|
|
Πενθευς. Καδμε, τι μαργαινεις, τινι δαιμονι κωμον εγειρεις; Καδμε,
μιαινομενης αποκατθεο κισσον εθειρης, Κατθεο και ναρθεκα νοοπλανεος
Διονυσου.... Νηπιε Τειρεσια στεφανηφορε ‛ριψον αηταις Σων πλοκαμων ταδε
φυλλα νοθον στεφος, κ.τ.λ.
[17] Compare the opinion of Perseus in Cicero de N.D. i. 15, with Minutius
Felix, xxi.
[18] Pseud-Orpheus Hymn. l. 6. παυσιπονον θνητοισι φανεις ακος.
[19] Dindorf truly says that this passage smacks rather of Proclus, than of
Euripides, and I agree with him that its spuriousness is more than
probable. Had Euripides designed an etymological quibble, he would probably
have made some allusion to Merus, a mountain of India, where Bacchus is
said to have been brought up. See Curtius, viii. 10. "Sita est sub
radicibus montis, quem Meron incolæ appellant. Inde Græci mentiendi traxere
licentiam, Jovis femine liberum patrem esse celatum." Cf. Eustath. on
Dionys. Perieg. 1159. Lucian. Dial. Deor. ix. and Hermann on Orph. Hymn.
lii. 3.
[20] The gift of μαντικη was supposed to follow initiation, and is often
joined with the rites of this deity. Philostratus, Heroic. p. 22, ed.
Boiss. ‛οτε δη και μαντικης σοφιας εμφορουνται, και το χρησμωδες αυταις
προσβακχευει.
[21] Cf. Hippol. 443. Κυπρις γαρ ου φορητον ην πολλη ‛ρυηι.
[22] I have followed Matthiæ's interpretation of this passage.
[23] See Hermann's note.
[24] The fate of Actæon is often joined with that of Pentheus.
[25] i.e. over-cunning in regard to religious matters. Cf. 200. ουδεν
σοφιζομεσθα τοισι δαιμοσιν.
[26] Probably a mere hyperbole to denote great fruitfulness. See Elmsley.
[27] Cf. Hor. Od. iii. 21, 20.
[28] I follow Dindorf in reading σοφα δ', but am scarcely satisfied.
[29] Hence his epithet of Bacchus Νυκτελιος. See Herm. on Orph. Hymn. xlix.
3.
[30] See my note on Æsch. Choeph. 7.
[31] Cf Person Advers. p. 265. Hor. Ep. i. 16. 73 "Vir bonus et sapiens
audebit dicere Pentheu, Rector Thebarum, quid me perferre patique Indignum
coges? Adima bona, nempe pecus, rem, Lectos, argentum: tollas licet. In
manicis et Compedibus sævo te sub custode tenebo. Ipse deus, simul atque
volam, me solvet. Opinor, Hoc sentit: moriar. Mors ultima linea rerum est."
[32] Punning on πενθος, _grief_. Cf. Arist. Rhet. ii. 23, 29.
[33] i.e. of Parnassus. Elmsley (after Stanl. on Æsch. Eum. 22.) remarks
that Κωρυκις πετρα means the Corycian cave in Parnassus, Κωρυκιαι κορυφαι,
the heights of Parnassus.
[34] Hermann and Dindorf correct Λοιδιαν from Herodot. vii. 127.
[35] The earth and buildings were supposed to shake at the presence of a
deity. Cf. Callimach. Hymn. Apol. sub init. Virg. Æn. iii. 90; vi. 255. For
the present instance Nonnus, 45. p. 751.
ηδη δ' αυτοελικτος εσειετο Πενθεος αυλη,
ακλινεων σφαιρηδον αναϊσσουσα θεμεθλων,
και πολεων δεδονητο θορων ενοσιχθονι παλμωι
πηματος εσσομενοιο προαγγελος.
[36] The madness of Ajax led to a similar delusion. Cf. Soph. Aj. 56 sqq.
[37] Compare a fragment of Didymus apud Macrob. Sat. v. 18, who states
Αχελωον παν ‛υδωρ Ευριπιδης φησιν εν ‛Υψιπυληι. See also comm. on Virg.
Georg. i. 9.
[38] The reader of Scott will call to mind the fine description of Ireton
lunging at the air, in a paroxysm of fanatic raving. See "Woodstock." So
also Orestes in Iph. Taur. 296 sqq.
