The murder of Clytemnestra by her son Orestes is unique in Greek mythology in that it is the one story for which we have extant versions by all three of the great tragic poets. Consequently, it is insightful to notice how each tragedy privileges different parts of the story. In "Choephoroe" ("The Libation Bearers") by Aeschylus, the middle part of his "Orestia" trilogy, Orestes is obedient to the gods in avenging the death of his father and the pivotal scene is the confrontation between mother and son when Clytemnestra begs for her life. In "Electra" by Euripides the title character has to persuade Orestes to go through with the deed and the dramatic confrontation is now between mother and daughter. In the Sophocles version of "Electra" the emphasis is on the psychological dimensions of the situation; after all, it is from this play that Freud developed his concept of the Electra complex.

Towards that end Sophocles creates a character, Chrysothemis, another sister to both Orestes and Electra. The situation is that Orestes is assumed to be dead and the issues is whether the obligation to avenge the death of Agamemnon now falls to his daughters. There is an attendant irony here in that Clytemnestra justified the murder of her husband in part because of his sacrifice of their oldest daughter Iphigenia before sailing off to the Trojan War (the curse on the House of Atreus, which involves Aegisthus on his own accord and not simply as Clytemnestra's lover, is important but clearly secondary). The creation of Chrysothemis allows for Sophocles to write a dialogue that covers both sides of the dispute. Electra argues that the daughters must assume the burden and avenge their father while Chrysothemis takes the counter position.

Sophocles does come up with several significant twists on the Aeschylus version. For one thing, Sophocles reverses the order of the two murders and has Clytemnestra slain first, which sets up an interesting scene when Aegisthus gets to revel over what he believes to be the corpse of Orestes and makes the death of the usurper the final scene of the play. This becomes part of the most significant difference between the Sophocles version and the others. Whereas Orestes emerges from the skene distraught after the murder of his mother in "Cheophoroe" and is repentant in the Euripides version of "Electra," Sophocles has Orestes calmly declaring that all in the house is well.

Electra is not as central a character to the drama as she is in the Euripides version, mainly because she does not have a functional purpose in this tragedy. Her main purpose is to lament over the death of the father and the supposed death of her brother. She does not provide Orestes with a sense of resolve because in this version he does not consult the oracles to learn whether or not he should kill his mother but rather how he can do the deed. Still, the part of Electra has enormous potential for performance. Ironically, this "Electra" is the least interesting of the three, despite the fact Freud made it infamous: by his standards the Euripides play speaks more to the desire of a daughter to see her mother dead, but since Sophocles wrote "Oedipus the King" it probably seemed fair to point to his version of this tale as well.

This version of Sophocles plays Electra, Ajax, Philoctetes and Women of Trachis is one of the best I"ve found. I was basicly looking for an acting version, and Waitings verse is both telling, beautiful and flowing. It tells the story without plodding or stumbling. Very good. By the way, the cover says Penguin Classic.

"Oedipus King of Thebes" ("Oedipus Rex") is not only the most read of all the Greek tragedies, it is also the most misread of the Greek dramas. The play's reputation exists in part because it was presented as the paragon of the dramatic form by Aristotle in his "Poetics," and it may well be because of that fact that "Oedipus King of Thebes" was one of the relatively few plays by Sophocles to be passed down from ancient times. When I have taught Greek tragedies in various classes my students have reconsidered the play in terms of key concepts such as harmartia ("tragic error of judgment"), angonrisis ("recognition"), peripeteia ("reversal"), catharsis, etc., and they usually agree this play provides the proverbial textbook examples of these terms.

However, I was always bothered by the fact that Sophocles engages in some rather heavy-handed foreshadowing regarding the fact that the play's tragic hero is going to blind himself at the end of the play. The lines were closer to, dare I say, sophomoric humor than eloquently setting up the climax. But then I read something quite interesting in Homer's "Iliad," where there appears a single reference to Oedipus which suggests that he died in battle. Remember now that Homer's epics were written several hundred years before Sophocles was born and that the Greek playwrights were allowed to take great liberties with the various myths (consider the three different versions of the death of Clytemnestra at the hands of Orestes we have from Sophocles, Euripides and Aeschylus). The Athenian audience would know its Homer, but "Oedipus King of Thebes" was a new play.

