“Serious people are truly dedicated and on guard to make themselves better by preparing both to keep corrupting things away from them and trying to ensure that good things are near at hand. But they are also unaffected: they have peeled away adornments from their voice and their face.
They also have no concern for business since they abstain from doing anything which transgresses their duty. They do drink, but they do not get drunk. Indeed, they will also not go mad—even though the sometimes the same fantasies will still occur to them because of depression or delirium, but because of the logic of what they have selected but against nature.
And a wise person will never grieve because they understand that grief is an illogical closure of the soul, as Apollodorus says in his Ethics. These people are also godlike because they have some divine aspect in them; the scoundrel is godless.”
“But, am I not a scholar? Why do you pursue scholarship? Servant, do you do this to be content? Do you do it to be safe? Do you do it to grasp nature and live in accordance with it? What stops you when you’re sick from having your principle align with nature? This is the test of the matter, the crucible for any philosopher. This is also a part of life, like a stroll, a voyage, a trip, the fever too! Do you read while walking? No! And you don’t read while having a fever. But if you walk well, you deliver the promise of one who walks.
If you have a fever, then do what one who has a fever should do. What does it mean to be sick well? Don’t blame god, or man. Don’t be undone by the things that happen. Await death bravely and correctly, and do what is given to you.”
“May the gods grant as much as you desire in your thoughts,
A husband and home, and may they give you fine likemindness,
For nothing is better and stronger than this
When two people who are likeminded in their thoughts share a home,
A man and a wife—this brings many pains for their enemies And joys to their friends. And the gods listen to them especially”
“And, really, justice is each person taking care of his own business and not meddling in too many things. We have heard this from many others and said it ourselves many times”
“Yes, we have said this.”
Then, I said, “so, then, justice runs the risk in some way of just being taking care of your own business?”
“To exact vengeance from someone was thought to be more important than not suffering at all. If oaths were ever taken in turn, were strong because each person was at a loss and had no power at all. But as soon as one of them had the advantage, he attached if he saw anyone unguarded: it was sweeter to take vengeance despite a pledge than to do so openly. It was thought generally to be safe and to have won a prize for intelligence, prevailing by deceit. Many wicked people become famous for being clever than good people do for being ingenuous. Men are ashamed by the latter but delight in the former.
To blame for all of these things the love of power and a love of honor. From both, they fell into a voluntary love of conflict. For those who were in charge of the state each claimed identities for themselves, some the equal rights of the masses, the others the wisdom of the aristocrats; while guarding the common goods in word, they were making them the contest’s prize, competing with one another to be pre-eminent, they dared the most terrible things—and they surpassed them with greater acts of vengeance too. They did not regard either justice or advantage for the city…”
“Men who drink a lot of wine are rather sluggish at intercourse and they ejaculate semen not at all strong or good for fertilization; instead their attempts at sex with women are cursory and incomplete because of the weakness and frigidity of their seed.
Indeed, however much men suffer because of the cold occurs to them when they are drunk: tremors, heaviness, paleness, sudden jumps in the limbs, senseless speech, a lack of feeling in the joints and extremities. For most men, being drunk results in paralysis, whenever the wine totally expels and defeats the heat.”
Friend: “So, when a ruler acts neither according to laws nor custom but pretends instead to play the part of someone who understands that the best things must be done even against the laws and this imitation arises out of desire and ignorance, shouldn’t that kind of a person be called a tyrant?
Soc. Why wouldn’t he?
Friend. “So then, we say, a tyrant has come and then oligarchy, aristocracy and democracy in turn, since people take it hard when one person is in charge. We disbelieve that a single person could ever be worthy of this kind of power enough to want and to be able to rule with virtue and knowledge, providing justice and fairness rightly to everyone. Instead, we know he will offend, and kill and harm anyone of us he wants to at any point. Otherwise, we admit that if someone arose who were able to do this, we would greet them happily and have them live with us directing out state alone in a perfectly just way.
“Come, let us build walls now,
A speaking, intricate, construction of words”
εἶα τειχίζωμεν ἤδη ποικίλον
κόσμον αὐδάεντα λόγων
Dio Chrysostom, Diogenes, Or On Tyranny (6.37)
“And still when he was awake, he would pray to be asleep to forget his fears. But when he was asleep, he jumped up as soon as possible because he believed he was being killed by his dreams, that the golden-plane tree, all the mansions of Semiramis, and the walls of Babylon were useless to him”
“[Antisthenes used to say] “rational thought is the mightiest wall. It never falls apart or betrays you. We must build walls in our own unconquerable calculations.”
“Value nothing which compels you to break your promise, to abandon your honor, to hate, suspect or curse anyone, to be a hypocrite, or to lust after anything which needs walls or decorations.”
