Some Thoughts on Ancient Greek Religion in
Sophocles’ OEDIPUS AT COLONUS
Daniel B. Levine
(March 21, 2002)
SOPHOCLES’ OEDIPUS AT COLONUS focuses on sacred space, holy ground,
and the power which a hero wields from his tomb. Prayers, sacrifice, libation,
sanctuary, prophecy, and cursing present themselves in the course of the
play, as Oedipus comes to the end of his life, pursued by his enemies and
welcomed on Attic soil as a powerful new ally.
SACRED SPACE
There are two main focuses of sacred space in this play: 1) the
sacrosanct precinct of the Eumenides at Colonus, and 2) the secret burial
place of Oedipus, destined to keep Athens safe from its enemies in perpetuity.
Both Creon and Polyneices seek to procure Oedipus’ person to further their
own political ends, because they have heard the oracle referring to the
power that his resting place will possess.
Oedipus asks Antigone to find some unconsecrated ground (BEBELOIS)
near the sacred groves (ALSESIN) of the gods (10) , where he might rest.
The place Antigone finds is sacred ground (KHOROS HIEROS), with bay, olive,
and vine, and nightingales singing (16-19).
When the Peasant sees Oedipus and Antigone at the sacred grove
of the furies, he tells them that the ground is too holy for them to be
there: (OUKH HAGNON PATEIN 38). It is ‘inviolable, and not inhabited, for
it belongs to the dread goddesses, daughters of Earth and Darkness”
(39-40).
The Peasant tells Oedipus that not only does the holy land (KHOROS
HIEROS PAS HOD’ EST’) belong to the Erinyes, but it is holy also to the
titan Prometheus, and the hero Colonus (54-63).
The LOCAL cult control by the Deme comes across strongly when the
Peasant tells Oedipus that he must consult with “the men of the deme
here” (in explicit contrast with the ‘city men’) about Oedipus’ request
for sanctuary (78).
The Chorus emphasize the sanctity of the Eumenides’ grove when
they call it “the inviolable grove of these awful maidens, whom we
are afraid to name, and whom we pass without looking, without sound, without
speech, moving our lips in respectful silence.” (127ff). They re-iterate
this 156ff: But so that you do not burst into this grassy glad, where no
word must be spoken, where the bowl of water runs together with the stream
of liquid honey… from there, hapless stranger — take care! — stand away,
depart! Let a great distance separate you! Do you hear me, long-suffering
wanderer? If you have any word to say in converse with me, stand away from
the forbidden ground and speak where it is lawful for all! But till then,
refrain!” Oedipus complies, and later tells Antigone: “Lead me,
then, daughter, so that we may tread where piety dictates… (HIN’ AN’ EUSEBIAS
EPIBAINONTES 188ff).
SUPPLIANCY
Oedipus asserts his suppliant rights (HIKETEN), and prays that
the goddesses and local people receive him graciously. He plans to stay
and seek refuge (44-45). The Pollution which Oedipus incurred by his previous
actions in Thebes makes the Chorus afraid, and they order him to leave his
suppliant’s seat and get out of their land, for fear that he will infect
it with his contagion (226-236).
Theseus is the protector of suppliants, and he respects their god-given
rights. Oedipus: (634ff). Polyneices appears as a suppliant at the altar
of Poseidon where Theseus had been sacrificing (1156ff). Oedipus admits
that this is a significant act (1163), but when he finds out that it is
his hated son, he does not want to meet him. Theseus reminds him “But
consider whether his suppliant posture does not oblige you; perhaps you
ought to maintain respect towards the god (1179-1180).” This shows
how important Suppliancy is, that Theseus should lecture Oedipus about
it. Polyneices later refers to the strong protection which it confers upon
him: “Well, I will speak, for your advice is good, first making the
god himself my helper, the god from whose altar the king of this land raised
me up to come here, granting me the right to converse and a safe-conduct
back (1284-1288).” He repeats his request as a suppliant, making all
his allies Oedipus’ suppliants (1327).
BLESSINGS AND CURSES
Oedipus prays (in the optative) that the gods keep the quarrel
alive in Thebes so that both sides there might destroy themselves (421ff).
His curse becomes a powerful factor at the end of the play, in contrast
with the blessing which he confers on Athens (as outlined at 84ff). Oedipus
repeats specifically how his body will be a talisman for Athens, especially
against Thebes, if Zeus is still Zeus, and if Phoibos is the clear spokesman
for his father (621-623). As far as a reaction to Creon, Oedipus says that
his body will never help Thebes. On the contrary, it will remain in Athens,
as an AVENGING SPIRIT (ALASTOR) against Thebes (688), and that his sons
will only inherit as much of his country as they need to die in (790).
Oedipus blesses Theseus and his land for their piety in saving
his daughters: “And may the gods grant you what I desire, for yourself
and for this country, since I have found in you alone among mankind piety
(TO EUSEBES) and fairness and the absence of lying speech (1124ff)!”
