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seleanor

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This classic tragedy is still read and performed today. In the play, a father leaves his own son, Oedipus, to die in a field. Rather than die, he is taken in by another family and raised. While with this family, Oedipus is told by an Oracle that he will murder his father and sleep with his mother. Despite his best efforts to prevent this from happening, he does both of these things.
 
This classic tragedy is still read and performed today. In the play, a father leaves his own son, Oedipus, to die in a field. Rather than die, he is taken in by another family and raised. While with this family, Oedipus is told by an Oracle that he will murder his father and sleep with his mother. Despite his best efforts to prevent this from happening, he does both of these things.
Where do you find tragedy? In the verification of the oracle or in somethimg else?
 
Where do you find tragedy? In the verification of the oracle or in somethimg else?
I thought tragedy is what they call all Greek plays?
 
I thought tragedy is what they call all Greek plays?
No, my friend. There are two main species of Greek plays (dramas): tragedy and comedy. Aristophanes wrote comedies. In extreme forms, comedies are called farces. I will not answer the question I asked you; I will only point out that "tragedy" [< trago-ode : goat-song] originally was a lament by goat-attired men who exactly mourned the death of Dionysus (the mythical god-man, the son of Zeus and a human female, wherefore he inherited a double nature, just as Jesus of Nazareth will do in more recent times. The theater where tragedies were performed always had an altar to Dionysos, even when the tragedies had nothing to do with Him. But then, why do we call some dramas tragedies? What is lamented (usually by a chorus -- in a drama itself-- that represents the witnesses of something "tragic"? There are many theories, as by Aristotle, by Nietzsche, and others.
 
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No, my friend. There are two main species of Greek plays (dramas): tragedy and comedy. Aristophanes wrote comedies. In extreme forms, comedies are called farces. I will not answer the question I asked you; I will only point out that "tragedy" [< trago-ode : goat-song] originally was a lament by goat-attired men who exactly mourned the death of Dionysus (the mythical god-man, the son of Zeus and a human female, wherefore he inherited a double nature, just as Jesus of Nazareth will do in more recent times. The theater where tragedies were performed always had an altar to Dionysos, even when the tragedies had nothing to do with Him. But then, why do we call some dramas tragedies? What is lamented (usually by a chorus -- in a drama itself-- that represents the witnesses of something "tragic"? There are many theories, as by Aristotle, by Nietzsche, and others.
Interesting how there is no in-between, just tragedy and comedy. Funny to think of our media now and how there are so many categories
 

Most forgotten period of Greek history?

I was in Crete once eating at a restaurant and there was a pile of artifacts heaped - broken pottery shards, etc. The restaurant told us that they were going to throw them out. I said, but they are artifacts, why?! They said that no one cares about that time period the artifacts came from - something about an Arabic occupation.

I thought it was interesting and it stayed with me nearly two decades later. This is clearly a forgotten period of Greek history. Does this happen a lot in Greece? Got me thinking about Greek history and what else may be forgotten... Would love your thoughts.

ancient Greek circumflex: tilde vs. inverted breve

Apparently (https://en.wikipedia.org/wiki/Greek_diacritics) tilde and inverted breve are equivalent circumflex diacritics, but I have never come across the tilde in online ancient Greek texts. I would like to be able to type the inverted breve. The excellent program https://typegreek.com/ apparently does not allow this. Is there another program or procedure form doing this? Thanks in advance.

How Democratic Was Athenian Democracy?

I’ve been studying the democracy of Athens lately, and I find it fascinating that such an influential system didn’t actually last very long in its original form. It’s often described as the birthplace of democracy, and yet when you look closely, it seems both groundbreaking and limited at the same time.

On the one hand, the idea of citizens participating directly in decision-making was radical. On the other hand, citizenship excluded women, enslaved people, and foreigners, which dramatically narrowed who had a voice. It makes me wonder how “democratic” it really was by its own standards, let alone ours.

I’m also curious how stable it truly felt at the time, given the political upheavals and eventual decline.

For those who’ve studied this period more deeply, how do you interpret Athenian democracy? Do you see it as a bold experiment that laid the groundwork for modern systems, or as something far more fragile and constrained?

Daily Life in Ancient Athens?

When I visited Athens recently, I spent a lot of time walking around the ancient sites like the Acropolis of Athens and the Ancient Agora of Athens. Seeing the ruins up close was incredible, but it also made my imagination wander.

As I walked through the Agora and looked up at the Acropolis, I kept wondering what daily life was actually like in Ancient Athens. What did an ordinary day look like for people who lived there? Were the streets busy with merchants and philosophers debating ideas? What kinds of foods were people cooking, and how did families spend their evenings?

It’s easy to think about the big historical moments or famous figures, but I’m really curious about everyday life. What were homes like, how did people spend their time, and what might a normal day have looked like for the average Athenian? I’d love to hear any insights or resources people recommend!

Transition from myth to recorded history in Greece?

I’ve been thinking about the transition from myth to recorded history in Greece, and where that shift really begins.

So much of what we associate with early Greek history comes to us through myth, stories of gods, heroes, and epic events that clearly weren’t meant as factual records, yet still carry cultural and historical weight. At some point, though, we start seeing attempts to document events, places, and people in a more deliberate way.

I’m curious how others understand this transition. Do you see myth and history as clearly separate phases, or more as overlapping ways of explaining the world? Figures like Homer, Hesiod, and later historians seem to sit somewhere in between storytelling and record-keeping.

What do you think prompted the move toward written history? Was it political organization, trade, literacy, or something else entirely? And how much of myth do you think still shaped the way early historians understood and recorded their past?
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