Greek Tragedy in New Translations – serie

Based on the conviction that only translators who write poetry themselves can properly re-create the celebrated and timeless tragedies of Aeschylus, Sophocles, and Euripides, the Greek Tragedy in New Translations series offers new translations that go beyond the literal meaning of the Greek in order to evoke the poetry of the originals.This volume collects Euripides' Electra (translated by Janet Lembke and Kenneth J. Reckford), an exciting story of vengeance that counterposes suspense and horror with comic realism; Orestes (John Peck and Frank Nisetich), the tragedy of a young man who kills his mother to avenge her murder of his father; Iphigenia in Tauris (Richmond Lattimore), a delicately written and beautifully contrived Euripidean "romance"; and Iphigeneia at Aulis (W. S. Merwin and George E. Dimock, Jr.), a compelling look at the devastating consequence of "man's inhumanity to man." This volume reprints the informative introductions and notes of the original editions, and adds a single combined glossary and Greek line numbers.

Already tested in performance on the stage, this translation shows for the first time in English the striking interplay of voices in Euripides' Suppliant Women. Torn between the mothers' lament over the dead and proud civic eulogy, between calls for a just war and grief for the fallen, the play captures with unremitting force the competing poles of the human psyche. The translators, Rosanna Warren and Stephen Scully, extenuate the contrasting tonalities in counterpoint of female lament and male reasoned discourse in this play where the silent dead hold, finally, centre stage.

Sophocles' Electra tells the story of the revenge Orestes and Electra take on their mother, Clytemnestra, for the murder of their father Agamemnon, after he returns from the Trojan War. In Sophocles' depiction of this myth, Electra admits that her actions are shameful even though they are just. Anne Carson a renowned poet, and Michael Shaw, a respected classicist, combine their talents to create this new addition to the Greek Tragedy in New Translations series. Each play in the series, meant for the non-specialist reader, is preceded by a critical introduction and is accompanied by notes designed to clarify obscure references and to explain the conventions of the Athenian stage.

In this highly-acclaimed translation of the most famous of all Greek tragedies, Stephen Berg – a well-known poet – and Diskin Clay – a distinguished classicist – combine their talents to produce a powerful version of Sophocles' timeless work. The volume also contains a critical introduction, commentary on difficult passages, stage directions, and glossaries of myythical and geographical terms.

For readers accustomed to the relatively undramatic standard translations of Prometheus Bound, this version by James Scully, a poet and winner of the Lamont Poetry Prize, and C. John Herington, one of the world's foremost Aeschylean scholars, will come as a revelation. Scully and Herington accentuate the play's true power, drama, and relevance to modern times. Aeschylus originally wrote Prometheus Bound as part of a tragic trilogy, and this translation is unique in including the extant fragments of the companion plays.

At once a vigorous translation of one of Euripides' most subtle and witty plays, and a wholly fresh interpretation, this version reveals for the first time the extraordinary formal beauty and thematic concentration of the Alcestis.The late William Arrowsmith, who was an eminent classical scholar, translator, and General Editor of this highly praised series, rejects the standard view of the Alcestis as a psychological study of the egotist Admetos and his naive but devoted wife. His translation, instead, presents the play as a drama of human existence--in keeping with the tradition of Greek tragedy--with recognizably human characters who also represent masked embodiments of human conditions. The Alcestis thus becomes a metaphysical tragicomedy in which Admetos, who has heretofore led a life without limitations, learns to "think mortal thoughts." He acquires the knowledge of limits--the acceptance of death as well as the duty to live--which, according to Euripides, makes people meaningfully human and capable of both courage and compassion. This new interpretation compellingly argues that, for Euripides, suffering humanizes, that exemption makes a man selfish and childish, and that only the courage to accept both life and death leads to the realization of one's humanity, and, in the case of Alcestis, to heroism.

The formidable talents of Anthony Hecht, one of the most gifted of contemporary American poets, and Helen Bacon, a classical scholar, are here brought to bear on this vibrant translation of Aeschylus' much underrated tragedy The Seven Against Thebes. The third and only remaining play in a trilogy dealing with related events, The Seven Against Thebes tells the story of the Argive attempt to claim the Kingdom of Thebes, and of the deaths of the brothers Eteocles and Polyneices, each by the others hand. Long dismissed by critics as ritualistic and lacking in dramatic tension, Seven Against Thebes is revealed by Hecht and Bacon as a work of great unity and drama, one exceptionally rich in symbolism and imagery.

