Primary Source Reader 1
Genesis
2
Gilgamesh
6
Hammurabi’s Code
36
Hymn to the Nile
58
Hymn to the Sun
60
Antigone
64
1
Book of Genesis 1-4:16
(NKJV) Genesis 1:1 In the beginning God created the heavens and the earth. 2 The earth
was without form, and void; and darkness [was] on the face of the deep. And the Spirit of
God was hovering over the face of the waters. 3 Then God said, "Let there be light"; and
there was light. 4 And God saw the light, that [it was] good; and God divided the light
from the darkness. 5 God called the light Day, and the darkness He called Night. So the
evening and the morning were the first day. 6 Then God said, "Let there be a firmament
in the midst of the waters, and let it divide the waters from the waters." 7 Thus God
made the firmament, and divided the waters which [were] under the firmament from the
waters which [were] above the firmament; and it was so. 8 And God called the
firmament Heaven. So the evening and the morning were the second day. 9 Then God
said, "Let the waters under the heavens be gathered together into one place, and let the
dry [land] appear"; and it was so. 10 And God called the dry [land] Earth, and the
gathering together of the waters He called Seas. And God saw that [it was] good. 11
Then God said, "Let the earth bring forth grass, the herb [that] yields seed, [and] the fruit
tree [that] yields fruit according to its kind, whose seed [is] in itself, on the earth"; and it
was so. 12 And the earth brought forth grass, the herb [that] yields seed according to its
kind, and the tree [that] yields fruit, whose seed [is] in itself according to its kind. And
God saw that [it was] good. 13 So the evening and the morning were the third day. 14
Then God said, "Let there be lights in the firmament of the heavens to divide the day
from the night; and let them be for signs and seasons, and for days and years; 15 "and let
them be for lights in the firmament of the heavens to give light on the earth"; and it was
so. 16 Then God made two great lights: the greater light to rule the day, and the lesser
light to rule the night. [He made] the stars also. 17 God set them in the firmament of the
heavens to give light on the earth, 18 and to rule over the day and over the night, and to
divide the light from the darkness. And God saw that [it was] good. 19 So the evening
and the morning were the fourth day. 20 Then God said, "Let the waters abound with an
abundance of living creatures, and let birds fly above the earth across the face of the
firmament of the heavens." 21 So God created great sea creatures and every living thing
that moves, with which the waters abounded, according to their kind, and every winged
bird according to its kind. And God saw that [it was] good. 22 And God blessed them,
saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on
the earth." 23 So the evening and the morning were the fifth day. 24 Then God said,
"Let the earth bring forth the living creature according to its kind: cattle and creeping
thing and beast of the earth, [each] according to its kind"; and it was so. 25 And God
made the beast of the earth according to its kind, cattle according to its kind, and
everything that creeps on the earth according to its kind. And God saw that [it was] good.
26 Then God said, "Let Us make man in Our image, according to Our likeness; let them
have dominion over the fish of the sea, over the birds of the air, and over the cattle, over
all the earth and over every creeping thing that creeps on the earth." 27 So God created
man in His [own] image; in the image of God He created him; male and female He
created them. 28 Then God blessed them, and God said to them, "Be fruitful and
multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the
birds of the air, and over every living thing that moves on the earth." 29 And God said,
2
"See, I have given you every herb [that] yields seed which [is] on the face of all the earth,
and every tree whose fruit yields seed; to you it shall be for food. 30 "Also, to every
beast of the earth, to every bird of the air, and to everything that creeps on the earth, in
which [there is] life, [I have given] every green herb for food"; and it was so. 31 Then
God saw everything that He had made, and indeed [it was] very good. So the evening and
the morning were the sixth day.
(NKJV) Genesis 2:1 Thus the heavens and the earth, and all the host of them, were
finished. 2 And on the seventh day God ended His work which He had done, and He
rested on the seventh day from all His work which He had done. 3 Then God blessed the
seventh day and sanctified it, because in it He rested from all His work which God had
created and made. 4 This [is] the history of the heavens and the earth when they were
created, in the day that the LORD God made the earth and the heavens, 5 before any
plant of the field was in the earth and before any herb of the field had grown. For the
LORD God had not caused it to rain on the earth, and [there was] no man to till the
ground; 6 but a mist went up from the earth and watered the whole face of the ground.
7 And the LORD God formed man [of] the dust of the ground, and breathed into his
nostrils the breath of life; and man became a living being. 8 The LORD God planted a
garden eastward in Eden, and there He put the man whom He had formed. 9 And out of
the ground the LORD God made every tree grow that is pleasant to the sight and good for
food. The tree of life [was] also in the midst of the garden, and the tree of the knowledge
of good and evil. 10 Now a river went out of Eden to water the garden, and from there it
parted and became four riverheads. 11 The name of the first [is] Pishon; it [is] the one
which skirts the whole land of Havilah, where [there is] gold. 12 And the gold of that
land [is] good. Bdellium and the onyx stone [are] there. 13 The name of the second river
[is] Gihon; it [is] the one which goes around the whole land of Cush. 14 The name of
the third river [is] Hiddekel; it [is] the one which goes toward the east of Assyria. The
fourth river [is] the Euphrates. 15 Then the LORD God took the man and put him in the
garden of Eden to tend and keep it. 16 And the LORD God commanded the man,
saying, "Of every tree of the garden you may freely eat; 17 "but of the tree of the
knowledge of good and evil you shall not eat, for in the day that you eat of it you shall
surely die." 18 And the LORD God said, "[It is] not good that man should be alone; I
will make him a helper comparable to him." 19 Out of the ground the LORD God
formed every beast of the field and every bird of the air, and brought [them] to Adam to
see what he would call them. And whatever Adam called each living creature, that [was]
its name. 20 So Adam gave names to all cattle, to the birds of the air, and to every beast
of the field. But for Adam there was not found a helper comparable to him. 21 And the
LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his
ribs, and closed up the flesh in its place. 22 Then the rib which the LORD God had
taken from man He made into a woman, and He brought her to the man. 23 And Adam
said: "This [is] now bone of my bones And flesh of my flesh; She shall be called Woman,
Because she was taken out of Man." 24 Therefore a man shall leave his father and
mother and be joined to his wife, and they shall become one flesh. 25 And they were
both naked, the man and his wife, and were not ashamed.
3
(NKJV) Genesis 3:1 Now the serpent was more cunning than any beast of the field which
the LORD God had made. And he said to the woman, "Has God indeed said, 'You shall
not eat of every tree of the garden'?" 2 And the woman said to the serpent, "We may eat
the fruit of the trees of the garden; 3 "but of the fruit of the tree which [is] in the midst
of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die.' " 4
Then the serpent said to the woman, "You will not surely die. 5 "For God knows that in
the day you eat of it your eyes will be opened, and you will be like God, knowing good
and evil." 6 So when the woman saw that the tree [was] good for food, that it [was]
pleasant to the eyes, and a tree desirable to make [one] wise, she took of its fruit and ate.
She also gave to her husband with her, and he ate. 7 Then the eyes of both of them were
opened, and they knew that they [were] naked; and they sewed fig leaves together and
made themselves coverings. 8 And they heard the sound of the LORD God walking in
the garden in the cool of the day, and Adam and his wife hid themselves from the
presence of the LORD God among the trees of the garden. 9 Then the LORD God called
to Adam and said to him, "Where [are] you?" 10 So he said, "I heard Your voice in the
garden, and I was afraid because I was naked; and I hid myself." 11 And He said, "Who
told you that you [were] naked? Have you eaten from the tree of which I commanded you
that you should not eat?" 12 Then the man said, "The woman whom You gave [to be]
with me, she gave me of the tree, and I ate." 13 And the LORD God said to the woman,
"What [is] this you have done?" The woman said, "The serpent deceived me, and I ate."
14 So the LORD God said to the serpent: "Because you have done this, You [are] cursed
more than all cattle, And more than every beast of the field; On your belly you shall go,
And you shall eat dust All the days of your life. 15 And I will put enmity Between you
and the woman, And between your seed and her Seed; He shall bruise your head, And
you shall bruise His heel." 16 To the woman He said: "I will greatly multiply your
sorrow and your conception; In pain you shall bring forth children; Your desire [shall be]
for your husband, And he shall rule over you." 17 Then to Adam He said, "Because you
have heeded the voice of your wife, and have eaten from the tree of which I commanded
you, saying, 'You shall not eat of it': "Cursed [is] the ground for your sake; In toil you
shall eat [of] it All the days of your life. 18 Both thorns and thistles it shall bring forth
for you, And you shall eat the herb of the field. 19 In the sweat of your face you shall
eat bread Till you return to the ground, For out of it you were taken; For dust you [are,]
And to dust you shall return." 20 And Adam called his wife's name Eve, because she
was the mother of all living. 21 Also for Adam and his wife the LORD God made tunics
of skin, and clothed them. 22 Then the LORD God said, "Behold, the man has become
like one of Us, to know good and evil. And now, lest he put out his hand and take also of
the tree of life, and eat, and live forever" -- 23 therefore the LORD God sent him out of
the garden of Eden to till the ground from which he was taken. 24 So He drove out the
man; and He placed cherubim at the east of the garden of Eden, and a flaming sword
which turned every way, to guard the way to the tree of life.
(NKJV) Genesis 4:1 Now Adam knew Eve his wife, and she conceived and bore Cain,
and said, "I have acquired a man from the LORD." 2 Then she bore again, this time his
brother Abel. Now Abel was a keeper of sheep, but Cain was a tiller of the ground. 3
And in the process of time it came to pass that Cain brought an offering of the fruit of the
ground to the LORD. 4 Abel also brought of the firstborn of his flock and of their fat.
4
And the LORD respected Abel and his offering, 5 but He did not respect Cain and his
offering. And Cain was very angry, and his countenance fell. 6 So the LORD said to
Cain, "Why are you angry? And why has your countenance fallen? 7 "If you do well,
will you not be accepted? And if you do not do well, sin lies at the door. And its desire
[is] for you, but you should rule over it." 8 Now Cain talked with Abel his brother; and
it came to pass, when they were in the field, that Cain rose up against Abel his brother
and killed him. 9 Then the LORD said to Cain, "Where [is] Abel your brother?" He
said, "I do not know. [Am] I my brother's keeper?" 10 And He said, "What have you
done? The voice of your brother's blood cries out to Me from the ground. 11 "So now
you [are] cursed from the earth, which has opened its mouth to receive your brother's
blood from your hand. 12 "When you till the ground, it shall no longer yield its strength
to you. A fugitive and a vagabond you shall be on the earth." 13 And Cain said to the
LORD, "My punishment [is] greater than I can bear! 14 "Surely You have driven me out
this day from the face of the ground; I shall be hidden from Your face; I shall be a
fugitive and a vagabond on the earth, and it will happen [that] anyone who finds me will
kill me." 15 And the LORD said to him, "Therefore, whoever kills Cain, vengeance
shall be taken on him sevenfold." And the LORD set a mark on Cain, lest anyone finding
him should kill him. 16 Then Cain went out from the presence of the LORD and dwelt
in the land of Nod on the east of Eden.
5
The Epic of Gilgamesh
(Selections for this course)
Translated by Maureen Gallery Kovacs
Electronic Edition by Wolf Carnahan, I998
http://www.ancienttexts.org/library/mesopotamian/gilgamesh/
Tablet I
He who has seen everything, I will make known (?) to the lands.
I will teach (?) about him who experienced all things,
... alike,
Anu granted him the totality of knowledge of all.
He saw the Secret, discovered the Hidden,
he brought information of (the time) before the Flood.
He went on a distant journey, pushing himself to exhaustion,
but then was brought to peace.
He carved on a stone stela all of his toils,
and built the wall of Uruk-Haven,
the wall of the sacred Eanna Temple, the holy sanctuary.
Look at its wall which gleams like copper(?),
inspect its inner wall, the likes of which no one can equal!
Take hold of the threshold stone--it dates from ancient times!
Go close to the Eanna Temple, the residence of Ishtar,
such as no later king or man ever equaled!
Go up on the wall of Uruk and walk around,
examine its foundation, inspect its brickwork thoroughly.
Is not (even the core of) the brick structure made of kiln-fired brick,
and did not the Seven Sages themselves lay out its plans?
One league city, one league palm gardens, one league lowlands, the open area(?) of the
Ishtar Temple,
three leagues and the open area(?) of Uruk it (the wall) encloses.
Find the copper tablet box,
open the ... of its lock of bronze,
undo the fastening of its secret opening.
Take and read out from the lapis lazuli tablet
how Gilgamesh went through every hardship.
Supreme over other kings, lordly in appearance,
he is the hero, born of Uruk, the goring wild bull.
He walks our in front, the leader,
and walks at the rear, trusted by his companions.
Mighty net, protector of his people,
raging flood-wave who destroys even walls of stone!
Offspring of Lugalbanda, Gilgamesh is strong to perfection,
son of the august cow, Rimat-Ninsun;... Gilgamesh is awesome to perfection.
6
It was he who opened the mountain passes,
who dug wells on the flank of the mountain.
It was he who crossed the ocean, the vast seas, to the rising sun,
who explored the world regions, seeking life.
It was he who reached by his own sheer strength Utanapishtim, the Faraway,
who restored the sanctuaries (or: cities) that the Flood had destroyed!
... for teeming mankind.
Who can compare with him in kingliness?
Who can say like Gilgamesh: "I am King!"?
Whose name, from the day of his birth, was called "Gilgamesh"?
Two-thirds of him is god, one-third of him is human.
The Great Goddess [Aruru] designed(?) the model for his body,
she prepared his form ...
... beautiful, handsomest of men,
... perfect
...
He walks around in the enclosure of Uruk,
Like a wild bull he makes himself mighty, head raised (over others).
There is no rival who can raise his weapon against him.
His fellows stand (at the alert), attentive to his (orders ?),
and the men of Uruk become anxious in ...
Gilgamesh does not leave a son to his father,
day and night he arrogant[y(?) ...
[The following lines are interpreted as rhetorical, perhaps spoken by the oppressed
citizens of Urnk.l
Is Gilgamesh the shepherd of Uruk-Haven,
is he the shepherd. ...
bold, eminent, knowing, and wise!
Gilgamesh does not leave a girl to her mother(?)
The daughter of the warrior, the bride of the young man,
the gods kept hearing their complaints, so
the gods of the heavens implored the Lord of Uruk [Anu]
"You have indeed brought into being a mighty wild bull, head raised!
"There is no rival who can raise a weapon against him.
"His fellows stand (at the alert), attentive to his (orders !),
"Gilgamesh does not leave a son to his father,
"day and night he arrogantly ...
"Is he the shepherd of Uruk-Haven,
"is he their shepherd...
"bold, eminent, knowing, and wise,
"Gilgamesh does not leave a girl to her mother(?)!"
The daughter of the warrior, the bride of the young man,
Anu listened to their complaints,
7
and (the gods) called out to Aruru:
"it was you, Aruru, who created mankind(?),
now create a zikru to it/him.
Let him be equal to his (Gilgamesh's) stormy heart,
let them be a match for each other so that Uruk may find peace!"
When Aruru heard this she created within herself the zikrtt of Anu.
Aruru washed her hands, she pinched off some clay, and threw it into the wilderness.
In the wildness(?) she created valiant Enkidu,
born of Silence, endowed with strength by Ninurta.
His whole body was shaggy with hair,
he had a full head of hair like a woman,
his locks billowed in profusion like Ashnan.
He knew neither people nor settled living,
but wore a garment like Sumukan."
He ate grasses with the gazelles,
and jostled at the watering hole with the animals;
as with animals, his thirst was slaked with (mere) water.
A notorious trapper came face-to-face with him opposite the watering hole.
A first, a second, and a third day
he came face-to-face with him opposite the watering hole.
On seeing him the trapper's face went stark with fear,
and he (Enkidu?) and his animals drew back home.
He was rigid with fear; though stock-still
his heart pounded and his Lace drained of color.
He was miserable to the core,
and his face looked like one who had made a long journey.
The trapper addressed his father saying:"
"Father, a certain fellow has come from the mountains.
He is the mightiest in the land,
his strength is as mighty as the meteorite(?) of Anu!
He continually goes over the mountains,
he continually jostles at the watering place with the animals,
he continually plants his feet opposite the watering place.
I was afraid, so I did not go up to him.
He filled in the pits that I had dug,
wrenched out my traps that I had spread,
released from my grasp the wild animals.
He does not let me make my rounds in the wilderness!"
The trapper's father spoke to him saying:
"My son, there lives in Uruk a certain Gilgamesh.
There is no one stronger than he,
he is as strong as the meteorite(?) of Anu.
Go, set off to Uruk,
tell Gilgamesh of this Man of Might.
8
He will give you the harlot Shamhat, take her with you.
The woman will overcome the fellow (?) as if she were strong.
When the animals are drinking at the watering place
have her take off her robe and expose her sex.
When he sees her he will draw near to her,
and his animals, who grew up in his wilderness, will be alien to him."
He heeded his father's advice.
The trapper went off to Uruk,
he made the journey, stood inside of Uruk,
and declared to ... Gilgamesh:
"There is a certain fellow who has come from the mountains-he is the mightiest in the land,
his strength is as mighty as the meteorite(?) of Anu!
He continually goes over the mountains,
he continually jostles at the watering place with the animals,
he continually plants his feet opposite the watering place.
I was afraid, so I did not go up to him.
He filled in the pits that I had dug,
wrenched out my traps that I had spread,
released from my grasp the wild animals.
He does not let me make my rounds in the wilderness!"
Gilgamesh said to the trapper:
"Go, trapper, bring the harlot, Shamhat, with you.
When the animals are drinking at the watering place
have her take off her robe and expose her sex.
When he sees her he will draw near to her,
and his animals, who grew up in his wilderness, will be alien to him."
The trapper went, bringing the harlot, Shamhat, with him.
They set off on the journey, making direct way.
On the third day they arrived at the appointed place,
and the trapper and the harlot sat down at their posts(?).
A first day and a second they sat opposite the watering hole.
The animals arrived and drank at the watering hole,
the wild beasts arrived and slaked their thirst with water.
Then he, Enkidu, offspring of the mountains,
who eats grasses with the gazelles,
came to drink at the watering hole with the animals,
with the wild beasts he slaked his thirst with water.
Then Shamhat saw him--a primitive,
a savage fellow from the depths of the wilderness!
"That is he, Shamhat! Release your clenched arms,
expose your sex so he can take in your voluptuousness.
Do not be restrained--take his energy!
When he sees you he will draw near to you.
9
Spread out your robe so he can lie upon you,
and perform for this primitive the task of womankind!
His animals, who grew up in his wilderness, will become alien to him,
and his lust will groan over you."
Shamhat unclutched her bosom, exposed her sex, and he took in her voluptuousness.
She was not restrained, but took his energy.
She spread out her robe and he lay upon her,
she performed for the primitive the task of womankind.
His lust groaned over her;
for six days and seven nights Enkidu stayed aroused,
and had intercourse with the harlot
until he was sated with her charms.
But when he turned his attention to his animals,
the gazelles saw Enkidu and darted off,
the wild animals distanced themselves from his body.
Enkidu ... his utterly depleted(?) body,
his knees that wanted to go off with his animals went rigid;
Enkidu was diminished, his running was not as before.
But then he drew himself up, for his understanding had broadened.
Turning around, he sat down at the harlot's feet,
gazing into her face, his ears attentive as the harlot spoke.
The harlot said to Enkidu:
"You are beautiful," Enkidu, you are become like a god.
Why do you gallop around the wilderness with the wild beasts?
Come, let me bring you into Uruk-Haven,
to the Holy Temple, the residence of Anu and Ishtar,
the place of Gilgamesh, who is wise to perfection,
but who struts his power over the people like a wild bull."
What she kept saying found favor with him.
Becoming aware of himself, he sought a friend.
Enkidu spoke to the harlot:
"Come, Shamhat, take me away with you
to the sacred Holy Temple, the residence of Anu and Ishtar,
the place of Gilgamesh, who is wise to perfection,
but who struts his power over the people like a wild bull.
I will challenge him ...
Let me shout out in Uruk: I am the mighty one!'
Lead me in and I will change the order of things;
he whose strength is mightiest is the one born in the wilderness!"
[Shamhat to Enkidu:]
"Come, let us go, so he may see your face.
I will lead you to Gilgamesh--I know where he will be.
Look about, Enkidu, inside Uruk-Haven,
where the people show off in skirted finery,
where every day is a day for some festival,
where the lyre(?) and drum play continually,
10
where harlots stand about prettily,
exuding voluptuousness, full of laughter
and on the couch of night the sheets are spread (!)."
Enkidu, you who do not know, how to live,
I will show you Gilgamesh, a man of extreme feelings (!).
Look at him, gaze at his face-he is a handsome youth, with freshness(!),
his entire body exudes voluptuousness
He has mightier strength than you,
without sleeping day or night!
Enkidu, it is your wrong thoughts you must change!
It is Gilgamesh whom Shamhat loves,
and Anu, Enlil, and La have enlarged his mind."
Even before you came from the mountain
Gilgamesh in Uruk had dreams about you.""
Gilgamesh got up and revealed the dream, saying to his mother:
"Mother, I had a dream last night.
Stars of the sky appeared,
and some kind of meteorite(?) of Anu fell next to me.
I tried to lift it but it was too mighty for me,
I tried to turn it over but I could not budge it.
The Land of Uruk was standing around it,
the whole land had assembled about it,
the populace was thronging around it,
the Men clustered about it,
and kissed its feet as if it were a little baby (!).
I loved it and embraced it as a wife.
I laid it down at your feet,
and you made it compete with me."
The mother of Gilgamesh, the wise, all-knowing, said to her Lord;
Rimat-Ninsun, the wise, all-knowing, said to Gilgamesh:
"As for the stars of the sky that appeared
and the meteorite(?) of Anu which fell next to you,
you tried to lift but it was too mighty for you,
you tried to turn it over but were unable to budge it,
you laid it down at my feet,
and I made it compete with you,
and you loved and embraced it as a wife."
"There will come to you a mighty man, a comrade who saves his friend-he is the mightiest in the land, he is strongest,
his strength is mighty as the meteorite(!) of Anu!
You loved him and embraced him as a wife;
and it is he who will repeatedly save you.
Your dream is good and propitious!"
A second time Gilgamesh said to his mother:
"Mother, I have had another dream:
11
"At the gate of my marital chamber there lay an axe,
"and people had collected about it.
"The Land of Uruk was standing around it,
"the whole land had assembled about it,
"the populace was thronging around it.
"I laid it down at your feet,
"I loved it and embraced it as a wife,
"and you made it compete with me."
The mother of Gilgamesh, the wise, all-knowing, said to her son;
Rimat-Ninsun, the wise, all-knowing, said to Gilgamesh:
""The axe that you saw (is) a man.
"... (that) you love him and embrace as a wife,
"but (that) I have compete with you."
"" There will come to you a mighty man,
"" a comrade who saves his friend-"he is the mightiest in the land, he is strongest,
"he is as mighty as the meteorite(!) of Anu!"
Gilgamesh spoke to his mother saying:
""By the command of Enlil, the Great Counselor, so may it to pass!
"May I have a friend and adviser, a friend and adviser may I have!
"You have interpreted for me the dreams about him!"
After the harlot recounted the dreams of Gilgamesh to Enkidu
the two of them made love.
Tablet VII
"My friend, why are the Great Gods in conference?
(In my dream) Anu, Enlil, and Shamash held a council,
and Anu spoke to Enlil:
'Because they killed the Bull of Heaven and have also slain
Humbaba,
the one of them who pulled up the Cedar of the Mountain
must die!'
Enlil said:'Let Enkidu die, but Gilgamesh must not die!'
Bur the Sun God of Heavenl replied to valiant Enlil:
'Was it not at my command that they killed the Bull of
Heaven and Humbaba!
Should now innocent Enkidu die!'
Then Enlil became angry at Shamash, saying:
'it is you who are responsible because you traveled daily
with them as their friend!"'
Enkidu was lying (sick) in front of Gilgamesh.
His tears flowing like canals, he (Gilgamesh) said:
"O brother, dear brother, why are they absolving me instead of
my brother)"
Then Enkidu said:) "So now must 1 become a ghost,
12
to sit with the ghosts of the dead, to see my dear brother
nevermore!"
In the Cedar Forest where the Great (Gods dwell, I did not kill the Cedar."
Enkidu addressed Gilgamesh,
saying to Gilgamesh, his Friend:
"Come, Friend,...
The door...
Enkidu raised his eyes,...and spoke to the door as if it were human:
"You stupid wooden door,
with no ability to understand... !
Already at 10 leagues I selected the wood for you,
until I saw the towering Cedar ...
Your wood was without compare in my eyes.
Seventy-two cubits was your height, 14 cubits your width, one
cubit your thickness,
your door post, pivot stone, and post cap ...
I fashioned you, and I carried you; to Nippur...
Had I known, O door, that this would he your gratitude
and this your gratitude...,
I would have taken an axe and chopped you up,
and lashed your planks into...
in its ... I erected the...
and in Uruk...they heard
But yet, O door, I fashioned you, and I carried you to Nippur!
May a king who comes after me reject you, may the god...
may he remove my name and set his own name there!"
He ripped out.., threw down.
He(Gilgamesh) kept listening to his words, and retorted quickly,
Gilgamcsh listened to the words of Enkidu, his Friend, and his tears flowed.
Gilgamesh addressed Enkidu, raying:
'Frend, the gods have given you a mind broad and ...
