρατός;' "
117 πῶς δ' αὖ γεφύρας διαβαλοῦς' ἱππηλάται," 118 ἢν ἆρα μὴ θραύσαντες ἀντύγων χνόας;' "
119 νικῶν δ' ἔφεδρον παῖδ' ἔχεις τὸν Πηλέως," '120 ὅς ς' οὐκ ἐάσει ναυσὶν ἐμβαλεῖν φλόγα," "121 οὐδ' ὧδ' ̓Αχαιούς, ὡς δοκεῖς, ἀναρπάσαι." '122 αἴθων γὰρ ἁνὴρ καὶ πεπύργωται χερί.' "123 ἀλλὰ στρατὸν μὲν ἥσυχον παρ' ἀσπίδας" '124 εὕδειν ἐῶμεν ἐκ κόπων ἀρειφάτων, 12
5 κατάσκοπον δὲ πολεμίων, ὃς ἂν θέλῃ, 126 πέμπειν δοκεῖ μοι: κἂν μὲν αἴρωνται φυγήν, 127 στείχοντες ἐμπέσωμεν ̓Αργείων στρατῷ:' "128 εἰ δ' ἐς δόλον τιν' ἥδ' ἄγει φρυκτωρία," '129 μαθόντες ἐχθρῶν μηχανὰς κατασκόπου 130 βουλευσόμεσθα: τήνδ' ἔχω γνώμην, ἄναξ." '131 τάδε δοκεῖ, τάδε μεταθέμενος νόει.' "132 σφαλερὰ δ' οὐ φιλῶ στρατηγῶν κράτη." '133 τί γὰρ ἄμεινον ἢ 134 ταχυβάταν νεῶν κατόπταν μολεῖν' "13
5 πέλας ὅ τί ποτ' ἄρα δαί̈οις" "136 πυρὰ κατ' ἀντίπρῳρα ναυστάθμων δαίεται;" "137 νικᾶτ', ἐπειδὴ πᾶσιν ἁνδάνει τάδε." "1
38 στείχων δὲ κοίμα συμμάχους: τάχ' ἂν στρατὸς" "139 κινοῖτ' ἀκούσας νυκτέρους ἐκκλησίας." "140 ἐγὼ δὲ πέμψω πολεμίων κατάσκοπον.' "1
41 κἂν μέν τιν' ἐχθρῶν μηχανὴν πυθώμεθα," "142 σὺ πάντ' ἀκούσῃ καὶ παρὼν εἴσῃ λόγον:" "143 ἐὰν δ' ἀπαίρως' ἐς φυγὴν ὁρμώμενοι," '144 σάλπιγγος αὐδὴν προσδοκῶν καραδόκει,' "14
5 ὡς οὐ μενοῦντά μ': ἀλλὰ προσμείξω νεῶν" "146 ὁλκοῖσι νυκτὸς τῆσδ' ἐπ' ̓Αργείων στρατῷ." "147 πέμφ' ὡς τάχιστα: νῦν γὰρ ἀσφαλῶς φρονεῖς." "148 σὺν σοὶ δ' ἔμ' ὄψῃ καρτεροῦνθ', ὅταν δέῃ." '149 τίς δῆτα Τρώων οἳ πάρεισιν ἐν λόγῳ 1
50 θέλει κατόπτης ναῦς ἐπ' ̓Αργείων μολεῖν;" '1
51 τίς ἂν γένοιτο τῆσδε γῆς εὐεργέτης;' "1
52 τίς φησιν; οὔτοι πάντ' ἐγὼ δυνήσομαι" 168 οὐδ' ἐξ ἐμαυτοῦ μειζόνων γαμεῖν θέλω." 227 ρης, ἱκοῦ ἐννύχιος 2
84 οὐκ οἶδ' ἀκριβῶς: εἰκάσαι γε μὴν πάρα." '28
5 νυκτὸς γὰρ οὔτι φαῦλον ἐμβαλεῖν στρατόν, 286 κλύοντα πλήρη πεδία πολεμίας χερός.' "2
87 φόβον δ' ἀγρώσταις, οἳ κατ' ̓Ιδαῖον λέπας" '288 οἰκοῦμεν αὐτόρριζον ἑστίαν χθονός, 289 παρέσχε δρυμὸν νυκτὸς ἔνθηρον μολών. 290 πολλῇ γὰρ ἠχῇ Θρῄκιος ῥέων στρατὸς' "291 ἔστειχε: θάμβει δ' ἐκπλαγέντες ἵεμεν" "
294 πρὶν δὴ δι' ὤτων γῆρυν οὐχ ̔Ελληνικὴν" '29
5 ἐδεξάμεσθα καὶ μετέστημεν φόβου.
301 ἔστην: ὁρῶ δὲ ̔Ρῆσον ὥστε δαίμονα
310 θέσθαι δυναίμην, ὡς ἄπλατον ἦν ἰδεῖν,
498 χὡ Τυδέως παῖς: ἔστι δ' αἱμυλώτατον" "499 κρότημ' ̓Οδυσσεύς, λῆμά τ' ἀρκούντως θρασὺς" 500 καὶ πλεῖστα χώραν τήνδ' ἀνὴρ καθυβρίσας:" 501 ὃς εἰς ̓Αθάνας σηκὸν ἔννυχος μολὼν' "
502 κλέψας ἄγαλμα ναῦς ἐπ' ̓Αργείων φέρει." "
503 ἤδη δ' ἀγύρτης πτωχικὴν ἔχων στολὴν" "
504 ἐσῆλθε πύργους, πολλὰ δ' ̓Αργείοις κακὰ" 50
5 ἠρᾶτο, πεμφθεὶς ̓Ιλίου κατάσκοπος:
506 κτανὼν δὲ φρουροὺς καὶ παραστάτας πυλῶν' "
507 ἐξῆλθεν: αἰεὶ δ' ἐν λόχοις εὑρίσκεται" 508 Θυμβραῖον ἀμφὶ βωμὸν ἄστεως πέλας
509 θάσσων: κακῷ δὲ μερμέρῳ παλαίομεν.
510 οὐδεὶς ἀνὴρ εὔψυχος ἀξιοῖ λάθρᾳ' "
11 κτεῖναι τὸν ἐχθρόν, ἀλλ' ἰὼν κατὰ στόμα."
518 νῦν μὲν καταυλίσθητε: καὶ γὰρ εὐφρόνη.' "
519 δείξω δ' ἐγώ σοι χῶρον, ἔνθα χρὴ στρατὸν"
520 τὸν σὸν νυχεῦσαι τοῦ τεταγμένου δίχα.
527 τίνος ἁ φυλακά; τίς ἀμείβει
528 τὰν ἐμάν; πρῶτα
529 δύεται σημεῖα καὶ ἑπτάποροι
530 Πλειάδες αἰθέριαι: μέσα δ' αἰετὸς οὐρανοῦ ποτᾶται." 532 — ἔγρεσθε, τί μέλλετε; κοιτᾶν
533 ἔγρεσθε πρὸς φυλακάν.
534 οὐ λεύσσετε μηνάδος αἴγλαν;
5 — ἀὼς δὴ πέλας, ἀὼς
536 γίγνεται, καί τις προδρόμων' "
537 ὅδε γ' ἐστὶν ἀστήρ." 5
38 — τίς ἐκηρύχθη πρώτην φυλακήν;
539 — Μυγδόνος υἱόν φασι Κόροιβον.
540 — τίς γὰρ ἐπ' αὐτῷ; — Κίλικας Παίων" "
41 στρατὸς ἤγειρεν, Μυσοὶ δ' ἡμᾶς." 543 — οὐκ οὖν Λυκίους πέμπτην φυλακὴν
544 βάντας ἐγείρειν
5 καιρὸς κλήρου κατὰ μοῖραν;
547 καὶ μὴν ἀί̈ω: Σιμόεντος
548 ἡμένα κοίτας
549 φοινίας ὑμνεῖ πολυχορδοτάτᾳ' "
50 γήρυϊ παιδολέτωρ μελοποιὸν ἀηδονὶς μέριμναν.' "
51 — ἤδη δὲ νέμουσι κατ' ̓́Ιδαν" 5
52 ποίμνια: νυκτιβρόμου
53 σύριγγος ἰὰν κατακούω.' "
54 — θέλγει δ' ὄμματος ἕδραν" 5
5 ὕπνος: ἅδιστος γὰρ ἔβα
56 βλεφάροις πρὸς ἀοῦς.' "
57 — τί ποτ' οὐ πλάθει σκοπός, ὃν ναῶν" 5
58 ̔́Εκτωρ ὤτρυνε κατόπταν;
59 — ταρβῶ: χρόνιος γὰρ ἄπεστιν.' "
560 — ἀλλ' ἦ κρυπτὸν λόχον ἐσπαίσας" "
561 διόλωλε; — τάχ' ἄν. φοβερόν μοι." 562 — αὐδῶ Λυκίους πέμπτην φυλακὴν
64 ἡμᾶς κλήρου κατὰ μοῖραν.
5 Διόμηδες, οὐκ ἤκουσας — ἢ κενὸς ψόφος' "
566 στάζει δι' ὤτων; — τευχέων τινὰ κτύπον;" 567 οὔκ, ἀλλὰ δεσμὰ πωλικῶν ἐξ ἀντύγων
568 κλάζει σιδήρου: κἀμέ τοι, πρὶν ᾐσθόμην
69 δεσμῶν ἀραγμὸν ἱππικῶν, ἔδυ φόβος.' "
570 ὅρα κατ' ὄρφνην μὴ φύλαξιν ἐντύχῃς." 571 φυλάξομαί τοι κἀν σκότῳ τιθεὶς πόδα.' "
572 ἢν δ' οὖν ἐγείρῃς, οἶσθα σύνθημα στρατοῦ;" 573 20Φοῖβον20 Δόλωνος οἶδα σύμβολον κλύων.
582 στείχωμεν ὡς τάχιστα ναυστάθμων πέλας.
583 σῴζει γὰρ αὐτὸν ὅστις εὐτυχῆ θεῶν' "
84 τίθησιν: ἡμῖν δ' οὐ βιαστέον τύχην." "
5 οὐκ οὖν ἐπ' Αἰνέαν ἢ τὸν ἔχθιστον Φρυγῶν" 586 Πάριν μολόντε χρὴ καρατομεῖν ξίφει;
87 πῶς οὖν ἐν ὄρφνῃ πολεμίων ἀνὰ στρατὸν' "
588 ζητῶν δυνήσῃ τούσδ' ἀκινδύνως κτανεῖν;" "
589 αἰσχρόν γε μέντοι ναῦς ἐπ' ̓Αργείων μολεῖν" 590 δράσαντε μηδὲν πολεμίους νεώτερον.' "
591 πῶς δ' οὐ δέδρακας; οὐ κτανόντε ναυστάθμων" 592 κατάσκοπον Δόλωνα σῴζομεν τάδε' "
593 σκυλεύματ'; ἢ πᾶν στρατόπεδον πέρσειν δοκεῖς;" "
594 πείθεις, πάλιν στείχωμεν: εὖ δ' εἴη τυχεῖν." 600 ὃς εἰ διοίσει νύκτα τήνδ' ἐς αὔριον," "601 οὔτε σφ' ̓Αχιλλεὺς οὔτ' ἂν Αἴαντος δόρυ" "602 μὴ πάντα πέρσαι ναύσταθμ' ̓Αργείων σχέθοι," '603 τείχη κατασκάψαντα καὶ πυλῶν ἔσω 604 λόγχῃ πλατεῖαν ἐσδρομὴν ποιούμενον.' "6
11 τὸν ἄνδρα δ' ἡμῖν, ποῦ κατηύνασται, φράσον:" '612 πόθεν τέτακται βαρβάρου στρατεύματος;' "613 ὅδ' ἐγγὺς ἧσται κοὐ συνήθροισται στρατῷ," "614 ἀλλ' ἐκτὸς αὐτὸν τάξεων κατηύνασεν" '61
5 ̔́Εκτωρ, ἕως ἂν νὺξ ἀμείψηται φάος.
617 λευκαὶ δέδενται, διαπρεπεῖς ἐν εὐφρόνῃ:' "
639 σαθροῖς λόγοισιν ἐχθρὸν ἄνδρ' ἀμείψομαι." "
5 ἢ κλῶπες ἄνδρες ἢ κατάσκοποί τινες.' "6
57 φύλαξιν ἐμπέπτωκεν — ὡς κατάσκοποι
676 βάλε βάλε βάλε βάλε. 677 θένε θένε. 6
78 — τίς ἁνήρ; λεύσσετε: τοῦτον αὐδῶ.' "679 — κλῶπες οἵτινες κατ' ὄρφνην τόνδε κινοῦσι στρατόν." '680 — δεῦρο δεῦρο πᾶς.' "6
81 — τούσδ' ἔχω, τούσδ' ἔμαρψα." 683 οὔ σε χρὴ εἰδέναι: θανῇ γὰρ σήμερον δράσας κακῶς. 6
84 οὐκ ἐρεῖς ξύνθημα, λόγχην πρὶν διὰ στέρνων μολεῖν; 68
5 ἵστω. θάρσει. πέλας ἴθι. παῖε πᾶς. 686 ἦ σὺ δὴ ̔Ρῆσον κατέκτας; ἀλλὰ τὸν κτενοῦντα σὲ 6
87 ἴσχε πᾶς τις. οὐ μὲν οὖν. ἆ: φίλιον ἄνδρα μὴ θένῃς. 688 καὶ τί δὴ τὸ σῆμα; Φοῖβος. ἔμαθον: ἴσχε πᾶς δόρυ.' "689 οἶσθ' ὅποι βεβᾶσιν ἅνδρες; τῇδέ πῃ κατείδομεν." 690 ἕρπω πᾶς κατ' ἴχνος αὐτῶν. ἢ βοὴν ἐγερτέον;" 691 ἀλλὰ συμμάχους ταράσσειν δεινὸν ἐκ νυκτῶν φόβῳ.' "
697 ὅστις δι' ὄρφνης ἦλθ' ἀδειμάντῳ ποδὶ" "
707 — θρασὺς γοῦν ἐς ἡμᾶς.
709 — μὴ κλωπὸς αἴνει φωτὸς αἱμύλον δόρυ.' "
727 — οἳ τῆσδε νυκτὸς ἦλθον ἐς Φρυγῶν στρατόν.
736 τίς εἶ ποτ' ἀνδρῶν συμμάχων; κατ' εὐφρόνην" '737 ἀμβλῶπες αὐγαὶ κοὔ σε γιγνώσκω τορῶς.' "
762 ἐπεὶ γὰρ ἡμᾶς ηὔνας' ̔Εκτόρεια χείρ," '763 ξύνθημα λέξας, ηὕδομεν πεδοστιβεῖ' "7
64 κόπῳ δαμέντες, οὐδ' ἐφρουρεῖτο στρατὸς" "76
5 φυλακαῖσι νυκτέροισιν, οὐδ' ἐν τάξεσιν" "766 ἔκειτο τεύχη, πλῆκτρά τ' οὐκ ἐπὶ ζυγοῖς" "767 ἵππων καθήρμοσθ', ὡς ἄναξ ἐπεύθετο" '768 κρατοῦντας ὑμᾶς κἀφεδρεύοντας νεῶν' "7
69 πρύμναισι: φαύλως δ' ηὕδομεν πεπτωκότες." "
773 λεύσσω δὲ φῶτε περιπολοῦνθ' ἡμῶν στρατὸν" "774 πυκνῆς δι' ὄρφνης: ὡς δ' ἐκινήθην ἐγώ," "
788 πώλοισιν: ἔννυχος γὰρ ἐξώρμα φόβος.' "
792 ὀρθὸς δ' ἀνᾴσσω χειρὶ σὺν κενῇ δορός." "793 καί μ' ἔγχος αὐγάζοντα καὶ θηρώμενον" "
802 οὐδ' ἐξ ὁποίας χειρός. εἰκάσαι δέ μοι" '803 πάρεστι λυπρὰ πρὸς φίλων πεπονθέναι.
809 μολόντες ὑμᾶς πολεμίων κατάσκοποι
824 ἄγγελος ἦλθον ἀμφὶ ναῦς πύρ' αἴθειν:" "
833 τί τοῖσδ' ἀπειλεῖς βάρβαρός τε βαρβάρου" '834 γνώμην ὑφαιρῇ τὴν ἐμήν, πλέκων λόγους;' "83
5 σὺ ταῦτ' ἔδρασας: οὐδέν' ἂν δεξαίμεθα" "836 οὔθ' οἱ θανόντες οὔτ' ἂν οἱ τετρωμένοι" '837 ἄλλον: μακροῦ γε δεῖ σε καὶ σοφοῦ λόγου, 8
38 ὅτῳ με πείσεις μὴ φίλους κατακτανεῖν, 839 ἵππων ἐρασθείς, ὧν ἕκατι συμμάχους' "
840 τοὺς σοὺς φονεύεις, πόλλ' ἐπισκήπτων μολεῖν." '8
41 ἦλθον, τεθνᾶσιν: εὐπρεπέστερον Πάρις' "
842 ξενίαν κατῄσχυν' ἢ σὺ συμμάχους κτανών." 843 μὴ γάρ τι λέξῃς ὥς τις ̓Αργείων μολὼν' "
844 διώλες' ἡμᾶς: τίς δ' ὑπερβαλὼν λόχους" "
5 Τρώων ἐφ' ἡμᾶς ἦλθεν, ὥστε καὶ λαθεῖν;" 846 σὺ πρόσθεν ἡμῶν ἧσο καὶ Φρυγῶν στρατός.