[39] ανεισαν, _solvuntur, liquescunt._ BRODEUS.
[40] Cf. Soph Ant. 243 sqq.
[41] These two cities were in ruins in the time of Pausanias. See ix. 3. p.
714, ed. Kuhn.
[42] Cf. Athenæus, p. 40. B. Terent. Eun. iv. 5. "Sine Cerere et Libero
friget Venus." Apul Met. ii. p. 119, ed. Elm. "Ecce, inquam, Veneris
hortator et armiger Liber advenit ultro," where see Pricæus.
[43] More literally, perhaps, "keep it and be thankful."
[44] Theocrit. i. 40. μεγα δικτυον ες βολον ‛ελκει.
[45] But εκ των απειλων conveys a notion of change = _instead of_.
[46] Elmsley remarks that ανθρωποισι belongs to both members of the
sentence. I have therefore supplied. The sense may be illustrated from
Hippol. 5 sq.
[47] See Matthiæ.
[48] i.e. step. This is ridiculed by Aristoph. Ran. 100, where the
Scholiast quotes a similar example from our author's Alexandra.
[49] Compare Havercamp on Lucret. ii. sub init.
[50] Compare Virgil, Æn. iv. 469. "Et solem geminum, et duplices se
ostendere Thebas." In the second passage of Clemens Alexandrinus quoted by
Elmsley, γερων is probably a mistaken reference to Tiresias.
[51] An obscure hint at the impending fate of Pentheus. Nonnus has led the
way to the catastrophe by a graphic description of Agave's dream. Dionys.
45. p. 751.
[52] φερομενος may mean either "carried in a litter," or "carried to
burial." There is a somewhat similar play in the epigram of Ausonius,
xxiii. "Mater Lacæna clypeo obarmans filium, cum hoc, inquit, aut in hoc,
redi."
[53] Burges more rightly reads ματρος τε Γας. See Elmsley's note.
[54] As one must make some translation, I have done my best with this
passage, which is, however, utterly unintelligible in Dindorf's text. A
reference to his selection of notes will furnish some new readings, but, as
a whole, quite unsatisfactory.
[55] Compare the parallel account in Nonnus, 46. p. 784.
[56] Alluded to by Oppian, Cyn. iv. 300. απτε σελας φλογερον πατρωιον, αν
δ' ελεληξον Δαιαν, αταρτηρον δ' οπασον τισιν ωκα τυραννου. He then relates
that Pentheus was transformed into a bull, the Mænads into panthers, who
tore him to pieces.
[57] στοχος is either the aim itself, or the mark aimed at, as in this
passage, and Xenoph. Ages. 1. 25.
[58] I have done my best with this extraordinary expression, of which
Elmsley quotes another example from Archilochus Fragm. 36. Perhaps the
notion of excessive rapidity is intended to be expressed.
[59] θηρ seems metaphorically said, as in Æsch. Eum. 47. Nonnus, 45. p.
784, 23. above, 922.
[60] Compare Nonnus, 46. p. 784.
Και τοτε μιν λιπε λυσσα νοοσφαλεος Διονυσου,
και προτερας φρενας εσχε το δευτερον: αμφι δε γαιηι
γειτονα ποτμον εχων κενυρην εφθεγξατο φωνην.
* * * * * *
μητερ εμη δυσμητερ απηνεος ιοχεο λυσσης,
θηρα ποθεν καλεεις με τον ‛υιεα.
The whole passage is very elegant, and even pathetic.
[61] Alluding to the horns of Bacchus. Cf. Sidon. Apoll. Burg. Pontii
Leontii, vs. 26, "Caput ardua rumpunt Cornua, et indigenam jaculantur
fulminis ignem." See some whimsical reasons for this in Isidor. Origg viii.
2. Albricus de Deor. Nu. xix. But compare above, vs. 920. Και ταυρος ‛ημιν
προσθεν ‛ηγεισθαι δοκεις, και σωι κερατε κρατι προσπεφυκεναι.
[62] Elmsley has rightly shown that ‛ελικα could not of itself mean "a
bull" or "heifer," although Homer has ειλιποδας ‛ελικας βους. I have
therefore followed Hermann, who remarks, "‛ελιξ seems properly to be meant
for the clusters of ivy with which the thyrsus was entwined. Hence Agave
says that she adorns the thyrsus with a new-fashioned wreath, viz. the head
of her son." Such language is, however, more like the proverbial boldness
of Æschylus, than the even style of our poet.
