Sophocles, Antigone
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Ancient Greece Webquest
Name ___________________________________ Pd _____ Ancient Greece WebQuest Part 1: The Life of Sophocles Directions: As you look through the web pages assigned for Part 1, answer the following questions. Website #1 - Sophocles Biography (http://www.online-literature.com/sophocles) 1. What was the City Dionysia? 2. In what year did Sophocles enter his first City Dionysia? How old was he at the time? 3. Besides being a playwright, name at least three other professions or positions Sophocles held in Greek society. 4. How many total plays did Sophocles write? How many still exist in their entirety? 5. What percentage of Sophocles’ works still exist? (This is a math question - use the equation: total still existing total works = percent that still exist) 6. What is considered Sophocles’ greatest work? Website #2 - Sophocles Timeline (http://www.theatrehistory.com/ancient/sophocles002.html) 1. In what year was Sophocles born? How many years ago was his birth from our current year? (HINT: Note that Sophocles lived during B.C.; the years from 0 to our current year are A.D.). 2. In what year did Sophocles presumably write Oedipus the King and Oedipus at Colonus? 3. In what year did Sophocles first exhibit Antigone? Part 2: Greek Life Directions: As you look through the web pages assigned for Part 2, answer the following questions. Website #1 – Greek Democracy (http://www.carlos.emory.edu/ODYSSEY/GREECE/home.html) 1. From what two Greek words do we get the word democracy? 2. What is a polis, and what was the most powerful polis in ancient Greece? 3. -
Surviving Antigone: Anouilh, Adaptation, and the Archive
SURVIVING ANTIGONE: ANOUILH, ADAPTATION AND THE ARCHIVE Katelyn J. Buis A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2014 Committee: Cynthia Baron, Advisor Jonathan Chambers ii ABSTRACT Dr. Cynthia Baron, Advisor The myth of Antigone has been established as a preeminent one in political and philosophical debate. One incarnation of the myth is of particular interest here. Jean Anouilh’s Antigone opened in Paris, 1944. A political and then philosophical debate immediately arose in response to the show. Anouilh’s Antigone remains a well-known play, yet few people know about its controversial history or the significance of its translation into English immediately after the war. It is this history and adaptation of Anouilh’s contested Antigone that defines my inquiry. I intend to reopen interpretive discourse about this play by exploring its origins, its journey, and the archival limitations and motivations controlling its legacy and reception to this day. By creating a space in which multiple readings of this play can exist, I consider adaptation studies and archival theory and practice in the form of theatre history, with a view to dismantle some of the misconceptions this play has experienced for over sixty years. This is an investigation into the survival of Anouilh’s Antigone since its premiere in 1944. I begin with a brief overview of the original performance of Jean Anouilh’s Antigone and the significant political controversy it caused. The second chapter centers on the changing reception of Anouilh’s Antigone beginning with the liberation of Paris to its premiere on the Broadway stage the following year. -
The Ancient Greeks and Modern Realism: Ethics, Persuasion, and Power
978–0–19–955627–4 02-Duncan-Bell-ch02 OUP299-Duncan-Bell (Typeset by SPi, Delhi) 26 of 40 June 9, 2008 16:4 2 The Ancient Greeks and Modern Realism: Ethics, Persuasion, and Power Richard Ned Lebow 2.1. INTRODUCTION There is widespread recognition that the realist tradition reached its nadir in neo- realism. In his unsuccessful effort to transform realism into a scientific theory, Kenneth Waltz, father of neorealism, denuded the realist tradition of its complex- ity and subtlety, appreciation of agency, and understanding that power is most readily transformed into influence when it is both masked and embedded in a generally accepted system of norms. Neorealism is a parody of science.1 Its key terms like power and polarity are loosely and haphazardly formulated and its scope conditions