847 τίς οὖν τέτρωται, τίς τέθνηκε συμμάχων
848 τῶν σῶν, μολόντων ὧν σὺ πολεμίων λέγεις;' "
849 ἡμεῖς δ' ἑκὰς τετρώμεθ', οἳ δὲ μειζόνως" '8
50 παθόντες οὐχ ὁρῶσιν ἡλίου φάος.' "8
51 ἁπλῶς δ' ̓Αχαιῶν οὐδέν' αἰτιώμεθα." "8
52 τίς δ' ἂν χαμεύνας πολεμίων κατ' εὐφρόνην" '8
53 ̔Ρήσου μολὼν ἐξηῦρεν, εἰ μή τις θεῶν' "8
54 ἔφραζε τοῖς κτανοῦσιν; οὐδ' ἀφιγμένον" '8
5 τὸ πάμπαν ᾖσαν: ἀλλὰ μηχανᾷ τάδε.
943 μυστηρίων τε τῶν ἀπορρήτων φανὰς
966 τοὺς ̓Ορφέως τιμῶσα φαίνεσθαι φίλους.' "98
5 ̔́Εκτορ, πάρεστι: φῶς γὰρ ἡμέρας τόδε.' "' None
5 The four long watches of the dark, 6 While others sleep.—Uplift thine head,
11 Lord Hector! HECTOR (coming out from the tent). 12 A friend? The watchword! . . . By what right 13 Do men come prowling in the night 14 Across my quarters? Come! Speak out. LEADER. 1
5 A picket, Lord. HECTOR. 16 Be not afraid, Lord. HECTOR. 17 Is there an ambush? No? Then what, 18 In God’s name, brings you from your post 20 That lies in harness—do ye all 21 Know nothing?—out against the wall 23 To arms! To arms, Lord Hector!—Send 24 First where the allied armies lie, 2
5 Bid them draw sword and make an end 26 of sleep.—Let someone fly 27 And get the horses’ armour on!— 28 Who goes with me to Panthoös’ son?— 29 Who’s for Sarpêdon and the Lycians?—None 30 Hath seen the priest P.
5, 1. 30, The priest.—He would be needed to make the sacrifice before battle. go by?— 31 Ho, Captain of the Runners, ho!— 32 Ho, Trojans of the hornèd bow! 33 String, string! For need is nigh. HECTOR.
38 Hath caught you. Speak, if speak ye can.
41 Great beacons in the Argive 42 Have burned, my chief, through half the night. 43 The shipyard timbers. 44 Then, clear against the light, 4
5 Toward Agamemnon’s tent the whole 46 Army in tumult seemed to roll, 47 As stirred by some strange voice, shoal after shoal. 48 A night of such discord
52 No! Welcome, friend, with all thy tale of fear!
53 It shows they mean to fly: they mean to clear
54 Decks in the dark and so delude my sight . . .
5 I like that beacon-burning in the night.
64 By night, and use God’s vantage to the last, 6
5 But sage and prophet, learned in the way
69 So sagely. In the dark a runaway 70 Through our whole array 71 Send runners! Bid them shake off sleep and wait 72 Ready with shield and spear. ’Tis not too late 73 Their crouching shoulders till the gangways splash 74 With blood, or teach them, fettered leg and arm, 7
5 To dig the stiff clods of some Trojan farm. LEADER.
78 What makes them light their beacons? Tell me, what? LEADER.
81 They never lit such light before, O King. HECTOR.
84 My word is simple. Arm and face the foe. A sound of marching without. LEADER.
87 Hector, what means it? Watchers in affright 88 Who gather shouting at thy doors, and then 89 Hold midnight council, shaking all our men? HECTOR. 90 To arms, Aeneas! Arm from head to heel! AENEAS. 91 What is it? Tidings? Doth the Argive steal 92 Some march, some ambush in the day’s eclipse? HECTOR. 93 ’Tis flight, man! They are marching to the ships. AENEAS. 94 How know’st thou?—Have we proof that it is flight? HECTOR. 9
5 They are burning beacon-fires the livelong night. 96 They never mean to wait till dawn. Behind 97 That screen of light they are climbing in the blind 98 Dark to their ships—unmooring from our coast. AENEAS. (looking toward the distant fires: after a pause) 99 God guide them!—Why then do you arm the host? HECTOR. 100 I mean to lame them in their climbing, I'101 And my good spear, and break them as they fly. 102 Black shame it were, and folly worse than shame, 103 To let these spoilers go the road they came 104 Unpunished, when God gives them to us here. AENEAS. 10
5 Brother, I would thy wit were like thy spear! P. 8, 1. 10
5, Brother! I would thy wit were like thy spear!—In Homer Hector is impulsive and over-daring, but still good in counsel. On the stage every quality that is characteristic is apt to be over-emphasized, all that is not characteristic neglected. Hence on the Attic stage Odysseus is more crafty, Ajax and Diomedes more blunt, Menelaus more unwarlike and more uxorious than in Homer. This speech of Aeneas, though not inapposite, is rather didactic—a fault which always remained a danger to Euripides. 106 But Nature wills not one man should be wise 107 In all things; each must seek his separate prize. 108 And thine is battle pure. There comes this word 109 of beacons, on the touch thy soul is stirred:
110 They fly! Out horse and chariots! —Out withal
111 Past stake and trench, while night hangs like a pall!
112 Say, when we cross that coiling depth of dyke,
113 We find the foe not fled, but turned to strike;
114 One check there, and all hope of good return
5 Is gone. How can our men, returning, learn
116 The tricks of the palisade? The chariots how
117 Keep to the bridges on the trenches’ brow,
118 Save with jammed wheels and broken axles? Aye,
119 And say thou conquer: other wars yet lie 120 Will never let thee touch the ships with fire 121 Or pounce on his Greek lambs. The man will bide 122 No wrong and standeth on a tower of pride. 123 Nay, brother, let the army, head on shield, 124 Sleep off its long day’s labour in the field: 12
5 Then, send a spy; find someone who will dare 126 Creep to yon Argive camp. Then, if ’tis clear 127 They mean flight, on and smite them as they fly. 128 Else, if the beacons hide some strategy, 129 The spy will read it out, and we can call 130 A council.—Thus speak I, my general. CHORUS. Strophe. 131 ’Tis good! ’Tis wisdom! Prince, give heed 132 And change the word thy passion gave. 133 No soldier loveth, in his need, 134 The glory of a chief too brave. 13
5 A spy is best: a spy, to learn 136 For what strange work those beacons burn 137 Ye all so wish it?—Well, ye conquer me. 1
38 (To AENEAS) Go thou and calm the allies. There will be 139 Some stir among them, hearing of these high 140 And midnight councils.—I will seek the spy 1
41 of some plot hatching, on the man’s return 142 I straight will call thee and share counsels. So. 143 But wait attentive. If he says they go 144 Shipward and plan to escape, one trumpet call 14
5 Shall warn thee, and I wait no more, but fall 146 On camp and hulls, or ever dawn can rise. AENEAS. 147 Aye, haste and send him. Now thy plans are wise, 148 And when need comes I am with thee, sword by sword. Exit AENEAS. HECTOR (turning to the Guards and other soldiers). 149 Ye gathered Trojans, sharers of my word, 1
50 Who dares to creep through the Greek lines alone? 1
51 Who will so help his fatherland?
168 I seek no mate that might look down on me. HECTOR.
227 Come, bow in hand and girt with night, 2
84 I know not rightly, though one well may guess. P. 17, l. 2
84 ff. The description of the march of the mountaineers, the vast crowd, the noise, the mixture of all arms, suggests personal observation. A great many fifth-century Athenians had probably served some time or other in Thrace . 28
5 ’Tis hard to land at night, with such a pre 286 of spears, on a strange coast, where rumours tell 2
87 On Ida, in the rock, Troy’s ancient root 288 And hearth-stone, were well frighted, through the mute 289 And wolfish thickets thus to hear him break. 290 A great and rushing noise those Thracians make, 291 Marching. We, all astonied, ran to drive
294 And waste thy folds; till suddenly our ear 29
5 Then all our terror fled. I ran to seek
301 Watching; and saw one gleaming like a God,
310 Nor reckon; ’tis a multitudinous sight,
498 Or Diomede.—But Odysseus is a tough 499 And subtle fox, and brave; aye, brave enough.
500 No man of them hath harmed us more than he.
501 He climbed here to Athena’s sanctuary P. 27, l.
501 ff. These three achievements of Odysseus are all in the traditional saga. The Rapt of the Palladium, or figure of Pallas, by Odysseus and Diomedes, was in an old lost epic, called The Little Iliad; the Begging in Troy in the Little Iliad and also in Odyssey IV. 242 ff.; the great ambuscades in Odyssey IV. 290 ff., VIII. 493 ff., and in Odysseus’s own feigned story, XIV. 468 ff. According to our tradition they belong to a later period of the war than the death of Rhesus, but perhaps the sequence was different, or not so definite, at the time of this play.
502 One night, and stole her image clean away
503 Guised as a wandering priest, in rags, he came
504 And walked straight through the Gates, made loud acclaim
5 All that he sought in Ilion , and was gone—
506 Gone, and the watch and helpers of the Gate
507 Dead! And in every ambush they have set
508 By the old Altar, close to Troy, we know
509 He sits—a murderous reptile of a foe! RHESUS.
510 No brave man seeks so dastardly to harm
11 His battle-foes; he meets them arm to arm.
518 Seek first some sleep. There still remains a space
519 of darkness.—I will show the spot that best
520 May suit you, somewhat sundered from the rest.
527 Say, whose is the watch? Who exchange
529 Are setting; the Pleiades seven
530 Move low on the margin of heaven,
531 And the Eagle is risen and range
532 No sleeping yet! Up from your couche
534 The moon-maiden’s lamp is yet burning. THIRD GUARD.
5 Oh, the morning is near us, the morning!
536 Even now his fore-runner approaches,
38 Who drew the first night-watch? ANOTHER.
539 ’Twas one Koroibos, called the Mygdon’s Son. THE GUARD.
540 And after? THE OTHER.
41 Had second watch: from them again
542 The Mysians took it. We came then. A GUARD.
543 ’Tis surely time. Who will go tell
544 The fifth watch? ’Tis the Lycians’ spell
5 By now; ’twas thus the portions fell. numeration out of sync:
546 omitted ANOTHER.
547 Nay, hearken! Again she is crying
549 of the face of dead Itys that stunned her,
50 of grief grown to music and wonder:
51 And on Ida the shepherds are waking
53 The skirl of a pipe very distant. ANOTHER.
54 And sleep, it falls slow and insistent.
5 ’Tis perilous sweet when the breaking
57 Why have we still no word nor sign
58 of that scout in the Argive line? ANOTHER.
59 I know not; he is long delayed. ANOTHER.
560 God send he trip not on the blade
561 of some Greek in an ambuscade! ANOTHER.
562 Our time is past! Up, men, and tell
563 The fifth watch. ’Tis the Lycians’ spell
64 Now, as the portions fairly fell. The Guards pass out to waken the Lycians. The stage is empty and dark except for the firelight, when a whisper is heard at the back. Presently enter ODYSSEUS and DIOMEDE in dull leather armour, DIOMEDE carrying at his belt DOLON’S wolf-skin and mask. ODYSSEUS.
5 Diomede, hist!—A little sound of arms P. 31, 1.
567 ff., Odysseus and Diomedes.—Observe how we are left gradually to discover that they have met and killed Dolon. They enter carrying, as far as we can make out, a wolf-skin that looks like his: they had evidently spoken to him,
5: it is his and they have killed him—l.
592 f. All the Odysseus-Diomedes scenes have something unusual about them, something daring, turbulent, and perhaps lacking in dramatic tact. The silent rush on Hector’s empty tent is hard to parallel. The cruel Athena is Euripidean; but her appearance in the midst of the action is startling, though it may be paralleled from Sophocles’ Ajax. In Euripides Gods are generally kept for the prologue or epilogue, away from the ordinary action. (The vision of Iris and Lyssa in the middle of the Heracles has at least the stage clear of mortals and the Chorus apparently in a kind of dream.) Again the conception of Athena pretending to be Cypris is curious. The disguised Athena is common in the Odyssey, but she does not disguise herself as another goddess. (It is sometimes held that this scene requires four actors, which would be a decisive mark of lateness; but this is not really so. The actor who took Odysseus could easily get round in time to take Paris also—especially if he made his exit at 1. 626, before Athena sees Paris. And the Greek stage had no objection to such doubling.) Lastly, the scene of turmoil between the spies and the Guards is extraordinary in a tragedy, though it would suit well in a pro-satyric play. See Introduction.
566 Clanking . . . or am I full of void alarms? DIOMEDE.
567 No. ’Tis some horse tied to the chariot rail
568 That clanks his chain.—My heart began to fail
69 A moment, till I heard the horse’s champ. They steal on further, keeping in the shadow. ODYSSEUS.
570 Mind—in that shade—the watchers of the camp. DIOMEDE.
571 I keep in shadow, but I am staring hard. ODYSSEUS.
572 Thou know’st the watchword, if we stir some guard? DIOMEDE.
573 Phoebus. ’Twas the last sign that Dolon gave. They creep forward in silence to the entrance of HECTOR’S tent. ODYSSEUS.
582 Back to our own ship-rampart at all cost!
583 The God who gave him victory saves him still.
84 We cannot force Fortune against her will. DIOMEDE.
5 Could we not find Aeneas? Or the bed
586 of Paris the accurst, and have his head? ODYSSEUS.
87 Go by night searching through these lines of men
588 For chiefs to kill? ’Twere death and death again. DIOMEDE.
589 But to go empty back—what shame ’twill be!—
590 And not one blow struck home at the enemy! ODYSSEUS.
591 How not one blow? Did we not baulk and kill
592 Dolon, their spy, and bear his tokens still?
593 Dost think the whole camp should be thine to quell? DIOMEDE takes DOLON’S wolf-mask off his belt and hangs it in HECTOR’S tent, then turns. P. 33, l.
594, Stage direction.—They bear Dolon’s spoils or tokens : probably his wolf-skin. If they bring it with them they must probably do something with it, and to hang it where it may give Hector a violent start seems the natural proceeding. Also, they can hardly be carrying it in the scene with the Guards, 1. 67
5 ff., p.
38 f. That would be madness. They must have got rid of it before then, and this seems the obvious place for doing so. DIOMEDE.
594 Good. Now for home! And may the end be well! As they turn there appears at the back a luminous and gigantic shape, the Goddess ATHENA. ATHENA.
600 Rhesus is come; who, if he see the light 601 of morning, not Achilles nor the rack 602 Ere wall and gate be shattered and inside 603 Your camp a spear-swept causeway builded wide 604 To where beached galleys flame above the dead. 6
11 Rhesus, mid all this host of Barbary? numeration out of sync: 612 omitted ATHENA. 613 Full near he lies, not mingled with the host 614 of Troy, but here beyond the lines—a post 61
5 of quiet till the dawn, that Hector found.
617 Two snow-white coursers gleam against the wan
639 And soft shall be my words to him I hate.
5 We know not if a mere thief or a spy. ATHENA becomes visible again, but seems changed and her voice softer. ATHENA. 6
57 Among the pickets—spies had passed some spot
676 Ha! Ha!—At them! At them! After them! Down 6
78 Who is that fellow? Look! That yonder! A MAN. 679 Rascal thieves, the sort that crawl 680 Ho, this way! Follow! This way all! They pursue ODYSSEUS and DIOMEDE; catch them and bring them back. A MAN. 6
81 I have them! I have caught them! CAPTAIN (to ODYSSEUS).
683 ’Tis not for thee to know. This day thou diest for thy knavery! CAPTAIN. 6
84 Stop! Give the watchword quick, before I have thy body on my pike. ODYSSEUS (in a tone of authority). 68
5 Halt every man and have no fear! CAPTAIN. 686 ’Twas thou that killed King Rhesus! CAPTAIN. 6
87 Hold back all! VOICES. 688 Then give the watchword! ODYSSEUS. 689 Then know’st thou where the men are gone? ODYSSEUS.
690 off every one upon their track! A MAN.
697 To steal thro’ the guards a-row,
707 What else? It seems he hath no fear
709 Praise not the secret stabbing of a thief! CHORUS.
727 Who came by night into the lines unchecked. A sound of moaning outside in the darkness, which has been heard during the last few lines, now grows into articulate words. VOICE.
