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VERITAS
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ÆSCHYLI EUMENIDES.
PRINTED BY R. CLAY, LONDON,
FOR
MACMILLAN & CO. CAMBRIDGE.
London: GEORGE BELL.
Dublin: HODGES AND SMITH.
Edinburgh: EDMONSTON AND DOUGLAS.
Glasgow: JAMES MACLEHOSE.
Oxford: J. H. PARKER.
Eton E. P. WILLIAMS.
ÆSCHYLI EUMENIDES.
The Greek Text,
WITH ENGLISH
NOTES CRITICAL AND EXPLANATORY;
AN ENGLISH VERSE TRANSLATION;
AND AN INTRODUCTION,
CONTAINING
AN ANALYSIS OF THE DISSERTATIONS OF C. O. MÜLLER.
Aeschylus.
BY BERNARD DRAKE, M.A.
FELLOW OF KING'S COLLEGE, CAMBRIDGE; EDITOR OF
<< DEMOSTHENES DE CORONA."
Cambridge:
ļ
MACMILLAN AND C O.
1853.
888
A 2
D76
TO
THE REV. C. O. GOODFORD, D. D.
MARCH 1853.
HEAD MASTER OF ETON COLLEGE
This Book is Inscribed
AS A TESTIMONY OF GRATITUDE AND RESPECT
BY
HIS FRIEND AND FORMER PUPIL
THE EDITOR.
PREFACE.
IN the following Translation, the simple character of
the Eschylean Dialogues has generally enabled me to
render them without any material deviation from the con-
struction and idioms of the original Greek. But in the
Choruses, where the sense is often more obscure, the
transitions more rapid, and the repetitions more frequent,
—repetitions, it should be remembered, which the musical
accompaniment reconciled to the ears of an Athenian
audience,-I have been compelled to allow myself a
greater latitude; satisfied if I could express the general
scope and bearing of a passage, which the rules of our
lyrical metres made it impossible for me to translate word
for word.
-
The Greek Text adopted in this Edition is based upon
that of Wellauer, which may be said, in general terms, to
represent that of the best Manuscripts. But in correcting
the Text, and in the Notes, I have freely taken advantage
of the suggestions of Hermann, Paley, Linwood, and the
other Commentators who have preceded me. A list of the
deviations from Wellauer's Edition, will be found preceding
the Greek Text.
THE FURIES (Translation).
ΑΙΣΧΥΛΟΥ ΕΥΜΕΝΙΔΕΣ:
INTRODUCTION
CONTENTS.
GREEK TEXT.
P
PAGE
1
45
LIST OF PASSAGES IN WHICH THE TEXT OF THIS EDITION DEPARTS
FROM THAT OF WELLAUER
77
83
18
THE FURIES.
B
ORESTES.
APOLLO.
HERMES.
AREOPAGITES.
Dramatis Persone.
PALLAS.
DELPHIAN PRIESTESS.
GHOST OF CLYTEMNESTRA.
CHORUS OF FURIES.
ESCORT OF ATHENIAN WOMEN.
SCENE.-Delphi, and afterwards Athens.
ACT I.
SCENE I.—The outer court of the Temple at Delphi.
Enter the Delphian Priestess.
PRIESTESS.
FIRST of the Deities, in this my prayer
I worship Earth, the mother-prophetess =
Dread Themis next, who took by right of birth
Her mother's office (as tradition saith);
Transferr'd it then to Phoebe; she in turn
Gave it her grandson Phoebus, with the name
From her derived, a birthday offering.
So Phoebus left his native Delian crags,
Sped o'er the seas, and touch'd at Pallas' town;
Whose citizens to do him reverence
Sent mighty pioneers, Hephæstus' sons,
Made the hills low, the stony places plain,
Until he reach'd Parnassus' fruitful vale.
Delphus the prince bade welcome to the God,
And all the people paid him vassalage.
Now therefore Phoebus, delegate inspired
By Zeus his father, fourth upon the throne
Sits, and interprets all his father's will.
Next Pallas comes; and then the nymphs that dwell
(Greek text, v. 1—22.)
B 2
4
THE FURIES.
Within the haunted grot of Corycum,
The haunted home of nymphs and nightingales,
Which Bacchus rules by conquest, since he wove
Meshes of death to snare its rebel king:
The founts of Pleistus, that Poseidon loves;
And last I worship Zeus, the lord of all.—
This done, I take my place upon the throne
Sacred to Prophecy; and pray the gods
To bless my entrance, as they ever bless it.
Draw near who may; Greeks first, then strangers all,
And let the God to each assign his rank
By lot determined: for I may not yield
Answers at random, but as He suggests.
[Exit, and re-enters in extreme agitation.
O horrible to tell! O monstrous sight!
Back from the shrine I reel, with terror crazed,
Weak as an infant, clutching at support,
Such fears have paralysed these aged limbs.
[Pauses.
It was an awful vision. Thus it fell:
Advancing to the tripod, lo! I see
A man accurst, upon the central stone
Kneeling in suppliant posture: on his hands
Were stains of blood, and in his right a sword,
And in his left an olive's topmost spray,
Deck'd with a fillet of white glistening wool.
Thus far I mark'd, and can distinctly speak.
In front of him, ye gods! a fearful troop
Of sleeping beldames, perch'd upon the benches:
Not women they, but Gorgons-Gorgons? No--
Far uglier than Gorgons-I have seen
Harpies in pictures, dragging off a feast,
And such are these harpies without their wings,
Of hideous aspect, swart, unnatural.
(v. 23—52.)
THE FURIES.
5
10
Loudly they snore, and may not be approach'd,
So poisonous their breath; while from their eyes
Issues a dripping tide of filthy rheum :
And then their dress-it was not fit to wear,
Nor in God's temple, nor in haunts of men.
So foul a company I never knew;
And whatsoever country rear'd a brood
So pestilent, shall one day rue its pains.
I can no more-let great Apollo heed
The sequel;-wisest of physicians he,
The Lord of prophets, and of miracles.-
Cleanser of temples! purify thine own.-
APOLLO.
Unhappy youth! I will not give thee up:
True to thy cause, a watchful sentinel,
Though far away, I'll still be near to thee,
And still do battle with thine enemies.
Look at these rabid creatures: mark how sleep
Hath overcast their senses, where they lie
A band of loathly and detested hags,
Ancient virginities, with whom nor god
Nor man nor beast will ever deign to mate;
For evil were they born, and in the womb
Of earth they dwell, 'mid horrid Stygian caves,
Hated by mortals, damn'd by gods above.
Yet though they sleep, betake thee swift to flight,
And courage! thou hast many a weary mile
(v. 53–75.)
[Exit PRIESTESS.
SCENE II.—Interior of the Temple-The FURIES are discovered
asleep on the seats: ORESTES on the Omphalus APOLLO
near him; and HERMES in the background.
6
THE FURIES.
Of ground to tread in thy lone pilgrimage,
While they from continent to continent
Shall urge thee forward, and from sea to sea,
Across the wave-bound cities of the deep.
Faint not in spirit, brooding o'er the toil;
But hie thee straight to Pallas' citadel,
And clasp her ancient image in thine arms :
There in good time, so thou despairest not,
I'll get thee judges and an advocate,
And find the means of thy deliverance.
'Twas my advice that wrought thy mother's death;
And I will shield thee from the punishment.
ORESTES.
Divine Apollo, thou dost know the right;
And since thou know'st it, deal aright with me;
And oh! be kind, as thou art powerful.
APOLLO.
Remember! let not fear thy spirits quell.
Hermes, my brother, be it thine to watch, [to HERMES.
And be, as thou art call'd, the God of guidance,
Tending my suppliant: holy privilege,
To guard the weak, that Zeus hath granted thee,
And made thee bringer of good speed to men.
[Exit ORESTES, conducted by HERMES.
Enter the GHOST OF CLYTEMNESTRA.
GHOST.
Sleep on there, ho! and pray what need of sleepers?
So is it ever with you-woe is me!
I, that did murder, wander unanneal'd;
Departed spirits shun me like a plague,
Or else with foul reproaches torture me
But no avenging deity is wroth
On my behalf, though I was foully slain.
ܡܐܝ
(v. 76–102.)
THE FURIES.
7
You, too, neglect me, and betray my cause.
Your hearts, I trow, can see this bleeding breast:
Though slumber hath seal'd up the natural eyesight,
It brighteneth the vision of the mind,
And darkness maketh plain what daylight veils.
Ungrateful hags! full many a time and oft
Ye lapp'd your fill from my rich offerings,
When at the hour of midnight I stole forth
To heap my gifts upon your glowing altars,
And feed you with the incense that ye love.
O base return! O vile forgetfulness!
Look where the murderer, laughing you to scorn,
Bursts from the bonds your hands have knit for him,
As bounds the hart from out the hunter's snare.
Hear it, ye Furies! hear me plead my cause:
I make appeal to your eternal laws:
Oh! let not this an idle vision seem:
'Tis Clytemnestra calls you in a dream.
[The FURIES mutter in sleep.]
GHOST.
What! do ye mutter? Up, and to the chase :
He has found patrons and a resting-place.
[The FURIES mutter.]
GHOST.
Too much you sleep, and take no thought for me:
The slain is punish'd, but the slayer free.
[The FURIES groan.]
GHOST.
Dost groan? dost slumber? Rise, and do thy will :
Thou art not forward, save in working ill.
[The FURIES groan.]
GHOST.
When sleep and toil conspire to close the eyes,
Sapp'd of her might the fell she-dragon lies.
(v. 103-124.)
8
THE FURIES.
[The FURIES mutter loudly, as if waking: the LEADER calls
out, "Take heed," and the CHORUS, "Seize him," several
times in rapid succession, giving tongue as hounds.]
GHOST.
What, do ye yelp and whine? Out, noisy pack:
Be like stanch bloodhounds, follow up the track.
Let my sharp taunts sink deep into your breast;
Up, and be doing! Is 't a time for rest?
Blow forth the deadly venom of your breath,
Waste him with fire and smoke and lingering death.
[Exit GHOST.
LEADER OF THE CHORUS [awaking].
Why, how now, sluggard! Sleeping at your post?
Awake, arise-our labours else were lost.
[She wakes the FURY next to her, she the next, and so on, in
succession, until they all start up distractedly.]
CHORUS.
Powers of vengeance! we're undone ;
Whither, whither hath he run?
Much I've suffer'd, but in vain;
Deep, unutterable pain :-
We, the wakeful, shall be blamed,
We shall be for ever shamed.
From the nets the quarry's gone,
We were sleeping every one.
Stole away! Stole away!
Sisters, we have miss'd the prey.
[Seeing APOLLO.]
Ha, son of Zeus, 'tis thou hast been the thief!
'Tis thou hast snatch'd the victim from mine eyes!
What, shall a God to Murder bring relief,
And clasp a bloody hand in friendly guise?
I
(v. 125-145.)
THE FURIES.
9
Woe, when the stripling tyrant of an hour
Can spurn the adamantine laws of Time;
When licensed felons mock the Furies' power,
And Purity can stoop to shelter Crime!,
A vision hover'd near me where I lay,
Yea, lash'd me to the soul with scourges keen:
Still, still I see it, through the glare of day,
A gory bosom, and a spectral queen.
Behold! the centre of a glorious fane
Is streak'd throughout with dripping gouts of blood;
On hallow'd ground an everlasting stain
Shall mark the spot where foul Pollution stood.
Degenerate God! for this did Heav'n's command
Yield thee the keys of this time-honour'd pile,
That thou with Guilt shouldst follow hand-in-hand,
And Prophecy's pure seat with blood defile?
Vain are thine arts, and sure is Fate's decree :
Vainly thou part'st the culprit from his doom :
We dog his steps o'er earth and air and sea,
And persecute his soul beyond the tomb.,
APOLLO.
Aroint ye, beldames! Hence, accursed crew!
Relieve this temple of your noisome presence!
Lest from my golden bowstring I shoot forth
A hissing shaft, and rive your sooty hides,
So that for pain you vomit up the food,
The hateful food, that swells your glutted maws.
It is not meet that you approach these walls;
Go, where the Exècutors of judgment stalk,
(v. 146—177.)
10
THE FURIES.
Where heads are sever'd, eyes from out their sockets
Dug piecemeal, limbs disjointed on the rack;
Where men are pounded down to Hell with stones;
Where poor impaled wretches gasp for death
Shrieking with agony. Ha! do ye mark
The horrid banquet, which your company
Doth gloat and revel in? a taste that grows
I' th' outward semblance of your hungry visage.
Seek for your home the grisly lion's den ;
Batten with him on bones, lick dripping flesh,
And tarry not to vex this holy shrine.
Go feed, vile flock, without a shepherd's care,
Abhorr'd alike by all the Powers of Air.
CHORUS.
Apollo, thou hast said—now listen: Thou,
Thou art the single cause of all this mischief;
Not an accomplice, but the chief in guilt.
APOLLO.
Aye and indeed? nay, come we to the proof.
CHORUS.
Your oracles induced a mother's death.
APOLLO.
My oracles avenged a father's death.
CHORUS.
Next, you gave refuge to the murderer.
APOLLO.
Yea, in this temple did I harbour him.
CHORUS.
Besides, you have reviled our holy office.
APOLLO.
No rather your profane intrusion here.
CHORUS.
And yet in this consists our privilege.
(v. 177-199.)
THE FURIES.
11
APOLLO.
What privilege? ye boast without your warrant.
CHORUS.
We were ordain'd to punish matricides.
APOLLO.
What, if the woman slain hath kill'd her husband?
CHORUS.
Aye for a husband's is not kindred blood.
APOLLO.
O monstrous reasoning, that turns to scorn
The nuptial pledges of Imperial Zeus,
And makes a cipher of the Queen of Love,
To whom all human passions minister:-
Know that the marriage contract, rightly kept
With full observance, knits a stricter bond
Than any other form of earthly duty.
Wherefore, if murder of a wedded lord
Be counted blameless, and your anger sleeps,
By your own laws I claim Orestes' quittance :
Or else what justice, if you scourge the one,
And let the other triumph unrebuked?
I'll meet you on this question by-and-by:
Immortal Pallas shall the issue try.
CHORUS.
Think not that I will e'er the chase forego.
APOLLO.
Chase on heap toil on toil, add woe to woe.
CHORUS.
What, do you scoff, and flout my sovereign sway?
APOLLO.
Were I thus king'd, I would not reign a day.
CHORUS.
Nay, without this, thou'rt mighty in the skies.-
Now to my task: an injured spectre cries:-
(v. 200-221.)
12
THE FURIES.
Come, ye Furies, far and wide
We must chase the Matricide;
Over mountain, over lea,
Over ocean, follow me.
APOLLO.
Follow one, and follow all-
Open to the suppliant's call
Are mine ears, and swift to aid,-
Shall the friendless be betray'd?
Then a clinging curse would be
On the perjured Deity.
(v. 222–225.)
END OF THE FIRST ACT.
[Exeunt.
ACT II.
Athens the Temple of Pallas.
[A considerable interval of time is supposed to have elapsed
between the foregoing and following parts of the Drama.]
SCENE I.
Enter ORESTES.
ORESTES.
By Phoebus' order, Pallas, I am here:
Vouchsafe kind welcome to the homicide,
No longer unredeem'd, nor black with guilt,
Nor spreading quick infection by the touch;
By intercourse with men, my crime hath lost
The keenness of its edge, and is effaced.
Yet not the less I've traversed land and sea
Led by the dictates of the Prophet-Lord,
Guiding my steps to reach this happy city,
Mine arms to clasp thine image. Here I stand,
And trust the sequel of my fate to thee.
[He embraces the image of the Goddess.
Enter CHORUS.
LEADER.
Soho:- we've open'd on his trail anew:
(v. 226–235.)
14
THE FURIES.
Blood, blood, I smell 't:-follow the voiceless clew.
As hounds a wounded roebuck in a wood,
So hunt we out our prey by scent of blood.
Pants my bosom with fatigue:
Over many a weary league
Have I sped with wingless motion,
Like a ship that skims the ocean :
For hither hath the victim flown,
And somewhere here is crouching down.
I smell the blood of mortal man.
Search and look
In every nook,
Peep and pry and closely scan
Every place, about, around,
In the air and underground,
Till the Matricide be found.
[Seeing ORESTES.]
See! to Pallas' holy fane
Hath he brought his evil deeds:
Clasps her image, but in vain :
Vainly for a trial pleads.
Trial or penance shall he none;
Unabsolved shall murderers kneel:-
Wounds that with the lifeblood run,
Art of man can never heal.
Blood for blood-my crooked lip
Shall from thy fast-flowing veins
Drops of gory nectar sip :
Vengeance for a mother's pains.
Slowly, slowly, waste away,
Gnaw'd by my relentless fangs;
(v. 236–257.)
THE FURIES.
15
Quit the blessed light of day,
Doom'd to everlasting pangs.
Whoso doeth wilful sin,
Sacrilegious act or word,
Wrongeth guest, or friend, or kin,
Lo! above him hangs the sword.
Under earth grim judges sit,
Searchers of the inmost soul:
Lightest thought of man is writ
Deep in their recording scroll.
ORESTES.
Taught in the school of stern adversity,
I know, methinks, each purifying rite;
Where it is best to speak, and where keep silence.
Wherefore, in this extremity, the counsel
Of a wise teacher prompteth me to speak :
For sleeps the blood, and wanes from off my hand;
Its dark pollution hath been wash'd away.-
I stood before the altar, while the God
Fulfill'd the sacrifice of slaughter'd swine;
The blood of victims innocently shed
Absorb'd the guilty stain-and I am free.
"Twere long to tell how many mortal hands
I since have press'd in harmless intercourse;
For Sin grows old, and Time can purge the soul.
Now with pure lips to Pallas can I pray,
Queen of this land, to come and succour me;
So without help of battle she shall gain
Myself, my people, and the Argive race
To be her trusty and deserved allies.
Now, whether at her home in Libyan wilds,
(v. 257--282.)
Mag
16
THE FURIES.
my
Watching the eddies of her native brook,
She plants her foot erect, in act to march,
Or, sitting, veils it o'er with drapery ;
Or, having view'd the broad Phlegræan plains,
Like a brave leader marshalling the van,
p
Cries, Pallas to the rescue! may she come :-
Her ears, I wot, can hear my voice afar :—
Oh may she come, and bring deliverance.
CHORUS.
Neither Apollo, nor the mighty Pallas
Will save thee from perdition: thou shalt lie
Deep in Hell's prison-house, a joyless ghost,
A bloodless bait of devils, and a shadow.
What, art too proud to answer? dost defy
My vengeful threats, thou who wert born and rear'd
A scapegoat for my altar? Aye, and quick,
Not sacrificed, I'll tear thy quivering limbs :
Now hear the spell that binds thy soul to me.
LEADER. [Recitative.]
Come, let us weave the dance-and, sisters, choose
The dark outpourings of a baleful muse:
So by our strains shall sceptic mortals know
That Retribution follows Crime below.
He who hath walk'd in Virtue's quiet ways,
In peace shall live, in peace shall end his days;
But if a wretch with murder dyes his hand,
Close at his heels the fierce Avengers stand.
CHORUS.
Mother Night, from whom I spring,
A curse to every guilty thing
On the earth or in the grave,
Hear me, Mother! hear, and save.
(v. 283–313.)
THE FURIES.
17
Justice sleepeth, when a God
Snatches from my hand the rod,
Breaks the bond my spells have tied,
Steals from me the Matricide!
'Against the Devoted
We mutter a spell,
Shall bar him from heaven,
Shall bind him to hell :
We lash him to frenzy
By dissonant hymns,
And harrow his spirit,
And wither his limbs;
And blight him, and scorch him
With soul-killing fires,
Till the last ray of life
In the socket expires.
/
From the primal laws of Fate
Comes my office and estate :
Strife, that channels kindred blood,
And violated brotherhood,
Unavenged shall never be,
While the trust is held by me :
I haunt the path of the guilty one
Every where beneath the sun
Till his race of life be run ;
When his eyelids close in death,
Penal torture followeth ;
Passeth not with passing breath.
Against the Devoted
We mutter a spell,
Shall bar him from heaven,
(v. 314—326.)
с
18
THE FURIES.
Shall bind him to hell;
We lash him to frenzy
By dissonant hymns,
And harrow his spirit,
And wither his limbs;
And blight him, and scorch him
With soul-killing fires,
Till the last ray of life
In the socket expires.
When first we arose from the womb of Night,
Our lot was portion'd by fix'd birthright:
We reign unenvied and alone;
Nor lives the God that would care to own
A place at our revels, a seat on our throne.
We wear not robes of snowy sheen,
But the shadowy cloak of the sable Queen;
The nectar-feasts we may not share;
We fix'd our habitation there,
Where Malice prowls, and hungry Lust,
Where Strife and Murder find a home;
But when the fulness of time is come,
We strike, and crumble them to dust.
Never will I from my duty swerve :
Be it a care to the Lords I serve
That deprecating cries and tears
Be check'd before they reach mine ears:
For Zeus expels our loathèd rites
Far from the ken of his satellites,
And holds his majesty too high
To mingle words with such as I.
Yet wary must the victim be
That doubles from the fatal snare,
(v. 326-346.)
D
THE FURIES.
19
When I leap like a torrent through the air
With headlong speed and fiendish glee,
And fasten on the fainting prey,
And hale him to his doom away.
All human pomp, all high renown,
Must to a shadow dwindle down,
When we, the black-cowl'd sisters, meet,
And circle round the child of Sin,
Nearer and nearer closing in,
With clamour wild and weird-like feet:
Torture and madness are then his lot,
But he stands still, and knows it not,
So dark a mist his vision veils ;
And scandal's softly whisper'd tales
Enfold his kindred like a pall;
For one man's guilt attaints them all.
Ever watchful, swift to wrath,
Dwelling in our sunless bowers,
We must tread a hated path,
Closed to other feet than ours.
We judge the quick, we judge the dead ;
Mortals who absolved would be,
Worship with a holy dread
Our time-honour'd ministry.
(v. 346–374.)
VV
A
c 2
20
THE FURIES
*
SCENE II.
Enter PALLAS.
PALLAS.
From lone Sigeum and Scamander's banks.
I heard, methought, a supplicating cry:
Whilst eager to forestal usurping claims
I took possession of the conquer'd shore,
Which at the fall of Troy, the warrior-kings
Gave as my portion of the hard-won spoil
By seisure in fee-simple: I in turn
Convey it as a gift to Theseus' heirs.
Thence have I plied my never-wearied feet,
Oar'd by this flapping shield in lieu of wings:
No other car, no other steeds have I.
Now when I view these settlers in the land,
I fear them not, but marvel whence they came,
And fain would ask, what this assemblage means?
Who is the Man that kneels before mine image,
Who these strange Beings, different in shape
From Gods above, and denizens of earth?
No worse of them I'll say: it is not meet
To slander others, though oneself be pure.
CHORUS.
Daughter of Zeus, concisely will I speak :
We are the children of eternal Night,
Called "Aræ" in our subterrene abodes.
PALLAS.
I know your race, and whence the name's derived.
CHORUS.
Then you shall briefly learn our office too.
(v. 375–397.)
THE FURIES.
21
PALLAS.
Gladly I'd learn it-be it yours to tell,
CHORUS.
We chase the man that spills his fellow's blood.
PALLAS.
Good:-and what limit to your victim's flight?
CHORUS.
None, save where joy is nowise entertain’d.
PALLAS.
And is it thus you persecute this stranger?
CHORUS,
Aye, even thus: because he slew his mother.
PALLAS.
Urged by no fears, no impulse from without?
CHORUS.
What impulse can excuse a deed so foul?
PALLAS.
Two parties are at issue-one hath spoken.
CHORUS.
He neither will accept, nor tender oath.
PALLAS.
You love the name, but not the works of Justice.
CHORUS.
How so? instruct me, an' your wisdom likes.
PALLAS.
Oaths cannot change the merits of a cause.
CHORUS.
Well-hear the evidence, and judge yourself.
PALLAS.
To me, then, you refer this arbitration?
CHORUS.
Aye; for we hold you worthy of the office,
And coming from a worthy parentage.
(v. 398-413.)
22
THE FURIES.
PALLAS [to ORESTES].
What will you answer, Stranger, to their charge?
Tell me your lineage and your country first,
Relate the chance that brought you hither-ward,
Then quit yourself of this imputed guilt;
If trusting to the justice of your cause
You fly for refuge to my altar-seat
Ixion-wise, a noble suppliant
To each of these demands make clear reply.
ORESTES.
From thy last words, Athene, I'll begin,
And clear myself of one momentous charge.
The curse of blood no longer clings to me;
Nor doth mine hand infect thine image now:
Be this the proof :-by immemorial law
The murderer's lips are seal'd, until such time
As by the blood of slaughter'd swine his hands
Are purged from sin; this done, he is absolved.
These rites have I perform'd,—the sacrifice,
The lustral water, and the intercourse
With human dwellings-all hath been observed:
Nor doth this matter still affect the case.
My name and lineage are quickly told.
I am an Argive; and thou know'st my sire,
The captain of the fleet, great Agamemnon,
Whom thou didst aid to sack the walls of Troy.
When to his native city he return'd,
Basely he perish'd:-my black-hearted mother
Snared him to death in many-twisted toils;
Witness the fatal chamber, and the bath.
I was an exile then: at my return
I stabb'd my mother-I admit the fact--
In retribution for a father's blood.
The guilt of this, if guilt indeed there be,
(v. 414-442.)
THE FURIES.
23
Apollo shares his oracles foretold
That horrid pangs should rack my craven soul,
Unless I slew the slayers.-I have done :
On thy decision doth the issue hang;
In thy decision I will acquiesce.
PALLAS.
The matter is too great for mortal judge;
And hardly doth my Godhead warrant me
In sitting to adjudicate a suit
Of murder, that from fierce resentment springs.
Yet, since thou comest absolute in all
The needful rites of expiation,
I may not overlook thy suppliant prayer,
But bid thee welcome to this friendly city.
For these-they have an awful duty too:
And should my verdict baffle their revenge,
The venom of a dark unsated spirit
Falls on the ground, and festers there for aye,
A noisome and intolerable plague.
Hence my dilemma:-go they, or remain,
Victors or vanquish'd, each alternative
Is fraught with much embarrassment to me.
Yet since the matter hath devolved on us,
A jury bound by oath will I empanel,
And frame an everlasting ordinance.
[To the FURIES.]
Summon your witnesses, adduce the proofs,
True evidence that simplifies the case;
And I will meet you, having chosen first
The worthiest of my people, who shall swear
To judge the issue well and righteously.
CHORUS.
Now faction turns to nought the ancient laws:
(v. 443-468.)
[Exit PALLAS.
24
THE FURIES.
陆
​ነ
Now foul is fair-and Murder wins the cause.
Clear'd is the path to each felonious deed;
Children shall lightly stab, and parents bleed.
No more the vengeful Sisterhood maintain
A watch on crime: appeal to us is vain;
Henceforth, no guilt so darkly dyed shall be,
But it will meet immunity from me.
