The Unwritten Laws of the Gods

13 Pages·2003·0.19 MB·English

by  Kyle Pope

¯?do^mq^ Wb‹k Lˇjfj^ IN SOPHOCLES(cid:146)
ANTIGONE 450-457 AND
OEDIPUS TYRANNUS 863-872
By Kyle Pope
GRK 702
Dr. Tara Welch
Universty of Kansas
12/16/99
Corrected
(cid:218)q^k d(cid:224)o ¢vke q(cid:224) j(cid:153) kˇjlk ¢ulkq^ c•pbf q(cid:224) ql(cid:132)
kˇjlr mlf‹pfk+ l˛qlf kˇjlk j(cid:153) ¢ulkqbt (cid:176)^rql(cid:255)t b(cid:159)pfk
kˇjlt9 l(cid:139)qfkbt (cid:134)kab(cid:247)hkrkq^f q(cid:204) ¢odlk ql(cid:132) kˇjlr
do^mq(cid:204)k (cid:134)k q^(cid:255)t h^oa(cid:247)^ft ^(cid:137)q‹k---
- Romans 2:14,15
Novum Testamentum Gracae
In Bernard Knox(cid:146)s powerful study The Heroic Temper: Studies in Sophoclean Tragedy he
devotes a significant section of his examination of the Antigone to an analysis of Antigone(cid:146)s reference
to - (cid:147)the unwritten and firm customs of the gods(cid:148) (454-5). While
(cid:229)do^mq^ h(cid:228)pc^i· vb‹k kˇjfj^
Knox (in this writer(cid:146)s estimation) does an excellent job of showing the context into which this
(cid:147)noble and deservedly famous passage(cid:148) was written, he overlooks a similar passage in lines 863-
872 of Oedipus Tyrannus which touch on a number of the same issues (Knox, p. 94).1 In this study
we will briefly analyze, compare and contrast these two passages, considering where appropriate
additional primary texts that may have a bearing upon their interpretation.
I. Text One: Antigone 450-457.
The first passage, which Knox suggests has generated a (cid:147)jungle of interpretation, refutation
and generalization(cid:148) (ibid.) comes in the initial dialogue between Creon and Antigone following her
arrest. Having established that Antigone knew the (cid:147)proclamations(cid:148) he had made
heoruvøkq^
forbidding the burial of Polynices (Antigone, 446-48), Creon accuses her of
ql•pa~ ´mbo_^(cid:247)kbfk
(cid:147)overstepping these laws(cid:148) (449). In response Antigone states(cid:133)
kˇjlrt
l(cid:137) dÆo q(cid:247) jlf Xb(cid:130)t ≤k  heo•g^t qÆab+ For Zeus was not, at any rate, the one who ordered me,
l(cid:137)a~ ≠ g•klfhlt q‹k hÆqs vb‹k B(cid:247)he nor Justice, who dwells with the gods below
qlfl•pa~ (cid:134)k (cid:228)kvo¿mlfpfk ∆ofpbk kˇjlrt- [who] marked out such laws among men.
l(cid:137)aß pvøkbfk qlpl(cid:132)qlk (cid:140)ˇjek q(cid:224) p(cid:224) Nor did I think your proclamations so strong, so as
heo•dj^v~+ ∆pq~ (cid:229)do^mq^ h(cid:228)pc^i· vb‹k to be able to over-run the unwritten and firm
kˇjfj^ a•k^pv^f vkeq(cid:204)k (cid:210)kv~ ´mboao^jb(cid:255)k- customs of the gods, being mortal.
l(cid:137) dÆo qf k(cid:132)k db h(cid:228)uvøt+ (cid:228)ii~ (cid:228)b(cid:247) mlqb For these live, not only now and yesterday, but forever;
w∂ q^(cid:132)q^+ hl(cid:137)ab◊t l(cid:223)abk (cid:134)g (cid:218)qlr ~cÆke- and no one knows when they were revealed (450-457).
A few significant points may be outlined from this passage:
1 Knox does cite Oedipus Tyrannus 865 in a footnote about Ehrenberg(cid:146)s treatment of the this text but even so,
he does not relate the two texts to one another (p. 183).