Though it behooves you to be sensible, you keep uttering
improper things!
Why, my Friend, does your mind utter improper things?
The dream is important but very frightening,
your lips are buzzing like flies.
Though there is much fear, the dream is very important.
To the living they (the gods) leave sorrow,
to the living the dream leaves pain.
I will pray, and beseech the Great Gods,
I will seek..., and appeal to your god.
... Enlil, the Father of the Gods,
...Enlil the Counselor...you.
I will fashion a statue of you of gold without measure,
do nor worry..., gold...
What Enlil says is not...
13
What he has said cannot go back, cannot ...,
What... he has laid down cannot go back, cannot...
My friend,... of fate goes to mankind."
a lust as dawn hegan to glow, Enkidu raised his head and cried out to Shamash,
at the (first) gleam of the sun his tears poured forth.
"I appeal to you, O Shamash, on behalf of my precious life (?),
because of that notorious trapper
who did not let me attain the same as my friend
May the trapper not get enough to feed himself .
May his profit be slashed, and his wages decrease,
may... be his share before you,
may he not enter ... but go our of it like vapor(?)!"
After he had cursed the trapper to his satisfaction,
his heart prompted him to curse the Harlot.
"Come now, Harlot, I am going to decree your fate,
a fate that will never come to an end for eternity!
I will curse you with a Great Curse,
may my curses overwhelm you suddenly, in an instant!
May you not be able to make a household,
and not be able to love a child of your own (?)!
May you not dwell in the ... of girls,
may dregs of beer (?) stain your beautiful lap,
may a drunk soil your festal robe with vomit(?),
... the beautiful (?)
... of the potter.
May you never acquire anything of bright alabaster,
may the judge. ..
may shining silver(?), man's delight, not be cast into your house,
may a gateway be where you rake your pleasure,'
may a crossroad be your home
may a wasteland be your sleeping place,
may the shadow of the city wall be your place to stand,
may the thorns and briars skin your feet,
may both the drunk and the dry slap you on the cheek,
... in your city's streets (?),
may owls nest in the cracks of your walls!
may no parties take place...
... present(?).
and your filthy "lap" ... may.., be his(?)
Because of me...
while I, blameless, you have... against me.
When Shamash heard what his mouth had uttered,
he suddenly called out to him from the sky:
"Enkidu, why are you cursing the harlot, Shamhat,
she who fed you bread fit for a god,
she who gave you wine fit for a king,
14
she who dressed you in grand garments,
and she who allowed you to make beautiful Gilgamesh your
comrade!
Now Gilgamesh is your beloved brother-friend!
He will have you lie on a grand couch,
will have you lie on a couch of honor.
He will seat you in the seat of ease, the seat at his left,
so that the princes of the world kiss your feet.
He will have the people of Uruk go into mourning and moaning over you,
will fill the happy people with woe over you.
And after you he will let his body bear a filthy mat of hair,
will don the skin of a lion and roam the wilderness."
As soon as Enkidu heard the words of valiant Shamash,
his agitated heart grew calm, his anger abated.
Enkidu spoke to the harlot, saying:
"Come, Shamhat, I will decree your fate for you.
Let my mouth which has cursed you, now turn to bless you!
May governors and nobles love you,
May he who is one league away bite his lip (in anticipation of you),
may he who is two leagues away shake our his locks (in preparation)!
May the soldier not refuse you, but undo his buckle for you,
may he give you rock crystal(!), lapis lazuli, and gold,
may his gift to you be earrings of filigree(?).
May... his supplies be heaped up.
May he bring you into the ... of the gods.
May the wife, the mother of seven (children),
be abandoned because of you!"
Enkidu's innards were churning,
lying there so alone.
He spoke everything he felt, saying to his friend:
"Listen, my friend, to the dream that I had last night.
The heavens cried out and the earth replied,
and I was standing between them.
There appeared a man of dark visage-his face resembled the Anzu,"
his hands were the paws of a lion,
his nails the talons of an eagle!-he seized me by my hair and overpowered me.
I struck him a blow, but he skipped about like a jump rope,
and then he struck me and capsizcd me like a raft,
and trampled on me like a wild bull.
He encircled my whole body in a clamp.
'Help me, my friend" (I cried),
but you did not rescue me, you were afraid and did not.. ."
"Then he... and turned me into a dove,
so that my arms were feathered like a bird.
15
Seizing me, he led me down to the House of Darkness,
the dwelling of Irkalla,
to the house where those who enter do not come out,
along the road of no return,
to the house where those who dwell, do without light,
where dirt is their drink, their food is of clay,
where, like a bird, they wear garments of feathers,
and light cannot be seen, they dwell in the dark,
and upon the door and bolt, there lies dust.
On entering the House of Dust,
everywhere I looked there were royal crowns gathered in heaps,
everywhere I listened, it was the bearers of crowns,
who, in the past, had ruled the land,
but who now served Anu and Enlil cooked meats,
served confections, and poured cool water from waterskins.
In the house of Dust that I entered
there sat the high priest and acolyte,
there sat the purification priest and ecstatic,
there sat the anointed priests of the Great Gods.
There sat Etana, there sat Sumukan,
there sat Ereshkigal, the Queen of the Netherworld.
Beletseri, the Scribe of the Netherworld, knelt before her,
she was holding the tablet and was reading it out to her Ereshkigal.
She raised her head when she saw me---'Who has taken this man?'
[50 lines are missing here]
...I (?) who went through every difficulty,
remember me and forget(?) not all that I went through with you.
"My friend has had a dream that bodes ill?"
The day he had the dream ... came to an end.
Enkidu lies down a first day, a second day,
that Enkidu ... in his bed;
a third day and fourth day, that Enkidu ... in his bed;
a fifth, a sixth, and seventh, that Enkidu ... in his bed;
an eighth, a ninth, a tenth, that Enkidu ... in his bed.
Enkidu's illness grew ever worse.
Enkidu drew up from his bed,
and called out to Gilgamesh ...:
"My friend hates me ...
while he talked with me in Uruk
as I was afraid of the battle he encouraged me.
My friend who saved me in battle has now abandoned me!
I and you ...
[About 20 lines are missing]
16
At his noises Gilgamesh was roused ...
Like a dove he moaned ...
"May he not be held, in death ...
O preeminent among men ..."
To his friend ...
"I will mourn him (?)
I at his side ..."
Tablet IX
Over his friend, Enkidu, Gilgamesh cried bitterly, roaming the wilderness.
"I am going to die!--am I not like Enkidu?!
Deep sadness penetrates my core,
I fear death, and now roam the wilderness-I will set out to the region of Utanapishtim, son of Ubartutu,
and will go with utmost dispatch!
When I arrived at mountain passes at nightfall,'
I saw lions, and I was terrified!
I raised my head in prayer to Sin,
to ... the Great Lady of the gods my supplications poured
forth, 'Save me from... !"'
He was sleeping in the night, but awoke with a start with a dream:
A warrior(!) enjoyed his life-he raised his axe in his hand,
drew the dagger from his sheath,
and fell into their midst like an arrow.
He struck ... and he scattered them,
The name of the former ...
The name of the second ...
(26 lines are missing here, telling of the beginning of his quest.]
The Scorpion-Beings
The mountain is called Mashu.
Then he reached Mount Mashu,
which daily guards the rising and setting of the Sun,
above which only the dome of the heavens reaches,
and whose flank reaches as far as the Netherworld below,
there were Scorpion-beings watching over its gate.
Trembling terror they inspire, the sight of them is death,
their frightening aura sweeps over the mountains.
At the rising and setting they watch over the Sun.
When Gilgamesh saw them, trembling terror blanketed his face,
but he pulled himself together and drew near to them.
The scorpion-being called out to his female:
17
"He who comes to us, his body is the flesh of gods!"
The scorpion-being, his female, answered him:
"(Only) two-thirds of him is a god, one-third is human."
The male scorpion-being called out,
saying to the offspring of the gods:
"Why have you traveled so distant a journey?
Why have you come here to me,
over rivers whose crossing is treacherous!
I want to learn your ...
I want to learn ..."
[16 lines are missing here. When the text resumes Gilgamesh is speaking.]
"I have come on account of my ancestor Utanapishtim,
who joined the Assembly of the Gods, and was given eternal life.
About Death and Life I must ask him!"
The scorpion-being spoke to Gilgamesh ..., saying:
"Never has there been, Gilgamesh, a mortal man who could do that(?).
No one has crossed through the mountains,
for twelve leagues it is darkness throughout-dense is the darkness, and light there is none.
To the rising of the sun ...
To the setting of the sun ...
To the setting of the sun ...
They caused to go out..."
[67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him
passage.]
"Though it be in deep sadness and pain,
in cold or heat ...
gasping after breath ... I will go on!
Now! Open the Gate!"
The scorpion-being spoke to Gilgamesh, saying:
"Go on, Gilgamesh, fear not!
The Mashu mountains I give to you freely (!),
the mountains, the ranges, you may traverse ...
In safety may your feet carry you.
The gate of the mountain ..."
To the rising of the sun ...
To the setting of the sun ...
To the setting of the sun ...
They caused to go out..."
[67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him
passage.]
18
"Though it be in deep sadness and pain,
in cold or heat ...
gasping after breath ... I will go on!
Now! Open the Gate!"
The scorpion-being spoke to Gilgamesh, saying:
"Go on, Gilgamesh, fear not!
The Mashu mountains I give to you freely (!),
the mountains, the ranges, you may traverse ...
In safety may your feet carry you.
The gate of the mountain ..."
As soon as Gilgamesh heard this
he heeded the utterances of the scorpion-being.
Along the Road of the Sun L he journeyed-one league he traveled ...,
dense was the darkness, light there was none.
Neither what lies ahead nor behind does it allow him to see.
Two leagues he traveled ...,
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
[22 lines are missing here.]
Four leagues he traveled ...,
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
Five leagues he traveled ...,
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
Six leagues he traveled ...,
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
Seven leagues he traveled ..
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
Eight leagues he traveled and cried out (!),
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
Nine leagues he traveled ... the North Wind.
It licked at his face,
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.
Ten leagues he traveled ...
... is near,
... four leagues.
Eleven leagues he traveled and came out before the sun(rise).
19
Twelve leagues he traveled and it grew brilliant.
...it bears lapis lazuli as foliage,
bearing fruit, a delight to look upon.
(25 lines are missing here, describing the garden in detail.]
... cedar
... agate
... of the sea ... lapis lazuli,
like thorns and briars ... carnelian,
rubies, hematite,...
like... emeralds (!)
... of the sea,
Gilgamesh ... on walking onward,
raised his eyes and saw ...
Tablet X
The tavern-keeper Siduri who lives by the seashore,
she lives...
the pot-stand was made for her, the golden fermenting vat was made for her.
She is covered with a veil ...
Gilgamesh was roving about...
wearing a skin,...
having the flesh of the gods in his body,
but sadness deep within him,
looking like one who has been traveling a long distance.
The tavern-keeper was gazing off into the distance,
puzzling to herself, she said,
wondering to herself:
"That fellow is surely a murderer(!)!
Where is he heading! ..."
As soon as the tavern-keeper saw him, she bolted her door,
bolted her gate, bolted the lock.
But at her noise Gilgamesh pricked up his ears,
lifted his chin (to look about) and then laid his eyes on her.
Gilgamesh spoke to the tavern-keeper, saying:
"Tavern-keeper, what have you seen that made you bolt
your door,
bolt your gate, bolt the lock!
if you do not let me in I will break your door, and smash
the lock!
... the wilderness."
... Gilgamesh
The tavern-keeper Siduri who lives by the seashore,
20
she lives...
the pot-stand was made for her, the golden fermenting vat was made
for her.
She is covered with a veil ...
Gilgamesh was roving about...
wearing a skin,...
having the flesh of the gods in his body,
but sadness deep within him,
looking like one who has been traveling a long distance.
The tavern-keeper was gazing off into the distance,
puzzling to herself, she said,
wondering to herself:
"That fellow is surely a murderer(!)!
Where is he heading! ..."
As soon as the tavern-keeper saw him, she bolted her door,
bolted her gate, bolted the lock.
But at her noise Gilgamesh pricked up his ears,
lifted his chin (to look about) and then laid his eyes on her.
Gilgamesh spoke to the tavern-keeper, saying:
"Tavern-keeper, what have you seen that made you bolt
your door,
bolt your gate, bolt the lock!
if you do not let me in I will break your door, and smash
the lock!
... the wilderness."
... Gilgamesh
... gate
Gilgamesh said to the tavern-keeper:
"I am Gilgamesh, I killed the Guardian!
I destroyed Humbaba who lived in the Cedar Forest,
I slew lions in the mountain passes!
I grappled with the Bull that came down from heaven, and
killed him."
The tavern-keeper spoke to Gilgamesh, saying:
"lf you are Gilgamesh, who killed the Guardian,
who destroyed Humbaba who lived in the Cedar Forest,
who slew lions in the mountain passes,
who grappled with the Bull that came down from heaven, and
killed him,
why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard!
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long
distance
so that ice and heat have seared your face!
... you roam the wilderness!"
21
Gilgamesh spoke to her, to the tavern-keeper he said:
"Tavern-keeper, should not my cheeks be emaciated?
Should my heart not be wretched, my features not haggard?
Should there not be sadness deep within me!
Should I not look like one who has been traveling a long
distance,
and should ice and heat not have seared my face!
..., should I not roam the wilderness?
My friend, the wild ass who chased the wild donkey, panther of
the wilderness,
Enkidu, the wild ass who chased the wild donkey, panther of
the wilderness,
we joined together, and went up into the mountain.
We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who lived in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hardship with me,
Enkidu, whom I love deeply, who went through every hardship
with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.
I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so I have been roaming long roads through the wilderness.
How can I stay silent, how can 1 be still!
My friend whom I love has turned to clay.
Am I not like him? Will I lie down, never to get up again?"'
Gilgamesh spoke to the tavern-keeper, saying:
"So now, tavern-keeper, what is the way to Utanapishtim!
What are its markers Give them to me! Give me the markers!
If possible, I will cross the sea;
if not, I will roam through the wilderness."
The tavern-keeper spoke to Gilgamesh, saying:
"There has never been, Gilgamesh, any passage whatever,
there has never been anyone since days of yore who crossed
the sea.
The (only) one who crosses the sea is valiant Shamash, except
for him who can cross!
The crossing is difficult, its ways are treacherous-and in between are the Waters of Death that bar its approaches!
22
And even if, Gilgamesh, you should cross the sea,
when you reach the Waters of Death what would you do!
Gilgamesh, over there is Urshanabi, the ferryman of Utanapishtim.
'The stone things' L are with him, he is in the woods picking
mint( !).
Go on, let him see your face.
If possible, cross with him;
if not, you should turn back."
When Gilgamesh heard this
he raised the axe in his hand,
drew the dagger from his belt,
and slipped stealthily away after them.
Like an arrow he fell among them ("the stone things").
From the middle of the woods their noise could be heard.
Urshanabi, the sharp-eyed, saw...
When he heard the axe, he ran toward it.
He struck his head ... Gilgamesh.'
He clapped his hands and ... his chest,
while "the stone things" ... the boat
... Waters of Death
... broad sea
in the Waters of Death ...
... to the river
... the boat
... on the shore.
Gilgamesh spoke to Urshanabi (?), the ferryman,
... you."
Urshanabi spoke to Gilgamesh, saying:'
"Why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard?
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long
distance
so that ice and heat have seared your face!
Why ... you roam the wilderness!"
Gilgamesh spoke to Urshanabi, saying:
"Urshanabi, should not my cheeks be emaciated, my expression
desolate!
Should my heart not be wretched, my features not haggard
Should there not be sadness deep within me?
Should I not look like one who has been traveling a long
distance,
and should ice and heat not have seared my face!
... should I not roam the wilderness?
My friend who chased wild asses in the mountain, the panther
of the wilderness,
23
Enkidu, my friend, who chased wild asses in the mountain, the
panther of the wilderness,
we joined together, and went up into the mountain.
We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who dwelled in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hardship with me,
Enkidu, my friend, whom I love deeply, who went through
every hardship with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.
I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so 1 have been roaming long roads through the wilderness.
How can I stay silent, how can I be still!
My friend whom I love has turned to clay;
Enkidu, my friend whom I love, has turned to clay!
Am I not like him! Will I lie down, never to get up again!"
Gilgamesh spoke to Urshanabi, saying:
"Now, Urshanabi! What is the way to Utanapishtim?
What are its markers! Give them to me! Give me the markers!
If possible, I will cross the sea;
if not, I will roam through the wilderness!"
Urshanabi spoke to Gilgamesh, saying:
"It is your hands, Gilgamesh, that prevent the crossing!
You have smashed the stone things,' you have pulled out their
retaining ropes (?).
'The stone things' have been smashed, their retaining ropes (!)
pulled out!
Gilgamesh, take the axe in your hand, go down into the woods,
and cut down 300 punting poles each 60 cubits in length.
Strip them, attach caps(?), and bring them to the boat!"
When Gilgamesh heard this
he took up the axe in his hand, drew the dagger from his belt,
and went down into the woods,
and cut 300 punting poles each 60 cubits in length.
He stripped them and attached caps(!), and brought them to
the boat.
Gilgamesh and Urshanabi bearded the boat,
Gilgamesh launched the magillu-boat' and they sailed away.
24
By the third day they had traveled a stretch of a month and a
half, and
Urshanabi arrived at the Waters of Death.
Urshanabi said to Gilgamesh:
"Hold back, Gilgamesh, take a punting pole,
but your hand must not pass over the Waters of Death ... !
Take a second, Gilgamesh, a third, and a fourth pole,
take a fifth, Gilgamesh, a sixth, and a seventh pole,
take an eighth, Gilgamesh, a ninth, and a tenth pole,
take an eleventh, Gilgamesh, and a twelfth pole!"
In twice 60 rods Gilgamesh had used up the punting poles.
Then he loosened his waist-cloth(?) for...
Gilgamesh stripped off his garment
and held it up on the mast(!) with his arms.
Utanapishtim was gazing off into the distance,
puzzling to himself he said, wondering to himself:
"Why are 'the stone things' of the boat smashed to pieces!
And why is someone not its master sailing on it?
The one who is coming is not a man of mine, ...
I keep looking but not...
I keep looking but not ...
I keep looking..."
lines are missing here.]
Utanapishtim said to Gilgamesh:
"Why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard!
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long distance
so that ice and heat have seared your face!
... you roam the wilderness!"
Gilgamesh spoke to Utanapishtim saying:
"Should not my cheeks be emaciated, my expression desolate!
Should my heart not be wretched, my features not haggard!
Should there not be sadness deep within me!
Should I not look like one who has been traveling a long distance,
and should ice and heat not have seared my face!
... should I not roam the wilderness)
My friend who chased wild asses in the mountain, the panther
of the wilderness,
Enkidu, my friend, who chased wild asses in the mountain, the
panther of the wilderness,
we joined together, and went up into the mountain.
We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who dwelled in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hard-
25
shin with me
Enkidu, my friend, whom I love deeply, who went through
every hardship with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.
I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so I have been roaming long roads through the wilderness.
How can I stay silent, how can I be still!
My friend whom I love has turned to clay;
Enkidu, my friend whom I love, has turned to clay!
Am I not like him! Will I lie down never to get up again!"
Gilgamesh spoke to Utanapishtim, saying:
"That is why (?) I must go on, to see Utanapishtim whom they
call 'The Faraway.'"
I went circling through all the mountains,
I traversed treacherous mountains, and crossed all the seas-that is why (!) sweet sleep has not mellowed my face,
through sleepless striving I am strained,
my muscles are filled with pain.
I had not yet reached the tavern-keeper's area before my
clothing gave out.
I killed bear, hyena, lion, panther, tiger, stag, red-stag, and
beasts of the wilderness;
I ate their meat and wrapped their skins around me.'
The gate of grief must be bolted shut, sealed with pitch and
bitumen !
As for me, dancing...
For me unfortunate(!) it(?) will root out..."
Utanapishtim spoke to Gilgamesh, saying:
"Why, Gilgamesh, do you ... sadness?
You who were created (!) from the flesh of gods and mankind
who made ... like your father and mother?
Have you ever... Gilgamesh ... to the fool ...
They placed a chair in the Assembly, ...
But to the fool they gave beer dregs instead of butter,
bran and cheap flour which like ...
Clothed with a loincloth (!) like ...
And ... in place of a sash,
because he does not have ...
does not have words of counsel ...
26
Take care about it, Gilgamesh,
... their master...
... Sin...
... eclipse of the moon ...
The gods are sleepless ...
They are troubled, restless(!) ...
Long ago it has been established...
You trouble yourself...
... your help ...
If Gilgamesh ... the temple of the gods
... the temple of the holy gods,
... the gods ...
... mankind,
they took ... for his fate.
You have toiled without cease, and what have you got!
Through toil you wear yourself out,
you fill your body with grief,
your long lifetime you are bringing near (to a premature end)!
Mankind, whose offshoot is snapped off like a reed in a
canebreak,
the fine youth and lovely girl
... death.
No one can see death,
no one can see the face of death,
no one can hear the voice of death,
yet there is savage death that snaps off mankind.
For how long do we build a household?
For how long do we seal a document!
For how long do brothers share the inheritance?
For how long is there to be jealousy in the land(!)!
For how long has the river risen and brought the overflowing
waters,
so that dragonflies drift down the river!'
The face that could gaze upon the face of the Sun
has never existed ever.
How alike are the sleeping(!) and the dead.
The image of Death cannot be depicted.
(Yes, you are a) human being, a man (?)!
After Enlil had pronounced the blessing,'"
the Anunnaki, the Great Gods, assembled.
Mammetum, she who forms destiny, determined destiny with them.
They established Death and Life,
but they did not make known 'the days of death'".
Tablet XI
27
The Story of the Flood
Gilgamesh spoke to Utanapishtim, the Faraway:
"I have been looking at you,
but your appearance is not strange--you are like me!
You yourself are not different--you are like me!
My mind was resolved to fight with you,
(but instead?) my arm lies useless over you.
Tell me, how is it that you stand in the Assembly of the Gods,
and have found life!"
Utanapishtim spoke to Gilgamesh, saying:
"I will reveal to you, Gilgamesh, a thing that is hidden,
a secret of the gods I will tell you!
Shuruppak, a city that you surely know,
situated on the banks of the Euphrates,
that city was very old, and there were gods inside it.
The hearts of the Great Gods moved them to inflict the Flood.
[
Their Father Anu uttered the oath (of secrecy),
Valiant Enlil was their Adviser,
Ninurta was their Chamberlain,
Ennugi was their Minister of Canals.
Ea, the Clever Prince(?), was under oath with them
so he repeated their talk to the reed house:
'Reed house, reed house! Wall, wall!
O man of Shuruppak, son of Ubartutu:
Tear down the house and build a boat!
Abandon wealth and seek living beings!
Spurn possessions and keep alive living beings!
Make all living beings go up into the boat.
The boat which you are to build,
its dimensions must measure equal to each other:
its length must correspond to its width.
Roof it over like the Apsu.
I understood and spoke to my lord, Ea:
'My lord, thus is the command which you have uttered
I will heed and will do it.
But what shall I answer the city, the populace, and the
Elders!'
Ea spoke, commanding me, his servant:
'You, well then, this is what you must say to them:
"It appears that Enlil is rejecting me
so I cannot reside in your city (?),
nor set foot on Enlil's earth.
I will go down to the Apsu to live with my lord, Ea,
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and upon you he will rain down abundance,
a profusion of fowl, myriad(!) fishes.
He will bring to you a harvest of wealth,
in the morning he will let loaves of bread shower down,
and in the evening a rain of wheat!"'
Just as dawn began to glow
the land assembled around methe carpenter carried his hatchet,
the reed worker carried his (flattening) stone,
... the men ...
The child carried the pitch,
the weak brought whatever else was needed.
On the fifth day I laid out her exterior.
It was a field in area,
its walls were each 10 times 12 cubits in height,
the sides of its top were of equal length, 10 times It cubits each.
I laid out its (interior) structure and drew a picture of it (?).
I provided it with six decks,
thus dividing it into seven (levels).
The inside of it I divided into nine (compartments).
I drove plugs (to keep out) water in its middle part.
I saw to the punting poles and laid in what was necessary.
Three times 3,600 (units) of raw bitumen I poured into the
bitumen kiln,
three times 3,600 (units of) pitch ...into it,
there were three times 3,600 porters of casks who carried (vegetable) oil,
apart from the 3,600 (units of) oil which they consumed (!)
and two times 3,600 (units of) oil which the boatman stored
away.
I butchered oxen for the meat(!),
and day upon day I slaughtered sheep.
I gave the workmen(?) ale, beer, oil, and wine, as if it were
river water,
so they could make a party like the New Year's Festival.
... and I set my hand to the oiling(!).
The boat was finished by sunset.
The launching was very difficult.
They had to keep carrying a runway of poles front to back,
until two-thirds of it had gone into the water(?).
Whatever I had I loaded on it:
whatever silver I had 1 loaded on it,
whatever gold I had I loaded on it.
All the living beings that I had I loaded on it,
I had all my kith and kin go up into the boat,
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all the beasts and animals of the field and the craftsmen I
had go up.
Shamash had set a stated time:
'In the morning I will let loaves of bread shower down,
and in the evening a rain of wheat!
Go inside the boat, seal the entry!'
That stated time had arrived.
In the morning he let loaves of bread shower down,
and in the evening a rain of wheat.
I watched the appearance of the weather-the weather was frightful to behold!