He that relates his neighbours' ills, shall know
Himself involved in deeper gulfs of woe:
Certain the pain, uncertain the relief:
Care shall soothe Care, and Sorrow comfort Grief.
Fathers, by your sons betray'd,
Mothers, by your offspring slain,
Call no more on us for aid
With a solemn, plaintive strain:
"Oh, where is Justice? where the Furies' throne?"
Justice is exiled, and her temple gone.
Well for him whose earthly lust
Limits, conscience-set, restrain;
Well for him who gleans with trust
Wisdom out of suffer'd pain:
But how shall they, who steel their hearts from fear,
The sacred majesty of Law revere ?
´Not in extremes can truth exist:
Approved by me hath never been
The Outlaw, nor the Formalist :
But God hath bless'd the golden mean.
Pride is the first-born child of Sin;
But Piety, and Self-control,
A heart well disciplined within,
Lead all men to the wish'd-for goal.
(v. 469-509.)
THE FURIES.
25
Thou that aright wouldst guide thy feet,
Oh, worship Justice; never spurn,
With godless scorn, her altar-seat;
For Vengeance cometh in its turn,
And certain doom the sinner waits:
Honour thy parents, and protect
The stranger that is in thy gates:
Be watchful, wise, and circumspect.
Live virtuously without constraint ;
Be just without the hope of meed :
Come woe, thy spirit shall not faint ;
Come weal, thou shalt be blest indeed.
The wicked for awhile may glide
Athwart the quiet waves-anon
The storm-blast roaring far and wide
Whelms his frail bark-and it is gone:
Then battling with the crested flood
He calls on Gods that will not save:-
Heaven laughs to see th' impetuous blood
Grow chill beneath the stifling wave;
And all the wealth, by which his soul
To hedge herself made vain endeavour,
Is wreck'd on Justice' hidden shoal,
And, unregretted, sinks for ever.
(v. 510-535.)
END OF THE SECOND ACT.
}
ACT III.
SCENE I.
Enter PALLAS (conducting the TWELVE AREOPAGITES, who
take their seats), ORESTES, and CHORUS.
PALLAS.
MAKE proclamation, herald, and convene
The people. Let the loud Tyrrhenian trumpet,
Fill'd with the breath of man, cleave the wide air,
And speak shrill treble to the citizens.
While that this Court is sitting, it is best
To keep a solemn silence, and receive
My ordinance for thus the general state
Shall reap a harvest of eternal good,
And, specially, the long-contending claims
Of these our litigants be judged aright.
To them enter APOLLO.
[Trumpet sounds.
CHORUS.
My lord Apollo, pr'ythee rule thine own.
Resolve the Court what makes your presence here.
APOLLO.
First, I am here as witness; (the defendant
(v. 536-546.)
THE FURIES.
27
Was suppliant in my temple, and 'twas I
That purified him from the stains of blood;)
And then as advocate, I come prepared
To justify the murder of his mother:
Wherefore, let some one introduce the suit,
To whom this office rightly appertains.
PALLAS.
I introduce the suit; [to the FURIES] it rests with you,
The plaintiffs, to speak first, and state the facts
From their commencement, to the jury here.
CHORUS.
Though we are many, we will speak as one:
(To ORESTES) Do you reply alternate word for word.
First, did you slay your mother-aye or no?
ORESTES.
I slew her: I will not deny the fact.
CHORUS.
Then in the wrestling-bout one fall is mine.
ORESTES.
Nay, crow not thus, until your foe is floor'd.
CHORUS.
Natheless you own that you did murder her.
ORESTES.
Yea, sword in hand, I pierced her naked throat.
CHORUS.
Whose instigation prick'd you-whose advice?
ORESTES.
Apollo's oracle: himself is witness.
CHORUS.
What! did the prophet sanction matricide?
ORESTES.
Aye, and I still repine not at the chance.
CHORUS.
But if condemn'd, you'll change your note anon.
(v. 547-567.)
28
THE FURIES.
溴
​ORESTES.
I have no fears. My father's spirit aids me.
CHORUS.
Wretch trust you to the Dead, a mother kill'd?
ORESTES.
Two crimes of hers gave colour to the deed.
CHORUS.
How so? explain, and let the jury hear.
ORESTES.
She slew a man-that man my father.-
CHORUS.
-Death
Absolves her then;-you live for punishment.
ORESTES.
Why did you not pursue her when alive?
CHORUS.
It was not kindred blood your mother shed.
ORESTES.
And was she then of kindred blood to me?
CHORUS.
Did she not bear thee, murd'rer, in her womb?
Wouldst thou disown such dear relationship?
ORKESTES.
Stand forth, Apollo, and expound the law
That quits my soul of homicidal guilt.
The fact brooks no denial: 'tis confest ;
But whether I was justified or no,
This question must your wisdom now resolve.
APOLLO.
Grave Senators of Athens, mighty Court,
I come to advocate this cause aright;
And as a Soothsayer, I may not lie.
Know that in all my utter'd oracles
Whate'er the subject, be it man or state,
(v. 568-587.)
THE FURIES.
29
I but interpret the commands of Zeus:
An argument of force; which draws you on
To further Zeus's schemes, whose sovereign will
Should be the goal and anchor of your faith.
CHORUS.
Zeus, you aver, commanded you to tell
Orestes this: t' avenge his murder'd sire,
And in his vengeance, slight a mother's claims?
APOLLO.
Aye, truly-mark how wide the diff'rence is.
A noble prince, in whom the gift of heav'n
Vested his birthright of authority,
Dies by a woman's hand-not slain in war
By arrows of some puissant Amazon;
Far baser was his fate, as you shall hear,
Pallas, and ye, the judges of this cause.
Him, coming homeward from his long campaign,
Laden with honour, the false Queen received
With open arms and honey'd phrase of love:
But as he bathed his royal limbs, she threw
A broider'd robe athwart the vessel's length
From end to end, and smote her helpless lord
Ensnared within the spangled drapery.
Thus have I told you how the hero fell,
The all-revered, the leader of an host:
And thus I paint his murderess, to excite
Meet indignation in the judges' breasts.
CHORUS.
Zeus, as you say, takes part with injured sires:
But Zeus hath chain'd his sire, the aged Cronus.
How will you solve the inconsistency?
[To the JURY] Give your attention, citizens, to this.
APOLLO.
Ye loathly monsters, whom the Gods abhor,
(v. 588-614.)
30
THE FURIES.
Fetters, we know, are med'cinable ills,
For with their loosing, comes the remedy:
But when the dust hath suck'd the blood of man,
No healing charm can bring him back to life :
Not the great lord of Heav'n, who in a breath
Makes and unmakes all other things at will,
Hath found a spell to reinstate the dead.
CHORUS.
Say that you gain this verdict-mark what fruits,
What bitter fruits from his acquittal grow.
How shall Orestes here, his mother slain,
Remain at Argos in his father's house?
How claim admittance to the public altars,
Or lustral water that his tribesmen use?
APOLLO.
This will I tell, and prove by argument.-
The mother cannot be, in procreation,
The generative agent; she receives
And holds the foetus in her passive womb.
The male begets; the female entertains
As 'twere a guest, and nurtures into life
The formless germ, unless God cripple it.
In proof whereof—a father may produce
Offspring alone, without the mother's aid:
Witness the daughter of Olympian Zeus,
Not foster'd in the darkness of a womb,
But born in full maturity, a scion
Such as no other parent-stock might rear.-
Thrice honour'd Pallas, I in all things else
Strive to exalt your citizens' renown,
And to this end I bade Orestes sit
As suppliant in your temple; to secure
His well-earn'd gratitude to you and yours,
And knit a compact of alliance, strong
(v. 615–641.)
THE FURIES.
31
To pledge the generations yet unborn,
Athenians and Argives, for all time.
PALLAS.
Enough of speaking. Let the Jury now
Record their votes with all sincerity.
CHORUS.
Our ammunition in the war of words
Is spent; and I to hear the issue wait.
PALLAS.
How shall I judge, and yet not anger you?
CHORUS [to the JURY].
Strangers, ye know the facts: be mindful of
The oaths ye took, and vote accordingly.
PALLAS.
Burghers of Athens, ye who first decide
A suit of bloodshed, hear my ordinance;
And let the people, while this city stands,
Regard you as an everlasting court.
This hill of Ares and Acropolis
The Amazons entrench'd, and capp'd with towers,
What time they warr'd against the reigning king
Theseus, to fight their ancient quarrel out:
And here they sacrificed to Ares, whence
This AREOPAGUS derives its name.
Religion here, and inborn loyalty
Shall interpose a barrier, night and day,
Betwixt my citizens and wrongful deeds;
Except they tamper with their country's laws.
Should muddy streams defile the crystal well,
The traveller hath not wherewithal to drink.
Let not despotic power nor anarchy
O'ercrow your government. Embrace the mean :
Nor banish all religion from the State.
Who that is not religious can be just?
(v. 642–669.)
32
THE FURIES.
Cleave to religion, and you shall possess
A bulwark of the land, stronger than those
That fence the Scythian horde, or Pelops' sons.
This Court I stablish, incorruptible,
Severe, majestic, at the hour of night
Awake to guard the sleeping citizens.-
Thus have I left to your posterity
My best advice.-Arise, ye judges, take
Each man his ballot, and decide the suit
With due remembrance of your plighted oaths.
[The FIRST AREOPAGITE votes.]
CHORUS [to the JURY.]
Be ruled by me; nor wilfully defy
The Powers that claim your hospitality.
[The SECOND votes.]
APOLLO.
Be ruled by me; nor impiously withstand
My oracles, and Zeus's high command.
[The THIRD votes.]
CHORUS.
Tush, you have meddled with a murd'rous deed :
Henceforth your prophet-lips shall cleansing need.
[The FOURTH votes.]
APOLLO.
What! did great Zeus his majesty impair
Because he listened to Ixion's prayer?
[The FIFTH votes.]
CHORUS.
'Tis well-disgrace me, and dismiss me hence-
I'll haunt your country like a pestilence.
[The SIXTH votes.]
APOLLO.
The Gods, both old and young, abhor your name;
Mine, mine shall be the triumph-yours the shame.
[The SEVENTH votes.]
(v. 670-692.)
THE FURIES.
33
CHORUS.
Lured by your arts, the Fates unwitting gave
To Pheres' son exemption from the grave.
[The EIGHTH votes.]
APOLLO.
Should not a God, if worshipp'd well, bestow
Aid on his votary in the hour of woe?
[The NINTH votes.]
CHORUS.
You steep'd our souls in wine, and turn'd to scorn
Our rights, that with the birth of Time were born.
[The TENTH votes.]
APOLLO.
Cast in this suit, you presently shall spit
Poison, that injures not your foes a whit.
[The ELEVENTH votes.]
CHORUS.
Scoff as you list; I wait to hear the end:
Now to this state shall I be foe or friend.
[The TWELFTH AREOPAGITE votes.]
PALLAS.
It falls on me to give my vote the last,
And I record it in Orestes' favour.
My birth was motherless, and I defer
In all things, saving wedlock, to the male;
And range me wholly on the Father's side:-
Nor do I much regard the Woman's fate
Who slew her lord, the head of all her house.
Wherefore, should equal votes appear for each,
Orestes conquers.-Empty out the urns,
Whoso hath been appointed to this office.
ORESTES.
Oh! tell me, Phoebus, what shall be the end?
(v. 693–714.)
D
34
THE FURIES.
CHORUS.
Oh, Night! dark-visaged mother, seest thou this?
ORESTES.
Now have I reach'd the goal of life or death.
CHORUS.
Shall I be ruin'd, or be worshipp'd still?
[The ballots are turned out of the urn and counted.]
APOLLO.
Count out the suffrages aright, my friends;
See that ye carefully distinguish them.
CHORUS.
In lack of care lies mischief; oft ere now
A single vote hath made or marr'd a house.
PALLAS.
Verdict-ACQUITTAL from the charge of murder;
For equal are the votes on either side.
[She gives her casting vote in favour of ORESTES.]
ORESTES.
Oh, Pallas! oh, preserver of my house!
A wretched outcast from his fatherland
Hast thou restored. Henceforth among the Greeks
In conversation, men shall say of me,
"He is once more an Argive, and he dwells
Upon his patrimony, by the help
Of Pallas, and of Phoebus, and of him
The mighty Third, who sets his seat on all,
Zeus Soter:" he respects my murder'd sire,
He saves me from my mother's advocates.
Now will I turn me homeward, having first
Sworn a great oath to these your citizens,
That from this day, through all succeeding time,
No monarch that bears rule in Argolis
Shall bring against you his embattled host.
For we ourselves, though lying in the tomb,
(v. 715–737.)
THE FURIES.
35
Should any prince transgress this oath of mine,
Will cross his path with terrible portents,
And cause him to repent the perjury.
But if they keep my pledges, and maintain
True amity with this confederate state,
We will regard them with benignant eyes.
Farewell, great Goddess ;--fare ye well, my friends;
O may you wrestle bravely with your foes,
Steadfast amid the hurtling shocks of war,
And march victorious from the battle-field.
[Exeunt ORESTES and APOLLO.
SCENE II.
CHORUS.
Young upstart Gods have spurn'd the power
Ordain'd by law, confirm'd by age;
Disgraced I wander from this hour,
And chew the cud of baffled rage.
Yet on this country, ere I go,
My heart shall scatter venom round;
Venom, the counterpart of woe;
Yea, justly will I curse the ground:
Foul Leprosy and swift Decay
Shall bring to nought the peasant's toil;
The germs of life shall melt away,
And deadly blotches brand the soil.
(v. 738-756.)
D 2
36
THE FURIES.
Why do I weep? What gain in tears?
Shall I become this people's pest?
Ah me, that our declining years
Should sink, degraded and opprest!
PALLAS.
Nay, take it not to heart so wofully :
You are not vanquish'd, for the votes in truth
Were equal, and exempt you from disgrace.
And further; on the part of Zeus was given
Clear evidence, (and he, the God who spake
The oracle, was foremost witness too,)
That from this deed Orestes gat no blame.
Let not the lightning of your heavy wrath
Shrivel the soil;-continue not in anger;
Nor by emitting poison from your lungs,
Fell influences that gnaw the growing seeds,
Cause nature's murrain, bleak sterility:
And here I promise, that you shall possess
A dwelling-place and vaulted crypts within
This land of mine; then will you sit enthroned
On altars bright with fatness, and exact
Endless devotion from these citizens.
CHORUS.
Young upstart Gods have spurn'd the power
Ordain'd by law, confirm'd by age;
Disgraced I wander from this hour,
And chew the cud of baffled rage.
Yet on this country, ere I go,
My heart shall scatter venom round;
Venom, the counterpart of woe;
Yea, justly will I curse the ground :
(v. 757-781.)
THE FURIES.
37
Foul Leprosy and swift Decay
Shall bring to nought the peasant's toil;
The germs of life shall melt away,
And deadly blotches brand the soil.
Why do I weep? What gain in tears?
Shall I become this people's pest?
Ah me, that our declining years
Should sink, degraded and opprest!
PALLAS.
What degradation? Oh! beware, beware,
Lest passionate excess should urge you on
To mar the rich fecundity of Earth.
I too rely on Zeus-what need to boast?
Alone of all the Gods I know the keys
Of those dread storehouses, where sealèd lie
The thunderbolts; but now I need them not:
No! rather be persuaded, and repress
The noxious blossom of a hasty tongue;
Let the fierce tide of your resentment sleep,
Since you are greatly honour'd, and received
To fellowship with me; so shall you gain
The first-fruits of this land i' th' aftertime,
Offerings for children, and for marriage-rites,
And I shall reap your gratitude for ever.
CHORUS.
Alas, what insults have I borne!
To think that I, the Ancient One, must dwell
A helpless mark for hate and scorn
On th' upper world, deserted and forlorn!
Oh, heavy fate! Oh, Earth and Hell!
What pain is this that pierces like a thorn?
(v. 782-806.)
38
THE FURIES.
م
Blow forth, my rage, a deadly blight:
Oh, hear me, hear me, mother Night!
Oh, hear thy wretched daughter call,
Shorn of her strength by fraud, betray'd, bereft of all!
PALLAS.
I am resolved to bear your angry mood,
For you are old, and wiser far than I,
Though gifted with no mean intelligence.
When you have settled on some distant shore
You will regret us; this can I foresee;
Our commonwealth shall grow with growing years;
Beside Erechtheus' temple shall you dwell,
Enshrined in honour, and adored with pomp
Greater than other nations can bestow.
Oh, whet not then the bloody sword of strife
Against this country, goading youthful spirits
To fiery passion, worse than wine excites :
Nor plucking out the hearts of fighting-cocks,
As 'twere engraft them in my people's breasts,
To kindle mutual animosities.
Let foreign wars enow be found for him
Whose bosom pants with eager thirst of fame ;
But all domestic quarrels I gainsay.
Such terms I offer; take them or reject;
Entreat us well, you shall be well entreated,
Shall evermore be worshipp'd, and partake
The blessings shower'd upon this favour'd land.
CHORUS.
Alas, what insults have I borne !
To think that I, the Ancient One, must dwell
A helpless mark for hate and scorn
On th' upper world, deserted and forlorn!
Oh, heavy fate! Oh, Earth and Hell!
What pain is this that pierces like a thorn?
(v. 807-837.)
THE FURIES.
39
Blow forth, my rage, a deadly blight :
Oh, hear me, hear me, mother Night!
Oh, hear thy wretched daughter call,
Shorn of her strength by fraud, betray'd, bereft of all!
PALLAS.
Still must I importune, and speak you fair,
Lest it be said that you, an ancient God,
Were thrust aside to perish in disgrace
By me your junior, and town-haunting men.
Yet if you hold Persuasion in respect,
The honey'd words that issue from my tongue,
Why then remain: but if you still refuse
To hear my voice, you cannot justly wreak
Revenge upon this unoffending land.
Your portion is assign'd, and at your choice;
Your worship fix'd :-accept it, and remain.
CHORUS [after a pause].
Pallas, what kind of home shall I enjoy?
PALLAS.
A home exempt from grief;-refuse it not.
CHORUS.
Say I accept-what privilege is mine?
PALLAS.
Without your aid, no family shall prosper.
CHORUS.
Will you achieve that I be thus empower'd ?
PALLAS.
Aye, and will favour those who worship you.
CHORUS.
And pledge yourself to this for future time?
PALLAS.
The surest pledge was my spontaneous promise.
CHORUS.
I yield, and do repent me of my wrath.
(v. 838-860.)
40
THE FURIES.
**
PALLAS.
So be it: tarry, and acquire new friends.
CHORUS.
What strains then shall I chant for their behoof?
PALLAS.
Whatever tends to unalloy'd success,
Ask on the part of Earth and Air and Sea :-
Let summer gales float lightly o'er the land
Laden with sunshine; let the fruits of Earth,
And kine, enriching these my citizens
With streams of plenty, never know decrease;
And let the human generations thrive.
As for the wicked-root them out apace :
For like a careful horticulturist,
I love to see the stock of good men flourish
Unscathed by rank and interloping weeds.
Such are your privileges: as for me,
Touching the brilliant jousts of friendly war,
I'll help my nation to the foremost place,
And cheer them with the smiles of victory.
CHORUS.
Right gladly, Pallas, shall I gain
Thy fellowship, nor slight the town
Where Zeus and conquering Ares reign,
Stronghold of Faith, the head and crown
Of worship; in whose altars, bright
With sacrifice, the Gods delight.
Here, reconciled to thee and thine,
With kindly prescience I divine
That, quicken'd by the sunny beam,
The fertile womb of Earth shall teem
With gushing floods of wine and oil,
And nature deck the happy soil.
(v. 861-886.)
THE FURIES.
41
PALLAS.
Such benefits have I bestow'd;
Such dark inexorable Powers
In Athens fix their new abode,
And bless her consecrated bowers;
Dread Goddesses, that over all
Man's fortunes make their influence felt:
Who smite the wicked, and they fall;
But wist not whence the blow was dealt.
Some secret curse, some guilt bequeathed
O'ertakes the proud, a silent doom:
The sword of vengeance, never sheathed,
Lays low their beauty in the tomb.
CHORUS.
Let winds that gender blight exhale
Their noisome breath in distant skies;
Let drought and withering mildew fail
To blast the flow'ret's opening eyes:
Contagious Fogs, I warn you hence :
Aroint thee, barren Pestilence!
May ripening grain enrich the field,
And fleecy flocks twin-offspring yield:
And may the people o'er whose land
These gifts are pour'd with lavish hand,
Offer the first-fruits of the Earth,
And praise the Gods that gave them birth.
PALLAS.
O hear, ye bulwarks of the state,
What wealth her promises portend !
Amongst the Gods her name is great,
And men beneath her footstool bend :
(v. 887-912.)
3
3
J
1
J
}
>
}
42
THE FURIES.
C
C
+ 1
And some blithe hearts her favour cheers,
That sweet their hymns of gladness rise;
And unto some, a life of tears
Bedims the brightness of their eyes.
CHORUS.
Untimely death, and sudden hurt
From Athens' sons, kind Heaven! avert:
Nor let her daughters vainly pray
For blessings on their marriage-day :
And you, my Sisters, that uphold
The laws, impartial as of old,
Ye Fates! be where you list severe
But, save in kindness, come not here.
PALLAS,
I joy to hear your auguries
In mild forgiving accents sung;
And much I love Persuasion's eyes,
That watch'd the pleadings of my tongue :
For greatly did my prayer incense
Your wrathful mood; but mighty Zeus,
The patron-God of Eloquence,
O'ercame you, and you sought a truce:
Nor, save in bounty, shall remain
The rivalry betwixt us twain.
CHORUS.
Let Civil War, black nurse of Crime,
Be hush'd within this happy clime;
Let not the storms of Faction roar,
Nor slake the dust with kindred gore.
May those who cherish Peace aright,
In hatred, as in love, unite;
And all the ills that plague mankind
Shall pass them as the harmless wind.
(v. 913-942.)
THE FURIES.
43
PALLAS.
What, have ye learnt the way to bless?
From these dread Persons I foresee
A future fraught with happiness
To these my citizens and me.
Let us be wise, and court them still,
And foster mutual good-will;
So shall our fame be spread afar,
And Justice shine our guiding-star.
CHORUS.
O fare ye well, 'midst all that wealth can give,
Who sit near Zeus's ever-glorious throne:
A virgin-goddess suffereth you to live
Beneath her wings, and will protect her own.
PALLAS.
[Stations herself at the head of the CHORUS, where they are
joined by the ESCORT of FEMALES with torches.]
Fare ye well also; but I first require,
To guide you to your chambers underground,
Devout processions, and the sacred Fire;
And let the altars scatter incense round;
So shall you ward off mischief from the land,
So crown our enterprises with success:
Lead on, Athenians, lead your chosen band,
And heartily your new-found Patrons bless.
CHORUS.
Farewell once more! I bid farewell to all,
Both Gods and men, that in this town abide:
Cling to our worship, whatsoe'er befall;
So to your prayers shall nothing be denied.
PALLAS.
I praise the tone of these your promises ;
And will conduct you, by the solemn glare
(v. 943-976.)
44
THE FURIES.
Of torches, to your cavernous abodes,
With these attendants, virgin-sentinels
That watch mine image: Come, ye beauteous train
Of maids and children, flower of Theseus' land,
And reverend matrons, clad in scarlet robes;
Do them all honour; let the torch-fires glow
To light them on their way: for future years
This company, that settles in our town,
Shall look on you benignly, and vouchsafe
To bless the fortunes of your countrymen.
Song of the ESCORT.
Come, ye virgins born of Night,
Come, adored with many a rite,
Marshall'd by a solemn train
Homeward to your cells again :-
While adown the glen we sweep,
Brother-townsmen, silence keep.
Waves on high the glimmering torch
Pointing to yon cavern's porch;
Follow, girls, and as ye go
Tripping featly, sing with me
Merry songs of jubilee ;
Let the sweet libations flow
Redden'd bythe fiery glow.
Mighty Zeus, All-seeing guide,
And Destiny with Zeus allied,
In the hour of need came down
Bringing aid to Pallas' town.
Youths and maidens, sing with me
Merry songs of jubilee.
(v. 977—999.)
[Exeunt.
ΑΙΣΧΥΛΟΥ ΕΥΜΕΝΙΔΕΣ.
INTRODUCTION.
PART I.
MÜLLER'S DISSERTATIONS—NUMBER OF CHOREUTE EMPLOYED IN THE TETRALOGY
-NUMBER OF THE CHORUS IN THE EUMENIDES-DISPOSITION OF THE CHORUS
SCENIC ARRANGEMENTS-DUTY OF AVENGING BLOOD-DUTY OF ORESTES-POSITION
OF THE HOMICIDE-EXPIATION FOR BLOOD-HILASMOI AND KATHARMOI-PURIFI-
CATION OF ORESTES-ATTIC COURTS FOR HOMICIDE-JUDICIAL PROCEEDINGS IN
ESCHYLUS-EXEGESIS OF THE JUS SACRUM-MYTHIC CONCEPTION OF THE ERINNYES
-THEIR CULTUS GENERALLY—AT ATHENS-ESCHYLUS'S CONCEPTION OF THEM-
ZEUS SOTER-POETICAL COMPOSITION OF THE ORESTEA.
Disserta-
§ 1. No edition of the Eumenides of Æschylus would now be Müller's
considered complete unless it in some sort recognised the valuable tions.
Dissertations of C. O. Müller. The Cambridge translation of
this work, published in 1835, is now out of print: the present
Editor has therefore judged it expedient to draw up an Analysis
of the principal Essays, sufficiently brief to be comprised within
the limits of an Introductory Chapter: to which will be added
a Second Part, compiled from various sources, and containing a
critique upon the more speculative and unsupported portion of
Müller's book-his second Dissertation-which cannot be safely
submitted to the reader's unqualified perusal.
Choreutæ
in the Te-
Muller's
2. Eschylus having determined to present himself as a can- Number of
didate for the Tragic Prize, with his Trilogy of the "Orestea" employed
and the "Proteus," a Satyric Drama, Xenocles of Aphidna was tralogy;
appointed to furnish him with a Chorus. The question here Disserta-
naturally arises for our consideration, how many Choreuta did
Xenocles engage to provide? We are told by the ancient Gram-
marians, "that the usual number of the Tragic Chorus was
tions, pp.
47-54.
48
INTRODUCTION.
either twelve or fifteen:" and this statement has always been
understood to imply, that the said twelve or fifteen individuals
performed the choric parts in all the four plays successively.
3. But besides the great difficulty of training people of no
very high attainments in Art to undertake so many different
characters, sometimes male, and sometimes female; we know that
Eschylus frequently employs in his dramas a number of persons,
who are, properly speaking, neither actors nor Choreutæ, although
they bear a strong resemblance to the latter. Of such a descrip-
tion are the Areopagites and the Escort of Women in the
Eumenides: the last-mentioned body even sing the closing ode
of the play. 4. Whence we may infer, first, that in addition to
the proper Chorus of each individual drama, the one belonging
to some other part of the same Tetralogy occasionally appears
as a kind of Accessory Chorus; and secondly, that the regular
Chorus of one drama was quite distinct from that of the others.