The Persians, Aeschylus' earliest surviving tragedy, holds a fascination both for readers of Greek drama and Greek history. Not only is it the earliest existing play in the Western tradition, it is drawn directly from the playwright's own experiences at the battle of Salamis, making it the only account of the Persian Wars composed by an eyewitness. And as pure tragedy, it is a masterpiece. Aeschylus tells the story of the war from the Persian point of view, and his pride in the great victory of Greeks is tempered with a real compassion for Xerxes and his vanquished nation. Lembke and Harrington have rendered this stunning work in a modern translation that loses none of the original's dramatic juxtaposition of serenity and violence, hope and despair.

One of the shortest plays in Greek drama, The Children of Herakles offers enough action for two or three plays of normal length. But this very richness and complexity have made the play elusive, subject to dismissive readings, and extraordinarily difficult to translate; in consequence, it has suffered from neglect over the ages. This vibrant new translation makes clear that The Children of Herakles is actually a wonderfully well-crafted work of art, a play offering a wealth of rewards to the modern reader.It is a play about war and the effects of war within the state. Herakles, the legendary hero cursed from birth, was never permitted a triumphant homecoming. Here, his descendants continue the effort to return home, seeking asylum from the persecution of the king who had imposed on Herakles the famous twelve labors. While it pursues concepts of deep moral grandeur, it ends with a denouement of astonishing physical and ethical brutality, and affords Euripides a severe comment on what he believed was the decline of the Athenian character.

The story of a futile quest for knowledge, this ancient anti-war drama is one of the neglected plays within the corpus of Greek tragedy. Euripides' shortest tragic work, Rhesos is unique in lacking a prologue, provoking some scholars to the conclusion that the beginning of the play has been lost.In this exciting translation, Rhesos is no longer treated as a derivative Euripidean work, but rather as the tightly-knit tragedy of knowledge it really is. A drama in which profound problems of fate and free will come alive, Rhesos is also an exploration of the perversion of values that come as the result of war. Charged with a striking immediacy, this play is contemporary in the questions it raises, and eternal in its quest for truth.

In most versions of the Hippolytos myth, Phaidra is depicted as an utterly debauched character, a woman reduced to shamelessness by the power of Aphrodite. In Euripides' Hippolytos, however--informed by the playwright's moral and religious fascination--we find a Phaidra resisting the goddess of love with all her strength, though in the end unsuccessfully. Phaidra becomes a tragic foil for Hippolytos, making his superhuman virtue at once believable and understandable.Robert Bagg's profound translation of this Euripidean masterpiece is idiomatic, natural, and intensely lyrical, designed not only to be read but performed. Unlike most versions, Bagg's Hippolytos sustains the dramatic tome and dynamics to the very end--even after Phaidra's death--and the moving scenes between Hippolytos and Theseus, and later Hippolytos' death-scene with Artemis, receive here unprecedented plausibility and power.

The modern reader may have difficulty conceiving of Iphigeneia in Tauris as tragedy, for the term in our sense is associated with downfall, death, and disaster. But to the ancient Greeks, the use of heroic legend, the tragic diction and meters, and the tragic actors would have defined it as pure tragedy, the happy ending notwithstanding. While not one of his "deep" dramatic works, the play is Euripidean in many respects, above all in its recurrent theme of escape, symbolized in the rescue of Iphigeneia by Artemis, to whom she was about to be sacrificed.Richmond Lattimore--who has been called the dean of American translators--has translated Iphigeneia in Tauris with skill and subtlety, revealing it as one of the most delicately written and beautifully contrived of the Euripidean "romances."

Peter Burian and Brian Swann re-create Euripides' The Phoenician Women, a controversial play about the fateful history of the house of Laios following the tragic fall of Oedipus, King of Thebes.Adding to the impressive Greek Tragedy in New Translations series, this translation displays the cohesion and rigid organization of this complex and much debated play. Through use of dramatic, fast-paced poetry, this version captures the original spirit of Euripides' focus on classic repercussions of fate, interspersed with the everpresent power of will. The edition is accompanied by critical introductions, expositions of translators' principles, stage directions, a glossary of mythical Greek terms, and commentary on difficult passages.