[63] "κορυθα, ornamentum capitis, vix potest dubitari quin pro ipso capite
posuerit." HERMANN. There is considerable variation in the manner in which
the following lines are disposed.
[64] Or, "Bacchus-mad."
[65] I have marked a lacuna with Dindorf.
[66] See the commentators on Virg. Æn. i. 11. "Tantæne animis cœlestibus
iræ?"
[67] After τλημονες φυγαι supply μενουσιν. ELMSLEY.
[68] A word is wanting to complete the verse.
[69] See Musgrave. Cranes are chiefly celebrated for parental affection.
[70] These verses are found at the ends of no less than four others of our
author's plays, viz. Andromacha, Helen, Medea, and Alcestis.
* * * * * *
THE HERACLIDÆ.
* * * *
PERSONS REPRESENTED.
IOLAUS.
COPREUS.*
CHORUS.
DEMOPHOON.
APOLLO.
MACARIA.*
SERVANT.
ALCMENA.
MESSENGER.
EURYSTHEUS.
_Note_.--The names of Copreus and Macaria were wanting in the MSS., but
have been supplied from the mythologists. See Elmsley on vss. 49 and 474.
* * * * *
THE ARGUMENT.
* * * *
Iolaus, son of Iphiclus, and nephew of Hercules, whom he had joined in his
expeditions during his youth, in his old age protected his sons. For the
sons of Hercules having been driven out of every part of Greece by
Eurystheus, he came with them to Athens; and, embracing the altars of the
Gods, was safe, Demophoon being king of the city; and when Copreus, the
herald of Eurystheus, wished to remove the suppliants, he prevented him.
Upon this he departed, threatening war. Demophoon despised him; but hearing
the oracles promise him victory if he sacrificed the most noble Athenian
virgin to Ceres, he was grieved; not wishing to slay either his own
daughter, or that of any citizen, for the sake of the suppliants. But
Macaria, one of the daughters of Hercules, hearing of the prediction,
willingly devoted herself. They honored her for her noble death, and,
knowing that their enemies were at hand, went forth to battle. The play
ends with their victory, and the capture of Eurystheus.
* * * * *
THE HERACLIDÆ.
* * * *
IOLAUS.
This has long since been my established opinion, the just man is born for
his neighbors; but he who has a mind bent upon gain is both useless to the
city and disagreeable to deal with, but best for himself. And I know this,
not having learned it by word of mouth; for I, through shame, and
reverencing the ties of kindred, when it was in my power to dwell quietly
in Argos, partook of more of Hercules' labors, while he was with us, than
any one man besides:[1] and now that he dwells in heaven, keeping these his
children under my wings, I preserve them, I myself being in want of safety.
For since their father was removed from the earth, first Eurystheus wished
to kill me, but I escaped; and my country indeed is no more, but my life is
saved, and I wander in exile, migrating from one city to another. For, in
addition to my other ills, Eurystheus has chosen to insult me with this
insult; sending heralds whenever on earth he learns we are settled, he
demands us, and drives us out of the land; alleging the city of Argos, one
not paltry either to be friends with or to make an enemy, and himself too
prospering as he is; but they seeing my weak state, and that these too are
little, and bereaved of their sire, respecting the more powerful, drive us
from the land. And I am banished, together with the banished children, and
fare ill together with those who fare ill, loathing to desert them, lest
some may say thus, Behold, now that the children have no father, Iolaus,
their kinsman born, defends them not. But being bereft of all Greece,
coming to Marathon and the country under the same rule, we sit suppliants
at the altars of the Gods, that they may assist us; for it is said that the
two sons of Theseus inhabit the territory of this land, of the race of
Pandion, having received it by lot, being near akin to these children; on
which account we have come this way to the frontiers of illustrious Athens.
And by two aged people is this flight led, I, indeed, being alarmed about
these children; and the female race of her son Alcmena preserves within
this temple, clasping it in her arms; for we are ashamed that virgins
should mingle with the mob, and stand at the altars. But Hyllus and his
brothers, who are older, are seeking where there is a strong-hold that we
may inhabit, if we be thrust forth from this land by force. O children,
children! hither; take hold of my garments; I see the herald of Eurystheus
coming hither toward us, by whom we are pursued as wanderers, deprived of
every land.[2] O detested one, may you perish, and the man who sent you:
how many evils indeed have you announced to the noble father of these
children from that same mouth!