“Imagine that a set of people inhabit the same place, what should make us believe that they inhabit a single state? For, it could not be walls since it would certainly be possible to build a wall around all of the Peloponnese.”
“But you will give us a home there, or how will we be able to survive the cold? You have many homes in your walls left empty. One of them is enough for us.”
“Don’t you think that we should know what affects our homes—what is happening and what occurs in a home which is not bounded by our walls but is instead the whole world, the dwelling and homeland the gods gave us to share, since, especially, if we are ignorant of these things, we must be ignorant of many other weighty matters too?”
An tu ad domos nostras non censes pertinere scire, quid agatur et quid fiat domi, quae non ea est, quam parietes nostri cingunt, sed mundus hic totus, quod domicilium quamque patriam di nobis communem secum dederunt, cum praesertim, si haec ignoremus, multa nobis et magna ignoranda sint?
[for the the theme of being a citizen of the world, see this post]
Seneca, De Tranquillitate Animi 4-5
“We do not shut ourselves up in the walls of a single city as proof of our great souls, but instead we enter into exchange with the whole world and claim the world as our homeland so that we are allowed to give our virtue a wider field.”
Ideo magno animo nos non unius urbis moenibus clusimus, sed in totius orbis commercium emisimus patriamque nobis mundum professi sumus, ut liceret latiorem virtuti campum dare.
“Our state is hard to please and loves complaints”
δυσάρεστος ἡμῶν καὶ φιλόψογος πόλις.
Euripides, Elektra 112-119
“Quicken the move of your foot with song Walk on, walk on in tears. Ah, my life. I am a child of Agamemnon, And Klytemnestra also bore me, That horrible daughter of Tydnareus. The citizens around call me Unlucky Elektra.”
“Stranger, women love their husbands not their children.”
γυναῖκες ἀνδρῶν, ὦ ξέν᾿, οὐ παίδων φίλαι
If this week’s story sounds familiar, well, it should. Euripides’ Electra revisits some of the same basic myths as his Orestes and the same story as Aeschylus’ Libation Bearers and Sophocles’ Electra. Of course, since this is Euripides, the tale is far from the same as either playwright or his own treatment. In this version, Electra really is front and center and she has a husband–who doesn’t touch her, don’t worry–and a kind of agency over the action she does not enjoy elsewhere.
This play, then, is famous for its engagement with Aeschylus and Homer (watch for a fabulous scar) while also offering potential parallels for Sophocles’ own version which may have been written later. This play likely proceeds Euripides’ Orestes with its murderous ends and responds in different ways to the Orestes who appears in foreign lands in Iphigenia at Tauris. But it is still Euripides: tune in for thelock of hair and footprints, stay for the Dioscuri taking it all home.
Euripides, Elektra 585-595
“You have come, You have come! O long-coming day, You are shining bright and you have shown A clear sign to the city, a torch which went On an ancient flight from paternal halls Wandering miserably abroad. A god, some god, brings us victory, Friend. Raise up your hands! Raise up the tale! Let loose prayers to the gods that with luck, With luck your brother enters our city now.”
Artistic Director: Paul O’Mahony (Out of Chaos Theatre) Associate Director: Liz Fisher Director of Outreach: Amy Pistone (Gonzaga University) Dramaturg: Emma Pauly Executive Producer: Lanah Koelle (Center for Hellenic Studies) Producers: Keith DeStone (Center for Hellenic Studies), Hélène Emeriaud, Janet Ozsolak, and Sarah Scott (Kosmos Society) Poster Artist: John Koelle Poster Designer: Allie Marbry (Center for Hellenic Studies)
Euripides, Electra938-945
“What deceived you the most, what you misunderstood, Is that someone can be strong because of money. Money can only stay with us for a brief time. Character is strength, not money. Character always stands at our sides and bears our troubles. Wealth shacks up with fools unjustly and then disappears Leaving their houses once it bloomed for a little while.”
“I join in pity for this woman, undone by her children. God certainly gives out justice at some point or another. You suffered terribly things, but, wretched woman You did unholy things to your husband.”
“May the people whose will rules the state, The forethought for common good, Guard well our citizens’ rights And grant just agreements to foreigners Without pain before considering Arming for war.”
“We need deep thinking as a savior, Like that of a diver reaching to the deep Looking with an eye not overcome with wine, How these things may turnout unharmful to the city, first, And then can have a good end for me too….”
