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Tiresias: The Ancient Mediterranean Religions Source Database



10409
Sophocles, Antigone, 1041-1099


nannot 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.


nannot 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.


nannot 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.


nannot 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.


nanBut even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.


nanBut even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.


nanBut even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.


nanTEIRESIAS: Alas! Doth any man know, doth any consider... CREON: Whereof? What general truth dost thou announce? TEIRESIAS: How precious, above all wealth, is good counsel. CREON: As folly, I think, is the worst mischief. TEIRESIAS: Yet thou art tainted with that distemper. CREON: I would not answer the seer with a taunt. TEIRESIAS: But thou dost, in saying that I prophesy falsely. CREON: Well, the prophet-tribe was ever fond of money. TEIRESIAS: And the race bred of tyrants loves base gain. CREON: Knowest thou that thy speech is spoken of thy king?


nanAlas! Does any man know, does any consider—


nanWhat is this? What universal truth are you announcing?


nan—by how much the most precious of our possessions is the power to reason wisely?


nanBy as much, I think, as senselessness is the greatest affliction.


nanYet you came into being full of that disease.


nanI have no desire to trade insults with the seer.


nanYet that is what you do in saying that I prophesy falsely.


nanYes, for the prophet-clan was ever fond of money.


nanAnd the race sprung from tyrants loves shameful gain.


nanDo you know that you ramble so about your king?


nanTEIRESIAS: I know it; for through me thou hast saved Thebes. CREON: Thou art a wise seer; but thou lovest evil deeds. TEIRESIAS: Thou wilt rouse me to utter the dread secret in my soul. CREON: Out with it!-Only speak it not for gain. TEIRESIAS: Indeed, methinks, I shall not,-as touching thee. CREON: Know that thou shalt not trade on my resolve. TEIRESIAS: Then know thou-aye, know it well-that thou shalt not live through many more courses of the sun's swift chariot, ere one begotten of thine own loins shall have been given by thee, a corpse for corpses; because thou hast thrust children of the sunlight to the shades, and ruthlessly lodged a living soul in the grave; but keepest in this world one who belongs to the gods infernal, a corpse unburied, unhonoured, all unhallowed. In such thou hast no part, nor have the gods above, but this is a violence done to them by thee. Therefore the avenging destroyers lie in wait for thee, the Furies of Hades and of the gods, that thou mayest be taken in these same ills. And mark well if I speak these things as a hireling. A time not long to be delayed shall awaken the wailing of men and of women in thy house. And a tumult of hatred against thee stirs all the cities whose mangled sons had the burial-rite from dogs, or from wild beasts, or from some winged bird that bore a polluting breath to each city that contains the hearths of the dead. Such arrows for thy heart-since thou provokest me-have I: launched at thee, archer-like, in my anger,-sure arrows, of which thou shalt not escape the smart.-Boy, lead me home, that he may spend his rage on younger men, and learn to keep a tongue more temperate, and to bear within his breast a better mind than now he bears. (The Boy leads TEIRESIAS Out.) LEADER OF THE CHORUS: The man hath gone, O King, with dread prophecies. And, since the hair on this head, once dark, hath been white, I know that he hath never been a false prophet to our city. CREON: I, too, know it well, and am troubled in soul. 'Tis dire to yield; but, by resistance, to smite my pride with ruin-this, too, is a dire choice.


nanI am aware, since through me you have saved this city.


nanYou are a wise seer, but fond of doing injustice.


nanYou will stir me to utter the dire secret in my soul.


nanOut with it! But only if it is not for gain that you speak it.


nanIndeed, I think I speak without mention of gain—where you are concerned.


nanBe certain that you will not trade in my will.


nanThen know, yes, know it well! You will not live through many more


nancourses 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


nancourses 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


nancourses 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


nancourses 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


nancourses 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


nanwhile 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


nanwhile 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


nanwhile 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


nanwhile 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


nanwhile 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


nanthe 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.


nanthe 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.


nanthe 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.


nanthe 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.


nanthe 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.