This leads me to advance a very interesting possibility: the Greek audience did not know that Oedipus was going to blind himself. This was a new idea. Jocasta (Iocasta) appears in the "Odyssey" when Odysseus visits Hades, but the only mention of the sin involved is in her marriage to her son, nothing about his being blind. Obviously you will have to make your own judgment about my hypotheses, but I have to think it is at least worth consideration.

Still, there is the fact that because even those who do not know the play know the story about the man who killed his father and married his mother, "Oedipus King of Thebes" is usually misread by students. Because they know the curse they miss something very important: the curse that the oracle at Delphi tells Oedipus is not the same curse that was told to his parents (you can, to quote Casey Stengel, "look it up"). As in his play "Antigone," where the main character is not the title figure but Creon, Sophocles makes Jocasta more than a mere supporting character in this tragedy. Consequently, while there is no need for me to convince you that "Oedipus King of Thebes" is a great play and the epitome of Greek tragedy, I have hopefully given you a couple of things to consider when next you use this play in class.

I first stumbled across this edition whilst searching the web for an acting edition of Oedipus to use with my Year Eleven Drama class. Once I received this edition I was so pleased that I had taken the gamble to purchase it.

For anyone searching for an 'acting' rather than 'literary' edition of Oedipus, I would strongly suggest that you have a close look at this publication. Peter Meineck and Paul Woodruff's collaboration makes the tragedy of Oedipus very accessible for a modern audience. This publication contains an Introduction with explanations of the history of Greek theatre, the nature of tragedy, the function of the chorus, and an analysis of the plot and characterisation. This edition also comes with foot-of-the-page notes and stage directions which are valuable when studying Oedipus as Drama.

What I particularly liked about this publication was its readability, without being simplistic. This translation was characterised by clarity, accuracy, and power of language, retaining the emotion of the original text. I have been so impressed with this translation that I am seriously considering purchasing a class set to use with my students.

It was a pleasure to see a copy of Oedipus especially developed for the stage rather than the page.

This Crofts Classics volume includes two of the Theban plays of Sophocles, "Oedipus the King" and "Antgone." I was rather surprised that "Oedipus at Colonus" was not included, but certainly these two plays are the closest thematically of the three classical tragedies.

Of course, "Oedipus The King" ("Oedipus Rex") is not only the most read of all the Greek tragedies, it is also the most misread of the Greek dramas. The play's reputation exists in part because it was presented as the paragon of the dramatic form by Aristotle in his "Poetics," and it may well be because of that fact that "Oedipus The King" was one of the relatively few plays by Sophocles to be passed down from ancient times. When I have taught Greek tragedies in various classes students have reconsidered the play in terms of key concepts such as harmartia ("tragic error of judgment"), angonrisis ("recognition"), peripeteia ("reversal"), catharsis, etc., and they usually agree this play provides the proverbial textbook examples of these terms.

However, I was always bothered by the fact that Sophocles engages in some rather heavy-handed foreshadowing regarding the fact that the play's tragic hero is going to blind himself before the conclusion. The lines were closer to, dare I say, sophomoric humor than eloquently setting up the climax. But then I read something very, very interesting in Homer's "Iliad," where there appears a single reference to Oedipus which suggests that he died in battle. Remember now that Homer's epics were written several hundred years before Sophocles was born and that the Greek playwrights were allowed to take great liberties with the various myths (consider the three different versions of the death of Clytemnestra at the hands of Orestes we have from Sophocles, Euripides and Aeschylus). The Athenian audience would know its Homer, but "Oedipus The King" was a new play.

This leads me to advance a very interesting possibility: the Greek audience did not know that Oedipus was going to blind himself. This was a new idea. Jocasta (Iocasta) appears in the "Odyssey" when Odysseus visits Hades, but the only mention of the sin involved is in her marriage to her son, nothing about his being blind. Obviously you will have to make your own judgment about my hypotheses, but I have to think it is at least worth consideration.