This week we turn to Aeschylus’ Suppliants. This play, produced soon after the Persian Wars, tells of the flight of the Danaids from Egypt to Greece to escape forced marriage to their cousins. It is in part a record of the complex foundational narratives of Greece, stories which made the Greeks kin to the Egyptians, Phoenicians, Persians and more yet still tried to position the leading families as homegrown, indigenous to the most famous cities of the time. Its themes reflect modern concerns about immigration and migration, sexual violence, and what values we assume as part of cultural and political authority. Along with this, though, we find xenophobia, misogyny, early reflections on ethnicity and culture, and a great deal of suffering due to all of these themes
At the foundation of this story is a myth of the Danaids, a tale of global fraternal strife, of how the daughters of Danaus fled marriage with their cousins, the sons of Aegyptus, yet still ended up having to marry them in Greece. On their wedding night, as the traditional story goes, all but one of them used the knives their father had given them to kill their husbands. For this, they were to be punished eternally in the underworld, carrying water to fill a leaking cistern
Aeschylus’ play is set in the run-up to the marriage. The scene is Argos. Danaus has led his daughters there from Egypt. They meet Pelasgus. They ask for his protection. Then their ‘bridegrooms’ arrive.
Aeschylus, Suppliants397-401
“This case is not easy to adjudicate: do not make me its judge. I have said before that I would not do this Without the people even though I am in charge, In case the people say when things go badly, “You destroyed the state by honoring immigrants.”
843-1073: Chorus, Herald, Danaus, King (Pelasgus), Chorus of Handmaidens
Aeschylus, Suppliants277-286
“You utter things incredible for me to hear, That you are of our Argive race! You look more like the women of Libya Than the women who are born in this country. Ah, the Nile might bear a crop like this; And there’s a similar imprint on the Cyprian clan Formed there by the male artisans. I hear also of nomad women in India Who ride across the land on camels like horses Neighbors to the Ethiopians!”
Chorus: Tamieka Chavis and Tabatha Gayle Danaus: David Rubin King (Pelasgus): Damian Jermaine Thompson Herald: Argyris Xafis
Special Guest: Rebecca Futo Kennedy
Artistic Director: Paul O’Mahony (Out of Chaos Theatre) Associate Director: Liz Fisher Director of Outreach: Amy Pistone (Gonzaga University) Dramaturg: Emma Pauly Executive Producer: Lanah Koelle (Center for Hellenic Studies) Producers: Keith DeStone (Center for Hellenic Studies), Hélène Emeriaud, Janet Ozsolak, and Sarah Scott (Kosmos Society) Poster Artist: John Koelle Poster Designer: Allie Marbry (Center for Hellenic Studies)
Aeschylus Suppliants143-150
“The oar’s flat blade and the linen-stitched Wooden home walls out the sea And sends me here without a storm On fair winds. I do not complain. May the all-seeing father in time Bring about favorable ends for us.”
“Come, let us build walls now,
A speaking, intricate, construction of words”
εἶα τειχίζωμεν ἤδη ποικίλον
κόσμον αὐδάεντα λόγων
Dio Chrysostom, Diogenes, Or On Tyranny (6.37)
“And still when he was awake, he would pray to be asleep to forget his fears. But when he was asleep, he jumped up as soon as possible because he believed he was being killed by his dreams, that the golden-plane tree, all the mansions of Semiramis, and the walls of Babylon were useless to him”
“[Antisthenes used to say] “rational thought is the mightiest wall. It never falls apart or betrays you. We must build walls in our own unconquerable calculations.”
“Value nothing which compels you to break your promise, to abandon your honor, to hate, suspect or curse anyone, to be a hypocrite, or to lust after anything which needs walls or decorations.”
“Imagine that a set of people inhabit the same place, what should make us believe that they inhabit a single state? For, it could not be walls since it would certainly be possible to build a wall around all of the Peloponnese.”
“But you will give us a home there, or how will we be able to survive the cold? You have many homes in your walls left empty. One of them is enough for us.”
“Don’t you think that we should know what affects our homes—what is happening and what occurs in a home which is not bounded by our walls but is instead the whole world, the dwelling and homeland the gods gave us to share, since, especially, if we are ignorant of these things, we must be ignorant of many other weighty matters too?”
An tu ad domos nostras non censes pertinere scire, quid agatur et quid fiat domi, quae non ea est, quam parietes nostri cingunt, sed mundus hic totus, quod domicilium quamque patriam di nobis communem secum dederunt, cum praesertim, si haec ignoremus, multa nobis et magna ignoranda sint?
[for the the theme of being a citizen of the world, see this post]
Seneca, De Tranquillitate Animi 4-5
“We do not shut ourselves up in the walls of a single city as proof of our great souls, but instead we enter into exchange with the whole world and claim the world as our homeland so that we are allowed to give our virtue a wider field.”
Ideo magno animo nos non unius urbis moenibus clusimus, sed in totius orbis commercium emisimus patriamque nobis mundum professi sumus, ut liceret latiorem virtuti campum dare.
