Below are the downloadable source texts. This list will develop over time, so please check back periodically. Enjoy!
At the end of the page you can find links to texts available from CHS Online Publications.
You can click on the links in this list to jump to the relevant part of the page, or you can scroll down:
- Homeric Hymn to Aphrodite
- Helen, Euripides
- Herakles, Euripides
- Medea, Euripides
- Agamemnon, Aeschylus
- Libation Bearers, Aeschylus
- Eumenides, Aeschylus
- Antigone, Sophocles
- Oedipus at Colonus, Sophocles
- The Best of the Achaeans, Gregory Nagy
- The Ancient Greek Hero in 24 Hours Sourcebook, General Editor, Gregory Nagy
- Available from CHS Online Publications
Homeric Hymn to Aphrodite
The greater of the two Homeric Hymns celebrating Aphrodite is a beautiful hymn for its subject matter and style, and an important poetic text in the history of Greek religion and world literature. It begins as a hymn celebrating the aretai and tīmai ‘honors’ of the goddess Aphrodite, distinguishing her jurisdiction and influence from three other goddesses into whom she does not strike erotic desire and passion—Athena, Hera, and Hestia—and celebrating her beauty, virtues, and legends in a narrative tantamount to small epic (epyllion). The focus of the narrative is the story of Aphrodite’s herself being struck with passion, instigated by Zeus, for a Trojan hero Anchises, son of Dardanos, appearing in human disguise to Anchises as he was herding cattle on the lonely slopes of Mount Ida, becoming the mother of Aineias (or as the Romans would spell the name, Aeneas), and parting with instructions to Anchises not to tell anyone of the affair. Wrapped in the narrative are a wealth of exquisitely composed epic scene painting (particularly outstanding the description of the wild animals whose breasts Aphrodite fills with desire) and the Aphrodite’s Ganymede and Tithonos (exemplum ) micronarratives.
The poem is a great read and study in itself, and as part of the greater Homeric hymn song culture. Students of Virgil who have read and understood this hymn understand Aeneas’ birth and upbringing, as well as other important aspects of Aeneas’ background that will enrich understanding of the Aeneid. Visiting scholar Leonard Muellner’s video posted on the Kosmos Society website explains the significance of Aphrodite’s evidently unheeded warning to avoid the mēnis ‘cosmic anger’ of Zeus, as well as other deep aspects of the narrative and connections with relevant Greek thought about their gods and relationships between gods and mortals. Coming after Professor Muellner’s and Professor Nagy’s discussions of mēnis in HeroesX, this hymn and Professor Muellner’s video build on the content of HeroesX, but for students and scholars who have not participated in HeroesX, they may serve as a good introduction to Professor Muellner’s cosmic mēnis hermeneutics and provide content that may be helpful to readers of the Iliad. The Homeric Hymns, including the Hymn to Aphrodite, are an important body of poetic work surviving from early Greek epic song culture, much admired by the Hellenistic scholar-poet Callimachus, who pays homage to them by imitating them, and by the great Latin poet Lucretius, whose great ode to alma Venus owes much to the Homeric Hymn to Aphrodite.
(by Jack Vaughan)
Helen of Troy—a misnomer according to Euripides. As Helen herself tells us in her monologue that opens Euripides’ Helen, Helen of Sparta never went to Troy with Paris, but a lookalike phantom [eidōlon | εἴδωλον] given by Hera to Paris made it seem so. The Trojan War was fought not over her, but over an illusion. When the fake likeness of Helen went to Troy; Hermes removed the real Helen to the palace and protection of the kings of Egypt, the deceased Proteus and now, since Proteus’ death, his son and successor Theoklymenos. Helen informs the audience that she has remained faithful to her Achaean husband Menelaos, although her reputation has been damaged to the point that she is hated throughout the Greek world. Now that Theoklymenos is on the throne, she no longer enjoys the protection of her chastity that Proteus had provided. Theoklymenos even wants to bed and wed her. The ensuing drama, like other Euripidean tragedies proceeds swiftly through a series of charged dramatic scenes with speech and song of the heroes and supporting characters, including a chorus of Greek women, that come together to deliver a two-part cliffhanger, of which both parts are stages of the protagonist Helen’s and her husband’s salvation, and both hinge on themes of purposeful disconnects and interplay between appearances and reality. The first grand illusion was a creation of the gods. The second is the eponymous hero’s (heroine’s) plan. Together they make complementary statements about deceptive appearances’ great destructive potential in some cases and elements of improbable rescue in others. Helen is a fine drama, a succession of scenes packed with irresistible suspense and dramatic irony punctuated by some of Euripides’ most beautiful choral odes. It features a strong protagonist, Helen, and a cast of heroic and other supporting characters, all parts brilliantly scripted for their characters and roles in the drama. Although, like Sophocles’ tragedy Philoktetes and other Ancient Greek, including Euripidean tragedies, the drama ends happily for the major characters, it is a serious tragedy that grapples with serious issues of the human condition—love, war, and the limits of human knowledge and understanding. (by Jack Vaughan)
In H24H Professor Nagy points out that “Hēraklēs means ‘he who has the kleos of Hērā’” so he has kleos built into his name. That is, there is ‘glory, fame (especially as conferred by poetry or song); that which is heard’ (Core Vocab) and he is established as a model hero, one about whom songs would be sung.