736 Ho there! What ally passes? The dim night 737 Blurreth mine eyes; I cannot see thee right. VOICE.
762 When Hector’s hand had showed us where to rest 763 And told the watchword, down we lay, oppressed 7
64 With weariness of that long march, and slept 76
5 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 7
69 Secure, just waiting for the dawn of day
773 Shadow I saw two men who seemed to creep 774 Close by our line, but swiftly, as I stirred,
788 About me, but I lifted up my head
792 Who writhed beside me, dying! With a bound 793 I sprang up, empty-handed, groping round
802 Nor by whose work. But this I say; God send 803 ’Tis not foul wrong wrought on us by a friend. LEADER.
809 No sight? Ye watch and let these Argive spie
824 That time with message that the fires were burning. numeration out of sync:
833 Why threaten them? Art thou a Greek to blind 834 My barbarous wit so nimbly, in a wind 83
5 of words? This work was thine. And no man’s head 836 Is asked by us, the wounded and the dead, 837 Save thine. It needs more play, and better feigned, 8
38 To hide from me that thou hast slain thy friend 839 By craft, to steal his horses.—That is why
840 He stabs his friends. He prays them earnestly, 8
41 A cleaner man was Paris, when he fled
842 With his host’s wife. He was no murderer.
843 Profess not thou that any Greek was there
844 To fall on us. What Greek could pass the screen
5 of Trojan posts in front of us, unseen?
846 Thyself was stationed there, and all thy men.
847 What man of yours was slain or wounded when
848 Your Greek spies came? Not one; ’tis we, behind,
849 Are wounded, and some worse than wounded, blind 8
50 Forever to the sunlight. When we seek 8
51 Our vengeance, we shall go not to the Greek. 8
52 What stranger in that darkness could have trod 8
53 Straight to where Rhesus lay—unless some God 8
54 Pointed his path? They knew not, whispered not, 8
5 Rhesus had ever come. . . . ’Tis all a plot. HECTOR (steadied and courteous again).
943 The light of thy great Mysteries was shed
966 For Orpheus widowed, an abiding debt. 98
5 Hector, our arms are ready as of old. HECTOR. ' None
|32. Euripides, Suppliant Women, 221, 286-364, 399-597, 671-672, 714-717, 861-908, 980-1113, 1207 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Andromache • Euripides, Andromache, doxa in • Euripides, Arkhelaos • Euripides, Gorgianic elements in • Euripides, Hecuba • Euripides, Hecubas rhetoric in • Euripides, Suppliants • Euripides, Supplices • Euripides, Temenos • Euripides, burial • Euripides, dramas by\n, Hippolytus • Euripides, dramas by\n, Suppliant Women • Euripides, on (im)materiality of lies • Euripides, on Spartans • Euripides, on Theseus • Euripides, on doxa and deception • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • Euripides’ Suppliant Women, dating • Euripides’ Suppliant Women, interpretation • Gorgias, and Euripides • Statius, and Euripides • Suppliants, Euripides • Suppliants, The (Euripides) • materiality, in Euripides • materiality, in Euripides, of discourse • truce oaths, in Euripides
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, 194; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 184, 185, 186, 187; Hesk (2000), Deception and Democracy in Classical Athens, 34, 283; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160; 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; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 288; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 282, 305; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 151; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 206, 207, 208, 209
221 ξένοισιν ὧδ' ἔδωκας ὡς ζώντων θεῶν," "
286 μῆτερ, τί κλαίεις λέπτ' ἐπ' ὀμμάτων φάρη" '287 βαλοῦσα τῶν σῶν; ἆρα δυστήνους γόους 288 κλύουσα τῶνδε; κἀμὲ γὰρ διῆλθέ τι. 289 ἔπαιρε λευκὸν κρᾶτα, μὴ δακρυρρόει 290 σεμναῖσι Δηοῦς ἐσχάραις παρημένη. 291 αἰαῖ. τὰ τούτων οὐχὶ σοὶ στενακτέον.' "292 ὦ τλήμονες γυναῖκες. οὐ σὺ τῶνδ' ἔφυς." '293 εἴπω τι, τέκνον, σοί τε καὶ πόλει καλόν;' "294 ὡς πολλά γ' ἐστὶ κἀπὸ θηλειῶν σοφά." "295 ἀλλ' εἰς ὄκνον μοι μῦθος ὃν κεύθω φέρει." "296 αἰσχρόν γ' ἔλεξας, χρήστ' ἔπη κρύπτειν φίλοις." "297 οὔτοι σιωπῶς' εἶτα μέμψομαί ποτε" '298 τὴν νῦν σιωπὴν ὡς ἐσιγήθη κακῶς,' "299 οὐδ' ὡς ἀχρεῖον τὰς γυναῖκας εὖ λέγειν" "300 δείσας' ἀφήσω τῷ φόβῳ τοὐμὸν καλόν." "301 ἐγὼ δέ ς', ὦ παῖ, πρῶτα μὲν τὰ τῶν θεῶν" '302 σκοπεῖν κελεύω μὴ σφαλῇς ἀτιμάσας:' "303 τἄλλ' εὖ φρονῶν γάρ, ἐν μόνῳ τούτῳ 'σφάλης." "304 πρὸς τοῖσδε δ', εἰ μὲν μὴ ἀδικουμένοις ἐχρῆν" "305 τολμηρὸν εἶναι, κάρτ' ἂν εἶχον ἡσύχως:" "306 νῦν δ' ἴσθι σοί τε τοῦθ' ὅσην τιμὴν φέρει," '307 κἀμοὶ παραινεῖν οὐ φόβον φέρει, τέκνον, 308 ἄνδρας βιαίους καὶ κατείργοντας νεκροὺς 309 τάφου τε μοίρας καὶ κτερισμάτων λαχεῖν' "310 ἐς τήνδ' ἀνάγκην σῇ καταστῆσαι χερί," '311 νόμιμά τε πάσης συγχέοντας ̔Ελλάδος 312 παῦσαι: τὸ γάρ τοι συνέχον ἀνθρώπων πόλεις' "313 τοῦτ' ἔσθ', ὅταν τις τοὺς νόμους σῴζῃ καλῶς." '314 ἐρεῖ δὲ δή τις ὡς ἀνανδρίᾳ χερῶν, 315 πόλει παρόν σοι στέφανον εὐκλείας λαβεῖν, 316 δείσας ἀπέστης, καὶ συὸς μὲν ἀγρίου 317 ἀγῶνος ἥψω φαῦλον ἀθλήσας πόνον,' "318 οὗ δ' ἐς κράνος βλέψαντα καὶ λόγχης ἀκμὴν" '319 χρῆν ἐκπονῆσαι, δειλὸς ὢν ἐφηυρέθης.' "320 μὴ δῆτ' ἐμός γ' ὤν, ὦ τέκνον, δράσῃς τάδε." '321 ὁρᾷς, ἄβουλος ὡς κεκερτομημένη' "322 τοῖς κερτομοῦσι γοργὸν ὄμμ' ἀναβλέπει" '323 σὴ πατρίς; ἐν γὰρ τοῖς πόνοισιν αὔξεται:' "324 αἱ δ' ἥσυχοι σκοτεινὰ πράσσουσαι πόλεις" '325 σκοτεινὰ καὶ βλέπουσιν εὐλαβούμεναι. 326 οὐκ εἶ νεκροῖσι καὶ γυναιξὶν ἀθλίαις 327 προσωφελήσων, ὦ τέκνον, κεχρημέναις;' "328 ὡς οὔτε ταρβῶ σὺν δίκῃ ς' ὁρμώμενον," "329 Κάδμου θ' ὁρῶσα λαὸν εὖ πεπραγότα," "330 ἔτ' αὐτὸν ἄλλα βλήματ' ἐν κύβοις βαλεῖν" "331 πέποιθ': ὁ γὰρ θεὸς πάντ' ἀναστρέφει πάλιν." "332 ὦ φιλτάτη μοι, τῷδέ τ' εἴρηκας καλῶς" '333 κἀμοί: διπλοῦν δὲ χάρμα γίγνεται τόδε. 334 ἐμοὶ λόγοι μέν, μῆτερ, οἱ λελεγμένοι' "335 ὀρθῶς ἔχους' ἐς τόνδε, κἀπεφηνάμην" "336 γνώμην ὑφ' οἵων ἐσφάλη βουλευμάτων:" "337 ὁρῶ δὲ κἀγὼ ταῦθ' ἅπερ με νουθετεῖς," '338 ὡς τοῖς ἐμοῖσιν οὐχὶ πρόσφορον τρόποις 339 φεύγειν τὰ δεινά. πολλὰ γὰρ δράσας καλὰ' "340 ἔθος τόδ' εἰς ̔́Ελληνας ἐξελεξάμην," '341 ἀεὶ κολαστὴς τῶν κακῶν καθεστάναι. 342 οὔκουν ἀπαυδᾶν δυνατόν ἐστί μοι πόνους.' "343 τί γάρ μ' ἐροῦσιν οἵ γε δυσμενεῖς βροτῶν," "344 ὅθ' ἡ τεκοῦσα χὑπερορρωδοῦς' ἐμοῦ" "345 πρώτη κελεύεις τόνδ' ὑποστῆναι πόνον;" "346 δράσω τάδ': εἶμι καὶ νεκροὺς ἐκλύσομαι" '347 λόγοισι πείθων: εἰ δὲ μή, βίᾳ δορὸς' "348 ἤδη τόδ' ἔσται κοὐχὶ σὺν φθόνῳ θεῶν." '349 δόξαι δὲ χρῄζω καὶ πόλει πάσῃ τόδε.' "350 δόξει δ' ἐμοῦ θέλοντος: ἀλλὰ τοῦ λόγου" "351 προσδοὺς ἔχοιμ' ἂν δῆμον εὐμενέστερον." "352 καὶ γὰρ κατέστης' αὐτὸν ἐς μοναρχίαν" "353 ἐλευθερώσας τήνδ' ἰσόψηφον πόλιν." "354 λαβὼν δ' ̓́Αδραστον δεῖγμα τῶν ἐμῶν λόγων" '355 ἐς πλῆθος ἀστῶν εἶμι: καὶ πείσας τάδε,' "356 λεκτοὺς ἀθροίσας δεῦρ' ̓Αθηναίων κόρους" "357 ἥξω: παρ' ὅπλοις θ' ἥμενος πέμψω λόγους" "358 Κρέοντι νεκρῶν σώματ' ἐξαιτούμενος." "359 ἀλλ', ὦ γεραιαί, σέμν' ἀφαιρεῖτε στέφη" '360 μητρός, πρὸς οἴκους ὥς νιν Αἰγέως ἄγω, 361 φίλην προσάψας χεῖρα: τοῖς τεκοῦσι γὰρ 362 δύστηνος ὅστις μὴ ἀντιδουλεύει τέκνων — 363 κάλλιστον ἔρανον: δοὺς γὰρ ἀντιλάζυται' "364 παίδων παρ' αὑτοῦ τοιάδ' ἃν τοκεῦσι δῷ." "
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. 564 θάρσει: τὸ γάρ τοι τῆς Δίκης σῴζων φάος 565 πολλοὺς ὑπεκφύγοις ἂν ἀνθρώπων ψόγους. 566 βούλῃ συνάψω μῦθον ἐν βραχεῖ †σέθεν†;' "567 λέγ', εἴ τι βούλῃ: καὶ γὰρ οὐ σιγηλὸς εἶ." "568 οὐκ ἄν ποτ' ἐκ γῆς παῖδας ̓Αργείων λάβοις." '569 κἀμοῦ νυν ἀντάκουσον, εἰ βούλῃ, πάλιν.' "570 κλύοιμ' ἄν: οὐ γὰρ ἀλλὰ δεῖ δοῦναι μέρος." '571 θάψω νεκροὺς γῆς ἐξελὼν ̓Ασωπίας. 572 ἐν ἀσπίσιν σοι πρῶτα κινδυνευτέον. 573 πολλοὺς ἔτλην δὴ †χἁτέρους ἄλλους πόνους†.' "574 ἦ πᾶσιν οὖν ς' ἔφυσεν ἐξαρκεῖν πατήρ;" "575 ὅσοι γ' ὑβρισταί: χρηστὰ δ' οὐ κολάζομεν." "576 πράσσειν σὺ πόλλ' εἴωθας ἥ τε σὴ πόλις." "577 τοιγὰρ πονοῦσα πολλὰ πόλλ' εὐδαιμονεῖ." "578 ἔλθ', ὥς σε λόγχη σπαρτὸς ἐν πόλει λάβῃ." "579 τίς δ' ἐκ δράκοντος θοῦρος ἂν γένοιτ' ̓́Αρης;" "580 γνώσῃ σὺ πάσχων: νῦν δ' ἔτ' εἶ νεανίας." "581 οὔτοι μ' ἐπαρεῖς ὥστε θυμῶσαι φρένας" "582 τοῖς σοῖσι κόμποις: ἀλλ' ἀποστέλλου χθονός," '583 λόγους ματαίους οὕσπερ ἠνέγκω λαβών. 584 περαίνομεν γὰρ οὐδέν. 594 ἓν δεῖ μόνον μοι: τοὺς θεοὺς ἔχειν, ὅσοι' "595 δίκην σέβονται: ταῦτα γὰρ ξυνόνθ' ὁμοῦ" "596 νίκην δίδωσιν. ἁρετὴ δ' οὐδὲν λέγει" "597 βροτοῖσιν, ἢ μὴ τὸν θεὸν χρῄζοντ' ἔχῃ." 671 θάψαι θέλοντες, τὸν Πανελλήνων νόμον 672 σῴζοντες, οὐδὲν δεόμενοι τεῖναι φόνον.' "
714 αὐτός θ' ὅπλισμα τοὐπιδαύριον λαβὼν" '715 δεινῆς κορύνης διαφέρων ἐσφενδόνα 716 ὁμοῦ τραχήλους κἀπικείμενον κάρα, 717 κυνέας θερίζων κἀποκαυλίζων ξύλῳ.' "
861 Καπανεὺς ὅδ' ἐστίν: ᾧ βίος μὲν ἦν πολύς," "862 ἥκιστα δ' ὄλβῳ γαῦρος ἦν: φρόνημα δὲ" '863 οὐδέν τι μεῖζον εἶχεν ἢ πένης ἀνήρ,' "864 φεύγων τραπέζαις ὅστις ἐξογκοῖτ' ἄγαν" "865 τἀρκοῦντ' ἀτίζων: οὐ γὰρ ἐν γαστρὸς βορᾷ" "866 τὸ χρηστὸν εἶναι, μέτρια δ' ἐξαρκεῖν ἔφη." "867 φίλοις τ' ἀληθὴς ἦν φίλος, παροῦσί τε" '868 καὶ μὴ παροῦσιν: ὧν ἀριθμὸς οὐ πολύς. 869 ἀψευδὲς ἦθος, εὐπροσήγορον στόμα,' "870 ἄκραντον οὐδὲν οὔτ' ἐς οἰκέτας ἔχων" "871 οὔτ' ἐς πολίτας. τὸν δὲ δεύτερον λέγω" "872 ̓Ετέοκλον, ἄλλην χρηστότητ' ἠσκηκότα:" '873 νεανίας ἦν τῷ βίῳ μὲν ἐνδεής,' "874 πλείστας δὲ τιμὰς ἔσχ' ἐν ̓Αργείᾳ χθονί." '875 φίλων δὲ χρυσὸν πολλάκις δωρουμένων' "876 οὐκ εἰσεδέξατ' οἶκον ὥστε τοὺς τρόπους" '877 δούλους παρασχεῖν χρημάτων ζευχθεὶς ὕπο.' "878 τοὺς δ' ἐξαμαρτάνοντας, οὐχὶ τὴν πόλιν" "879 ἤχθαιρ': ἐπεί τοι κοὐδὲν αἰτία πόλις" '880 κακῶς κλύουσα διὰ κυβερνήτην κακόν.' "881 ὁ δ' αὖ τρίτος τῶνδ' ̔Ιππομέδων τοιόσδ' ἔφυ:" "882 παῖς ὢν ἐτόλμης' εὐθὺς οὐ πρὸς ἡδονὰς" '883 Μουσῶν τραπέσθαι πρὸς τὸ μαλθακὸν βίου, 884 ἀγροὺς δὲ ναίων, σκληρὰ τῇ φύσει διδοὺς' "885 ἔχαιρε πρὸς τἀνδρεῖον, ἔς τ' ἄγρας ἰὼν" "886 ἵπποις τε χαίρων τόξα τ' ἐντείνων χεροῖν," '887 πόλει παρασχεῖν σῶμα χρήσιμον θέλων.' "888 ὁ τῆς κυναγοῦ δ' ἄλλος ̓Αταλάντης γόνος" '889 παῖς Παρθενοπαῖος, εἶδος ἐξοχώτατος,' "890 ̓Αρκὰς μὲν ἦν, ἐλθὼν δ' ἐπ' ̓Ινάχου ῥοὰς" "891 παιδεύεται κατ' ̓́Αργος. ἐκτραφεὶς δ' ἐκεῖ" '892 πρῶτον μέν, ὡς χρὴ τοὺς μετοικοῦντας ξένους,' "893 λυπηρὸς οὐκ ἦν οὐδ' ἐπίφθονος πόλει" "894 οὐδ' ἐξεριστὴς τῶν λόγων, ὅθεν βαρὺς" "895 μάλιστ' ἂν εἴη δημότης τε καὶ ξένος." "896 λόχοις δ' ἐνεστὼς ὥσπερ ̓Αργεῖος γεγὼς" "897 ἤμυνε χώρᾳ, χὡπότ' εὖ πράσσοι πόλις," "898 ἔχαιρε, λυπρῶς δ' ἔφερεν, εἴ τι δυστυχοῖ." "899 πολλοὺς δ' ἐραστὰς κἀπὸ θηλειῶν ὅσας" '900 ἔχων ἐφρούρει μηδὲν ἐξαμαρτάνειν.' "901 Τυδέως δ' ἔπαινον ἐν βραχεῖ θήσω μέγαν:" "902 οὐκ ἐν λόγοις ἦν λαμπρός, ἀλλ' ἐν ἀσπίδι" "903 δεινὸς σοφιστής, πολλά τ' ἐξευρεῖν σοφά." "904 γνώμῃ δ' ἀδελφοῦ Μελεάγρου λελειμμένος," '905 ἴσον παρέσχεν ὄνομα διὰ τέχνης δορός, 906 εὑρὼν ἀκριβῆ μουσικὴν ἐν ἀσπίδι: 907 φιλότιμον ἦθος πλούσιον, φρόνημα δὲ 908 ἐν τοῖσιν ἔργοις, οὐχὶ τοῖς λόγοις, ἴσον.' "
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.' "
1207 κρύψον παρ' αὐτὰς ἑπτὰ πυρκαιὰς νεκρῶν:" "' None
221 eeing that thou, though obedient to Apollo’s oracle in giving thy daughters to strangers, as if gods really existed, yet hast hurt thy house by mingling the stream of its pure line with muddy waters; no! never should the wise man have joined the stock of just and unjust in one,
286 Mother mine, why weepest thou, drawing o’er thine eyes thy veil? Is it because thou didst hear their piteous lamentations? To my own heart it goes. Raise thy silvered head, weep not 290 where thou sittest at the holy altar of Demeter. Aethra 291 Ah woe! Theseu 292 Ye hapless dames! Theseu 293 May I a scheme declare, my son, that shall add to thy glory and the state’s? Theseu 294 Yea, for oft even from women’s lips issue wise counsels. Aethra 295 Yet the word, that lurks within my heart, makes me hesitate. Theseu 296 Shame! to hide from friends good counsel. Aethra 297 Nay then, I will not hold my peace to blame myself hereafter for having now kept silence to my shame, nor will I forego my honourable proposal, from the common fear 300 that it is useless for women to give good advice. First, my son, I exhort thee give good heed to heaven’s will, lest from slighting it thou suffer shipwreck; Probably spurious. for in this one single point thou failest, though well-advised in all else. Further, I would have patiently endured, had it not been my duty 305 to venture somewhat for injured folk; and this, my son, it is that brings thee now thy honour, and causes me no fear to urge that thou shouldst use Line 310 is rejected by Nauck. thy power to make men of violence, who prevent the dead from receiving their meed of burial and funeral rites, 310 perform this bounden duty, and check those who would confound the customs of all Hellas; for this it is that holds men’s states together,—strict observance of the laws. And some, no doubt, will say, ’twas cowardice made thee stand aloof in terror, 315 when thou mightest have won for thy city a crown of glory, and, though thou didst encounter a savage swine, The monster Phaea, which infested the neighbourhood of Corinth. labouring for a sorry task, yet when the time came for thee to face the helmet and pointed spear, and do thy best, thou wert found to be a coward. 320 Nay! do not so if thou be son of mine. Dost see how fiercely thy country looks on its revilers when they mock her for want of counsel? Yea, for in her toils she groweth greater. But states, whose policy is dark and cautious, 325 have their sight darkened by their carefulness. My son, wilt thou not go succour the dead and these poor women in their need? I have no fears for thee, starting as thou dost with right upon thy side; and although I see the prosperity of Cadmus’ folk, 330 till am I confident they will throw a different die; for the deity reverses all things again. Choru 332 Ah! best of friends, right well hast thou pleaded for me and for Adrastus, and hence my joy is doubled. Theseu 334 Mother, the words that I have spoken 335 are his fair deserts, and I have declared my opinion of the counsels that ruined him; yet do I perceive the truth of thy warning to me, that it ill suits my character to shun dangers. For by a long and glorious career have 340 I displayed this my habit among Hellenes, of ever punishing the wicked. Wherefore I cannot refuse toil. For what will spiteful tongues say of me, when thou, my mother, who more than all others fearest for my safety, 345 bidst me undertake this enterprise? Yea, I will go about this business and rescue the dead by words persuasive; or, failing that, the spear forthwith shall decide this issue, nor will heaven grudge me this. But I require the whole city’s sanction also, 350 which my mere wish will ensure; still by communicating the proposal to them I shall find the people better disposed. For them I made supreme, when I set this city free, by giving all an equal vote. So I will take Adrastus as a text for what I have to say 355 and go to their assembly, and when I have won them to these views, I will return hither, after collecting a picked band of young Athenians; and then remaining under arms I will send a message to Creon, begging the bodies of the dead. But do ye, aged ladies, remove from my mother your holy wreaths, 360 that I may take her by the hand and conduct her to the house of Aegeus; for a wretched son is he who rewards not his parents by service; for, when he hath conferred on them the best he hath, he in his turn from his own sons receives all such service as he gave to them. Choru