Pope. p. 2
A. The Purpose of Antigone(cid:146)s Statement.
It must first be observed that Antigone is not actually giving a discourse on (cid:229)do^mq^ vb‹k
but only mentions them to show the authority for her actions. She seeks to make it clear that
kˇjfj^
Creon(cid:146)s orders are not of equal status with such laws. She does so by contrasting his commands
with the type of commands that might be made by either Zeus (i.e. the Olympian authority) or
Justice ≠ g•klfhlt q‹k hÆqs vb‹k (cid:147)the one who lives with the gods below(cid:148) (i.e. a Hadean authority).
This establishes the cosmic parameters of divine authority in order to show that the instructions
forbidding the burial of Polynices fall outside of such authority. Creon(cid:146)s commands cannot
´mboao^jb(cid:255)k (cid:147)overrule(cid:148) (Lloyd-Jones, Vol. II, p. 45) divine laws, because they are merely mortal.
B. Justice and Hades.
While Antigone(cid:146)s reference to Justice is offered to establish a Hadean contrast and discredit
Creon(cid:146)s mortal orders, it is curious that she refers to B(cid:247)he (cid:147)Justice(cid:148) rather than Hades, claiming she
lives with the gods below. In Oedipus at Colonus Oedipus declares
---(cid:134)pq◊k ≠ m^i^(cid:247)c^qlt B(cid:247)he
(cid:147)(cid:133)the old story in the ancient laws is [that] Justice sits with Zeus.(cid:148)
g•kbaolt Xek(cid:204)t (cid:228)ou^(cid:247)lft kˇjlft-
(1381-82). Hesiod identifies as the daughter of Zeus and Themis (Theogony, 901). Sophocles
B(cid:247)he
may draw from Hesiod(cid:146)s Works and Days as authority for his words in Oedipus at Colonus which
claims (cid:147)now she sits by
^(cid:137)q(cid:247)h^ m(cid:224)o Bf◊ m^qo◊ h^vbwljøke Iolk(cid:247)skf deo•bq(cid:146) (cid:228)kvo¿msk (cid:229)afhlk kˇlk
[her] Father, the son of Cronos and speaks for herself the unjust thought of men(cid:148) (260-61). is
B(cid:247)he
one of the Horae whom Homer claims controlled the gates of the Heavens (Iliad, 8.392-
(cid:220)To^f
395).2 A latter tradition places her on earth during the Golden age, returning to heaven afterwards (Virgil,
2 |
˙Foe aß jÆpqfdf vl‹t (cid:134)mbj^(cid:247)bq(cid:146) (cid:229)o(cid:146) (cid:139)mmlrt 9^ (cid:137)qˇj^q^f aß m•i^f j•hlk l(cid:137)o^kl(cid:132) Łt ¢ulk
| |
(cid:220)To^f+ q∂t (cid:134)mfqøqo^mq^f jød^t l(cid:137)o^k(cid:204)t M˚irjmˇt qb ¤jßk (cid:228)k^hi(cid:255)k^f mrhfk(cid:204)k køclt ¤a(cid:146) (cid:134)mfvb(cid:255)k^f
(Iliad, 8.392-395).
Pope. p. 3
Ecologue IV. 6-7).3 What we do not find is the tradition which has living in Hades. Jebb sees
B(cid:247)he
this as simply (cid:147)their personified right to claim from the living those religious observances which
devote the dead to them(cid:148) (Vol. III, p. 89). While it may be accurate to see this as a personification,
Jebb is a bit premature in connecting Antigone(cid:146)s reference to with the
B(cid:247)he (cid:229)do^mq^ vb‹k kˇjfj^
which demand burial of the dead. References to Zeus and show the weakness of Creon(cid:146)s
B(cid:247)he
commands not the origin of the unwritten laws.
C. The Origin of (cid:229)(cid:229)(cid:229)(cid:229)(cid:229)dddddooooo^^^^^mmmmmqqqqq^^^^^ vvvvvbbbbb‹‹‹‹‹kkkkk kkkkkˇˇˇˇˇjjjjjfffffjjjjj^^^^^-----
In this text Antigone admits no origin of the but claims
(cid:229)do^mq^ vb‹k kˇjfj^ hl(cid:137)ab◊t l(cid:223)abk
(cid:134)g (cid:218)qlr ~cÆke (cid:147)no one knows when they were revealed(cid:148) (457). Only later in the play will she claim
j‹t (cid:218) d~ ˙?faet ql(cid:130)t kˇjlrt ql•qlrt mlvb(cid:255)- (cid:147)nevertheless, Hades desires such laws(cid:148) (519). Vernant
sees in Antigone(cid:146)s actions a conflict between Chthonic (i.e. Hadean) and Celestial (i.e. Olympian)
powers+ claiming (cid:147)the dike of the dead is opposed to celestial dike: Antigone comes into violent
conflict with the throne of the latter because she wished to recognize only the former(cid:148) (p. 40).