Still, there is the fact that because even those who do not know the play know the story about the man who killed his father and married his mother, "Oedipus The King" is usually misread by students. Because they know the curse they miss something very important: the curse that the oracle at Delphi tells Oedipus is not the same curse that was told to his parents (you can, to quote Casey Stengel, "look it up"). As in his play "Antigone," where the main character is not the title figure but Creon, Sophocles makes Jocasta more than a mere supporting character in this tragedy.

Following the ending of "Oedipus the King," Oedipus was exiled from Thebes, blind and a beggar. We learn from "Oedipus at Colonus" that his sons, Eteocles and Polyneices engaged in a civil war for the throne of Thebes (covered in "Seven Against Thebes" by Aeschylus). The two brothers kill each other and Creon, brother of Jocasta, becomes king. He orders that Eteocles, who nobly defended his city, shall receive an honorable burial, but that Polyneices, for leading the Argive invaders, shall be left unburied. This leads Antigone, sister to both of the slain brothers, to have to choose between obeying the rule of the state, the dictates of familial binds, and the will of the gods. This, of course, is the matter at the heart of this classic tragedy.

It is too easy to see the issues of this play, first performed in the 5th century B.C., as being reflected in a host of more contemporary concerns, where the conscience of the individual conflicts with the dictates of the state. However, it seems to me that the conflict in "Antigone" is not so clear-cut as we would suppose. After all, Creon has the right to punish a traitor and to expect loyal citizens to obey. Ismene, Antigone's sister, chooses to obey, but Antigone takes a different path. The fact that the "burial" of her brother consists of the token gesture of throwing dirt upon his face, only serves to underscore the ambiguity of the situation Sophocles is developing. Even though the playwright strips Creon of his son, Haemon and wife, Eurydice by the end of the drama, it is not a fatal verdict rendered against the king's judgment, but rather the playing out of the tragedy to its grim conclusion.

For anybody that is learning about ancient Greek theater or literature in school or is just interested in ancient Greece in general, this is a very useful book. It features many short articles by experts and covers all the major themes and ideas of Antigone, one of the greatest plays ever written.

Sophocles is the master of Greek drama and a master at contstructing a plot. Antigone is excellent and turns into an amazing story that leaves you rethinking just who the "tragic hero" of the play is. Oedipus at Colonus is perhaps the saddest play of the so called "Oedipus Cycle". Yet, in a way, it has a very redeeming end. This is a great edition because, of course like all the Loeb series, it also has the Greek.

Following the ending of "Oedipus the King," Oedipus was exiled from Thebes, blind and a beggar. We learn from "Oedipus at Colonus" that his sons, Eteocles and Polyneices engaged in a civil war for the throne of Thebes (covered in "Seven Against Thebes" by Aeschylus). The two brothers kill each other and Creon (Manos Katrakis), brother of Jocasta, becomes king. He orders that Eteocles, who nobly defended his city, shall receive an honorable burial, but that Polyneices, for leading the Argive invaders, shall be left unburied. This leads Antigone (Pappas), sister to both of the slain brothers, to have to choose between obeying the rule of the state, the dictates of familial binds, and the will of the gods. This, of course, is the matter at the heart of this classic tragedy by Sophocles.

It is too easy to see the issues of this play, first performed in the 5th century B.C., as being reflected in a host of more contemporary concerns, where the conscience of the individual conflicts with the dictates of the state. However, it seems to me that the conflict in "Antigone" is not so clear-cut as we would suppose. After all, Creon has the right to punish a traitor and to expect loyal citizens to obey. Ismene (Maro Kodou), Antigone's sister, chooses to obey, but Antigone takes a different path. The fact that the "burial" of her brother consists of the token gesture of throwing dirt upon his face, only serves to underscore the ambiguity of the situation Sophocles is developing. Even though the playwright strips Creon of his son, Haemon (Nikos Kazis) and wife, Eurydice (Ilia Livykou) by the end of the drama, it is not a fatal verdict rendered against the king's judgment, but rather the playing out of the tragedy to its grim conclusion.

Note: I have always enjoyed Jean Anouilh's "modern" version of the play, produced in 1944 and loaded with overtones regarding the Nazi occupation of France. The two plays offer a fascinating analog and students are usually quick to appreciate how Anouilh revitalizes the ancient myth with the political situation in which he lived.