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 564 Be of good cheer; for if thou preserve the light of justice, 565 thou shalt escape many a charge that men might urge. Herald 566 Wilt thou that I sum up in brief all thou wouldst say? Theseu 567 Say what thou wilt; for thou art not silent as it is. Herald 568 Thou shalt never take the sons of Argos from our land. Theseu 569 Hear, then, my answer too to that, if so thou wilt. Herald 570 I will hear thee; not that I wish it, but I must give thee thy turn. Theseu 571 I will bury the dead, when from Asopus’ land I have removed them. Herald 572 First must thou adventure somewhat in the front of war. Theseu 573 Many an enterprise and of a different kind have I ere this endured. Herald 574 Wert thou then begotten of thy sire to cope with every foe? Theseu 575 Ay, with all wanton villains; virtue I punish not. Herald 576 To meddle is aye thy wont and thy city’s too. Theseu 577 Hence her enterprise on many a held hath won her frequent success. Herald 578 Come then, that the warriors of the dragon-crop may catch thee in our city. Theseu 579 What furious warrior-host could spring from dragon’s seed? Herald 580 Thou shalt learn that to thy cost. As yet thou art young and rash. Theseu 581 Thy boastful speech stirs not my heart at all to rage. Yet get thee gone from my land, taking with thee the idle words thou broughtest; for we are making no advance. Exit Herald. 594 with the sharp sword in my hand, and be myself my herald. But thee, Adrastus, I bid stay, nor blend with mine thy fortunes, for I will take my own good star to lead my host, a chieftain famed in famous deeds of arms. One thing alone I need, the favour of all gods that reverence right, for the presence of these thing 595 insures victory. For their valour availeth men naught, unless they have the god’s goodwill. Exit Theseus. The following lines between the Semi-Choruses are chanted responsively. 1st Half-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.
714 and loud he called to them, that the earth rang again, My sons, if ye cannot restrain the earth-born warriors’ stubborn spear, the cause of Pallas is lost. His word inspired new courage in all the Danaid Paley, Δαναιδῶν . Nauck, Κεκροπιδῶν . As applied to Athenians, the latter title is preferable. Musgrave, Κραναιδῶν . host. Therewith himself did seize a fearsome mace, weapon of Epidaurian warfare, 715 and swung it to and fro, and with that club, as with a sickle, he shore off necks and heads and helmets thereupon. Scarce even then they turned them- selves to fly. For joy cried I, and danced
861 Dost see yon corpse by Zeus’s bolt transfixed? That is Capaneus; though he had ample wealth, yet was he the last to boast of his prosperity; nor would he ever vaunt himself above a poorer neighbour, but shunned the man whose sumptuous board had puffed him up too high 865 and made him scorn mere competence, for he held that virtue lies not in greedy gluttony, but that moderate means suffice. True friend was he, alike to present or to absent friends the same; of such the number is not great. His was a guileless character, 870 a courteous address, that left no promise unperformed either towards his own household or his fellow-citizens. The next I name is Eteocles; a master he of other kinds of excellence; young, nor richly dowered with store, yet high in honour in the Argive land. 875 And though his friends oft offered gifts of gold, he would not have it in his house, to make his character its slave by taking wealth’s yoke upon him. Not his city, but those that sinned against her did he hate, for a city is no wise to be blamed 880 if it get an evil name by reason of an evil governor. 881 Such another was Hippomedon, third of all this band; from his very boyhood he refrained from turning towards the allurements of the Muses, to lead a life of ease; his home was in the fields, and gladly would he school his nature to hardship 885 with a view to manliness, aye hasting to the chase, rejoicing in his steeds or straining of his bow, because he would make himself of use unto his state. Next behold the huntress Atalanta’s son, Parthenopaeus, a youth of peerless beauty; 890 from Arcady he came even to the streams of Inachus, and in Argos spent his boyhood. There, when he grew to man’s estate, first, as is the duty of strangers settled in another land, he showed no pique or jealousy against the state, became no quibbler, chiefest source of annoyance 895 citizen or stranger can give, but took his stand amid the host, and fought for Argos as he were her own son, glad at heart whenso the city prospered, deeply grieved if e’er reverses came; many Dindorf regards this line as an interpolation. a lover though he had midst men and maids, 900 yet was he careful to avoid offence. 901 of Tydeus next the lofty praise I will express in brief; no brilliant spokesman he, but a clever craftsman in the art of war, with many a shrewd Valckenaer σοφός for MS. σοφά . Porson condemns the line. device; inferior in judgment to his brother Meleager, 905 yet through his warrior skill lending his name to equal praise, for he had found in arms a perfect science; his was an ambitious nature, a spirit rich in store of deeds, with words less fully dowered. From this account then wonder not,
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
1207 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. ' None
|33. Euripides, Trojan Women, 6-7, 28-29, 32-33, 155, 429-430, 441, 525, 764, 885, 923-950, 962-964, 969-1032 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander (Euripides) • Euripides • Euripides, Andromache • Euripides, Andromache, fifth-century resonances • Euripides, Andromache, on Spartans • Euripides, Troades • Euripides, [Rhesus] • Euripides, and naturalistic representation of divine forces • Euripides, and the Alexandra • Euripides, contemporary resonances • Euripides, metre • Euripides, on Spartans • Euripides, on generals • Euripides, parallels between…and Thucydides • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • Spartans, in Euripides Andromache • Trojan Women (Euripides) • Trojan Women (Euripides), Cassandras communication • Trojan Women (Euripides), action and logos • Trojan Women (Euripides), and Trojan futures • Trojan Women (Euripides), divine allegiances in • Trojan Women (Euripides), historical context • Trojan Women (Euripides), imagery • Trojan Women (Euripides), setting • Trojan Women (Euripides),trimeter speech • ἀνάγκη, in Euripides • ἔρως, in Euripides (compared with Thucydides) • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 121; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 106; Hesk (2000), Deception and Democracy in Classical Athens, 71, 79; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 77, 78; Joho (2022), Style and Necessity in Thucydides, 136, 151; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76, 115; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 159, 170; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 43, 322; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 75, 80, 81, 82, 92, 105; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 114; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 332, 333
6 ὀρθοῖσιν ἔθεμεν κανόσιν, οὔποτ' ἐκ φρενῶν" "7 εὔνοι' ἀπέστη τῶν ἐμῶν Φρυγῶν πόλει:" "
28 πολλοῖς δὲ κωκυτοῖσιν αἰχμαλωτίδων 29 βοᾷ Σκάμανδρος δεσπότας κληρουμένων.' "
32 ὅσαι δ' ἄκληροι Τρῳάδων, ὑπὸ στέγαις" "33 ταῖσδ' εἰσί, τοῖς πρώτοισιν ἐξῃρημέναι" "
429 οἵ φασιν αὐτὴν εἰς ἔμ' ἡρμηνευμένοι" "430 αὐτοῦ θανεῖσθαι; τἄλλα δ' οὐκ ὀνειδιῶ." 441 πικρὰν ̓Οδυσσεῖ γῆρυν. ὡς δὲ συντέμω,' "
525 τόδ' ἱερὸν ἀνάγετε ξόανον" "7
64 ὦ βάρβαρ' ἐξευρόντες ̔́Ελληνες κακά," "
885 ὅστις ποτ' εἶ σύ, δυστόπαστος εἰδέναι," '924 ἔκρινε τρισσὸν ζεῦγος ὅδε τριῶν θεῶν: 925 καὶ Παλλάδος μὲν ἦν ̓Αλεξάνδρῳ δόσις' "92
6 Φρυξὶ στρατηγοῦνθ' ̔Ελλάδ' ἐξανιστάναι," "927 ̔́Ηρα δ' ὑπέσχετ' ̓Ασιάδ' Εὐρώπης θ' ὅρους" "9
28 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:" "9
32 νικᾷ Κύπρις θεάς, καὶ τοσόνδ' οὑμοὶ γάμοι" "933 ὤνησαν ̔Ελλάδ': οὐ κρατεῖσθ' ἐκ βαρβάρων," "934 οὔτ' ἐς δόρυ σταθέντες, οὐ τυραννίδι." "935 ἃ δ' εὐτύχησεν ̔Ελλάς, ὠλόμην ἐγὼ" '93
6 εὐμορφίᾳ πραθεῖσα, κὠνειδίζομαι 937 ἐξ ὧν ἐχρῆν με στέφανον ἐπὶ κάρᾳ λαβεῖν. 938 οὔπω με φήσεις αὐτὰ τἀν ποσὶν λέγειν,' "939 ὅπως ἀφώρμης' ἐκ δόμων τῶν σῶν λάθρα." "940 ἦλθ' οὐχὶ μικρὰν θεὸν ἔχων αὑτοῦ μέτα" "941 ὁ τῆσδ' ἀλάστωρ, εἴτ' ̓Αλέξανδρον θέλεις" '942 ὀνόματι προσφωνεῖν νιν εἴτε καὶ Πάριν: 943 ὅν, ὦ κάκιστε, σοῖσιν ἐν δόμοις λιπὼν 944 Σπάρτης ἀπῆρας νηὶ Κρησίαν χθόνα. 945 εἶἑν.' "94
6 οὐ σέ, ἀλλ' ἐμαυτὴν τοὐπὶ τῷδ' ἐρήσομαι:" "947 τί δὴ φρονοῦσά γ' ἐκ δόμων ἅμ' ἑσπόμην" '948 ξένῳ, προδοῦσα πατρίδα καὶ δόμους ἐμούς; 949 τὴν θεὸν κόλαζε καὶ Διὸς κρείσσων γενοῦ, 950 κείνης δὲ δοῦλός ἐστι: συγγνώμη δ' ἐμοί." '950 ὃς τῶν μὲν ἄλλων δαιμόνων ἔχει κράτος,' "9
63 πρὸς σοῦ δικαίως, ἣν ὁ μὲν βίᾳ γαμεῖ,' "9
64 τὰ δ' οἴκοθεν κεῖν' ἀντὶ νικητηρίων" '9
69 ταῖς θεαῖσι πρῶτα σύμμαχος γενήσομαι 970 καὶ τήνδε δείξω μὴ λέγουσαν ἔνδικα. 971 ἐγὼ γὰρ ̔́Ηραν παρθένον τε Παλλάδα 972 οὐκ ἐς τοσοῦτον ἀμαθίας ἐλθεῖν δοκῶ,' "973 ὥσθ' ἣ μὲν ̓́Αργος βαρβάροις ἀπημπόλα," "974 Παλλὰς δ' ̓Αθήνας Φρυξὶ δουλεύειν ποτέ," '975 εἰ παιδιαῖσι καὶ χλιδῇ μορφῆς πέρι' "97
6 ἦλθον πρὸς ̓́Ιδην. τοῦ γὰρ οὕνεκ' ἂν θεὰ" "977 ̔́Ηρα τοσοῦτον ἔσχ' ἔρωτα καλλονῆς;" "978 πότερον ἀμείνον' ὡς λάβῃ Διὸς πόσιν;" '979 ἢ γάμον ̓Αθηνᾶ θεῶν τίνος θηρωμένη — 980 ἣ παρθενείαν πατρὸς ἐξῃτήσατο, 981 φεύγουσα λέκτρα; μὴ ἀμαθεῖς ποίει θεὰς 982 τὸ σὸν κακὸν κοσμοῦσα, μὴ οὐ πείσῃς σοφούς.' "983 Κύπριν δ' ἔλεξας — ταῦτα γὰρ γέλως πολύς —" '984 ἐλθεῖν ἐμῷ ξὺν παιδὶ Μενέλεω δόμους.' "985 οὐκ ἂν μένους' ἂν ἥσυχός ς' ἐν οὐρανῷ" '98
6 αὐταῖς ̓Αμύκλαις ἤγαγεν πρὸς ̓́Ιλιον; 987 ἦν οὑμὸς υἱὸς κάλλος ἐκπρεπέστατος,' "988 ὁ σὸς δ' ἰδών νιν νοῦς ἐποιήθη Κύπρις:" "989 τὰ μῶρα γὰρ πάντ' ἐστὶν ̓Αφροδίτη βροτοῖς," "990 καὶ τοὔνομ' ὀρθῶς ἀφροσύνης ἄρχει θεᾶς." '991 ὃν εἰσιδοῦσα βαρβάροις ἐσθήμασι 992 χρυσῷ τε λαμπρὸν ἐξεμαργώθης φρένας.' "993 ἐν μὲν γὰρ ̓́Αργει μίκρ' ἔχους' ἀνεστρέφου," "994 Σπάρτης δ' ἀπαλλαχθεῖσα τὴν Φρυγῶν πόλιν" '995 χρυσῷ ῥέουσαν ἤλπισας κατακλύσειν' "99
6 δαπάναισιν: οὐδ' ἦν ἱκανά σοι τὰ Μενέλεω" '997 μέλαθρα ταῖς σαῖς ἐγκαθυβρίζειν τρυφαῖς.' "998 εἶἑν: βίᾳ γὰρ παῖδα φῄς ς' ἄγειν ἐμόν:" "999 τίς Σπαρτιατῶν ᾔσθετ'; ἢ ποίαν βοὴν" '1000 ἀνωλόλυξας — Κάστορος νεανίου'1001 τοῦ συζύγου τ' ἔτ' ὄντος, οὐ κατ' ἄστρα πω;" '1002 ἐπεὶ δὲ Τροίαν ἦλθες ̓Αργεῖοί τέ σου' "1003 κατ' ἴχνος, ἦν δὲ δοριπετὴς ἀγωνία," "1004 εἰ μὲν τὰ τοῦδε κρείσσον' ἀγγέλλοιτό σοι," "1005 Μενέλαον ᾔνεις, παῖς ὅπως λυποῖτ' ἐμὸς" '100
6 ἔχων ἔρωτος ἀνταγωνιστὴν μέγαν:' "1007 εἰ δ' εὐτυχοῖεν Τρῶες, οὐδὲν ἦν ὅδε." "1008 ἐς τὴν τύχην δ' ὁρῶσα τοῦτ' ἤσκεις, ὅπως" "1009 ἕποι' ἅμ' αὐτῇ, τῇ ἀρετῇ δ' οὐκ ἤθελες." '1010 κἄπειτα πλεκταῖς σῶμα σὸν κλέπτειν λέγεις' "1011 πύργων καθιεῖς', ὡς μένους' ἀκουσίως;" "1012 ποῦ δῆτ' ἐλήφθης ἢ βρόχους ἀρτωμένη" "1013 ἢ φάσγανον θήγους', ἃ γενναία γυνὴ" '1014 δράσειεν ἂν ποθοῦσα τὸν πάρος πόσιν;' "1015 καίτοι ς' ἐνουθέτουν γε πολλὰ πολλάκις:" "101
6 ̓͂Ω θύγατερ, ἔξελθ': οἱ δ' ἐμοὶ παῖδες γάμους" "1017 ἄλλους γαμοῦσι, σὲ δ' ἐπὶ ναῦς ̓Αχαιϊκὰς" '1018 πέμψω συνεκκλέψασα: καὶ παῦσον μάχης' "1019 ̔́Ελληνας ἡμᾶς τε. ἀλλὰ σοὶ τόδ' ἦν πικρόν." '1020 ἐν τοῖς ̓Αλεξάνδρου γὰρ ὕβριζες δόμοις' "1021 καὶ προσκυνεῖσθαι βαρβάρων ὕπ' ἤθελες:" '1022 μεγάλα γὰρ ἦν σοι. — κἀπὶ τοῖσδε σὸν δέμας 1023 ἐξῆλθες ἀσκήσασα κἄβλεψας πόσει' "1024 τὸν αὐτὸν αἰθέρ', ὦ κατάπτυστον κάρα:" '1025 ἣν χρῆν ταπεινὴν ἐν πέπλων ἐρειπίοις,' "102
6 φρίκῃ τρέμουσαν, κρᾶτ' ἀπεσκυθισμένην" '1027 ἐλθεῖν, τὸ σῶφρον τῆς ἀναιδείας πλέον 10
28 ἔχουσαν ἐπὶ τοῖς πρόσθεν ἡμαρτημένοις.' "1029 Μενέλα', ἵν' εἰδῇς οἷ τελευτήσω λόγον," "1030 στεφάνωσον ̔Ελλάδ' ἀξίως τήνδε κτανὼν" '1031 σαυτοῦ, νόμον δὲ τόνδε ταῖς ἄλλαισι θὲς 10
32 γυναιξί, θνῄσκειν ἥτις ἂν προδῷ πόσιν. " None
6 et towers of stone about this land of Troy and ringed it round, never from my heart has passed away a kindly feeling for my Phrygian town, which now is smouldering and overthrown, a prey to Argive might. For, from his home beneath Parnassus ,
28 I am leaving Ilium , that famous town, and my altars; for when dreary desolation seizes on a town, the worship of the gods decays and tends to lose respect. Scamander’s banks re-echo long and loud the screams of captive maids, as they by lot receive their masters.