I went into the boat and sealed the entry.
For the caulking of the boat, to Puzuramurri, the boatman,
I gave the palace together with its contents.
Just as dawn began to glow
there arose from the horizon a black cloud.
Adad rumbled inside of it,
before him went Shullat and Hanish,
heralds going over mountain and land.
Erragal pulled out the mooring poles,
forth went Ninurta and made the dikes overflow.
The Anunnaki lifted up the torches,
setting the land ablaze with their flare.
Stunned shock over Adad's deeds overtook the heavens,
and turned to blackness all that had been light.
The... land shattered like a... pot.
All day long the South Wind blew ...,
blowing fast, submerging the mountain in water,
overwhelming the people like an attack.
No one could see his fellow,
they could not recognize each other in the torrent.
The gods were frightened by the Flood,
and retreated, ascending to the heaven of Anu.
The gods were cowering like dogs, crouching by the outer wall.
Ishtar shrieked like a woman in childbirth,
the sweet-voiced Mistress of the Gods wailed:
'The olden days have alas turned to clay,
because I said evil things in the Assembly of the Gods!
How could I say evil things in the Assembly of the Gods,
ordering a catastrophe to destroy my people!!
No sooner have I given birth to my dear people
than they fill the sea like so many fish!'
The gods--those of the Anunnaki--were weeping with her,
the gods humbly sat weeping, sobbing with grief(?),
their lips burning, parched with thirst.
Six days and seven nights
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came the wind and flood, the storm flattening the land.
When the seventh day arrived, the storm was pounding,
the flood was a war--struggling with itself like a woman
writhing (in labor).
The sea calmed, fell still, the whirlwind (and) flood stopped up.
I looked around all day long--quiet had set in
and all the human beings had turned to clay!
The terrain was as flat as a roof.
I opened a vent and fresh air (daylight!) fell upon the side of
my nose.
I fell to my knees and sat weeping,
tears streaming down the side of my nose.
I looked around for coastlines in the expanse of the sea,
and at twelve leagues there emerged a region (of land).
On Mt. Nimush the boat lodged firm,
Mt. Nimush held the boat, allowing no sway.
One day and a second Mt. Nimush held the boat, allowing
no sway.
A third day, a fourth, Mt. Nimush held the boat, allowing
no sway.
A fifth day, a sixth, Mt. Nimush held the boat, allowing
no sway.
When a seventh day arrived
I sent forth a dove and released it.
The dove went off, but came back to me;
no perch was visible so it circled back to me.
I sent forth a swallow and released it.
The swallow went off, but came back to me;
no perch was visible so it circled back to me.
I sent forth a raven and released it.
The raven went off, and saw the waters slither back.
It eats, it scratches, it bobs, but does not circle back to me.
Then I sent out everything in all directions and sacrificed
(a sheep).
I offered incense in front of the mountain-ziggurat.
Seven and seven cult vessels I put in place,
and (into the fire) underneath (or: into their bowls) I poured
reeds, cedar, and myrtle.
The gods smelled the savor,
the gods smelled the sweet savor,
and collected like flies over a (sheep) sacrifice.
Just then Beletili arrived.
She lifted up the large flies (beads) which Anu had made for
his enjoyment(!):
'You gods, as surely as I shall not forget this lapis lazuli
around my neck,
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may I be mindful of these days, and never forget them!
The gods may come to the incense offering,
but Enlil may not come to the incense offering,
because without considering he brought about the Flood
and consigned my people to annihilation.'
Just then Enlil arrived.
He saw the boat and became furious,
he was filled with rage at the Igigi gods:
'Where did a living being escape?
No man was to survive the annihilation!'
Ninurta spoke to Valiant Enlil, saying:
'Who else but Ea could devise such a thing?
It is Ea who knows every machination!'
La spoke to Valiant Enlil, saying:
'It is yours, O Valiant One, who is the Sage of the Gods.
How, how could you bring about a Flood without consideration
Charge the violation to the violator,
charge the offense to the offender,
but be compassionate lest (mankind) be cut off,
be patient lest they be killed.
Instead of your bringing on the Flood,
would that a lion had appeared to diminish the people!
Instead of your bringing on the Flood,
would that a wolf had appeared to diminish the people!
Instead of your bringing on the Flood,
would that famine had occurred to slay the land!
Instead of your bringing on the Flood,
would that (Pestilent) Erra had appeared to ravage the land!
It was not I who revealed the secret of the Great Gods,
I (only) made a dream appear to Atrahasis, and (thus) he
heard the secret of the gods.
Now then! The deliberation should be about him!'
Enlil went up inside the boat
and, grasping my hand, made me go up.
He had my wife go up and kneel by my side.
He touched our forehead and, standing between us, he
blessed us:
'Previously Utanapishtim was a human being.
But now let Utanapishtim and his wife become like us,
the gods!
Let Utanapishtim reside far away, at the Mouth of the Rivers.'
They took us far away and settled us at the Mouth of the Rivers."
"Now then, who will convene the gods on your behalf,
that you may find the life that you are seeking!
Wait! You must not lie down for six days and seven nights."
soon as he sat down (with his head) between his legs
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sleep, like a fog, blew upon him.
Utanapishtim said to his wife:
"Look there! The man, the youth who wanted (eternal) life!
Sleep, like a fog, blew over him."
his wife said to Utanapishtim the Faraway:
"Touch him, let the man awaken.
Let him return safely by the way he came.
Let him return to his land by the gate through which he left."
Utanapishtim said to his wife:
"Mankind is deceptive, and will deceive you.
Come, bake leaves for him and keep setting them by his head
and draw on the wall each day that he lay down."
She baked his leaves and placed them by his head
and marked on the wall the day that he lay down.
The first loaf was dessicated,
the second stale, the third moist(?), the fourth turned white,
its ...,
the fifth sprouted gray (mold), the sixth is still fresh.
the seventh--suddenly he touched him and the man awoke.
Gilgamesh said to Utanapishtim:
"The very moment sleep was pouring over me
you touched me and alerted me!"
Utanapishtim spoke to Gilgamesh, saying:
"Look over here, Gilgamesh, count your loaves!
You should be aware of what is marked on the wall!
Your first loaf is dessicated,
the second stale, the third moist, your fourth turned white,
its ...
the fifth sprouted gray (mold), the sixth is still fresh.
The seventh--suddenly he touched him and the man awoke.
Gilgamesh said to Utanapishtim:
"The very moment sleep was pouring over me
you touched me and alerted me!"
Utanapishtim spoke to Gilgamesh, saying:
"Look over here, Gilgamesh, count your leaves!
You should be aware of what is marked on the wall!
Your first loaf is dessicated,
the second stale, the third moist, your fourth turned white,
its ...
the fifth sprouted gray (mold), the sixth is still fresh.
The seventh--at that instant you awoke!"
Gilgamesh said to Utanapishtim the Faraway:
"O woe! What shall I do, Utanapishtim, where shall I go!
The Snatcher has taken hold of my flesh,
in my bedroom Death dwells,
and wherever I set foot there too is Death!"
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Home Empty-Handed
Utanapishtim said to Urshanabi, the ferryman:
"May the harbor reject you, may the ferry landing reject you!
May you who used to walk its shores be denied its shores!
The man in front of whom you walk, matted hair chains
his body,
animal skins have ruined his beautiful skin.
Take him away, Urshanabi, bring him to the washing place.
Let him wash his matted hair in water like ellu.
Let him cast away his animal skin and have the sea carry it off,
let his body be moistened with fine oil,
let the wrap around his head be made new,
let him wear royal robes worthy of him!
Until he goes off to his city,
until he sets off on his way,
let his royal robe not become spotted, let it be perfectly new!"
Urshanabi took him away and brought him to the washing place.
He washed his matted hair with water like ellu.
He cast off his animal skin and the sea carried it oh.
He moistened his body with fine oil,
and made a new wrap for his head.
He put on a royal robe worthy of him.
Until he went away to his city,
until he set off on his way,
his royal robe remained unspotted, it was perfectly clean.
Gilgamesh and Urshanabi bearded the boat,
they cast off the magillu-boat, and sailed away.
The wife of Utanapishtim the Faraway said to him:
"Gilgamesh came here exhausted and worn out.
What can you give him so that he can return to his land (with
honor) !"
Then Gilgamesh raised a punting pole
and drew the boat to shore.
Utanapishtim spoke to Gilgamesh, saying:
"Gilgamesh, you came here exhausted and worn out.
What can I give you so you can return to your land?
I will disclose to you a thing that is hidden, Gilgamesh,
a... I will tell you.
There is a plant... like a boxthorn,
whose thorns will prick your hand like a rose.
If your hands reach that plant you will become a young
man again."
Hearing this, Gilgamesh opened a conduit(!) (to the Apsu)
and attached heavy stones to his feet.
They dragged him down, to the Apsu they pulled him.
He took the plant, though it pricked his hand,
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and cut the heavy stones from his feet,
letting the waves(?) throw him onto its shores.
Gilgamesh spoke to Urshanabi, the ferryman, saying:
"Urshanabi, this plant is a plant against decay(!)
by which a man can attain his survival(!).
I will bring it to Uruk-Haven,
and have an old man eat the plant to test it.
The plant's name is 'The Old Man Becomes a Young Man.'"
Then I will eat it and return to the condition of my youth."
At twenty leagues they broke for some food,
at thirty leagues they stopped for the night.
Seeing a spring and how cool its waters were,
Gilgamesh went down and was bathing in the water.
A snake smelled the fragrance of the plant,
silently came up and carried off the plant.
While going back it sloughed off its casing.'
At that point Gilgamesh sat down, weeping,
his tears streaming over the side of his nose.
"Counsel me, O ferryman Urshanabi!
For whom have my arms labored, Urshanabi!
For whom has my heart's blood roiled!
I have not secured any good deed for myself,
but done a good deed for the 'lion of the ground'!"
Now the high waters are coursing twenty leagues distant,'
as I was opening the conduit(?) I turned my equipment over
into it (!).
What can I find (to serve) as a marker(?) for me!
I will turn back (from the journey by sea) and leave the boat by
the shore!"
At twenty leagues they broke for some food,
at thirty leagues they stopped for the night.
They arrived in Uruk-Haven.
Gilgamesh said to Urshanabi, the ferryman:
"Go up, Urshanabi, onto the wall of Uruk and walk around.
Examine its foundation, inspect its brickwork thoroughly-is not (even the core of) the brick structure of kiln-fired brick,
and did not the Seven Sages themselves lay out its plan!
One league city, one league palm gardens, one league lowlands, the open area(?) of the
Ishtar Temple,
three leagues and the open area(?) of Uruk it encloses.
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Hammurabi's Code of Laws
Translated by L. W. King
http://eawc.evansville.edu/anthology/hammurabi.htm
When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth,
who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of
righteousness, dominion over earthly man, and made him great among the Igigi, they
called Babylon by his illustrious name, made it great on earth, and founded an everlasting
kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then
Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to
bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers;
so that the strong should not harm the weak; so that I should rule over the black-headed
people like Shamash, and enlighten the land, to further the well-being of mankind.
Hammurabi, the prince, called of Bel am I, making riches and increase, enriching
Nippur and Dur-ilu beyond compare, sublime patron of E-kur; who reestablished Eridu
and purified the worship of E-apsu; who conquered the four quarters of the world, made
great the name of Babylon, rejoiced the heart of Marduk, his lord who daily pays his
devotions in Saggil; the royal scion whom Sin made; who enriched Ur; the humble, the
reverent, who brings wealth to Gish-shir-gal; the white king, heard of Shamash, the
mighty, who again laid the foundations of Sippara; who clothed the gravestones of
Malkat with green; who made E-babbar great, which is like the heavens, the warrior who
guarded Larsa and renewed E-babbar, with Shamash as his helper; the lord who granted
new life to Uruk, who brought plenteous water to its inhabitants, raised the head of Eanna, and perfected the beauty of Anu and Nana; shield of the land, who reunited the
scattered inhabitants of Isin; who richly endowed E-gal-mach; the protecting king of the
city, brother of the god Zamama; who firmly founded the farms of Kish, crowned E-mete-ursag with glory, redoubled the great holy treasures of Nana, managed the temple of
Harsag-kalama; the grave of the enemy, whose help brought about the victory; who
increased the power of Cuthah; made all glorious in E-shidlam, the black steer, who
gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa, the
Sublime; who is indefatigable for E-zida; the divine king of the city; the White, Wise;
who broadened the fields of Dilbat, who heaped up the harvests for Urash; the Mighty,
the lord to whom come scepter and crown, with which he clothes himself; the Elect of
Ma-ma; who fixed the temple bounds of Kesh, who made rich the holy feasts of Nin-tu;
the provident, solicitous, who provided food and drink for Lagash and Girsu, who
provided large sacrificial offerings for the temple of Ningirsu; who captured the enemy,
the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of
Anunit; the pure prince, whose prayer is accepted by Adad; who satisfied the heart of
Adad, the warrior, in Karkar, who restored the vessels for worship in E-ud-gal-gal; the
king who granted life to the city of Adab; the guide of E-mach; the princely king of the
city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and
brought abundance to the temple of Shidlam; the White, Potent, who penetrated the secret
cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home
fast in wealth; who established pure sacrificial gifts for Ea and Dam-gal-nun-na, who
36
made his kingdom everlastingly great; the princely king of the city, who subjected the
districts on the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who spared the
inhabitants of Mera and Tutul; the sublime prince, who makes the face of Ninni shine;
who presents holy meals to the divinity of Nin-a-zu, who cared for its inhabitants in their
need, provided a portion for them in Babylon in peace; the shepherd of the oppressed and
of the slaves; whose deeds find favor before Anunit, who provided for Anunit in the
temple of Dumash in the suburb of Agade; who recognizes the right, who rules by law;
who gave back to the city of Ashur its protecting god; who let the name of Ishtar of
Nineveh remain in E-mish-mish; the Sublime, who humbles himself before the great
gods; successor of Sumula-il; the mighty son of Sin-muballit; the royal scion of Eternity;
the mighty monarch, the sun of Babylon, whose rays shed light over the land of Sumer
and Akkad; the king, obeyed by the four quarters of the world; Beloved of Ninni, am I.
When Marduk sent me to rule over men, to give the protection of right to the land, I
did right and righteousness in ..., and brought about the well-being of the oppressed.
The Code of Laws
1. If any one ensnare another, putting a ban upon him, but he can not prove it, then he
that ensnared him shall be put to death.
2. If any one bring an accusation against a man, and the accused go to the river and
leap into the river, if he sink in the river his accuser shall take possession of his house.
But if the river prove that the accused is not guilty, and he escape unhurt, then he who
had brought the accusation shall be put to death, while he who leaped into the river shall
take possession of the house that had belonged to his accuser.
3. If any one bring an accusation of any crime before the elders, and does not prove
what he has charged, he shall, if it be a capital offense charged, be put to death.
4. If he satisfy the elders to impose a fine of grain or money, he shall receive the fine
that the action produces.
5. If a judge try a case, reach a decision, and present his judgment in writing; if later
error shall appear in his decision, and it be through his own fault, then he shall pay twelve
times the fine set by him in the case, and he shall be publicly removed from the judge's
bench, and never again shall he sit there to render judgement.
6. If any one steal the property of a temple or of the court, he shall be put to death, and
also the one who receives the stolen thing from him shall be put to death.
7. If any one buy from the son or the slave of another man, without witnesses or a
contract, silver or gold, a male or female slave, an ox or a sheep, an ass or anything, or if
he take it in charge, he is considered a thief and shall be put to death.
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8. If any one steal cattle or sheep, or an ass, or a pig or a goat, if it belong to a god or to
the court, the thief shall pay thirtyfold therefor; if they belonged to a freed man of the
king he shall pay tenfold; if the thief has nothing with which to pay he shall be put to
death.
9. If any one lose an article, and find it in the possession of another: if the person in
whose possession the thing is found say "A merchant sold it to me, I paid for it before
witnesses," and if the owner of the thing say, "I will bring witnesses who know my
property," then shall the purchaser bring the merchant who sold it to him, and the
witnesses before whom he bought it, and the owner shall bring witnesses who can
identify his property. The judge shall examine their testimony -- both of the witnesses
before whom the price was paid, and of the witnesses who identify the lost article on
oath. The merchant is then proved to be a thief and shall be put to death. The owner of
the lost article receives his property, and he who bought it receives the money he paid
from the estate of the merchant.
10. If the purchaser does not bring the merchant and the witnesses before whom he
bought the article, but its owner bring witnesses who identify it, then the buyer is the thief
and shall be put to death, and the owner receives the lost article.
11. If the owner do not bring witnesses to identify the lost article, he is an evil-doer, he
has traduced, and shall be put to death.
12. If the witnesses be not at hand, then shall the judge set a limit, at the expiration of
six months. If his witnesses have not appeared within the six months, he is an evil-doer,
and shall bear the fine of the pending case.
14. If any one steal the minor son of another, he shall be put to death.
15. If any one take a male or female slave of the court, or a male or female slave of a
freed man, outside the city gates, he shall be put to death.
16. If any one receive into his house a runaway male or female slave of the court, or of
a freedman, and does not bring it out at the public proclamation of the major domus, the
master of the house shall be put to death.
17. If any one find runaway male or female slaves in the open country and bring them
to their masters, the master of the slaves shall pay him two shekels of silver.
18. If the slave will not give the name of the master, the finder shall bring him to the
palace; a further investigation must follow, and the slave shall be returned to his master.
19. If he hold the slaves in his house, and they are caught there, he shall be put to
death.
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20. If the slave that he caught run away from him, then shall he swear to the owners of
the slave, and he is free of all blame.
21. If any one break a hole into a house (break in to steal), he shall be put to death
before that hole and be buried.
22. If any one is committing a robbery and is caught, then he shall be put to death.
23. If the robber is not caught, then shall he who was robbed claim under oath the
amount of his loss; then shall the community, and ... on whose ground and territory and in
whose domain it was compensate him for the goods stolen.
24. If persons are stolen, then shall the community and ... pay one mina of silver to
their relatives.
25. If fire break out in a house, and some one who comes to put it out cast his eye upon
the property of the owner of the house, and take the property of the master of the house,
he shall be thrown into that self-same fire.
26. If a chieftain or a man (common soldier), who has been ordered to go upon the
king's highway for war does not go, but hires a mercenary, if he withholds the
compensation, then shall this officer or man be put to death, and he who represented him
shall take possession of his house.
27. If a chieftain or man be caught in the misfortune of the king (captured in battle),
and if his fields and garden be given to another and he take possession, if he return and
reaches his place, his field and garden shall be returned to him, he shall take it over again.
28. If a chieftain or a man be caught in the misfortune of a king, if his son is able to
enter into possession, then the field and garden shall be given to him, he shall take over
the fee of his father.
29. If his son is still young, and can not take possession, a third of the field and garden
shall be given to his mother, and she shall bring him up.
30. If a chieftain or a man leave his house, garden, and field and hires it out, and some
one else takes possession of his house, garden, and field and uses it for three years: if the
first owner return and claims his house, garden, and field, it shall not be given to him, but
he who has taken possession of it and used it shall continue to use it.
31. If he hire it out for one year and then return, the house, garden, and field shall be
given back to him, and he shall take it over again.
32. If a chieftain or a man is captured on the "Way of the King" (in war), and a
merchant buy him free, and bring him back to his place; if he have the means in his house
to buy his freedom, he shall buy himself free: if he have nothing in his house with which
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to buy himself free, he shall be bought free by the temple of his community; if there be
nothing in the temple with which to buy him free, the court shall buy his freedom. His
field, garden, and house shall not be given for the purchase of his freedom.
33. If a ... or a ... enter himself as withdrawn from the "Way of the King," and send a
mercenary as substitute, but withdraw him, then the ... or ... shall be put to death.
34. If a ... or a ... harm the property of a captain, injure the captain, or take away from
the captain a gift presented to him by the king, then the ... or ... shall be put to death.
35. If any one buy the cattle or sheep which the king has given to chieftains from him,
he loses his money.
36. The field, garden, and house of a chieftain, of a man, or of one subject to quit-rent,
can not be sold.
37. If any one buy the field, garden, and house of a chieftain, man, or one subject to
quit-rent, his contract tablet of sale shall be broken (declared invalid) and he loses his
money. The field, garden, and house return to their owners.
38. A chieftain, man, or one subject to quit-rent can not assign his tenure of field,
house, and garden to his wife or daughter, nor can he assign it for a debt.
39. He may, however, assign a field, garden, or house which he has bought, and holds
as property, to his wife or daughter or give it for debt.
40. He may sell field, garden, and house to a merchant (royal agents) or to any other
public official, the buyer holding field, house, and garden for its usufruct.
41. If any one fence in the field, garden, and house of a chieftain, man, or one subject
to quit-rent, furnishing the palings therefor; if the chieftain, man, or one subject to quitrent return to field, garden, and house, the palings which were given to him become his
property.
42. If any one take over a field to till it, and obtain no harvest therefrom, it must be
proved that he did no work on the field, and he must deliver grain, just as his neighbor
raised, to the owner of the field.
43. If he do not till the field, but let it lie fallow, he shall give grain like his neighbor's
to the owner of the field, and the field which he let lie fallow he must plow and sow and
return to its owner.
44. If any one take over a waste-lying field to make it arable, but is lazy, and does not
make it arable, he shall plow the fallow field in the fourth year, harrow it and till it, and
give it back to its owner, and for each ten gan (a measure of area) ten gur of grain shall be
paid.
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45. If a man rent his field for tillage for a fixed rental, and receive the rent of his field,
but bad weather come and destroy the harvest, the injury falls upon the tiller of the soil.
46. If he do not receive a fixed rental for his field, but lets it on half or third shares of
the harvest, the grain on the field shall be divided proportionately between the tiller and
the owner.
47. If the tiller, because he did not succeed in the first year, has had the soil tilled by
others, the owner may raise no objection; the field has been cultivated and he receives the
harvest according to agreement.
48. If any one owe a debt for a loan, and a storm prostrates the grain, or the harvest
fail, or the grain does not grow for lack of water; in that year he need not give his creditor
any grain, he washes his debt-tablet in water and pays no rent for this year.
49. If any one take money from a merchant, and give the merchant a field tillable for
corn or sesame and order him to plant corn or sesame in the field, and to harvest the crop;
if the cultivator plant corn or sesame in the field, at the harvest the corn or sesame that is
in the field shall belong to the owner of the field and he shall pay corn as rent, for the
money he received from the merchant, and the livelihood of the cultivator shall he give to
the merchant.
50. If he give a cultivated corn-field or a cultivated sesame-field, the corn or sesame in
the field shall belong to the owner of the field, and he shall return the money to the
merchant as rent.
51. If he have no money to repay, then he shall pay in corn or sesame in place of the
money as rent for what he received from the merchant, according to the royal tariff.
52. If the cultivator do not plant corn or sesame in the field, the debtor's contract is not
weakened.
53. If any one be too lazy to keep his dam in proper condition, and does not so keep it;
if then the dam break and all the fields be flooded, then shall he in whose dam the break
occurred be sold for money, and the money shall replace the corn which he has caused to
be ruined.
54. If he be not able to replace the corn, then he and his possessions shall be divided
among the farmers whose corn he has flooded.
55. If any one open his ditches to water his crop, but is careless, and the water flood
the field of his neighbor, then he shall pay his neighbor corn for his loss.
56. If a man let in the water, and the water overflow the plantation of his neighbor, he
shall pay ten gur of corn for every ten gan of land.
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57. If a shepherd, without the permission of the owner of the field, and without the
knowledge of the owner of the sheep, lets the sheep into a field to graze, then the owner
of the field shall harvest his crop, and the shepherd, who had pastured his flock there
without permission of the owner of the field, shall pay to the owner twenty gur of corn
for every ten gan.
58. If after the flocks have left the pasture and been shut up in the common fold at the
city gate, any shepherd let them into a field and they graze there, this shepherd shall take
possession of the field which he has allowed to be grazed on, and at the harvest he must
pay sixty gur of corn for every ten gan.
59. If any man, without the knowledge of the owner of a garden, fell a tree in a garden
he shall pay half a mina in money.
60. If any one give over a field to a gardener, for him to plant it as a garden, if he work
at it, and care for it for four years, in the fifth year the owner and the gardener shall
divide it, the owner taking his part in charge.
61. If the gardener has not completed the planting of the field, leaving one part unused,
this shall be assigned to him as his.
62. If he do not plant the field that was given over to him as a garden, if it be arable
land (for corn or sesame) the gardener shall pay the owner the produce of the field for the
years that he let it lie fallow, according to the product of neighboring fields, put the field
in arable condition and return it to its owner.
63. If he transform waste land into arable fields and return it to its owner, the latter
shall pay him for one year ten gur for ten gan.
64. If any one hand over his garden to a gardener to work, the gardener shall pay to its
owner two-thirds of the produce of the garden, for so long as he has it in possession, and
the other third shall he keep.
65. If the gardener do not work in the garden and the product fall off, the gardener
shall pay in proportion to other neighboring gardens.
[The text for laws 66 through 99 is missing]
100. ... interest for the money, as much as he has received, he shall give a note therefor,
and on the day, when they settle, pay to the merchant.
101. If there are no mercantile arrangements in the place whither he went, he shall
leave the entire amount of money which he received with the broker to give to the
merchant.
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102. If a merchant entrust money to an agent (broker) for some investment, and the
broker suffer a loss in the place to which he goes, he shall make good the capital to the
merchant.