are left undefined. It relies on a process akin to natural selection to shape the behaviour of units in a world where successful strategies are not necessarily passed on to successive leaders and where the culling of less successful units rarely occurs. It more closely resembles an unfalsifiable ideology than it does a scientific theory, and its rise and fall has had little to do with conceptual and empirical advances. Its appeal lay in its apparent parsimony and superficial resemblance to science; something that says more about its adherents that it does about the theory. Its decline was hastened by the end of the Cold War, which appeared to many as a critical test case for a theory that sought primarily to explain the stability of the bipolar world. -
Jocasta and the Sin of Thebes Bernadette Waterman Ward
Jocasta and the Sin of Thebes Bernadette Waterman Ward ABSTRACT: The tragic victim of Oedipus the King is not Oedipus, who after his sufferings shall be raised to divinity; it is his mother Jocasta. She attempted the death by her torture of her own son. When she discovers that he has survived and is her husband, she seeks even to continue her mother-son incest so as to conceal her misdeeds. Cowardly silence among the citizens of doomed Thebes seals their collusion in evil. An examina- tion of the culture of the fatal city can bring the play more vitally into the world that our students actually inhabit, and serve as a warning against the moral collapse that encourages the killing of children. EDIPUS THE KING, the most famous drama of Sophocles, invites many approaches in the classroom. One can delve into such Oquestions as the proper limits of human knowledge, the relation of fate and freewill, responsibility for inadvertent crime, the proper understanding of piety and the power of the gods, and the relation of kingship and self-sacrifice. One can address hubris – pride, overreaching – and hamartia – the mistake or tragic flaw. One can trace dramatic irony in the images of vision and deliberate blindness, or perhaps, with Freud leering in the background, contemplate sexual taboos. Many scholars investigate the guilt of Oedipus, but rarely does the focus shift from the polluted scapegoat to the deep corruption in the scapegoating city of Thebes. The Thebans cast out Oedipus as impure, but in fact they cause their own destruction. By considering the fate of the city, rather than that of Oedipus, our students can make this play vital in the world that we actually inhabit. -
Antigone's Line
Bulletin de la Société Américaine de Philosophie de Langue Française Volume 14, Number 2, Fall 2005 Antigone’s Line Mary Beth Mader “Leader: What is your lineage, stranger? Tell us—who was your father? Oedipus: God help me! Dear girl, what must I suffer now? Antigone: Say it. You’re driven right to the edge.”1 Sophocles’ Antigone has solicited many superlatives. Hölderlin considered the play to be the most difficult, the most enigmatic and the most essentially Greek of plays. This paper treats a matter of enigma in the play, one that is crucial to understanding the central stakes of the drama. Its main purpose is to propose a novel account of this enigma and briefly to contrast this account with two other readings of the play. One passage in particular has prompted the view that the play is extremely enigmatic; it is a passage that has been read with astonishment by many commentators and taken to demand explanation. This is Antigone’s defense speech at lines 905-914. Here, she famously provides what appear to her to be reasons for her burying her brother Polynices against the explicit command of her king and uncle, Creon. Her claim is that she would not have deliberately violated Creon’s command, would not have ANTIGONE’S LINE intentionally broken his law or edict, had this edict barred her from burying a child or a husband of hers. She states that if her husband or child had died “there might have been another.” But since both her mother and father are dead, she reasons, “no brother could ever spring to light again.”2 Reasoning of this sort has a precedent in a tale found in Herodotus’ Histories, and Aristotle cites it in Rhetoric as an example of giving an explanation for something that one’s auditors may at first find incredible.3 To Aristotle, then, Antigone’s defense speech appears to have been “rhetorically satisfactory,” as Bernard Knox says.4 However, such a reception is rare among commentators.5 1. -