32 Arcadia takes some, and some the people of Thessaly ; others are assigned to Theseus’ sons, the Athenian chiefs. And such of the Trojan women as are not portioned out are in these tents, set apart for the leaders of the army; and with them Spartan Helen,
429 the name they do? All men unite in hating with one common hate the attendants of kings or governments. You say my mother shall come to the halls of Odysseus? Where then are Apollo’s words, so clear to me in their interpretation, which declare 430 that she shall die here? What else remains, I will not taunt her with. Unhappy Odysseus, he does not know the sufferings that await him; or how these ills I and my Phrygians endure shall one day seem to him precious as gold. For beyond the ten long years spent at Troy he shall drag out other ten and then come to his country all alone . . .
441 whose flesh shall utter in the days to come a human voice, bitter to Odysseus. In brief, he shall descend alive to Hades, and, though he shall escape the waters’ flood, yet shall he find a thousand troubles in his country when he arrives. Cassandra
525 and drag this sacred image to the shrine of the Zeus-born maiden, goddess of our Ilium ! Forth from his house came every youth and every grey-head too; and with songs of joy 7
64 all for nothing I used to toil and wear myself away! Kiss your mother now for the last time, nestle to her that bore you, twine your arms about my neck and join your lips to mine! O you Hellenes, cunning to devise new forms of cruelty,
885 whoever you are, a riddle past our knowledge! Zeus, owhether you are natural necessity, or man’s intellect, to you I pray; for, though you tread over a noiseless path, all your dealings with mankind are guided by justice. Menelau 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. 935 What Hellas gained, was ruin to me, sold for my beauty, and now I am reproached for that which should have set a crown upon my head. But you will say I am silent on the real matter at hand, how it was I started forth and left your house by stealth. 940 With no small goddess at his side he came, my evil genius, call him Alexander or Paris , as you will; and you, villain, left him behind in your house, and sailed away from Sparta to the land of Crete . 945 Enough of this! For all that followed I must question myself, not you; what thought led me to follow the stranger from your house, traitress to my country and my home? Punish the goddess, show yourself more mighty even than Zeus, who, though he lords it over the other gods, 950 is her slave; therefore I may well be pardoned. Still, from this you might draw a specious argument against me; when Paris died, and earth concealed his corpse, I should have left his house and sought the Argive fleet, since my marriage was no longer in the hands of gods. 9
62 by force to be his wife against the will of Troy . How then, my lord, could I be justly put to death . . . by you, with any show of right, seeing that he wedded me against my will, and those my other natural gifts have served a bitter slavery, instead of leading on to triumph? If it is your will indeed 9
69 First I will take up the cause of those goddesses, 970 and prove how she perverts the truth. For I can never believe that Hera or the maiden Pallas would have been guilty of such folly, the one to sell her Argos to barbarians, or that Pallas ever would make her Athens subject to the Phrygians, 975 coming as they did in mere wanton sport to Ida to contest the palm of beauty. For why should goddess Hera set her heart so much on such a prize? Was it to win a nobler lord than Zeus? or was Athena hunting down among the gods a husband, 980 he who in her dislike of marriage won from her father the gift of remaining unwed? Do not seek to impute folly to the goddesses, in the attempt to adorn your own sin; never will you persuade the wise. Next you have said—what well may make men jeer—that Cypris came with my son to the house of Menelaus. 985 Could she not have stayed quietly in heaven and brought you and Amyclae as well to Ilium ? 987 No! my son was exceedingly handsome, and when you saw him your mind straight became your Aphrodite; for every folly that men commit, they lay upon this goddess, 990 and rightly does her name It is almost impossible to reproduce the play on words in Ἀφροδίτη and ἀφροσύνη ; perhaps the nearest approach would be sensuality and senseless. begin the word for senselessness ; so when you caught sight of him in gorgeous foreign clothes, ablaze with gold, your senses utterly forsook you. Yes, for in Argos you had moved in simple state, but, once free of Sparta , 995 it was your hope to deluge by your lavish outlay Phrygia ’s town, that flowed with gold; nor was the palace of Menelaus rich enough for your luxury to riot in. 998 Enough of this! My son carried you off by force, so you say; what Spartan saw this? what cry for help 1000 did you ever raise, though Castor was still alive, a vigorous youth, and his brother also, not yet among the stars? Then when you had come to Troy , and the Argives were on your track, and the mortal combat had begun, whenever tidings came to you of' 1001 did you ever raise, though Castor was still alive, a vigorous youth, and his brother also, not yet among the stars? Then when you had come to Troy , and the Argives were on your track, and the mortal combat had begun, whenever tidings came to you of 1005 Menelaus’ prowess, you would praise him, to grieve my son, because he had so powerful a rival in his love; but if the Trojans prospered, Menelaus was nothing to you. Your eye was fixed on Fortune, and by such practice you were careful to follow in her steps, careless of virtue’s cause. 1010 And then you assert that you tried to let yourself down from the towers by stealth with twisted cords, as if unwilling to stay? Where were you ever found fastening the noose about your neck, or whetting the knife, as a noble wife would have done in regret for her former husband? 1015 And yet often I advised you saying, Get away, daughter; my sons will take other brides, and I will belp you to steal away, and convey you to the Achaean fleet; oh, end the strife between us and Hellas ! But this was bitter to you. 1020 For you were wantoning in Alexander’s house, wishing to have obeisance done you by barbarians. Yes, it was a proud time for you; and now after all this you have adorned yourself, and come forth and have dared to appear under the same sky as your husband, revolting wretch! 1025 Better if you had come in tattered raiment, cowering humbly in terror, with hair cut short, and if your feeling for your past sins were one of shame rather than effrontery. Menelaus, hear the conclusion of my argument; 1030 crown Hellas by slaying her as she deserves, and establish this law for all other women: death to every one who betrays her husband. Chorus Leader ' None
|34. Herodotus, Histories, 1.1, 1.6, 4.103, 5.92, 6.138, 7.94, 7.139, 8.44, 9.27 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Bacchae • Euripides, Philoctetes • Euripides, and myth • Euripides, distant settings in • Euripides, dramas by\n, Hippolytus • Euripides, dramas by\n, Suppliant Women • Euripides, eidôla • Euripides, on Theseus • Euripides, ‘escape-plays’ • Euripides’ Ion, and Hellenic genealogy • Euripides’ Ion, dating • Euripides’ Ion, subversive readings of • Ion (Euripides) • Medea, Euripides • Suppliants, The (Euripides)
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 112; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 97; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 187; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 158, 573; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 119, 122; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 129, 134, 206; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 235, 311; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 204; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 150
1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου.
1.6 Κροῖσος ἦν Λυδὸς μὲν γένος, παῖς δὲ Ἀλυάττεω, τύραννος δὲ ἐθνέων τῶν ἐντός Ἅλυος ποταμοῦ, ὃς ῥέων ἀπὸ μεσαμβρίης μεταξὺ Συρίων τε καὶ Παφλαγόνων ἐξιεῖ πρὸς βορέην ἄνεμον ἐς τὸν Εὔξεινον καλεόμενον πόντον. οὗτος ὁ Κροῖσος βαρβάρων πρῶτος τῶν ἡμεῖς ἴδμεν τοὺς μὲν κατεστρέψατο Ἑλλήνων ἐς φόρου ἀπαγωγήν, τοὺς δὲ φίλους προσεποιήσατο. κατεστρέψατο μὲν Ἴωνάς τε καὶ Αἰολέας καὶ Δωριέας τοὺς ἐν τῇ Ἀσίῃ, φίλους δὲ προσεποιήσατο Λακεδαιμονίους. πρὸ δὲ τῆς Κροίσου ἀρχῆς πάντες Ἕλληνες ἦσαν ἐλεύθεροι· τὸ γὰρ Κιμμερίων στράτευμα τὸ ἐπὶ τὴν Ἰωνίην ἀπικόμενον Κροίσου ἐὸν πρεσβύτερον οὐ καταστροφὴ ἐγένετο τῶν πολίων ἀλλʼ ἐξ ἐπιδρομῆς ἁρπαγή.
4.103 τούτων Ταῦροι μὲν νόμοισι τοιοῖσιδε χρέωνται· θύουσι μὲν τῇ, Παρθένῳ τούς τε ναυηγοὺς καὶ τοὺς ἂν λάβωσι Ἑλλήνων ἐπαναχθέντες τρόπῳ τοιῷδε· καταρξάμενοι ῥοπάλῳ παίουσι τὴν κεφαλήν. οἳ μὲν δὴ λέγουσι ὡς τὸ σῶμα ἀπὸ τοῦ κρημνοῦ ὠθέουσι κάτω ʽἐπὶ γὰρ κρημνοῦ ἵδρυται τὸ ἱρόν̓, τὴν δὲ κεφαλὴν ἀνασταυροῦσι· οἳ δὲ κατὰ μὲν τὴν κεφαλὴν ὁμολογέουσι, τὸ μέντοι σῶμα οὐκ ὠθέεσθαι ἀπὸ τοῦ κρημνοῦ λέγουσι ἀλλὰ γῇ κρύπτεσθαι. τὴν δὲ δαίμονα ταύτην τῆ θύουσι λέγουσι αὐτοὶ Ταῦροι Ἰφιγένειαν τὴν Ἀγαμέμνονος εἶναι. πολεμίους δὲ ἄνδρας τοὺς ἂν χειρώσωνται ποιεῦσι τάδε· ἀποταμὼν ἕκαστος 1 κεφαλὴν ἀποφέρεται ἐς τὰ οἰκία, ἔπειτα ἐπὶ ξύλου μεγάλου ἀναπείρας ἱστᾷ ὑπὲρ τῆς οἰκίης ὑπερέχουσαν πολλόν, μάλιστα δὲ ὑπὲρ τῆς καπνοδόκης. φασὶ δὲ τούτους φυλάκους τῆς οἰκίης πάσης ὑπεραιωρέεσθαι. ζῶσι δὲ ἀπὸ ληίης τε καὶ πολέμου.
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.
6.138 οἱ δὲ Πελασγοὶ οὗτοι Λῆμνον τότε νεμόμενοι καὶ βουλόμενοι τοὺς Ἀθηναίους τιμωρήσασθαι, εὖ τε ἐξεπιστάμενοι τὰς Ἀθηναίων ὁρτάς, πεντηκοντέρους κτησάμενοι ἐλόχησαν Ἀρτέμιδι ἐν Βραυρῶνι ἀγούσας ὁρτὴν τὰς τῶν Ἀθηναίων γυναῖκας, ἐνθεῦτεν δὲ ἁρπάσαντες τουτέων πολλὰς οἴχοντο ἀποπλέοντες, καί σφεας ἐς Λῆμνον ἀγαγόντες παλλακὰς εἶχον. ὡς δὲ τέκνων αὗται αἱ γυναῖκες ὑπεπλήσθησαν, γλῶσσάν τε τὴν Ἀττικὴν καὶ τρόπους τοὺς Ἀθηναίων ἐδίδασκον τοὺς παῖδας. οἳ δὲ οὔτε συμμίσγεσθαι τοῖσι ἐκ τῶν Πελασγίδων γυναικῶν παισὶ ἤθελον, εἴ τε τύπτοιτό τις αὐτῶν τινός, ἐβοήθεόν τε πάντες καὶ ἐτιμώρεον ἀλλήλοισι· καὶ δὴ καὶ ἄρχειν τε τῶν παίδων οἱ παῖδες ἐδικαίευν καὶ πολλῷ ἐπεκράτεον. μαθόντες δὲ ταῦτα οἱ Πελασγοὶ ἑωυτοῖσι λόγους ἐδίδοσαν· καί σφι βουλευομένοισι δεινόν τι ἐσέδυνε, εἰ δὴ διαγινώσκοιεν σφίσι τε βοηθέειν οἱ παῖδες πρὸς τῶν κουριδιέων γυναικῶν τοὺς παῖδας καὶ τούτων αὐτίκα ἄρχειν πειρῴατο, τί δὴ ἀνδρωθέντες δῆθεν ποιήσουσι. ἐνθαῦτα ἔδοξέ σφι κτείνειν τοὺς παῖδας τοὺς ἐκ τῶν Ἀττικέων γυναικῶν. ποιεῦσι δὴ ταῦτα, προσαπολλύουσι δὲ σφέων καὶ τὰς μητέρας. ἀπὸ τούτου δὲ τοῦ ἔργου καὶ τοῦ προτέρου τούτων, τὸ ἐργάσαντο αἱ γυναῖκες τοὺς ἅμα Θόαντι ἄνδρας σφετέρους ἀποκτείνασαι, νενόμισται ἀνὰ τὴν Ἑλλάδα τὰ σχέτλια ἔργα πάντα Λήμνια καλέεσθαι.