103. If, while on the journey, an enemy take away from him anything that he had, the
broker shall swear by God and be free of obligation.
104. If a merchant give an agent corn, wool, oil, or any other goods to transport, the
agent shall give a receipt for the amount, and compensate the merchant therefor. Then he
shall obtain a receipt form the merchant for the money that he gives the merchant.
105. If the agent is careless, and does not take a receipt for the money which he gave
the merchant, he can not consider the unreceipted money as his own.
106. If the agent accept money from the merchant, but have a quarrel with the
merchant (denying the receipt), then shall the merchant swear before God and witnesses
that he has given this money to the agent, and the agent shall pay him three times the
sum.
107. If the merchant cheat the agent, in that as the latter has returned to him all that had
been given him, but the merchant denies the receipt of what had been returned to him,
then shall this agent convict the merchant before God and the judges, and if he still deny
receiving what the agent had given him shall pay six times the sum to the agent.
108. If a tavern-keeper (feminine) does not accept corn according to gross weight in
payment of drink, but takes money, and the price of the drink is less than that of the corn,
she shall be convicted and thrown into the water.
109. If conspirators meet in the house of a tavern-keeper, and these conspirators are not
captured and delivered to the court, the tavern-keeper shall be put to death.
110. If a "sister of a god" open a tavern, or enter a tavern to drink, then shall this
woman be burned to death.
111. If an inn-keeper furnish sixty ka of usakani-drink to ... she shall receive fifty ka of
corn at the harvest.
112. If any one be on a journey and entrust silver, gold, precious stones, or any
movable property to another, and wish to recover it from him; if the latter do not bring all
of the property to the appointed place, but appropriate it to his own use, then shall this
man, who did not bring the property to hand it over, be convicted, and he shall pay
fivefold for all that had been entrusted to him.
113. If any one have consignment of corn or money, and he take from the granary or
box without the knowledge of the owner, then shall he who took corn without the
knowledge of the owner out of the granary or money out of the box be legally convicted,
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and repay the corn he has taken. And he shall lose whatever commission was paid to him,
or due him.
114. If a man have no claim on another for corn and money, and try to demand it by
force, he shall pay one-third of a mina of silver in every case.
115. If any one have a claim for corn or money upon another and imprison him; if the
prisoner die in prison a natural death, the case shall go no further.
116. If the prisoner die in prison from blows or maltreatment, the master of the
prisoner shall convict the merchant before the judge. If he was a free-born man, the son
of the merchant shall be put to death; if it was a slave, he shall pay one-third of a mina of
gold, and all that the master of the prisoner gave he shall forfeit.
117. If any one fail to meet a claim for debt, and sell himself, his wife, his son, and
daughter for money or give them away to forced labor: they shall work for three years in
the house of the man who bought them, or the proprietor, and in the fourth year they shall
be set free.
118. If he give a male or female slave away for forced labor, and the merchant sublease
them, or sell them for money, no objection can be raised.
119. If any one fail to meet a claim for debt, and he sell the maid servant who has
borne him children, for money, the money which the merchant has paid shall be repaid to
him by the owner of the slave and she shall be freed.
120. If any one store corn for safe keeping in another person's house, and any harm
happen to the corn in storage, or if the owner of the house open the granary and take
some of the corn, or if especially he deny that the corn was stored in his house: then the
owner of the corn shall claim his corn before God (on oath), and the owner of the house
shall pay its owner for all of the corn that he took.
121. If any one store corn in another man's house he shall pay him storage at the rate of
one gur for every five ka of corn per year.
122. If any one give another silver, gold, or anything else to keep, he shall show
everything to some witness, draw up a contract, and then hand it over for safe keeping.
123. If he turn it over for safe keeping without witness or contract, and if he to whom it
was given deny it, then he has no legitimate claim.
124. If any one deliver silver, gold, or anything else to another for safe keeping, before
a witness, but he deny it, he shall be brought before a judge, and all that he has denied he
shall pay in full.
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125. If any one place his property with another for safe keeping, and there, either
through thieves or robbers, his property and the property of the other man be lost, the
owner of the house, through whose neglect the loss took place, shall compensate the
owner for all that was given to him in charge. But the owner of the house shall try to
follow up and recover his property, and take it away from the thief.
126. If any one who has not lost his goods state that they have been lost, and make
false claims: if he claim his goods and amount of injury before God, even though he has
not lost them, he shall be fully compensated for all his loss claimed. (I.e., the oath is all
that is needed.)
127. If any one "point the finger" (slander) at a sister of a god or the wife of any one,
and can not prove it, this man shall be taken before the judges and his brow shall be
marked. (by cutting the skin, or perhaps hair.)
128. If a man take a woman to wife, but have no intercourse with her, this woman is no
wife to him.
129. If a man's wife be surprised (in flagrante delicto) with another man, both shall be
tied and thrown into the water, but the husband may pardon his wife and the king his
slaves.
130. If a man violate the wife (betrothed or child-wife) of another man, who has never
known a man, and still lives in her father's house, and sleep with her and be surprised,
this man shall be put to death, but the wife is blameless.
131. If a man bring a charge against one's wife, but she is not surprised with another
man, she must take an oath and then may return to her house.
132. If the "finger is pointed" at a man's wife about another man, but she is not caught
sleeping with the other man, she shall jump into the river for her husband.
133. If a man is taken prisoner in war, and there is a sustenance in his house, but his
wife leave house and court, and go to another house: because this wife did not keep her
court, and went to another house, she shall be judicially condemned and thrown into the
water.
134. If any one be captured in war and there is not sustenance in his house, if then his
wife go to another house this woman shall be held blameless.
135. If a man be taken prisoner in war and there be no sustenance in his house and his
wife go to another house and bear children; and if later her husband return and come to
his home: then this wife shall return to her husband, but the children follow their father.
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136. If any one leave his house, run away, and then his wife go to another house, if
then he return, and wishes to take his wife back: because he fled from his home and ran
away, the wife of this runaway shall not return to her husband.
137. If a man wish to separate from a woman who has borne him children, or from his
wife who has borne him children: then he shall give that wife her dowry, and a part of the
usufruct of field, garden, and property, so that she can rear her children. When she has
brought up her children, a portion of all that is given to the children, equal as that of one
son, shall be given to her. She may then marry the man of her heart.
138. If a man wishes to separate from his wife who has borne him no children, he shall
give her the amount of her purchase money and the dowry which she brought from her
father's house, and let her go.
139. If there was no purchase price he shall give her one mina of gold as a gift of
release.
140. If he be a freed man he shall give her one-third of a mina of gold.
141. If a man's wife, who lives in his house, wishes to leave it, plunges into debt, tries
to ruin her house, neglects her husband, and is judicially convicted: if her husband offer
her release, she may go on her way, and he gives her nothing as a gift of release. If her
husband does not wish to release her, and if he take another wife, she shall remain as
servant in her husband's house.
142. If a woman quarrel with her husband, and say: "You are not congenial to me," the
reasons for her prejudice must be presented. If she is guiltless, and there is no fault on her
part, but he leaves and neglects her, then no guilt attaches to this woman, she shall take
her dowry and go back to her father's house.
143. If she is not innocent, but leaves her husband, and ruins her house, neglecting her
husband, this woman shall be cast into the water.
144. If a man take a wife and this woman give her husband a maid-servant, and she
bear him children, but this man wishes to take another wife, this shall not be permitted to
him; he shall not take a second wife.
145. If a man take a wife, and she bear him no children, and he intend to take another
wife: if he take this second wife, and bring her into the house, this second wife shall not
be allowed equality with his wife.
146. If a man take a wife and she give this man a maid-servant as wife and she bear
him children, and then this maid assume equality with the wife: because she has borne
him children her master shall not sell her for money, but he may keep her as a slave,
reckoning her among the maid-servants.
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147. If she have not borne him children, then her mistress may sell her for money.
148. If a man take a wife, and she be seized by disease, if he then desire to take a
second wife he shall not put away his wife, who has been attacked by disease, but he
shall keep her in the house which he has built and support her so long as she lives.
149. If this woman does not wish to remain in her husband's house, then he shall
compensate her for the dowry that she brought with her from her father's house, and she
may go.
150. If a man give his wife a field, garden, and house and a deed therefor, if then after
the death of her husband the sons raise no claim, then the mother may bequeath all to one
of her sons whom she prefers, and need leave nothing to his brothers.
151. If a woman who lived in a man's house made an agreement with her husband, that
no creditor can arrest her, and has given a document therefor: if that man, before he
married that woman, had a debt, the creditor can not hold the woman for it. But if the
woman, before she entered the man's house, had contracted a debt, her creditor can not
arrest her husband therefor.
152. If after the woman had entered the man's house, both contracted a debt, both must
pay the merchant.
153. If the wife of one man on account of another man has their mates (her husband
and the other man's wife) murdered, both of them shall be impaled.
154. If a man be guilty of incest with his daughter, he shall be driven from the place
(exiled).
155. If a man betroth a girl to his son, and his son have intercourse with her, but he (the
father) afterward defile her, and be surprised, then he shall be bound and cast into the
water (drowned).
156. If a man betroth a girl to his son, but his son has not known her, and if then he
defile her, he shall pay her half a gold mina, and compensate her for all that she brought
out of her father's house. She may marry the man of her heart.
157. If any one be guilty of incest with his mother after his father, both shall be burned.
158. If any one be surprised after his father with his chief wife, who has borne
children, he shall be driven out of his father's house.
159. If any one, who has brought chattels into his father-in-law's house, and has paid
the purchase-money, looks for another wife, and says to his father-in-law: "I do not want
your daughter," the girl's father may keep all that he had brought.
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160. If a man bring chattels into the house of his father-in-law, and pay the "purchase
price" (for his wife): if then the father of the girl say: "I will not give you my daughter,"
he shall give him back all that he brought with him.
161. If a man bring chattels into his father-in-law's house and pay the "purchase price,"
if then his friend slander him, and his father-in-law say to the young husband: "You shall
not marry my daughter," the he shall give back to him undiminished all that he had
brought with him; but his wife shall not be married to the friend.
162. If a man marry a woman, and she bear sons to him; if then this woman die, then
shall her father have no claim on her dowry; this belongs to her sons.
163. If a man marry a woman and she bear him no sons; if then this woman die, if the
"purchase price" which he had paid into the house of his father-in-law is repaid to him,
her husband shall have no claim upon the dowry of this woman; it belongs to her father's
house.
164. If his father-in-law do not pay back to him the amount of the "purchase price" he
may subtract the amount of the "Purchase price" from the dowry, and then pay the
remainder to her father's house.
165. If a man give to one of his sons whom he prefers a field, garden, and house, and a
deed therefor: if later the father die, and the brothers divide the estate, then they shall first
give him the present of his father, and he shall accept it; and the rest of the paternal
property shall they divide.
166. If a man take wives for his son, but take no wife for his minor son, and if then he
die: if the sons divide the estate, they shall set aside besides his portion the money for the
"purchase price" for the minor brother who had taken no wife as yet, and secure a wife
for him.
167. If a man marry a wife and she bear him children: if this wife die and he then take
another wife and she bear him children: if then the father die, the sons must not partition
the estate according to the mothers, they shall divide the dowries of their mothers only in
this way; the paternal estate they shall divide equally with one another.
168. If a man wish to put his son out of his house, and declare before the judge: "I want
to put my son out," then the judge shall examine into his reasons. If the son be guilty of
no great fault, for which he can be rightfully put out, the father shall not put him out.
169. If he be guilty of a grave fault, which should rightfully deprive him of the filial
relationship, the father shall forgive him the first time; but if he be guilty of a grave fault
a second time the father may deprive his son of all filial relation.
170. If his wife bear sons to a man, or his maid-servant have borne sons, and the father
while still living says to the children whom his maid-servant has borne: "My sons," and
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he count them with the sons of his wife; if then the father die, then the sons of the wife
and of the maid-servant shall divide the paternal property in common. The son of the wife
is to partition and choose.
171. If, however, the father while still living did not say to the sons of the maidservant: "My sons," and then the father dies, then the sons of the maid-servant shall not
share with the sons of the wife, but the freedom of the maid and her sons shall be granted.
The sons of the wife shall have no right to enslave the sons of the maid; the wife shall
take her dowry (from her father), and the gift that her husband gave her and deeded to her
(separate from dowry, or the purchase-money paid her father), and live in the home of her
husband: so long as she lives she shall use it, it shall not be sold for money. Whatever she
leaves shall belong to her children.
172. If her husband made her no gift, she shall be compensated for her gift, and she
shall receive a portion from the estate of her husband, equal to that of one child. If her
sons oppress her, to force her out of the house, the judge shall examine into the matter,
and if the sons are at fault the woman shall not leave her husband's house. If the woman
desire to leave the house, she must leave to her sons the gift which her husband gave her,
but she may take the dowry of her father's house. Then she may marry the man of her
heart.
173. If this woman bear sons to her second husband, in the place to which she went,
and then die, her earlier and later sons shall divide the dowry between them.
174. If she bear no sons to her second husband, the sons of her first husband shall have
the dowry.
175. If a State slave or the slave of a freed man marry the daughter of a free man, and
children are born, the master of the slave shall have no right to enslave the children of the
free.
176. If, however, a State slave or the slave of a freed man marry a man's daughter, and
after he marries her she bring a dowry from a father's house, if then they both enjoy it and
found a household, and accumulate means, if then the slave die, then she who was free
born may take her dowry, and all that her husband and she had earned; she shall divide
them into two parts, one-half the master for the slave shall take, and the other half shall
the free-born woman take for her children. If the free-born woman had no gift she shall
take all that her husband and she had earned and divide it into two parts; and the master
of the slave shall take one-half and she shall take the other for her children.
177. If a widow, whose children are not grown, wishes to enter another house
(remarry), she shall not enter it without the knowledge of the judge. If she enter another
house the judge shall examine the state of the house of her first husband. Then the house
of her first husband shall be entrusted to the second husband and the woman herself as
managers. And a record must be made thereof. She shall keep the house in order, bring
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up the children, and not sell the house-hold utensils. He who buys the utensils of the
children of a widow shall lose his money, and the goods shall return to their owners.
178. If a "devoted woman" or a prostitute to whom her father has given a dowry and a
deed therefor, but if in this deed it is not stated that she may bequeath it as she pleases,
and has not explicitly stated that she has the right of disposal; if then her father die, then
her brothers shall hold her field and garden, and give her corn, oil, and milk according to
her portion, and satisfy her. If her brothers do not give her corn, oil, and milk according
to her share, then her field and garden shall support her. She shall have the usufruct of
field and garden and all that her father gave her so long as she lives, but she can not sell
or assign it to others. Her position of inheritance belongs to her brothers.
179. If a "sister of a god," or a prostitute, receive a gift from her father, and a deed in
which it has been explicitly stated that she may dispose of it as she pleases, and give her
complete disposition thereof: if then her father die, then she may leave her property to
whomsoever she pleases. Her brothers can raise no claim thereto.
180. If a father give a present to his daughter -- either marriageable or a prostitute
(unmarriageable) -- and then die, then she is to receive a portion as a child from the
paternal estate, and enjoy its usufruct so long as she lives. Her estate belongs to her
brothers.
181. If a father devote a temple-maid or temple-virgin to God and give her no present:
if then the father die, she shall receive the third of a child's portion from the inheritance
of her father's house, and enjoy its usufruct so long as she lives. Her estate belongs to her
brothers.
182. If a father devote his daughter as a wife of Mardi of Babylon (as in 181), and give
her no present, nor a deed; if then her father die, then shall she receive one-third of her
portion as a child of her father's house from her brothers, but Marduk may leave her
estate to whomsoever she wishes.
183. If a man give his daughter by a concubine a dowry, and a husband, and a deed; if
then her father die, she shall receive no portion from the paternal estate.
184. If a man do not give a dowry to his daughter by a concubine, and no husband; if
then her father die, her brother shall give her a dowry according to her father's wealth and
secure a husband for her.
185. If a man adopt a child and to his name as son, and rear him, this grown son can
not be demanded back again.
186. If a man adopt a son, and if after he has taken him he injure his foster father and
mother, then this adopted son shall return to his father's house.
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187. The son of a paramour in the palace service, or of a prostitute, can not be
demanded back.
188. If an artizan has undertaken to rear a child and teaches him his craft, he can not be
demanded back.
189. If he has not taught him his craft, this adopted son may return to his father's
house.
190. If a man does not maintain a child that he has adopted as a son and reared with his
other children, then his adopted son may return to his father's house.
191. If a man, who had adopted a son and reared him, founded a household, and had
children, wish to put this adopted son out, then this son shall not simply go his way. His
adoptive father shall give him of his wealth one-third of a child's portion, and then he
may go. He shall not give him of the field, garden, and house.
192. If a son of a paramour or a prostitute say to his adoptive father or mother: "You
are not my father, or my mother," his tongue shall be cut off.
193. If the son of a paramour or a prostitute desire his father's house, and desert his
adoptive father and adoptive mother, and goes to his father's house, then shall his eye be
put out.
194. If a man give his child to a nurse and the child die in her hands, but the nurse
unbeknown to the father and mother nurse another child, then they shall convict her of
having nursed another child without the knowledge of the father and mother and her
breasts shall be cut off.
195. If a son strike his father, his hands shall be hewn off.
196. If a man put out the eye of another man, his eye shall be put out.
197. If he break another man's bone, his bone shall be broken.
198. If he put out the eye of a freed man, or break the bone of a freed man, he shall pay
one gold mina.
199. If he put out the eye of a man's slave, or break the bone of a man's slave, he shall
pay one-half of its value.
200. If a man knock out the teeth of his equal, his teeth shall be knocked out.
201. If he knock out the teeth of a freed man, he shall pay one-third of a gold mina.
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202. If any one strike the body of a man higher in rank than he, he shall receive sixty
blows with an ox-whip in public.
203. If a free-born man strike the body of another free-born man or equal rank, he shall
pay one gold mina.
204. If a freed man strike the body of another freed man, he shall pay ten shekels in
money.
205. If the slave of a freed man strike the body of a freed man, his ear shall be cut off.
206. If during a quarrel one man strike another and wound him, then he shall swear, "I
did not injure him wittingly," and pay the physicians.
207. If the man die of his wound, he shall swear similarly, and if he (the deceased) was
a free-born man, he shall pay half a mina in money.
208. If he was a freed man, he shall pay one-third of a mina.
209. If a man strike a free-born woman so that she lose her unborn child, he shall pay
ten shekels for her loss.
210. If the woman die, his daughter shall be put to death.
211. If a woman of the free class lose her child by a blow, he shall pay five shekels in
money.
212. If this woman die, he shall pay half a mina.
213. If he strike the maid-servant of a man, and she lose her child, he shall pay two
shekels in money.
214. If this maid-servant die, he shall pay one-third of a mina.
215. If a physician make a large incision with an operating knife and cure it, or if he
open a tumor (over the eye) with an operating knife, and saves the eye, he shall receive
ten shekels in money.
216. If the patient be a freed man, he receives five shekels.
217. If he be the slave of some one, his owner shall give the physician two shekels.
218. If a physician make a large incision with the operating knife, and kill him, or open
a tumor with the operating knife, and cut out the eye, his hands shall be cut off.
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219. If a physician make a large incision in the slave of a freed man, and kill him, he
shall replace the slave with another slave.
220. If he had opened a tumor with the operating knife, and put out his eye, he shall
pay half his value.
221. If a physician heal the broken bone or diseased soft part of a man, the patient shall
pay the physician five shekels in money.
222. If he were a freed man he shall pay three shekels.
223. If he were a slave his owner shall pay the physician two shekels.
224. If a veterinary surgeon perform a serious operation on an ass or an ox, and cure it,
the owner shall pay the surgeon one-sixth of a shekel as a fee.
225. If he perform a serious operation on an ass or ox, and kill it, he shall pay the
owner one-fourth of its value.
226. If a barber, without the knowledge of his master, cut the sign of a slave on a slave
not to be sold, the hands of this barber shall be cut off.
227. If any one deceive a barber, and have him mark a slave not for sale with the sign
of a slave, he shall be put to death, and buried in his house. The barber shall swear: "I did
not mark him wittingly," and shall be guiltless.
228. If a builder build a house for some one and complete it, he shall give him a fee of
two shekels in money for each sar of surface.
229 If a builder build a house for some one, and does not construct it properly, and the
house which he built fall in and kill its owner, then that builder shall be put to death.
230. If it kill the son of the owner the son of that builder shall be put to death.
231. If it kill a slave of the owner, then he shall pay slave for slave to the owner of the
house.
232. If it ruin goods, he shall make compensation for all that has been ruined, and
inasmuch as he did not construct properly this house which he built and it fell, he shall reerect the house from his own means.
233. If a builder build a house for some one, even though he has not yet completed it;
if then the walls seem toppling, the builder must make the walls solid from his own
means.
53
234. If a shipbuilder build a boat of sixty gur for a man, he shall pay him a fee of two
shekels in money.
235. If a shipbuilder build a boat for some one, and do not make it tight, if during that
same year that boat is sent away and suffers injury, the shipbuilder shall take the boat
apart and put it together tight at his own expense. The tight boat he shall give to the boat
owner.
236. If a man rent his boat to a sailor, and the sailor is careless, and the boat is wrecked
or goes aground, the sailor shall give the owner of the boat another boat as compensation.
237. If a man hire a sailor and his boat, and provide it with corn, clothing, oil and
dates, and other things of the kind needed for fitting it: if the sailor is careless, the boat is
wrecked, and its contents ruined, then the sailor shall compensate for the boat which was
wrecked and all in it that he ruined.
238. If a sailor wreck any one's ship, but saves it, he shall pay the half of its value in
money.
239. If a man hire a sailor, he shall pay him six gur of corn per year.
240. If a merchantman run against a ferryboat, and wreck it, the master of the ship that
was wrecked shall seek justice before God; the master of the merchantman, which
wrecked the ferryboat, must compensate the owner for the boat and all that he ruined.
241. If any one impresses an ox for forced labor, he shall pay one-third of a mina in
money.
242. If any one hire oxen for a year, he shall pay four gur of corn for plow-oxen.
243. As rent of herd cattle he shall pay three gur of corn to the owner.
244. If any one hire an ox or an ass, and a lion kill it in the field, the loss is upon its
owner.
245. If any one hire oxen, and kill them by bad treatment or blows, he shall
compensate the owner, oxen for oxen.
246. If a man hire an ox, and he break its leg or cut the ligament of its neck, he shall
compensate the owner with ox for ox.
247. If any one hire an ox, and put out its eye, he shall pay the owner one-half of its
value.
248. If any one hire an ox, and break off a horn, or cut off its tail, or hurt its muzzle, he
shall pay one-fourth of its value in money.
54
249. If any one hire an ox, and God strike it that it die, the man who hired it shall
swear by God and be considered guiltless.
250. If while an ox is passing on the street (market) some one push it, and kill it, the
owner can set up no claim in the suit (against the hirer).
251. If an ox be a goring ox, and it shown that he is a gorer, and he do not bind his
horns, or fasten the ox up, and the ox gore a free-born man and kill him, the owner shall
pay one-half a mina in money.
252. If he kill a man's slave, he shall pay one-third of a mina.
253. If any one agree with another to tend his field, give him seed, entrust a yoke of
oxen to him, and bind him to cultivate the field, if he steal the corn or plants, and take
them for himself, his hands shall be hewn off.
254. If he take the seed-corn for himself, and do not use the yoke of oxen, he shall
compensate him for the amount of the seed-corn.
255. If he sublet the man's yoke of oxen or steal the seed-corn, planting nothing in the
field, he shall be convicted, and for each one hundred gan he shall pay sixty gur of corn.
256. If his community will not pay for him, then he shall be placed in that field with
the cattle (at work).
257. If any one hire a field laborer, he shall pay him eight gur of corn per year.
258. If any one hire an ox-driver, he shall pay him six gur of corn per year.
259. If any one steal a water-wheel from the field, he shall pay five shekels in money
to its owner.
260. If any one steal a shadduf (used to draw water from the river or canal) or a plow,
he shall pay three shekels in money.
261. If any one hire a herdsman for cattle or sheep, he shall pay him eight gur of corn
per annum.
262. If any one, a cow or a sheep ...
263. If he kill the cattle or sheep that were given to him, he shall compensate the owner
with cattle for cattle and sheep for sheep.
264. If a herdsman, to whom cattle or sheep have been entrusted for watching over,
and who has received his wages as agreed upon, and is satisfied, diminish the number of
55
the cattle or sheep, or make the increase by birth less, he shall make good the increase or
profit which was lost in the terms of settlement.
265. If a herdsman, to whose care cattle or sheep have been entrusted, be guilty of
fraud and make false returns of the natural increase, or sell them for money, then shall he
be convicted and pay the owner ten times the loss.
266. If the animal be killed in the stable by God (an accident), or if a lion kill it, the
herdsman shall declare his innocence before God, and the owner bears the accident in the
stable.
267. If the herdsman overlook something, and an accident happen in the stable, then
the herdsman is at fault for the accident which he has caused in the stable, and he must
compensate the owner for the cattle or sheep.
268. If any one hire an ox for threshing, the amount of the hire is twenty ka of corn.
269. If he hire an ass for threshing, the hire is twenty ka of corn.
270. If he hire a young animal for threshing, the hire is ten ka of corn.
271. If any one hire oxen, cart and driver, he shall pay one hundred and eighty ka of
corn per day.