In this new translation of Euripides' celebrated Greek tragedy, W.S. Merwin and George E. Dimock, Jr. offer a compelling look at the devastating consequence of `man's inhumanity to man'.A stern critique of Greek culture, Iphigeneia at Aulis condemns the Trojan War by depicting the power of political ambition and the ensuing repercussions of thoughtlessly falling to the will of constituency. The translation impressively re-creates the broad array of moral and emotional tones conveyed by Euripides, with a comprehensive introduction, notes on the text, and a glossary of mythical and geographical terms.

Outstepping the literal bounds of genre, Euripides' Helen has been referred to by scholars as both a tragedy and a comedy. In this sensitive new translation by James Michie and Colin Leach, Euripides' fragile structure of subtlety, in both timing and tone, is beautifully preserved.From the myth ascribed to the Sicilian poet Stesichorus, Helen plays on the question of two Helens: one a phantom in Troy, and the other the real Helen who remained in Egypt. A myriad of reversals, thought-provoking examples of differing orders of reality, and juxtapositions of opposites, allow Euripides to comment on the futility of war and the distinction between appearance and reality.

Based on the conviction that only translators who write poetry themselves can properly recreate the celebrated and timeless tragedies of Aeschylus, Sophocles, and Euripides, the Greek Tragedy in New Translations series offers new translations that go beyond the literal meaning of the Greek in order to evoke the poetry of the originals. Under the general editorship of the late William Arrowsmith and Herbert Golder, each volume includes a critical introduction, commentary on the text, full stage directions, and a glossary of the mythical and geographical references in the plays.This vital translation of Euripides' Electra recreates the prize-winning excitement of the original play. Electra, obsessed by dreams of avenging her father's murder, impatiently awaits the return of her exiled brother Orestes. When he arrives, the play mounts toward its first climax, a tender recognition scene. From that moment on, Electra uses Orestes as her instrument of vengeance. They kill their mother's husband, then their mother herself--and only afterward see the evil inherent in these seemingly just acts. But in his usual fashion, Euripides has imbued myth with the reality of human experience, counterposing suspense and horror with comic realism and down-to-earth comments on life.

One of Euripides' late plays, Ion is a complex enactment of the changing relations between the human and divine orders and the way in which our understanding of the gods is mediated and re-visioned by myths. The story begins years before the play begins, with the rape of the mortal Kreousa, queen of Athens, by Apollo. Kreousa bears Apollos' child in secret then abandons it. Unbeknownst to her, Apollo has the child brought to his temple at Delphi to be reared by the priestess as ward of the shrine. Many years later, Kreousa, now married to the foreigner Xouthos but childless, comes to Delphi seeking prophecy about children. Apollo, however, speaking through the oracle, bestows the temple ward, Ion, on Xouthos as his child. Enraged, Kreousa conspires to kill as an interloper the very son she has despaired of finding. After mother and son both try to kill each other, the priestess reveals the birth tokens that permit Kreousa to recognize and embrace the child she thought was dead. Ion discovers the truth of his parentage and departs for Athens, as a mixed blood of humanity and divinity, to participate in the life of the polis.In Ion, disturbing riptides of thought and feeling run just below the often shimmering surfaces of Euripidean melodrama. Although the play contains some of Euripides' most beautiful lyrical writing, it quivers throughout with near disasters, poorly informed actions and misdirected intentions that almost result in catastrophe. Kreousa says at one point that good and evil do not mix, but Euripides' argument, and what the youthful Ion strives to understand, is that human beings are not only compounded of good and evil, but that the two are often the same thing differently experienced, differently understood, just as beauty and violence are mixed both in the gods and in the mortal world.

A translation of Euripides's Orestes by Peck, a poet, and Nisetich, a classicist, with introduction, glossary, and full stage directions.

Based on the conviction that only translators who write poetry themselves can properly re-create the celebrated and timeless tragedies of Aeschylus, Sophocles, and Euripides, the Greek Tragedy in New Translations series offers new translations that go beyond the literal meaning of the Greek in order to evoke the poetry of the originals. Under the general editorship of Peter Burian and Alan Shapiro, each volume includes a critical introduction, commentary on the text, full stage directions, and a glossary of the mythical and geographical references in the play.In Andromache, Euripides challenges our concept of tragic character as he transforms our expectations of tragic structure. Through its subtly varied metrics, the play develops an increasingly complex plot and concludes with a simultaneous realization of realism and supernaturalism.The play takes place in the aftermath of the Trojan War. Andromache has become a concubine to Achilles' son, Neoptolemus, bearing him a child, Molossus. The captive Andromache is haunted by memories of her former life and by her love for Hector and their son Astyanax, both slain by the Greeks who are now her masters. As the play opens, Andromache and Molossus are threatened with death by Neoptolemus' young wife, Hermione, who has been unable to conceive a child and is fiercely jealous. The struggle between the two women is mirrored in the conflict between Peleus, who arrives to defend Andromache, and Menelaus, who arrives to help his daughter Hermione complete her bid for power.