Nay, in Choeph. 1044, we find the regular Chorus of Women,
and the Accessory one of Furies, actually seen on the stage
together, where Orestes exclaims,-
Δμωαὶ γυναῖκες, αἵδε Γοργόνων δίκην
Φαιοκχίτωνες καὶ πεπλεκτανημέναι
Πυκνοῖς δράκουσιν· οὐκέτ᾽ ἂν μείναιμ᾽ ἐγώ.
And although the Choephorce are not supposed to behold the
Furies here, their presence is unquestionably visible to the
audience. We may, therefore, classify the Principal and Ac-
cessory Choruses belonging to the three plays of the Orestea, in
the following manner:
I.
Old Men.
Women from II.
W
II.
Women.
Furies from III.
III.
Furies.
Old Men from I.
Women from II.
In the closing scene of the Eumenides, it is evident that all
these three Choruses must be on the stage at once: for the
Areopagites have not quitted their position when Pallas summons
the Escort of Women.
7
INTRODUCTION.
49
5. These considerations afford ample evidence that the whole
number of Chorcutæ assigned for a Tetralogy was far greater
than twelve or fifteen. Now the Tragic Chorus was immediately
derived from the Dithyrambic; and that, we know, consisted of
fifty persons. This brings us nearer the mark; but the number
50 must be taken with some modification. The Dithyrambic
Chorus was cyclic; that is, it danced in a circle round the Dio-
nysian Altar; the Tragic was quadrangular (Te7pάywvos), and
drawn up in rank and file. It was, therefore, a composite
number; and as the components could scarcely be so far apart as
that the one should double the other, viz. 5 x 10, so as to make
up the number 50, we may more reasonably conclude that it was
6 x 848: which, if divided equally, would allow twelve
choreutæ for each play. And this is probably what the Gram-
marians meant, in their statement "that the Tragic chorus
consisted of twelve or fifteen."
Number of
the Chorus
in the Eu-
pp. 54—61.
6. In the Agamemnon, it is clear that the number of the
regular Chorus was twelve. When the Gerontes hear the death- menides,
cry of their sovereign, and are debating what course to pursue,
twelve suffrages only are given; and if it be true that they
re-appear in the Eumenides as Areopagites, this was unquestion-
ably their number. In the Persæ, Supplices, and Sept. cont.
Thebas, proof might be given that the Chorus likewise consisted
of twelve. 7. But in the Choephorce and Eumenides this is not
so certain; in fact there is strong evidence in favour of a Chorus
of fifteen for the Eumenides. For in such of the Odes as are
Commatic (sung by different individuals), seven distinct voices,
or rather pairs of yoices, are frequently apparent; these with the
Leader make up the number fifteen; and Hermann (De Choro
Eumenidum, Diss. I.) has proved to the general satisfaction that
this number was the true one.¹
¹ One of Müller's arguments in support of this proposition is somewhat sur-
prising. He tells us, "that there is one passage in the Dialogue where the number
7 very clearly presents itself." This passage is the following line, (v. 125.)
ἩΓΕΜ. Φράζου
ΧΟΡ. λάβε, λάβε, λάβε, λάβε, λάβε, λάβε, λάβε.
Now we look in vain for this line in any edition of the text except Müller's own.
The MSS. have it thus: ΧΟΡ. Λάβε, λάβε, λάβε, λάβε, φράζου. So that Müller
E
50
INTRODUCTION.
Disposition
of the
Chorus,
pp. 61–64.
8. The evolutions of the Chorus bear a close analogy to those
of a Aóxos drawn up in order of battle; whence Eschylus often
uses the word λóxos for xópos (Eumen. v. 46), and military terms
were employed to designate its several divisions. The Choreuta
enter in rank (Çvyà) three abreast, and file (σTоîxo) generally
five deep. When they take up their position in the Orchestra,
the individuals fronting the audience are called ἀριστεροστάται,
or "left-hand men," (abcde in opp. Fig.;) theirs was reckoned
the most honourable place, and in their centre stood the Leader,
on the platform of the Thymele, and therefore somewhat higher
than the rest. Immediately behind them are the Xavρooтátai
(fghik), so called from standing in the alley (λaúpa) formed
.by the two other lines. The third and hindmost row are called
değiοσTáTαι. 9. The annexed figure represents the Chorus in
δεξιοστάται.
two positions: first, in its IIápodos, or entrance on the stage by
the side-passages of the orchestra; secondly, in its place about
the Thymele, or centre of the orchestra itself.¹ These positions
are usually, but not necessarily, adopted by the Chorus at its
first alters the MS. reading so as to suit his theory, and then quotes the altered
line in support of it! Not less strange is the argument on which he grounds this
alteration. "The Scholiast," he says, in p. 61, "describes this verse as a dimeter
brachy-catalectic, with a hephthemimer of tribrachs;
~|~~~|~~~ 12021-51 -~ |-~
and must have read the line thus-
Μὺ μῦ· μὺ μῦ· φράζου λάβε, λάβε, λάβε, λάβε, λάβε,
We are not therefore without warrant for considering µù µô· µù µî• as extra
metrum,' repeating λáße seven times, and making the verse a complete Iambic
line." We doubt whether any reader will be satisfied with such a warrant. All
that can be gathered from the Scholiast is, that the word opálov as pronounced
by the Leader, did in all probability precede the repetitions of λáße. Hermann
has argued this matter at great length in his Opusc. vol. vi. p. 35.
1 @vµéλn, from 0ów, properly "an altar," including the platform on which the
altar was raised. Its position in the Theatre was derived from the Dionysian altar,
round which the ancient Dithyrambic Chorus executed its dances. The reader
should, however, be informed that Hermann (De Re Scenicâ in Oresteâ) distinctly
denies that this Thymele could have been so placed, and even the existence of
the altar itself. His words are:-" Vanum est commentum Mülleri, thymelen in
orchestrâ fuisse putantis, quam in ligneâ illâ orchestrâ, quæ fabularum agendarum
causâ exstruebatur, nec fuisse ullam, et in quibusdam fabulis (Prometheo, Phil-
octetâ, Cyclope) ne potuisse quidem aram, ut in locis desertis, cogitari, demon-
stratum est."
-
INTRODUCTION.
51
W
TH
ę d e b a
Par-ok oi •h•g •j odos
I p o ň m z
n
N

EAT
ORCHESTRA
Thymele
e de b a
K i ñ g f
μο n M
%
PROSCENIUM
S
RUM
BU
Parodos
E
first entrance: for instance, there is an exception in the Eumen-
ides, in which the disposition into rank and file does not occur
until it is time to sing the Binding Hymn: and the Parodos is
announced by the words ἄγε δὴ καὶ χόρον ἅψωμεν, v. 297. In
all the previous part of the Drama, the Choreutæ move about the
stage dispersedly (σπоpádŋv), and their songs (koµµаTIKà) are
equally irregular.
rangements,
10. In the opening scene of the Eumenides, the Delphian scenic ar-
priestess is discovered praying before an altar, in the outer court pp. 88–99.
of the temple of Apollo. This altar, we learn from the Ion of
Euripides, was adorned with wooden images of the gods (§óava),
which it was customary for suppliants to embrace. They per-
haps represented Gaia, Themis, Phoebe, and Phoebus, the four
successive holders of the seat of prophecy; for it is to these
Deities that the Priestess first addresses her prayers, as if they
were actually present.
-
11. When the Prologue is concluded, the interior of the temple
is suddenly exposed to view; Orestes sitting on the Om-
phalus, Apollo by his side, the Furies asleep on the surrounding
E 2
52
INTRODUCTION.
seats, and Hermes in the background; altogether forming a
group of no fewer than eighteen persons. How was this large
company exhibited at once to the spectators? It has generally
been supposed that the Eccyclema or Exostra was employed for
this purpose. But in every instance where this machine was
beyond all question introduced, those scenes only are exhibited
which would naturally take place within doors, and in cases where
the subjects of such scenes would be unable of themselves to
come out on the stage. [See Æsch. Agam. 1345, Choeph. 967;
Soph. Elect. 1450, Antig. 1293, Ajax 346, ŒŒd. R. 1297; Eurip.
Hippol. 818, Med. 1314.] 12. Besides, the number of persons
thus wheeled forward is never above three or four; but here no
fewer than eighteen must be exhibited, and the floor of the
Eccyclema must represent the area of the temple, on which the
Furies have to perform their evolutions. These considerations
make the use of the Eccyclema impossible in the present case.
We are therefore led to suppose that, during the Prologue, the
interior of the temple was concealed by a πаратéтаσμа, or
curtain, extending the whole breadth and height of the stage,
which was withdrawn after the exit of the Priestess.¹ 13. The
next change of scene is at v. 226, where we are transported
from Delphi to Athens, and must suppose a long interval
of time to have elapsed during the wanderings of Orestes.
This change was easily effected: nothing more being needed
than a contrivance in the centre door to remove the Omphalus
and bring forward the ancient image of Pallas: thus the temple
1 Hermann, in his review of Müller's Eumenides (Opusc. vol. vi.), and his
treatise “De Re Scenicâ," denies that the Priestess prayed before an altar, and
ridicules the idea of the έóava, mentioned in § 10. It must be allowed that this
last inference is somewhat far-fetched. With less justice he attacks the Tapa-
παρα-
Téтασμа, calling it "ideal, and existing only in Müller's fervent imagination."
Hermann's own explanation of these scenes is by no means satisfactory, and does -
not solve the dilemma brought forward above in the matter of the Eccyclema.
He thinks that the Furies do not appear at all before v. 137, ioù loù nóña§, &c.,
when they precipitate themselves through the doors of the temple into the
orchestra; and that when the Prologue is ended, Orestes, Apollo, and Hermes
come out of the temple in like manner. But who that reads the scene between
the Ghost of Clytemnestra and the Furies, can believe that the latter were not
visible to the audience during the whole of it?
INTRODUCTION.
53
of Apollo becomes transformed into that of Athene Polias. Here
the scene continues without interruption until the end of the
Play.
14. In v. 653, where Pallas speaks of Mars' Hill as before
the eyes of the audience, we must suppose a distant prospect of
the hill opposite the citadel to have been represented on a
πeplaктos, or scene-painting, and that the Goddess pointed to
this picture. When the Areopagites have taken their seats in
the Orchestra, and Pallas, in v. 536, bids the people be silent,
she addresses the whole audience as well as the persons on the
stage: no doubt actual blasts of the trumpet pealed through
the theatre, and the herald's cry, "'Aкoveтe λew,” was heard.
“’Ακούετε
Thus are the entire Athenian people irresistibly drawn in to
bear their part in the drama.
avenging
pp. 124-132.
15. The duty of avenging blood, at Athens, devolved ex- Duty of
clusively upon the kindred of the deceased; not as though blood,
homicide were no violation of the public peace, but because the
avenging it was deemed a sacred office, which could no more be
taken from the relatives than the right of burying their dead,
or succession to a patrimony. The words of the law, preserved
in Demosth. c. Macart. p. 1069, are as follows: "The kinsmen
of the deceased, within the degree of first cousin inclusive, shall
issue a proclamation in the market-place, charging the homicide
to hold aloof from the altars and temples in the city, and from
all assemblies for the exercise of religious rites; and they shall
be supported in the prosecution by the other kindred, and the
members of their Phratria." 16. It was only when the dying
man forgave his slayer that this prosecution was omitted. Thus
the idea of vengeance as a claim due to the murdered kinsman
was familiar to the Greeks in the time of Eschylus; though
the State had now assumed the office of mediator, and the
avenger was obliged to lay his indictment, if for wilful murder,
before the Areopagus, if for manslaughter, before the Ephetæ.
17. The accused was at liberty to take flight before sentence was
passed but if, after conviction for murder, he still remained in
the country, his execution then became the business of the State.
54
INTRODUCTION.
Duty of
Oiestes,
After a verdict of manslaughter the prosecutor and accused
sometimes made a compromise at once, but generally the latter
quitted the country, and remained an exile until one of the
relatives of the deceased took compassion on him, and made
good his reconciliation with the others.
18. In the Heroic ages, the punishment for homicide was more
severe, for the pursuit might be carried beyond the frontiers,
nor did any city of refuge, sanctuary, or claims of hospitality,
protect the fugitive. (See Hom. Odyss. xv. 278.) Even when
not pursued by the avenger, the murderer was universally
regarded as a polluted person, and excluded in particular from
his Phratria and from all religious ceremonies. So the Erinnyes
say of Orestes, v. 625,
ποίοισι βωμοῖς χρώμενος τοῖς δημίοις,
ποία δὲ χέρνιψ φρατόρων προσδέξεται ;
and in Homer, Il. ix. 64, Nestor, speaking of civil war, which
is in fact murder, says,
ἀφρήτωρ, ἀθέμιστος, ἀνέστιός ἐστιν ἐκεῖνος,
ὃς πολέμου ἔραται ἐπιδημίου, ὀκρυόεντος.
19. Clytemnestra having murdered her husband, was expected
pp. 131–137. at least to quit her home and her country's altars according to
law and this sentence the Council of Elders in the Agamemnon
pronounced against her. But having the support of Ægisthus,
she imagined herself superior to the law, and so remained.
The natural avenger of Agamemnon was his son Orestes; and
Eschylus emphatically declares the strictness of this obligation,
and the infamy of neglecting it, in Apollo's admonitions to
Orestes, Choeph. 267-294. But notwithstanding these motives
to vengeance, it would have been impious in him to have
pursued his mother had she taken to flight; whereas, daring as
she did to remain and still sacrifice at the public altars, her
immediate death became justifiable and even necessary; because
recourse could be had to no higher powers for her punishment,
where she and Ægisthus were supreme.
INTRODUCTION.
55
20. Accordingly, Eschylus represents Orestes as by no means
repentant of the deed: in Eum. v. 566, he says, kaì deûpó y' ảeì
Tηv túxηV OỶ µéμpoμal. Euripides, on the contrary, less true
to the ancient customs and traditions, exhibits him as the
remorseful sinner, condemning his own act as impious and
needless, and apprehending in Apollo a destroying spirit. See
Eurip. Orest. 283, 1685. With regard to the vengeance directed
against Orestes, this was peculiarly the office of the Erinnyes:
it could not lawfully be undertaken by any of Clytemnestra's
relatives, because Orestes was a constituted avenger of blood,
and, therefore, legally speaking, justified in his act.
the fugitive
pp. 137-140.
21. The shedder of blood was regarded amongst the Greeks Position of
with mixed feelings. On the one hand, he was avoided with a homicide,
kind of dread, excluded from all sanctuaries, religious cere-
monies, and courts of law; and himself studious to avoid all
contact and conversation with his fellow-men. (Eum. 268, 426;
Eurip. Iph. in Taur. 947, sqq.) On the other hand, he was the
object of a certain peculiar awe or respect, as an ikétŋs, or
distressed person in want of protection; and it was the duty of
all men, αἰδεῖσθαι τὸν ἱκέτην, “to respect the claims of the
suppliant," and to grant his demands. In Hom. Il. xxiv. 480,
these feelings are well described:
ὡς δ᾽ ὅτ᾽ ἂν ἄνδρ᾽ ἄτη πυκινὴ λάβῃ, ὅστ᾽ ἐνὶ πάτρῃ
φῶτα κατακτείνας ἄλλων ἐξίκετο δῆμον
ἀνδρὸς ἐς ἁγνίτεω, θάμβος δ᾽ ἔχει εἰσορόωντας,
ὣς ᾿Αχιλεὺς θάμβησεν, ἰδὼν Πρίαμον θεοειδέα.
22. This passage proves how great a change in the suppliant's
position was wrought by his purification; a prominent feature
in the Eumenides: and herein the term πроσтрóπaιos occupies
an important place. Its proper sense is, like ikérns, "one who
applies for protection;" but being generally coupled with the
notion of a fugitive homicide not yet cleansed, it takes the
meaning of "homo piacularis," (Eum. 168, Choeph. 285,) and
in the Eumenides is used in the peculiar sense of "a suppliant
for purification." Such was Orestes at Delphi-at Athens he
!
56
INTRODUCTION.
is no longer πρоσтρóπaιos in this sense, having already made
expiation, but simply ikérns. (See Eum. 229, 275.)
23. As the avenging of blood had for its object the expulsion
Expiation
for blood: in
general,
Pp. 141-145. of the manslayer, so the rites of purification were designed to
reinstate him in the society of his countrymen. Like the Jewish
"cities of refuge" these rites were only applicable to the
justifiable homicide,—the wilful murderer was not allowed to
return.
24. The first example of expiation from blood-guiltiness,
according to the Ionian legends, was Ixion, the Phlegyan
chieftain. He had slain his father-in-law, and wandered over
the earth in wild frenzy, till Zeus himself became his cleanser.
(Eum. 687.) Opposed in a manner to Ixion was Hercules, to
whom the Dorian chiefs traced their origin; he several times has
recourse to the rites of expiation, and always submits to its
requirements, however severe and in Hesiod's Karáλoyo,
Hercules' war against Pylos arises from a refusal on the part
of Neleus to give him absolution.
25. There were two kinds of ceremonies which it was
Ἱλασμοὶ and
καθαρμοί,
pp. 146—161. necessary for the homicide to observe: iλaouoì, "ceremonies of
atonement," and kalapμoì, "ceremonies of purification." In
the former, the offerings were the same as those used in the
worship of the dead-libations of water, honey-cakes (μení-
Êρата), and victims cut in pieces and burnt. The Deities to
whom they were offered were unquestionably those of the lower
world; Ζεὺς Μειλίχιος is the same as Ζεὺς Χθόνιος or Αΐδης; for in
the Attic worship of the Meilichian God the victims were swine,
and the rites held at night, just as they were to the Chthonian.
26. Again, when iλaoμoì are offered to Apollo, we must under-
stand not the Olympian Apollo, but rather the Chthonian
Dragon, guardian of the old Earth-oracle; whom Apollo slew, and
in whose memory the festival of the Delphinia was established.'
1 According to this, Apollo becomes identified with the Dragon actually slain
by himself! a theory somewhat difficult to believe. Is it not more probable that
he was worshipped as a Xeóvios Oeds in his character of "the God of Plagues and
Pestilence," in which character he slew the children of Niobe, &c. ?
INTRODUCTION.
57
We see, then, that in expiation for blood the following Deities
had to be propitiated: Ζεὺς Μειλίχιος, Apollo Χθόνιος, the
soul of the slain person, and the Erinnys proceeding from
this soul.
27. These ceremonies were always based on the idea that the
slayer must atone for the guilt by the forfeit of his own life.
But this life was redeemable in various ways: 1st, by servitude,
generally of eight years' duration, (as in the instances of
Cadmus, who served Ares as the Dragon's father; of Apollo,
who served Hades the invincible (ädμntos) and Hecate; and
of Hercules, mentioned in Esch. Agam. 1040). 2dly. By the
substitution of a victim, symbolically denoting the surrender of
the slayer's own life. Amongst the Greeks this victim was
a ram, as amongst the Jews it was a goat; and we know that
black rams were the ordinary sacrifice to the dead. See Eurip.
Elect. 92, 513; Hor. Sat. i. 8. 28; Pausan. v. 13. 2.
28. The кalapμoù attached themselves closely to the cere-
monies above described. Swine, the victims sacrificed to the
infernal powers as peace-offerings, served also for the rites of
purification. Sucking-pigs were slaughtered in such a way that
the blood spirted on the manslayer's hands, and was thus
supposed to wash away the human blood which clung to them.
(Eum. 273. 427.) Water was also used as a means of puri-
fication (Eum. 430); thus Achelous, whose name denotes water,
cleanses Alcmæon from his mother's blood, (Apollod. iii. 7. 5;
comp. Pausan. ii. 31. 11.) The Deities to be invoked are the
same as in the inaopoí: Zeus Meilichios is also Zeus Katharsios;
and Apollo is peculiarly the God of Purification, and as such is
addressed by the Priestess, Eum. vv. 62, 63.¹
of Orestes,
29. The mythic tale of Orestes' residence at Delphi, whence Purification
he sets out as avenger of blood, and whither he returns as pp. 161–165.
πроστρóπαιos, in order to be cleansed by Apollo, is of very
ancient origin. Several other places claimed the glory of his
purification: Parrhasia in Arcadia (Eurip. Orest. 1646), Cerynoea
1 καθάρσιοι
¹ To be κalάpoio eol, it would appear that Zeus and Apollo must quit the
Chthonian, and resume the celestial character.
58
INTRODUCTION.
Attic Courts
for the trial
of Homi-
cide, pp. 166
-176.
in Achaia, Trozen, and Rhegium. Eschylus himself implies
that many different acts of cleansing had been performed on
him :-
πάλαι πρὸς ἄλλοις ταῦτ᾽ ἀφιερώμεθα
οἴκοισι, καὶ βοτοῖσι καὶ ῥυτοῖς πόροις.-Eum. v. 429.
30. During the long interval that elapses between vv.
. 2 225
and 226, Orestes is supposed to visit various countries beyond
sea (comp. vv. 77, 241), and the allusion is probably to Rhegium:
Eschylus omits all mention of the Tauric voyage, and the
return with Iphigenia. When purified by Apollo, though no
longer a polluted person, nor an outcast from society, he is not
yet liberated from the Erinnyes: the deep resentment of his
mother's Manes still remains, and the Gods alone can rescue
him by a formal trial and acquittal.
31. Solon entrusted the judicial cognizance of homicide to
two courts-the Areopagus and the Ephetæ. The Areopagus,
composed of those citizens who had held the dignity of Archon,
took charge of all trials for wilful murder, and was considered
supreme. The Ephetæ (so called óti épiâoi tâ åvdpopóvợ tòv
åvòpnλáτnv) were fifty-one men, of noble birth and irreproach-
able character, all above fifty years of age, who held their
sittings in one or other of the four courts of justice. In cases
of manslaughter, they met at the Palladium; in cases of jus-
tifiable homicide, at the Delphinium, or sometimes at the Pry-
taneum; when a person had gone into temporary exile for
manslaughter, they tried his cause at Phreatto or Zea. 32. But
the tribunal of the Ephetæ gradually declined in public estima-
tion; it was therefore natural that the ancient legends should all
be made to redound to the glory of the Areopagus, nor would
any Athenian conversant with history be surprised, that Orestes
should be tried before that assembly. Yet we may think it
strange that the legend of Orestes was attached to the Areopagus,
and not to the Delphinium. The latter court took cognizance
of all cases where a person pleaded justifiable homicide; and
Demosthenes cites Orestes as an instance in point. 33. Never-
INTRODUCTION.
59
theless, the Hill of Ares would seem a fitter tribunal in this
case, than the temple of the Delphinian Apollo. The criminal
brought before the latter is not one conscience-stricken on
account of his deed; no Erinnys harasses him; but Clytem-
nestra, though legally slain by the avenger, yet, as a mother,
has her Erinnyes and herein lies the significance of the
Areopagus. It decides between these vengeful Goddesses and
the object of their resentment: and this is proved both by the
locality itself (for the Furies' temple was at the base of Mars'
Hill), and also by the solemnities observed at the trial of
Orestes.
:
proceedings
lus, pp.176-
181.
34. Every ancient court had its President (yeμov) to inves- Judicial
tigate the cases presented; after receiving his sanction they were in Eschy
brought up for trial. At Athens this office was held by the is1.
῎Αρχων Βασιλεύς: in Æschylus it is filled by Athena, who
appoints a jury, "dat judices," as the Prætor at Rome. The
pre-cognizance (aváкpiσis) is exhibited in the scene where
Athena inquires the name, office, and legal demands of each
party (vv. 386-467). Whereupon she finds a true bill for both,
and requires them to bring their witnesses and evidence into
court. Refusing to admit the πрóκλŋσis (provocatio ad jusju-
randum) in this case, the Goddess next introduces the suit,
having convened her intended jury of Areopagites: the parties
plead against each other in short sentences; and Apollo, as
Orestes' advocate, explains the law. 35. After this comes the
institution of the Areopagus (coµòs, v. 462), which is perfectly
appropriate in this place: for the judges are now to vote after
serious deliberation and solemn oaths; and their inauguration
must be considered as the central point of the Drama. The
voting follows; and the numbers being found equal, Orestes is
acquitted, before Athena has given her vote in his favour. For
the much-disputed "Calculus Minervæ" is an imaginary ballot,
not an actual one; the numbers being equal, a white pos is
supposed to be added in favour of the accused; signifying that
mercy naturally prevails over severity, in an equally balanced
case.
60
INTRODUCTION.
Exegesis of 36. The Exegesis, at Athens, applied wholly to the unwritten
the Jus
Sacrum, law, or precedents handed down to posterity by oral tradition.
pp.182-185.
Goog
Such persons as could best define these precedents were called
ἐξηγηταὶ τῶν ἱερῶν καὶ ὁσίων (Interpretes Religionis), and their
office was to expound this law (egnyeîolai de jure sacro
respondere). This office Apollo assumes in the Eumenides.
37. In pursuance of it, he first explains to Orestes the duty of
vengeance (v. 565), and subsequently, in the same character,
instructs the Areopagites on the unavoidable task that devolved
upon Orestes, as avenger of blood; and argues, that duty to the
father required the sacrifice of the mother, as not being so near
of kin to the son: a subtle plea, which was probably quite in
character with the arguments usually put forward at Athens in
such complex cases.
The Erin-
nyes; mean-
ing of the
name, and
38. The word 'Epivis (not 'Epivvùs, see Herm. Pref. to Antig.
p. 19, and Blomf. Gloss. on evvelv, Prom. Vinct. 53) expresses
mythic con- that "deep offence," "bitter displeasure," which ensues when
ception of
them, pp. 186
-191.
sacred rights are violated by the persons who ought to have
most respected them. In the early Greek poets this was par-
ticularly applied to near kindred, as father, mother, or elder
brother; but the poor man, or the suppliant, if insolently treated,
also had his Erinnyes. Afterwards the term became more
restricted in meaning: parricide especially called forth an
Erinnys, and Æschylus attributes one to the crime of neglect-
ing the duties of an avenger of blood. The sensible manifesta-
tion of the Erinnys is Ara: when the suppressed feelings burst
forth in sudden imprecations, as in the case of Edipus: hence
Eschylus gives the Erinnyes the name of 'Apaí (Eum. 395).
39. According to the ancient Greek religion, which contemplated
all human life as the working of a higher and supernatural
agency, the Erinnys that required atonement, and the Erinnys
that brought the mischief, were considered identical: though we
are now obliged to distinguish them, and suppose the existence
of Goddesses under the latter mode of expression; under the
former, merely a human passion. Hesiod, in his Theogony,
makes the outrage committed by Cronus on his father Uranus,
INTRODUCTION.