272. If any one hire a cart alone, he shall pay forty ka of corn per day.
273. If any one hire a day laborer, he shall pay him from the New Year until the fifth
month (April to August, when days are long and the work hard) six gerahs in money per
day; from the sixth month to the end of the year he shall give him five gerahs per day.
274. If any one hire a skilled artizan, he shall pay as wages of the ... five gerahs, as
wages of the potter five gerahs, of a tailor five gerahs, of ... gerahs, ... of a ropemaker
four gerahs, of ... gerahs, of a mason ... gerahs per day.
275. If any one hire a ferryboat, he shall pay three gerahs in money per day.
276. If he hire a freight-boat, he shall pay two and one-half gerahs per day.
277. If any one hire a ship of sixty gur, he shall pay one-sixth of a shekel in money as
its hire per day.
278. If any one buy a male or female slave, and before a month has elapsed the benudisease be developed, he shall return the slave to the seller, and receive the money which
he had paid.
56
279. If any one by a male or female slave, and a third party claim it, the seller is liable
for the claim.
280. If while in a foreign country a man buy a male or female slave belonging to
another of his own country; if when he return home the owner of the male or female slave
recognize it: if the male or female slave be a native of the country, he shall give them
back without any money.
281. If they are from another country, the buyer shall declare the amount of money
paid therefor to the merchant, and keep the male or female slave.
282. If a slave say to his master: "You are not my master," if they convict him his
master shall cut off his ear.
57
Hymn to the Nile
http://www.admin.northpark.edu/dkoeller/Classes/Sources/NileHymn.html
(This hymn dates from around 2100 BC, towards the end of the Old Kingdom period
of Egyptian history.)
Hail to thee, O Nile! Who manifests thyself over this land, and comes to give life to
Egypt! Mysterious is thy issuing forth from the darkness, on this day whereon it is
celebrated! Watering the orchards created by Re, to cause all the cattle to live, you give
the earth to drink, inexhaustible one! Path that descends from the sky, loving the bread of
Seb and the first-fruits of Nepera, You cause the workshops of Ptah to prosper!
Lord of the fish, during the inundation, no bird alights on the crops. You create the
grain, you bring forth the barley, assuring perpetuity to the temples. If you cease your toil
and your work, then all that exists is in anguish. If the gods suffer in heaven, then the
faces of men waste away.
Then He torments the flocks of Egypt, and great and small are in agony. But all is
changed for mankind when He comes; He is endowed with the qualities of Nun. If He
shines, the earth is joyous, every stomach is full of rejoicing, every spine is happy, every
jaw-bone crushes (its food).
He brings the offerings, as chief of provisioning; He is the creator of all good things, as
master of energy, full of sweetness in his choice. If offerings are made it is thanks to
Him. He brings forth the herbage for the flocks, and sees that each god receives his
sacrifices. All that depends on Him is a precious incense. He spreads himself over Egypt,
filling the granaries, renewing the marts, watching over the goods of the unhappy.
He is prosperous to the height of all desires, without fatiguing Himself therefor. He
brings again his lordly bark; He is not sculptured in stone, in the statutes crowned with
the uraeus serpent, He cannot be contemplated. No servitors has He, no bearers of
offerings! He is not enticed by incantations! None knows the place where He dwells,
none discovers his retreat by the power of a written spell.
No dwelling (is there) which may contain you! None penetrates within your heart!
Your young men, your children applaud you and render unto you royal homage. Stable
are your decrees for Egypt before your servants of the North! He stanches the water from
all eyes and watches over the increase of his good things.
Where misery existed, joy manifests itself; all beasts rejoice. The children of Sobek,
the sons of Neith, the cycle of the gods which dwells in him, are prosperous. No more
reservoirs for watering the fields! He makes mankind valiant, enriching some, bestowing
his love on others. None commands at the same time as himself. He creates the offerings
without the aid of Neith, making mankind for himself with multiform care.
***
58
A festal song is raised for you on the harp, with the accompaniment of the hand. Your
young men and your children acclaim you and prepare their (long) exercises. You are the
august ornament of the earth, letting your bark advance before men, lifting up the heart of
women in labor, and loving the multitude of the flocks.
When you shine in the royal city, the rich man is sated with good things, the poor man
even disdains the lotus; all that is produced is of the choicest; all the plants exist for your
children. If you have refused (to grant) nourishment, the dwelling is silent, devoid of all
that is good, the country falls exhausted.
O inundation of the Nile, offerings are made unto you, men are immolated to you,
great festivals are instituted for you. Birds are sacrificed to you, gazelles are taken for
you in the mountain, pure flames are prepared for you. Sacrifice is metle to every god as
it is made to the Nile. The Nile has made its retreats in Southern Egypt, its name is not
known beyond the Tuau. The god manifests not his forms, He baffles all conception.
Men exalt him like the cycle of the gods, they dread him who creates the heat, even
him who has made his son the universal master in order to give prosperity to Egypt.
Come (and) prosper! Come (and) prosper! O Nile, come (and) prosper! O you who make
men to live through his flocks and his flocks through his orchards! Come (and) prosper,
come, O Nile, come (and) prosper!
From: Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University
Research Extension Co., 1907), Vol. I: The Ancient World, pp. 79-83.
Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton
This edition is taken from the Internet Ancient History Sourcebook. The Sourcebook is
a collection of public domain and copy-permitted texts related to ancient history. The
original e-text is © Paul Halsall May 1998 halsall@murray.fordham.edu
59
Akhnaton's Hymn to the Sun
Thy dawning is beautiful in the horizon of the sky,
O living Aton, Beginning of life!
When thou risest in the Eastern horizon,
Thou fillest every land with thy beauty.
Thou art beautiful, great, glittering, high above every land,
Thy rays, they encompass the lands, even all that thou hast made.
Thou art Re, and thou carriest them all away captive;
Thou bindest them by thy love.
Though thou art far away, thy rays are upon the earth;
Though thou art on high, thy footprints are the day.
When thou settest in the western horizon of the sky,
The earth is in darkness like the dead;
They sleep in their chambers,
Their heads are wrapped up,
Their nostrils are stopped,
And none seeth the other,
While all their things are stolen
Which are under their heads,
And they know it not.
Every lion cometh forth from his den,
All serpents, they Sting.
Darkness ...
The world is in silence,
He that made them resteth in his horizon.
Bright is the earth when thou risest in the horizon.
When thou shinest as Aton by day
Thou drivest away the darkness.
When thou sendest forth thy rays,
The Two Lands (Egypt) are in daily festivity,
Awake and standing upon their feet
When thou hast raised them up.
Their limbs bathed, they take their clothing,
Their arms uplifted in adoration to thy dawning.
(Then) in all the world they do their work.
All cattle rest upon their pasturage,
The trees and the plants flourish,
The birds flutter in their marshes,
Their wings uplifted in adoration to thee.
All the sheep dance upon their feet,
All winged things fly,
They live when thou hast shone upon them.
60
The barques sail up-stream and down-stream alike.
Every highway is open because thou dawnest.
The fish in the river leap up before thee.
Thy rays are in the midst of the great green sea.
Creator of the germ in woman,
Maker of seed in man,
Giving life to the son in the body of his mother,
Soothing him that he may not weep,
Nurse (even) in the womb,
Giver of breath to animate every one that he maketh!
When he cometh forth from the body ... on the day of his birth,
Thou openest his mouth in speech,
Thou suppliest his necessities.
When the fledgling in the egg chirps in the shell,
Thou givest him breath therein to preserve him alive.
When thou hast brought him together
To (the point of) bursting it in the egg,
He cometh forth from the egg
To chirp with all his might.
He goeth about upon his two feet
When he hath come forth therefrom.
How manifold are thy works!
They are hidden from before (us),
O sole God, whose powers no other possesseth.
Thou didst creat the earth according to thy heart
While thou wast alone:
Men, all cattle large and small,
All that are upon the earth,
That go about upon their feet;
(All) that are on high,
That fly wilh their wings.
The foreign countries, Syria and Kush,
The land of Egypt;
Thou settest every man into his place,
Every one has his possessions,
And his days are reckoned.
Their tongues are diverse in speech,
Their forms likewise and their skins are distinguished.
(For) thou makest different the strangers.
Thou makest the Nile in the Nether World,
Thou bringest it as thou desirest,
To preserve alive the people.
61
For thou hast made them for thyself,
The iord of them all, resting among them;
Thou lord of every land, who risest for them,
Thou Sun of day, great in majesty.
All the distant countries,
Thou makest (also) their life,
Thou hast set a Nile in the sky;
When it falleth for them,
It maketh waves upon the mountains,
Like the great green sea,
Watering the fields in their towns.
How excellent are thy designs, 0 lord of eternity!
There is a Nile in the sky for the strangers
And for the cattle of every country that go upon their feet.
(But) the Nile, it cometh from the Nether World for Egypt.
Thy rays nourish every garden;
When thou risest they live,
They grow by thee.
Thou makest the seasons
In order to create all thy work:
Winter to bring them coolness,
And heat they they may taste thee.
Thou didst make the distant sky to rise therein,
In order to behold all that thou hast made,
Thou alone, shining in thy form as living Aton,
Dawning, glittering, going afar and returning.
Thou makest millions of forms
Through thyself alone;
Cities, towns, and tribes, highways and rivers.
All eyes see thee before them,
For thou art Aton of the day over the earth.
Thou art in my heart,
There is no other that knoweth thee
Save thy son Akhnaton.
Thou has made him wise
In thy designs and in thy might.
The world is in thy hand,
Even as thou hast made them.
When thou hast risen they live,
When thou settest, they die;
For thou art length of life of thyself,
Men live through thee,
62
While (their) eyes are on thy beauty
Until thou settest.
All labour is put away
When thou settest in the west.
Thou didst establish the world,
And raise them up for thy son,
Who came forth from thy limbs,
The King of Upper and Lower Egypt,
Living in Truth, Lord of the Two Lands,
Nefer-khrpru-Re, Wan-Re (Akhnaton),
Son of Re, living in Truth, lord of diadems,
Akhnaton, whose life is long;
(And for) the chief royal wife, his beloved,
Mistress of the Two Lands, Nefer-nefru-Aton, Nofretete,
Living and flourishing for ever and ever.
Translated by J. H. Breasted, in Development of Religion and
Thought in Ancient Egypt, Chicago, 1912, pp. 324-328.
63
Antigone
By
Sophocles
http://www.stoa.org/diotima/anthology/ant/antigstruct.htm
Translated by Wm. Blake Tyrrell and Larry J. Bennett
Notes are at the end of the text. As for the term “philoi” and cognates, the editors say
this: “In one case, however, the Greek is so fraught with nuances for an English reader
that we have chosen to naturalize rather than translate this series of words by defining
and using them as if English words. The adjectives philos/philoi, respectively, the
masculine singular and plural forms, and philê/philai, respectively, the feminine singular
and plural forms of the noun philotês, are usually translated "friendly" and "loved" and
when used as substantives, as "friend" and "loved one." For instance, David Grene has
Antigone say for line 73 of the Greek: "I shall lie by his side, / loving him as he loved
me;" for line 81: "But I will go to heap the earth on the grave of my loved brother;" for
line 523: "My nature is to join in love, not hate." Ismene speaks of Antigone in terms of
love: "that though you are wrong to go, your friends are right to love you" (99), where
"friends," it seems, is used to avoid the equally possible "your loved ones are right to love
you." On the other hand, Creon must have his nephew Polyneices in mind in his opening
address (162-90) and uses the same masculine adjectives, but philos/philoi become
"friend(s)". Since the meanings of "friend" and "loved one" are simultaneously present,
translation of these key words unavoidably introduces a dichotomy in the English that is
not in the Greek. More significantly, translation obfuscates the semantic substratum that
joins these words as expressions of obligation in a relationship.
“Philotês, as Emile Benveniste has shown, belongs to a vocabulary of moral
terms that is "strongly permeated by values which are not personal but relational."(4)
Rather than denoting psychological states, these words refer to the relations that an
individual has with members of his group who are bound to one another by reciprocal
duties and obligations. In its earliest known form, philotês expresses the obligations a
member of a community has toward a xenos (stranger/guest). In Benveniste's words, "the
behaviour expressed by phileîn [verbal form] always has an obligatory character and
always implies reciprocity; it is the accomplishment of positive actions which are implied
in the pact of mutual hospitality." This is the behavior expected of a host toward his
guest, or the head of the household toward its members, particularly his wife. Such
relationships readily extend beyond their institutional basis in hospitality or marriage to
bonds of friendship, affection, and love, but these emotions are not essential to the bonds
of philotês. Consequently, philotês need not indicate friendship, only an agreement
concerning an action binding on its partners. When Hector and Ajax break off their duel
in Iliad 7, they agree to exchange weapons and gifts. Their action constitutes a philotês
between them. "They parted, having joined in philotês" (Iliad 7.302). They separate still
enemies but now philoi, men obligated by an agreement.”
64
The Play
Scene and Time: The area before the royal house of Thebes at the break of day (16).
Antigone(10)
O common one of the same womb, head of Ismene,(11)
do you know of any suffering of those from Oedipus
that Zeus is yet to fulfill for us two yet living?
Nothing painful, nothing †without ruin†,(12)
no disgrace, no dishonor exists 5
that I have not seen among your evils and mine.
And now, what is this proclamation they say
the general(13) just laid down for the whole city?
Do you know, have you heard, or are you unaware that
evils worthy of enemies are marching down on philoi?10
Ismene
No word of philoi, Antigone,
sweet or painful, has come to me since
we two were deprived of our two brothers,
each dead on one day by the other's hand.
Since the Argive army left15
last night,(14) I know nothing further
whether I am fortunate or ruined more.
Antigone
I thought as much. That is why I kept calling(15) you outside
the courtyard gates so you would be alone when you heard.
Ismene
What is it? Clearly, you are deeply blue over some word.(16) 20
Antigone
Why not? A tomb--has not Creon honored one of our
two brothers with one and dishonored the other without one?(17)
Eteocles, as they say, †with just
use of justice† and custom, he has hidden
beneath the earth, honored among the dead below.(18) 25
But as for the corpse of Polyneices who perished wretchedly,
they say that proclamation has been sent forth to the citizens
that no one cover it with a tomb or bewail it,
but let it lie unmourned, unentombed, a sweet treasury
65
for birds looking upon it for meat.30
Such proclamations they say the good Creon
has decreed for you and me--me I say.
He is coming here to proclaim this clearly
to whoever does not know, and he considers it no small
matter. For anyone who does any of these things, 35
murder by public stoning(19) in the city is ordained.
Now, this is the way it is for you, and you will show quickly
whether you are of noble birth or base born from good stock.(20)
Ismene
What can I do, wretched one, if things are
in this state, by loosening or tightening the knot?(21)40
Antigone
See whether you will join in the toil and the deed with me.
Ismene
What dangerous enterprise? What ever are you thinking?
Antigone
Whether you will lift the corpse with this hand?
Ismene
What? Do you intend to perform rites for it, a thing forbidden the city?
Antigone
For my brother, certainly, and yours, if you will not.45
I for one will not be caught betraying him.(22)
Ismene
Headstrong! When Creon has forbidden it?
Antigone
He has no part in keeping me from what is mine.
Ismene
66
Ah me! think, sister, how father,
died on the two of us, hated and disgraced, 50
when driven by self-discovered offenses, he pierced
both his eyes with a self-inflicting hand.
Then his mother and wife--a twofold name-mistreated her life with twisted nooses.
And thirdly, two brothers in one day, 55
the wretched pair, worked a common fate by killing
themselves with hands turned upon one another.
Now in turn, we two left all alone, consider
how badly we will perish, if in violence of the law
we transgress the decree and power of absolute rulers. 60
No, we two(23) women must keep in mind we were born
women whose purpose is not to battle against men.(24)
Then, because we are ruled by those who are stronger,
we must hear and obey this and things yet more painful.
As for me, begging those below 65
for pardon, since I am being forced in this,
I will yield to those in authority,
for acting in excess has no sense.
Antigone
And I would not ask you, and if you wish
in the future, you would not gladly do anything with me.70
No, be whatever seems best to you. That one
I shall give rites. It is noble for me to die doing this.
I shall lie with him, philê with philos,
after I have done anything and everything holy,(25) since far longer
is the time I must please those below than those here. 75
I shall lie there for ever. You, if you think it best,
hold in dishonor the honored things of the gods.
Ismene
I am doing them no dishonor, but I am incapable
by my nature of acting in violence of the citizens.
Antigone
You can make excuses, but I shall go, 80
heap up a mound for a most philos brother.(26)
Ismene
Ah me! unhappy one, how I fear for you.
67
Antigone
Do not be afraid for me. Set straight the course of your own fate.(27)
Ismene
Please, do not tell anyone what you are doing.
Keep it secret, and I will do the same. 85
Antigone
Ah me! Tell everybody. You will be more hostile
if you keep silent and do not proclaim this to everyone.
Ismene
You have a hot heart for cold things.
Antigone
No, I know I am pleasing those I should most please.
Ismene
If you can, but no, you lust for what is beyond your means.90
Antigone
Well, when my strength fails, I shall cease once for all.(28)
Ismene
From the outset, to hunt for what is beyond your means is not fitting.
Antigone
If you say this, you will be hated by me
and justly be deemed an enemy to the one dead.
No, let me and the foolish counsel I offer 95
suffer something dreadful, but I shall not
suffer anything that will keep me from dying nobly.
[Antigone is exiting by the gangway leading to the country. Ismene calls after her.]
68
Ismene
If it seems best, go, but know this
you go without sense but truly a philê to your philoi.
[Ismene exits into the house. Without significant delay, the sounds of a musical
instrument were heard. Stirringly familiar, they must have sent chills traversing the spines
of men in the audience. Similar sounds kept the beat for hoplites in full armor on their
way across no man's land to engage the enemy in battle. They came from an aulos, a
clarinet- or oboe-like instrument consisting of a reed inserted into a cylindrical pipe
pierced with holes. The number of holes determined its range. The aulos was usually
played in pairs, both instruments held to the lips by a strap around the chin and over the
head of the player. The latter was a splendidly garbed professional whose sounds kept
time for the choristers. The choristers, representing Theban elders, as the gray hair of
their masks would indicate (1092-93), were probably young men between the ages of
eighteen and twenty.(29) They were singing lines 100-54 as they moved solemnly but
naturally in a rectangular formation,. They danced in rectangular or circular formations,
three abreast and five deep, that stylized those of the hoplites they were in training to
become. Learning Sophocles' choreography and lyrics replaced for these select youths the
usual activities of ephebes during these final days of their youth. Sophocles put his best
people on the left flank and his poorest in the middle line known as the "alley." In the
middle of the left line, occupying its third position, the Coryphaeus or chorus leader was
marked by his more brightly decorated robes. He addressed the actors in dialogue on
behalf of the others and joined the others in singing the songs.]
Chorus of Theban Elders [ singing]
Ray of the sun, the most 100
beautiful light of lights ever
to appear to Thebes of seven gates,
you appeared at last, O eyelid
of a golden day. Over Dirce's(30)
streams you came, and 105
the man shielded in white,
come from Argos in full armor,
you propelled into headlong flight
with your bridle gleaming brightly.(31)
Coryphaeus [reciting]
Stirred up against our land110
through Polyneices' contentious quarrels,(32)
screaming shrilly,
he flew into our land like an eagle,(33)
covered in snow-white wings
69
amid weapons manifold and115
helmets crested with horse-hair.
Chorus of Theban Elders [singing]
Arresting flight above our houses,
threatening with blood thirsting spears
in a circle the mouth of our seven gates,
he(34) departed before he sated120
his jaws with our blood,
before Hephaestus' pinewood blaze(35)
seized our corona of towers.
Such was the din of Ares(36)
that strove against his back,125
a din hard for the dragon's foe to subdue.
For Zeus exceedingly hates
the boasts of a big mouth, and seeing them
coming on with a mighty flow,
in haughtiness of ringing gold,130
he hurls the brandished fire at him(37)
who was already rushing to scream victory
at his finish line(38) high on our battlements.
Coryphaeus [reciting]
Swung outward, he fell on ground that repelled him,
the fire-bringer who, 'till then, was reveling 135
in frenzied bacchic(39) onslaught
and breathing the blasts of most hostile winds.
But things went another way.
Smiting heavily, he apportioned
one doom for this one, another for that one,
mighty Ares, our trace-horse on the right.(40) 140
Seven captains at seven gates,
marshaled as equal against equal, left
behind bronze homage for Zeus Turner,(41)
except the pair filled with hate who, born
of one father and one mother, leveled mutually 145
victorious spears against one another and gained,
both of them, a share in a common death.
But since Victory has come, Victory who brings renown,
who reflects back to chariot-rich Thebes its own joy,
distanced from the recent wars, 150
now clothe yourself in forgetfulness.
Let us go to all the gods' temples
70
in all-night dancing.
May earth-shaking
Bacchus of Thebes be our leader.
[Enter Creon, attended by slaves (491)]
Coryphaeus
Here the king of the domain, 155
†Creon, son of Menoeceus† . . . new(42)
in the new chances of the gods,
is coming. What cleverness is he rowing
that, by common proclamation,
he has set forth(43) this special assembly 160
of old men for discussion.
Creon
Gentlemen, the gods who heaved and tossed the city
on high seas have set its affairs straight again.
You I have summoned by messengers apart from the rest
because I know well that you always revered the power 165
of Laius' throne, and again when Oedipus righted the city
...................................................................................
and when he was destroyed, you still continued
with steadfast thoughts toward their(44) children.
Since they perished in a twofold fate 170
in one day, striking and being struck
with murderous pollution among kinsmen,
I hold all the power and throne
according to nearness of kin to the dead.(45)
Now, there is no way to learn thoroughly the essence 175
of the whole man as well as his thought and judgment
until he has been seen engaged in ruling and making laws.
For, in my opinion, whoever, in guiding a whole city,
does not adhere to the best counsels,
but from fear of something keeps his tongue locked, 180
that man seems to me now and before this to be most evil.
Whoever deems a philos more important
than his fatherland, this man I say is nowhere.
I for one--may Zeus who always sees all know this-never would I keep silent on seeing ruin185
approaching the citizens instead of safety,
neither would I ever regard as my philos
an enemy of the land, since I am aware that
71
this land is the one who carries us safely and,
while sailing upon her upright, we make our philoi.190
By these laws do I enlarge the city.
Now, I have issued proclamations, brothers to these laws
for the citizens concerning the children of Oedipus.
Eteocles, who perished fighting for this city,
fully proving his bravery in the spear battle,195
let them conceal him with a tomb and perform all the rites
that go to the bravest dead below.
The kindred blood of this man, Polyneices I mean,
the exile who, on returning home, wanted to burn his fatherland
and the temples of his family's gods from top to bottom 200
with flames, and wanted to taste common blood, and lead
the rest into slavery, this person, it has been proclaimed to the city
that no one honor with a tomb or lament with cries,
but let him lie unburied, his body(46) devoured by birds 205
and by dogs and mangled for the seeing.
Such is my thought. Never by me, at any rate, will
evil men have precedence of honor over just men.
But whoever is well-disposed to this city, dead
and alive, equally will be honored by me at any rate.210
Coryphaeus
These are what please you, son of Menoeceus, Creon,
about the one hostile and the one friendly to this city.
To use every law,(47) I suppose, is within your power
regarding the dead and us who are living.
Creon
Take care that you be watchers of my orders.215
Coryphaeus
Set forth this task for a younger man to undertake.
Creon
No, men to watch over the corpse are ready.(48)
Coryphaeus
Then, what other things would you enjoin upon me?
Creon
Do not yield to those disobeying these things.
Coryphaeus
72
There is no one so foolish that he lusts to die.220
Creon
That is truly the wage. But profit
with its hopes often destroys men.
[A man enters by the ramp from the country. Since Sophocles had only three actors at his
disposal, the actor playing his role must be the same as the one who plays Ismene. He
cannot be the actor who plays Creon or Antigone, since he appears on stage with them.]
Watchman
Lord, I cannot say that I arrive breathless
from quickly lifting nimble feet.
In fact, I stopped(49) many times to think,225
whirling around on the roads to turn back.
My spirit kept talking to me and saying:
"Poor fool, why are you going to a place where
you will pay the penalty when you arrive? Wretch, are you
dawdling along again? If Creon learns about this
from someone else, how then will you not feel pain?"230
As I rolled around such thoughts, I was gradually and
slowly completing the journey, and so a short road
became a long one. At last, coming here to you won out.
Even if I am saying nothing, I will say this anyway.
I come here, clinging to the hope235
that I will suffer nothing except what is fated.
Creon
What has robbed you of your spirit?
Watchman
First, I want to tell you this about me.
I did not do the deed, and I do not know who was the doer,
and it would not be right for me to get into any evil.240
Creon
You position yourself well in the ranks,(50) drawing
up fences around yourself against what is coming.
Clearly you are going to mark(51) something new and unheard of.
Watchman
Yes, terrible things impose much hesitation.
Creon
Will you say it, and then be off with you?
Watchman
73
Well, then, I'm telling you. The corpse--someone has 245
performed funeral rites for it and is gone, having scattered thirsty dust
upon its flesh(52) and completed the necessary purifications.
Creon
What are you saying? What man was it who dared this?
Watchman
I do not know, since there was no blow
from a pickaxe, no dirt was dug up by a hoe. The ground 250
was hard and dry, undisturbed and unscored
by wagon wheels. The doer left no marks.
When the first watchman of the day showed us,
a wonder hard to grasp came over all of us.