Euripides' Bakkhai is the staple of the canon of Greek tragedy and is required or strongly recommended reading for most undergraduate Classics majors. It also surfaces quite often in non-classics courses focusing on tragedy because its structure and thematics offer exemplary models of the classic tragic elements. The plot of Bakkhai centers around the actions of Pentheus, King of Thebes, who refused to recognise the god Dionysus or permit Thebans to worship him. In revenge, Dionysus drove Pentheus mad, made him cross-dress as a maenad, sent him to worship the god he had spurned, and made his mother, Agave, mistake him for a wild beast and rip him to shreds. Gibbons, a prize-winning poet, and Segal, a renowned classicist, are both leaders in their professions and are well-suited to take on this central text of Greek tragedy. This edition includes an introduction, a new translation, notes on the text, and a glossary.

In this new translation, Sophocles early masterpiece comes boldly to life. In Greek tradition, Aias is the outmoded warrior whom time passes by. In Sophocles play, he becomes the man who moves resolutely beyond time. Most previous versions and interpretations have equivocated over Sophocles bold vision. This version attempts to translate precisely that transformation of the hero from the bygone figure to the man who stops time. In Homer, Aias is the immovable bulwark of the Achaians, second only to Achilles in battle prowess and size. But when Achilles dies, his armor is given to the wily Odysseus, not Aias. Shamed, and driven to madness, Aias dies a dishonorable death by suicide. He becomes, in death, the symbol of greatness lost; his death signals the end of a heroic age; in the visual arts, draped hideously over his huge sword, he becomes a momento mori. Sophocles plays upon his audiences expectation of all this. In the first scene Aias appears as the Homeric warrior turned mad butcher. It is harder to imagine a more degraded image of the hero. But with each scene, Aias moves from darkness into greater and greater light, and speaks, contrary to the audiences expectations, more like a Heraclitean philosopher of the worlds flux than the laconic figure known from Homer. In fact, Sophocles Aias clearly sees his madness and the betrayal by the Greeks as merely symptomatic of a world in which nothing remains constant, not loyalties, not oaths, not friendship, not love. Not content to live in a world where nothing lasts, he resolves to live and therefore to die in accord with the more absolute law of his own inner nature. He thereby transforms his death into destiny, dying with his grip on the absolute rather than living on in a world of uncertainties. In death, he thus becomes the paradigm of permanence, of the human possibility of snatching the eternal from the desperately fleeting. This version embodies, and the introduction and notes hope to elucidate, how Sophocles brings this tragic vision of human greatness powerfully to life.

In Herakles, Euripides reveals with great subtlety and complexity the often brutal underpinnings of our social arrangements. The play enacts a thoroughly contemporary dilemma about the relationship between personal and state violence to civic order . Of all of Euripides' plays, this is his most skeptically subversive examination of myth, morality, and power. The play depicts Herakles being driven mad by Hera, the wife of Zeus. Hera hates Herakles because he is one of Zeus' children born of adultery. In his madness, Herakles is driven to murder his own wife and children, and he eventually exiles himself to Athens. The volume includes a new translation, an introduction, notes on the text, and a glossary.

The latest title to join the acclaimed Greek Tragedy in New Translations series, Sophocles' Oedipus at Colonus tells the story of the last day in the life of Oedipus. It was written at the end of the fifth century BCE in Athens, in the final years of the "Golden Age" of Athenian culture, and in the last year of Sophocles' own life. At the center of the play is the mysterious transformation of Oedipus from an old and blind beggar, totally dependent on his daughters, to the man who rises from his seat and, without help, leads everyone to the place where he is destined to die. In the background of this transformation stands the grove of the Furies, the sacred place of the implacable goddesses who pursue the violators of blood relationships. Although Oedipus, who killed his father and married his mother, is an obvious target of the Furies' vengeance, he enters their grove at the beginning of the play, sure that it is the resting place Apollo has predicted for him. The reversals and paradoxes in the play speak to the struggle that Oedipus' life and the action of the play bring vividly before us: how do we as humans, subject to constant change, find stable ground on which to stand and define our moral lives? Sophocles offers his play as a witness to the remarkable human capacity to persevere in this struggle.