COPREUS. I suppose you think that this is a fine seat you are sitting in,
and have come to a city which is an ally, thinking foolishly; for there is
no one who will choose your useless power in preference to Eurystheus.
Depart; why toilest thou thus? You must rise up and go to Argos, where
punishment by stoning awaits you.
IOL. Not so, since the altar of the God will aid me, and the free land in
which we tread.
COP. Do you wish to cause me trouble with this band?
IOL. Surely you will not drag me away, nor these children, seizing by
force?
COP. You shall know; but you are not a good prophet in this.
IOL. This shall never happen, while I am alive.
COP. Depart; but I will lead these away, even though you be unwilling,
considering them, wherever they may be, to belong to Eurystheus.
IOL. O ye who have dwelt in Athens a long time, defend us; for, being
suppliants of Jove, the Presider over the Forum,[3] we are treated with
violence, and our garlands are profaned, both a reproach to the city, and
an insult to the Gods.
CHORUS. Hollo! hollo! what is this noise near the altar? what calamity will
it straightway portend?
IOL. Behold me, a weak old man, thrown down on the plain; miserable that I
am.
CHOR. By whose hand do you fall this unhappy fall?
* * * *
IOL. This man, O strangers, dishonoring your Gods, drags me violently from
the altar of Jupiter.
CHOR. From what land, O old man, have you come hither to this people
dwelling together in four cities?[4] or, have you come hither from across
[the sea] with marine oar, having quitted the Eubœan shore?
IOL. O strangers, I am not accustomed to an islander's life, but we are
come to your land from Mycenæ.
CHOR. What name, O old man, did the Mycenæan people call you?
IOL. Know that I am lolaus, once the companion of Hercules; for this body
is not unrenowned.
CHOR. I know, having heard of it before; but say whose youthful children
you are leading in your hand.
IOL. These, O strangers, are the sons of Hercules, who are come as
suppliants of you and the city.
CHOR. What do ye seek? or, tell me, is it wanting to have speech of the
city?
IOL. Not to be given up, and not to go to Argos, being dragged from your
Gods by force.
COP. But this will not be sufficient for your masters, who, having power
over you, find you here.
CHOR. It is right, O stranger, to reverence the suppliants of the Gods, and
not for you to leave by violent hands the habitations of the deities, for
venerable Justice will not suffer this.
COP. Send now Eurystheus's subjects out of this land, and I will not use
this hand violently.
CHOR. It is impious for a state to reject the suppliant prayer of
strangers.
COP. But it is good to have one's foot out of trouble, being possessed of
the better counsel.
CHOR. You should then have dared this, having spoken to the king of this
land, but you should not drag strangers away from the Gods by force, if you
respect a free land.
COP. But who is king of this country and city?
CHOR. Demophoon, the son of Theseus, of a noble father.
COP. With him, then, the contest of this argument had best be; all else is
spoken in vain.
CHOR. And indeed hither he comes in haste, and Acamas, his brother, to hear
these words.
DEMOPHOON. Since you, being an old man, have anticipated us, who are
younger, in running to this hearth of Jove, say what hap collects this
multitude here.
CHOR. These sons of Hercules sit here as suppliants, having crowned the
altar, as you see. O king, and Iolaus, the faithful companion of their
father.
DE. Why then did this chance occasion clamors?
CHOR. This man caused the noise, seeking to lead him by force from this
hearth; and he tripped up the legs of the old man, so that I shed the tear
for pity.
DE. And indeed he has a Grecian robe and style of dress; but these are the
doings of a barbarian hand; it is for you then to tell me, and not to
delay, leaving the confines of what land you are come hither.