61
the first invasion of the rights of consanguinity, which demanded
an Erinnys: hence the Deities then called forth were, properly
speaking, "the Erinnyes of Uranus." 40. But, as mythic con-
ceptions gradually acquire fixity of shape, so these Deities, in
process of time, become independent spirits and active avengers
(Iowaí). The idea under which they were worshipped at Athens,
as Zeuvai, was founded on a more extensive system of views and
thoughts, and deserves a separate consideration.
the Semnæ,
41. The widely diffused worship of the Erinnyes or Eumenides, Cultus of
called Semnæ at Athens, cannot be understood if we regard them generally,
merely as divinities resulting from individual circumstances, or
peculiar states of mind. Many traces show that they were a par-
ticular form of the Deities who rule the earth and the lower world,
and send up the blessings of the year, viz. Demeter and Cora.
The meaning of this is simply that these Goddesses-usually
mild and benign—may be perverted by human sin into resentful,
destructive Powers. 42. Traces of this Demeter-Erinnys exist
particularly in the legends concerning the ancient kings of Thebes.
The beginning of mischief was the slaying of the Dragon (son of
Ares and Erinnys Tilphossa) by Cadmus: Laius is the first to
feel the curse; Edipus is altogether its victim. But as the
legend always represented Edipus as finally reconciled to his
persecuting Erinnys, so the traditions of his burial-place were in
close connexion with the cultus of the Erinnyes. Thus Sophocles
makes him reach the goal of his sufferings in the grove of the
Semnæ at Athens, and after his death assume the character of a
mysteriously operating divinity, producing eternal weal to the
country where he had obtained rest and reconciliation. 43. In
all these Theban legends, Demeter, as a punient Power, is the
predominating principle. Subsequently, the mention of Demeter
in this character was shunned with a feeling of dread; and the
Erinnyes, as independent Deities, took the place of the Tilphossian
Demeter-Erinnys: and thus we understand how, after their wrath
was appeased, they became Eumenides, or benevolent, bountiful
Goddesses. The name Evμevides was, strictly speaking, native
at Sicyon: hence Eschylus, who emphatically calls them Zeuvai
62
INTRODUCTION.
Worship of
the Semnæ
at Athens,
pp 206-209.
Eschylus'
idea of the
Erinnyes,
pp. 210-218.
and εὔφρονες, never mentions the word Εὐμενίδες. (Comp. note on
v. 982.) 44. Nevertheless, the transmutation of the Erinnyes
into Eumenides was an essential part of the legend of Orestes;
as in the case of Edipus, the persecuting Deity becomes a
bounteous being to him and his posterity. Eschylus, it is true,
is silent about this reconciliation: he attributes the cessation of
the Furies' wrath to the eloquence of Pallas; whereupon their
benedictions are bestowed, not on Orestes, but on Athens. And
since Pallas repeatedly ascribes to them an actual power over the
gifts they promise, (such as the fruits of Earth, &c. vv. 884—906),
we here recognise the double influence before mentioned; they
are 'Epivves for destruction, Evμeveîs for blessings.
45. One side of the Temple of the Semnæ at Athens rested
on the base of the hill of Ares, whose cultus was closely united
with that of the Erinnyes: the other side lay towards the Acro-
polis, a locality which Eschylus designates by the expression
πρὸς δόμοις Ερεχθέως, v. 857. There was a chasm in this temple,
as at Colonus, through which the Deities were said to have re-
turned to earth after their reconciliation with Orestes.
46. Their worship was always celebrated by a numerous train
of female attendants, called "Hesychida" from the solemn silence
always observed (evonµía). The sacrifices, performed sometimes
at night, (hence perhaps the torches mentioned in v. 977,) con-
sisted of slaughtered victims, especially black sheep; and water
unmixed with wine (vŋpáλɩa), but with an infusion of honey
(µeλíñρaтa), and possibly of oil. (Soph. Ed. C. 483.)
47. The contrast between the elder and younger race of Gods,
as expressed by schylus, rests mainly on the distinction between
an absolute natural necessity and a free and voluntary agency.
As heaven and earth, sun and moon, which belong to the old
race, manifest their agency in eternal and immutable duration, so
the Erinnyes are to be regarded as a natural law of the moral
world: without regard to circumstances, they naturally fasten on
him who has outraged the sacred rights of consanguinity; and
never suffer this outrage to vanish from their memory, but visit
it on successive generations. (Eum. v. 894.) 48. The Olympian
S
INTRODUCTION.
63
Gods, on the contrary, in their whole agency refer so much to
specific circumstances, that they are incapable of representing
these universal laws. Their interference with human affairs is
direct and personal. But in the compromise which the Erinnyes
make of their resentment, the newly established cultus is a pledge
of the further exercise of their inherent rights upon earth. 49.
This contrast schylus everywhere maintains in a very marked
manner; nevertheless, he shows a conviction that the conflict
between the ancient Gods and the ruling Powers is merely
transient, and preparatory to a higher development of things.
With him the world of Olympian Gods is in perfect unison with
the original Powers, and, like Pindar, he strives to do away with
the legends that imply their antagonism. 50. With regard
to the external appearance of the Erinnyes, Eschylus gives
them the snaky hair and pendent tongues of Gorgons—the
hideous expression of Harpies-and the black dress which marks
them for the daughters of Night. He does not give them wings
as Euripides does (Orest. 317), because the image of hounds was
ever before his eyes-and in Choeph. (911, 1150) he plainly calls
them kúves, as does Sophocles also-to which image the long
pendent tongue of the Gorgoneum was admirably suited.
pp. 218-223.
51. In contrast with the Erinnyes, as Titanian Powers exer- Zeus Soter,
cising a moral law with the strictness of a law of nature, we
have in our drama Apollo and Pallas, who establish and protect
the order of human society. Yet so intimately connected were
these Deities with mankind and their concerns, that Eschylus
does not conceive them adequate, great and wise though they
be, to terminate the conflict with the primordial Powers.
Throughout the Orestea he exhibits dimly and in the back-
ground, and therefore with more poetical effect, a third Power,
Zeus Soter, pervading the universe, and conducting the course
of events to the best possible issue. (Comp. Choeph. 1,2; id. 242;
Eum. 730.) The name Σwrp is therefore similar to Téλeɩos.
52. The cultus of Zeus Soter was widely diffused among the
Greeks. With it were connected the three draughts taken by
them after meals; the first to Olympian Zeus, the second to
64
INTRODUCTION.
Earth and the Heroes, the third to Zeus Soter. In this ceremony
the Olympian Gods are first opposed to the Chthonians, and
then Zeus Soter is conceived as a third Power, and Lord equally
over both worlds. (Comp. Esch. Suppl. 24, and Plato,
Polit. ix. p. 583.)
53. Thus we see that generally after the atonement of par-
ticular transgressions, Zeus Soter interposes as a consummating
Deity, who tempers the opposition between the serene Gods
of the world above and the gloomy powers of the realms below;
and specially he is conceived by Eschylus as a paternal God,
and therefore the peculiar guardian of paternal rights, holding
the father of the household to be of higher account than the
mother. (Eum. v. 731.)
54. Tragedy is defined by Aristotle as "an exhibition tending
pp. 224-289. by the operation of pity and fear to purify the mind from
Poetical
Composition,
passions" (κálaρois τŵv Talnµáтwv). In contrast to the Epic,
which never suspends the peaceful flow of equable emotions, the
essential aim of Tragedy is to draw the soul out of its quiet
state, and hurl it into a tempest of conflicting elements, which
are, in the course of their progress and development, so purified
and exalted, as to leave the soul in calm and elevated composure.
55. These characteristics are found prominent in the Orestean
Trilogy. The Agamemnon, beginning with songs of joy and
exultation, gradually rouses the mind to horror and passion:
these feelings are more fully developed in the Choephorce, but
sobered down and ennobled in the Eumenides. The main idea
of the Trilogy is to show how a curse rooted in the human race,
and generating one misdeed out of another, is averted by the
control of the Saviour God. The secondary aim is to inculcate
respect for established institutions, and particularly for the
Areopagus. The delineation of character, as is usual with
Eschylus, occupies the third place, subordinate to the develop-
ment of the fable, as the fable itself was subordinate to the
main idea.
56. The Orestea being the only extant specimen of a complete
trilogy, must form the groundwork of our whole study of
*
INTRODUCTION.
65
Eschylus. Taking it for a model, we may easily ascertain
the positions occupied by his other dramas in their respective
trilogies. They are all, without exception, intermediate plays:
the Eumenides is the only concluding one that we have. The
reason why (with the exception of the Orestea) none but
second pieces of Æschylus have been preserved, is, perhaps,
that the quiet progress and minute details of the first pieces,
and the tendency to mythic speculations in the third, had less
attractions for the later ages of antiquity than the equably sus-
tained pathos of the intermediate plays.
For ad
66
INTRODUCTION.
ALLIANCE-CONCLUSION.
PART II.
MÜLLER'S SECOND DISSERTATION-THEORY CONCERNING THE POLITICAL OBJECTS OF
THE EUMENIDES — ORIGIN AND PROGRESS OF THE AREOPAGUS-ITS POWERS-
REVERED BY THE PEOPLE-ABRIDGED-HOW FAR, ACCORDING TO MEIER AND
BOECKH—MÜLLER'S FIRST, SECOND, AND THIRD ARGUMENTS REFUTED—HIS GENERAL
DEDUCTION-CHRONOLOGICAL DIFFICULTY-REAL OBJECTS OF ESCHYLUS-ARGIVE
Muller's
Second
57. WE have hitherto found in Müller a useful and (with
Dissertation. Some slight qualifications) trustworthy guide to the proper study
of Eschylus: as indeed he may well be considered in all
matters connected with the mythology, antiquities, and local
customs of the Greeks. We are now to regard him in a
somewhat different light. Having too hastily taken for granted
the unwarrantable assertion of a brother critic, he has built
thereon a theory by no means borne out by the evidence
he adduces in its support. 58. The assertion to which we
allude, made in the first instance by Meier, is this: "That by
the motion of Ephialtes the Areopagus was deprived of the
whole of its jurisdiction in cases of homicide." Upon which
cerning the
Theory con- is founded the following opinion of Müller: "That the special
political ob- object of Eschylus in his Eumenides, was to plead the cause
Eumenides. of the Areopagus, and to dissuade the Athenians from depriving
jects of the
it of its jurisdiction in cases of homicide." 59. In order to
examine this theory at greater length, we have purposely
reserved the consideration of Müller's Second Dissertation ("on
the Political Relations of the Eumenides,") for a separate
chapter. But before entering on the discussion, we shall do
well to lay before the reader a brief account of the Areopagus
itself; to trace its growth as a political power at Athens; and
to enumerate the functions it actually possessed and exercised
at the period when it was attacked by the Democratic party.
INTRODUCTION.
67
opagus.
60. The Senate of Areopagus is known to have existed as The Are-
a court for the trial of homicide long before the time of Solon:
but that legislator was the first who definitely arranged and
legalized its constitution; he also enlarged its authority to such
an extent, that he may almost be considered as its founder.
As we have already stated (§ 31), its numbers were annually
reinforced by those citizens who had worthily discharged the
office of Archon. The members therefore were not taken from
the many, but the few; not elected, but succeeding to their new
dignity, at the end of every year, by a kind of hereditary
right; they were not accountable (úπeúðυvoi) as were all the
other magistrates of the state; and finally, they alone, when
once invested, enjoyed a life tenure.
61. Such being its exclusive prerogatives, we cannot be
surprised that this court should gradually come to be placed in
direct antagonism with the rapid progress of an aspiring
democracy. The measure carried by Aristides after the battle
of Platea, by which all classes of citizens were made eligible
for the Archonship, did not, as might have been expected, tend
to diminish the oligarchic character of the Areopagus.
the contrary, it afterwards stood forward more prominently
than ever, as the representative and rallying point of the
Aristocratic party: Cimon became its staunchest supporter:
Pericles, on behalf of the democratic faction, its most inveterate
opponent.
On
62. The powers of the Areopagus, as defined and established Its powers.
by the laws of Solon, were twofold:-Judicial and Senatorial.
Its judicial authority extended over the following crimes,
enumerated by Demosthenes, cont. Aristocr. p. 627: Wilful
Murder: Wounding with intent to kill: Arson: and Poisoning.
Its senatorial functions were of a less limited character. Besides
taking under its cognizance a variety of offences, such as Impiety,
Sacrilege, Treason, Conspiracy against the Republic, &c., the
Areopagus claimed an extensive and undefined control over
the lives and behaviour of the citizens in general, like that of
the Censors at Rome: it reprimanded or punished all immoral
F 2
68
INTRODUCTION.
Revered by
the people.
conduct, indolence, prodigality, and such-like vices; in a word,
as Isocrates tells us (Areop. p. 149),-'Eleápovv Tòv Blov Tòv
ἑκάστου, καὶ τοὺς ἀκοσμοῦντας ἀνῆγον εἰς τὴν βουλήν· ἡ δὲ τοὺς
μὲν ἐνουθέτει, τοῖς δ᾽ ἠπείλει, τοὺς δ᾽ ὡς προσῆκον ἐκόλαζεν.
To crown all, it maintained a sort of general supervision over the
measures of the popular assembly, and took care that they should
be in accordance with the existing laws. 63. It may easily be
imagined that such privileges as these, however justly or mode-
rately exercised, were found to be incompatible with the increasing
preponderance of the democratic element. Pericles and the other
orators, whose influence depended on their being able to sway
the people by the mere force of eloquence, soon discovered an
insuperable barrier to their ambitious schemes in the Areopagus.
They would willingly have abolished it altogether. 64. But the
feelings of veneration with which the citizens still continued to
regard it, almost in spite of themselves, rendered this impossible.
"It was invested," says Grote (vol. v. p. 481), "with a kind of
religious respect, and believed to possess mysterious traditions
emanating from a divine source; especially, the cognizance it
took of intentional homicide, was a part of the old Attic religion
not less than of judicature." In short, the Athenians generally
would speak of it in terms similar to those employed by Æschines
(in Ctes. 9),-Τὴν σκυθρωπὸν καὶ τῶν μεγίστων κυρίαν βουλήν.
65. Nevertheless, though the popular leaders dared not direct
their attacks against the actual existence of the Areopagus, they
determined to abridge its authority. Ephialtes, a partisan of
Pericles, and, according to Plutarch, equal to him in probity, at
length succeeded in carrying a decree, which (as Aristotle informs
us, Pol. ii. 9,) "mutilated" the powers of the Areopagus,-Tǹv
μὲν ἐν ᾿Αρείῳ πάγῳ βουλὴν Ἐφιάλτης ἐκόλουσε καὶ Περικλῆς :
and thus are we brought to the question which it will be the
main object of this chapter to discuss: viz.-Against which part
of its authority was the decree of Ephialtes directed: the Judicial,
or the Senatorial?
Meier's and 66. The first critic who pronounced a decided opinion on this
Boeckh's
opinion. contested subject was, as we have already stated, Meier. He
INTRODUCTION.
69
theory ex-
considered that the Areopagus was deprived not only of its
functions as a Senate, but also of its whole jurisdiction in cases of
wilful murder; and that its full rights were not restored until the
expulsion of the Thirty Tyrants, more than 50 years afterwards.
67. His opinion was followed by Boeckh, in the preface to his
Index Lectionum, 1826-27; and finally adopted by Müller; who
makes it the groundwork of his theory concerning the political
intentions of Eschylus in the Eumenides. It is with Müller Müller's
that we have chiefly to deal; and since he quotes the principal amined.
arguments of Meier and Boeckh in support of his proposition,
we cannot do better than examine them separately, and in juxta-
position with the evidence that other writers have collected for
their refutation. 68. "In the first place," says Müller (Dissert.
p. 113), "cases of homicide (Síkaι povikal) formed the most
important part of the Areopagus's jurisdiction, nearly the whole
of which, according to Plutarch, it lost at that conjuncture; and
this, moreover, was what gave its members (especially in times
of civil commotions and riots) considerable political authority,-
the very thing of which Ephialtes wanted to deprive it." Now,
the passage in Plutarch to which he alludes is as follows:-
Ὡς δὲ πάλιν ἐπὶ στρατείαν ἐξέπλευσε (Κίμων) τελέως ἀνε-
θέντες οἱ πολλοὶ καὶ συγχέαντες τὸν καθεστῶτα τῆς πολιτείας
κόσμον, τὰ πάτρια νόμιμα οἷς ἐχρῶντο πρότερον, Εφιάλτου
προεστῶτος, ἀφείλοντο τῆς ἐξ ᾿Αρείου πάγου βουλῆς τὰς κρίσεις
πλην öλíɣwv áπáoas. (Plut. Vit. Cim. cap. xv.) 69. "The
word kρioes,” says Forchhammer in his able treatise,' page 15,
"cannot be taken in the above passage as applying to any but
the senatorial decisions of the Areopagus, since causes which
were settled by it in the judicial character were invariably called
δίκαι: as in such expressions as δικάζειν τὴν βουλὴν τὴν ἐν
'Apelw Tάy póvov. The fact of Plutarch's using the word.
πάγῳ
kplσeis in this place, proves at least that judicial causes were not
the only ones of which Ephialtes sought to deprive the court;
and the additional words, πλὴν ὀλίγων ἁπάσας, implying that
1 "De Areopago non privato per Ephialten homicidii judiciis contra Boeckhium
disputatio,” published at Kiel in 1828.
2
70
INTRODUCTION.
Müller's
Second Ar-
gument.
certain cases were excepted, may (cæteris paribus) be as reason-
ably referred to cases of homicide as to any other." The same
writer proceeds to quote several passages in Plutarch of a like
import, in all of which he considers the word Bouλn as pointing
to the senatorial power; but these arguments are not conclusive,
because the Areopagus, either as Court or Senate, had no other
name than Βουλή: it was scarcely ever called δικαστήριον.
70. It is difficult to conceive how "its position as a court
for trying homicide, gave the Areopagus considerable political
authority." Trying prisoners for murder, however solemn and
imposing a ceremonial, has nothing to do with politics. Let us
hear what Bishop Thirlwall says on this point, (vol. iii. p. 24,)—
"Pericles and his partisans could have had no object in attacking
that part of the criminal jurisdiction, which was at once the most
venerable, the most rarely exercised, and the least liable to abuse.
For it does not appear that hitherto the spirit of party had
become so furious at Athens, as to resort to assassination;
though we shall meet with a remarkable instance of such an
excess not long after." Since, then, the popular leaders could
not apprehend being subjected to the penal authority of the
court as murderers, what can be more improbable than that they
should attack this part of its jurisdiction,―the part in which they
would meet with the strongest opposition from the people,-the
only one, in short, of all its powers, which was not likely to pre-
judice their interests?
71. We come now to Müller's second argument.
"In the
next place,” he says, in p. 113, “it was scarcely possible to sever
a portion only from that jurisdiction, (i.e. homicide,) because
whatever could be detached from it had already been transferred
to other courts, namely those of the Ephetæ; at the same time,
it is very likely that certain actions for impiety (ảσéßeia), which
also came under the cognizance of the Areopagus, and were of a
more limited and definite nature, were left to its decision." We
fully agree with Müller, "that it was scarcely possible to sever
a portion only from the homicidal jurisdiction," and for that very
reason it appears doubly probable that this jurisdiction was not
INTRODUCTION.
71
attacked at all, but preserved to the Court in its full extent;
because, as we have seen, it was the part least injurious to, and
most impregnable against, the rapid advances of democracy.
72. At the same time, it seems very unlikely that actions for
impiety, which belonged to the senatorial authority of the Areo-
pagus, were still left to its decision. Thirlwall's opinion is in
direct opposition to this idea. "There was nothing," he says,
in the same chapter, "which Pericles and his friends had more
cause to fear (as the event proved) than a charge of impiety,
which now came under the cognizance of the Areopagus, but at
a later period in the life of Pericles, seems to have been no longer
subject to it." An opinion which may at least be accounted as
valuable per se, as that of Müller.
ment, p. 113.
73. The third argument, which is rather hastily despatched Third Argu.
by Müller, but which forms the very basis and stronghold of
Meier and Boeckh's theory, is taken from the following passage
of Lysias, De Cæde Eratosth. c. 30:-To Sikaoтnpíw Tŵ ¿½
᾿Αρείου πάγου, ᾧ καὶ πάτριόν ἐστι καὶ ἐφ' ὑμῶν ἀποδέδοται τοῦ
φόνου τὰς δίκας δικάζειν, διαῤῥήδην εἴρηται τοῦτον μὴ κατα-
yiváσkei þóvov. Judging from a primâ facie view of this
passage, one would certainly understand with Müller "that in
the time of the Judges to whom Lysias's oration was addressed,
the Areopagus was reinstated in its hereditary right of decision
in cases of homicide, and that it was still in possession of the
privilege." The words ep' pov can certainly bear no other
meaning than "in your time." But neither Müller nor Boeckh
tells us that these very two words, on which the whole argument
rests, are an emendation of Taylor's for the MS. reading èp' vµîv,
and adopted without remark by Bekker. 74. We shall not stop
to inquire whether the words èp' úμîv àтоdédoтat will bear the
interpretation given them by Forchhammer (p. 24): "Areopago,—
cui et patrium est, et vobis traditum, (i. e. a quo ad vos trans-
latum est,) de cæde judicare-expressis verbis imperatum est,"
&c. The reader should examine the passages he quotes in illus-
tration of this meaning of ἀποδέδοται and ἐφ' ὑμῖν, and judge for
himself. But even assuming the emendation ép iµŵv, “in your
>
72
INTRODUCTION.
Disproved
by Grote
(vol v.
p. 495, note).
time," to be correct, it certainly does not prove, as Meier and
Boeckh suppose, that Ephialtes took away the cognizance of
homicide from the Areopagus, and that it was only restored to
them after the expulsion of the Thirty Tyrants.
75. Mr. Grote argues this point with very conclusive effect:—
"This restoration of functions to the Areopagus, refers naturally
to the restored democracy after the violent interruption occasioned
by the Thirty. Considering how many persons the Thirty
caused to be put to death arbitrarily, and how complete a sub-
version of all laws they introduced, the Areopagus could not
have held its sittings, nor tried cases of wilful murder under
them. 76. Were the supposition of Boeckh true, and the Areo-
pagus lost its jurisdiction in cases of homicide also, for the fifty-
five years that elapsed between the decree of Ephialtes and the
expulsion of the Thirty, it must have had no functions at all
during that long interval, and for all practical purposes might
have been considered as non-existent. Had that been the case,
the citizens would have lost all respect for it, as an obsolete
power; (but Lysias (Cæd. Erat. c. ii. p. 126) expressly tells us that
they did respect it, just before the establishment of the Thirty ;)
nor would it have been revived after their expulsion. Whereas,
if we suppose that it preserved its authority as a tribunal for
murder during the above-mentioned period, without those ex-
tended privileges which had made it so obnoxious, we shall
readily understand how the ancient traditional respect for it was
kept alive, and how it came to be revived after the fall of the
Thirty, as a venerable part of the old Democracy."
theory.
Muller's own 77. Müller then proceeds to use his own theory about the
objects of the Eumenides, as an argument on the same side.
Lastly," he says, "(and this is evidence quite as conclusive
and convincing as any historical datum,) it is palpably the
design of Eschylus to support the Areopagus in its authority in
actions for bloodshed. Consequently, it must have been in this
quarter that its rights were attacked." 78. To maintain this
Chronologi- inference he finds it necessary to alter the chronology, and tells
us that Ephialtes' motion was not carried until after the repre-
cal difficulty.
(6
INTRODUCTION.
73
sentation of the Eumenides, viz. in Olymp. 80, 3; whereas
Diodorus, xi. 77, expressly informs us that it was carried
in the year but one before the Eumenides was acted, viz. in
Olymp. 80, 1. There is no evidence sufficient to contradict
this statement, nor are we justified in departing from Diodorus'
chronology.
opinion.
79. But independently of this, there is nothing in Eschylus Hermann's
to prove that "it was in this quarter the rights of the Areopagus
were attacked." On the contrary, he everywhere seems to take
it for granted that these rights were in perfect safety, and not
likely to be disturbed. Had they been in danger, he would have
mentioned the fact very explicitly. Wherefore Hermann (Opusc.
vol. vi. p. 136) argues that the total silence of Eschylus on this
point proves that the penal judicature was not attacked;—exactly
the reverse of Müller's deduction. On the other hand, Pallas
clearly alludes to the withdrawal of other rights, viz. the sena-
torial, in the significant lines addressed to the Athenian people,
Eum. 666-676.
of Æschylus.
80. "All that we can safely infer from the very indistinct Real object
allusions in the Eumenides of Eschylus," says Mr. Grote, "is
that he himself was full of reverence for the Areopagus, and that
the season was one in which party bitterness ran so high as to
render civil war (ẻµþúλov "Apŋ, Eum. v. 864) a result to be
dreaded by the moderate citizens. Probably he may have been
averse to the diminution of privileges carried by Ephialtes; but
even this is not quite certain, for he puts forward the Areopagus
prominently and specially as a tribunal for homicide, exercising
this jurisdiction by inherent prescription, and confirmed in it by
the Eumenides themselves. Now, when we consider that this
was precisely the power which Ephialtes left untouched, we may
plausibly argue that Eschylus, by enhancing the solemnity and
predicting the perpetuity of the remaining privilege, intended to
conciliate those who resented the recent innovations, and to soften
the hatred of the opposite factions." (Vol. v. p. 495, note.)
81. That this view of Mr. Grote's with regard to the real political Argive Alli-
objects of Eschylus is correct, is further confirmed by the high 80, 2.
ance, Olymp.
74
INTRODUCTION.
Conclusion.
terms in which the Argive Alliance is spoken of, Eum. vv. 280
and 734, sqq. Had the poet intended to make a decisive stand
against Ephialtes and his party,-had it been his object to excite
the popular feeling against them by the Eumenides,—he never
would have eulogised this alliance so openly and entirely; for it
was the very point on which Cimon and the oligarchs were most
at issue with Pericles and the advocates of democracy. 82. As
a moderate man, we may suppose that Eschylus desired rather
to reconcile the opposite factions, and, consequently, he acquiesces
cheerfully in this newly-made treaty with the Argives, knowing
that it had been entered into in conformity with the wishes of
the citizens in general, and could not now be retracted. He
might moreover have no reason to suppose it likely to prejudice
the real interests of Athens, tending, as it necessarily would, to
increase and consolidate her maritime power.
83. Thus we have examined, step by step, the erroneous
theory of Boeckh, Meier, and Müller, concerning the Areopagus.
But if any doubt still remains in the reader's mind, there is
a passage in Demosthenes (cont. Aristocr. p. 741, 28), which
we have reserved as the finishing argument in this disputed
question: Τοῦτο μόνον τὸ δικαστήριον (τὸ ἐν ᾿Αρείῳ πάγῳ)
οὐχὶ τύραννος, οὐκ ὀλιγαρχία, οὐ δημοκρατία τὰς φονικὰς δίκας
ἀφελέσθαι τετόλμηκεν. It is in vain that Boeckh and Schoe-
mann endeavour to explain this away as a mere oratorical
exaggeration it is an explicit statement of a fact which must
have been well known to all the Athenians at the time, and had
it been untrue, every one of Demosthenes' audience could have
easily contradicted him. Nothing could ever set aside the
distinct and positive proof which this passage contains, were
volumes to be written on the opposite side: and with it we shall
conclude this chapter, trusting that so prolonged a discussion
has not exhausted the reader's patience.