You see, he had disappeared. He was not covered with a tomb,255
but a light dust was upon him as if from someone
avoiding pollution. No marks appeared
of a beast or dog that had come and torn him.
Bad words started howling at one another
as guard reproached guard, and it would have ended260
in blows. No one was there to stop it.
Each man was the one who did the deed,
and none beyond doubt, and each was pleading, "I do not know."
We were even prepared to take up hot ingots in our hands
and walk through fire and swear an oath by the gods265
that we did not do the deed, or share in knowledge of it
with the man who planned and accomplished it.
At last, when nothing was left for us to look for,
someone spoke out, and he turned every head
to the ground in fear, for we could not270
answer him or see how, in doing so, we could
prosper. His word was that this deed
had to be reported to you and must not be hidden.
This plan prevailed, and the lot condemned me,
unlucky me, to take this good thing to you.275
I do not want to be here. Those here do not want me,
I know. Nobody loves the messenger of bad news.
Coryphaeus
Lord, deep and anxious thoughts have long been counseling,
might not this deed be one driven by the gods.
Creon
Stop,(53) before your words fill me with rage,280
so you will not be discovered both senseless and old.
You are saying what is intolerable when you say
74
divinities have forethought for this corpse.
While they were hiding him, were they honoring him
as a benefactor, someone who came to fire their temples285
ringed with columns and offerings and
to scatter their land and laws hither and yon?
Or, do you see gods honoring evil men?
It cannot be. No, from the first men of the city,
bearing these things with difficulty, have been howling at me290
in secret, shaking their heads and not keeping their necks
rightly beneath the yoke so as to love and submit to me.
Because of those men, I know well these men have done
these things under the seduction of bribes.
No base custom(54) ever grew among men like silver.295
It sacks cities and uproots men from their homes.
It teaches and perverts the useful minds of men
so that they take up disgraceful endeavors.
It showed men how to practice wickedness300
and to know impiety in every deed.
Men who execute these actions in the pay of another,
sooner or later bring about their own punishment.
[To the Watchman.]
But, if Zeus yet enjoys respect from me,
know this well--I am speaking now on my oath--305
unless all of you find the perpetrator of this rite
and produce him before my eyes,
Hades(55) alone will not be enough for you until,
hung up alive,(56) you reveal this outrage.
This way you can go on stealing in the future310
with the knowledge of where profits must be made,
having learned that you must not be philos to profits from everywhere.
From disgraceful gains, more men
you could see ruined than rescued.
Watchman
Will you allow me to speak, or do I just turn around and go?315
Creon
Do you not know, even now, how annoying you sound?
Watchman
Are you stung in your ears or to your very essence?
Creon
75
Why do you score where I hurt?
Watchman
The doer offends your mind, but I your ears.
Creon
My, but you are a babbler.320
Watchman
That may be so, but not the one who did this deed.
Creon
That too, while also forfeiting your very essence for silver.
Watchman
Pah!
It is terrible for one who supposes to suppose falsely.
Creon
Go ahead, play around with suppositions, but if you do
not show me what men did this, you are going to admit325
that terrible are those profits that bring pain.
[Watchman is exiting to the country.]
Watchman
I really hope they find him, but whether
he is caught or not (luck will decide),
there is no way you will see me come back here.(57)
Now, saved beyond hope and judgment,330
I owe the gods a big debt of gratitude.
Chorus of Theban Elders
Many things cause terror and wonder, yet nothing
is more terrifying and wonderful than man.
This thing goes across the gray
sea on the blasts of winter335
storms, passing beneath
waters towering 'round him. The Earth,
eldest of the gods,
unwithering and untiring, this thing wears down
as his plows go back and forth year after year340
furrowing her with the issue of horses.(58)
This thing ensnares and carries off
76
the tribe of light-minded birds,
the companies of wild beasts, and
the sea's marine life345
with coils of woven meshes-this keenly skilled man. He has power
through his ways over the beast who traverses
the mountains and haunts the open sky.(59)350
The shaggy-maned horse he tames with yoke,
and the untiring mountain bull.
Both language and thought swift as wind
and impulses that govern cities,355
he has taught himself, as well as how
to escape the shafts of rain
while encamped beneath open skies.
All resourceful, he approaches no future thing360
to come without resource. From Hades alone
he will not contrive escape.
Refuge from baffling diseases
he has devised.
Possessing a means of invention, a skillfulness beyond expectation, 365
now toward evil he moves, now toward good.
By integrating the laws of the earth
and justice under oath sworn to the gods,
he is lofty of city. Citiless is the man with whom ignobility370
because of his daring dwells.
May he never reside at my hearth
or think like me,
whoever does such things.375
[The Watchman returns, leading Antigone and accompanied by at least one other
watchman (382), played by a doryphorêma.]
Coryphaeus
Concerning this divine portent, I am of two minds.
How, when I know her, will I deny
that this is the girl Antigone?
O unhappy one,
child of unhappy father, Oedipus,380
what does this mean? Surely they are not bringing
you who are in disobedience of royal laws
after they caught you in folly?
Watchman
Here she is, that one who did the deed.
77
We caught her performing rites. But where is Creon?(60)385
Coryphaeus
Here he is, returning from the house just when we need him.
Creon
What is it? What is happening? What am I in time for?
Watchman
Lord, mortals should never swear oaths against
doing anything, for second thoughts belie their intention.
I could have sworn I would be slow coming here390
after the tempest of your threats I weathered last time.
But the joy one prays for and receives beyond his hopes
seems to reach out like no other pleasure.
I swore an oath not to come here, but here I am,
leading this girl who was apprehended paying 395
due rites. We did not cast lots this time.
This is my windfall and nobody else's.
And now, lord, take her yourself, question and
examine her as you wish. I am free and
justly released from these evils.400
Creon
How did you catch her, and where do you bring her from?
Watchman
This one was performing rites for the man. You know all.
Creon
Do you really understand? Do you mean to say what you are saying?
Watchman
Yes, I do, because I saw her performing rites for the corpse
that you forbade. Is it not clear and plain what I am saying?405
Creon
How is she seen? How was she caught and seized?
Watchman
What happened was like this. When we got back,
still threatened by those terrible threats from you,
we swept all the dust away that concealed
the corpse, stripping the oozing body completely bare.410
We then sat on the hill tops, backs to the wind,
delivered from being struck by the stench.
78
Man was egging on man constantly with abusive
taunts in case anyone might neglect this burden.
So it went for some time, until the dazzling415
orb of the sun stood in the middle of the sky,
and the heat was becoming intense. Then, suddenly,
from the earth a whirlwind raised a column of dust,
a pain from heaven.(61) It filled the plain, mangling
all the foliage of the trees on the plain. The great ether420
was full of dust. We closed our eyes and endured
the divine sickness. When it let off after a long time,
the girl is seen. She wails a bitter
bird's shrill sound as when it sees
an empty bedding's bed orphaned of nestlings.(62) 425
So, too, when she sees a bare corpse,(63)
she groaned and began wailing and cursing
evil curses upon the ones who did the deed.
Immediately she brings thirsty dust in her hands
and from a well-wrought bronze pitcher held up high,430
she encircles the corpse with three poured offerings.
We saw her and rushed at her, and immediately
we caught our quarry who was without fear or fright.
We examined her about the previous and the present
doings. She did not try to deny anything, 435
happily for me and at the same time sadly.
That I have escaped these evils is
very pleasant, but bringing philoi into evil
is painful. But everything else matters less for me
to get--it is only natural--than my own salvation.440
Creon
You! you there, hanging your head to the ground, do you say
you did these things, or do you deny them outright?
Antigone
I say I acted. I do not deny acting.(64)
Creon
You may remove yourself wherever you wish,
free of a heavy charge.445
[Exit Watchman. To Antigone.]
Now you, tell me, not at length but concisely,
did you know that these were forbidden by proclamation?
Antigone
79
Yes. Why would I not? It was public.
Creon
And you dared anyway to transgress these laws.
Antigone
Yes, Zeus was not the one who issued these proclamations450
for me, nor did Justice, who dwells with the gods below,
define such laws among mankind.
I did not think your proclamations so strong
that you, a mortal, could overstep
gods' unwritten and unshakable traditions.455
Not today or yesterday but always
they live, and no one knows when they appeared.
I was not about to pay the penalty before gods
for neglecting them out of fear for a man's thought.
I knew very well that I would die (why not?),460
even if you had not issued your proclamations. But if
I shall die before my time, I declare it a profit,
for whoever lives beset, as I do, by many things evil,
how does he not gain profit by dying?
Thus for me, at least, to meet with this destiny465
is no pain at all. But had I let the one from my
mother, who was dead, go without rites,
over that I would feel pain. Over this, I feel no pain.
If I seem now to be acting foolishly to you, it may be
that I am being accused of foolishness by a fool.470
Coryphaeus
Clearly, the offspring is savage from the girl's
savage father. She does not know how to yield to evils.
Creon
Even so, know that thoughts that are too rigid
are most prone to fall. The strongest iron,
baked very hard by the fire, you could often see475
shivered and shattered into bits and pieces.
I know that spirited horses are brought to order
by a tiny iron bit, since it is not allowed for someone
who is the slave of those nearby to think big.
This person knew how to commit outrage at that time480
by transgressing the laws that have been set forth.
After she acted, this second outrage:
she boasts about them and exults in having done them.
In this case, I am not a man, but she is a man,
if this victory will be hers without consequences.485
80
Whether she may be a sister's child and closer in blood
to us than the whole of Zeus of the Boundary,(65)
she and her kin blood will not escape
a very bad fate. I charge that other one
of equally planning this rite.490
[Creon to slave attendants]
Summon her. I saw her inside just now,
possessed by frenzy and not in possession of her senses.
The spirit of those devising crooked schemes in the dark
usually convicts itself in advance of being a thief.
I hate it when someone, caught in ugliness, 495
afterwards wants to make it look pretty.
Antigone
Do you want anything more than to seize me and kill me?
Creon
For myself, nothing. With this, I have everything.
Antigone
Then, why are you waiting? As nothing in your words
pleases me or could ever please me, so my words500
naturally displease you, too. And yet, where would I
obtain a more renowned renown than
by placing in a tomb one from the same womb?
All these men here would agree with this,
I would say, if fear were not locking up their tongues.505
But absolute rule is blest in many other ways, and,
in particular, it has the power to do and say what it wishes.
Creon
You alone of these Cadmeians(66) see it this way.
Antigone
These men of yours see it this way, but their lips cower before you.(67)
Creon
Are you not ashamed to think apart from these men?510
Antigone
No disgrace is involved in respecting your uterine kin.
Creon
81
Was not the one who died opposing him of the same blood?
Antigone
Of the same blood from one mother and the same father.
Creon
How, when it is impious in his judgment, do you grant this kindness?
Antigone
The dead corpse will not bear witness to that.515
Creon
He would, if you honor him equally with the impious one.
Antigone
He was not a slave but a brother who died.
Creon
Yes, while ravaging this land but the other while defending it.
Antigone
Nevertheless, Hades longs for these traditional values.(68)
Creon
No, the good man does not long to obtain the same allotment as the evil. 520
Antigone
Who knows whether that is revered below.
Creon
Never is an enemy, not even when dead, a philos.
Antigone
It is not my nature to side with an enemy but with a philos.(69)
Creon
Go below now, and if you must be philê, be philê,
to them. While I am alive, no woman will rule me.525
Coryphaeus
Here is Ismene before the gates,(70)
shedding tears of sisterly philotês.
A cloud above her brows mars
her flushed face,
moistening her comely cheeks.530
82
Creon
You sneaked about the house like a viper and sucked
my blood when I was off guard. I did not realize I was
feeding two ruins and subversions of my throne.
Come, tell me, will you admit you shared in this rite,
or will you swear you knew nothing about it?535
Ismene
I have done the deed, at least if she rows along with me.
I both share in the charge and endure it with her.
Antigone
No, justice will not allow you this, since you were
not willing to do it, and I did not act in common with you.
Ismene
But I am not ashamed amid your evils540
to make myself a fellow voyager in suffering.
Antigone
To those whose deed this is, Hades and those below are witnesses.
I do not cherish a philê who is philê only in words.
Ismene
Do not deprive me, sister, of dying with you
and rendering the dead his due rites.545
Antigone
You, do not die a common death with me. What you did not touch,
do try to make your own. I will be enough by dying--I myself.
Ismene
And what life is philos for me bereft of you?
Antigone
Go, ask Creon. It is he you care for.(71)
Ismene
Why do you cause me pain this way, when it does not help you?550
Antigone
Yes, I am in pain, if I am mocking you, when I mock you.
Ismene
What help even now could I give you--I myself?
83
Antigone
Save yourself. I do not begrudge your escaping out from under this.
Ismene
O poor me, am I to fail in sharing your fate?
Antigone
Yes, you chose to live, I to die.555
Ismene
But, at least, not without my words going unsaid.
Antigone
Nobly you seemed to some, and I to others, to think.
Ismene
And yet the error is the same for the both of us.(72)
Antigone
Gather your strength. You are living, while my life
perished long ago so as that I could help the dead.560
Creon
I say that both of these children seem senseless,
the one just now and the other from when she was first born.
Ismene
The sense that grows within, lord, does not remain
with those who are doing badly, but it departs.
Creon
In your case, at any rate, when you chose to do bad things with bad people.565
Ismene
Of course I chose. What life is there for me, alone without this one?
Creon
This one--do not speak of her, for she is no longer.
Ismene
But in that case you will kill your own son's nuptial rites?(73)
Creon
Yes, the fields of others are fit for the plow.
Ismene
84
No, not in the way they have been fit together,(74) this one to him. 570
Creon
I loathe evil wives for sons.
Ismene
O most philos Haemon, how your father dishonors you.
Creon
You and your marriage bed cause too much grief.
Ismene
Will you really deprive your own son of this one?
Creon
Hades will be the one to stop this marriage for me.575
Ismene
It is settled, so it seems, that this one dies.
Creon
Yes, for you and for me. No more delays. Take them
inside, slave women. From now on they
must be women and not let loose.
Even bold men flee when they see580
Hades already near their lives.
[Exit Antigone, Ismene and Creon's attendants. Creon remains on stage, standing alone
against the backdrop of the house of Labdacus.(75)]
Chorus of Theban Elders
Fortunate are they whose life has no taste of evils.
For those whose house is shaken by the god, nothing
of ruin is left out as it creeps over most of their lineage.585
As the nether darkness from 'neath the sea,
when it runs over the swell of the sea's main
before the storm-laden head winds of Thrace,(76)
rolls from the bottom590
dark sands, and headlands, pounded
by bad winds, roar mournfully.
Ancient the pains of the house of Labdacus' sons
I see piling onto the pains of the perished.(77)595
Neither does a generation set the lineage free, but someone
of the gods dashes it down, and it has no release.
85
Now, above the last
root a light had been stretched on Oedipus' house.600
Again the bloody dust(78)
of nether gods mows it down,
folly of words and Erinys of the mind.(79)
Thy might, Zeus, what trespass
of men could compass?605
It neither sleep †that enfeebles all† seizes,
nor the gods untiring
months, but, master unaging with time,
you possess the dazzling
splendor of Olympus.610
For futures near and far
and for the past as well, shall suffice
this law: nothing vast creeps
upon the life of mortals free of ruin.
Far wandering hope, though a good fortune for many men,615
is for many others a deception of their flighty lusts.
upon the man who knows nothing it creeps up
until he burns his foot on the hot fire.
Wisely from someone620
a word of renown has been revealed.
Evil seemeth(80) at some time a good
to one whose mind the god
is leading to ruin.
He acts for the briefest time outside ruin.625
[Haemon enters from the city.(81)]
Coryphaeus
Here is Haemon, last born
of your children. Does he come
tormented over the fate of his betrothed Antigone,
with whom he intended to marry,
anguishing over the deception of his marriage bed?630
Creon
We will quickly know better than seers could say.
My boy, you are not here, are you, after hearing
my fixed decree about your intended bride, in a rage at your father,
or as far as you are concerned are we, whatever we do, philoi?
Haemon
Father, I am yours. You would guide me aright,635
if you have good judgments that I will follow.(82)
86
No marriage in my opinion will be worth
winning more than you leading nobly.
Creon
Yes, you should always be disposed this way in your breast, boy,
to assume your post behind your father's judgments640
in all things. For this reason, men pray to beget
and have sons in their households who listen,
that they may both repay an enemy with evils
and honor the philos equally with the father.
Whoever produces useless children,645
what could you say about him except that he begets
hardship for himself and great mockery for his enemies.
Do not ever throw out good sense, boy,
over pleasure for a woman's sake, knowing that
this proves to be a cold thing to embrace in your arms,650
a evil woman in your bed and in your house.
What wound greater could there be than an evil philos.
No, spit the girl out like an enemy, and let
someone in Hades' house marry her.
Since I caught her openly,655
alone out of the whole city, in disobedience,
I will not make myself a liar to the city,
but I shall kill her. Therefore, let her keep invoking Zeus of
Kin Blood.(83) If I nurture my natural kin
to be disorderly, then surely I will do so to those outside the family. 660
Whoever is a good man among those within his house
will also appear to be just in the city.
But whoever transgresses the laws and does them violence
or intends to issue orders to those in power,
this man cannot possibly receive praise from me.665
Whomever the city may appoint, one should
obey in small concerns and just, and in their opposites.
For my part, I would encourage this man
to rule nobly and to consent to be ruled well,
and when assigned a post amid the spear storm, to remain 670
there, a just and brave comrade beside his comrades.(84)
There is no greater evil than lack of rule.
This destroys cities, this renders houses
desolate, this in the spear battle
causes routs to break out. But among men who are prosperous,675
obedience to command saves many lives.
Thus a defense must be mounted for the regulations.
Defeat by a woman must never happen.
It is better, if it is bound to happen, to be expelled by a man.
87
We could not be called "defeated by women"--could not.680
Coryphaeus
In our opinion, unless we are misled by our years,
you seem to say thoughtfully what you are saying.
Haemon
Father, the gods implant good sense in men
which is the foremost of all their possessions.
I . . . in what way you are mistaken in what you say,685
I neither could say, nor would I even know how to say.
Yet, things may come out right in another way.(85)
Whatever, it is my nature to scout(86) out for you
everything that someone says or does or finds fault with,
since your face is a terrifying thing for the townsmen690
because of words you are not pleased to hear.
It is possible for me to hear things in the shadows,
how the city mourns for this girl,
that the most undeserving of all women
is perishing in the foulest way for deeds most glorious.695
She did not allow one from the same womb, lying
without rites amid the carnage, to be ravaged
by raw-eating dogs or some one of the birds.
Is she not worthy of receiving a golden meed of honor?
Such dark talk is spreading secretly about.700
As far as I am concerned, there is no possession more valuable,
father, than a father who is prospering in good fortune.
What greater pride and joy is there for children than
a father flourishing in fame, or what for a father in children.
Do not wear one and only one frame of mind in yourself,705
that what you say, and nothing else, is right.
Whoever imagines that he and he alone has sense
or has a tongue or an essence that no other has,
these men, when unfolded,(87) are seen to be empty.
But for a man, even if he is wise, to go on learning710
many things and not to be drawn too taut is no shame.
You see how along streams swollen from winter floods
some trees yield and save their twigs,
but others resist and perish, root and branch.
Likewise, the man in command of a ship who draws715
the foot sheet(88) taut and leaves no slack, capsizes
and sails what is left with his decks upside down.
Let go your anger, and grant a change,
for if an opinion comes up from me, a younger person,
I say it is by far best(89) that a man be born filled with720
wisdom. If he is not, for the scale does not usually so incline,
88
to learn from those speaking competently is a noble thing.
Coryphaeus
Lord, it is fair, if he says something to the point, for you to learn,
and in turn for you from him. It has been well said well twice.725
Creon
Are we at our age to be taught
in exercising good sense by a man of his age?
Haemon
Yes, in nothing that is not just. Even if I am young,
you should not see my years more than my deeds.
Creon
What deed is this--reverencing the disorderly?730
Haemon
I would not order you to act piously toward evil men.
Creon
Has she not been stricken by such a disease?
Haemon
The people, all Thebes together, deny it.
Creon
The city will tell me what orders I should give?
Haemon
Do you see how young you sounded saying that?735
Creon
Should I rule the land for anyone other than myself?
Haemon
There is no city that is one man's.
Creon
Is not the city considered to belong to the ruling man?
Haemon
Nobly you could rule an empty land, alone.
Creon
89
This one, it seems, battles as an ally(90) of the woman.740
Haemon
Yes, if you are a woman. For it is you I care for.
Creon
You most evil thing, by bringing your father to justice?
Haemon
Yes, when I see you making an error that is not just.
Creon
Do I err by revering my own prerogatives?
Haemon
You do not revere them by trampling upon the honor of the gods.745
Creon
You abomination who trails after a woman.
Haemon
You would not catch me defeated by what is shameful.
Creon
And yet, your every word now is for her.
Haemon
And for you, and me, and the gods below.
Creon
This woman, it is not possible for you to marry her while she lives. 750
Haemon
Then she will die, and by her dying, she will destroy someone.
Creon
Are you so bold as to threaten me?
Haemon
What threat is it to tell you my opinions?(91)
Creon
You will convey sense to me in tears since you are empty of sense yourself?
Haemon
90
If you were not my father, I would say you were not making sense.
Creon
You slave to a woman, do not wheedle me.
Haemon
Do you wish to speak, and after speaking, not hear anything?
Creon
Right! But, by Olympus, know this:
you will not revile me with criticism and get away with it. [To his slaves.]
Bring that hated thing so this instant before his eyes760
she may die next to her bridegroom.
Haemon
No, not next to me. Do not ever suppose that.
She will not die next to me, and you will never
look upon my face again with your eyes.
Rage on at any of your philoi who are willing to let you.765
[Exit Haemon for the country]
Coryphaeus
The man is gone, lord, quickened by wrath.
The mind in pain takes things hard at his age.
Creon
Let him go. Let him act and think greater than what befits a man.
But these two girls, he will not save them from death.
Coryphaeus
Do you truly intend to kill them both?770
Creon
No, not the one who did not touch the deed. You are right.
Coryphaeus
By what death are you planning to kill the other?
Creon
By leading her where the path is deserted of people.
I will hide her alive in a rocky cave,
setting forth(92) enough food to escape pollution775
so that the whole city may escape miasma.
There begging Hades, whom alone of the gods
she reveres, perchance she will not die,
91
or she will come to realize, late but at last, that
revering what is in Hades is excessive labor.780
[Creon remains on stage.(93)]
Chorus of Theban Elders
Eros, undefeated in battle,
Eros, who falls upon possessions,
who, in the soft cheeks of a young girl,
stays the night vigil,
who traverses over seas 785
and among pastoral dwellings,
you none of the immortals can escape,
none of the day-long mortals, and
he who has you is maddened. 790
You wrest the minds of even the just
aside to injustice, to their destruction.
You have incited this quarrel
among blood kin.
Desire radiant from the eyelids 795
of a well-bedded bride prevails,
companion in rule with the gods' great
ordinances. She against whom none may battle,
the goddess Aphrodite, plays her games.800
[Antigone enters from the house, escorted by Creon's slaves (885).]
Coryphaeus
Now, by this time, even I myself am carried
outside the ordinances of the gods at seeing this.
I am no longer able to stanch the streams of tears,
when I see Antigone here approaching
the bridal-chambers that give rest to all.805
Antigone
See me, citizens of my paternal land,
walking my last
road and beholding my last
light of the sun-never again. But Hades,810
the all-provider of rest, leads me living
to Acheron's(94) shore,
without a share of wedding
92
hymns. No song
at my wedding sang out for me,815
but I shall wed Acheron.
Coryphaeus
Therefore, without renown and praise,(95)
you are departing for the recesses of the dead,
neither struck by wasting diseases
nor obtaining the wages of the sword.820
But under your own law, alive, alone and unique
of mortals, you will descend to Hades.
Antigone
I heard that she perished most sorrowfully,
the Phrygian guest,
daughter of Tantalus, on the peak825
of Mt. Sipylus, whom a rocky
growth like tenacious ivy subdued.(96)
Rain and snow,
it is the talk of men,
never leave her as she pines away.830
Beneath her overhanging cliffs always weeping,
she moistens her valleys.(97) Very like
her, the deity beds me.
Coryphaeus
No, she is a god begotten of god,
and we are mortals born to die.835
And yet, it is a great thing for a dead woman to hear
that she obtains a portion with the god-like
while alive and, afterwards, while dead.
Antigone
O me, I am mocked.
Why, by the gods of our fathers, why
do you abuse(98) me, when I have not gone840
but am in plain sight before you?
O city and its men
of many possessions,
iô, Dircaean springs
and precinct of Thebes rich in chariots,845
at least I possess thee(99) as witnesses
to how unwept by philoi and by what laws(100)
am I going to the rock-entombed vault
of my unprecedented mound.
Iô, wretched me, a corpse850
93
among people and not among corpses,
a metic,(101) not among the living, and not among the dead.
Coryphaeus
Advancing to the limit of daring,
you struck the high throne
of Justice, child, hard.855
You are paying, perhaps, for your father's prize.(102)
Antigone
You have touched the most
painful thoughts for me
of my father's thrice-plowed lament
and of all
our fate860
for the renowned children of Labdacus.
Oh, maternal ruinous delusions of beds
and the incestuous sleepings
of my ill-fated mother with my father,865
from such people wretched me was born.
To them, accursed and unmarried,
here I am going, a metic.
Iô, brother, by attaining illfated marriages,870
dead though you be, you slew me still alive.