Aeschylus' famed plays Agamemnon, The Libation Bearers, and The Eumenides comprise the Oresteia, which uses the dark and convoluted story of a family curse, and a long history of murder and revenge, to raise haunting questions about the nature and the price of justice.In Agamemnon , the Argive king reaches home following his victory in the Trojan War, only to meet his death at the hand of his wife, Clytemnestra. Horrible as this deed is shown to be, we also come to understand in the course of the play how justice has been satisfied by Agamemnon's murder.The second play in the trilogy, The Libation Bearers (Choephoroe), portrays the vengeance of Agamemnon's son Orestes, who returns from exile to exact the price of his father's murder. With the aid of his sister Electra, Orestes kills Clytemnestra, and her lover, Aegisthus. By spilling his mother's blood, however, he invites the wrath of the ancient Erinyes, or Furies, and they begin to pursue him.The Eumenides shows the Furies' pursuit of Orestes, who is protected by the younger god Apollo. Orestes is ultimately tried for his crime in Athens, and Athena, goddess of wisdom, casts the deciding vote on his behalf, and releases him from the ancient familial blood-guilt. Athena persuades the Furies to accept the new legal justice and a new role in the polis, as Kindly Ones, who will bless the city of Athens and its land.In this exciting new translation, at once faithful to the original and as fully alive as a poem in English, Alan Shapiro and Peter Burian showcase the complexity and intricate imagery of this great work of Athenian tragic poetry.

Based on the conviction that only translators who write poetry themselves can properly re-create the celebrated and timeless tragedies of Aeschylus, Sophocles, and Euripides, the Greek Tragedy in New Translations series offers new translations that go beyond the literal meaning of the Greek in order to evoke the poetry of the originals. Under the general editorship of Peter Burian and Alan Shapiro, each volume includes a critical introduction, commentary on the text, full stage directions, and a glossary of the mythical and geographical references in the play.En route to fight the Trojan War, the Greek army has abandoned Philoctetes, after the smell of his festering wound made it unbearable to keep him on ship. Ten years later, an oracle makes it clear that the war cannot be won without the assistance of Philoctetes and his famous bow, inherited from Hercules himself. Philoctetes focuses on the attempt of the heroes Odysseus and Neoptolemus to persuade the bowman to sail with them to Troy. First, though, they must assuage his bitterness over having been abandoned, then win his trust. But how should they do this--through trickery, or with the truth? To what extent do the ends justify the means? To what degree should private interest be compromised for the sake of public duty? These are among the questions that Sophocles puts forward in this, one of his most morally complex and penetrating plays.

The only extant satyr play of Euripides, the Cyclops abounds in lusty comedy and horror: Odysseus and his men, driven by storms onto Cyclops' shores, find that the Cyclops has aready enslaved a company of Greeks. When some of Odysseus' crew are seized and eaten by the cyclops Odysseus resorts to spectacular strategems to free his crew and escape the island. This distinguished poet's version of the CYCLOPS refreshes the work with all the salty humour, vigorous music, and dramatic shapeliness available in modern American English. McHugh, a prize-winning poet, and Konstan, a respected classicist, combine their talents to create this new addition to the Greek Tragedy in New Translations series. Each play in the series, meant for the non-specialist reader, is preceded by a critical introduction and is accompanied by notes designed to clarify obscure references and to explain the conventions of the Athenian stage.

For readers, actors, students, teachers, and theatrical directors, this new translation of one of the greatest plays in the history of the western world provides the best combination of contemporary, powerful language, along with superb background and notes on meaning, interpretation, and ancient beliefs, attitudes, and contexts.

The Greek Tragedy in New Translations series is based on the conviction that only translators who write poetry themselves, or who work in collaboration with poets, can properly re-create the celebrated and timeless tragedies of the great Greek writers. These new translations are more than faithful to the original text, going beyond the literal meaning in order to evoke the poetic intensity and rich metaphorical texture of the Greek language.Euripides was one of the most popular and controversial of all the Greek tragedians, and his plays are marked by an independence of thought, ingenious dramatic devices, and a subtle variety of register and mood. Medea, a story of betrayal and vengeance, is also an excellent example of the prominence that Euripides gave his female characters. This new translation does full justice to the lyricism of Euripides original work, while a new introduction provides a guide to the play, complete with interesting details about the traditions and social issues that influenced Euripides's world.