→
ΑΙΣΧΥΛΟΥ ΕΥΜΕΝΙΔΕΣ.
"
List of Passages in which the Text of this Edition departs from
that of Wellauer.'
VERSE,
54
65
69
76
102
132
158
163
172
179
180
204
216
222
246
247
248
256
258
id.
259
282
305
id.
TEXT.
λίβα, Burges.
καὶ πρόσω γ᾿, Blomf.
Νυκτὸς, Valckenaer.
βιβῶντ᾽ ἂν, Musgr.
καρδία σέθεν, Pauw.
σὺ δ᾽ αἱματηρὸν, Pears.
θρόμβον, Wakef.
ἀρόμενον, Abresch.
ἐξ ἐμοῦ, Scholef.
κακοῦται, (4 MSS.)
λευσμὸς, Casaub.
εἰργάσω, J. Wordsworth.
λίπω, Porson.
κακκυνηγετῶ, Herm.
λεῦσσέ τε, Herm.
Omit o, Herm.
ὅδ᾽ αὖτε γ᾽ ἀλκὰν, Herm.
φέροιμ᾽ ἂν βοσκάν.
ἀντίποιν᾽ ὡς τίνῃς, Schutz.
ματροφόνου, Casaub.
ἄλλος, Heath.
Λιβυστικῆς, Aurat.
καθαρὰς καθαρῶς χεῖρας, Herm.
προνέμοντας, Herm.
WELLAUER.
βίαν.
καὶ πρόσω δ᾽.
γραῖαι.
βεβῶτ᾽ ἄν.
καρδίας σέθενα
οὐδ᾽ αἱματηρόν.
θρόνον.
αἱρούμενον
ἐκείνου.
κακοῦ τε.
λευσμόν.
ἠρκέσω.
λείπω.
κακκυνηγέτις.
λεύσσετον.
ὁ μητροφόνος.
ὅδ᾽ αὖτε γοῦν ἀλκάν.
βοσκὰν φεροίμαν.
ἀντιποίνους τίνεις.
ματροφόνας,
ἄλλον.
Λιβυστικοῖς.
καθαρὰς χεῖρας.
προσνέμοντας.
1 This list does not include mere differences of punctuation, nor cases where
another mode of writing certain words and forms has been adopted by common
consent, since the publication of Wellauer's Æschylus : e.g. πέλει for πέλῃ, &c.
78
INTRODUCTION.
VERSE.
306
332
342
344
349
352
384
413
424
439
451
453
459
461
467
id.
482
ἄκεα δ᾽, Schutz.
494
δεῖ μένειν, Dobree.
520 ἕκων δ᾽, Wieseler.
523
καὶ παραιβάταν, Ηerm.
θερμῷ, Pauw.
530
532
λαπαδνὸν, Herm.
537
εἴτ᾿ οὖν πέλει, MS. Farn.
546
καὶ τῶνδ᾽, Müller.
547
ὅπως τ᾽ ἐπίστᾳ, Herm.
κελεύσαι, Herm.
588
693
τοιαῦτα δράσας, Herm.
διανομὰς, Herm.
697
753
ἰὸν ἰὸν ἀντιπένθη, Dind.
ἅπαθον, Paley.
767 τοι γῇ, Herm.
758
808
δαναιᾶν, Dind.
850 γαμόρῳ, Dobree.
867 βοτῶν, Stanl.
885
891
904
TEXT.
ἀλιτὼν, Stanl.
ἄκληρος ἄμοιρος, conject.
θεῶν ἀτέλειαν, conject.
Ζεύς γ' αἱμοσταγὲς, Müller.
σφαλερὰ καὶ τανυδρόμοις, conject.
κατὰ γᾶς, Paley.
καὶ νῦν, conject.
ἀξίαν κἀπ᾽ ἀξίων, Paley.
ἐφημένου, Butler.
κρύψασ᾽ ἃ λουτρῶν, Herm.
κεί, Heath.
ἐμοῖς, Pauw.
δυσπήμαντ᾽, Herm.
ὁρκίους αἱρουμένη, Casaub.
πορόντας, Herm.
φράσειν, Markl.
ἐξαμβρύσαι, Herm.
ὅ γε μὴν, Linwood.
εὐθενοῦντα γᾶ, Dobree.
WELLAUER.
ἀλιτρῶν.
ἄμοιρος ἄκληρος.
θεῶν δ᾽ ἀτέλειαν.
Ζεὺς γὰρ αἱματοσταγές.
σφαλερὰ τανυδρόμοις.
κατὰ γῆν.
καὶ νῦν δ᾽.
ἀξίαν τ᾽ ἐπ᾽ ἀξίων.
ἐφεζομένῃ.
κρύψασα λουτρῶν.
ἄλλως τε καί.
ὅμως δ᾽
δυσπήματ᾽.
ὁρκίων αἱρουμένους.
περῶντας.
φρεσίν.
ἄκετ᾽.
δειμανεῖ.
ἐκ τῶνδ᾽.
παρβάταν.
θερμοέργῳ.
λεπαδνόν.
ἥτ᾽ οὖν.
καὶ τόνδ᾽.
ὅπως ἐπίστα.
κελεύσῃ.
τοιαῦτ᾽ ἔδρασας.
δαίμονας.
ἰοὺ ἰοὺ ἀντιπαθῆ.
ἔπαθον.
τῇ γῇ·
δαμίαν.
γ᾽ εὐμοίρου.
βροτῶν.
ἐξαμβρόσαι.
ὁ δὲ μή.
εὐθενοῦντ᾽ ἄγαν.
INTRODUCTION.
79
VERSE.
968
987
id.
990
id.
992
993
996
id.
997
TEXT.
ἐπανδιπλοίζω, Ηerm.
Omit ἄπαιδες, conject.
εὔφρονι, conject.
Omit καί.
Omit τύχᾳ τε, conject.
ἵλαοι καὶ τᾷδ᾽, conject.
σὺν πυριδάπτῳ, Herm.
εἴσοπιν, Linwood.
ἴτων,
id.
е
Ο ὁ πανόπτας, Herm.
WELLAUER.
ἐπιδιπλοίζω.
παῖδες ἄπαιδες.
εὐθύφρονι.
καὶ τιμαῖς.
τύχᾳ τε.
ἵλαοι δὲ καί.
πυριδάπτῳ.
εἰς τὸ πᾶν.
οἴκων.
παντόπτας.
ΥΠΟΘΕΣΙΣ ΤΩΝ ΕΥΜΕΝΙΔΩΝ.
Ορέστης ἐν Δελφοῖς περιεχόμενος ὑπὸ τῶν Ἐρινύων, βουλῇ
᾿Απόλλωνος παρεγένετο εἰς ᾿Αθήνας εἰς τὸ ἱερὸν τῆς ᾿Αθηνᾶς·
ἧς βουλῇ νικήσας, κατῆλθεν εἰς ῎Αργος, τὰς δὲ Ἐρινύας πραΰ-
νασα, προσηγόρευσεν Εὐμενίδας· παρ᾽ οὐδετέρῳ κεῖται ἡ μυθο-
ποιΐα.
ΤΑ ΤΟΥ ΔΡΑΜΑΤΟΣ ΠΡΟΣΩΠΑ.
ΠΥΘΙΑΣ ΠΡΟΦΗΤΙΣ. .
ΑΠΟΛΛΩΝ.
ΟΡΕΣΤΗΣ.
ΚΛΥΤΑΙΜΝΗΣΤΡΑΣ ΕΙΔΩΛΟΝ.
ΧΟΡΟΣ ΕΥΜΕΝΙΔΩΝ.
ΑΘΗΝΑ.
ΠΡΟΠΟΜΠΟΙ.
ΕΡΜΗΣ.
ΚΗΡΥΞ.
ΔΙΚΑΣΤΑΙ.
G
ΕΥΜΕΝΙΔΕΣ.
ΠΥΘΙΑΣ.
ΠΡΩΤΟΝ μὲν εὐχῇ τῇδε πρεσβεύω θεῶν
τὴν πρωτόμαντιν Γαῖαν· ἐκ δὲ τῆς Θέμιν,
ἣ δὴ τὸ μητρὸς δευτέρα τόδ᾽ ἕξετο
μαντεῖον, ὡς λόγος τις· ἐν δὲ τῷ τρίτῳ
λάχει, θελούσης, οὐδὲ πρὸς βίαν τινὸς,
Τιτανὶς ἄλλη παῖς χθονὸς καθέζετο
Φοίβη˙ δίδωσι δ᾽ ἣ γενέθλιον δόσιν
Φοίβῳ· τὸ Φοίβης δ᾽ ὄνομ᾽ ἔχει παρώνυμον.
λιπὼν δὲ λίμνην Δηλίαν τε χοιράδα,
κέλσας ἐπ᾽ ἀκτὰς ναυπόρους τὰς Παλλάδος,
KT
1. πρῶτον μὲν apodosin habet in
ἔπειτα, v. 29. “Primum, inquit, precor
obtestorque Deos Delphicos ut faveant
mihi adytum ingressuræ: deinde in-
gredior." (Paley.)
Id. πρεσβεύω θεῶν, “I give prece-
dence amongst Gods."
5. θελούσης, scil. Θέμιδος.---πρὸς βίαν
τινός. Æschylus probably alludes to
the account given by Pindar, who makes
Earth contend fiercely with Apollo for
the oracular seat (see Schol. on Eum.
2). Euripides seems to follow this myth,
Iph. Τaur. 1234 sqq.
7., femin. from òs, ille. (Paley.) --
Hermann after Porson, reads δίδωσιν ἥ.
5
10
—γενέθλιον δόσιν. On the tenth day
after a child's birth, when it was named,
the festival called ἀμφιδρόμια was held,
and the relations brought presents
(ὀπτήρια). Serv. on Ter. Phorm. init.
9. χοιράδα, properly a crag shaped
like a hog's back, from χοῖρος : so ῥαχία,
“a precipitous shore,” from ράχις, in
Prom. V. 738. Comp. Eur. Τroad. 89,
and Virg. Æn. "Dorsum immane mari
summo.”
10. ναυπόρους. Transl. “ the ship-
harbouring shores of Pallas," i. e. the
shores near Athens which ships pass
through to the harbours of Piræus,
Phalerum, &c.
G 2
84
ΕΥΜΕΝΙΔΕΣ.
:
T
ἐς τήνδε γαῖαν ἦλθε Παρνησσοῦ θ᾽ ἕδρας.
πέμπουσι δ᾽ αὐτὸν καὶ σεβίζουσιν μέγα
κελευθοποιοὶ παῖδες Ηφαίστου, χθόνα
ἀνήμερον τιθέντες ἡμερωμένην.
μολόντα δ᾽ αὐτὸν κάρτα τιμαλφεῖ λεὼς,
Δελφός τε χώρας τῆσδε πρυμνήτης ἄναξ.
τέχνης δέ νιν Ζεὺς ἔνθεον κτίσας φρένα,
ἵζει τέταρτον τόνδε μάντιν ἐν θρόνοις.
Διὸς προφήτης δ᾽ ἐστὶ Λοξίας πατρός.
τούτους ἐν εὐχαῖς φροιμιάζομαι θεούς.
Παλλὰς προναία δ᾽ ἐν λόγοις πρεσβεύεται.
σέβω δὲ νύμφας, ἔνθα Κωρυκὶς πέτρα
κοίλη, φίλορνις, δαιμόνων ἀναστροφή
(Βρόμιος δ᾽ ἔχει τὸν χῶρον, οὐδ᾽ ἀμνημονῶ,
ἐξ οὗτε Βάκχαις ἐστρατήγησεν θεὸς,
λαγὼ δίκην Πενθεῖ καταῤῥάψας μόρον)
Πλειστοῦ τε πηγὰς, καὶ Ποσειδῶνος κράτος
εν
11. Παρνησσοῦ, the Ionic forn. Do-
bree, Adv. ii. 175.
13. παῖδες Ηφαίστου : the Athenians
generally; as descended from Erichtho-
nius, son of Hephaestus and Athena,
according to one legend: and particu-
larly, all clever artisans. On some
copper coins of Athens is found the
head of Hephaestus, with hammer,
tongs, &c.
16. πρυμνήτης ἄναξ. Comp. Shak-
spere, Henry VI. Part ii. act 2, scene 3,
“ God and king Henry govern England's
helm :" where "realm" is wrongly read.
17. κτίσας = ποιήσας, as v. 684, μηδ᾽
ἀκαρπώτους κτίσαι.
"
21. προναία causam indicat quare
Pallas post Apollinem commemoratur."
(Scholefield.) Herodotus, i. 92, men-
15
20
25
tions this temple of Athene προναία at
Delphi. The name πρόνοια is of later
origin. It may be doubted whether
this line is not the quotation of some
Scholiast which has crept into the text.
—ἐν λόγοις, “in my subsequent address,”
opposed in a manner to ἐν εὐχαῖς, v. 20.
Comp. Choeph. 631, κακῶν δὲ πρεσ-
βεύεται τὸ Λήμνιον λόγῳ. Herm. reads
εὐλόγως, unnecessarily.
24. οὐδ᾽ ἀμνημονῶ, scil. αὐτοῦ ἐν
λόγοις, “I do not forget to address
him."
25. ἐστρατήγησεν = στρατηγὸς ἦν.
27. Comp. Apoll. Rhod. ii. 71.
Κωρύκιαι νύμφαι Πλειστοῖο θύγατρες.---
Ποσειδῶνος, who was lord of Delphi
μέσφα Καλαυρείης ἦλθεν ἐς ἀντίδοσιν,
Callim. in Schol.
ΕΥΜΕΝΙΔΕΣ.
85
καλοῦσα, καὶ τέλειον ὕψιστον Δία.
ἔπειτα μάντις εἰς θρόνους καθιζάνω.
καὶ νῦν τυχεῖν με τῶν πρὶν εἰσόδων μακρῷ
ἄριστα δοῖεν· κεἰ πάρ᾽ Ἑλλήνων τινὲς,
ἴτων πάλῳ λαχόντες, ὡς νομίζεται·
μαντεύομαι γὰρ, ὡς ἂν ἡγῆται θεός.
αν
?
ου
ἦ δεινὰ λέξαι δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν
πόλιν μ᾿ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
ὡς μήτε σωκεῖν, μήτε μ᾿ ἀκταίνειν στάσιν·
τρέχω δὲ χερσὶν, οὐ ποδωκίᾳ σκελῶν·
δείσασα γὰρ γραῦς, οὐδέν· ἀντίπαις μὲν οὖν.
ἐγὼ μὲν ἕρπω πρὸς πολυστεφῆ μυχόν·
ὁρῶ δ᾽ ἐπ᾽ ὀμφαλῷ μὲν ἄνδρα θεομυσῆ
ἕδραν ἔχοντα, προστρόπαιον, αἵματι
στάζοντα χεῖρας, καὶ νεοσπαδὲς ξίφος
ἔχοντ᾽, ἐλαίας θ᾽ ὑψιγέννητον κλάδον,
λήνει μεγίστῳ σωφρόνως ἐστεμμένον,
Επ
,
31. πάρα for πάρεισιν. See Eurip.
Med. 441, σοὶ δ᾽ οὔτε πατρὸς δόμοι
πάρα. Arist. Acharn. 862.
33. μαντεύομαι γάρ. The connexion
with v. 32 is, “Apollo declares by the
lots in what order he wishes the different
envoys to consult him-and in that
order alone can I prophesy." Comp.
Numbers xxii. 38.
36. στάσιν. There is no necessity
to change this (the MSS. reading) to
βάσιν. “Το keep my posture erect,”
is surely as appropriate an expression
as “my footsteps.” ἀκταίνω, v. Ruhnk.
on Timæus, p. 21.
37. τρέχω χερσὶν, “I run by the help
of my hands," i.e. by catching at what-
ever gives support.
38. οὐδὲν, “ is naught, good for no-
30
35
40
66
–
thing—a cipher.” Comp. Suppl. 720,
γυνὴ μονωθεῖσ᾽ οὐδέν· οὐκ ἔνεστ᾽ ῎Αρης.--
μὲν οὖν = immo vero--
-“ Nay, she is like
a child in strength rather than a woman.'
Jelf, Gr. Gr. 550 b, wrongly connects
οὐδὲν δείσασα.
41. προστρόπαιον, see Introd. § 22.
42. νεοσπαδὲς ξίφος. This tallies
exactly with the last scene of the Choe-
phoro; Orestes is supposed to have
betaken himself to his place of refuge so
quickly, as not to have yet relinquished
his weapon.
44. λήνει (lanâ), “a woollen fillet.”
-μεγίστῳ. The commentators rightly
object to the tameness of this epithet.
Linwood ingeniously remarks that the
next line (τῇδε γὰρ τρανῶς ἐρῶ) is a kind
of apology for the Priestess dwelling
86
ΕΥΜΕΝΙΔΕΣ.
ἀργῆτι μαλλῷ· τῇδε γὰρ τρανῶς ἐρῶ.
πρόσθεν δὲ τἀνδρὸς τοῦδε θαυμαστὸς λόχος
εὕδει γυναικῶν ἐν θρόνοισιν ἥμενος.
οὔτοι γυναῖκας, ἀλλὰ Γοργόνας λέγω·
οὐδ᾽ αὖτε Γοργείοισιν εἰκάσω τύποις·
εἶδόν ποτ᾽ ἤδη Φινέως γεγραμμένας
δεῖπνον φερούσας· ἄπτεροί γε μὴν ἰδεῖν
αὗται, μέλαιναι δ᾽ ἐς τὸ πᾶν βδελύκτροποι·
ῥέγκουσι δ᾽ οὐ πλαστοῖσι φυσιάμασιν
ἐκ δ᾽ ὀμμάτων λείβουσι δυσφιλῆ λίβα·
καὶ κόσμος οὔτε πρὸς θεῶν ἀγάλματα
φέρειν δίκαιος, οὔτ᾽ ἐς ἀνθρώπων στέγας.
τὸ φῦλον οὐκ ὄπωπα τῆσδ᾽ ὁμιλίας,
οὐδ᾽ ἥτις αἶα τοῦτ᾽ ἐπεύχεται γένος
EK
OUT
so particularly on the size of the fillet.
But it is scarcely probable that Æschylus
wrote μεγίστῳ. The old emendation,
λήνει μὲν οἶὸς, does not help us; nor is
Hermann's strange compound, μεγιστο-
σοφρόνως, justified by μεγιστότιμος in
Suppl. 679. I would suggest to the
reader λήνει μὲν ἐς τὸ σῶφρον ἐξεστεμ-
μένον.
45. τῇδε--ἐρῶ. “For on this point
I can speak clearly." She has no doubt
about the suppliant, but as to what crea-
tures those may be who are sleeping
round him, she is at fault. ἐρῶ, “I can
speak, I am in a condition to speak :
the future seems occasionally to have
this potential sense, as εἰκάσω, ν. 49, “I
can liken them."
""
49. Comp. Prom. V. 799, Choeph.
1045.
50. εἶδον—γεγραμμένας. This was,
probably, some well-known picture at
Athens. Of course it was unnecessary
to mention the “Αρπυιαι by name, as
the audience would instantly recognise
45
50
55
the allusion in Φίνεως δεῖπνον.-Comp.
Milton's "Harpy-footed Furies."
51. φερούσας, “plundering,” as in
ἄγω καὶ φέρω.--ἄπτεροι, they are πτερο-
φόροι in Eurip. Οrest. 311.-γε μὴν
"tamen." The ellipse is καὶ τοιαῦταί γ'
εἰσὶν αἵδε· ἄπτεροί γε μὴν, “and such
would these be, were it not that,” &c.
53. οὐ πλαστοῖσι, “ unapproachable”
on account of the virus. Elmsl. on
Med. 149 says this word should be
written πλατὸς, (as in πλᾶτις, uxor.)
But surely πελαστὸς, πλαστὸς, may
come from πελάζω, as θαυμαστὸς from
θαυμάζω, στεγαστὸς, ἀσφάδαστος, &c.
Comp. Blomf. on Pr. V. 741.
54. λίβα, scil. αἵματος : comp. Choeph.
1055, κἀξ ὀμμάτων στάζουσιν αἷμα δυσ-
φιλές.
57. τὸ φῦλον-πόνων. “I have not
discovered the tribe to which this
company belongs; nor what land can
aver, that nurturing such a brood with
impunity, it is not subsequently brought
to mourn its disasters.” πόνων as Proma,
ΕΥΜΕΝΙΔΕΣ,
87
τρέφουσ᾽ ἀνατὶ μὴ μεταστένειν πόνων
τἀντεῦθεν ἤδη τῶνδε δεσπότῃ δόμων
αὐτῷ μελέσθω, Λοξίᾳ μεγασθενεῖ.
ἰατρόμαντις δ᾽ ἐστὶ καὶ τερασκόπος,
καὶ τοῖσιν ἄλλοις δωμάτων καθάρσιος.
ΑΠΟΛΛΩΝ.
οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ
ἐγγὺς παρεστὼς, καὶ πρόσω γ᾽ ἀποστατῶν,
ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.
καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾷς·
ὕπνῳ πεσοῦσαι δ᾽ αἱ κατάπτυστοι κόραι,
V. 405, στένω σε τὰς οὐλομένας τύχας.
Comp. Eur. Hec. 1256, Jelf, Gr. Gr. §
488, for the construction. Herm. and Pal.
read πόνον, “to repent of its pains;” but
the sense is much the same.
59. ἀνατί. The following rules re-
specting Adverbs derived from the
Dative Sing. of Nouns may be deduced
from Blomfield's Gloss. on Pr. V. 216.
1. When the dative ends in ?, α, or el,
the adverbial termination is eí.
Examples: αὐτοβοεὶ from βοῇ (written
Boeî before the invention of the
letters η and ω), αὐτοετεὶ from
ἔτει, παμπληθεί, &c.
2. When the dative ends in w, the ad-
verbial termination is í.
Examples: ἀνατὸς, ἀνατῷ (ἀνατοῖ),
ἀνατί· πανομιλί, &c.
All these Adverbs were, in fact, origi-
nally Datives, and should be translated
with a dative sign; as πανδημί, “with all
the people;” ἀνατὶ, “with impunity,” &c.
The old termination or is retained in
some instances, all of them substantives,
οἴκοι, πέδοι, ἁρμοῖ, ἔνδοι. (For ἁρμοῖ, dat.
from άpuòs, “junctura," is literally “at
GO
65
the juncture," when the past time joins
the present i. e. "just now, lately.")
ἔνδοι comes from an old nom. ἔνδον
“the interior.” In the case of adjectives,
the o is invariably dropt, and thus the
termination becomes .
63. τοῖσιν ἄλλοις. “ Ergo ἑαυτῷ
etiam."
Pal.
64. διὰ τέλους· Hesych. διὰ παντός:
penitus, "throughout."
(C
65. καὶ πρόσω γ' Blomf. for καὶ πρόσω
δ. Conjunctiones istas (kal-de) in
eodem sententiæ membro haud credo
occurrere apud istius ævi scriptores nisi
per librariorum errorem." Porson on
Eur. Orest. 614. Comp. Blomf. Not.
Pr. V. 1018. We might read πρόσωθ᾽
here with Wakefield. See note on v.
287. Paley retains καὶ πρόσω δ᾽.
68. πεσοῦσαι, nomin. pendens, as
vv. 95, 100, 455. It appears to be an in-
stance of that species of Anacoluthon,
not uncommon in Thucydides, where
the writer begins a sentence with one
construction, and then diverges into pa-
renthetical clauses; so that he forgets
or finds it inconvenient to return.
88
ΕΥΜΕΝΙΔΕΣ.
αν
Νυκτὸς παλαιαὶ παῖδες, αἷς οὐ μίγνυται
θεῶν τις, οὐδ᾽ ἄνθρωπος, οὐδὲ θήρ ποτε·
κακῶν δ᾽ ἕκατι κἀγένοντ᾽· ἐπεὶ κακὸν
σκότον νέμονται, Τάρταρόν θ᾽ ὑπὸ χθονὸς,
μισήματ᾽ ἀνδρῶν καὶ θεῶν Ὀλυμπίων.
ὅμως δὲ φεῦγε, μηδὲ μαλθακὸς γένῃ˙
ἐλῶσι γάρ σε καὶ δι᾿ ἠπείρου μακρᾶς,
βιβῶντ᾽ ἂν ἀεὶ τὴν πλανοστιβῆ χθόνα,
ὑπέρ τε πόντον, καὶ περιῤῥύτας πόλεις.
καὶ μὴ πρόκαμνε τόνδε βουκολούμενος
πόνον˙ μολὼν δὲ Παλλάδος ποτὶ πτόλιν,
ζου παλαιὸν ἄγκαθεν λαβὼν βρέτας·
κἀκεῖ δικαστὰς τῶνδε καὶ θελκτηρίους
μύθους ἔχοντες, μηχανὰς εὑρήσομεν,
ὥστ᾽ ἐς τὸ πᾶν σε τῶνδ᾽ ἀπαλλάξαι πόνων·
καὶ γὰρ κτανεῖν σ᾽ ἔπεισα μητρῷον δέμας,
ΤΟ
Here Asch., after the first line, falls
into a description of the Furies, which
extends itself so far that he cannot
return to his original construction.
69. Νυκτὸς, Valck., who rightly con
siders γραῖαι a gloss.
72. Τάρταρόν θ' —τε epexegetic -
"namely Tartarus.”
15. καὶ “ etiam.”
Pal.
76. βιβῶντ᾽ ἂν ἀεί. This is the MSS.
reading (except βιβῶντ᾽ for βεβῶντ),
and I certainly think it better than
Hermann's βιβῶντ᾽ ἀν᾿ ἀεὶ τὴν πλ.,
making åvà a preposition, separated
from its case: or than Paley's dvari,
which is tame and unnatural. "Av with
the present partic. gives the sense of
“ ready, likely to.” Here ἐλωσί σε βι-
βῶντ᾽ ἂν = βιβαίης ἂν, εἴ σ᾽ ἐλαύνοιεν.
Comp. Soph. Cd. Col. 761, ὦ πάντα
τολμῶν κἀπὸ παντὸς ἂν φέρων Λόγου
70
75
80
=
δικαίου μηχάνημα ποικίλον. Here ἂν
φέρων ὃς φέροις ἂν, “who are likely to
take.” . See for other examples Matth.
Gr. Gr. § 598 b.
(l
77. TÓXELS-"islands:" for the sea
is to an island what its walls are to a
city. Ion, 1583, Κυκλάδας νησαίας
πόλεις.
78. βουκολούμενος, literally “grazing
on,” as αἰπολούμεναι, v. 187: hence
"brooding over." See Peile on Agam.