7.94 Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.139 ἐνθαῦτα ἀναγκαίῃ ἐξέργομαι γνώμην ἀποδέξασθαι ἐπίφθονον μὲν πρὸς τῶν πλεόνων ἀνθρώπων, ὅμως δὲ τῇ γέ μοι φαίνεται εἶναι ἀληθὲς οὐκ ἐπισχήσω. εἰ Ἀθηναῖοι καταρρωδήσαντες τὸν ἐπιόντα κίνδυνον ἐξέλιπον τὴν σφετέρην, ἢ καὶ μὴ ἐκλιπόντες ἀλλὰ μείναντες ἔδοσαν σφέας αὐτοὺς Ξέρξῃ, κατὰ τὴν θάλασσαν οὐδαμοὶ ἂν ἐπειρῶντο ἀντιούμενοι βασιλέι. εἰ τοίνυν κατὰ τὴν θάλασσαν μηδεὶς ἠντιοῦτο Ξέρξῃ, κατά γε ἂν τὴν ἤπειρον τοιάδε ἐγίνετο· εἰ καὶ πολλοὶ τειχέων κιθῶνες ἦσαν ἐληλαμένοι διὰ τοῦ Ἰσθμοῦ Πελοποννησίοισι, προδοθέντες ἂν Λακεδαιμόνιοι ὑπὸ τῶν συμμάχων οὐκ ἑκόντων ἀλλʼ ὑπʼ ἀναγκαίης, κατὰ πόλις ἁλισκομένων ὑπὸ τοῦ ναυτικοῦ στρατοῦ τοῦ βαρβάρου, ἐμουνώθησαν, μουνωθέντες δὲ ἂν καὶ ἀποδεξάμενοι ἔργα μεγάλα ἀπέθανον γενναίως. ἢ ταῦτα ἂν ἔπαθον, ἢ πρὸ τοῦ ὁρῶντες ἂν καὶ τοὺς ἄλλους Ἕλληνας μηδίζοντας ὁμολογίῃ ἂν ἐχρήσαντο πρὸς Ξέρξην. καὶ οὕτω ἂν ἐπʼ ἀμφότερα ἡ Ἑλλὰς ἐγίνετο ὑπὸ Πέρσῃσι. τὴν γὰρ ὠφελίην τὴν τῶν τειχέων τῶν διὰ τοῦ Ἰσθμοῦ ἐληλαμένων οὐ δύναμαι πυθέσθαι ἥτις ἂν ἦν, βασιλέος ἐπικρατέοντος τῆς θαλάσσης. νῦν δὲ Ἀθηναίους ἄν τις λέγων σωτῆρας γενέσθαι τῆς Ἑλλάδος οὐκ ἂν ἁμαρτάνοι τὸ ἀληθές. οὗτοι γὰρ ἐπὶ ὁκότερα τῶν πρηγμάτων ἐτράποντο, ταῦτα ῥέψειν ἔμελλε· ἑλόμενοι δὲ τὴν Ἑλλάδα περιεῖναι ἐλευθέρην, τοῦτο τὸ Ἑλληνικὸν πᾶν τὸ λοιπόν, ὅσον μὴ ἐμήδισε, αὐτοὶ οὗτοι ἦσαν οἱ ἐπεγείραντες καὶ βασιλέα μετά γε θεοὺς ἀνωσάμενοι. οὐδὲ σφέας χρηστήρια φοβερὰ ἐλθόντα ἐκ Δελφῶν καὶ ἐς δεῖμα βαλόντα ἔπεισε ἐκλιπεῖν τὴν Ἑλλάδα, ἀλλὰ καταμείναντες ἀνέσχοντο τὸν ἐπιόντα ἐπὶ τὴν χώρην δέξασθαι.
8.44 οὗτοι μέν νυν Πελοποννησίων ἐστρατεύοντο, οἱ δὲ ἐκ τῆς ἔξω ἠπείρου, Ἀθηναῖοι μὲν πρὸς πάντας τοὺς ἄλλους παρεχόμενοι νέας ὀγδώκοντα καὶ ἑκατόν, μοῦνοι· ἐν Σαλαμῖνι γὰρ οὐ συνεναυμάχησαν Πλαταιέες Ἀθηναίοισι διὰ τοιόνδε τι πρῆγμα· ἀπαλλασσομένων τῶν Ἑλλήνων ἀπὸ τοῦ Ἀρτεμισίου, ὡς ἐγίνοντο κατὰ Χαλκίδα, οἱ Πλαταιέες ἀποβάντες ἐς τὴν περαίην τῆς Βοιωτίης χώρης πρὸς ἐκκομιδὴν ἐτράποντο τῶν οἰκετέων. οὗτοι μέν νυν τούτους σώζοντες ἐλείφθησαν. Ἀθηναῖοι δὲ ἐπὶ μὲν Πελασγῶν ἐχόντων τὴν νῦν Ἑλλάδα καλεομένην ἦσαν Πελασγοί, ὀνομαζόμενοι Κραναοί, ἐπὶ δὲ Κέκροπος βασιλέος ἐκλήθησαν Κεκροπίδαι, ἐκδεξαμένου δὲ Ἐρεχθέος τὴν ἀρχὴν Ἀθηναῖοι μετωνομάσθησαν, Ἴωνος δὲ τοῦ Ξούθου στρατάρχεω γενομένου Ἀθηναίοισι ἐκλήθησαν ἀπὸ τούτου Ἴωνες.
9.27 οἳ μὲν ταῦτα ἔλεγον, Ἀθηναῖοι δὲ πρὸς ταῦτα ὑπεκρίναντο τάδε. “ἐπιστάμεθα μὲν σύνοδον τήνδε μάχης εἵνεκα συλλεγῆναι πρὸς τὸν βάρβαρον, ἀλλʼ οὐ λόγων· ἐπεὶ δὲ ὁ Τεγεήτης προέθηκε παλαιὰ καὶ καινὰ λέγειν τὰ ἑκατέροισι ἐν τῷ παντὶ χρόνῳ κατέργασται χρηστά, ἀναγκαίως ἡμῖν ἔχει δηλῶσαι πρὸς ὑμέας ὅθεν ἡμῖν πατρώιον ἐστὶ ἐοῦσι χρηστοῖσι αἰεὶ πρώτοισι εἶναι μᾶλλον ἢ Ἀρκάσι. Ἡρακλείδας, τῶν οὗτοι φασὶ ἀποκτεῖναι τὸν ἡγεμόνα ἐν Ἰσθμῷ, τοῦτο μὲν τούτους, πρότερον ἐξελαυνομένους ὑπὸ πάντων Ἑλλήνων ἐς τοὺς ἀπικοίατο φεύγοντες δουλοσύνην πρὸς Μυκηναίων, μοῦνοι ὑποδεξάμενοι τὴν Εὐρυσθέος ὕβριν κατείλομεν, σὺν ἐκείνοισι μάχῃ νικήσαντες τοὺς τότε ἔχοντας Πελοπόννησον. τοῦτο δὲ Ἀργείους τοὺς μετὰ Πολυνείκεος ἐπὶ Θήβας ἐλάσαντας, τελευτήσαντας τὸν αἰῶνα καὶ ἀτάφους κειμένους, στρατευσάμενοι ἐπὶ τοὺς Καδμείους ἀνελέσθαι τε τοὺς νεκροὺς φαμὲν καὶ θάψαι τῆς ἡμετέρης ἐν Ἐλευσῖνι. ἔστι δὲ ἡμῖν ἔργον εὖ ἔχον καὶ ἐς Ἀμαζονίδας τὰς ἀπὸ Θερμώδοντος ποταμοῦ ἐσβαλούσας κοτὲ ἐς γῆν τὴν Ἀττικήν, καὶ ἐν τοῖσι Τρωικοῖσι πόνοισι οὐδαμῶν ἐλειπόμεθα. ἀλλʼ οὐ γάρ τι προέχει τούτων ἐπιμεμνῆσθαι· καὶ γὰρ ἂν χρηστοὶ τότε ἐόντες ὡυτοὶ νῦν ἂν εἶεν φλαυρότεροι, καὶ τότε ἐόντες φλαῦροι νῦν ἂν εἶεν ἀμείνονες. παλαιῶν μέν νυν ἔργων ἅλις ἔστω· ἡμῖν δὲ εἰ μηδὲν ἄλλο ἐστὶ ἀποδεδεγμένον, ὥσπερ ἐστὶ πολλά τε καὶ εὖ ἔχοντα εἰ τεοῖσι καὶ ἄλλοισι Ἑλλήνων, ἀλλὰ καὶ ἀπὸ τοῦ ἐν Μαραθῶνι ἔργου ἄξιοι εἰμὲν τοῦτο τὸ γέρας ἔχειν καὶ ἄλλα πρὸς τούτῳ, οἵτινες μοῦνοι Ἑλλήνων δὴ μουνομαχήσαντες τῷ Πέρσῃ καὶ ἔργῳ τοσούτῳ ἐπιχειρήσαντες περιεγενόμεθα καὶ ἐνικήσαμεν ἔθνεα ἕξ τε καὶ τεσσεράκοντα. ἆρʼ οὐ δίκαιοι εἰμὲν ἔχειν ταύτην τὴν τάξιν ἀπὸ τούτου μούνου τοῦ ἔργου; ἀλλʼ οὐ γὰρ ἐν τῷ τοιῷδε τάξιος εἵνεκα στασιάζειν πρέπει, ἄρτιοι εἰμὲν πείθεσθαι ὑμῖν ὦ Λακεδαιμόνιοι, ἵνα δοκέει ἐπιτηδεότατον ἡμέας εἶναι ἑστάναι καὶ κατʼ οὕστινας· πάντῃ γὰρ τεταγμένοι πειρησόμεθα εἶναι χρηστοί. ἐξηγέεσθε δὲ ὡς πεισομένων.”'' None
1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt .
1.6 Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. ' "
4.103 Among these, the Tauri have the following customs: all ship-wrecked men, and any Greeks whom they capture in their sea-raids, they sacrifice to the Virgin goddess as I will describe: after the first rites of sacrifice, they strike the victim on the head with a club; ,according to some, they then place the head on a pole and throw the body off the cliff on which their temple stands; others agree as to the head, but say that the body is buried, not thrown off the cliff. The Tauri themselves say that this deity to whom they sacrifice is Agamemnon's daughter Iphigenia. ,As for enemies whom they defeat, each cuts his enemy's head off and carries it away to his house, where he places it on a tall pole and stands it high above the dwelling, above the smoke-vent for the most part. These heads, they say, are set up to guard the whole house. The Tauri live by plundering and war. " 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:
6.138 These Pelasgians dwelt at that time in Lemnos and desired vengeance on the Athenians. Since they well knew the time of the Athenian festivals, they acquired fifty-oared ships and set an ambush for the Athenian women celebrating the festival of Artemis at Brauron. They seized many of the women, then sailed away with them and brought them to Lemnos to be their concubines. ,These women bore more and more children, and they taught their sons the speech of Attica and Athenian manners. These boys would not mix with the sons of the Pelasgian women; if one of them was beaten by one of the others, they would all run to his aid and help each other; these boys even claimed to rule the others, and were much stronger. ,When the Pelasgians perceived this, they took counsel together; it troubled them much in their deliberations to think what the boys would do when they grew to manhood, if they were resolved to help each other against the sons of the lawful wives and attempted to rule them already. ,Thereupon the Pelasgians resolved to kill the sons of the Attic women; they did this, and then killed the boys' mothers also. From this deed and the earlier one which was done by the women when they killed their own husbands who were Thoas' companions, a “Lemnian crime” has been a proverb in Hellas for any deed of cruelty. " 7.94 The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
7.139 Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country.
8.44 These, then, were the Peloponnesians who took part in the war. From the mainland outside the Peloponnese came the following: the Athenians provided more than all the rest, one hundred and eighty ships. They provided these alone, since the Plataeans did not fight with the Athenians at Salamis for this reason: when the Hellenes departed from Artemisium and were off Chalcis, the Plataeans landed on the opposite shore of Boeotia and attended to the removal of their households. In bringing these to safety they were left behind. ,The Athenians, while the Pelasgians ruled what is now called Hellas, were Pelasgians, bearing the name of Cranai. When Cecrops was their king they were called Cecropidae, and when Erechtheus succeeded to the rule, they changed their name and became Athenians. When, however, Ion son of Xuthus was commander of the Athenian army, they were called after him Ionians.
9.27 To these words the Athenians replied: “It is our belief that we are gathered for battle with the barbarian, and not for speeches; but since the man of Tegea has made it his business to speak of all the valorous deeds, old and new, which either of our nations has at any time achieved, we must prove to you how we, rather than Arcadians, have by virtue of our valor a hereditary right to the place of honor. These Tegeans say that they killed the leader of the Heraclidae at the Isthmus. ,Now when those same Heraclidae had been rejected by every Greek people to whom they resorted to escape the tyranny of the Mycenaeans, we alone received them. With them we vanquished those who then inhabited the Peloponnese, and we broke the pride of Eurystheus. ,Furthermore, when the Argives who had marched with Polynices against Thebes had there made an end of their lives and lay unburied, know that we sent our army against the Cadmeans and recovered the dead and buried them in Eleusis. ,We also have on record our great victory against the Amazons, who once came from the river Thermodon and broke into Attica, and in the hard days of Troy we were second to none. But since it is useless to recall these matters—for those who were previously valiant may now be of lesser mettle, and those who lacked mettle then may be better men now— ,enough of the past. Supposing that we were known for no achievement (although the fact is that we have done more than any other of the Greeks), we nevertheless deserve to have this honor and more beside because of the role we played at Marathon, seeing that alone of all Greeks we met the Persian singlehandedly and did not fail in that enterprise, but overcame forty-six nations. ,Is it not then our right to hold this post, for that one feat alone? Yet seeing that this is no time for wrangling about our place in the battle, we are ready to obey you, men of Lacedaemon and take whatever place and face whatever enemy you think fitting. Wherever you set us, we will strive to be valiant men. Command us then, knowing that we will obey.” '' None
|35. Sophocles, Ajax, 1-7, 14-17, 36-37, 85, 91-93, 167-171, 548, 693, 701 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, and pseudo-Euripides’ Rhesus • Andromache (Euripides), and machines • Euripides, Bacchae • Euripides, Supplices • Euripides, [Rhesus] • Euripides, and Artemis • Euripides, and the Alexandra • Euripides, and the Rhesus • Euripides, and the chorus • Euripides, and the gods • Euripides, and the mechane • Euripides, metatheatre • Euripides, on the stage • Hippolytus (Euripides), Artemis in • Hippolytus (Euripides), and the mechane • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • Rhesus by pseudo-Euripides, language and style • Rhesus by pseudo-Euripides, metre and diction • Suppliants, The (Euripides) • Trojan Women, The (Euripides), and the mechane • gods, in Euripides
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 36; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 194, 215, 237, 238, 239, 298, 366, 706; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76, 80, 99, 258; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 220; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 171
1 Always, son of Laertes , have I observed you on the prowl to snatch some means of attack against your enemies. So now at the tent of Ajax by the ships where he has his post at the camp’s outer edge, I watch you'2 Always, son of Laertes , have I observed you on the prowl to snatch some means of attack against your enemies. So now at the tent of Ajax by the ships where he has his post at the camp’s outer edge, I watch you 5 for a long time as you hunt and scan his newly pressed tracks, in order to see whether he is inside or away. Your course leads you well to your goal, like that of a keen-scenting Laconian hound. For the man has just now gone in,
14 Voice of Athena, dearest to me of the gods,
15 how clearly, though you are unseen, do I hear your call and snatch its meaning in my mind, just as I would the bronze tongue of the Tyrrhenian trumpet! And now you have discerned correctly that I am circling my path on the track of a man who hates me, Ajax the shield-bearer.
36 I know it, Odysseus, and some time ago I came on the path as a lookout friendly to your hunt. Odysseu
85 I shall darken them, though their sight is keen. Odysseu 9
1 Welcome, Athena! Welcome, daughter sprung from Zeus! How well have you stood by me! I will crown you with trophies of pure gold in gratitude for this quarry! Athena
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
548 Lift him; lift him up here. Doubtless he will not shrink to look on this newly-shed blood, if he is indeed my true-born son and heir to his father’s manners. But he must at once be broken into his father’s harsh ways and moulded to the likeness of my nature.