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanand a better mind within his breast than he now bears. Exit Teiresias.


nanThe man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.


nanThe man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.


nanThe man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.


nanThe man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.


nanI, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.


nanI, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.


nanI, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.


nanLEADER: Son of Menoeceus, it behoves thee to take wise counsel. CREON: What should I do then? Speak and I will obey. LEADER: Go thou, and free the maiden from her rocky chamber, and make a tomb for the unburied dead. CREON: And this is thy counsel? Thou wouldst have me yield? LEADER: Yea, King, and with all speed; for swift harms from the gods cut short the folly of men. CREON: Ah me, 'tis hard, but I resign my cherished resolve,-I obey. We must not wage a vain war with destiny. LEADER: Go, thou, and do these things; leave them not to others. CREON: Even as I am I'll go:-on, on, my servants, each and all of you,-take axes in your hands, and hasten to the ground that ye see yonder! Since our judgment hath taken this turn, I will be present to unloose her, as myself bound her. My heart misgives me, 'tis best to keep the established laws, even to life's end. (CREON and his servants hasten out on the spectators' left.) CHORUS (singing) O thou of many names, glory of the Cadmeian bride, offspring of loud-thundering Zeus! thou who watchest over famed Italia, and reignest, where all guests are welcomed, in the sheltered plain of Eleusinian Deo! O Bacchus, dweller in Thebes, mother-city of Bacchants, by the softly-gliding stream of Ismenus, on the soil where the fierce dragon's teeth were sown! antistrophe 1 Thou hast been seen where torch-flames glare through smoke, above the crests of the twin peaks, where move the Corycian nymphs, thy votaries, hard by Castalia's stream. Thou comest from the ivy-mantled slopes of Nysa's hills, and from the shore green with many-clustered vines, while thy name is lifted up on strains of more than mortal power, as thou visitest the ways of Thebes: Thebes, of all cities, thou holdest first in honour, thou and thy mother whom the lightning smote; and now, when all our people is captive to a violent plague, come thou with healing feet over the Parnassian height, or over the moaning strait! antistrophe 2 O thou with whom the stars rejoice as they move, the stars whose breath is fire; O master of the voices of the night; son begotten of Zeus; appear, O king, with thine attendant Thyiads, who in night-long frenzy dance before thee, the giver of good gifts, Iacchus!


nanThe moment, Creon, requires that you reason wisely.


nanWhat should I do, then? Speak, and I will obey.


Intertexts (texts cited often on the same page as the searched text):

14 results
1. Homer, Iliad, 1.68-1.120, 1.122 (8th cent. BCE - 7th cent. BCE)

1.68. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. 1.69. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before 1.70. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.71. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.72. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.73. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.74. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.75. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.76. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.77. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.78. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.79. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.80. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.81. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.82. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.83. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.84. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.85. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.86. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.87. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.88. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.89. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.90. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.91. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.92. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.93. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.94. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. Then the blameless seer took heart, and spoke:It is not then because of a vow that he finds fault, nor because of a hecatomb, but because of the priest whom Agamemnon dishonoured, and did not release his daughter nor accept the ransom. 1.95. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.96. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.97. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.98. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.99. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.100. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.101. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.102. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.103. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.104. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.105. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.106. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.107. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.108. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.109. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.110. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.111. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.112. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.113. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.114. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.115. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.116. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.117. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.118. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.119. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.120. /In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned 1.122. /In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned
2. Aristophanes, Birds, 959-991, 521 (5th cent. BCE - 4th cent. BCE)

521. Λάμπων δ' ὄμνυς' ἔτι καὶ νυνὶ τὸν χῆν', ὅταν ἐξαπατᾷ τι.
3. Aristophanes, Knights, 1001-1089, 116-122, 1229, 123, 1230-1239, 124, 1240-1249, 125, 1250-1253, 126-149, 997-1000 (5th cent. BCE - 4th cent. BCE)

1000. καὶ νὴ Δί' ἔτι γέ μοὔστι κιβωτὸς πλέα.
4. Aristophanes, Lysistrata, 771-776, 770 (5th cent. BCE - 4th cent. BCE)

770. ἀλλ' ὁπόταν πτήξωσι χελιδόνες εἰς ἕνα χῶρον
5. Aristophanes, Clouds, 332 (5th cent. BCE - 4th cent. BCE)