Oedipus’ response to Polyneices’ request is a series of curses
(ARAI, 1370-1396).
PIETY
Oedipus defends himself, and urges the Athenians to allow him to
stay. He compliments them by saying that they are the most religious of
the Greeks (THEOSEBESTATAS 260). It would be impiety for them to throw out
a sacred and reverent (HIEROS EUSEBES TE) (not to mention useful) suppliant
from their land (277-291).
The Chorus tell the outcast Oedipus that in order to pacify the
Eumenides and make them accept his suppliancy, he must perform a purification
ceremony (KATHARMON 466), which will consist of sacred libations, and make
use of newly-sheared fleece, three-times-nine olive twigs, and prayer (470ff).
This Oedipus orders his daughter to perform this ceremony as his surrogate,
because he is too weak to do it himself (495).
Colonus is beloved of the gods, as Chorus sings at 668ff. Athens
is a religious land, as Oedipus points out to the Chorus, in the face of
Creon’s flattery and sophism (1005-1013).
The Chorus sings a hopeful song before the return of Antigone and
Ismene, referring to the holy mysteries of Demeter and Persephone, held
on Attic land (1049), and pray to Zeus and Athena, Apollo, and Artemis,
to fulfill their hopes (1085ff).
Oedipus blesses Theseus and his land for their piety in saving
his daughters: “And may the gods grant you what I desire, for yourself
and for this country, since I have found in you alone among mankind piety
(TO EUSEBES) and fairness and the absence of lying speech (1124ff)!”
Antigone and Ismene’s final act of piety consists in performing
the final rites for their father as he goes off to die (1598ff). They bring
water for washing and libation from a running stream, go to the hill of
verdant Demeter, and wash their father.
IMPIETY/CURSES
Oedipus denounces Creon as an impious man (ASEBE) when he kidnaps
Oedipus’ daughters (823). He prays (in the optative) that the goddesses
no longer stop his curse, and that Creon’s old age be the same as Oedipus’
own (864-870)
THESEUS
The king of Athens is a pious man. He is sacrificing oxen at the
altar for Poseidon when he is summoned to help find the kidnapped girls
(888). He is there sacrificing when Polynices comes as a suppliant (1179),
and he is there when Oedipus summons him back to escort him to his death
(1492).
Theseus is the protector of suppliants, and he respects their god-given
rights. Oedipus: 634ff; Polynices1179.
Theseus salutes the earth and sky after being the only one to witness
Oedipus’ final moments.
AREOPAGUS
Creon, in his own defense, brings up the pollution of Oedipus,
and reminds the Athenians that their council of the Areopagus is in charge
of seeing that such pollutions are kept from Attica 944-950).
PROPHECY
Oedipus prays to the Eumenides(84ff) , saying that APOLLO had predicted
that his wanderings would end when he got to their seat (HEDRAN), and that
his residence would bring profit (KERDE) to those who receive him, and
ruin (ATEN) to those who drive him away. The god had also predicted that
thunder or lightening of Zeus would confirm the choice of final resting
place. His prayer is that the Eumenides go along with Apollo’s words.
Oedipus says that Ismene had in the past brought him all the ORACLES
(MANTEIA PANTA) about his future, in secret from the Thebans (354). Now,
she has new prophecies (MANTEUMASIN 387) that predict the Thebans will seek
out Oedipus for their salvation (EUSOIAS 390), and that they will settle
Oedipus near, but not in the land (in order to avoid his pollution 400-407).
Oedipus uses the prophecy that he would do all of his dastardly
deeds as proof that he was not responsible for them. He HAD to do them;
they were foretold before his very birth (969ff).
Oedipus becomes an oracle when he tells Polynices about his future
death (1425-1428).
DIVINE SIGNS
The end of the play is marked with reference to the many sounds
from heaven that show Zeus’ approval of the end of Oedipus’ life, and his
sanction of the final arrangements for his secret burial (1460ff).
SECRECY/SACRED SPACE
Oedipus’ final resting place is to be a secret, kept by Theseus
and his descendants (1518ff). This is not like the Mystery rites of Demeter,
into which the right people may be initiated. These secrets are to be kept
in order that Athens may be kept safe, as Oedipus’ body is a talisman that
will keep the state safe. It is a matter of secrecy for “national security.”
Finally, Theseus tells Antigone and Ismene that it is not permitted
to go to Oedipus’ tomb (1757). He explains: “Girls, that man instructed
me never to go near to those regions and not to tell any among mortals of
the sacred tomb (THEKEN HIERAN 1763) that holds him. And he said that if
I did this I would keep my country always free from pain. So the god heard
me promise this, and the lord of oaths, the son of Zeus, who hears all words.”
Thus does Sophocles unite the themes of sacred space, piety, and blessing.
RETURN TO MAIN PAGE: CLST4003H. CLASSICS HONORS
COLLOQUIUM ON GREEK RELIGION.
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