While this might be argued from other passages in the play, lines 450-457 do not support this
conclusion. On the contrary it presumes (with Jebb) that Antigone(cid:146)s reference to is connected
B(cid:247)he
with the We must note: 1.) the references to Zeus and Justice precede
(cid:229)do^mq^ vb‹k kˇjfj^-
Antigone(cid:146)s reference to unwritten laws, and 2.) Antigone(cid:146)s reference to Zeus is not given as an
expression of conflict, but to demonstrate an Olympian parameter of divine authority, in order to
discredit Creon(cid:146)s commands.
D. The Meaning of kkkkkˇˇˇˇˇjjjjjfffffjjjjj^^^^^-----
Knox draws a distinction between the use of kˇjfj^ (Antigone, 455) and kˇjlf (The Heroic
Temper, p. 97). While he admits that (cid:147)the history of this word has not yet been written(cid:148) (ibid.)
3 iam redit et Virgo, redunt Saturnia regna; | iam nova progenies caelo demittitur alto. (Virgil, Ecologue IV. 6-7).
Pope. p. 4
some observations beyond those of Knox can be made. First, in support of Knox, Plato in his Laws
has the character known as (cid:147)the Athenian(cid:148) offer the very distinction which Knox suggests. He
claims (cid:147)the things called unwritten customs by
q(cid:224) h^il•jbk^ ´m(cid:204) q‹k mlii‹k (cid:229)do^c^ kˇjfj^
many(cid:148) are merely (cid:147)paternal laws.(cid:148) He then goes on to claim that it is argued that
m^qo(cid:247)lrt kˇjlrt
only laws which are written and enacted should be called (cid:147)laws.(cid:148) In a second reference to
kˇjlrt
these (cid:147)paternal laws(cid:148) he changes the wording calling them (cid:147)ancient customs(cid:148) (793a-
(cid:228)ou^(cid:255)^ kˇjfj^
c).4 While this does give an early authority for making such distinctions, it also shows that we
must be careful how far we take this distinction. Not only does Plato use the words interchangeably
but Sophocles allows Antigone the same latitude using (455) and (519) in reference
kˇjfj^ kˇjlrt
to the same thing.
II. Text Two: Oedipus Tyrannus 863-872.
Our text from Oedipus Tyrannus comes after Iocaste has revealed that she and Laius had
exposed their child (707-725), and Oedipus has revealed his departure from Corinth and conflict
with the stranger on the road (771-833). As they await the arrival of the sole survivor of the
encounter on the road, the chorus sings(cid:133)
b⁄ jlf grkb(cid:247)e cøolkqf May fate be present with me, keeping
jl(cid:255)o^ q(cid:224)k b˚pbmqlk ªdkb(cid:247)^k iˇdsk reverent purity in all words and deeds,
¢odsk qb mÆkqsk+  k kˇjlf moˇhbfkq^f for which are set forth high-footed laws,
´‘(cid:247)mlabt+ l(cid:137)o^k(cid:247)^k born from the heavenly aither,
af~ ^(cid:159)vøo^ qbhksvøkqbt+  k ¯Mirjmlt Olympus being [their]
m^q(cid:153)o jˇklt+ l(cid:137)aø kfk only father.
vk^q(cid:224) c•pft (cid:228)køosk No mortal nature of men begot them, nor at any
¢qfhqbk l(cid:137)aß j' mlqb iÆv^ h^q^hlfjÆpı9 time can forgetfulness lull [them] to sleep
jød^t (cid:134)k ql•qlft vb(cid:204)t l(cid:137)aß deoÆphbf- [because] god is great in these, nor does he age.(863-72).