Medical Language in the Speeches of Demosthenes Allison Das a Dissertation Submitted in Partial Fulfillment of the Requirement
Medical Language in the Speeches of Demosthenes Allison Das A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2015 Reading Committee: Ruby Blondell, Chair Deborah Kamen Alexander Hollmann Program Authorized to Offer Degree: Classics Department Allison Das ii ©Copyright 2015 Allison E. Das Allison Das iii University of Washington Abstract Medical Language in the Speeches of Demosthenes Allison E. Das Chair of Supervisory Committee Dr. Ruby Blondell Classics Department Introduction This project is intended as an examination of medical language and imagery in the speeches of Demosthenes, with special attention given to his speeches against his political opponent Aeschines, Against the False Embassy (19) and On the Crown (18). In Chapter 1, I contextualize his use of such language and imagery by exploring the influence of Hippocratic medicine on fourth- and fifth-century non-medical literature. I argue that the shared anxieties of medicine and politics, namely that both arts demand quick action and foresight on the part of the good practitioner, and the rich new vocabulary of suffering and disease, made Hippocratic medicine an enticing model for the political writer, that is, the historian, philosopher, and orator. Demosthenes' medical language and imagery should thus be seen as part of a tradition of analogizing the two arts, which began during the circulation of the first Hippocratic treatises and continued well into and past his own day. Allison Das iv In Chapter 2, I look at medical language and imagery in Demosthenes' prosecution of Aeschines for political misconduct during the Second Embassy to Philip II of Macedon, On the False Embassy. -
Medical Language in the Speeches of Demosthenes Allison E
Health, Harm, and the Civic Body: Medical Language in the Speeches of Demosthenes Allison E. Das URING HIS LIFETIME, Demosthenes saw the meteoric rise of Macedon under Philip II. Eventually, he would D also witness its ascendency under Philip’s son, Alex- ander. Throughout the course of his political career, Demos- thenes took a hard line, aggressive stance towards Macedon. But for years he would face considerable pushback from fellow politicians for his dogged pro-war policies, notably because of Athens’ participation in a series of unsuccessful and expensive military campaigns, which left its citizens hesitant to openly embrace yet another war.1 Facing what he perceived to be an apathetic public response, Demosthenes aimed to persuade the Athenian people that war with Macedon was necessary. In this paper, I examine one of his persuasive (and ultimately defensive) strategies: medical language and imagery. First, I turn to Demosthenes’ deliberative speeches. Inspired by and working in a rich tradition of analogizing politics and medicine, Demosthenes, I argue, uses medical language and imagery to shame the Athenians into supporting his policies. In the second half, I look at Demosthenes’ defense of these same policies in arguably his most famous forensic speech, On the Crown (Dem. 18). To accomplish this, I argue, Demosthenes ap- propriates the Hippocratic medical concept of prognôsis. In doing so, I contend, he moves the definition of political excellence 1 I. Worthington, Demosthenes of Athens and the Fall of Classical Greece (Oxford 2013) 65–67. ————— Greek, Roman, and Byzantine Studies 59 (2019) 340–367 2019 Allison E. Das ALLISON E. -
Thebaid 2: Oedipus Descendants of Cadmus