Coryphaeus
There is some piety in being pious,
but power, for him who cares for power,
proves nowhere to be transgressed.
Your self-knowing temper destroyed you.875
Antigone
Without laments, without philoi, without wedding
hymns, I am led in misery
along the road made ready.
No longer for miserable me is it right
to see the eye of this holy torch.880
My own destiny, unwept by tears,
no one of philoi laments.
Creon [To the slaves.]
Do you not know that, instead of dying, not one person
would stop pouring out songs and wailing, if allowed?
Will you not lead her off as quickly as you can885
enfold her in a roofed tomb, as I have ordered.
94
Leave her alone and deserted, whether she may
die or be entombed in such an enclosure alive.
The fact is that we are pure in the matter of this maiden.
In any case, she will be deprived of her metic status up here.890
Antigone
O tomb, O wedding chamber, O hollowed
abode ever guarding,(103) where I am walking
to my own, the greatest number of whom has perished,
and Persephassa(104) has received among the dead.
Last of them, I, and by far in the most evil way,895
I am going down before my life's measure has expired.
In arriving there, I nourish the hope, of course,
that I will come philê to father and especially philê to you,
mother, and philê to you, brother-head,
since all of you in death with my own hand900
I washed and dressed, and gave
liquid offerings at your tomb. Now, Polyneices,
for laying out your body, I win such things as these.
And yet, I honored you for those thinking rightly.(105)
Not even if I were the mother of children,905
not if my husband were dead and rotting on me,
would I take up this task in violence of the citizens.
For the sake of what law(106) do I say this?
A husband dead, there would be another for me,
and a child from another man, if I lost this one, 910
but with mother and father both hidden in the house of Hades,
there is no brother who would be produced, ever.
I honored you before all by such
a law, and to Creon this seems to be doing wrong
and to be daring terrible things, O brother-head.915
Now he takes me by the hand(107) and is leading
me away, unbedded, unhymned and ungraced
by a share of bridal coupling and nurturing a child,
but in this way deserted of philoi and ill-fated.
I am going alive into the hollowed abodes of the dead.920
Having transgressed what justice of deities?
Why should I in such misery look further to the gods?
What ally of those who are allies should I look to, seeing
that, by acting piously, I have come to possess impiety?
If this should be good and beautiful before the gods,925
then I would realize my mistake after suffering my doom.
But if these men are doing wrong, may they suffer no more
evils than they themselves do unjustly to me.
Coryphaeus
95
Still, the same blasts of the same winds
of her essence are holding her fast930
Creon
For this reason, those who are leading her
will be sorry for their slowness.
Antigone
O me, this word has come
very close to death.
Creon
I offer no consolation at all to take heart that 935
these arrangements will not be executed as proposed.
Antigone
O paternal city of the land of Thebes
and ancestral gods,
I am being led away. I delay no longer.
Look, magnates of Thebes,940
at the sole and last one of the royal line,
at what I suffer from what sort of men,
having piously rendered piety.
[Antigone is being led away by Creon's slaves but must remain within earshot of the
elders' ode, since they address her directly. Creon remains on stage.]
Chorus of Theban Elders
Even Danaë's beauty endured exchanging the light
of the heavens for chambers bound in bronze.(108)945
Hidden in a tomblike chamber, she was bent to the yoke.
And yet, honored in birth, O child, child,
she became keeper for the gold-streaming seed of Zeus.950
But the power of fate (whatever it may be) is terrible and wonderful.
Neither wealth nor Ares,
no tower, no dark ships
beaten by the sea can escape it.
Yoked was Dryas' hot-headed son,955
King of Edonians, for his heart-stinging rage.(109)
Shut away at Dionysus'
command in a rocky bondage.
Thus his madness' flowering might, terrible and wonderful,
trickles away. That one in madness touched the god 960
96
with heart-stinging tongues and came to know him.
He would stop the women taken by god
and the fire of the god's holy Eu-oi-oi-oi-oi (110)
and anger the Muses who love the flute.965
Beside the expanse of the twin seas' Dark Rocks,(111)
lie the shores of the Bosphorus . . . and Thracian
Salmydessus where its neighbor Ares 970
saw upon the two sons of Phineus
an accursed wound
of blindness dealt by his savage wife,
a wound inflicting blindness upon orbs
appealing for vengeance from eyes pierced975
by bloody hands and pointed shuttles.(112)
Wretchedly wasting away, they weep their wretched
suffering, having birth from a mother ill-wed.980
The queen is the seed of
the sons of Erechtheus, an ancient lineage,
and in far-off caves
she was reared amid paternal storms,
daughter of Boreas, swift with the horses across the steep hills,985
child of gods. But even over that one
the long-lived Fates wielded power, child.
[An old man, led by a boy, enters by the gangway from the city.(113)]
Tiresias
Lords of Thebes, we come by a common road,
two seeing from one. For the blind,
this way by a guide is usual.990
Creon
What is new, aged Tiresias?
Tiresias
I shall inform you, and, for your part, obey the prophet.
Creon
I did not differ before from your purpose, did I?
Tiresias
No, and you steered the city on a straight course.
Creon
97
From experience I can bear witness to your aid.(114)995
Tiresias
Now that you have come onto the razor's edge of chance, start thinking.
Creon
What is it? How I shudder at your voice.
Tiresias
You shall know when you have heard the marks of my craft.
Sitting at the ancient seat for watching birds,(115)
where lies my sanctuary for every bird,1000
I hear an unknown sound of birds shrieking
with a gadfly(116) sinister and barbarous.
And that they were tearing one another apart with murderous claws, I came
to realize, for the whirling of wings was not without its own mark.
Frightened, I immediately tested the burnt offerings1005
on altars set fully ablaze, but from the sacrifices
Hephaestus did not shine forth, but onto the ashes
the juices oozing from the thigh pieces were melting
and smoking and sputtering, and the bladders
were exploding gall into the air, and dripping1010
thigh bones were exposed from their enveloping fat.
Such things I learned from this boy,
prophecies withering away from rites bearing no marks,
for he is my guide as I am for others.
As for this situation, the city is sick from your thinking.1015
Absolutely all our altars and braziers
are filled by birds and dogs with the meat
of the unfortunate fallen son of Oedipus.
No longer do the gods accept prayers from us
at sacrifices or the flames from our thigh pieces,1020
nor do the birds scream cries that mark meaning clearly
since they are glutted on the fat of a slain man's blood.
Therefore, think about this, child. For men,
all of them, it is common to make mistakes.
Whenever he does make a mistake, that man is still not1025
foolish or unhappy who, fallen into evil,
applies a remedy and does not become immovable.
Stubborn self-will incurs a charge of stupidity.
No, yield to the dead, and do not goad
the deceased. What valor this-- to slay the dead again?1030
I have thought this out well and speak for
your good. Learning from someone speaking kindly
is very pleasant, if he speaks to your profit.
98
Creon
Elder, all of you, like bowmen at their target,
shoot arrows at this man. I am not without experience
of that prophetic craft of yours. By the tribe of those1035
of your ilk, I have been sold off like wares and loaded as cargo before.
Pursue your profits, sell electrum from Sardis,(117)
if you wish, and the gold of India.
You will not hide that one with a tomb,
not even if Zeus's eagles want to seize1040
him for meat and carry him to the thrones of Zeus.
Not even fearing this pollution,
will I give him up for burying, for well I know that
none among men has the power to pollute gods.
They fall shameful falls, old man Tiresias, those of mortals 1045
who are very clever, whenever they utter shameful
words nobly for the sake of profit.
Tiresias
Pheu,
does any man know, does he consider . . .
Creon
Just what? What old saw are you saying?
Tiresias
by how much the best of possessions is good counsel?1050
Creon
By as much, I suppose, as not to have sense is the greatest harm.
Tiresias
You certainly were full of this sickness.
Creon
I prefer not to speak evil of a prophet.
Tiresias
And yet, you do, when you say I prophecy falsely.
Creon
Yes, for the whole family of prophets is philos to silver.1055
Tiresias
And the family of absolute rulers holds disgraceful profits as philoi.
Creon
99
Do you know what you are saying you say of sovereigns? (118)
Tiresias
I do, since on my account you saved the city and have it now.
Creon
You are a skilled prophet but one who is philos to wrongdoing.
Tiresias
You will goad me to say in my breast that ought not be moved. 1060
Creon
Move them. Only do not do so by speaking for profit.
Tiresias
Do I seem to you to speak that way?
Creon
Know that you are not going to sell my purpose.
Tiresias
Know this well: you will no longer
finish many successive laps of the sun1065
in which you yourself will have repaid one
from your own loins, a corpse in return for corpses,
because you have cast one of those up here down there,
and while domiciling a living being in a tomb without honor,
you have one of those belonging to the lower gods up here,1070
a corpse without portion, without burial rites, without holiness.
In those things, neither you nor the gods above have
a share, but for this they(119) are being violated by you.
For this reason, mutilators whose destruction comes afterwards,
lie in ambush for you, the Erinyes of Hades and the gods,1075
so that you may be caught in these same evils.
Consider whether I am saying this, silvered
in bribes, for the wearing away of not a long time
will reveal the laments for men, for women in your house.(120)
All the cities(121) are thrown into disorder by hostility(122) 1080
whose severed bodies either dogs have consecrated
or beasts or some winged bird, carrying
an unhallowed stench into the city of their hearths.
Such bolts, for you rile me, like an archer
I let loose in rage at your heart,1085
sure bolts whose heat you will not run out from under.
Boy, lead us home, so this one
may vent his rage on younger men
100
and learn to nourish a tongue calmer
and a mind in his breast better than he now bears.1090
[Exit Tiresias, led by the boy.]
Coryphaeus
Lord, the man is gone after uttering terrible prophecies.
We know, from the time I put on
white hair from black,
that he never cried out falsehood to a city.
Creon
I know this myself, and I shutter in my breast.1095
For to yield is terrible, but to resist and
smite my rage with ruin present a terrible alternative.
Coryphaeus
There is need, son of Menoeceus, to take good counsel.
Creon
What ought I to do, then? Tell me. I will obey.
Coryphaeus
Go, release the maiden from the cavernous room,1100
and build a tomb for the one lying forth.
Creon
You advise this? It is best for me to yield?
Coryphaeus
As quickly as possible, lord, the gods' swift-footed
Harms cut short those who think badly.(123)
Creon
Ah me! it is hard, but I abandon my heart to do it. 1105
A vain battle must not be waged against necessity.
Coryphaeus
Go, and do these things. Do not entrust them to others.
Creon
I should go just as I am. Come, come, servants,
both those present and those not present. Take up
axes, and rush to the place in plain sight.(124) 1110
Since my opinion turns around in this direction,
I bound her myself, and I will go there and release her.
101
For I fear that it is best for one to end
his life preserving the established customs.
Chorus of Theban Elders
Thou of Many Names, pride and joy 1115
of the Cadmeian bride,(125)
son of loud-thundering Zeus
who haunt renowned
Italy and hold sway
in the folds of Eleusinian1120
Deo(126) that are open to all, O Bacchus,
dwelling in the mother-city of the Bacchae
beside the liquid
stream of Ismenus and beside
the seeding ground of the savage dragon.(127)1125
Thee the light shimmering through smoky flames
has seen about the twin peaks(128)
of rock where Corycian
Nymphs, your Bacchae, wend.
Thee, the stream of Castalia has seen.1130
And thee, the ivied slopes
of Nysean mountains and shores
green with grape clusters escort
amid divine strains of Eu-oi-oi-oi-oi
resounding as you visit1135
the concourses of Thebes.(129)
This city thou honorest
as preeminent above all cities
and thy mother taken by lightning.
Now, when the city and its people1140
are held fast under violent sickness,
come with cleansing foot across the slopes
of Parnassus'(130) or moaning straits.1145
Io, io, leader of the chorus
of stars breathing fire, surveyor
of voices in the night,
boy son of Zeus, appear,
O Lord, amidst thy Thyiads(131)1150
who accompany you, and in maddened frenzy,
dance the night for you, dispenser of good Iacchos.(132)
102
[A man enters from the country.]
Messenger
Neighbors of the houses of Cadmus and Amphion,(133) 1155
no life among men exists that I would
either praise or blame as fixed once for all.
Chance sets upright, and chance dashes down
the lucky and the unlucky, always.
Mortals have no prophet at all for what is established.1160
For Creon was enviable in my opinion, once.
He saved this land of Cadmus from its enemies.
He received sole rule omnipotent over the land
and guided it straight, flourishing in the
seed of children born. And now everything is lost.1165
Whenever men forfeit their pleasures, I do not regard
such a man as alive, but I consider him a living corpse.
Be very wealthy in your household, if you wish, and live
the style of absolute rulers, but should the enjoyment of these
depart, what is left, compared to pleasure,1170
I would not buy from a man for a shadow of smoke.
Coryphaeus
What misery this for the kings do you come bringing?
Messenger
They are dead. The living are responsible for them dying.
Coryphaeus
Who is the murderer? Who is laid forth? Tell us.
Messenger
Haemon is dead, his blood drawn by a hand of his own . . .(134)1175
Coryphaeus
his father's or the hand of his own?
Messenger
He himself by his own hand in anger at his father for the murder.
Coryphaeus
O prophet, how truly you fulfilled your word.
Messenger
Since this is the situation, it remains to plan for the rest.
103
[A woman enters from the house.]
Coryphaeus
Here I see wretched Eurydice close by,1180
wife of Creon.(135) She comes from the house,
because she has she heard about her son, or by chance.
Eurydice
All my townsmen, I heard your words
as I was approaching the door to go
and address the goddess Pallas(136) with my prayers.1185
I was just loosening the bolts of the door,
when the sound of misfortune for my house
struck my ears. I fell backward
in fear into my servants' arms and fainted.
But say again what the report was, 1190
for I will listen as one not inexperienced in evils.
Messenger
I will tell you, philê mistress. I was there.
I will not omit any word of the truth. Why would I
comfort you with words for which later
I will be revealed a liar? The truth is always the right thing.1195
I followed your husband as his guide
to the edge of the plain where was lying, unpitied
and rent by dogs Polyneices' body, still.
We asked the Goddess of the Road and
Plouton to maintain a kindly disposition.(137)1200
We bathed him with purifying bath and burned
what was left on newly plucked branches.
A lofty crowned mound of his own earth,
we heaped upon him, and, afterwards, we left
for the maiden's hollow bridal chamber of Hades 1205
with its bedding of stone. From afar someone hears
high-pitched laments of a voice near the bride's chamber
unhallowed by funeral rites. He came and reported to his master.
Senseless marks of a cry of suffering
came over Creon as he drew nearer.1210
Crying out, he sent forth a mournful word.
"O miserable me, am I a prophet? Am I going
the most unfortunate road of those traveled before?
My son's voice touches(138) me. But, servants,
go quickly closer, and stand near the tomb,1215
and look, entering at the gap torn in the rocks of the mound
as far as the mouth itself, and see if I am hearing
Haemon's voice, or I am deceived by the gods."
104
At the command of our despairing master,
we began looking, and in the furthest part of the tomb,1220
we saw her hanging by the neck,
suspended by a noose of fine linen,
and him lying beside her, his arms about her waist,
bewailing the destruction of his nuptial bed departed below,
his father's deeds, and wretched marriage bed.1225
When Creon sees him, crying out dreadfully, he goes
inside toward him, and wailing out loud, he calls out:
"Wretched one, what have you done? What were
you thinking? By what disaster were you destroyed?
Come out, my child, I beg you on my knees."1230
With savage eyes descrying him, the boy,
spitting at his face and offering no reply,
draws his two-edged sword, but he fell short
of his father bolting in flight. Then, doomed
and furious with himself, just as he was, he stretched1235
out and drove his sword half-way into his side. Still
conscious, he enfolds the girl in his faint embrace.
He was panting and streaming a swift flow
of blood upon her white cheek.
He lies, corpse around corpse.1240
The wretched one received marriage rites in Hades' house,
[At some point before the Messenger concludes his report, Eurydice withdraws into the
house.]
having shown among men how much lack of counsel
is the greatest evil that clings to a man.
Coryphaeus
What do you suppose about that? The woman is gone again,
before she said a word, good or bad.1245
Messenger
I, too, am surprised, but I feed on the hopes
that, on hearing of her child's pains, she does not think
wailing before the city proper, but inside beneath her roof,
she will set forth the grief of her own for her slaves to lament.
She is not inexperienced in discretion so as to make a mistake.1250
Coryphaeus
I do not know. To me too much silence seems
as heavy as much vain shouting.
Messenger
105
Well, we will know if, as we fear, she is concealing
something, repressed secretly in her distraught heart,
after I have entered the house. You are right. 1255
There is a heaviness even in too much silence.
[Exit Messenger. During his last lines, Creon enters silently, holding onto the body of his
son Haemon which is carried by his servants.]
Coryphaeus
Here comes the lord himself,
holding in his hands a remarkable memorial,(139)
if it is meet to say, not of another's
ruin but of a mistake that is all his own.1260
Creon
Iô, iô,
the mistakes of thoughtless minds,
stubborn, deadly mistakes,
iô, you who look upon kinsmen
slayers and the slain.
Ah me! the unhappy counsels among my counsels.1265
O boy, new to life with a new kind of death,(140)
aiai, aiai,
you died, and you have departed
because of my bad counsels, not yours.
Coryphaeus
Ah me! how you seem to see justice late.1270
Creon
Ah me!
I have learned in misery. Upon my head
a god, at that time holding a heavy weight,
struck me and hurled me in savage ways,
Ah me! overturning and trampling my joy.(141)1275
pheu, pheu, the painful pains of mortals.
[Enter the Messenger from the house.]
Messenger
Master, you are holding evils, and you have others
laid in store. Some you carry in your hands. Others inside the house
you are about to come and see over there. 1280
Creon
106
What worse evil is yet to come from evils?
Messenger
The woman is dead, the all-mother(142) of the corpse,
the wretched one, just now by newly cut blows.
Creon
Iô,
iô, haven of Hades hard to atone,
why me, why are you destroying me?1285
O you who have escorted to me
the sufferings of ill-tidings, what word are you crying out?
Aiai, you have done away with a dead man.
What are you saying, boy? (143) What news are telling me?
Aiai, aiai, 1290
slaughter on top of destruction-a woman's death besetting me on both sides?
Messenger
You may see, for she is no longer in the inner recesses of the house.
[The central doors of the stage building move inward (1186). The ekkyklêma, a low,
wooden platform mounted on wheels, is pushed outward. On it is displayed the corpse of
Eurydice lying next to an altar (1301). A sword is visible piercing her side.]
Creon
Ah me!
in my misery I am looking at a second evil.1295
What, what fate still awaits me?
I hold my child just now in my hands,
wretched me, and I look further at the corpse before me.
Pheu, pheu, woeful mother, pheu, child.
Messenger
†Around the sharply whetted knife at the altar,†(144) 1300
..........................................................
she relaxes her eyebrows into darkness, after lamenting
the empty bed of Megareus who died before(145)
and again the bed of this one and lastly, after conjuring
evil doings for you, child-killer.(146)1305
Creon
Aiai, aiai,
I flutter with fear. Why has someone not
struck me straight in the chest with a two-edged sword?
I am miserable, aiai,1310
107
and I am soaked in miserable woe.
Messenger
Yes, you were denounced(147) by the dead woman with
responsibility for the deaths, that one and this one both.
Creon
In what way did she release herself in bloodshed?
Messenger
By striking herself with her own hand down to the liver when1315
she heard of the boy's sharply lamented suffering.
Creon
Ah me! me, these things will never be fit upon another
of mortals and be free of my responsibility.
Yes, I killed, I killed you, O pitiable me,
I, the report is true. iô, servants,1320
lead me away as quickly as you can, lead me from under foot,
who exists no more than a nonentity.1325
Coryphaeus
You give profitable advice, if any profit exists amid evils,
for the evils at one's feet are best when very brief.
Creon
Let it come. Let it come.
Let the fairest of destines appear,
the one that brings to me my final day,1330
the supreme destiny. Let it come. Let it come,
that I no longer see another day.
Coryphaeus
These things lie in the future. It is necessary to do some of what lies before.
What lies in the future is the care of those who ought to care.1335
Creon
No, what I lust for, I have prayed for.
Coryphaeus
Then, do not pray for anything. There is no escape
for mortals from misfortune that is fated.
Creon
Please, lead a useless man out from under foot,
who killed you, boy, not willingly,1340
108
and you, too, this woman. O me, wretched me, I do not know
toward which to look or where to lean for support. Everything
in my hands is awry, while upon my head 1345
fate unbearable leaped.
[Creon is led into the house. The ekkyklêma is drawn inside, and the messenger and the
slaves carrying Haemon's body enter the house.]
Chorus of Theban Elders
By far is having sense the first part
of happiness. One must not act impiously toward
what pertains to gods. Big words1350
of boasting men,
paid for by big blows,
teach having sense in old age.
Before the festival, the Council had compiled a list of names from each of the ten tribes
of citizens. These names were placed in ten urns, sealed and stored on the Acropolis. At
the beginning of the festival, the urns were set up in the theater, and the magistrate drew
the name of one man from each urn. These ten men, now designated as judges of the
contest, were required by law to select a winning poet. With the close of the final satyr
play, it was time for them to vote. The judges, weathering the advice shouted down from
the slope of the Acropolis and mindful of their oath of impartiality, marked their tablets
and deposited them in a jar. The magistrate solemnly drew five and, after reading the
names, whispered to the herald. The latter, whose voice speaks for the community,
proclaimed the victor.
Notes
1. Among the numerous studies on Sophocles and Antigone, see Bernard Knox, The
Heroic Temper: Studies in Sophoclean Tragedy (Berkeley 1964); R. P. WinningtonIngram, Sophocles: An Interpretation. (Cambridge 1980 ); Charles Segal, Tragedy and
Civilization: An Interpretation of Sophocles (Cambridge, MA 1981); George Steiner,
Antigones (Oxford 1984); Ruth Scodel, Sophocles (Boston 1984); Charles Segal,
Sophocles' Tragic World : Divinity, Nature, Society (Cambridge, MA 1995).
2. The following translations have been consulted: Richard Emil Braun, Sophocles:
Antigone (Oxford 1973); Andrew Brown, Sophocles: Antigone. (Warminster 1987);
Robert Fagles, Antigone. In Sophocles: The Three Theban Plays (New York 1982);
Dudley Fitts and Robert Fitzgerald, The Oedipus Cycle: An English Version (New York
c. 1949); David Grene, Antigone. In The Complete Greek Tragedies: Sophocles I, edited
by David Grene and Richmond Lattimore (Chicago 1992); Richard Jebb, Sophocles: The
Plays and Fragments. III: The Antigone, 3d ed. (Cambridge 1900); Elizabeth Wyckoff,
109
Antigone. In The Complete Greek Tragedies: Sophocles I, edited by David Grene and
Richmond Lattimore (Chicago 1954).
3. For this approach to Greek tragedy, see Simon Goldhill, Reading Greek Tragedy
(Cambridge 1986) 1-32.
4. Emile Benveniste, Indo-European Language and Society, tr. by Elizabeth Palmer
(London 1973) 278-82. All quotations are found on page 280.
5. The approach that attempts to draw stage-directions and clues from the script as a
means of imaging the play's performance was first elaborated by Oliver Taplin, Greek
Tragedy in Action (Berkeley 1978).
6. For the rites of marriage, see John H. Oakley and Rebecca H. Sinos, The Wedding in
Ancient Athens (Madison, WI 1993).
7. For the date of the first performance of the Antigone, we have followed the argument
of R.G. Lewis, "An Alternative Date for Sophocles' Antigone," Greek, Roman and
Byzantine Studies 29 (1988) 35-50. Lewis places the date of the first performance in
Elaphebolion (roughly March) of 438 B.C. For 442 B.C. as the date of Antigone, see
Brown (above, note 2) 1-2, and for 441 B.C., see Jebb (above, note 2) xlii-liv.
8. For the festival of Dionysus and the tragic contest, see Arthur Pickard-Cambridge, The
Dramatic Festivals of Athens, rev. by John Gould and D.M. Lewis (Oxford 1986). For
the social and political functions of tragedy, see Jean-Pierre Vernant, "Greek Tragedy:
Problems of Interpretation, " in The Structuralist Controversy: The Languages of
Criticism and the Sciences of Man, ed. by Richard Macksey and Eugenio Donato
(Baltimore 1972) 273-95; Simon Goldhill, Reading Greek Tragedy (Cambridge 1986).
9. For a discussion of the audience for the tragedies and comedies, see Jeffrey Henderson,
"Women and the Athenian Dramatic Festivals," Transactions of the American
Philological Association 121 (1991) 133-47.
10. The actors were dressed in ankle-length robes brightly colored with patterns, soft
boots of leather reaching to the calf, and a mask. The mask, constructed by a craftsman
from linen, portrayed with realistic features the face and head of a young woman. The
audience may have surmised that one of them is Antigone, since they knew the title of the
play.
11. Antigone's name means "Against the Family." "Against" carries both the sense of
"close to" and "opposed to." When Antigone first speaks she is yet without a name but
her language stresses closeness. She addresses her sister with a hyperbole whose
overstatement of filial closeness is further enhanced by her use of the dual number.
Beside the singular and plural, Greek has a set of inflections for expressing pairs, most
often, common pairs like two oxen or two eyes. Antigone encloses Ismene with language
110
that makes them such a natural pair, and Ismene acknowledges this with dual forms of
her own.
