Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



10410
Sophocles, Electra, 516-557


nanYou run loose again, it seems, since Aegisthus is not here, who used always to keep you at least from coming out to the gates and shaming your family. But now, since he is absent, you pay


nanYou run loose again, it seems, since Aegisthus is not here, who used always to keep you at least from coming out to the gates and shaming your family. But now, since he is absent, you pay


nanYou run loose again, it seems, since Aegisthus is not here, who used always to keep you at least from coming out to the gates and shaming your family. But now, since he is absent, you pay


nanYou run loose again, it seems, since Aegisthus is not here, who used always to keep you at least from coming out to the gates and shaming your family. But now, since he is absent, you pay


nanme no mind. And yet you have said of me often and to many listeners that I am a rash and unjust tyrant, who violently abuse you and yours. But it is not I who do violence; I only return the insults that I so often hear from you.


nanme no mind. And yet you have said of me often and to many listeners that I am a rash and unjust tyrant, who violently abuse you and yours. But it is not I who do violence; I only return the insults that I so often hear from you.


nanme no mind. And yet you have said of me often and to many listeners that I am a rash and unjust tyrant, who violently abuse you and yours. But it is not I who do violence; I only return the insults that I so often hear from you.


nanme no mind. And yet you have said of me often and to many listeners that I am a rash and unjust tyrant, who violently abuse you and yours. But it is not I who do violence; I only return the insults that I so often hear from you.


nanme no mind. And yet you have said of me often and to many listeners that I am a rash and unjust tyrant, who violently abuse you and yours. But it is not I who do violence; I only return the insults that I so often hear from you.


nanYour father—this and nothing else is your constant pretext—was slain by me. Yes, by me. I know it well. I make no denial. Justice took hold of him, not I alone—Justice, whom you ought to have supported, if you had been in your right mind.


nanYour father—this and nothing else is your constant pretext—was slain by me. Yes, by me. I know it well. I make no denial. Justice took hold of him, not I alone—Justice, whom you ought to have supported, if you had been in your right mind.


nanYour father—this and nothing else is your constant pretext—was slain by me. Yes, by me. I know it well. I make no denial. Justice took hold of him, not I alone—Justice, whom you ought to have supported, if you had been in your right mind.


nanYour father—this and nothing else is your constant pretext—was slain by me. Yes, by me. I know it well. I make no denial. Justice took hold of him, not I alone—Justice, whom you ought to have supported, if you had been in your right mind.


nanYour father—this and nothing else is your constant pretext—was slain by me. Yes, by me. I know it well. I make no denial. Justice took hold of him, not I alone—Justice, whom you ought to have supported, if you had been in your right mind.


nanFor this father of yours whom you constantly bewail alone of all the Greeks had the heart to sacrifice your own blood, your sister, to the gods—he, who, when sowing his seed, felt none of the pains I did when I gave birth. Come, tell me now, why, or to please whom


nanFor this father of yours whom you constantly bewail alone of all the Greeks had the heart to sacrifice your own blood, your sister, to the gods—he, who, when sowing his seed, felt none of the pains I did when I gave birth. Come, tell me now, why, or to please whom


nanFor this father of yours whom you constantly bewail alone of all the Greeks had the heart to sacrifice your own blood, your sister, to the gods—he, who, when sowing his seed, felt none of the pains I did when I gave birth. Come, tell me now, why, or to please whom


nanFor this father of yours whom you constantly bewail alone of all the Greeks had the heart to sacrifice your own blood, your sister, to the gods—he, who, when sowing his seed, felt none of the pains I did when I gave birth. Come, tell me now, why, or to please whom


nanFor this father of yours whom you constantly bewail alone of all the Greeks had the heart to sacrifice your own blood, your sister, to the gods—he, who, when sowing his seed, felt none of the pains I did when I gave birth. Come, tell me now, why, or to please whom


nandid he sacrifice her? To please the Argives, you will say? No, they had no right to kill my daughter. Or, if indeed it was for the sake of his brother Menelaus that he killed my child, was he not to pay me the penalty for that? Did Menelaus not have two children