332. Θουριομάντεις ἰατροτέχνας σφραγιδονυχαργοκομήτας
6. Aristophanes, Peace, 1047, 1052-1126, 1045 (5th cent. BCE - 4th cent. BCE)

1045. τίς ἄρα ποτ' ἐστίν; ὡς ἀλαζὼν φαίνεται:
7. Aristophanes, Wasps, 380, 160 (5th cent. BCE - 4th cent. BCE)

160. ὅταν τις ἐκφύγῃ μ' ἀποσκλῆναι τότε.
8. Sophocles, Ajax, 128, 132-133, 172-185, 278-280, 589-590, 611, 760-761, 766-777, 127 (5th cent. BCE - 5th cent. BCE)

9. Sophocles, Antigone, 10, 1000-1040, 1042-1099, 11, 1100-1114, 1192-1199, 12, 1200-1243, 1260-1299, 13, 1300-1353, 14-16, 162-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210, 22-24, 249, 25, 250-259, 26, 260-269, 27, 270-277, 28, 289, 29, 3, 30-36, 368-369, 37, 370, 38, 388-389, 39, 390-394, 4, 40, 407-409, 41, 410-419, 42, 420-429, 43, 430-439, 44, 440, 446-449, 45, 450-459, 46, 460-469, 47, 470-479, 48, 480-489, 49, 490-499, 5, 50, 500-509, 51, 510-519, 52, 520-525, 53, 531-539, 54, 540-549, 55, 550-559, 56, 560-569, 57, 570-579, 58, 580-581, 59, 6, 60, 603-605, 61-63, 631-639, 64, 640-649, 65, 650-659, 66, 660-669, 67, 670-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-765, 77, 773-776, 78-79, 8, 80, 806-809, 81, 810-819, 82, 820-829, 83, 830-839, 84, 840-849, 85, 850-859, 86, 860-869, 87, 870-879, 88, 880-882, 89, 9, 90-94, 944-949, 95, 950-959, 96, 960-966, 97-98, 980-989, 99, 990-999, 1 (5th cent. BCE - 5th cent. BCE)

10. Sophocles, Electra, 1064-1065, 1063 (5th cent. BCE - 5th cent. BCE)

11. Sophocles, Oedipus At Colonus, 658-667, 904-931, 657 (5th cent. BCE - 5th cent. BCE)

12. Sophocles, Oedipus The King, 1329-1330, 223, 227-229, 236-243, 273, 284-289, 298-304, 307, 312-313, 316-317, 320-321, 324-403, 405, 408-425, 429-444, 448-462, 523-524, 660-661, 709, 711-712, 946, 964-966, 1088 (5th cent. BCE - 5th cent. BCE)

13. Thucydides, The History of The Peloponnesian War, 2.22.1 (5th cent. BCE - 4th cent. BCE)

2.22.1. He, meanwhile, seeing anger and infatuation just now in the ascendant, and confident of his wisdom in refusing a sally, would not call either assembly or meeting of the people, fearing the fatal results of a debate inspired by passion and not by prudence. Accordingly, he addressed himself to the defence of the city, and kept it as quiet as possible
14. Plutarch, Pericles, 32.2 (1st cent. CE - 2nd cent. CE)

32.2. The people accepted with delight these slanders, and so, while they were in this mood, a bill was passed, on motion of Dracontides, that Pericles should deposit his accounts of public moneys with the prytanes, and that the jurors should decide upon his case with ballots which had lain upon the altar of the goddess on the acropolis. But Hagnon amended this clause of the bill with the motion that the case be tried before fifteen hundred jurors in the ordinary way, whether one wanted to call it a prosecution for embezzlement and bribery, or malversation.