4
~~~~~?????vvvvveeeeekkkkk^^^^^(cid:255)(cid:255)(cid:255)(cid:255)(cid:255)lllllttttt----- (cid:218)qf q^(cid:132)q(cid:146) ¢pqfk mÆkq^+ (cid:218)p^ k(cid:132)k afbgbouˇjbv^+ q(cid:224) h^il•jbk^ ´m(cid:204) q‹k mlii‹k
(cid:229)do^c^ kˇjfj^9 h^◊ l¨t m^qo(cid:247)lrt kˇjlrt (cid:134)mlkljÆwlrpfk+ l(cid:137)h (cid:229)ii^ (cid:134)pq◊k ∞ q(cid:224) qlf^(cid:132)q^ p•jm^kq^- h^◊
¢qf db  krka(cid:153) iˇdlt ≠j(cid:255)k (cid:134)mfurvb(cid:247)t+ (cid:131)t l˚qb kˇjlrt ab(cid:255) molp^dlob•bfk ^(cid:137)q(cid:224) l˚qb (cid:229)ooeq^ (cid:134)(cid:226)k+ b⁄oeq^f
h^i‹t9 abpjl◊ d(cid:224)o l˛qlf mÆpet b(cid:159)p◊k mlifqb(cid:247)^t+ jbq^g(cid:130) mÆkqsk (cid:210)kqbt q‹k (cid:134)k doÆjj^pfk qbvøkqsk qb
h^◊ hbfjøksk h^◊ q‹k ¢qf vepljøksk+ (cid:228)qbuk‹t l(cid:135)lk mÆqof^ h^◊ m^kqÆm^pfk (cid:228)ou^(cid:255)^ kˇjfj^+ Ł h^i‹t
jßk qbvøkq^ h^◊ (cid:134)vfpvøkq^ mÆpı psqeo(cid:247)& mbofh^i•‘^kq^ ¢ubf ql(cid:130)t qˇqb do^cøkq^t kˇjlrt+ (Laws 793a-c).
Pope. p. 5
While this (cid:147)song does not repeat the striking mention of the unwritten laws(cid:148) seen in our text above
from the Antigone, (cid:147)their spirit could hardly be made more manifest(cid:148) (Ehrenberg, p. 35) Let us
observe a few points about this text:
A. The Source and Purpose of the Statement.
Unlike our text from Antigone it is the chorus who declares these words about
kˇjlf ´‘(cid:247)mlabt
(cid:147)high-footed laws(cid:148) (865-6). How significant that may be stands to question. The chorus is not
defending any actions, nor (yet) faced with the dilemma of Oedipus(cid:146) crime. Instead there is hope in
their words that justice will be done. Oedipus is seeking to discover the murderer of Laius.
Immediately after our text the chorus will condemn hybris (872) and pray that the gods will
`_oft
continue to bring good to the city (879-881). Yet their hope is tempered by concern. The chorus
ends on two dire notes, asking the audience first, (cid:147)why is it necessary for me to
q(cid:247) ab(cid:255) jb ulob•bfk
dance(cid:148) (i.e. to worship the gods) if such deeds are honored (895-6). In other words, if the murderer
of a king is allowed to prosper, what good is piety to the gods. Then, finally expressing fear that
Apollo may be dishonored, the chorus ends with the ominous words (cid:147)the things of
¢oobf aß q(cid:224) vb(cid:255)^
the gods are perishing(cid:148) (910).
B. Political Overtones.
Knox sees in this text a direct appeal to the political circumstances of fifth-century Athens.
Suggesting that Athens herself had become unjust, while esteeming the concept of law, he writes:
As the fury and passion of the war spirit mounted, the actions of Athens became
more overtly violent and unjust; the contradiction between the laws of the city and
a higher law beyond the one man has made, a contradiction already explored in
the Sophoclean Antigone, became more open, insistent, and oppressive. The
appeal of the chorus of the Oedipus Tyrannus to laws (cid:147)whose father is Olympus
alone(cid:148) which cannot (cid:147)be deceived, forget, or sleep(cid:148) is, like the Antigone, a
reminder that there are standards beyond those of the polis, that Athens, righteous
in its own eyes and vindicated in its own courts, may yet have to face a higher and
impartial judge. (Oedipus at Thebes, p. 102).