nandid he sacrifice her? To please the Argives, you will say? No, they had no right to kill my daughter. Or, if indeed it was for the sake of his brother Menelaus that he killed my child, was he not to pay me the penalty for that? Did Menelaus not have two children


nandid he sacrifice her? To please the Argives, you will say? No, they had no right to kill my daughter. Or, if indeed it was for the sake of his brother Menelaus that he killed my child, was he not to pay me the penalty for that? Did Menelaus not have two children


nandid he sacrifice her? To please the Argives, you will say? No, they had no right to kill my daughter. Or, if indeed it was for the sake of his brother Menelaus that he killed my child, was he not to pay me the penalty for that? Did Menelaus not have two children


nandid he sacrifice her? To please the Argives, you will say? No, they had no right to kill my daughter. Or, if indeed it was for the sake of his brother Menelaus that he killed my child, was he not to pay me the penalty for that? Did Menelaus not have two children


nanwho should in fairness have died instead of my daughter, since the father and mother from whom they were sprung had caused that voyage? Did Hades have some greater desire to feast on my offspring than on hers? Or had all love of the children of my womb been


nanwho should in fairness have died instead of my daughter, since the father and mother from whom they were sprung had caused that voyage? Did Hades have some greater desire to feast on my offspring than on hers? Or had all love of the children of my womb been


nanwho should in fairness have died instead of my daughter, since the father and mother from whom they were sprung had caused that voyage? Did Hades have some greater desire to feast on my offspring than on hers? Or had all love of the children of my womb been


nanwho should in fairness have died instead of my daughter, since the father and mother from whom they were sprung had caused that voyage? Did Hades have some greater desire to feast on my offspring than on hers? Or had all love of the children of my womb been


nanwho should in fairness have died instead of my daughter, since the father and mother from whom they were sprung had caused that voyage? Did Hades have some greater desire to feast on my offspring than on hers? Or had all love of the children of my womb been


nanabandoned by their accursed father, while love for the children of Menelaus filled him? Were these not the marks of a thoughtless and malicious parent? I think so, even if I differ from your judgment. So, too, would the dead girl speak, if she could find a voice. For myself, then, I view the past without


nanabandoned by their accursed father, while love for the children of Menelaus filled him? Were these not the marks of a thoughtless and malicious parent? I think so, even if I differ from your judgment. So, too, would the dead girl speak, if she could find a voice. For myself, then, I view the past without


nanabandoned by their accursed father, while love for the children of Menelaus filled him? Were these not the marks of a thoughtless and malicious parent? I think so, even if I differ from your judgment. So, too, would the dead girl speak, if she could find a voice. For myself, then, I view the past without


nanabandoned by their accursed father, while love for the children of Menelaus filled him? Were these not the marks of a thoughtless and malicious parent? I think so, even if I differ from your judgment. So, too, would the dead girl speak, if she could find a voice. For myself, then, I view the past without


nanabandoned by their accursed father, while love for the children of Menelaus filled him? Were these not the marks of a thoughtless and malicious parent? I think so, even if I differ from your judgment. So, too, would the dead girl speak, if she could find a voice. For myself, then, I view the past without


nandismay; but if you think my attitude criminal, see that your own judgment is just before you blame your neighbor. Electra


nandismay; but if you think my attitude criminal, see that your own judgment is just before you blame your neighbor. Electra


nanThis time, at least, you cannot say that I first gave you cause for upset and thereby provoked such words from you. But, if you will permit me


nanThis time, at least, you cannot say that I first gave you cause for upset and thereby provoked such words from you. But, if you will permit me


nanThis time, at least, you cannot say that I first gave you cause for upset and thereby provoked such words from you. But, if you will permit me