Hera was jealous because Zeus had fathered Herakles of Alkmene so arranged for Eurystheus to be born first and become king according to the oath Zeus had sworn (blaming Atē). Eurystheus sets Herakles a series of tasks.
In this drama, Euripides presents the aftermath of the eleventh task, in which: “Hēraklēs descends to Hādēs and brings up Cerberus the Hound of Hādēs from the zone of darkness to the zone of light and life.” (H24H 1§43)” Meanwhile his wife, Megara, and their three sons are under threat by Lykos, ruler of Thebes, and are taking refuge at the altar of Zeus.
Medea, Euripides [html]
Translated by E.P. Coleridge. Revised by Roger Ceragioli. Further revised by Gregory Nagy. Now newly revised by members of Kosmos Society (then Hour 25.)
When Jason came to Colchis in search of the Golden Fleece, he succeeded with the aid of Medea, who accompanied him back to Corinth. As the play opens she is experiencing grief and fury at his betrayal of her as he prepares to marry the ruler’s daughter. Far from her native land, and threatened with exile, Medea seeks revenge on Jason’s bride, on the bride’s father, and finally on Jason himself. By contrast when she seeks help from Aegeus he promises a place of safety in return for her help.
Euripides presents this story as more than a portrait of a woman scorned: her terrible acts of vengeance are also shown as consequences of the acts of those around her who break sacred oaths and act with hubris.
Image: By François TR, [CC BY-SA 3.0], via Wikimedia Commons.
Translated by Herbert Weir Smyth. Revised by Gregory Crane and Graeme Bird. Further revised by Gregory Nagy.
Libation Bearers, Aeschylus
Translated by Jim Erdman. Further revised by Gregory Nagy.
In the second play in the Oresteia trilogy, the action continues with Agamemnon’s daughter Electra seeking to conduct the appropriate libation rites to honor her father. When she encounters her brother, Orestes, who has returned from exile at the behest of Apollo’s oracle, their reunion at their father’s grave reinforces their desire to avenge his murder.
Having gained admittance to the palace, Orestes successfully kills Aegisthus, and, despite her attempts to win back his sympathy for her as his mother, he also kills Clytemnestra.
But now a new wave of vengeance seems likely to begin, with Orestes being haunted by a vision of the Erinyes, or Furies, hounding him in his turn, leaving him no option but to flee into exile once more.
Image: Orestes and Electra, Wikimedia Commons, Creative Commons Attribution 2.5 Generic license
Translated by Herbert Weir Smyth. Revised by Cynthia Bannon. Further revised by Gregory Nagy.
In the final instalment of the trilogy, Orestes has taken refuge at the temple of Apollo. Following the advice of the god, Orestes sets out to seek release at the temple of Athena in Athens. But the dreadful ghost of Clytemnestra still calls for vengeance and the Erinyes pursue him relentlessly, throwing curses in his wake.
In Athens, Orestes supplicates Athena, and the goddess hears his story. She sets in motion a tribunal, appointing judges from the citizens, and both Orestes and the Erinyes state their case, with Apollo speaking on Orestes’ behalf. Athena herself makes the final judgement, and establishes a new order in which the cycle of vengeance is replaced: she offers to the Erinyes a place where they can be worshipped and honored as the Eumenides and bring abundance to the land.