693 I shiver with rapture; I soar on the wings of sudden joy! 70
1 your self-taught dances. Now I want to dance. And may Apollo, lord of Delos , step over the Icarian sea ' None
|36. Sophocles, Antigone, 1-99, 125, 152-154, 165-174, 182-184, 450, 453-472, 511, 519, 569, 696, 718-723, 799, 806-882, 1016-1018, 1039-1044, 1068-1076, 1134, 1140-1152, 1261-1346 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone (Euripides) • Euripides • Euripides (tragic poet), and Nero • Euripides (tragic poet), portrayal of kings/tyrants • Euripides, • Euripides, Antigone • Euripides, Bacchae • Euripides, Eurydice, death of • Euripides, Supplices • Euripides, and Antigone (Sophocles) • Euripides, and Thebes • Euripides, and the chorus • Euripides, and the gods • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Euripides, burial • Euripides, dramas by\n, Aeolus • Euripides, dramas by\n, Antigone • Euripides, dramas by\n, Orestes • Euripides, focus • Euripides, genitive, in need of governing head • Euripides, gesture for apodosis in • Euripides, metatheatre • Euripides, on human pollution • Euripides, vs. Sophocles • Euripides, works of • Heracles (Euripides), on human pollution • Iphigeneia at Aulis (Euripides) • Phoenissae, Euripides • Skurioi (Euripides) • Suppliants, Euripides • Suppliants, The (Euripides), and Thebes
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 63; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 36, 37, 38; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165, 201; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 27; Fowler (2014), Plato in the Third Sophistic, 14; Hesk (2000), Deception and Democracy in Classical Athens, 36; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 151, 298, 398, 399, 458, 481, 482, 598, 667; 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; Meinel (2015), Pollution and Crisis in Greek Tragedy, 107, 108; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 30; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 38, 335; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 238
1 Ismene, my sister, true child of my own mother, do you know any evil out of all the evils bequeathed by Oedipus that Zeus will not fulfil for the two of us in our lifetime? There is nothing—no pain, no ruin,'2 Ismene, my sister, true child of my own mother, do you know any evil out of all the evils bequeathed by Oedipus that Zeus will not fulfil for the two of us in our lifetime? There is nothing—no pain, no ruin, 5 no shame, nor dishonor—that I have not seen in your sufferings and mine. And now what is this new edict that they say the general has just decreed to all the city? Do you know anything? Have you heard? Or does it escape you that
10 evils from our enemies are on the march against our friends?
1 To me no word of our friends, Antigone, either bringing joy or bringing pain has come since we two were robbed of our two brothers who died in one day by a double blow.
15 And since the Argive army has fled during this night, I have learned nothing further, whether better fortune is mine, or further ruin.
18 I knew it well, so I was trying to bring you outside the courtyard gates to this end, that you alone might hear. 20 Hear what? It is clear that you are brooding on some dark news. 2
1 Why not? Has not Creon destined our brothers, the one to honored burial, the other to unburied shame? Eteocles, they say, with due observance of right and custom, he has laid in the earth 25 for his honor among the dead below. As for the poor corpse of Polyneices, however, they say that an edict has been published to the townsmen that no one shall bury him or mourn him, but instead leave him unwept, unentombed, for the birds a pleasing store 30 as they look to satisfy their hunger. Such, it is said, is the edict that the good Creon has laid down for you and for me—yes, for me—and it is said that he is coming here to proclaim it for the certain knowledge of those who do not already know. They say that he does not conduct this business lightly, 35 but whoever performs any of these rites, for him the fate appointed is death by public stoning among the entire city. This is how things stand for you, and so you will soon show your nature, whether you are noble-minded, or the corrupt daughter of a noble line. 39 Poor sister, if things have come to this, what would I 40 profit by loosening or tightening this knot? 4
1 Consider whether you will share the toil and the task. 42 What are you hazarding? What do you intend? 43 Will you join your hand to mine in order to lift his corpse? 44 You plan to bury him—when it is forbidden to the city? 45 Yes, he is my brother, and yours too, even if you wish it otherwise. I will never be convicted of betraying him. 47 Hard girl! Even when Creon has forbidden it? 48 No, he has no right to keep me from my own. 49 Ah, no! Think, sister, how our father 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; 55 lastly, our two brothers in a single day, both unhappy murderers of their own flesh and blood, worked with mutual hands their common doom. And now we, in turn—we two who have been left all alone—consider how much more miserably we will be destroyed, if in defiance of the law 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. 65 I, therefore, will ask those below for pardon, since I am forced to this, and will obey those who have come to authority. It is foolish to do what is fruitless. 69 I would not encourage you—no, nor, even if you were willing later, 70 would I welcome you as my partner in this action. No, be the sort that pleases you. I will bury him—it would honor me to die while doing that. I shall rest with him, loved one with loved one, a pious criminal. For the time is greater 75 that I must serve the dead than the living, since in that world I will rest forever. But if you so choose, continue to dishonor what the gods in honor have established. 78 I do them no dishonor. But to act in violation of the citizens’ will—of that I am by nature incapable. 80 You can make that your pretext! Regardless, I will go now to heap a tomb over the brother I love. 82 Oh no, unhappy sister! I fear for you! 83 Do not tremble for me. Straighten out your own destiny. 84 Then at least disclose the deed to no one before you do it. 85 Conceal it, instead, in secrecy—and so, too, will I. 86 Go on! Denounce it! You will be far more hated for your silence, if you fail to proclaim these things to everyone. 88 You have a hot heart for chilling deeds. 89 I know that I please those whom I am most bound to please. 90 Yes, if you will also have the power. But you crave the impossible. 9
1 Why then, when my strength fails, I will have finished. 92 An impossible hunt should not be tried in the first place. 93 If you mean that, you will have my hatred, and you will be subject to punishment as the enemy of the dead. 95 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. 98 Go, then, if you so decide. And of this be sure: though your path is foolish, to your loved ones your love is straight and true. Exit Antigone on the spectators’ left. Ismene exits into the palace.
125 So fierce was the crash of battle swelling about his back, a match too hard to win for the rival of the dragon.
152 let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing!
165 apart from all the rest, because I knew, first of all, how constant was your reverence for the power of the throne of Laius; how, again, you were reverent, when Oedipus was guiding our city; and lastly, how, when he was dead, you still maintained loyal thoughts towards his children.
170 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—
450 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. 460 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. 47
1 She shows herself the wild offspring of a wild father, and does not know how to bend before troubles. 5
1 No, there is nothing shameful in respecting your own flesh and blood. 5
19 Hades craves these rites, nevertheless.
569 Why not? There are other fields for him to plough.
696 none ever died so shamefully for deeds so glorious as hers, who, when her own brother had fallen in bloody battle, would not leave him unburied to be devoured by savage dogs, or by any bird. Does she not deserve to receive golden honor? 7
18 And in the same way the pilot who keeps the sheet of his sail taut and never slackens it, upsets his boat, and voyages thereafter with his decking underwater. Father, give way and allow a change from your rage. For if even from me, a younger man, a worthy thought may be supplied, 720 by far the best thing, I believe, would be for men to be all-wise by nature. Otherwise—since most often it does not turn out that way—it is good to learn in addition from those who advise you well.
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.
806 Citizens of my fatherland, see me setting out on my last journey, looking at my last sunlight, 8
10 and never again. No, Hades who lays all to rest leads me living to Acheron ’s shore, though I have not had my due portion of the chant that brings the bride, nor has any hymn been mine 8
15 for the crowning of marriage. Instead the lord of Acheron will be my groom. 8
17 Then in glory and with praise you depart to that deep place of the dead, neither struck by wasting sickness, 820 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. 823 I have heard with my own ears how our Phrygian guest, the daughter of Tantalus, perished 825 in so much suffering on steep Sipylus—how, like clinging ivy, the sprouting stone subdued her. And the rains, as men tell, do not leave her melting form, nor does the snow, 830 but beneath her weeping lids she dampens her collar. Most like hers is the god-sent fate that leads me to my rest. 834 Yet she was a goddess, as you know, and the offspring of gods, 835 while we are mortals and mortal-born. Still it is a great thing for a woman who has died to have it said of her that she shared the lot of the godlike in her life, and afterwards, in death. 839 Ah, you mock me! In the name of our fathers’ gods, 840 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, 845 you, at least, will bear me witness how unwept by loved ones, and by what laws I go to the rock-closed prison of my unheard-of tomb! Ah, misery! 850 I have no home among men or with the shades, no home with the living or with the dead. 853 You have rushed headlong to the far limits of daring, and against the high throne of Justice 855 you have fallen, my daughter, fallen heavily. But in this ordeal you are paying for some paternal crime. 858 You have touched on my most bitter thought 860 and moved my ever-renewed pity for my father and for the entire doom ordained for us, the famed house of Labdacus. Oh, the horrors of our mother’s bed! Oh, the slumbers of the wretched mother at the side 865 of her own son, my own father! What manner of parents gave me my miserable being! It is to them that I go like this, accursed and unwed, to share their home. 870 Ah, my brother, the marriage you made was doomed, and by dying you killed me still alive! 872 Your pious action shows a certain reverence, but an offence against power can no way be tolerated by him who has power in his keeping. 875 Your self-willed disposition is what has destroyed you. 876 Unwept, unfriended, without marriage-song, I am led in misery on this journey that cannot be put off. No longer is it permitted me, unhappy girl, 880 to look up at this sacred eye of the burning sun. But for my fate no tear is shed, no friend moans in sorrow.
16 And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,
1039 even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of Sardis and the gold of India , if it pleases you, but you shall not cover that man with a grave,
1040 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.
1068 courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave,
1070 while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,
1075 the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.
134 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,
140 And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus ,
145 or over the groaning straits!
146 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus,
150 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver!
1 Ah, the blunders of an unthinking mind, blunders of rigidity, yielding death! Oh, you witnesses of the killers and the killed, both of one family!
1265 What misery arises from my reasonings! Haemon, you have died after a young life, youngest and last of my sons! O God! You have departed not by your foolishness, but by my own!
1270 Ah, how late you seem to see the right!
1 God, I have mastered the bitter lesson! But then, then, I think, some god struck me on my head with a crushing weight, and drove me into savage paths,
1275 —ah!—and overthrew my joy to be trampled on! Ah, the labors men must toil through!
1278 My master, you have come, I think, like one whose hands are not empty, but who has a ready store: first, you carry that burden visible in your arms;
1280 econd, you will soon look upon further sufferings inside your house.
1 What worse suffering is still to follow upon these sufferings?
1282 Your wife is dead, true mother of that corpse, poor lady, by wounds newly cut.
1284 O harbor of Hades, hard to purify!
1285 Why, why do you ruin me? Herald of evil, of grief, what word do you say? Ah, you have done in a dead man anew! What are you saying, boy? What is this you report to me
1290 God no!—what new slaughter, my wife’s doom, is heaped upon this ruin?
1293 The sight is at hand. It is no longer hidden inside.
1294 Ah, misery!
1295 There I see a new, a second evil! What destiny, ah, what, can still await me? I have just now taken my son in my arms, and now I see another corpse before me!
1300 Oh, tormented mother! Oh, my son!
1 By the altar, with a sharp-whetted sword, she struck until her eyes went slack and dark. Before that she bewailed the noble fate of Megareus who died earlier, and then the fate of this boy, and also, with her last breath,
1305 he called down evil fortune upon you, the slayer of her sons.
1306 Ah, no! I tremble with fear. Why does no one strike me full on my chest with a two-edged sword?
10 I am miserable—ah—and bathed in miserable anguish!
12 Yes, because you were accused of responsibility for both this son’s death, and the other’s, by her whose corpse you see.
14 What was the manner of the violent deed by which she departed?
15 Her own hand struck her to the heart upon learning her son’s sharply-lamented fate.
17 Ah this guilt can never be fastened onto any other mortal so as to remove my own! It was I, yes, I, who killed you, I the wretch.
1320 I admit the truth. Lead me away, my servants, lead me from here with all haste, who am no more than a dead man!
1325 The course you recommend is to your gain, if there can be gain amidst evil. What is briefest is best, when trouble lies at your feet.
1328 Let it come, let it appear, that fairest of fates for me, that brings my final day,
1330 the fate supreme! Oh, let it come, so that I may never see tomorrow’s light!
1334 These things are in the future. We must see to present affairs.
1335 Fulfillment of these things rests in the hands where it should rest.
1336 All that I crave was summed in that prayer.
1337 Then pray no more; for mortals have no release from destined misfortune.
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
|37. Sophocles, Electra, 6-7, 280-281, 655-659, 1260-1261, 1490, 1498, 1508-1509 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Electra (Euripides) • Electra (Euripides), singing in • Euripides • Euripides, Heracles • Euripides, [Rhesus] • Euripides, and Electra • Euripides, different from Sophocles • Euripides, genitive, in need of governing head • Euripides, works of
Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 38, 153, 264; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 270, 356, 494, 667; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 74; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 131; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 77, 141; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 217
6 that consecrated land from which the gad-fly drove the daughter of Inachus; there, Orestes, is the Lycean market place, named from the wolf-slaying god; there on the left is Hera’s famous temple; and in this place to which we have come, know that you see Mycenae , the rich in gold,
280 he celebrates it with dance and song, and in monthly rites she sacrifices sheep to the gods who worked her deliverance.
655 O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu 12
60 No, who could exchange due silence for speech, when you have appeared? For now my eyes have seen you, beyond all thought and hope! Oreste' 12
61 No, who could exchange due silence for speech, when you have appeared? For now my eyes have seen you, beyond all thought and hope! Oreste
1490 alone can bring us release from the misery of the past. Oreste
1498 Is this dwelling doomed to see all the sufferings of us descendants of Pelops, both now and in time to come? Oreste
1508 O seed of Atreus, through how many sufferings have you sprouted up at last in freedom, ' None
|38. Sophocles, Oedipus At Colonus, 720-1043, 1315 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, and Thebes • Euripides, on Theseus • Statius, and Euripides • Stheneboea (Euripides) • Suppliants, The (Euripides) • Suppliants, The (Euripides), and Thebes
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 205; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 152, 161, 570; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 323; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 205
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
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. ' None
|39. Sophocles, Oedipus The King, 707-708, 895-896, 1223, 1226 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, and the chorus • Euripides, different from Sophocles • Euripides, works of • Oedipus (Euripides) • Suppliants, The (Euripides)
Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 153; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 194, 505, 667; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 257; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 542
707 Then absolve yourself of the things about which you are speaking. Listen to me, and take comfort in learning that nothing of mortal birth shares in the science of the seer.
895 No. For if such deeds are held in honor, why should we join in the sacred dance? Choru 896 No. For if such deeds are held in honor, why should we join in the sacred dance? Choru' ' None
|40. Sophocles, Philoctetes, 1-4, 14-15, 88-95, 108, 128-129, 133, 313, 391-402, 468-503, 554-556, 567, 618-619, 662-670, 1396 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Bacchae • Euripides, Philoctetes • Euripides, and Artemis • Euripides, and Philoctetes (Sophocles) • Euripides, and the chorus • Euripides, ethical contingency • Euripides, genitive, in need of governing head • Euripides, in relation to fourth-century tragic plays/themes • Euripides, metatheatre • Euripides, on deceit and fear • Euripides, on the Mother of the Gods • Hippolytus (Euripides), Artemis in • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 176; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 38, 96, 97, 99, 111; Hesk (2000), Deception and Democracy in Classical Athens, 113; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 41; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 90; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 366, 529, 530, 531; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 57, 258, 267; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 187; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 73, 107, 145; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 176
1 This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed'2 This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed
14 he filled the whole camp continually with shrieking, moaning. But what need is there to speak of that? The time is not ripe for too many words, lest he even learn that I am here, and I so waste the whole ruse whereby I think soon to take him.
15 Come, it is your task to serve as my ally in what remains, and to seek where in this region there is a cave with two mouths. During cold weather it provides two seats facing the sun, while in summer a breeze wafts sleep through the tunnelled chamber.
88 I abhor acting on advice, son of Laertes , which causes pain in the hearing. It is not in my nature to achieve anything by means of evil cunning, nor was it, as I hear, in my father’s. 90 But I am ready to take the man by force and without treachery, since with the use of one foot only, he will not overcome so many of us in a struggle. And yet I was sent to assist you and am reluctant to be called traitor. Still I prefer, my king, 95 to fail when doing what is honorable than to be victorious in a dishonorable manner. Odysseu
108 Then you think it brings no shame to speak what is false? Odysseu
128 and I will send our lookout back to your ship. And, if in my view you seem to linger at all beyond the due time, I will send that same man back again, after disguising him as the captain of a merchant-ship, so that secrecy may be on our side.