12. The daggers indicate that Greek text is corrupt and cannot be reconstructed.
Translation of daggered words is approximate.
13. Antigone introduces military imagery with her first words. The generalship was an
elected office among the Athenians and had both military and political importance. At the
time of the Antigone, it was the office held by, among others, Pericles. For the imagery of
Antigone, see Robert F. Goheen, The Imagery of Sophocles' Antigone: A Study of Poetic
Language (Princeton 1951).
14. The Greek has also been translated as "in the present night." This version places the
action of the prologue during the night when the Argives were retreating.
15. Dramatic action depends upon two pieces of information. Antigone says: "I kept
fetching" or "I kept calling" Ismene (19) as opposed to "I called" her. Secondly, unlike
Ismene who has been in the house (8-9), Antigone knows what has happened in the city.
Although how she learned of Creon's decree is left unsaid, the difference is not
incidental. The theater of Dionysus had no curtain to open and show Antigone before the
house. Antigone and Ismene either enter together from the house or Antigone comes in
silently by one of the gangways, that is, the path to and from city, calls out to the house,
and Ismene enters from the house. In the first instance, Antigone's roaming in the city is
left to dialogue; in the second, it is represented visually before the audience.
16. "Deeply blue" attempts the two connotations of the Greek: the color purple, and a
disturbance of the sea or mind.
17. Taphos (tomb) also designates "funeral rites," "funeral feast," and "the act of
performing funeral rites." All of these meanings are present, with "tomb" being foremost
because of the idea of "covering."
18. After Oedipus' death, Eteocles and Polyneices agree that they will each rule Thebes
as its king in alternate years. During his time in exile, Polyneices marries Argeia,
daughter of Adrastus, king of Argos. When after a year Eteocles refused to abdicate,
Adrastus and Polyneices lead an army of Argives against Thebes. The brothers meet at
the seventh of Thebes' seven gates, Polyneices on the outside and Eteocles on the inside
of the city; they slay one another. For the myths of the house of Laius, Oedipus, Eteocles,
and Polyneices, see Apollodorus, The Library 3.5.7-6.8, in Michael Simpson, Gods and
Heroes of the Greeks: The Library of Apollodorus (Amherst 1976) 143-48.
19. Public stoning, carried out by all the people, was an execution reserved for
transgressions that injured the whole community. As such, it could not be murder.
20. "Noble birth" and "base born from good stock" are concepts that assert male values of
ethical and moral superiority based on birth.
111
21. Ismene replies with an image from women's art of weaving, for which, see Eva C.
Keuls, "Attic Vase-Painting and the Home Textile Industry," in Ancient Greek Art and
Iconography, ed. by Warren G. Moon (Madison, WI 1983) 209-30. Ismene's question
initiates the first stichomythia of the play. Stichomythia is an exchange between two
actors of swiftly spoken, emotionally charged single lines that in tragedy often constitutes
a contest for supremacy.
22. Antigone's military image uses the common words for being captured and for handing
a city or allies over to the enemy.
23. At this point, Antigone and Ismene no longer speak to one another in the dual.
24. The military image evokes the land warfare of the day, essentially a pitched battle
fought by men, called hoplites after their shield (hoplon) at close quarters on level ground
in a single melee. For hoplite warfare, see Victor Davis Hanson, The Western Way of
War: Infantry Battle in Classical Greece (Oxford 1989).
25. The usual translation her words, "having criminally done holy things," implies
criticism of Antigone's decision to perform rites for Polyneices. Antigone's language
allows two meanings: first, that she will do every thing holy and secondly that she will do
holy things in a criminal way.
Antigone must the mean the first, since she cannot be criticizing her own action, but
Sophocles allows the audience to hear both meanings simultaneously.
26. Antigone proposes to conduct a cremation burial of the sort provided Elpenor:
Then, I sent my companions to Circe's house
to bring back Elpenor's dead body.
We quickly cut wood, and where the shore jutted out
furthest, we performed his burial rites, grieving and
shedding tears profusely. But after the body and its armor
were burned, we heaped a mound and, dragging a grave stele,
we affixed on top of the mound a handy oar (Homer, Odyssey 12.9-15).
A pit is dug as deep as six feet, and its bottom furrowed with channels for ventilation.
Combustible material is placed into the pit, and bier is laid on top upon which rest the
corpse. After the fire reduced the body to dust, a large mound of earth is heaped over the
pit and the offering ditches. See figure.
27. The image intimates that the sisters are now navigating the ship of their fortunes on
different voyages.
28. Antigone implies that she will be dead.
112
29. For the choristers as young men, see John J. Winkler, "The Ephebes' Song: Tragôidia
and Polis" in Nothing to Do with Dionysus? ed. by John J. Winkler and Froma I. Zeitlin
(Princeton 1990) 20-62.
30. The river Dirce was on the west side of Thebes.
31. Helios is imagined as the driver of his four-horse sun chariot in pursuit of the fleeing
Argives. The image of light shining off the horses' bridles is uncertain.
32. "Quarrels" (neikeôn) plays on the name Polyneices (He of Much Strife or Many
Quarrels).
33. The "eagle" with "snow white wings" represents the Argives as the "dragon," the
Thebans. Warriors are commonly compared to animals in Homer, while similes of birds
embellish the attacks of his warriors.
34. One Argive used by synecdoche for all the Argives, the "them" of line 128.
35. Hephaestus, god of fire, is synonymous with his element, but other associations may
be present. Hephaestus made Harmonia a necklace for her wedding with Cadmus
(Apollodorus, The Library 3.4.2). Polyneices obtains the necklace and, with it, bribes
Amphiareus' wife Eriphyle to persuade her husband to join the expedition against Thebes.
Amphiareus refused Adrastus since, being a seer, he foresaw that all except Adrastus
would perish.
36. Ares, divine embodiment of the berserker spirit of war, is the father of the dragon that
Cadmus slew in the foundation myth of Thebes. Cadmus sowed the beast's teeth in the
ground, and there sprung up armed men. These fell to slaying one another, and the five
remaining Spartoi (Sown Men) became the ancestors of the Theban nobility. Cadmus
atoned for the dragon's slaughter by serving Ares for eight years (Apollodorus, The
Library 3.4.1-2). Sophocles uses dragon metaphorically for Thebans.
37. The man is usually identified as Capaneus, one of the seven leaders of the Argive
king Adrastos' army, who had sworn an oath to lay waste Thebes with or without the
consent of the gods (Aeschylus, Seven Against Thebes 423-31; Euripides, Phoenician
Women 1172-86 and Suppliant Women 496-99).
38. The finishing lines referred to here are ropes or groves in a stone slab that mark the
line where the runners line up evenly at the beginning of a race and to which they return.
39. The elders describe the man as a reveler enthused by the god Bacchus, that is,
Dionysus. Sophocles may be using the stem bakch- to denote madness but a secondary
reference to Dionysus seems unavoidable. Bacchus is a name, perhaps Lydian in origin,
for Dionysus, and so his female worshipers who were aroused by the god to an ecstatic
state, were called Bacchae (female Bacchuses) and Maenads (woman maddened with
Dionysus).
113
40. In a four-horse racing team, the outer horses drew by ropes (traces), while the inner
ones were harnessed to the yoke or collar. The chariot went down the right side of the
course, turned around a post, and came back on the left. In the turn, the driver spurred the
outer or right horse, at the same time slackening its reins. He then left it to the horse to
resist centrifugal forces and pull the chariot around through the turn. See Homer, Iliad
23.334-43 for a description. The horse became a byword for a trusty helper in a time of
need.
41. "Zeus Turner" is the god in his capacity as the maker of a "turning." When one side or
part of a side in the clash of lines could no longer withstand the pressure of the pushing, it
could weakened and collapse into rout--the moment of "turning."
42. A word meaning "ruler" is commonly inserted in the lacuna.
43. The Coryphaeus' verb derives from the same verb as the prothesis, the "laying forth"
or wake, thus alluding to the Creon's denial of this ritual for Polyneices.
44. That is, the grandsons of Laius and sons of Oedipus, Eteocles and Polyneices.
45. By the fourth century, nearness of kin (anchisteia) had been defined by law to
children of first cousins. W.K. Lacey (The Family in Classical Greece [London 1968] 2829) describes this kinship group as "the group which was entitled, in due order, to
succeed to vacant estates, and had legal duties and responsibilities in case of death within
the group, especially if it was death by violence; the anchisteia was obliged to bury its
own dead, and to seek vengeance, or at least purification, for the violent death of any of
its members."
46. The Greek denotes a living body, not a corpse.
47. The Greek also denotes "custom." Since Creon has been making "laws" (177; 449),
"law" would be what he would have heard, but "custom" is always present. "To use every
custom" expresses a very different sentiment, one the Coryphaeus implies, it seems, by
his qualifying "I suppose."
48. The Greek implies a "protector" or "guardian" for the corpse as well as watchmen to
be "lookouts" for anyone who invades the domain he has asserted over Polyneices'
corpse.
49. The reader must await the Watchman's words, but the spectator can see that the man
stops often and turns around as if to leave, only to resume his progress toward the house.
50. The manuscripts have a verb that means "you take aim," a military image like that of
the following verb. We have adopted an emendation that maintains the imagery but leads
more smoothly into the second verb. The Watchman, as it were, returns to ranks and
surrounds himself with defenders.
114
51. With the participle sêmanôn (to announce), Sophocles keeps the sound of the absence
sêma (marker by with a grave, a mound) upon the ears of those in the audience. We have
tried to indicate the presence of a word with the root sêm- by the English "mark."
52. Also: "skin" or "body."
53. The Greek pausai combines the explosive sound of the first syllable, "pow!" with the
hissing sibilants of the second, "ssssssai," a far more violent sound than the English
"stop." The effect surely was intensified by the Greek aversion to the sound of "s."
54. The Greek denotes both an established usage or custom and the current coin, that is,
money.
55. Hades is used for both the god and the place.
56. Creon threatens the watchmen with being hung from a pole and left to die.
57. The Watchman's beeline for the gangway and the refuge in the countryside away
from Creon visualizes his resolve. Thus the scene begins and ends on the spectacle of a
single figure traversing the cavea of the audience.
58. That is, mules "who are better than oxen for dragging the jointed plow through the
deep fallow (Homer, Iliad 10.352-53).
59. Namely, the wild goat.
60. In a mirroring effect, Sophocles has this scene reflect or draw the audience back to
the earlier one involving the watchman. . In this way, he could use the similarities, both
visually and verbally, to highlight the differences between the scenes. For mirroring
scenes, see Taplin (above, note 5) 122-39.
61. "Heaven" is the seat of the gods. Also possible is "a pain reaching to heaven." The
Greek does not suggest "heavenly" in the sense of "delightful" or "beatific."
62. Certainty is thwarted by syntactical ambiguity that allows at least a second reading:
"an orphaned bed of nestlings' empty bedding."
63. The clause may also be translated: "when she sees a corpse bare," because it is not
certain whether the adjective is attributive or predicate. The former indicates that the
body is bare, while the latter implies that it was covered and has been laid bare.
64. We have changed our usual translation of the Greek verb from "do" to "act" in order
to be able to mimic the absence of a direct object and so maintain the ambiguity of the
original. Also in line 483.
115
65. Zeus Herkeios (Zeus of the Fence) protected the boundary of every Greek household
and the possessions enclosed within. His altar stood in the courtyard where the master of
the house (kyrios) conducted sacrifice and the "rite of sprinkling" of family, slaves and
guests with water, a ritual binding those present to one another. Creon may be imagined
as having conducted this rite with Antigone and Ismene many times.
66. Cadmus is the founder of Thebes, and so Thebans are also called Cadmeians.
67. The image is that of a dog putting its tail between its legs in fear.
68. Antigone's word is nomos. See above, note 47.
69. A common but mistaken translation is: "My nature is to join in love, not hate."
70. Ismene is surrounded by female slaves, companions of the women's quarters. They
are not mentioned in the script, but when Creon orders Antigone and Ismene to be led
inside the house, he addresses female slaves (578), so they must have escorted her
outside.
71. Antigone's language allows two meanings: Ismene is an advocate for the living Creon
and a mourner for the dead Creon. In each case she gives Creon her voice in aid.
72. Ismene returns for the last time to the dual number, implying that Antigone and she
are once again an inseparable pair.
73. That is, Antigone, bride of Haemon whose name is formed from the root haim(blood).
74. The verb translated "fit" denotes both "joining together" and "arranging a marriage."
75. When Creon asserts his mastery over the house of Labdacus, he assumes its history,
and the house itself becomes a silent player in the drama.
76. Storms blowing from Thrace were in the northern Aegean. Athenians perhaps
associated the stroms with the primitive and warlike peoples that inhabited Thrace.
77. Labdacus' sons are Laius and his son Oedipus. The assonance of p and n substitutes
for that of the Greek in pi and mu.
78. Many editors accept the emendation of "knife" for "dust" of the manuscripts.
79. An Erinys is a divine being who avenges serious wrongs, including murder and
perjury. She enforces the order of nature, may embody a curse, and brings mental
blindness and ruin upon the perpetrator of wrongdoing or a descendant.
116
80. The archaism imitates Sophocles' use of a word from epic that is does not occur
elsewhere in extant tragedy.
81. The actor playing Haemon must also be playing either Antigone or Ismene. If
Antigone, the similarity of voice marks the harmony Ismene claimed for her and
Haemon, while the voice of the Ismene actor would bring back the voice that defended
Haemon to appeal to Creon in the person of Haemon himself. The actor wears the
unbearded mask of a youth of some eighteen years. By contrast, Creon wears the bearded
mask of the mature man.
82. Sophocles' language allows Creon to receive what Haemon says differently as a
declaration of his loyalty to his father: "You guide things aright, since you have good
judgments that I will follow."
83. Zeus of the Fence (above, note 65) oversees the sacredness of kin-blood and so may
be referred to in this capacity as Zeus of Kin Blood.
84. Creon alludes to the oath of allegiance that every citizen ephebe took, which affirmed
in part: "I will not desert the "stand-beside" whomever I may stand beside." In a
formation of hoplites, the safety of all depended upon the cohesion of the line of men and
shields. The straps on the hoplite's shield were so arranged that half of the shield
extended beyond the man's left side, leaving his right side exposed. The man on his left
used this part to defend his right side, while the man himself looked to the shield of the
man on his right to protect his right side. Each man had to stand beside his fellow.
85. Some editors have challenged the authenticity of this line.
86. The military image of the scout is appropriate to Haemon's youth (718; 728) and to
his status as an ephebe, someone who fought in ways opposite to those of a hoplite. The
latter fought in the daylight in close quarters with the enemy. The epebe fought by ruse
and at night along the borders of the domain.
87. The image seems to be taken from a writing tablet.
88. The "foot sheet" was one of the two ropes attached to the lower corners of the sail.
89. Literally, "it is by far older," and so, with the wisdom afforded the elders, "best," a
compliment to Creon for being older and therefore "wiser."
90. "Ally" connotes an underling. Since the allies in the alliance led by Athenians, for the
most, paid tribute to the Athenians, they were not considered as equals.
91. The translation derives from an emendation; that of manuscript is: "What threat is
there to speak against empty judgments?"
92. Creon's language evokes the prothesis that he has denied Polyneices.
117
93. Translators of Antigone have removed Creon after line 780, finding his presence
intolerable while Antigone is mourning for herself. Those very emotions argue for
keeping Creon on stage so that the audience may experience the same feelings of
violation.
94. The name of one of the rivers in the underworld.
95. This line, depending on the pronunciation of the first word, may also be translated as
a question: "Are you not departing for the recesses of the dead with renown and praise?",
which evokes an affirmative answer.
96. As a Phrygian or Lydian, Niobe is called a guest in the house of her Theban husband,
Amphion. She boasted of having more children than the goddess Leto. The latter took
affront, and her children Apollo and Artemis slew all or all but two of Niobe's. Niobe
returned to her father Tantalus at Sipylus in Lydia where, after praying to Zeus, she
transformed into a stone. From the stone, tears flow night and day (Apollodorus, Library
3.5.6). Niobe, usually considered a mortal woman, is treated by Sophocles as not merely
of divine lineage but a goddess herself.
97. In the image, overhanging cliffs allude to Niobe's eyebrows and valleys to her throat
or bosom.
98. Antigone reproaches the elders with hubris, behavior that reduces her to an object that
may be treated as they wish without fear of penalty for violating her rights.
99. The archaic English is meant to reproduce the effect of strangeness in Antigone's
word, one from epic poetry in the Aeolic dialect.
100. Antigone's word may also be translated "customs."
101. A metic is an alien who has changed (met-) his residency (oik- "house') and lives in
Athens with a status above other foreigners but with military and financial obligations.
As such, he is a citizen of neither his native polis nor that of the Athenians.
102. The prize that Oedipus won in the contest with the Sphinx is marriage with the dead
King Laius' wife, Jocasta, and the throne of Thebes as well as the "suffering" that accrued
from his victory.
103. The Greek allows that the tomb is both ever-guarding Antigone and ever-guarded by
Antigone.
104. Persephone, wife of Hades, has many names.
105. Editors have often doubted that Sophocles wrote lines 904-20. Aristotle in his On
Rhetoric (3.16.9) quotes lines 911 and 912 and appears to have the full passage in his text
of the play. The ideas expressed are similar to those found in Herodotus' History (3.119).
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The Persian, King Darius, granted the wife of a traitor whose family the king had
condemned to death for treason the life of one family member. She chose her brother,
justifying her choice as follows: "There would be another husband for me, if the deity
wishes, and other children if I lose these, but with my father and mother no longer living,
there would never be another brother."
106. Also "custom."
107. The "he" is not Creon but Hades, the Unseen One, who is claiming his bride. In the
marriage rite, the groom took his bride by the wrist in a symbolic abduction of the
woman into marriage.
108. When Acrisius asked the oracle about the birth of male children, the god said that
his daughter, Danaë, would give birth to a son who would kill him. Fearing this, Acrisius
built a bronze bridal chamber beneath the earth where he guarded her. Zeus, changed
himself into gold and, flowing through the roof into Danaë's womb, had intercourse with
her (Apollodorus, The Library 2.4.1).
109. Lycurgus acted with outrage (hybris) toward Dionysus and expelled him. Dionysus
maddened Lycurgus, and the latter struck his son with an axe, imagining that he was
pruning a vine branch, and killed him. After he had cut off his son's extremities, he came
to his senses. The land, however, remained barren. The god declared that the land would
bear fruit if Lycurgus were killed. The Edonians led him to Mt. Pangeum and bound him,
and there by the will of Dionysus, Lycurgus was torn apart by horses (Apollodorus, The
Library 3.5.1). In other versions, he is driven mad, attempts incest with his mother, cuts
off his foot, and is imprisoned in a cave. Sophocles' audience, however, may have
received his antistrophe through the version of the myth presented by Aeschylus'
Edonians. This would imply that after Lycurgus' madness has seeped away during his
stay in the cave, he realizes his mistake in not admitting Dionysus as a god and becomes
his servant and prophet.
110.
111. The Dark Rocks are the islands which the Greeks called the Symplegades (Clashing
Rocks) or the Wandering Rocks or the Blue Rocks. The city Salmydessus was on southwest shore of the Black Sea. Thrace was deemed a savage and warlike land, and so Ares
is an appropriate god for its peoples.
112. Boreas, the North Wind, carried off Oreithyia, daughter of Erechtheus, king of
Attica, and had children by her, among them, Cleopatra. Phineus married Cleopatra and
had sons, Plexippus and Pandion. After Cleopatra's death, Phineus married Idaea,
daughter of Dardanus. Idaeia alleges falsely that she was raped by Phineus' sons, and
Phineus, believing her, blinds both of them (Apollodorus, The Library 3.15.3). Sophocles
attributes the blinding to Idaea herself.
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113. Tiresias may be wearing a netlike mesh of wool that would identify him as a
prophet. The famous prophet of Thebes is played by either the actor playing Antigone
and Haemon or by the one playing Ismene and Haemon. The choice seems to focus on
whose voice Sophocles wanted to reinforce with the authority of the gods. Being led by a
boy is theater for Tiresias' blindness and his willingness to be guided by someone
younger.
114. Creon's recognition of Tiresias' aid also yields the rueful: "I suffered your aid."
115. The geographer Pausanias (2nd century A. D.) saw "Tiresias' bird observatory" on
the acropolis at Thebes (Description of Greece 9.16.1).
116. The gadfly, an tormenting insect and metaphor for frenzy, makes incomprehensible
twittering sounds like those of barbarous, that is, non-Greek languages.
117. Electrum, gold mixed with twenty-percent or more of silver, was mined on Tmolus
in Lydia, the mountain range south of Sardis. The latter was the seat of the Lydian
monarchy.
118. "Sovereign" for Sophocles' word borrowed from the Thassalian dialect.
119. "They" may denote the gods below who are deprived of one of their own or the gods
above who are offended by the unburied corpse or both.
120. Another translation is possible: "laments of men, of women."
121. These cities are those in Argos which sent men with Adrastus and whose hearths
now are polluted with human carrion.
122. Lines 1080-83 have been considered spurious, since Sophocles does not speak
elsewhere of burial being denied the Argives. Sophoclean authorship of the lines is
supported by the inclusion of his Antigone in mythmaking about Thebes and Theban
impiety toward the Argives, for which see Euripides' Suppliant Women.
123. These personified deities recall the Erinyes of Hades and the gods (1075). Their
name derives from a verb meaning "to stop" or "to hinder."
124. "Those present and those not present," like "to move heaven and earth," is a polar
expression for every one and means to make every effort possible. The axes are the kind
used to split wood.
125. Zeus impregnates Cadmus' mortal daughter Semele with Dionysus. His wife, Hera,
persuades Semele to bind Zeus by a promise to appear before her as he does when he is
wooing Hera. Zeus appears before Semele who she is destroyed by his lightning and
thunder bolts. Zeus snatches the six-month child from Semele's womb and sews it into his
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thigh. In due time, a mortal woman's child is born of the male god Zeus and is himself a
god (Apollodorus, Library 3.5.3).
126. That is, Demeter whose mysteries at Eleusis, a town and district of Attica northwest
of Athens, were open to everyone, with the ability to speak Greek being the sole
requirement for initiation.
127. The Ismenus river was on the east side of Thebes. The sowing ground of the dragon
is the field where the dragon lived and Cadmus sewed its teeth after killing it.
128. The Phaedriades or Shining Rocks loom over the sanctuary of Apollo at Delphi.
Dionysus' rites were celebrated on the side of Mt. Parnassus above the Phaedriades.
129. These nymphs haunt the Corycian cave on Mt. Parnassus. The stream flows from a
fissure in the cliffs above Delphi. The mountain may be Mt. Nysa in Euboea, a center of
Dionysus' worship.
130. The name was usually confined to that part of the Pindus mountain range extending
a few miles north of Delphi.
131. That is, Bacchae.
132. A local Eleusinian and Athenian name for Dionysus.
133. Cadmus founded Thebes, and Amphion with his brother Zethus enclosed the city
with its first wall (Apollodorus, The Library 3.4.1; 3.5.5). Both were regarded as
founders of the city.
134. The Messenger's word denotes both one's own and a kinsman's hand and creates an
ambiguity that we attempt by having the Coryphaeus' request for clarification come in the
form of an interruption.
135. Eurydice can be played by the Antigone or Ismene actor. Her name means "Wide
Justice." The advantage of the Antigone actor would be that this casting in a small
measure grants Antigone the revenge she seeks in her final words.
136. Pallas ("maiden") is a title for Athena who was the goddess of the city and its citadel
throughout Greece. It is Athene as "defender of the city" and as Pallas who denies the
prayers of the Trojan women to protect their city, its wives and infant children (Homer,
Iliad 6.305-11).
137. Hecate, an ancient goddess of the earth, wielded magical powers and haunted
crossroads, especially where a byway met a main road. She was believed to encounter
and terrify travelers. According to Plato in Cratylus (304 a), people were led by their
fears to call Hades (The Unseen One) by the euphemism, Pluton or Wealth that comes
from the earth. Polyneices' corpse is now part of the wealth owed Pluton.
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138. Haemon's voice touches Creon because, as Creon's verb implies, it belongs to
someone he loves.
139. For practical reasons, the body was probably a mannequin. The effort of carrying
even a model and the restrictions on the actor's movements in the episode, however,
sufficiently rule out his carrying a body throughout the scene. Creon must, then, be
holding onto the body borne by his slaves.
140. Sophocles is playing on the two senses of "new," namely, "young" and "unheard of,
strange."
141. The image characterizes Creon as a driver of a chariot who has been dealt a blow,
and his chariot has careened off its course into savagery.
142. In Prometheus Bound (90), Aeschylus uses the same word for Ge, Earth, the true
mother of everything.
143. The messenger is a slave.
144. The altar is that of Zeus of the Courtyard (above, note 65) in the courtyard of the
house.
145. Sophocles does not say how Megareus, other son of Creon and Eurydice, died, but
he implies that Creon was involved. According to Apollodorus (The Library 3.6.7),
Tiresias declared that the Thebans would be victorious over the Argives if Creon's son
Menoeceus (as he is called elsewhere) offered himself as a sacrificial victim. When
Menoeceus heard the prophecy, he slew himself before the city's gates.
146. "Child-killer" seems to denote both of Eurydice's children, Megareus and Haemon.
147. Sophocles uses a technical term of the lawcourt for announcing formally the
intention to initiate a prosecution for perjury against a witness at a trial. The bride and
groom in an Athenian marriage did not exchange vows.
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