Image: Orestes Fleeing From the Furies, by Herman Wilhelm Bissen, public domain, Wikimedia Commons
Translated by Richard Jebb, revised by Pierre Habel, further revised by Gregory Nagy. Now, newly revised by members of Kosmos Society (then Hour 25).
For ancient Greeks engaging with such a living mytho-poetic system, Antigone would need no introduction. First-time modern readers, however, may at find it helpful to know just the basic facts about Sophocles’ use of this myth before beginning. In this tragedy, Antigone is the daughter of Oedipus the former king of Thebes who brought about his own destruction by unknowingly killing his father and marrying his mother Jocasta. After Oedipus’ self-blinding, exile, and death, his two sons (and Antigone’s two brothers), Eteokles and Polyneikes, end up quarreling for control over Thebes. War ensues when Polyneikes and six other heroes attack the seven gates of the city (the mythical “Seven Against Thebes”). In a final military confrontation, the brothers kill each other. Antigone’s uncle Creon takes control of the city and decrees that Eteokles should be given the funeral of a hero, while Polyneikes must be left unmourned and unburied. Anyone who defies this edict faces death. This is where the tragedy begins.
Image: By Wonderlane (Flickr) [CC BY 2.0 (https://creativecommons.org/licenses/by/2.0)], via Wikimedia Commons
Oedipus at Colonus, Sophocles
Translated by R. C. Jebb, Revised by Roger Ceragioli, Further Revised by Gregory Nagy
Oedipus is presented as a blind old man in a life of wandering, led by his daughter Antigone, when he arrives at a sacred place some distance from the city of Athens—Colonus [Kolōnos]. The region is controlled by Athens, and its leader Theseus promises help to Oedipus. But he and his family come under threat when Creon and Polyneikes, each representing opposing factions in Thebes, wish Oedipus to return to lend support to their cause.
Ultimately, with the help of Theseus, Oedipus is able to meet his mystical, wondrous end in this sacred landscape.
Image: Head of an old man in a coverlet, . Marble. Mid-1st century B.C. Rome, Vatican Museums, Wikimedia Commons
The Best of the Achaeans
The Best of the Achaeans [epub]
The Best of the Achaeans is intended for both non-specialists and specialists in Homer and in other forms of archaic Greek poetry. More generally, it is for non-Classicists as well as Classicists (that is, those who study Greek and Roman antiquity). All quotations from the ancient texts are translated, and all cited words are defined in context.
The Ancient Greek Hero in 24 Hours Sourcebook
Sourcebook of Original Greek Texts Translated into English
[ epub Updated edition December 2017]
[ PDF Updated edition December 18 2017]
[For a Kindle-compatible awz3 file, please go to the CHS website, here]
General Editor, Gregory Nagy
The Sourcebook of Original Greek Texts Translated into English contains accessible and enhanced translations of all the primary texts discussed in Nagy’s The Ancient Greek Hero in 24 Hours, making it the perfect companion volume for those working through H24H or other HeroesX content. Yet the Sourcebook also stands on its own as a unique, open-source publication. Edited with the help of Nagy’s fellow teachers and researchers, these translations are enhanced with transliterated Greek tags that to allow readers to track the use of key terms and concepts.
Here’s how Nagy describes the Sourcebook in H24H. “The process of editing this Sourcebook is an ongoing project that I hope will outlast my own lifetime. All the translations in this online Sourcebook are free from copyright restrictions. That is because the translations belong either to me or to other authors who have waived copyright or to authors who died in a time that precedes any further application of copyright. The texts of these translations in the Sourcebook are periodically reviewed and modified, and the modifications are indicated by way of special formatting designed to show the differences between the original translator’s version and the modified version.”
The texts provided include: the Homeric Iliad and Odyssey; Hesiod’s Theogony and Works and Days, Homeric Hymns, a selection of lyric poetry by Alcman, Sappho, and Pindar; Agamemnon, Libation Bearers, and the Eumenides by Aeschylus; Oedipus at Colonus and Oedipus Tyrannus by Sophocles; the Hippolytus and Bacchae of Euripides; selections from Aristotle, Herodotus, and Pausanius; and Plato’s Apology and Phaedo.