Pope. p. 6
This is an interesting hypothesis which may have some bearing. It is impossible to interpret either
the Antigone or Oedipus Tyrannus as merely mythic dramas told in a political vacuum. Both tragedies
explore issues of power and its limits. Both of our texts touch on the fact that human laws (sic.
governments) are inferior to a higher, more enduring standard, whether it is visible or not.
C. The Origin of the kkkkkˇˇˇˇˇjjjjjlllllfffff ´´´´´‘‘‘‘‘(cid:247)(cid:247)(cid:247)(cid:247)(cid:247)mmmmmlllllaaaaabbbbbttttt-----
Unlike our text in Antigone, which initially admits no origin of the , the
(cid:229)do^mq^ vb‹k kˇjfj^
of this text have a single source. They are (cid:147)born from the
kˇjlf ´‘(cid:247)mlabt l(cid:137)o^k(cid:247)^k af~ ^(cid:159)vøo^ qbhksvøkqbt
heavenly aither.(cid:148) (866-7) with (cid:147)Olympus being [their] only father(cid:148) (867-8).
 k ¯Mirjmlt m^q(cid:153)o jˇklt
In this first phrase it is curious that Sophocles uses the preposition with the accusative, rather than the
afÆ
(cid:147)verbally appropriate (cid:148) (Jebb, Vol. I, p. 95). Campbell suggests this (cid:147)is probably used because
(cid:134)k ^(cid:159)vøof
the idea is not that of passing through, but of permeating(cid:148) (p. 209). This is not to suggest that their
jurisdiction is limited to the but instead it is their (cid:147)mother-element(cid:148) (ibid.). In the
l(cid:137)o^k(cid:247)^k ^(cid:159)vøo^
second phrase we see another personification, as in the Antigone, in this case Olympus, the mountain
home of the gods. It is the (cid:147)only father(cid:148) of these laws. We should note that Sophocles
m^q(cid:153)o jˇklt
follows Homer, yet departs from the usual Attic form in making feminine (LSJ, p. 37). Is this
^(cid:159)v'o
gender contrast intended to picture the union of aither and (cid:147)Father Olympus(cid:148) in order to generate these
laws? In a monotheistic context we might expect to emphasize one deity alone.5 Yet, in
m^q(cid:153)o jˇklt
this text it could be taken to affirm a polytheistic origin of the laws. That is to say (cid:147)the gods of Olympus
(as a whole) are their progenitors.(cid:148) Campbell suggests, (cid:147)Olympus, the seat of the Gods, is in Sophocles
a sort of unseen heaven; and has almost lost the association of the place(cid:148) (ibid.). If this is true the two
phrases may simply be a type of epexegesis; repeating the same idea to explain further.
5 Cf. Nbo◊ aß q·t ≠jøo^t (cid:134)hb(cid:247)ket h^◊ ∆o^t l(cid:137)ab◊t l(cid:223)abk+ l(cid:137)aß l(cid:218) (cid:229)ddbilf q‹k l(cid:137)o^k‹k l(cid:137)aß  r(cid:218)ˇt+
b(cid:159) j(cid:153)  m^q(cid:153)o jˇklt (Matthew 24:36).
Pope. p. 7
D. The Significance of the Adjective ´´´´´‘‘‘‘‘(cid:247)(cid:247)(cid:247)(cid:247)(cid:247)mmmmmlllllaaaaabbbbbttttt-----
Although the laws of which the chorus sings are not identified as , they are described
(cid:229)do^mq^
as meaning (cid:147)high-footed, i.e. high-reared, lofty(cid:148) (LSJ, p. 1910). Campbell suggests (cid:147)moving
´‘(cid:247)mlabt
on high(cid:148) (p. 209); Lloyd-Jones renders this (cid:147)laws that stand high(cid:148) (Vol. I, p. 413). How far to take
the literal meaning of this word is hard to determine. The high (cid:147)foot(cid:148) could simply refer to where
they were (cid:147)set forth.(cid:148) As if to say their foundation stands on Olympus itself. Segal
moˇhbfkq^f
suggests that Sophocles may have something else in mind.
The adjective (cid:147)high-footed(cid:148) that describes Olympian laws (in the sense of (cid:147)lofty(cid:148)
or (cid:147)on high(cid:148)) suggests a tragic contrast in this distance, for it reminds us of the
recurrent image of feet in the play and especially of (cid:147)Oedi-pous,(cid:148) whose feet keep
him very much on earth and among the mortal woes of birth and generation (p. 119).