133 Then, son, as he tells his artful story, take whatever in his tale is from time to time helpful to you. Now I will go to the ship, leaving matters here to you. May escorting Hermes the Deceiver, lead us on, and divine Victory, Athena Polias, who saves me always! Exit Odysseus, on the spectators’ left. Choru 3
13 But there is one thing that no one will do, whenever I mention it: take me home in safety. No, this is already the tenth year that I am wasted by misery from hunger and suffering, by feeding this gluttonous plague. This is what the Atreids and the forceful Odysseus have done to me, boy. 39
1 Goddess of the hills, Earth all-nourishing, mother of Zeus himself, you through whose realm the great Pactolu 395 rolls golden sands! There, there also, dread Mother, I called upon your name, when all the insults of the Atreids landed upon this man, when they handed over his father’s armor, that sublime marvel, 400 to the son of Laertes . Hear it, blessed queen, who rides on bull-slaughtering lions! Philoctete
468 Now by your father and by your mother, son, by all that you cherish at home— 470 I solemnly supplicate you, do not leave me alone like this, helpless amid these miseries in which I live, so harsh as you see, and so numerous as I have said! Consider me a small side-task. Great i 475 your disgust, well I know, at such a cargo. Yet bear with it all the same—to noble minds baseness is hateful, and a good deed is glorious. If you forsake this task, you will have a stain on your honor; but if you perform it, boy, you will win the prize of highest honor—if I return alive to Oeta’s soil. 480 Come, the trouble will not last one full day. Endure it, take me and throw me where you will—in the hold, the prow, the stern, wherever I will least annoy my shipmates. Say yes, by the great god of suppliants, son; 485 be persuaded! I supplicate you at your knees, I am an infirm wretch, and lame! Do not leave me desolate like this, far from the paths of mankind! No, bring me safely to your own home, or to Euboea , Chalcodon’s seat; 490 and from there it will be no long journey for me to Oeta and the Trachinian heights, and fair-flowing Spercheius, so that you may show me to my beloved father, though long I have feared that he may have departed me. For often 495 did I summon him by means of those who came here, sending imploring prayers that he would himself send a ship and get me safely home. But either he is dead, or else, as I think is likely, my messengers thought my concerns of little account and hurried on their homeward voyage. 500 Now, however, since in you I have found one who can be both an escort and a messenger, save me and show me mercy, keeping in mind that all human destiny is full of the fear and the danger that prosperity may be followed by its opposite. He who stands clear of trouble must beware of dangers,
554 were all of your crew, I resolved not to continue my voyage in silence, without first giving you my news and getting the due reward. You know nothing, I suspect, of your own affairs: the new designs the Greek 555 have regarding you, and not only designs, but deeds in progress and no longer postponed. Neoptolemu
567 Be sure that it is being done, and without delay. Neoptolemu 6
18 immediately promised that he would bring the man and show him to the Achaeans. He thought it most likely that he would get him willingly, but, if unwilling, then by force, and he added that, were he to fail in this, whoever wished it might sever his head.
662 Your words are reverent, son, and your wish is lawful. For you alone have given to my eyes the light of life and the hope of seeing the land of Oeta, of seeing 665 my aged father and my friends; and you alone, when I lay beneath the feet of my enemies, have lifted me beyond their reach. Be bold. The bow shall be yours to handle and to return to the hand that gave it, and you will be able to boast aloud that in reward for your goodness, you alone of mortals have touched it. 670 Yes, it was by a good deed that I myself won it. Neoptolemu
1396 The easiest course for me is to stop talking, and for you to live, just as you do now, without deliverance. Philoctete ' None
|41. Sophocles, Women of Trachis, 155-156, 170, 194, 205-207, 216-221, 238, 274-275, 770, 794, 1122-1123 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alcestis (Euripides) • Euripides • Euripides (tragic poet), portrayal of kings/tyrants • Euripides, Trojan Women • Euripides, and Aeschylus • Euripides, and agōn scenes • Euripides, and the chorus • Euripides, genitive, in need of governing head • Euripides, on Egyptian priestesses at Dodona • Euripides, on deceit and fear • Euripides, works of • Euripides, works,, Bacchae • Euripides, works,, Hercules furens • Euripides, works,, Iphigenia in Tauris • Euripides, works,, Medea • Heracles (Euripides), and The Women of Trachis (Sophocles)
Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 38; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 276; Hesk (2000), Deception and Democracy in Classical Athens, 113; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 71, 73; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 283, 537, 545, 764; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 257; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 77; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 295
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.
170 to be the end of the labors of Heracles just as, he said, the ancient oak at Dodona had once told him through the mouths of the two Peleiades. And it is in the present time that the truth of these prophecies is coming to pass, so that they must be fulfilled.
194 He does not, my lady, enjoy ease of movement. The entire Malian populace
205 Let the brides of tomorrow raise a joyous cry for the house with shouts of triumph at the hearth. Among them let the yell of the men go up in unison for Apollo of the bright quiver, our defender! And at the same time,
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:
238 There is a headland of Euboea, where to Cenaean Zeus he marks out altars and fruitful ground in tribute. 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.
770 a convulsive, biting pain in his bones; and then the venom, like that of some deadly, cruel viper, began to devour him. At that he shouted for the ill-fated Lichas—who was in no way to blame for your crime—asking by what plots he had brought that robe.
794 throwing himself on the ground in his anguish and repeatedly shouting with howls of grief, as he dwelled on his ill-mated marriage with miserable you and his alliance with Oeneus, which, he said, he got for himself as the ruin of his life, then from out of the shrouding altar-smoke
1122 I come to tell you of my mother—her present circumstances and how she erred unknowingly. Heracles: '1123 I come to tell you of my mother—her present circumstances and how she erred unknowingly. Heracles: ' None
|42. Thucydides, The History of The Peloponnesian War, 1.13, 2.15, 2.37.1, 3.45, 5.105 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Andromache • Euripides, Phoenissae • Euripides, Rhesus • Euripides, and naturalistic representation of divine forces • Euripides, contemporary resonances • Euripides, on Spartans • Euripides, on Theseus • Euripides, parallels between…and Thucydides • Medea, Euripides • Suppliants, The (Euripides) • Trojan Women (Euripides) • Trojan Women (Euripides), historical context • ἔρως, in Euripides (compared with Thucydides)
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 77, 78; Joho (2022), Style and Necessity in Thucydides, 129; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 160; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 109, 170; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 197; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 74; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 70, 108
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.' ' None
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. ' ' None
|43. Xenophon, Hellenica, 1.4.1, 1.4.12, 1.4.18, 3.3.3-3.3.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, • Euripides, Bacchae • Euripides, in Macedon • Euripides, on Alcibiades • Euripides, on the Mother of the Gods
Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 341; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 320, 330, 341; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
1.4.12 And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business.
1.4.18 Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present.
3.3.3 But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state. 3.3.4 After hearing such arguments from both claimants the state chose Agesilaus king. When Agesilaus had been not yet a year in the kingly office, once while he was offering one of the appointed sacrifices in behalf of the state, the seer said that the gods revealed a conspiracy of the most 397 B.C. terrible sort. And when he sacrificed again, the seer said that the signs appeared still more terrible. And upon his sacrificing for the third time, he said: Agesilaus, just such a sign is given me as would be given if we were in the very midst of the enemy. There-upon they made offerings to the gods who avert evil and to those who grant safety, and having with difficulty obtained favourable omens, ceased sacrificing. And within five days after the sacrifice was ended a man reported to the ephors a conspiracy, and Cinadon as the head of the affair.' ' None
|44. Xenophon, Memoirs, 1.4.18 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, and good fiction • Euripides, possible authorship of Sisyphus
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 182, 185; Tor (2017), Mortal and Divine in Early Greek Epistemology, 45
1.4.18 ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς .'' None
1.4.18 Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. '' None
|45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, and pseudo-Euripides’ Rhesus • Aristophanes, Euripides in • Euripides • Euripides (the real one) • Euripides, Bacchae • Euripides, Supplices • Euripides, Telephus • Euripides, Troades • Euripides, [Rhesus] • Euripides, association with sophistry • Euripides, plays parodied in Aristophanes • Euripides, possible authorship of Sisyphus • Euripides, role in Acharnians • Phoenix (Euripides) • Plutarch, on Aeschylus and Euripides • Rhesus by pseudo-Euripides, dramaturgy and stagecraft • Telephus (Euripides) • truce oaths, in Euripides
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 38, 183, 265, 266, 267, 268, 269; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 609, 679; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 63, 69, 81, 84, 86, 102, 120, 146; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 337, 338, 339, 351; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311, 318; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 256, 262; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 147; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 700
|46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Bacchae
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 106, 107; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 39, 46; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 82; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 276; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 229
|47. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides (the real one) • Euripides, Telephus • Euripides, contemporary resonances • Euripides, forensic language in • Euripides, on (im)materiality of lies • Euripides, on rhetoric of anti-rhetoric • Euripides, plays parodied in Aristophanes • materiality, in Euripides • materiality, in Euripides, of discourse
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 112; Hesk (2000), Deception and Democracy in Classical Athens, 265, 289; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 141; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 110; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 257
|48. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Supplices
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 35; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 256
|49. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides (the real one) • Euripides, • Euripides, Supplices
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 140; Hesk (2000), Deception and Democracy in Classical Athens, 38; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 157; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 42, 53, 63, 69, 104; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 333; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 263, 282
|50. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, on psychagogos in Alkestis
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 279; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78
|51. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides (the real one) • Euripides, Bacchae • Euripides, Helen • Euripides, and music • Euripides, distant settings in • Euripides, in Aristophanes • Euripides, in Macedon • Euripides, victories of • Euripides, vs. Iophon • Euripides, vs. Sophocles • Helen, in Euripides • Satyros, Life of Euripides • Trojan Women (Euripides) • Trojan Women (Euripides), Cassandras communication • Trojan Women (Euripides),trimeter speech • authorial voice, parodies Euripides • victories, of Euripides
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 120, 145; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75, 355; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 559; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 95, 102, 652; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 86, 120, 142, 189; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 209, 229; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 153; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 341; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 92, 93; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122, 207, 209, 246; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 288; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 52, 53, 54, 55, 56, 57, 68, 106, 158; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 327
|52. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, Euripides in • Euripides • Euripides (contemporary of Ephippus) • Euripides (the real one) • Euripides, Andromache • Euripides, Bacchae • Euripides, Telephus • Euripides, and the gods • Euripides, association with sophistry • Euripides, contemporary resonances • Euripides, in Aristophanes • Euripides, never an actor • Euripides, on Spartans • Euripides, plays parodied in Aristophanes • Euripides, role in Acharnians • Euripides, vs. Sophocles • Euripides, ‘escape-plays’ • Sicilians, and Euripides • Telephus (Euripides) • authorial voice, parodies Euripides • gods, in Euripides
Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 59; Gorain (2019), Language in the Confessions of Augustine, 70; Hesk (2000), Deception and Democracy in Classical Athens, 64, 267; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 82, 705; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 42, 46, 53, 75, 141, 142; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 207; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 120; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 256, 262, 263, 282, 337; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 32, 246
|53. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides • Euripides, possible authorship of Sisyphus
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 182; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 118
|54. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Andromache (Euripides), and machines • Euripides • Euripides, Andromache • Euripides, Andromache, • Euripides, Andromache, doxa in • Euripides, Andromache, fifth-century resonances • Euripides, Andromache, on Spartans • Euripides, Gorgianic elements in • Euripides, Hecuba • Euripides, Hecubas rhetoric in • Euripides, and the mechane • Euripides, and ‘political’ as opposed to ‘rhetorical’ tragedy • Euripides, contemporary resonances • Euripides, dramas by\n, Hypsipyle • Euripides, dramas by\n, Ion • Euripides, dramas by\n, Orestes • Euripides, on (im)materiality of lies • Euripides, on Spartans • Euripides, on doxa and deception • Euripides, on generals • Euripides, on lie-detection • Euripides, on rhetoric of anti-rhetoric • Gorgias, and Euripides • Hippolytus (Euripides), and the mechane • Spartans, in Euripides Andromache • cult, in Euripides, • materiality, in Euripides • materiality, in Euripides, of discourse • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), in Euripides
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 185; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 74; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203, 204; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 211, 213; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 314; Hesk (2000), Deception and Democracy in Classical Athens, 65, 66, 67, 68, 74, 76, 77, 79, 80, 280, 281, 282, 283; Joho (2022), Style and Necessity in Thucydides, 143; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 193; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 281; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 137, 138; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78, 322; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 297, 318; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 32
|55. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides • Euripides, Alcestis • Euripides, Antigone • Euripides, Hecuba • Euripides, Helen • Euripides, Hippolytus • Euripides, Oedipus • Euripides, possible authorship of Sisyphus
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 60; Fowler (2014), Plato in the Third Sophistic, 14; Hesk (2000), Deception and Democracy in Classical Athens, 181; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 233; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 322; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 315; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 53, 54
|56. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 172, 175, 176, 178, 180, 181, 182, 183, 184, 185, 187, 188, 190; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 172, 175, 176, 178, 180, 181, 182, 183, 184, 185, 187, 188, 190
|57. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, Euripides in • Erinyes, in Euripides • Euripides • Euripides, • Euripides, Alcestis • Euripides, Andromache • Euripides, Erinyes in • Euripides, Medea • Euripides, Telephus • Euripides, and myth • Euripides, association with sophistry • Euripides, contemporary resonances • Euripides, distant settings in • Euripides, gods in • Euripides, in relation to fourth-century tragic plays/themes • Euripides, myth in • Euripides, on Orestes • Euripides, on Spartans • Euripides, on generals • Euripides, plays parodied in Aristophanes • Euripides, recognition scenes in • Euripides, role in Acharnians • Euripides, ‘escape-plays’ • cult, in Euripides, • gods, in Euripides
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 45; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 46; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 48; Hesk (2000), Deception and Democracy in Classical Athens, 79, 267; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 669; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 175; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 365, 366, 367, 368; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 47; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 124, 125, 127, 151; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136, 137, 139; Meinel (2015), Pollution and Crisis in Greek Tragedy, 148, 149, 154, 155, 164; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 43; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 285; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 149
|58. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 66; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 117
|59. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alcmeon in Corinth (Euripides) • Alcmeon in Psophis (Euripides) • Alexander (Euripides) • Euripides • Euripides, Bacchae • Euripides, and Alcmeon • Euripides, and the tragic canon • Euripides, as the best-known tragedian • Euripides, works,, Philoctetes
Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 74, 90; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 554, 761; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 8, 332; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 12; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 157; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 56
|60. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Euripides • Hypsipyle (Euripides) • Hypsipyle, in Euripides Hypsipyle • Medea, Euripides • Rhesus (Euripides) • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 184; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 100; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 579; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 192; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 134, 186; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 147, 149; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 184; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 40; Welch (2015), Tarpeia: Workings of a Roman Myth. 27
|61. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 184; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 184
|62. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Euripides
Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 71; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 235
|63. Anon., Sibylline Oracles, 3.414 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Euripides
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
3.414 Which they will call a comet, sign to men'' None
|64. Catullus, Poems, 58.5 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 189; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 189
58.5 Add the twain foot-bewing'd and fast of flight,"
58.5 Husks the high-minded scions Remus-sprung.' "' None
|65. Dionysius of Halycarnassus, Roman Antiquities, 1.89.2 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Euripides
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
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
|66. Philo of Alexandria, On Drunkenness, 177 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Euripides
Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 41; Spielman (2020), Jews and Entertainment in the Ancient World. 43
177 At all events I have before now often seen in the theatre, when I have been there, some persons influenced by a melody of those who were exhibiting on the stage, whether dramatists or musicians, as to be excited and to join in the music, uttering encomiums without intending it; and I have seen others at the same time so unmoved that you would think there was not the least difference between them and the iimate seats on which they were sitting; and others again so disgusted that they have even gone away and quitted the spectacle, stopping their ears with their hands, lest some atom of a sound being left behind and still sounding in them should inflict annoyance on their morose and unpleasable souls. '' None
|67. Philo of Alexandria, On The Sacrifices of Cain And Abel, 47 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Euripides
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 170; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 232
47 Now, the irrational impulses of the mind, I mean those faculties which are developed in a misuse of that reason which should direct the choice, the sons of Laban, "when they had departed three days\' Journey," paid great regard to; being thus under a symbol cut off from virtue for the whole period of their life; for time is capable of being divided into three parts, consisting of the past, and the present, and the future. But these animals which are irrational in the second sense, and which are destitute not only of right reason but of all reason whatever, under which class the brute beasts are reckoned, the practiser of contemplation will think worthy of all his care, considering that their errors have proceeded, not so much from deliberate wickedness as form ignorance, which was devoid of a guide. '' None
|68. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Euripides
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333, 338; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333, 338
|69. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Euripides • Euripides, Bacchae
Found in books: Gorain (2019), Language in the Confessions of Augustine, 60; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 86
|70. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Euripides • Euripides, and myth • Euripides, distant settings in • Iphigeneia in Tauris (Euripides) • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 181, 187, 190; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 611; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 123; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 181, 187, 190
|71. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Euripides • Euripides, • Euripides, Bacchae • Euripides, Bacchae, Hippolytus • Euripides, innovation
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 27; Gorain (2019), Language in the Confessions of Augustine, 54, 72; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 232; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 154; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 132
|72. Apollodorus, Bibliotheca, 3.5.1, 3.64 (1st cent. CE - 2nd cent. CE) |
Tagged with subjects: • Euripides • Euripides, Bacchae • Euripides, on the Mother of the Gods • Statius, and Euripides
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 187; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 77; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 187
3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε.' ' None
3.5.1 Dionysus discovered the vine, and bein