COP. I am an Argive; for this you wish to learn: and I am willing to say
why, and from whom, I am come. Eurystheus, the king of Mycenæ, sends me
hither to lead away these men; and I have come, O stranger, having many
just things at once to do and to say; for I being an Argive myself, lead
away Argives, having them as fugitives from my country condemned to die by
the laws there; and we have the right, managing our city ourselves by
ourselves, to fix our own punishments: but they having come to the hearths
of many others also, there also we have taken our stand on these same
arguments, and no one has dared to bring evils upon himself. But either
perceiving some folly in you, they have come hither, or in perplexity
running the risk, whether it shall be or not. For surely they do not think
that you alone are mad, in so great a portion of Greece as they have been
over, so as to commiserate their foolish distresses. Come, compare the two;
admitting them into your land, and suffering us to lead them away, what
will you gain? Such things as these you may gain from us; you may add to
this city the whole power of Argos, and all the might of Eurystheus; but if
looking to the words and pitiable condition of these men, you are softened
by them, the matter comes to the contest of the spear; for think not that
we will give up this contest without steel. What then will you say?
deprived of what lands, making war with the Tirynthians and Argives, and
repelling them, with what allies, and on whose behalf will you bury the
dead that fall? Surely you will obtain an evil report among the citizens,
if, for the sake of an old man, a mere tomb,[5] one who is nothing, as one
may say, and of these children, you will put your foot into a mess;[6] you
will say, at best, that you shall find, at least, hope; and this too is at
present much wanting; for these who are armed would fight but ill with
Argives if they were grown up, if this encourages your mind, and there is
much time in the mean while in which ye may be destroyed; but be persuaded
by me, giving nothing, but permitting me to lead away my own, gain Mycenæ.
And do not (as you are wont to do) suffer this, when it is in your power to
choose the better friends, choose the worse.
CHOR. Who can decide what is right, or understand an argument, till he has
clearly heard the statement of both?
IOL. O king, this exists in thy city; I am permitted in turn to speak and
to hear, and no one will reject me before that, as in other places; but
with this man we have nothing to do; for since nothing of Argos is any
longer ours, (it having been decreed by a vote,) but we are exiled our
country, how can this man justly lead us away as Mycenæans, whom they have
driven from the land? for we are strangers; or else you decide that whoever
is banished Argos is banished the boundaries of the Greeks. Surely not from
Athens; they will not, for fear of the Argives, drive out the children of
Hercules from their land; for it is not Trachis, nor the Achæan city, from
whence you, not by justice, but bragging about Argos; just as you now
speak, drove these men, sitting at the altars as suppliants; for if this
shall be, and they ratify your words, I no longer know this Athens as free.
But I know their disposition and nature; they will rather die; for among
virtuous men, disgrace is considered before life. Enough of the city; for
indeed it is an invidious thing to praise it too much; and often I know
myself I have been oppressed at being overpraised: but I wish to say to you
that it is necessary for you to save these men, since you are ruler over
this land. Pittheus was son of Pelops and Æthra, daughter of Pittheus, and
your father Theseus was born of her. And again I trace for you their
descent: Hercules was son of Jupiter and Alcmena, and she was the child of
the daughter of Pelops; so your father and theirs must be fellow-cousins.
Thus you, O Demophoon, are related to them by birth; and, besides this
connection, I will tell you for what you are bound to requite the children.
For I say, I formerly, when shield-bearer to their father, sailed with
Theseus after the belt,[7] the cause of much slaughter, and from the murky
recesses of hell did he bring forth your father. All Greece bears witness
to this; for which things they beseech you to return a kindness, and that
they may not be yielded up, nor be driven from this land, torn from your
Gods by violence; for this would be disgraceful to you by yourself, and an
evil to the city,[8] that suppliant relations, wanderers--alas for the
misery! look on them, look--should be dragged away by force. But I beseech
you, and offer you suppliant garlands, by your hands and your chin, do not
dishonor the children of Hercules, having received them in your power; but
be thou a relation to them, be a friend, father, brother, master; for all
these things are better than [for them] to fall into the power of the
Argives.
CHOR. Hearing of these men's misfortunes, I pitied them, O king! and now
particularly I have witnessed nobleness overcome by fortune; for these men,
being sons of a noble father, are undeservedly unhappy.
DE. Three ways of misfortune urge me, O Iolaus, not to reject these
suppliants. The greatest, Jupiter, at whose altars you sit, having this
procession of youths with you; and my relationship to them, and because I
am bound of old that they should fare well at my hands, in gratitude to
their father; and the disgrace,[9] which one ought exceedingly to regard.