650, ἐβουκολοῦμεν φροντίσιν νέον πάθος:
and comp. Theoc. Id. xi. 80. In these
passages the notion of “soothing” is
prominent. So Shakesp. As you like
it, iv. 3, Chewing the food of sweet
and bitter fancy."
"",
79. ποτὶ πτόλιν, a Homeric form.
84. ἔπεισα. The stress falls on this
word, as Linwood rightly observes,
otherwise we should expect ey. Trans-
ΕΥΜΕΝΙΔΕΣ.
89
ΟΡΕΣΤΗΣ.
ΤΟ
ἄναξ ῎Απολλον, οἶσθα μὲν τὸ μὴ ᾽δικεῖν·
ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μὴ ᾽μελεῖν μάθε.
ΤΟ
σθένος δὲ ποιεῖν εἶ φερέγγυον τὸ σόν.
ΑΠ. μέμνησο, μὴ φόβος σε νικάτω φρένας.
σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρὸς,
Ἑρμῆ, φύλασσε, κάρτα δ᾽ ὢν ἐπώνυμος
πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν
ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας,
ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.
ע
<<
ΚΛΥΤΑΙΜΝΗΣΤΡΑΣ ΕΙΔΩΛΟΝ.
εὕδοιτ᾽ ἂν, ὠὴ, καὶ καθευδουσῶν τί δεῖ;
ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
ἄλλοισιν ἐν νεκροῖσιν, ὡς μὲν ἔκτανον
late, “ Non per te ipsum, sed alio (me)
suadente interfecisti matrem."
85, 86. The sense of these lines is,
Since you know what justice is, ex-
ercise it in my case without any neglect
or remissness: for your power is com-
petent to serve me.”Join ποιεῖν εὖ,
90. ἐπώνυμος, “true to your name,”
opposite to ψευδώνυμος. Sept. c. Th. 8,
Ζεὺς ἀλεξητήριος Ἐπώνυμος γένοιτο. Cho-
eph.288, μήτηρ οὐδαμῶς ἐπώνυμον φρόνημα
πεπαμένη, “ whose temper is inconsis-
tent with the name of Mother."
92. ἐκνόμων, Herm., for the MSS. ἐκ
νόμων. He says ἐκνόμων παρανόμων,
and therefore = ἱκετῶν (comp. προστρό-
παιος): "Zeus hath respect to the sanc-
tity of the outlaw, sped on to mortals
by the escort of fair fortune." But I
doubt whether we should not read
ἔννομον: it is more natural to refer
=
85
90
95
σέβας to the Protector Hermes, than to
the protected ἱκέται, as the next line,
93, clearly points to Hermes' office:
"Zeus respects this lawful privilege of
thine, proceeding to mortals with the
blessing of good speed.”
95. ἐγὼ—ἀπητιμασμένη. This is not
exactly a nomin. pendens. For the
words ὡς μὲν ἔκτανον to ἐκλείπεται are
partly parenthetical; and the apod.
αἰσχρῶς ἀλῶμαι applies equally to both
the other two clauses of the sentence.
Translate, "In this wise am I utterly
neglected by you; whilst amongst the
rest of the Departed-that I was a
murderess is a reproach that forsakes
me not even in the grave-for in dis-
grace do I wander." The word de
serves to connect the parenth. with the
main sentence.
90
ΕΥΜΕΝΙΔΕΣ.
X
ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,
αἰσχρῶς δ᾽ ἀλῶμαι· προὐννέπω δ᾽ ὑμῖν, ὅτι
ἔχω μεγίστην αἰτίαν κείνων ὕπο·
παθοῦσα δ᾽ οὕτω δεινὰ πρὸς τῶν φιλτάτων,
οὐδεὶς ὑπέρ μου δαιμόνων μηνίεται,
κατασφαγείσης πρὸς χερῶν μητροκτόνων.
ὁρᾷ δὲ πληγὰς τάσδε καρδία σέθεν.
εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται
ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπροσκόπος βροτῶν.
ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε
χοάς τ᾽ ἀοίνους, νηφάλια μειλίγματα,
καὶ νυκτίσεμνα δεῖπν᾽ ἐπ᾿ ἐσχάρᾳ πυρὸς
ἔθυον, ὥραν οὐδενὸς κοινὴν θεῶν.
καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα
ὁ δ᾽ ἐξαλύξας οἴχεται νεβροῦ δίκην,
η
T
100. παθοῦσα-μηνίεται. This Ana-
coluthon was probably occasioned by
the fact, that there was no single verb
which Eschylus could make agree with
ἐγὼ παθοῦσα expressing, “I am not
avenged by the wrath of any Deity;" he
was therefore obliged to change the
construction.
103. The common way of reading
this line is, ὅρα δὲ πληγὰς τάσδε καρδίας
σέθεν. “Be conscious of these re-
proaches with which I sting your
heart.” But πληγὰς καρδίας will scarce-
ly bear this sense. It is better to
suppose that Clytemnestra points to
her own still gaping wounds. I have
adopted Pauws reading, ὁρᾷ----καρδία
σέθεν, which harmonizes better with
the following verses, “Your hearts, I
know, see these wounds of mine, roR
in sleep the mind's eye brightens; in
daylight 'tis not the province of mor-
4
66
A pale dream came to a lady fair,
And said, A boon, a boon, I pray !
I know the secrets of the air,
And things are lost in the glare of day
Which I can make the sleeping see,
If they will put their trust in me.”
100
105
tals to foresee."-Vv. 104, 105, convey
a general statement.
105. ἀπροσκόπος, active; ἀπρόσκοπος,
pass. "Destiny is unforeseen of mor-
tals;" the sense is unaltered. Comp.
Choeph. 285, λαμπρὸν ἐν σκότῳ νωμῶντ᾽
ὀφρύν, and Shelley, Marianne's Dream :
110
τῶν ἐμῶν—sub. δωρεῶν οι
•
106.
θυσιῶν.
66
107. νηφάλια (νήφω), prop. “gober,
abstemious,” hence ‘pure, unmixed
with wine." See Introd. § 46.
109. ὥραν, "Insolentior Accusa-
tivus,” Paley : = καθ᾿ ὥραν. So Acharn.
23, ἀωρίαν ἥκοντες == κατ᾽ ἀωρίαν. Comp.
Elmsley on Bacch. 722.
ΕΥΜΕΝΙΔΕΣ,
91
καὶ ταῦτα κούφως ἐκ μέσων ἀρκυστάτων
ὤρουσεν, ὑμῖν ἐγκατιλλώψας μέγα.
ἀκούσαθ᾽ ὡς ἔλεξα τῆς ἐμῆς περὶ
ψυχῆς· φρονήσατ᾽, ὦ κατὰ χθονὸς θεαί.
ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμνήστρα καλῶ.
ω
ΚΛ. μύζοιτ᾽ ἂν, ἀνὴρ δ᾽ οἴχεται φεύγων πρόσω·
φίλοις γάρ εἰσιν οὐκ ἐμοῖς προσίκτορες.
ΧΟ. (Μυγμός.)
ΧΟΡΟΣ.
(Μυγμός.)
ΚΛ. ἄγαν ὑπνώσσεις, κοὐ κατοικτίζεις πάθος.
φονεὺς δ᾽ Ορέστης τῆσδε μητρὸς οὔχεται.
ΧΟ. (Ὠγμός.)
ΚΛ. ὤζεις; ὑπνώσσεις ; οὐκ ἀναστήσει τάχος ;
112 καὶ ταῦτα, Lat. “ idque” (“and
that too" liter.); hence, "Aye, he hath
bounded even from the very centre of
the toils,” &c.
***
113. The proper sense of tλλος ig
“squinting:” ἐγκατιλλώψας = χλευάσας ;
what Shakspere calls " contemning
with mowes," Cymbel. i. 7.
114. ἀκούσαθ᾽ ὡς-ψυχῆς. Trans-
late, "Hear how I have pleaded to
you as if for my life.” Respicitur
notissima locutio περὶ ψυχῆς ἀγών,”
Paley. Comp. Phoen. 1333; Orest. 847.
“De capitali meo periculo loquor,”
Herm.
((
115. φρονήσατε, “ Recipite mentes,”
i.e. "Be yourselves," as ppovoûσa, v. 941,
is "Restored to your senses."
==
116. ŏvap. Not the nomin., which
is more usual in Homer than Attic
writers; but
6
κατ᾿ ὄναρ, “ in a dream : ”
115
120
a sort of adverbial usage : ὕπαρ is often
found thus, and ὄναρ καὶ ὕπαρ, “ sleeping
and waking.” Observe that the κατὰ
is never expressed. Comp. v. 126.
""
"L
118. φίλοις γὰρ—-προσίκτορες. Herm.
reads φίλοις γάρ εἰσιν, οὐκ ἐμοὶ, προσίκ-
τορες : my relations (i.e. Orestes) have
found protectors; I have not.” If the
MS. reading be retained, translate,
"There are patrons to harbour those
who have now become dear to their
patrons, no longer dear (as by birth
Orestes naturally was) to me.” φίλος =
“ dear-ling, darling." The plurals are
used because the matter is darkly
hinted at, not openly expressed, as in
Choeph. 35.—προσίκτωρ applied to the
protecting God, as ἀφίκτωρ, Suppl. 1,
ἵκτωρ, 479, applied to the suppliant,
Eum. 433. The word προστρόπαιος has
the same double sense.
92
ΕΥΜΕΝΙΔΕΣ.
τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά ;
ΧΟ. (Ωγμός.)
ΚΛ. ὕπνος πόνος τε, κύριοι ξυνωμόται,
δεινῆς δρακαίνης ἐξεκήραναν μένος.
ΧΟ. (Μυγμὸς διπλοῦς, ὀξύς.)
λάβε, λάβε, λάβε, λάβε, φράζου.
ΚΛ. ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ
κύων μέριμναν οὔποτ᾽ ἐκλιπὼν πόνου.
τί δρᾷς ; ἀνίστω, μή σε νικάτω πόνος,
μηδ᾽ ἀγνοήσῃς πῆμα μαλθαχθεῖσ᾽ ὕπνῳ.
ἄλγησον ἧπαρ ἐνδίκοις ὀνείδεσιν·
τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.
σὺ δ' αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ,
ἀτμῷ κατισχναίνουσα, νηδύος πυρὶ,
ἕπου, μάραινε δευτέροις διώγμασιν.
ע
ΧΟΡΑΓΟΣ.
ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,
ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾷ.
122. τί σοι-κακά; “What have you
ever accomplished, except it be to work
mischief?” This may be either a re-
proach in general terms against the
Furies' office, or it may mean, "and
therefore you should show your talents
now, against Orestes." So the Schol.
τί οὖν μέλλεις τὸ σὸν ἀνύειν ;
124. ἐξεκήραναν, “sapped,” lit. “dis-
heartened,” fr. κῆρ.----κύριοι ξυνωμόται,
"puissant confederates."
(C
125. φράξου, “ take heed.” For the
reading of this verse, see Intr. § 7, note.
127. μέριμναν πόνου, “his careful
toil."
125
130
135
130. ὀνείδεσιν, sub. ἐμοῖς, which is
omitted because the next line general-
izes the particular case.
σε
131. ἀντίκεντρα, “ keen as a scourge,”
aς ἀντίπαις, “ weak as a child.”
132. τῷ for τούτῳ, “against him”
(Orestes). Hermann's alterations seem
unnecessary here.
135. It is chiefly on this verse that
Blomfield founds his strange theory,
that the Chorus consisted of only three
Furies. (Præfat. ad Persas, p. 20.) But
see v. 555.
137. ἰδώμεθ', Anacoluthon after ἀπο-
λακτίσασα. It is not easy to make out
ΕΥΜΕΝΙΔΕΣ.
93
ΧΟ. ἰοὺ, ἰοὺ, πόπαξ. ἐπάθομεν, φίλαι
5
ἦ πολλὰ δὴ παθοῦσα καὶ μάταν ἐγώ
ἐπάθομεν πάθος δυσαχὲς, ὦ πόποι,
ἄφερτον κακόν.
0
ἐξ ἀρκύων πέπτωκεν, οἴχεται δ᾽ ὁ θήρ.
ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.
ἰὼ, παῖ Διὸς, ἐπίκλοπος πέλει.
νέος δὲ γραίας δαίμονας καθιππάσω,
τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ
τοκεῦσιν πικρόν.
ων
τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.
τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν ;
ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν
ἔτυψεν δίκαν διφρηλάτου
μεσολαβεῖ κέντρῳ
ὑπὸ φρένας, ὑπὸ λοβὸν
πάρεστι μαστίκτορος δαΐου δαμίου
βαρὺ, τὸ περίβαρυ κρύος ἔχειν.
ΤΟ
the precise meaning of this verse.
Schutz applies φροιμίου to the recent
Vision: Paley, to the coming Song.
May it not have a more extended sense,
and mean "this beginning of our
labours" generally? "Let us see
whether the fore-part of our labour
is to fall to the ground," i.e. the chase
of Orestes that we have already gone
through.
138. These verses are called κομ-
ματικὰ-not sung by the whole Chorus,
but by separate Furies, who come on
the stage σποράδην, “ dispersedly.” In-
trod. § 7, 9. The metre is chiefly
Dochmiac, with Senarii interspersed.
145. καθιππάσω, “trampled down;”
as we say, "to ride rough-shod over."
στρ. ά.
""
140
ἀντ. α.
145
στρ. β'.
151
155
152. μεσολαβεῖ, “grasped midway,”
and therefore more firmly.
153. λοβὸν, “jecinoris pars ultima
fibra." Blomf. Gloss. Pr. V. 504. Trans-
late, "To my heart, to my liver, pene-
trates the severe, the too severe torture,
inflicted as 'twere by a cruel public
executioner, so that I feel it;” the
allusion is to the taunts of Clytem-
nestra. Comp. v. 130.
154. δάϊος in Tragedy has two senses :
1, “miserable;” 2, “cruel, hostile.”
The former is Attic, and always
δάϊος: the latter generally δήϊος (δῇος,
Choeph. 628). Δᾷος means “knowing,
crafty.’
155. ἔχειν not pleonastic, but very
emphatic; like the gladiatorial "Habet"
94
ΕΥΜΕΝΙΔΕΣ.
τοιαῦτα δρῶσιν οἱ νεώτεροι θεοὶ,
κρατοῦντες τὸ πᾶν δίκας πλέον·
T
φονολιβῆ θρόμβον
περὶ πόδα, περὶ κάρα
πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων
βλοσυρὸν ἀρόμενον ἄγος ἔχειν.
ΑΠ. ἔξω, κελεύω, τῶνδε δωμάτων τάχος
χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν·
ἀντ. β'.
ἐφεστίῳ δὲ, μάντις ὢν, μιάσματι
μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος,
παρὰ νόμον θεῶν βρότεα μὲν τίων,
παλαιγενεῖς δὲ Μοίρας φθίσας.
165
»
κἀμοί τε λυπρὸς, καὶ τὸν οὐκ ἐκλύσεται, ἀντ. γ
ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται·
ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ
μιάστορ᾽ ἐξ ἐμοῦ πάσεται.
in Latin: comp. Agam. 352, Διὸς
πλαγὰν ἔχουσιν, εἰπεῖν.
158. The order is, πάρεστι προσδρακεῖν
γᾶς ὀμφαλὸν ἀρόμενον φονολιβῆ θρόμβον
περὶ πόδα περὶ κάρα, βλοσυρὸν ἄγος, ἔχειν.
“One may behold Earth's centre to
have contracted a stain of dripping,
coagulate gore from head to foot, a
terrible pollution of murder, which it
cannot but retain.” βλοσυρός, “torvus,”
more usually applied to a person.-
ἔχειν does not govern ἄγος, which is
in apposition with θρόμβον, but is used
as above, "ita ut habeat." Vv. 153,
159, are instances of what is called
“the Paracataloge” in Tragedy, on
which see Müller, Diss. p. 67 : a nun-
ber of short syllables "extra metrum,"
160
στρ. γ΄.
170
uttered καταλογάδην, like prose, and
calculated to express strong passion,
excitement, anger, &c.
165. φθίσας, not “destroyed,” but
"having weakened the power of."
Comp. 697.
166. Here το and καὶ are not
simply copulative, but mean
σε etsi
tamen." ‘Me injuria afficit, illum
tamen non liberabit," Hermann.
λυπρὸς, with dat. So λυπηρὸς τοῖς ξυμ-
μάχοις, Thucyd. i. 76; τοῖς ἐχθροῖς, vi. 18;
and in viii. 46 the correct reading must
be, καὶ βασιλεῖ ἐξεῖναι [ἀεὶ] ἐπὶ τοὺς αὑτῷ
λυπηροὺς τοὺς ἑτέρους ἐπάγειν---not αὐτοῦ.
167. οὐκ ἐλευθεροῦται, “He is not
a whit the more set free.".
66
169. μιάστορα == ἀλάστορα, “ avenger
ΕΥΜΕΝΙΔΕΣ.
95
απ
μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,
χρυσηλάτου θώμιγγος ἐξορμώμενον,
ἀνῇς ὑπ᾽ ἄλγους μέλαν᾽ ἀπ᾿ ἀνθρώπων ἀφρὸν,
ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.
οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει
ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι
δίκαι, σφαγαί τε, σπέρματός τ᾽ ἀποφθορᾷ
παίδων κακοῦται χλοῦνις, ἠδ᾽ ἀκρωνία,
λευσμός τε, καὶ μύζουσιν οἰκτισμὸν πολὺν
ὑπὸ ῥάχιν παγέντες. ἆρ᾽ ἀκούετε,
οἵας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς
στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος
μορφῆς. λέοντος ἄντρον αἱματοῤῥόφου
of blood,” as Suppl. 637. ἐξ ἐμοῦ,
Scholef. "after me," for the vulg.
ἐκείνου, which violates the metre : ἐστιν
δν, Herm. Either alteration makes
good sense, but Scholefield is perhaps
nearer the MSS.
M
172. ὄφιν. Probably an arrow is
thus called, from the peculiar way in
which serpents dart or strike at their
πτηνόν. Paley cona-
object of attack.
pares ἔγχη πτερωτᾷ, Herc. Fur. 1101;
πτερόεντες οϊστοὶ, Hom. ; “alis adlapsa
sagitta,” Virg. ἀργηστὴν, “ flashing,”
prop. “ white, glistening,” as ἀργής,
sup. v. 45.
"l
Me
177, sqq.
I have adopted the same
reading of these lines as Müller and
Paley. Transl. "But go ye, where are
wrought punishments that sever the
head, and dig out the eyes; where are
massacres, where the vigour of youth
is destroyed by castration; where is
mutilation of the extremities and ston-
ing; where impaled victims moan right
piteously." Hermann's reading and in-
terpretation is also probable : σπέρματός
-
175
180
<<
τ᾽ ἀποφθοραὶ, Παίδων τε χλοῦνις, ἠδ᾽
ἀκρωνία κακοῦ-“ Abortions, castration
of youths, and the acme of evil." The
difficulty lies in our ignorance of the
true meanings of χλοῦνις and ἀκρωνία ;
two very different senses being given to
each: χλοῦνις is said to be “ vis virilis”
or castratio,” ἀκρωνία either ἀκρω
τηριασμὸς or · ἀθροισμός. The word
χλούνης σῦς ἄγριος (Il. ix. 539) is sub-
ject to the same doubt: but surely
“ vigorous” would be the more natural
epithet of a wild boar.--καρανιστῆρες.
Comp. Rhes. 817, καρανιστὴς μόρος.
ὀφθαλμωρύχοι. Linwood for ὀφθαλμώ-
ρυχοι, the sense being active. The
Americans might translate
"L goug-
ing.”—-λευσμὸς, a better reading than
λευσμόν.
Η α
""
183. στέργηθρα, “ appetite, fondness
for,”—a rare sense of the word, which
usually = φίλτρον. Comp. Choeph. 233,
Hippol. 255. Const. οἵας ἑορτῆς στέρ-
γηθρ᾽ ἔχουσαι ἐστὲ ἀπόπτυστοι θεοῖς.-
ὑφηγεῖται, “suggests (interprets) this
taste."
Mad
96
ΕΥΜΕΝΙΔΕΣ.
εν
T
οἰκεῖν τοιαύτας εἰκὸς, οὐ χρηστηρίοις
ἐν τοῖσδε πλησίοισι τρίβεσθαι μύσος.
χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι·
ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.
ΧΟ. ἄναξ῎Απολλον, ἀντάκουσον ἐν μέρει.
αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,
ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας, ὡς παναίτιος.
ΑΠ. πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.
ΧΟ. ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.
ΑΠ. ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν ;
ΧΟ. κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.
ΑΠ. καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
ΧΟ. καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς ;
ΑΠ. οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.
ΧΟ. ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.
ΑΠ. τίς ἥδε τιμή; κόμπασον γέρας καλόν.
ΧΟ. τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
ΑΠ. τί γάρ ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ ;
ΧΟ. οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.
αν
186. The commentators quarrel
with the epithet πλησίοισι. But there
is no reason why ἐν τοῖσδε πλησίοισι
χρηστηρίοις should not mean “in the
σε
neighbourhood of this shrine," literally
"in this shrine, being near to you."
So Hermann: πλησία χρηστήρια, “ vici-
num templum sunt, ante quod Furiæ
commorantur."
((
192. δή expresses irony and contempt.
194. πέμψαι. So προπομπός, v. 197.
It need not be altered to πρᾶξαι.-τί
μήν; “quidni?”
195. ὑπέστης, sub. εἶναι.— αἵματος,
“ murderer,” abstract for concrete.
200. κόμπασον, “Boast of an honour-
185
190
195
200
able privilege—when you have it,”–
not of a base occupation, unworthy of
Goddesses. So Paley; and this is more
probable than to suppose the words
simply ironical, "Proclaim this fine
privilege of yours."
202, 203. Transl. "What! matri-
cide in the case of a woman who rids
herself of her husband?”
Ch. σε
Aye: for this would not be
murder committed on a blood-relation."
αὐθέντης, αὐτοσφαγὴς, αὐτοφόνος, αὐτ
τοχεὶρ, αὐτοκτόνος, either applicable to
self-murder or that inflicted by or upon
a blood-relation; 50 αὐτουργίαι, inf.
v. 322.
ΕΥΜΕΝΙΔΕΣ.
97
ΑΠ. ἦ κάρτ᾽ ἄτιμα καὶ παρ᾽ οὐδὲν εἰργάσω
Ἥρας τελείας καὶ Διὸς πιστώματα
Κύπρις δ᾽ ἄτιμος τῷδ᾽ ἀπέῤῥιπται λόγῳ,
ὅθεν βροτοῖσι γίγνεται τὰ φίλτατα.
εὐνὴ γὰρ ἀνδρὶ καὶ γυναικὶ μορσίμη
ὅρκου ἐστὶ μεῖζον τῇ δίκῃ φρουρουμένη.
εἰ τοῖσιν οὖν κτείνουσιν ἀλλήλους χαλᾷς,
τὸ μὴ γενέσθαι, μηδ᾽ ἐποπτεύειν κότῳ,
οὔ φημ᾽ Ορέστην σ᾽ ἐνδίκως ἀνδρηλατεῖν.
τὰ μὲν γὰρ οἶδα κάρτα σ᾽ ἐνθυμουμένην,
τὰ δ᾽ ἐμφανῶς πράσσουσαν ἡσυχαιτέραν.
δίκας δὲ Παλλὰς τῶνδ᾽ ἐποπτεύσει θεά.
ΧΟ. τὸν ἄνδρ᾽ ἐκεῖνον οὔ τι μὴ λίπω ποτέ.
ΑΠ. σὺ δ᾽ οὖν δίωκε, καὶ πόνον πλέον τίθου.
ΧΟ. τιμὰς σὺ μὴ ξύντεμνε τὰς ἐμὰς λόγῳ.
ΑΠ. οὐδ᾽ ἂν δεχοίμην ὥστ᾽ ἔχειν τιμὰς σέθεν.
ου
>
αν
204. The MSS. have ἠρκέσω, “vocem
nihili," variously altered to ndéow,
ἤρκεσεν, ἀρκέσει, &c.; Herm, ἧκέ σοι.
But I follow Paley in preferring εἰργάσω,
“fecisti” (Wordsworth's conjecture), be-
cause it is the only verb which com-
pletely agrees with both ἄτιμα and παρ
οὐδέν.
205. Διός, scil. τελείου: not in the
usual sense of “the Accomplisher,” but
the God of Marriage: τέλος γὰρ ὁ
γάμος (Schol. ad Arist. Thesm. 973).
Comp. inf. 799.
208. εὐνὴ-φρουρουμένη. “For naar-
riage between man and woman, brought
about by Destiny, if rightly observed,
is more binding than an oath.” Tỷ
δίκη δικαίως. μεῖζον and φρουρουμένῃ
are superfluous alterations.
211. τὸ μὴ γενέσθαι (τίνεσθαι, Ηerm.).
Paley translates this, "So that it does
>
205
210
215
not happen that you visit them wrath-
fully.” This is harsh and improbable.
This verse refers to what the Chorus
had said in v. 203, οὐκ ἂν γένοιθ᾽
ὅμαιμος αὐθέντης φόνος. The expression
is therefore elliptical: in full it would
be τὸ μὴ γενέσθαι ὅμαιμον αὐθέντη φόνον.
Transl. “If then to murder, in the case
of married folk, you concede that it is no
murder, and that you do not visit them
wrathfully; I deny the justice of your
persecution of Orestes.”—χαλᾷς, “yield
the point, art indulgent enough to say ;
as Hec. 403.
""
214. πράσσουσαν ἡσυχαιτέραν, “too
remiss in exacting vengeance."
215. ἐποπτεύσει, “ shall look to, take
care of,” as Choeph. 1.
217. σὺ δ᾽ οὖν----τίθου. This line is
of course ironical.—πλέον τίθου
"In-
crease,” πλέον being an adverb,
H
98
ΕΥΜΕΝΙΔΕΣ.
ΧΟ. μέγας γὰρ ἔμπας πὰρ Διὸς θρόνοις λέγει·
ἐγὼ δ᾽, ἄγει γὰρ αἷμα μητρῷον, δίκας
μέτειμι τόνδε φῶτα κἀκκυνηγετῶ.
ΑΠ. ἐγὼ δ᾽ ἀρήξω, τὸν ἱκέτην τε ῥύσομαι·
δεινὴ γὰρ ἐν βροτοῖσι κἀν θεοῖς πέλει
εν
τοῦ προστροπαίου μῆνις, εἰ προδῶ σφ᾿ ἑκών. 225
ΟΡΕΣΤΗΣ.
ἄνασσ᾽ ᾿Αθάνα, Λοξίου κελεύσμασιν
ἥκω, δέχου δὲ πρευμενῶς ἀλάστορα,
οὐ προστρόπαιον, οὐδ᾽ ἀφοίβαντον χέρα,
ἀλλ᾽ ἀμβλὺν ἤδη, προστετριμμένον τε πρὸς
ἄλλοισιν οἴκοις καὶ πορεύμασιν βροτῶν·
ὅμοια χέρσον καὶ θάλασσαν ἐκπερῶν,
66
220. ἔμπας καὶ ἔμπα ᾿Αττικῶς, ἔμπης
δὲ Ἰωνικῶς· δηλοῖ δὲ τὸ ὅμως, Zonaras.