Subjects of this text:

subject book bibliographic info
abject, abjection Meinel, Pollution and Crisis in Greek Tragedy (2015) 104
affective charge of hosios Peels, Hosios: A Semantic Study of Greek Piety (2016) 101, 102
ajax, burial of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
ajax Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177
ajax (sophocles), and divine law Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
ajax (sophocles), seer in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
anger, vs. wisdom Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
antigone Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177, 178
antigone (antigone) Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
antigone (sophocles), a seer in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
antigone (sophocles), and divine law Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
antigone (sophocles), and oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
antigone (sophocles), political heroes in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
apollo Markantonatos, Brill's Companion to Sophocles (2012) 421
aristophanes, on hierokles and lampon Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
athena Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177
athens, laws of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
azande people, sudan, poison oracle Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
burial, and divine law Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
burial Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
calchas, as the voice of the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
characters, tragic/mythical, antigone Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, creon, king of thebes Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, haemon Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, ismene Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, polyneices Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
corpse as source of pollution Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177, 178
creon, and polynices burial Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
creon, as a political hero Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
cries, of characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 756
dead, the Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
delphic oracle, the Markantonatos, Brill's Companion to Sophocles (2012) 421
dikē Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
diopeithes Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
divine punishment/retribution Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178
episodes, of antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
episodes, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
ethnicity-markers in oaths Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
eulogy, of human beings Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
euripides, and political as opposed to rhetorical tragedy Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
euripides, on human pollution Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
eusebês (and cognates), usage Peels, Hosios: A Semantic Study of Greek Piety (2016) 101, 102
general parodos, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
gods, and humans Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376, 398
gods, not reached by pollution Meinel, Pollution and Crisis in Greek Tragedy (2015) 103, 104
haemon Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
hamartanō Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 756
heracles (euripides), on human pollution Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
heraclitus Markantonatos, Brill's Companion to Sophocles (2012) 421
heroes, political Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
hierokles Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
hosios (and cognates), in context of death and burial Peels, Hosios: A Semantic Study of Greek Piety (2016) 101, 102
humans, and the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376, 398
impiety Fletcher, Performing Oaths in Classical Greek Drama (2012) 110
interpreters, of the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
jocasta Markantonatos, Brill's Companion to Sophocles (2012) 421
jocasta (epicaste), and tiresias Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
judgment, vs. anger Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
justice, in sophocles Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178
kings, as political heroes Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
laius Markantonatos, Brill's Companion to Sophocles (2012) 421
lampon Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
language of oaths, ethnicity-markers Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
law, divine vs. human Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
madness Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177
margins, marginal, marginality Meinel, Pollution and Crisis in Greek Tragedy (2015) 104
miasma terminology, in s. ant. Meinel, Pollution and Crisis in Greek Tragedy (2015) 103, 104
misfortunes, of women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
odysseus, and ajaxs burial Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
oedipus, and tiresias Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
oedipus, as a political hero Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
oedipus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508; Markantonatos, Brill's Companion to Sophocles (2012) 421
oedipus the king (sophocles), political heroes in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
oedipus the king (sophocles), seer in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
olympus, oaths invoking Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
onchestos, boiotia Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
oracle, at delphi Fletcher, Performing Oaths in Classical Greek Drama (2012) 110
oracle, challenges to Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
ou plus accusative Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
paean, to human beings Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
past, the, and oedipus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
pericles, nature of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
phren/phrenes, seat of purity/impurity, in the ajax Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177
phren/phrenes, seat of purity/impurity, in the antigone Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177, 178
pollution, and categorisation Meinel, Pollution and Crisis in Greek Tragedy (2015) 104
pollution, human Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
pollution, limited, defined Meinel, Pollution and Crisis in Greek Tragedy (2015) 103, 104
polyneices, corpse of, location, significance of Meinel, Pollution and Crisis in Greek Tragedy (2015) 104
polyneices Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177
polynices (oedipuss son), burial of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
poseidon, sanctuary at onchestos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
power, political Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
reciprocity Peels, Hosios: A Semantic Study of Greek Piety (2016) 101
referential meaning Peels, Hosios: A Semantic Study of Greek Piety (2016) 102
seers, and creon Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
seers, challenges to Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
sophocles, and rhetoric/tragedy as a rhetorical form Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
sophocles Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177, 178
sophronein/sophrosyne, in sophocles' Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177
stasima, of antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
structure, of antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
structure, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
teiresias Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 104
thucydides (politician), on pericles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
tiresias, and divine law Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
tiresias, and oedipus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
tiresias, challenges to Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
tiresias/teiresias Markantonatos, Brill's Companion to Sophocles (2012) 421
tyrant, oedipus as Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
wisdom, and creon Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
zeus, and divine law Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 398
zeus Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 177, 178