Thebaid 2: Oedipus Descendants of Cadmus Cadmus = Harmonia Aristaeus = Autonoe Ino Semele Agave = Echion Pentheus Actaeon Polydorus (?) Autonoe = Aristaeus Actaeon Polydorus (?) • Aristaeus • Son of Apollo and Cyrene • Actaeon • While hunting he saw Artemis bathing • Artemis set his own hounds on him • Polydorus • Either brother or son of Autonoe • King of Cadmeia after Pentheus • Jean-Baptiste-Camile Corot ca. 1850 Giuseppe Cesari, ca. 1600 House of Cadmus Hyrieus Cadmus = Harmonia Dirce = Lycus Nycteus Autonoe = Aristaeus Zeus = Antiope Nycteis = Polydorus Zethus Amphion Labdacus Laius Tragedy of Antiope • Polydorus: • king of Thebes after Pentheus • m. Nycteis, sister of Antiope • Polydorus died before Labdacus was of age. • Labdacus • Child king after Polydorus • Regency of Nycteus, Lycus Thebes • Laius • Child king as well… second regency of Lycus • Zethus and Amphion • Sons of Antiope by Zeus • Jealousy of Dirce • Antiope imprisoned • Zethus and Amphion raised by shepherds Zethus and Amphion • Returned to Thebes: • Killed Lycus • Tied Dirce to a wild bull • Fortified the city • Renamed it Thebes • Zethus and his family died of illness Death of Dirce • The Farnese Bull • 2nd cent. BC • Asinius Pollio, owner • 1546: • Baths of Caracalla • Cardinal Farnese • Pope Paul III Farnese Bull Amphion • Taught the lyre by Hermes • First to establish an altar to Hermes • Married Niobe, daughter of Tantalus • They had six sons and six daughters • Boasted she was better than Leto • Apollo and Artemis slew every child • Amphion died of a broken heart Niobe Jacques Louis David, 1775 Cadmus = Harmonia Aristeus =Autonoe Ino Semele Agave = Echion Nycteis = Polydorus Pentheus Labdacus Menoecius Laius = Iocaste Creon Oedipus Laius • Laius and Iocaste • Childless, asked Delphi for advice: • “Lord of Thebes famous for horses, do not sow a furrow of children against the will of the gods; for if you beget a son, that child will kill you, [20] and all your house shall wade through blood.” (Euripides Phoenissae) • Accidentally, they had a son anyway. -
Pausanias' Description of Greece
BONN'S CLASSICAL LIBRARY. PAUSANIAS' DESCRIPTION OF GREECE. PAUSANIAS' TRANSLATED INTO ENGLISH \VITTI NOTES AXD IXDEX BY ARTHUR RICHARD SHILLETO, M.A., Soiiii'tinie Scholar of Trinity L'olltge, Cambridge. VOLUME IT. " ni <le Fnusnnias cst un homme (jui ne mnnquo ni de bon sens inoins a st-s tlioux." hnniie t'oi. inais i}iii rn>it ou au voudrait croire ( 'HAMTAiiNT. : ftEOROE BELL AND SONS. YOUK STIIKKT. COVKNT (iAKDKX. 188t). CHISWICK PRESS \ C. WHITTINGHAM AND CO., TOOKS COURT, CHANCEKV LANE. fA LC >. iV \Q V.2- CONTEXTS. PAGE Book VII. ACHAIA 1 VIII. ARCADIA .61 IX. BtEOTIA 151 -'19 X. PHOCIS . ERRATA. " " " Volume I. Page 8, line 37, for Atte read Attes." As vii. 17. 2<i. (Catullus' Aft is.) ' " Page 150, line '22, for Auxesias" read Anxesia." A.-> ii. 32. " " Page 165, lines 12, 17, 24, for Philhammon read " Philanimon.'' " " '' Page 191, line 4, for Tamagra read Tanagra." " " Pa ire 215, linu 35, for Ye now enter" read Enter ye now." ' " li I'aijf -J27, line 5, for the Little Iliad read The Little Iliad.'- " " " Page ^S9, line 18, for the Babylonians read Babylon.'' " 7 ' Volume II. Page 61, last line, for earth' read Earth." " Page 1)5, line 9, tor "Can-lira'" read Camirus." ' ; " " v 1'age 1 69, line 1 , for and read for. line 2, for "other kinds of flutes "read "other thites.'' ;< " " Page 201, line 9. for Lacenian read Laeonian." " " " line 10, for Chilon read Cliilo." As iii. 1H. Pago 264, " " ' Page 2G8, Note, for I iad read Iliad." PAUSANIAS. BOOK VII. ACIIAIA. -
The Story of Oedipus: Prequel to Antigone
The Story of Oedipus: Prequel to Antigone • LAIUS is left an orphaned minor by his father Labdacus • AMPHION AND ZETHUS rule Thebes (Build the Cadmeia) and exile Laius • Laius goes to live in Elis (PISA) with King Pelops (son of Tantalus son of Zeus) • Laius becomes very good friends with young Chrysippus, youngest child of King Pelops • Laius and Chrysippus run away together (or Laius rapes Chrysippus). Pelops curses Laius. • Laius returns to Thebes and becomes King • Laius marries his cousin Jocasta, but they are childless • Laius goes to Delphi and intends to ask Apollo's advice; Apollo announces that Laius will have a child who will kill him • Laius and Jocasta have a baby son (Oedipus) whom they plan to kill. The royal shepherd is ordered to dispose of the child on Mt. Cithaeron. Instead he gives Oedipus to the royal Corinthian shepherd. • The Royal Corinthian Shepherd takes the child back to the childless king and queen of Corinth (Polybus and Merope), who adopt him. • At about the age of 18, at a dinner party, one of Oedipus' friends makes a rude remark about his not being a real Corinthian but only adopted. Oedipus is shocked and shamed, and goes off to Delphi to ask Apollo about the truth. • Apollo tells Oedipus he is doomed to kill his father and sleep with his mother. • Oedipus unknowingly kills his father Laius (within hours, at The Three Ways) • Oedipus kills the SPHINX on the way from the Three Ways to Thebes • Oedipus is received at Thebes as a national hero, and invited to marry the recently widowed queen Jocasta. -
