This chapter presents the chorus’ ability to interact and participate directly in dramatic action and dialogue as an overlooked aspect of the chorus’ polyphony. The chapter begins by tackling modern assumptions about ancient tragic performance, including the myth of the tragic coryphaeus, the chorus leader figure who allegedly spoke on behalf of the collective, to whom modern editors assign all choral speech. It then analyses the various lyric dialogues that are found in the surviving corpus of each of the three major tragedians, illustrating how the chorus’ extensive range across the various modes of delivery (sung, recitative and spoken) maps onto tensions of exchange and violence that are typical of Greek drama. The chapter ends with an extended examination of the dynamic interplay between actors and chorus that Sophocles stages in Electra, Philoctetes and Antigone. In the case of Antigone, Sophocles features a silent chorus who refuse to engage with Antigone’s and Creon’s mourning, a silence which reflects the creative ways in which tragedians can direct the chorus’ lyric interactions with actors.

The extended mourning for Agamemnon in the kommos scene of the Choephoroi dramatizes relationships to the dead not found previously in the trilogy. Unlike in the Agamemnon, in the kommos, death is neither an end point nor a peaceful rest. Instead, the mourners repeatedly alternate contradictory conceptualizations of Agamemnon’s existence and power in the beyond: They insist on his outraged, avenging spirit; paradoxically, they also refer to his honored place among kings in the underworld. At some points, they call on him to send his power from below; at others, they beg him to rise from the dead. None of the characters seems to know which of these possible afterlives, if any, are true. The “poetics of multiplicity” evident in the kommos affects the emotional, epistemic, and ethical aspects of the scene. The Chorus’s contrafactual image of Agamemnon as glorious king in the afterlife, jammed against their insistence on his dishonored death and burial, compels Orestes to begin the second coup d’état. It is potentially the first instance in extant Greek literature in which a fictional depiction of the afterlife motivates extreme political action.