We will remember that means (cid:147)the swollen-footed(cid:148) (LSJ., 1201). If Segal is correct
M(cid:159)a(cid:247)mlrt
Sophocles may play off the name of Oedipus in irony. That is, he who is (cid:147)the swollen-footed(cid:148) will
be found in violation of laws that are (cid:147)high-footed.(cid:148) Our conclusions in this regard must be very
cautious, however, in that the word may simply describe the high status of these laws.
E. jjjjjøøøøøddddd^^^^^ttttt (cid:134)(cid:134)(cid:134)(cid:134)(cid:134)kkkkk qqqqqlllll•••••qqqqqlllllfffffttttt vvvvvbbbbb(cid:204)(cid:204)(cid:204)(cid:204)(cid:204)ttttt-----
Finally we must address in the last part of our text the phrase (cid:147)the god
jød^t (cid:134)k ql•qlft vb(cid:204)t
[is] great in these(cid:148) (872). The antecedent of is clearly the laws themselves. Does this
ql•qlft
suggest then a single god who enforces them? Is Zeus the ? Why not Justice, or
m^q(cid:153)o jˇklt
Hades? Jebb suggests another idea, explaining this to mean (cid:147)(cid:145)mighty is the god (abstract) in them(cid:146);
i.e. the divine virtue inherent in them is strong and unfailing.(cid:148) (Vol. I, p. 95). This would have
Sophocles using in a manner more commonly reserved for the word . This is not without
vb(cid:204)t a^(cid:247)jsk
precedence however. In the opening of the play speaking of the plague he writes
(cid:134)k a(cid:146)  mrocˇolt
(cid:147)but, the fire-bearing god, the most hated pestilence,
vb(cid:204)t ph'‘^t (cid:134)i^•kbf+ ilfj(cid:204)t ¢uvfpqlt+ mˇifk
having come down rushes upon the city(cid:148) (27-28). If this is correct Sophocles allows the chorus to
Pope. p. 8
tell the audience that these (cid:147)high-footed(cid:148) laws are not only eternal but they ever live with the power
and strength of divine inspiration. This almost approaches the Christian concept of the living
nature of Scripture,6 a key difference being, (if we can infer from the text) that these are ,
(cid:229)do^mq^
III. Comparison of the Two Texts.
A. General Similarities.
Having examined some issues related to each text, let us now consider what the two texts
have in common. The similarities can be broken down as follows: Both suggest: 1.) The gods
establish laws or customs; 2.) Mortal laws are inferior to divine; 3.) There is strength in these laws;
4. ) They are considered to be living (in some sense); and finally, 5.) They are eternal. The chart
below illustrates these similarities.
Antigone 450-457 Oedipus Tyrannus 863-871
∆ofpbk kˇjlrt (452) l Divine Establishment of Law k kˇjlf moˇhbfkq^f (865-6)
vkeq(cid:204)k (cid:210)kv~ (455) l Inferiority of Mortal Law k l(cid:137)aø kfk vk^q(cid:224) c•pft
(cid:228)køosk ¢qfhqbk (868-70)
l(cid:137)aß pvøkbfk qlpl(cid:132)qlk l Strength of the Laws k jød^t (cid:134)k ql•qlft vb(cid:204)t (871)
(cid:140)ˇjek q(cid:224) p(cid:224) heo•dj^v~ ∆pq~
---a•k^pv^f --- ´mboao^jb(cid:255)k (453-5)
w∂ q^(cid:132)q^ (457) l Living Laws k jød^t (cid:134)k ql•qlft vb(cid:204)t
l(cid:137)aß deoÆphbf- (871)
l(cid:137) dÆo qf k(cid:132)k db h(cid:228)uvøt l Endurance of the Laws k l(cid:137)aß j' mlqb iÆv^
(cid:228)ii~ (cid:228)b(cid:247) mlqb w∂ h^q^hlfjÆpı (870-71)
q^(cid:132)q^ (456-7)
6 Cf. X‹k d(cid:224)o  iˇdlt ql(cid:132) vbl(cid:132) h^◊ (cid:134)kbod(cid:153)t h^◊ qlj¿qbolt ´mßo m(cid:226)p^k jÆu^fo^k a(cid:247)pqljlk h^◊
af(cid:211)hkl•jbklt (cid:229)uof jbofpjl(cid:132) ‘ru·t h^◊ mkb•j^qlt+ ªoj‹k qb h^◊ jrbi‹k+ h^◊ hofqfh(cid:204)t (cid:134)kvrj'pbsk h^◊
(cid:134)kklf‹k h^oa(cid:247)^t (Hebrews 4:12).