Oedipus Rex by Sophocles Love Vs
Oedipus Rex by Sophocles Love vs. Insanity Studies have shown that mental scans of those in love show a striking resemblance to those with a mental illness. Love creates activity in the same area of the brain that hunger, thirst, and drug cravings create activity in. New love, therefore, could possibly be more physical than emotional. Over time, this reaction to love mellows, and different areas of the brain are activated, primarily ones involving long-term commitments. Dr. Andrew Newberg, a neuroscientist, suggests that this reaction to love is so similar to that of drugs because without love, humanity would die out. William Shakespeare wrote in A Midsummer Night's Dream that "The lunatic, the lover, and the poet Are of imagination all compact." The Oedipus Complex in Freudian psychoanalysis refers to a stage of psychosexual development in childhood where children of both sexes regard their father as an adversary and competitor for the exclusive love of their mother. The name derives from the Greek myth of Oedipus. In Jungian thought, the Oedipus complex tends to refer only to the experience of male children, with female children experiencing an Electra Complex in which they regard their mothers as a competitor for the exclusive love of their fathers. Review: First Dramatists Thespis = (thespian), father of drama, introduced first actor (separate from chorus) Aeschylus = elevated drama to what it is today by introducing a second actor, diminishing the size of the chorus Euripides = one of the three great Greek tragedians Sophocles = added a third actor and defeated Aeschylus in dramatic competition (held during the Festival of Dionysus in which dramatists presented a tetrology of three tragedies and one comedy) – Famous for his Oedipus Trilogy: Oedipus Rex, Antigone, and Oedipus at Colonus Review: Sophocles and Greek Drama How was Greek drama born? It developed from ancient rituals honoring Dionysus. -
Literary Quarrels
Princeton/Stanford Working Papers in Classics (1) The Cicala's Song: Plato in the Aetia Benjamin Acosta-Hughes University of Michigan, Ann Arbor Version 1.2 © Benjamin Acosta-Hughes, [email protected] (2) Literary Quarrels Susan Stephens Stanford University Version 1.0 © Susan Stephens Abstract: Scholars have long noted Platonic elements or allusions in Callimachus' poems, particularly in the Aetia prologue and the 13th Iambus that center on poetic composition. Following up on their work, Benjamin Acosta-Hughes and Susan Stephens, in a recent panel at the APA, and in papers that are about to appear in Callimachea II. Atti della seconda giornata di studi su Callimaco (Rome: Herder), have argued not for occasional allusions, but for a much more extensive influence from the Phaedo and Phaedrus in the Aetia prologue (Acosta-Hughes) and the Protagoras, Ion, and Phaedrus in the Iambi (Stephens). These papers are part of a preliminary study to reformulate Callimachus' aesthetic theory. 1 The Cicala's Song: Plato in the Aetia* This paper prefigures a larger study of Callimachus and Plato, a study on which my Stanford colleague Susan Stephens and I have now embarked in our co-authored volume on Callimachus.1 Awareness of Platonic allusion in Callimachus is not new, although its significance has not really been appreciateda close reading of the two authors remains a real desideratum, and it is indeed this need that we hope our work will one day fulfill. The main focal points of the present paper are two passages of Callimachus, and two passages of Plato, that, read together, configure a remarkable intertextual dialogue on poetry, reading, and the inspired voice.