For if I permitted this altar to be violated by force by a strange man, I
shall not seem to inhabit a free country. But I fear to betray my
suppliants to the Argives; and this is nearly as bad as the noose. But I
wish you had come with better fortune; but still, even now, fear not that
any one shall drag you and these children by force from this altar. And do
thou, going to Argos, both tell this to Eurystheus; and besides that, if he
has any charge against these strangers, he shall meet with justice; but you
shall never drag away these men.
COP. Not if it be just, and I prevail in argument?
DE. And how can it be just to drag away a suppliant by force?
COP. This, then, is not disgraceful to me, but an injury to you.
DE. To me indeed, if I allow you to drag them away.
COP. But do you depart, and then will I drag them thence.
DE. You are stupid, thinking yourself wiser than a God.
COP. Hither it seems the wicked should fly.
DE. The seat of the Gods is a common defense to all.
COP. Perhaps this will not seem good to the Mycenæans.
DE. Am not I then master over those here?
COP. [Ay,] but not to injure them, if you are wise.
DE. Are ye hurt, if I do not defile the Gods?
COP. I do not wish you to have war with the Argives.
DE. I, too, am the same; but I will not let go of these men.
COP. At all events, taking possession of my own, I shall lead them away.
DE. Then you will not easily depart back to Argos.
COP. I shall soon see that by experience.
DE. You will touch them to your own injury, and that without delay.
CHOR. For God's sake, venture not to strike a herald!
DE. I will not, if the herald at least will learn to be wise.
CHOR. Depart thou; and do not you touch him, O king!
COP. I go; for the struggle of a single hand is powerless. But I will come,
bringing hither many a brazen spear of Argive war; and ten thousand
shield-bearers await me, and Eurystheus, the king himself, as general. And
he waits, expecting news from hence, on the extreme confines of Alcathus;
and, having heard of your insolence, he will make himself too well known to
you, and to the citizens, and to this land, and to the trees; for in vain
should we have so much youth in Argos, if we did not chastise you.
DE. Destruction on you! for I do not fear your Argos. But you are not
likely, insulting me, to drag these men away from hence by force; for I
possess this land, not being subject to that of Argos, but free.
CHOR. It is time to provide, before the army of the Argives approaches the
borders. And very impetuous is the Mars of the Mycenæans, and on this
account more than before; for it is the habit of all heralds to tower up
what is twice as much. What do you not think he will say to his princes
about what terrible things he has suffered, and how within a little he was
losing his life.
IOL. There is not, to this man's children, a more glorious honor than to be
sprung from a good and valiant father, and to marry from a good family; but
I will not praise him who, overcome by desire, has mingled with the vulgar,
to leave his children a reproach instead of pleasure; for noble birth wards
off misfortune better than low descent; for we, having fallen into the
extremity of evils, find these men friends and relations, who alone, in so
large a country as Greece, have stood forward [on our behalf.] Give, O
children, give them your right hand; and do ye give yours to the children,
and draw near to them. O children, we have come to experience of our
friends; and if you ever have a return to your country, and [again] possess
the homes and honors of your father, always consider them your saviors and
friends, and never lift the hostile spear against the land, remembering
these things; but consider it the dearest city of all. And they are worthy
that you should revere them, who have chosen to have so great a country and
the Pelasgic people as enemies instead of us, though seeing us to be
beggared wanderers; but still they have not given us up, nor driven us from
their land. But I, living and dying, when I do die, with much praise, my
friend, will extol you when I am in company with Theseus; and telling this,
I will delight him, saying how well you received and aided the children of
Hercules; and, being noble, you preserve through Greece your ancestral
glory; and being born of noble parents, you are nowise inferior to your
father, with but few others; for among many you may find perhaps but one
who is not inferior to his father.[10]
CHOR. This land is ever willing to aid in a just cause those in difficulty;
therefore it has borne numberless toils for its friends, and now I see this
contest at hand.
DE. Thou hast spoken well; and I boast, old man, that their disposition is
such that the kindness will be remembered. And I will make an assembly of
the citizens, and draw them up so as to receive the army of the Mycenæans
with a large force. First, I will send spies toward it, that it may not
fall upon me by surprise: for in Argos every warrior is eager to run to
assistance. And having collected the soothsayers, I will sacrifice. And do
you go to my palace with the children, leaving the hearth of Jove, for
there are those who, even if I be from home, will take care of you; go
then, old man, to my palace.