Pope. p. 9
With respect to the divine establishment of such laws, the words in the Antigone
∆ofpbk kˇjlrt
are properly a part of the original statement about Zeus and Justice, and not related directly to the
. Even so, this very wording implies the possibility (if not the understanding)
(cid:229)do^mq^ vb‹k kˇjfj^
that the gods establish laws (cid:147)among men(cid:148) (452). While is (cid:147)the usual
(cid:134)k (cid:228)kvo¿mlfpfk moˇhbfkq^f
word for promulgation of a law(cid:148) (Campbell, p. 209), as seen in Creon(cid:146)s reference to
kˇjlrt
in Antigone 4817, is usually used of marking out property (LSJ, p. 1251). Perhaps
molhbfjøklrt o(cid:247)ws
Sophocles uses this word because Antigone(cid:146)s illustration seeks to chart the boundaries of divine
jurisdiction (i.e. Olympus and Hades).
While both texts address the inferiority of mortal law, the Antigone does so by identifying
mortality as the reason Creon(cid:146)s commands are of limited value. Oedipus Tyrannus speaks of the
generative process that would create such laws. That is (cid:147)the mortal
vk^q(cid:224) c•pft (cid:228)køosk ¢qfhqbk
nature of men begot [them](cid:148) (869-70). The use of the word (cid:147)nature(cid:148) may have some
c•pft
significance here. Ehrenberg feels that Sophocles represents a type of traditional religious belief
which the Sophists denied, appealing to (cid:147)natural law(cid:148) (p. 35). Carey suggests (cid:147)the preference for
physis, would probably suggest the sophistic movement to the average Greek(cid:148) (p. 37). This may
well indicate (with Knox) that Sophocles offers a political and religious commentary on the politics
of his day. A century later Aristotle would quote Sophocles, classifying Antigone(cid:146)s words as referring
to (cid:147)general [law], for it is in accordance to nature(cid:148) (I.15.6).8 This
 hlfkˇt h^q(cid:224) c•pfk dÆo (cid:134)pqfk
classification likely says more about Aristotle(cid:146)s times than Sophocles(cid:146) motive.9
7 ^`qe a(cid:146) ´_o(cid:247)wbfk jßk qˇq(cid:146) (cid:134)gem(cid:247)pq^ql+ kˇjlrt ´mbo_^(cid:247)klrp^ qlm(cid:130)to lhbfjøklrt9 (Antigone, 480-1).
8
h^◊ (cid:218)qf q(cid:204) jßk (cid:134)mfbfhßt (cid:228)b◊ jøkbf h^◊ l(cid:137)aømlqb jbq^_Æiibf+ l(cid:137)a(cid:146)  hlfkˇt (h^q(cid:224) c•pfk dÆo (cid:134)pqfk)+
l(cid:218) aß dbdo^jjøklf mliiÆhft+ (cid:218)vbk b⁄oeq^f q(cid:224) (cid:134)k q∂ Qlclhiølrt ~?kqfdˇkı9 (cid:228)mlildb(cid:255)q^f d(cid:224)o (cid:218)qf ¢v^‘b
m^o(cid:224) q(cid:204)k ql(cid:132) Ioølkqlt kˇjlk+ (cid:228)ii(cid:146) l(cid:137) m^o(cid:224) q(cid:204)k (cid:229)do^clk(R hetoric, I.15.6 [1375a]).
9 Most of the scholarly work done on this issue (i.e. Knox, Ehrenberg, Ostwald, etc.) focus much of their
consideration on classical sources as they relate to Aristotle(cid:146)s classifications. This, not only ignores the generational
gaps, but conceals when Aristotle himself (cid:147)secularizes(cid:148) (Knox, p. 96) a religious concept.