nanCLYTEMNESTRA: Indeed, thou hast my leave; and didst thou always address me in such a tone, thou wouldst be heard without pain. ELECTRA: Then I will speak. Thou sayest that thou hast slain my father. What word could bring thee deeper shame than that, whether the deed was just or not? But I must tell thee that thy deed was not just; no, thou wert drawn on to it by the wooing of the base man who is now thy spouse. Ask the huntress Artemis what sin she punished when she stayed the frequent winds at Aulis; or I will tell thee; for we may not learn from her. My father- so I have heard- was once disporting himself in the grove of the goddess, when his footfall startled a dappled and antlered stag; he shot it, and chanced to utter a certain boast concerning its slaughter. Wroth thereat, the daughter of Leto detained the Greeks, that, in quittance for the wild creature's life, my father should yield up the life of his own child. Thus it befell that she was sacrificed; since the fleet had no other release, homeward or to Troy; and for that cause, under sore constraint and with sore reluctance, at last he slew her- not for the sake of Menelaus. But grant- for I will take thine own plea- grant that the motive of his deed was to benefit his brother;- was that a reason for his dying by thy hand? Under what law? See that, in making such a law for men, thou make not trouble and remorse for thyself; for, if we are to take blood for blood, thou wouldst be the first to die, didst thou meet with thy desert. But look if thy pretext is not false. For tell me, if thou wilt, wherefore thou art now doing the most shameless deeds of all,- dwelling as wife with that blood-guilty one, who first helped thee to slay my sire, and bearing children to him, while thou hast cast out the earlier-born, the stainless offspring of a stainless marriage. How can I praise these things? Or wilt thou say that this, too, is thy vengeance for thy daughter? Nay, shameful plea, if so thou plead; 'tis not well to wed an enemy for a daughter's sake. But indeed I may not even counsel thee,- who shriekest that I: revile my mother; and truly I think that to me thou art less a mother than mistress; so wretched is the life that I live, ever beset with miseries by thee and by thy partner. And that other, who scarce escaped thy hand, the hapless Orestes, is wearing out his ill-starred days in exile. Often hast thou charged me with rearing him to punish thy crime; and I would have done so, if I could, thou mayst be sure:-for that matter, denounce me to all, as disloyal, if thou wilt, or petulant, or impudent; for if I am accomplished in such ways, methinks I am no unworthy child of thee. LEADER OF THE CHORUS: I see that she breathes forth anger; but whether justice be with her, for this she seems to care no longer. CLYTEMNESTRA (to the CHORUS) And what manner of care do I need to use against her, who hath thus insulted a mother, and this at her ripe age? Thinkest thou not that she would go forward to any deed, without shame? ELECTRA: Now be assured that I do feel shame for this, though thou believe it not; I know that my behaviour is unseemly, and becomes me ill. But then the enmity on thy part, and thy treatment, compel me in mine own despite to do thus; for base deeds are taught by base. CLYTEMNESTRA: Thou brazen one! Truly I and my sayings and my deeds give thee too much matter for words.


nanI would gladly declare the truth, on behalf of my dead father and my sister alike. Clytaemnestra


nanCertainly I permit you; and if you always addressed me in such a tone, you would not be difficult to listen to. Electra


nanCertainly I permit you; and if you always addressed me in such a tone, you would not be difficult to listen to. Electra


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

1 results
1. Sophocles, Electra, 378-382, 517-557, 560-575, 579-581, 585, 597-598, 608-609, 624-627, 634-659, 190 (5th cent. BCE - 5th cent. BCE)



Subjects of this text:

subject book bibliographic info
aegisthus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
agamemnon, and clytemnestra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
agon Markantonatos, Brill's Companion to Sophocles (2012) 501
agōn scene Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
antigone, heroism of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
athens Markantonatos, Brill's Companion to Sophocles (2012) 501
characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chorus, the, and women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chrysothemis, and electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
clytaemestra Markantonatos, Brill's Companion to Sophocles (2012) 501
clytemnestra (sophocles), and electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
creon, and antigone Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
electra, heroism of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
episodes, of electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
heroism, of young women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
hierarchy, of social function, and women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
iliad' Markantonatos, Brill's Companion to Sophocles (2012) 501
justice (dikè), in electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
loyalty, of young women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
orestes, and electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
stasima, of electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
structure, of electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
women, young Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354