Following the ending of "Oedipus the King," Oedipus was exiled from Thebes, blind and a beggar. We learn from "Oedipus at Colonus" that his sons, Eteocles and Polyneices engaged in a civil war for the throne of Thebes (covered in "Seven Against Thebes" by Aeschylus). The two brothers kill each other and Creon, brother of Jocasta, becomes king. He orders that Eteocles, who nobly defended his city, shall receive an honorable burial, but that Polyneices, for leading the Argive invaders, shall be left unburied. This leads Antigone, sister to both of the slain brothers, to have to choose between obeying the rule of the state, the dictates of familial binds, and the will of the gods. This, of course, is the matter at the heart of this classic tragedy by Sophocles.

It is too easy to see the issues of this play, first performed in the 5th century B.C., as being reflected in a host of more contemporary concerns, where the conscience of the individual conflicts with the dictates of the state. However, it seems to me that the conflict in "Antigone" is not so clear-cut as we would suppose. After all, Creon has the right to punish a traitor and to expect loyal citizens to obey. Ismene, Antigone's sister, chooses to obey, but Antigone takes a different path. The fact that the "burial" of her brother consists of the token gesture of throwing dirt upon his face, only serves to underscore the ambiguity of the situation Sophocles is developing. Even though the playwright strips Creon of his son, Haemon and wife, Eurydice by the end of the drama, it is not a fatal verdict rendered against the king's judgment, but rather the playing out of the tragedy to its grim conclusion.

Note: Although not a universal sentiment, I have always enjoyed Jean Anouilh's "modern" version of the play, produced in 1944 and rampant with symbolism of the Nazi occupation of France. The two plays offer a fascinating analog and students are usually quick to appreciate how Anouilh revitalizes the ancient myth with the political situation in which he lived. Anouilh's play also has the virtue of making the title character the main character of the play.

"Oedipus the King" is not only the most read Greek tragedy, it is also the most misread Greek tragedy. The plays reputation exists in part because it was presented as the paragon of the art form by Aristotle in his "Poetics," and it may well be because of that fact that "Oedipus the King" was one of the relatively few plays by Sophocles to be passed down from ancient times. When I have taught Greek tragedies in various classes students have reconsidered the play in terms of key concepts such as harmartia ("tragic error of judgment"), angonrisis ("recognition"), peripeteia ("reversal"), catharsis, etc., and they usually agree this play provides the proverbial textbook examples of these terms.

However, I was always bothered by the fact that Sophocles engages in some rather heavy-handed foreshadowing regarding the fact that the play's tragic hero is going to blind himself before the conclusion. The lines were closer to, dare I safe, sophomoric humor than eloquently setting up the climax. But then I read something very, very interesting in Homer's "Iliad," where there appears a single reference to Oedipus which suggests that he died in battle. Remember now that Homer's epics were written several hundred years before Sophocles was born and that the Greek playwrights were allowed to take great liberties with the various myths (consider the three different versions of the death of Clytemnestra at the hands of Orestes we have from Sophocles, Euripides and Aeschylus). The Athenian audience would know its Homer, but "Oedipus the Rex" was a new play.

This leads me to advance a very interesting possibility: the Greek audience did not know that Oedipus was going to blind himself. This was a new idea. Jocasta (Iocasta) appears in the "Odyssey" when Odysseus visits Hades, but the only mention of the sin involved is in her marriage to her son, nothing about his being blind.

Obviously you will have to make your own judgment about my hypotheses, but I have to think it is at least worth consideration.

Still, there is the fact that because even those who do not know the play know the story about the man who killed his father and married his mother, "Oedipus the King" is usually misread by students. Because they know the curse they miss something very important: the curse that the oracle at Delphi tells Oedipus is not the same curse that was told to his parents (you can, to quote Casey Stengel, "look it up"). As in his play "Antigone," where the main character is not the title figure but Creon, Sophocles makes Jocasta more than a mere supporting character in this tragedy.

Consequently, while there is no need for me to convince you that "Oedipus the King" (a.k.a. "Oedipus Rex") is a great play and the epitome of Greek tragedy, I have hopefully given you a couple of things to consider when next you use this play in class.

P.S. You can also play the cherubs Tom Lehrer's song for the movie version of "Oedipus Rex." That will broaden their horizons.