This is a poetic word, derived from ẻv
πᾶσι; it does not mean altogether,”
but "in all circumstances," i.e. “at
all events," and hence "nevertheless."
Here it is καὶ χωρὶς τῶν ἐμῶν τιμῶν,
"anyhow." In Soph. Aj. 121, it serves
to strengthen the force of καίπερ (ἐποικ-
τείρω δέ νιν Δύστηνον ἔμπας, καίπερ ὄντα
δυσμενῆ) like the Homeric Νέστορα δ'
οὐκ ἔλαθεν, πίνοντά περ ἔμπης. Comp.
Antig. 845.
221. δίκας -- κἀκκυνηγετῶ, “I will
proceed to punish this man, and even
now I am on his track.” μέτειμι δίκας
τιμωρήσω. The double accus. occurs
similarly Bacch. 346.
225. εἰ προδῶ. Jelf, Gr. Gr. 854. 1,
thus explains the difference between
εἰ γένοιτο, εἰ γένηται, and ἐὰν γένηται.
Εἰ γένοιτο implies a mere supposition,
often an improbable one: "If it should
happen.” εἰ γένηται, that it may or may
not happen, without any notion of a
Malag
220
*************
230
definite time, “ If it does.” ἐὰν γένηται,
that it is expected to happen at the par-
ticular time "when it does." Instances
of el with the subj. occur Pers. 787,
Suppl. 86, Ajax 491, Ed. Tyr. 198, 874.
Ed. Col. 1443. It is doubtful whether
this construction can be used in prose;
in Thucyd. vi. 21, εἰ ξυστῶσι, the MSS.
vary: see Arnold.
226. The scene is shifted to Athens.
See Introd. § 13.
σε auto
""
228. προστρόπαιον. Introd. § 22.
229. ἀμβλὺν-βροτῶν. Transl. “But
already have the edge of my guilt
blunted, and worn down by contact
with (πρὸς) the dwellings and haunts
of other men. προστετριμμένον
tritum, rubbed against." Comp. Sept.-
c. Theb. 712, τεθηγμένον τοί μ᾽ οὐκ ἀπαμ-
βλυνεῖς λόγῳ. Wellauer thinks πρὸς is
an adverb, “insuper,” as Orest. 621,
Med. 704, which is not impossible.
Hermann's reading is not satisfactory.
231. ὅμοια “perinde”-“ All the
same, as much as if I had not been
ΕΥΜΕΝΙΔΕΣ.
99
σώζων ἐφετμὰς Λοξίου χρηστηρίους,
πρόσειμι δῶμα καὶ βρέτας τὸ σὸν, θεά.
αὐτοῦ φυλάσσων ἀναμενῶ τέλος δίκης.
ΧΟ. εἶεν. τόδ᾽ ἐστὶ τἀνδρὸς ἐκφανὲς τέκμαρ
ὅπου δὲ μηνυτῆρος ἀφθέγκτου φραδαῖς.
τετραυματισμένον γὰρ ὡς κύων νεβρὸν,
πρὸς αἷμα καὶ σταλαγμὸν ἐκμαστεύομεν.
πολλοῖς δὲ μόχθοις ἀνδροκμῆσι φυσιᾷ
σπλάγχνον· χθονὸς γὰρ πᾶς πεποίμανται τόπος,
ὑπέρ τε πόντον ἀπτέροις πωτήμασιν
ἦλθον διώκουσ᾽, οὐδὲν ὑστέρα νεώς.
καὶ νῦν ὅδ᾽ ἐνθάδ᾽ ἐστί που καταπτακών.
2
ὀσμὴ βροτείων αἱμάτων με προσγελᾷ.
ὅρα, ὅρα μάλ' αὖ, λεῦσσέ τε πάντα μὴ
purified at all." So according to Reiske's
emend, Eur. Hec. 398, ὅμοια, κισσὸς
δρυὸς ὅπως, τῆσδ᾽ ἕξομαι, where, however,
we should perhaps read ὁποῖα κισσὸς
δρυὸς, ἐγὼ τῆσδ᾽ ἕξομαι.
233. πρόσειμι, not from εἶμι, “ibo,”
but εἰμὶ, “sum :” for Orestes had already
come to the temple of Pallas, comp.
ἥκω, v. 227. So πάρειμι, Eur. Bacch.
805.
234. Paley wrongly joins ἀναμένω
φυλάσσων, making it φυλάσσω. Read
ἀναμενῶ, and join αὐτοῦ φυλάσσων.
66
240. πεποίμανται, “ has been traver-
sed," as carefully as by a shepherd
seeking out shady nooks where he may
find grass for his flock.
241. ἀπτέροις. See v. 51.
το
243. καταπτακών. The second aor.
ἔπτακον is only used in compounds of
πτήσσω. The verb means prop.
drop the wings for fear," as a bird; so
σε
>
}
}
}
Ajax 171, of a dove: hence "to crouch,
cower.” πτώσσω is always intrans.
πτήσσω in Il. xiv. 40, is “to scare,”
but this is unusual---πτὰξ and πτώξ are
used indifferently as to sense.
244. προσγελᾷ, “greets,” Pal. com-
pares σαίνω, used “de aliqua re quæ
furtim sensibus illabitur:” we may
transl. “The smell of human blood
lures me on,” after Milton, Par. Lost,
ii. 665.
245. This is another Commatic Ode,
see on v. 138.
245. λεῦσσέ τε, Herm. Müller's de-
fence of the MSS. reading, λεύσσετον,
is ingenious. He supposes that the
Choreutæ enter in two long lines, and
part to the right and left, so that the
dual is applied to the two files, as it is
in Homer to the two banks of oarsmen
in a bireme. But several MSS. plainly
indicate that λεῦσσε.... τον were sepa
H 2
ว
}
235
241
245
P
100
ΕΥΜΕΝΙΔΕΣ.
λάθῃ φύγδα βὰς ματροφόνος ἀτίτας.
ὅδ᾽ αὖτέ γ᾽ ἀλκὰν ἔχων
περὶ βρέτει πλεχθεὶς θεᾶς ἀμβρότου,
ὑπόδικος θέλει γενέσθαι χερῶν.
ΤΟ
τὸ δ᾽ οὐ πάρεστιν· αἷμα ματρῷον χαμαὶ
δυσαγκόμιστον, παπαῖ.
απο
αν
τὸ διερὸν πέδοι χύμενον οἴχεται.
ἀλλ᾽ ἀντιδοῦναι δεῖ σ᾽ ἀπὸ ζῶντος ῥοφεῖν
ἐρυθρὸν ἐκ μελέων πέλανον· ἀπὸ δὲ σοῦ
βοσκὰν φέροιμ᾽ ἂν πώματος δυσπότου
καὶ ζῶντά σ᾿ ἰσχνάνασ᾽ ἀπάξομαι κάτω,
ἀντίποιν᾽ ὡς τίνῃς ματροφόνου δύας.
ὄψει δὲ κεἴ τις ἄλλον ἤλιτεν βροτῶν,
ἢ θεὸν ἢ ξένον [τιν᾿ ἀσεβῶν] ἢ τοκέας φίλους,
ἢ
ἔχονθ᾽ ἕκαστον τῆς δίκης ἐπάξια.
rate words, and "pa in the former clause
confirms this.—πάντα for πάντη.
σε
247. ἀτίτας,nom. = ἀτιμώρητος, Schol.
Paley makes it the accus. pl. us the
avengers," quoting Klausen, Agam. 72.
248. ἀλκὰν, “aid,” as Suppl. 711.-
αὖτε, “ No longer as before,” Pal.
250. ὑπόδικος-χερῶν, “ Is willing to
take his trial for the works of his hands"
-χερῶν lit. “in respect of his hands or
handiwork."-Paley's "to place himself
in our power," is exactly contrary to the
sense: for this was what Orestes wished
to avoid, by elasping the statue of Pallas.
Hermann's reading χρεῶν, “ debts,” is
"
somewhat tame.
253. τὸ διερὸν, "the life-blood."
Alepds (from did) means "penetrabilis.”
So Arist. Aves, 213, μέλεα διερὰ
= dia-
πρύσια “thrilling," not = ὑγρὰ “liquid.”
Comp. Od. vi. 201, ix. 43. From the
fame root come διώκω, διαίνω, δίομαι, &c.
ע
250
255
260
255. πέλανον. Blomf. Gloss. Pers.
821.
256. φέροιμ᾿ ἄν. J. Wordsworth for
φεροίμαν.
258. The MSS. have ἀντιποίνους τίνεις
ματροφόνας δύας, which is variously
altered. I have adopted Hermann's
reading; "that you may pay the penalty
of your mother's disastrous murder,” as
Pers. 471, ὧν ἀντίποινα παῖς ἐμὸς πράξειν
δοκῶν. We might also read ματροφόνους
δύας, accus. in apposition with ἀντίποινα
—the sense is the same.
260. τιν ἀσεβῶν, These words spoil
the metre, and Paley would omit them.
It is doubtful whether ἥλιτεν could
govern an accus. of the person injured,
though it does in Homer. Comp. Jelf,
Gr. Gr. 565. Herm. reads οὐκ εὐσεβῶν,
but this also is a doubtful construction:
in Agam. 322, the proper reading is eὖ
σέβουσι (not εὐσεβοῦσι) τοὺς θεούς.
ΕΥΜΕΝΙΔΕΣ.
101
μέγας γὰρ Αΐδης ἐστὶν εὔθυνος βροτῶν
ἔνερθε χθονὸς,
δελτογράφῳ δὲ πάντ᾽ ἐπωπᾷ φρενί.
εν
αν
ΟΡ. ἐγὼ, διδαχθεὶς ἐν κακοῖς, ἐπίσταμαι
πολλοὺς καθαρμοὺς, καὶ λέγειν ὅπου δίκη,
σιγᾷν θ᾽ ὁμοίως· ἐν δὲ τῷδε πράγματι
φωνεῖν ἐτάχθην πρὸς σοφοῦ διδασκάλου.
βρίζει γὰρ αἷμα καὶ μαραίνεται χερὸς,
μητροκτόνον μίασμα δ᾽ ἔκπλυτον πέλει
ποταίνιον γὰρ ὂν, πρὸς ἑστίᾳ θεοῦ
Φοίβου καθαρμοῖς ἠλάθη χοιροκτόνοις.
πολὺς δέ μοι γένοιτ᾽ ἂν ἐξ ἀρχῆς λόγος,
ὅσοις προσῆλθον ἀβλαβεῖ ξυνουσίᾳ.
χρόνος καθαίρει πάντα γηράσκων ὁμοῦ.
καὶ νῦν ἀφ᾽ ἁγνοῦ στόματος εὐφήμως καλῶ
χώρας ἄνασσαν τῆσδ᾽ ᾿Αθηναίαν, ἐμοὶ
μολεῖν ἀρωγόν· κτήσεται δ᾽ ἄνευ δορὸς
αὐτόν τε καὶ γῆν καὶ τὸν ᾿Αργεῖον λεὼν,
πιστὸν δικαίως ἐς τὸ πᾶν τε σύμμαχον.
ἀλλ᾽ εἴτε χώρας ἐν τόποις Λιβυστικῆς,
Τρίτωνος ἀμφί χεῦμα γενεθλίου πόρου,
του
εν
ע
6
263. εὔθυνος, “ auditor.”
270. βρίζει - χερός, "The blood
grows drowsy and wan, in respect of
my hand.”χερός does not depend on
any particular word, but on the whole
clause as a qualificatory genitive.
272. “Junge πρὸς ἑστίᾳ θεοῦ ἠλάθη,”
Pal. Is not the construction rather
ἠλάθη καθαρμοῖς χοιροκτ., πρὸς ἑστίᾳ
θεοῦ, at or near the altar?” ἠλάθη,
was expelled." See Introd. § 28.
(C
"
265
270
275
280
275. ἀβλαβεῖ ξυνουσίᾳ, “with harm-
less intercourse," thereby proving that
he is no longer impure. The full con-
struction would be πολὺς γένοιτ᾽ ἂν
λόγος, ὥστε λέγειν ὅσοις, &c. The dat.
ὅσοις is substituted for the accus. ὅσους,
because ὅσοις προσῆλθον ἀβλαβεῖ ξυνου-
σίᾳ = ὅσοις ἀβλαβῶς ξυνὴν προσελθών.
280. The first political allusion in
the play. Comp. vv. 734 sqq., and see
Introd. §§ 81, 82.
102
ΕΥΜΕΝΙΔΕΣ.
τίθησιν ὀρθὸν ἢ κατηρεφῆ πόδα
φίλοις ἀρήγουσ᾽, εἴτε Φλεγραίαν πλάκα,
θρασὺς ταγοῦχος ὡς ἀνὴρ, ἐπισκοπεῖ,
ἔλθοι,—κλύει δὲ καὶ πρόσωθεν ὢν θεὸς,
ὅπως γένοιτο τῶνδ᾽ ἐμοὶ λυτήριος.
ΧΟ. οὔτοι σ᾿ ᾿Απόλλων οὐδ᾽ ᾿Αθηναίας σθένος
ῥύσαιτ᾽ ἂν, ὥστε μὴ οὐ παρημελημένον
ἔῤῥειν, τὸ χαίρειν μὴ μαθόνθ᾽ ὅπου φρενῶν,
ἀναίματον βόσκημα δαιμόνων, σκιάν.
οὐδ᾽ ἀντιφωνεῖς, ἀλλ᾽ ἀποπτύεις λόγους,
ἐμοὶ τραφείς τε καὶ καθιερωμένος ;
καὶ ζῶν με δαίσεις, οὐδὲ πρὸς βωμῷ σφαγείς· 295
ὕμνον δ᾽ ἀκούσει τόνδε δέσμιον σέθεν.
ἄγε δὴ καὶ χορὸν ἅψωμεν, ἐπεὶ
284. τίθησιν--πόδα. This line means
nothing more than "whether she is
standing or sitting.” Æschylus pro-
bably had in his eye two well-known
statues of Pallas, one representing her
with her left foot straight in advance
(as in the Panathenaic vases), the other
in a sitting posture with flowing dra-
pery.
287. πρόσωθεν. Paley says the full
construction would be θεὸς καὶ πρόσω
ὢν κλύει πρόσωθεν, comparing Ion, 585.
But πρόσωθεν, lit. “ from afar,” comes to
mean simply “afar off,” as ἔγγυθεν is
often = ἔγγυς. ἄγκαθεν = ἄνω, Αgam. 3.
(6
287, ἔλθοι——ὅπως γένοιτο. The op-
tative is used, because the wish is
followed up in the construction by a
kind of attraction. “ Quum dicit ὅπως
γένοιτο, optare se ait ut veniat illa, quo
si velit opem ferat," Herm.-Dobree,
Adv. ii. 265; Soph. Phil. 325, Ajax,
1220.
285
290
291. ὅπου φρενῶν τὸ χαίρειν, “in
what corner of the soul joy dwells."
Comp. Odyss. xi. 94, ἀτερπέα χῶρον ;
infr. 401; Ed. Col. 1217.
292. δαιμόνων, scil. ἡμῶν. This
generalization is quite in character with
Æschylus.---σκιὰν, Heath, for σκιά.
Hermann's reading, τῶνδε δαιμόνων, is
languid.
293. ἀποπτύεις = “ respuis.”
294.
μένος,
τραφείς, “saginatus;” καθιερω-
devotus." The line alludes
to the δημόσιοι or φαρμακοὶ, criminals
slain to atone for the sins of the people:
so called qu. δημοσίᾳ τρεφόμενοι. Comp.
Mitchell on Arist. Eq. 1099.
296. δέσμιον. So κατάδεσις was a
prayer addressed to the Infernal Gods,
devoting a person to destruction.
297. ἄγε δή. The time of the πάρ-
οδος is now come, when the Chorus
arrange themselves in proper order
with the Anapæstic March. See Introd.
ΕΥΜΕΝΙΔΕΣ.
103
τα
μοῦσαν στυγερὰν
ἀποφαίνεσθαι δεδόκηκεν,
λέξαι τε λάχη τὰ κατ᾽ ἀνθρώπους
ὡς ἐπινωμᾷ στάσις ἁμά
εὐθυδίκαιοί θ᾽ ἡδόμεθ᾽ εἶναι·
τοὺς μὲν καθαρὰς
καθαρῶς χεῖρας προνέμοντας
οὔτις ἐφέρπει μῆνις ἀφ᾿ ἡμῶν
ἀσινὴς δ᾽ αἰῶνα διοιχνεῖ
ὅστις δ᾽ ἀλιτῶν, ὥσπερ ὅδ᾽ ἀνὴρ,
χεῖρας φονίας ἐπικρύπτει,
μάρτυρες ὀρθαὶ τοῖσι θανοῦσιν
παραγιγνόμεναι, πράκτορες αἵματος
αὐτῷ τελέως ἐφάνημεν.
3
μᾶτερ ἅ μ᾿ ἔτικτες, ὦ μᾶτερ
α
Νὺξ, ἀλαοῖσι καὶ δεδορκόσιν
ποινὰν, κλῦθ᾽· ὁ Λατοῦς γὰρ ἶνίς μ᾽ ἄτιμον τίθησιν,
τόνδ᾽ ἀφαιρούμενος
πτῶκα, ματρῷον ἅγνισμα κύριον φόνου.
§ 9. After this they sing the First
Stasimon, v. 311. The two terms are
thus defined by Aristotle, Poet. xii. 7 :
πάροδος ἡ μὲν πρώτη λέξις ὅλου τοῦ
χόρου, στάσιμον δὲ μέλος χώρου τὸ ἄνευ
ἀναπαίστου καὶ τροχαίου.
302, sqq. I have adopted Hermann's
excellent emendations of the text here:
not those in the Opusc., but in the
recent edition of Eschylus.
303. προνέμοντας, “exposing, hold-
ing forth to the public gaze,” opp. to
ἐπικρύπτει, “hides, covers as with a
cloak."
309. παραγιγνόμεναι, coming for-
66
στρ.
300
305
310
ά.
ward in behalf of the dead;” παρὰ
in comp. often has the notion of
"aiding, being on the side or party
of.” Comp. παρεστὼς, v. 65, παρακαλέω,
&c.
310. αὐτῷ, “in his case.”
313. ποινὰν, in appos. with ἐμὲ, “ As
a punient (vengeful) power.”—ἀλαοῖσι
καὶ δεδορκόσι, “to quick and dead.”
Comp. v. 324.
315. ματρῷον-φόνου: this hypallage
is well translated by Paley, “My own
peculiar victim to expiate a mother's
murder:" comp. v. 294, and for the
const. v. 264.
104
ΕΥΜΕΝΙΔΕΣ.
ἐπὶ δὲ τῷ τεθυμένῳ
τόδε μέλος, παρακοπὰ, παραφορὰ φρενοδαλὴς,
ὕμνος ἐξ Ἐρινύων,
δέσμιος φρενῶν, ἀφόρμικτος, αὐονὰ βροτοῖς.
τοῦτο γὰρ λάχος διανταία
μοῖρ᾽ ἐπέκλωσεν ἐμπέδως ἔχειν,
θνατῶν τοῖσιν αὐτουργίαι ξυμπέσωσιν μάταιοι,
τοῖς ὁμαρτεῖν, ὄφρ᾽ ἂν
γᾶν ὑπέλθῃ˙ θανὼν δ᾽ οὐκ ἄγαν ἐλεύθερος.
ἐπὶ δὲ τῷ τεθυμένῳ
τόδε μέλος, παρακοπὰ, παραφορὰ φρενοδαλὴς,
ὕμνος ἐξ Ἐρινύων,
δέσμιος φρενῶν, ἀφόρμικτος, αὐονὰ βροτοῖς.
γιγνομέναισι λάχη τάδ᾽ ἐφ᾽ ἁμὶν ἐκράνθη·
ἀθανάτων δ᾽ ἀπέχειν χέρας, οὐδέ τις ἐστὶ
316. The metre is now Pæonic, each
verse being composed of twofourthPæons.
So also vv. 235 and 346 sqq.—τῷ τεθυ-
μένῳ, “the devoted one,” ie. Orestes.
So Theoc. ii. 3, ὡς τὸν ἐμοὶ βάρυν εὖντα
φίλον καταθύσομαι ἄνδρα, which Words-
worth rightly translates, "ut meum
amantem jam crudelem factum, devo-
""
neam.
66
317. τόδε μέλος. The wild gran-
deur of this passage is much increased
by the absence of any verb.- παρακοπὰ,
delirium,” παραφορὰ, distraction.”
-φρενοδαλής, Dindorf says this word
must be short in the penult. here,
though derived from δηλέομαι. Her-
mann (De Metris, § 451) makes it
long: saying of this passage, “ulti-
versus (scil. v. 317) quasi lo-
gaœdicâ quadam ratione terminatur,"
| vv.-) and comparing Choeph.
mus
ἀντ. α.
321
325
στρ. β'.
330
804, τὸ δὲ καλῶς κτάμενον, ὦ μέγα
ναίων, &c.
319. ἀφόρμικτος, not accompanied
by the φόρμιγξ, but the αὐλός; sung in
the Phrygian node (νόμος ὄρθιος).-αὐονὰ
βροτοῖς, a blight upon mortals.”
66
320. διανταία, “irresistible,” prop.
"penetrating all things," or "all-per-
vading."
322. θνατῶν— ἐλεύθερος. "In the
case of those men, to whom the wilful
murder of kindred has been brought
home, to dog their steps until the
guilty one departs below earth; and
even when dead he is not entirely
free.”—ξυμπέσωσι, subjunct. because
τοῖσιν is a relative, as above, ἥτις ἄνδρα
νοσφίσῃ, v. 207.--μάταιοι, “ temerè com-
missum.”-- ὑπέλθῃ, sub. τις.-ἄγαν, “Not
over free," or Scoticè, "not that free."
68
330. ȧbaváτwv, "And it is the Gods'
FU
ΕΥΜΕΝΙΔΕΣ.
105-
ξυνδαίτωρ μετάκοινος.
παλλεύκων δὲ πέπλων ἄκληρος ἄμοιρος ἐτύχθην.
δωμάτων γὰρ εἱλόμαν
ἀνατροπὰς, ὅταν ῎Αρης,
τιθασὸς ὤν, φίλον ἕλῃ˙
ἐπὶ τὸν, ὦ, διόμεναι
κρατερὸν ὄνθ᾽ [ὁμοίως
μαυροῦμεν ὑφ᾽ αἵματος νέου.]
σπευδομένᾳ δ᾽ ἀφελεῖν τινὰ τάσδε μερίμνας, ἀντ. β'.
θεῶν ἀτέλειαν ἐμαῖσι λιταῖς ἐπικραίνειν,
341
μηδ᾽ εἰς ἄγκρισιν ἐλθεῖν.
duty to keep their hands aloof from
us." Hermann, on the strength of the
Schol. μὴ πλησιάζειν ἡμᾶς τοῖς θεοῖς,
would read ἀθανάτων δίχ᾽ ἔχειν γέρας.
Unnecessary; for the Schol. will apply
either way; and it is desirable to keep
the construction ἀθανάτων (ἐστὶ) corre-
sponding with θεῶν (ἐστὶ) in Antist.
v. 341.
332. ἄκληρος. The first syllable of
this word must be scanned as long, and
equivalent to the two short syllables
in the Antistrophe. Hermann's altera-
tions in this Strophe and Antistrophe
are violent and improbable.
335. ὅταν ὅλῃ. Transl. ‘When
Violence, being domesticated, hath
smitten a member of the family (φίλον).
—τιθασὸς = Lat. “ cicur.”
337. ἐπὶ τὸν διόμεναι = ἐπιδιόμεναι
τοῦτον.
(C
338. The words enclosed in brackets
are evidently corrupt. They probably
crept into the text from some Schol.,
as ὑφ' αἵματος νέου,=“in consequence
of recent murder,” is scarcely Greek,
and as the metre does not agree with
v. 350. It is impossible to correct the
text with any certainty: one thing only
appears sure, that v. 338, like the
335
preceding, was composed of two fourth
Pæons.
340. σπευδομένῳἐλθεῖν. I have
changed the nom. pl. σπευδόμεναι here
to the dat. σπευδομένα, and omitted δὲ
after θεῶν, for σπευδόμεναι cannot stand
with ἐμαῖσι λιταῖς. Transl. “
Transl. “ Whilst I
hasten to take these onerous duties out
of other hands, 'tis the Gods' part to
guarantee the non-fulfilment of prayers
offered to me: and that they should
not even obtain a first hearing." The
dative σπευδομένᾳ will thus agree with
the ἐμοὶ contained in ἐμαῖσι λιταῖς. An
exactly similar construction occurs in
Eurip. Herc. F. 1267 : Ἔτ᾽ ἐν γάλακτί το
ὄντι γοργωποὺς ὄφεις ᾿Επεισέφρησε σπαρ-
γάνοισι τοῖς ἐμοῖς Ἡ τοῦ Διὸς ξύλλεκ-
τρος. Comp. also περῶντι, v. 603, inf.
—τινὰ the indef. for the def. τοὺς θεοὺς,
as often.-τάσδε μερίμνας, scil. τὸ διώκειν
τοὺς φονέας, &c.-ἐμαῖσι λιταῖς, a com-
mon hypallage; Pers. 698, τὴν ἐμὴν
αἰδῶ. Pr. Vinct. 396, θρῆνος δὐμός.
Soph. (Ed. R. 959, Col. 332.—Ανάκρισις
was the preliminary investigation of
a case before an Archon or other
magistrate, before it came into the
public courts. Smith, Dict. Antiq.
p. 92.
106
ΕΥΜΕΝΙΔΕΣ.
Ζεύς γ᾽ αἱμοσταγὲς ἀξιόμισον ἔθνος τόδε λέσχας
ἃς ἀπηξιώσατο.
μάλα γὰρ οὖν ἁλομένα
ἀνέκαθεν βαρυπεσῆ
καταφέρω ποδὸς ἀκμὰν,
σφαλερὰ [καὶ] τανυδρόμοις
κῶλα, δύσφορον ἄταν.
344. Ζεύς γ' αἱμοσταγὲς Müller, for
the sake of the metre. In the MSS.
Ζεὺς γὰρ αἱματοσταγές, &c.
345
δόξαι τ᾽ ἀνδρῶν καὶ μάλ᾽ ὑπ᾽ αἰθέρι σεμναὶ, στρ. γ΄.
τακόμεναι κατὰ γῆς μινύθουσιν ἄτιμοι
ἁμετέραις ἐφόδοις μελανείμοσιν,
ὀρχησμοῖς τ᾽ ἐπιφθόνοις ποδός.
