Religionsphilosophie, II. 114.

 From the Niobe of Aeschylus (fr. 157): “”.
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From Gerhard, Ant. Bildw. Taf. 73.

Nietzsche, F. "The Birth of Tragedy " Trans. F. Golffing. The Birth of Tragedy and the Genealogy of Morals. New York: Doubleday, 1872 (1956). 3-146.

See footnote above, p. xxxviii, note 1 (3rd paragraph).
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See Curtius, Hist. Gr. II. 472 (Eng. tr.).

There are several other characters in Antigone, including Antigone’s sister Ismene, the Chorus, a Watchman, and a Messenger, but many scholars, theatre goers, and readers leave this play with the tragic image of Antigone and Creon fighting it out, holding their ground rigidly and finally dissolving into non-winnable oppositions of private versus public, man versus woman, the secular versus the religious, and so on. Playwrights reinterpreting or translating the Antigone tend to focus on the either/or conflict between Antigone and Creon, often at the expense of other characters including the watchman and the Chorus, who is frequently reduced to a single player or gotten rid of altogether. The attraction, of course, is the intense and tragic relationship between Antigone and Creon and how we, the audience, identify with either Antigone’s argument for family and the gods, or Creon’s argument for the state.

See Introduction to the Oed. Col., § 18, p. xli. J. S. III.3
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See Introd. to Oed. Col. p. xxi. § 3.
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---. "Simple Framing." Rockridge Institute, Feb. 14, 2006.

Has the total absence of the sense of humour, in its disastrous effect upon tragic pathos, ever been more wonderfully illustrated than by Euripides in those lines of the Alcestis?

“”

---, ed. Oedipus at Colonus. New York: Bantam Books, 1967 (1971).

This point might be illustrated by contrast with an able romance, of which the title is borrowed from this play of Sophocles. ‘The New Antigone’ declined the sanction of marriage, because she had been educated by a father who had taught her to regard that institution as wrongful. Such a case was not well suited to do dramatically what the Antigone of Sophocles does,—to raise the question of human law against private conscience in a general form,—because the institution concerned claims to be more than a human ordinance, and because, on the other hand, the New Antigone's opinion was essentially an accident of perverted conscience. The author of the work was fully alive to this, and has said () that his choice of a title conveyed ‘a certain degree of irony.’

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. The most significant is fr. 161, probably spoken by Haemon:—“”.—Another very suggestive fragment is no. 176, where the speaker is evidently remonstrating with Creon:— ‘Who shall pain a rock by thrusting at it with a spear? And who can pain the dead by dishonour, if we grant that they have no sense of suffering?’ This is characteristic of the difference between the poets. Sophocles never urges the futility of Creon's vengeance, though he does touch upon its ignobleness ().

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This fragment of Androtion has been preserved by the schol. on Aristeides, vol. 3, p. 485 (Dind.). Müller, Frag. Hist. IV. 645. The names of two of the ten generals are wanting in the printed texts, but have since been restored, from the MS., by Wilamowitz, De Rhesi Scholiis, P. 13 (Greifswald, 1877). I have observed a remarkable fact in regard to Androtion's list, which ought to be mentioned, because it might be urged against the authenticity of the list, though (in my opinion) such an inference from it would be unfair. Androtion gives (1) the names, (2) the demes of the Generals, but not their tribes. The regular order of precedence for the ten Cleisthenean tribes was this:— 1. Erectheis. 2. Aegeis. 3. Pandionis. 4. Leontis. 5. Acamantis. 6. Oeneis. 7. Cecropis. 8. Hippothontis. 9. Aeantis. 10. Antiochis. Now take the demes named by Androtion. His list will be found to follow this order of the ten tribes,— with one exception, and it is in the case of Sophocles. His deme, Colonus, belonged to the Antiochis, and therefore his name ought to have come last. But Androtion puts it second. The explanation is simple. When the ten tribes were increased to twelve, by the addition of the Antigonis and Demetrias (in or about 307 B.C.), some of the demes were transferred from one tribe to another. Among these was the deme of Colonus. It was transferred from the Antiochis, the tenth on the roll, to the Aegeis, the second on the roll. Hence Androtion's order is correct for his own time (c. 280 B.C.), but not correct for 440 B.C. It is quite unnecessary, however, to infer that he invented or doctored the list. It is enough to suppose that he re-adjusted the order, so as to make it consistent in the eyes of his contemporaries.