IOL. I will not leave the altar; but we will sit here, as suppliants,
waiting till the city is successful; and when you are well freed from this
contest, we will go to thy palace. But we have Gods as allies not inferior
to those of the Argives, O king; for Juno, the wife of Jove, is their
champion, but Minerva ours; and I say that this also tends to success, to
have the best Gods, for Pallas will not endure to be conquered.
CHOR. If thou boastest greatly, others do not therefore care for thee the
more, O stranger, coming from Argos; but with thy big words thou wilt not
terrify my mind: may it not be so to the mighty Athens, with the beauteous
dances. But both thou art foolish, the son of Sthenelus, king in Argos,
who, coming to another city not less than Argos, being a stranger, seek by
violence to lead away wanderers, suppliants of the Gods, and claiming the
protection of my land, not yielding to our kings, nor saying any thing else
that is just. How can this be thought well among the wise? Peace indeed
pleases me; but, O foolish king, I tell thee, if thou comest to this city,
thou wilt not thus obtain what thou thinkest for. You are not the only one
who has a spear and a brazen shield; but, O lover of war, mayest thou not
with the spear disturb my city dear to the Graces; but restrain thyself.
IOL. O my son, why comest thou, bringing solicitude to my eyes? Hast thou
any news of the enemy? Do they delay, or are they at hand I or what do you
hear? for I fear the word of the herald will in no wise be false, for their
leader will come, having been fortunate in previous affairs, I clearly
know, and with no moderate pride, against Athens; but Jove is the chastiser
of over-arrogant thoughts.[11]
DE. The army of the Argives is coming, and Eurystheus the king. I have seen
it myself;[12] for it behooves a man who says he knows well the duty of a
general not to reconnoitre the enemy by means of messengers. He has not
then, as yet, let loose his army on these plains, but, sitting on a lofty
crag, he reconnoitres (I should tell thee this as a conjecture) to see by
which way he shall now lead his expedition, and place it in a safe station
in this land; and my preparations are already well arranged, and the city
is in arms, and the victims stand ready for those Gods to whom they ought
to be slain offered; and the city, by means of soothsayers, is preparing by
sacrifices flight for the enemy and safety for the city.[13] And having
collected together all the bards who proclaim oracles, I have tested the
ancient oracles, both public and concealed, which might save this land; and
in their other counsels many things are different; but one opinion of all
is conspicuously the same, they command me to sacrifice to the daughter of
Ceres a damsel who is of a noble father.[14] And I have indeed, as you see,
such great good-will toward you, but I will neither slay my own child[15]
nor compel any other of my citizens to do so unwillingly; and who is so mad
of his own accord, as to give out of his hands his dearest children? And
now you may see bitter meetings; some saying that it is right to aid
foreign suppliants, and some blaming my folly; and if I do this, a civil
war is at once prepared. This, then, do you consider, and devise how both
you yourselves may be saved and this land, and I be not brought into ill
odor with the citizens; for I have not absolute sovereignty, as over
barbarians; but if I do just things, I shall receive just things.
CHOR. But does not the Goddess allow this city, although eager, to aid
strangers?
IOL. O children, we are like sailors, who, fleeing from the fierce rage of
the storm, have come close to land, and then, again, by gales from the
land, have been driven again out to sea; thus also shall we be driven from
this land, being already on shore, as if saved. Alas! why, O wretched hope,
did you then delight me, not being about to perfect my joy? For his
thoughts, in truth, are to be pardoned if he is not willing to slay the
children of his citizens; and I acquiesce in their conduct here, if the
Gods decree that I shall fare thus. My gratitude to you shall never perish.
O children, I know not what to do with you: whither shall we turn? for who
of the Gods has been uncrowned by us? and what bulwark of land have we not
approachedl? We shall perish, my children, we shall be given up; and for
myself I care nothing if it behooves me to die, except that, dying, I shall
gratify my enemies; but I weep for and pity you, O children, and Alcmena,
the aged mother of your father; O! unhappy art thou, because of thy long
life; and miserable am I, having labored much in vain. It was our fate
then, our fate, falling into the hands of an enemy, to leave life
disgracefully and miserably. But do you know in what you may aid me? for
all hope of their safety has not deserted me. Give me up to the Argives
instead of them, O king, and so neither run any risk yourself, and let the
children be saved for me; I must not love my own life, let it go; and above
|