“…you have fallen into so much misfortune
How could you imagine you’d break free of it?
But if in the end you have more good than ill
You’d certainly be lucky enough as a human being.”
“Did you hear it? Did you hear
The queen speak aloud sufferings
One must neever speak?
May I die, my friend, before
I think your thoughts. My gods,
How pitiful you are from these pains.
Oh, all the toils that nourish mortals.
You are ruined—you have introduced evils to the light.
What can await you in this nearly endless day?”
“Women have an ill-fit harmony in their lives:
Their suffering lives alongside
The miserable helplessnesss of labor pains
And senselessness.
This breath escaped out of my womb
So I cried out to the heavenly aid
The queen of arrows
My much envied visitor among the gods:
Artemis.”
Each week we select scenes from a play, actors and experts from around the world, and put them all together for 90 minutes or so to see what will happen. This process is therapeutic for us; and it helps us think about how tragedy may have had similar functions in the ancient world as well.
Euripides, Hippolytus 293-296
“If you suffer a sickness that is one of those we can’t mention,
These are women who can help take care of the disease.
If your suffering is open to discussion with men,
Tell us so we can share this deed with some doctors.”
Euripides’Hippolytus takes us away from the stories of Agamemnon’s family and the Trojan War and takes us to some of the local tales of Attica. He tells the story of Theseus and his son Hippolytus, a product of Theseus’ rape of Hippolyta. The action of the play is in Troezen where Thesus is in exile for murder. Hippolytus has declared himself celebate and to punish him, Aphrodite has made his stepmother Phaedra fall in love with him.
This play was performed as part of a trilogy in 428 and won first prize. It is also not the only time Euripides turned to this topic. An ancient scholar writes that “this is the second Hippolytus, also called “the wreathed”. It appears it was written later. For it corrects what was improper and worthy of accusation in the earlier play” (τερος ᾿Ιοφῶν, τρίτος ῎Ιων. ἔστι δὲ οὗτος ῾Ιππόλυτος δεύτερος <ὁ> καὶ στεφανίας προσαγορευόμενος. ἐμφαίνεται δὲ ὕστερος γεγραμμένος· τὸ γὰρ ἀπρεπὲς καὶ κατηγορίας ἄξιον ἐν τούτῳ διώρθωται τῷ δράματι. τὸ ).
According to scholarly traditions, Hippolytus was famed for his wisdom as well has his beauty and this play sets forces of prudence and self-discipline against desire and pleasure. Of course, since this is Euripides, it is not as simple as that: each character struggles with their impulses and their incomplete knowledge, struggling to be better and punished for trying to be something they are not.
Euripides, Hippolytus 653-655
“I am going to clean out everything I just heard
From my ears with running water. How could I be bad when
I feel dirty just hearing these kinds of things?”
“O humanity, why do you fuck up pointlessly so often?
Why do you teach countless skills
And contrive and invent every kind of thing,
But fail to understand or even pursue at all
How to teach people to think when they are mindless?!”
Artistic Director: Paul O’Mahony (Out of Chaos Theatre) Associate Director: Liz Fisher Director of Outreach: Amy Pistone (Gonzaga University) Dramaturg: Emma Pauly Executive Producer: Lanah Koelle (Center for Hellenic Studies) Producers: Keith DeStone (Center for Hellenic Studies), Hélène Emeriaud, Janet Ozsolak, and Sarah Scott (Kosmos Society) Poster Artist: John Koelle Poster Designer: Allie Marbry (Center for Hellenic Studies)
Euripides, Iphigenia in Tauris 821-824
“…I look over a sea of suffering, poor one,
So large that it is impossible to swim free again
Or to cross over the wave of this sorrow.”
“This is the very thing that lays low the well-lived cities
And homes of mortals: excessively attractive words!
You must not utter things to entice the ears at all
But rather whatever plan will bring us good fame!”
Euripides, Hippolytus 176-198
“Oh, for mortal kind suffering and hateful diseases!
What will I do? What won’t I do?
This is your light, your bright sky-
Already outside lies
Your sick bed.
Coming here was your every word,
Quickly you will rush to go back again,
And quickly you will slip and delight in nothing.
Nothing present pleases you, what is absent
You hold more dear.
It is better to suffer sickness than tend to it.
The first is simple but the other unites
Anguish of thoughts with labor’s hands.
Human life is only pain
And there is no respite from labors.
Anything at all dearer to us than life
Darkness embraces and hides in shadows.
Then we show ourselves to be unlucky lovers
Of whatever shines clear for a bit on the earth
Because of our ignorance of any other life at all.
There’s no revelation of the afterlife.
We are carried along by nothing but stories.”
_MET_GR1036.jpg){kind=link}