πίπτων δ᾽ οὐκ οἶδεν τόδ᾽ ὑπ᾽ ἄφρονι λύμᾳ·
τοῖον ἐπὶ κνέφας ἀνδρὶ μύσος πεπόταται,
καὶ δνοφεράν τιν᾽ ἀχλὺν κατὰ δώματος
αὐδᾶται πολύστονος φάτις.
υπ
T
344, 345. Transl. "Hath deemed
our hateful tribe unworthy of his con-
versation.” The Schol. wrongly applies
ἔθνος to τοὺς φονέας.
349. A monosyllable is wanting in
the MSS. after σφαλερά. Herm. reads
γδρ—Linw. περ. I think they have
misapprehended the sense of σφαλερὰ
κῶλα, which does not refer to the
fugitives, but to the persecutors, and
is in apposition with ἀκμάν. I read
καὶ τανυδρόμοις, “My limbs that over-
throw even the swiftly running,”= ἅπερ
σφάλλει καὶ τοὺς τανυδρόμους. For to
say that τανύδρομοι have σφαλερὰ κῶλα,
"feeble legs," seems like a contradiction
in terms.—δύσφορον ἄταν is in appo-
sition with the whole sentence.
350
ἀντ. γ'.
356
351. ὑπ᾽ αἰθέρι opposite to κατὰ γῆς.
So we should say, "the proudest man
under heaven.”—μινύθουσι, “ dwindle.”
353. ἀμετέραις. In full, and without
hypallage, this would be ἐπὶ ταῖς ἐφόδοις
ἡμῶν μέλανα εἵματα ἐχούσων.
354. ἐπιφθόνοις, Herm. for ἐπιφόνοις :
transl. either “hated” (pass.), or “mis-
chievous,” (act.)
355. τόδ”, scil. τὸ πίπτειν, not, as
Paley says, τὸ μινύθειν, &c.
356-358. “So pestilent (μύσος
μυσαρός) a gloon hath spread its wings
o'er him; against his family too, report
with its many murmurs whispers, that
it is under a murky cloud.” αὐδᾶται is
here used as a deponent verb govern-
ing ἀχλὺν, as Choeph. 144, Phil. 852.
We may remark that Eschylus ex-
presses by metaphor what we should by
simile. We should say, “ Rumour, like
ΕΥΜΕΝΙΔΕΣ.
107
μένει γάρ· εὐμήχανοι
δὲ καὶ τέλειοι, κακῶν
τε μνήμονες Σεμναὶ,
καὶ δυσπαρήγοροι βροτοῖς,
ἄτιμ᾽ ἀτίεται διόμεναι
λάχη, θεῶν διχοστατοῦντ᾽,
ἀνηλίῳ λάμπᾳ, δυσοδοπαίπαλα
δερκομένοισι καὶ δυσομμάτοις ὁμῶς.
τίς οὖν τάδ᾽ οὐχ ἅζεταί
τε καὶ δέδοικεν βροτῶν,
ἐμοῦ κλύων θεσμὸν
τὸν μοιρόκραντον ἐκ θεῶν
δοθέντα τέλεον ; ἐπὶ δέ
επ μοι
γέρας παλαιόν [ἐστιν], οὐδ᾽
ἀτιμίας κυρῶ, καίπερ ὑπὸ χθόνα
τάξιν ἔχουσα καὶ δυσήλιον κνέφας.
a murky cloud, speaks against the
house." Esch. says, "Rumour speaks
a murky cloud against,” &c.
359. μένει γὰρ, scil. τάδε. “These
things endure," i.e. are established by
the eternal laws of Fate-the expression
refers to what has just preceded,
rather than, as Herm. says, to the
following words, "manet-nos esse
promptas," &c. He compares Ag. 1530,
μίμνει δὲ μίμνοντος Διὸς παθεῖν τὸν ἔρξ-
αντα, but the construction is very
different, as in that passage (τὸ) παθεῖν
τὸν ἔρξ. is the direct nom. to μίμνει.
363. Paley reads ἀτίεται, to avoid
the tautology of ἄτιμ᾽ ἀτίετα, and is
possibly right.
365. λάμπᾳ. There is no necessity
for Wieseler's correction λάπᾳ, “ situ.”
Transl. “in unsunned darkness.” δυσ-
στρ. δ΄.
360
365
ἀντ. δ'.
370
οδοπ. (agreeing with λάχη) “fraught
with dangers" (lit. salebrosa) “both to
quick and dead;” comp. v. 312, δυσομ-
μάτοις. δὺς in comp. has often the
force of a complete negative; so 379,
δυσήλιον ; 529, δυσπαλεῖ; 789, δύσκηλον.
371. τέλεον δοθέντα 66
definitively
given me.”
372. ἔπι δέ μοι. So all the MSS.
read this, and so the Schol. read it, for
he says ἔπι δέ μοι· ἔπεστι. It is not
therefore likely that orl was expressed
in the next line, as Pal., Mull. &c., yépas
παλαιόν ἐστιν, οὐδ᾽. But an Iambus is
wanting in v. 373; Herm. now reads
ἔτι δέ μοι μένει γέρας, &c. I should
prefer γέρας παλαιὸν, οὐδὲ νῦν ἀτιμ. κύρω.
—ἔπι μοι, “ penes me est,” an ancient
office is in my hands;” ἀτιμίας κύρω,
“Nor can I be disqualified; though I
66
108
ΕΥΜΕΝΙΔΕΣ.
ΑΘΗΝΑ.
πρόσωθεν ἐξήκουσα κληδόνος βοὴν
Ο
ΤΟ
ἀπὸ Σκαμάνδρου, γῆν καταφθατουμένη,
ἣν δῆτ᾽ ᾿Αχαιῶν ἄκτορές τε καὶ πρόμοι,
τῶν αἰχμαλώτων χρημάτων λάχος μέγα,
ἔνειμαν αὐτόπρεμνον εἰς τὸ πᾶν ἐμοὶ,
ἐξαίρετον δώρημα Θησέως τόκοις·
ἔνθεν διώκουσ᾽ ἦλθον ἄτρυτον πόδα,
πτερῶν ἄτερ ῥοιβδοῦσα κόλπον αἰγίδος,
πώλοις ἀκμαίοις τόνδ᾽ ἐπιζεύξασ᾽ ὄχον.
καὶ νῦν ὁρῶσα τήνδ᾽ ὁμιλίαν χθονὸς,
ταρβῶ μὲν οὐδὲν, θαῦμα δ᾽ ὄμμασιν πάρα,
τίνες ποτ᾽ ἐστέ; πᾶσι δ᾽ ἐς κοινὸν λέγω,
βρέτας τε τοὐμὸν τῷδ᾽ ἐφημένῳ ξένῳ,
ὑμᾶς θ᾽ ὁμοίας οὐδενὶ σπαρτῶν γένει,
go below the earth to occupy my post
in rayless gloom.” κύρω, Herm., metri
grat, not κυρῶ,
66
39.66
376. καταφθατουμένη = φθάνουσα και
τακτωμένη. As I forestalled foreign
usurpation, by taking possession of the
land," as I was hanselling.”—γῆν, scil.
Sigeum, where was a temple of Pallas,
Herod. v. 95. The usurpation alluded to,
was that of the Mitylenæans, who had
long contended with the Athenians for
the possession of Sigeum; Esch.
indirectly exhorts his countrymen
to regain possession, by the fiction
that Pallas had this given her by the
Greek leaders. The Schol. tells us that
the dispute had been decided in a
previous war, by a duel between
Phryno an Athenian, and Pittacus a
Mitylenæan, in which the latter was
375
380
385
victorious.—διώκουσα, as Theb. 366,
ῥοιβδοῦσα, “ flapping my concave ægis,”
sinum Ægidis.
383. Wakefield reads κώλοις, which
Herm. adopts : not needed (see Transl.).
Müller supposes from this line that
Pallas actually came in a chariot and
horses. If so, what would have been
the use of her "plying her indefatigable
feet, and flapping her ægis"?
384. καὶ νῦν. The old reading is
καὶ νῦν δ’. See on v. 75. Herm. adopts
Canter's καινὴν δ᾽; but καινὸς cannot be
applied to a person in this sense-τήνδ'
ὁμιλίαν χθονὸς, an elliptical phrase, used
v. 681,—“this company (that has settled
in) my land.”
388. ὑμᾶς, suppl. λέγω. An unusual
change of construction, not sufficiently
explained by the commentators, origi-
ΕΥΜΕΝΙΔΕΣ.
109
τα
οὔτ᾽ ἐν θεαῖσι πρὸς θεῶν ὁρωμένας,
οὔτ᾽ οὖν βροτείοις ἐμφερεῖς μορφώμασιν.
λέγειν δ᾽ ἄμορφον ὄντα τοὺς πέλας κακῶς,
πρόσω δικαίων, ἠδ᾽ ἀποστατεῖ θέμις.
ΧΟ. πεύσει τὰ πάντα ξυντόμως, Διὸς κόρη.
ἡμεῖς γάρ ἐσμεν Νυκτὸς αἰανῆς τέκνα·
᾿Αραὶ δ᾽ ἐν οἴκοις γῆς ὕπαι κεκλήμεθα.
ΑΘ. γένος μὲν οἶδα, κληδόνας τ᾽ ἐπωνύμους.
ΧΟ. τιμάς γε μὲν δὴ τὰς ἐμὰς πεύσει τάχα.
ΑΘ. μάθοιμ᾽ ἂν, εἰ λέγοι τις ἐμφανῆ λόγον.
ΧΟ. βροτοκτονοῦντας ἐκ δόμων ἐλαύνομεν.
ΑΘ. καὶ τῷ κτανόντι ποῦ τὸ τέρμα τῆς φυγῆς;
ΧΟ. ὅπου τὸ χαίρειν μηδαμοῦ νομίζεται.
ΑΘ. ἦ καὶ τοιαύτας τῷδ᾽ ἐπιῤῥοιζεῖς φυγάς ;
ΧΟ. φονεὺς γὰρ εἶναι μητρὸς ἠξιώσατο.
T
ΤΟ
nating probably thus-that in v. 386
λέγω is “to speak to,” and therefore
takes the dat. πᾶσι, and τῷδε ξένῳ. But
here, when Pallas begins to mention
the Furies appearance, λέγω (under-
stood before iµâs) is rather to speak of,
i. e. describe, and takes an accusative;
thus regulating its case by the sense
required. So ἐξίσταμαι in Soph. Αjax,
82, governs an accus., and in v. 672 a
dative, according to its different senses.
Transl. “And you I address as resem-
bling,” &c.
""
389. οὔτ᾽ ἐν θεαῖσι. So Par. Lost, ix.
Satan says to Eve, "Thou who shouldst
be seen A Goddess among Gods."
391. Retain the MS. reading ἄμορφον,
and transl. "For his neighbours to speak
ill of a person because he is deformed,
is far from just," &c. This resembles
the sentiment quoted by C. Lamb from
Fuller: “They who ill-treat a deformed
child, do break the reed which God hath
""
390
395
400
bruised before." The phrase acquires
a new significance if we remember
that καλλίμορφος was an “epitheton sol-
lenne” of Athena. It is closely con-
nected with the preceding lines, and in
particular with v. 390. ἄμομφον would
be tame and common-place.
392. δικαίων for τῆς δίκης, as Agam.
785.
394. alavîs. Herm. on Soph. Ajax
657, derives alavòs and aiavns from alel.
Its first sense is “ diuturnus, perpetuus,”
as here; second “diuturnitate gravis;”
third, generally, "molestus, gravis."
Comp. Blomf. Gloss. Pers. 639.
396. κληδόνας ἐπωνύμους, "charac-
teristic names."
.
397. τιμὰς, “attributes.” See Monk
on Alcest. 30.
=
398, εἴ τις λέγοι εἰ ὑμεῖς λέγοιτε,
Comp. v. 340; Ajax, 816, &c.
401. Join τὸ χαίρειν μηδαμοῦ, and
comp. v. 291. ·
110
ΕΥΜΕΝΙΔΕΣ.
ΑΘ. ἄλλης ἀνάγκης οὔτινος τρέων κότον ;
ΧΟ. ποῦ γὰρ τοσοῦτο κέντρον, ὡς μητροκτονεῖν ;
ΑΘ. δυοῖν παρόντοιν, ἥμισυς λόγος πάρα.
ΧΟ. ἀλλ᾽ ὅρκον οὐ δέξαιτ᾽ ἂν, οὐ δοῦναι θέλει.
ΑΘ. κλύειν δικαίως μᾶλλον ἢ πρᾶξαι θέλεις.
ΧΟ. πῶς δή; δίδαξον· τῶν σοφῶν γὰρ οὐ πένει.
ΑΘ. ὅρκοις τὰ μὴ δίκαια μὴ νικᾷν λέγω.
τα
3
αν
5
0
εν
ΧΟ. ἀλλ᾽ ἐξέλεγχε, κρῖνε δ᾽ εὐθεῖαν δίκην.
ΑΘ. ἦ κἀπ᾿ ἐμοὶ τρέποιτ᾽ ἂν αἰτίας τέλος ;
ΧΟ. πῶς δ᾽ οὔ; σέβουσαί γ᾽ ἀξίαν κἀπ᾽ ἀξίων.
ΑΘ. τί πρὸς τάδ᾽ εἰπεῖν, ὦ ξέν᾽, ἐν μέρει θέλεις ;
λέξας δὲ χώραν καὶ γένος καὶ ξυμφορὰς
τὰς σὰς, ἔπειτα τόνδ' ἀμυνάθου ψόγον·
εἴπερ πεποιθὼς τῇ δίκῃ, βρέτας τόδε
ἧσαι φυλάσσων ἑστίας ἁμῆς πέλας,
σεμνὸς προσίκτωρ, ἐν τρόποις Ιξίονος.
τούτοις ἀμείβου πᾶσιν εὐμαθές τί μοι.
ΟΡ. ἄνασσ᾽ ᾿Αθάνα, πρῶτον ἐκ τῶν ὑστάτων
EK
404. Transl. “Nulliusne alius neces-
sitatis metuens vindictam?" Pal.-Some
MSS. have ἄλλης ἀνάγκης; ἢ τίνος τρέων
κότον ; If we read this, supply ἕνεκα to
ἀνάγκης. The sense is not changed ma-
terially either way.
405. ὡς here
ὥστε.
406. Transl. "We have two contend-
ing parties here: one half only of the
argument is set before us," i. e. audiamus
alteram partem.
407. θέλει, rightly retained by Paley:
δοῦναι θέλει δοίη ἄν. Transl. “ But he
←
=
""
neither would accept the oath we pro-
posed to him, nor tender one to us:
alluding to the διωμοσία, a preliminary
ceremony in all trials. The plaintiff's
oath was called προωμοσία, the defend-
ant's ἀντωμοσία.
405
=
410
415
420
409. οὐ πένει is in all the MSS. τῶν
σοφῶν σοφίας, aς δικαίων
δίκης, ν.
392.—οὖν πέλει, Pal.
411. ἐξέλεγχε in its original sense of
“examine the witnesses.”—εὐθεῖαν. The
εὐθυδικία was a cause adjudged at once,
without the preliminary oaths.
413. The MSS. vary here. Herm.
and Paley agree in following the Schol.
(ἀπ᾽ ἀξίων οὖσαν γονέων) as to the sense;
but Paley's correction, ἀξίαν κἀπ᾽ ἀξίων,
is more elegant than Hermann's, γ' ἀξίαν
γ' ἐπαξίων.
417. εἴπερ, “If it be (as I suppose)
because you rely on the justice of your
cause, that you sit,” &e.
419. σεμνὸς—Ιξίονος. See Introd. S
24. Ιξίων from ἵκω, as also ἱκέτης.
ΕΥΜΕΝΙΔΕΣ,
111
ΤΟ
αν
τῶν σῶν ἐπῶν μέλημ᾽ ἀφαιρήσω μέγα.
οὐκ εἰμὶ προστρόπαιος, οὐδ᾽ ἔχει μύσος
πρὸς χειρὶ τῇ ᾿μῇ τὸ σὸν ἐφημένου βρέτας.
τεκμήριον δὲ τῶνδέ σοι λέξω μέγα
ἄφθογγον εἶναι τὸν παλαμναῖον νόμος,
ἔστ᾽ ἂν πρὸς ἀνδρὸς αἵματος καθαρσίου
σφαγαὶ καθαιμάξωσι νεοθήλου βοτοῦ.
πάλαι πρὸς ἄλλοις ταῦτ᾽ ἀφιερώμεθα
οἴκοισι, καὶ βοτοῖσι καὶ ῥυτοῖς πόροις.
ταύτην μὲν οὕτω φροντίδ᾽ ἐκποδὼν λέγω·
γένος δὲ τοὐμὸν ὡς ἔχει, πεύσει τάχα.
᾿Αργεῖός εἰμι, πατέρα δ᾽ ἱστορεῖς καλῶς,
᾿Αγαμέμνον᾽ ἀνδρῶν ναυβατῶν ἁρμόστορα
ξὺν ᾧ σὺ Τροίαν ἄπολιν Ιλίου πόλιν
ἔθηκας. ἔφθιθ᾽ οὗτος οὐ καλῶς, μολὼν
ἐς οἶκον, ἀλλά νιν κελαινόφρων ἐμὴ
μήτηρ κατέκτα, ποικίλοις ἀγρεύμασιν
κρύψασ᾽, ἃ λουτρῶν ἐξεμαρτύρει φόνον.
el
α
υπ
κἀγὼ κατελθὼν, τὸν πρὸ τοῦ φεύγων χρόνον, 440
ἔκτεινα τὴν τεκοῦσαν, οὐκ ἀρνήσομαι,
422. μέλημα“ id quod curæ est ali-
19 66
eui,” “ a subject of anxiety”—hence “an
important matter.”--ἀφαιρήσω=ἐκποδὼν
λέγω in v. 431; “I will remove from
the argument, put out of the question.
424. Porson first altered ἐφεζομένῃ
to ἐφημένῃ; Butler to ἐφημένου, which
Herm. and Linw. adopt: τὸ σὸν βρέτας
is the nona. to ἔχει. A person's hand
could scarcely be said ἐφέζεσθαί τινι,
"imponi," as Paley.
427. ἀνδρὸς αἵματος καθαρσίου = ἀν-
δρὸς ὃς καθαίρει αἷμα.
429. πάλαι—οἴκοισι. Introd. §§ 29, 30.
""
425
430
435
433. ἱστορεῖς, “scis.” Blomf. Gloss.
Pers. 460.
"The state of Ilium thou didst
435.
unstate.”
437. ἀλλὰ explains the οὐ καλῶς,
v. 436.
439. This reading of Hermann's,
originally given in Opusc. iv. 331, has
been objected to by Schoemann, but he
successfully defends it in his edit. of
Æschylus. The allusion is to Choeph.
1005, μαρτυρεῖ δέ μοι Φάρος τόδ, ὡς
ἔβαψεν Αἰγίσθου ξίφος. Paley remarks
that the imperf. ἐξεμαρτύρει is used,
112
ΕΥΜΕΝΙΔΕΣ.
ἀντικτόνοις ποιναῖσι φιλτάτου πατρός.
καὶ τῶνδε κοινῇ Λοξίας ἐπαίτιος,
ἄλγη προφωνῶν ἀντίκεντρα καρδίᾳ,
εἰ μή τι τῶνδ᾽ ἔρξαιμι τοὺς ἐπαιτίους.
σὺ δ᾽, εἰ δικαίως, εἴτε μὴ, κρῖνον δίκην˙
πράξας γὰρ ἐν σοὶ πανταχῆ τάδ' αἰνέσω.
ΑΘ. τὸ πρᾶγμα μεῖζον, εἴτις οἴεται τόδε
βροτὸς δικάζειν· οὐδὲ μὴν ἐμοὶ θέμις
φόνου διαιρεῖν ὀξυμηνίτου δίκας˙
ἄλλως τε κεἰ σὺ μὲν κατηρτυκὼς ὅμως
ἱκέτης προσῆλθες καθαρὸς ἀβλαβὴς δόμοις
ἐμοῖς, ἄμομφον ὄντα σ' αἱροῦμαι πόλει
αὗται δ᾽ ἔχουσι μοῖραν οὐκ εὐπέμπελον,
καὶ μὴ τυχοῦσαι πράγματος νικηφόρου,
»
because the audience had lately seen
the Choephora acted.
444. ἀντίκεντρα. See on v. 130.
445. Join ἐπαιτίους τῶνδε.
447. Transl. “For however I fare
at your hands, I will be content.” παν-
ταχῆ = utcunque. Paley well compares
Antig. 634, ἦ σοὶ μὲν ἡμεῖς πανταχῆ
δρῶντες φίλοι, and Herod. ix. 27, πάντη
γὰρ τεταγμένοι πειρήσομεθα εἶναι χρηστοί.
-αἰνέσω. See Monk on Alcest. 2.
448. μεῖζον, “too great,” a sense of
the comparative not unusual with
μείζων and ἐλάσσων.
(f
445
450
455
have nevertheless come, a pure and
harmless suppliant, to my temple: I
receive you in my city as being now
free from blame.” κατηρτυκώς—τελει-
ώσας, Hesych. τέλειος τὴν ἡλικίαν, Schol.
Müller rightly explains this word, "one
who has duly performed everything,
attended to all observances." In Eurip.
Æolus (fragment) we have νῦν δ᾽ ἀμβλύς
εἰμι, καὶ κατηρτυκὼς πόνων, “But as
matters now stand, I am blunted (to the
sense of pain) and thoroughly exercised
in respect of troubles."
454. μοῖραν οὐκ εὐπέμπελον. Schol.
451-453. ἄλλως-πόλει. This passage. εὐπαραίτητον· δυσάρεστοι φύσει εἰσίν.
But I quite agree with Wellauer and
Hermann's interp. "Eam habent con-
ditionem, ut non facile dimitti possint.”
Comp. v. 459.
as it stood in the MSS. has never been
satisfactorily explained by the commen-
tators, because it was impossible to
give any sense to the second ὅμως. Ι
have adopted Pauw's emendation quoîs
(though he places it after κατηρτυκὼς,
instead of the first ὅμως). Translate:
Especially since you (in spite of your
having performed every necessary rite)
455. καὶ μὴ τυχοῦσαι. Another
instance of the "nom. pendens" so
common in Eschylus. He was going
to follow up this by some such word as
στάζουσιν, but changed the construction.
ΕΥΜΕΝΙΔΕΣ.
113
χώρᾳ μεταῦθις ἰὸς ἐκ φρονημάτων
πέδῳ πεσὼν ἄφερτος αἰανὴς νόσος.
τοιαῦτα μὲν τάδ᾽ ἐστὶν ἀμφότερα, μένειν
πέμπειν δὲ, δυσπήμαντ᾽ ἀμηχάνως ἐμοί.
ἐπεὶ δὲ πρᾶγμα δεῦρ᾽ ἐπέσκηψεν τόδε,
φόνων δικαστὰς ὁρκίους αἱρουμένη
θεσμὸν τὸν εἰς ἅπαντ᾽ ἐγὼ θήσω χρόνον.
ὑμεῖς δὲ μαρτύριά τε καὶ τεκμήρια
καλεῖσθ᾽, ἀρωγὰ τῆς δίκης ὁρκώματα
κρίνασα δ᾽ ἀστῶν τῶν ἐμῶν τὰ βέλτατα
ἥξω, διαιρεῖν τοῦτο πρᾶγμ᾽ ἐτητύμως,
ὅρκον πορόντας μηδὲν ἔκδικον φράσειν.
τα
ΧΟ. νῦν καταστροφαὶ νέων
θεσμίων, εἰ κρατήσει δίκα τε καὶ βλάβα
458, 459. These two lines have been
much handled by the critics. The
only real difficulty lies in the fact that
μένε ν applies to the Furies, πέμπειν to
Pallas; but this is quite compatible
with the abrupt changes of construc-
tion introduced by Eschylus without
scruple. Translate, “Such are the two
alternatives to let them remain, or
dismiss them-both inextricably dis-
tressing to me.” Literally, “that they
should remain, or that I should dismiss
them." The position of euol is em-
phatic, “even to me.'
461. δρκίους αἱρουμένη, Schol. ἐνόρκους
460
465
στρ. α΄.
ά
66
governed by θήσω; but it may be
questioned whether this can mean
“jurejurando obstrictos,” as he inter-
456. χώρᾳ-νόσος. Translate, “ And δικαστάς. Paley reads ὁρκίοις αἱρουμένους,
in case they do not meet with success,
the venom from their hearts falling
earthward, becomes an intolerable ever-
lasting plague in future time to this
country.” Suppl. γίγνεται or ἐστὶ to
Observe that
complete the sentence.
πέδῳ is the general, χώρᾳ the specific
term. Comp. v. 753.
prets.
462. θεσμὸν τὸν—θήσω, “I will esta-
blish this as a θεσμός,” Müller. But
τὸν refers rather to the words that
follow it, "The institution that I will
found shall endure for ever."
463. μαρτύριά τε καὶ, the rhythm of
this line is aided by the accent on the
last syllable of μαρτύριά.
-
465. τὰ βέλτατα = “prima virorum.”
466. διαιρεῖν = ὥστε αὐτοὺς τοὺς
ἀστοὺς) διαιρεῖν.
467. πορόντας, Herm. for περῶντας,
from the Schol. ὅρκον διδόντας.-—φράσειν
for φρεσίν, Markland, Exit Pallas here.
68
468. καταστροφαὶ νέων θεσμίων, Ιθ-
volutions resulting in new laws;"
καταστ. θεσμ. ὥστε νέους εἶναι. Comp.
Prom. V. 317.
469. εἰ κρατήσει—-μητροκτόνου, “if
I
114
ΕΥΜΕΝΙΔΕΣ.
τοῦδε μητροκτόνου.
πάντας ἤδη τόδ᾽ ἔργον εὐχερείᾳ συναρμόσει βροτούς.
πολλὰ δ᾽ ἔτυμα παιδότρωτα
πάθεα προσμένει τοκεῦσιν μεταὖθις ἐν χρόνῳ.
οὔτε γὰρ βροτοσκόπων
μαινάδων τῶνδ᾽ ἐφέρψει κότος τις ἐργμάτων,
πάντ᾽ ἐφήσω μόρον,
πεύσεται δ᾽ ἄλλος ἄλλοθεν, προφωνῶν τὰ τῶν πέλας
τα
κακὰ,
470
this matricide's definition of justice
and injury (right and wrong) is to
prevail.” Δίκα καὶ βλάβα might possibly
mean “the unjust cause,” by a kind of
hendiadys : δίκα τε καὶ βλάβα never.
»
66
471. εὐχερείᾳ, “the bold, unhesi-
tating commission of crime." It is
curious to remark how e in comp.
goes in a circle from the sense of good
to bad. It is, 1st, “benè,” as εὔνους;
2dly, facilè,” as εὐμαθής ; 3dly,
κούφως, “ leviter,” (as in Prom. V. 17,
the word εὐωριάζω comes from εὔωρος,
"taking light heed of," not, as they say,
κατ᾿ ἀντίφρασιν); 4thly, foolishly,”
as εὐήθης; 5thly, wickedly," as
εὐχερής-----εια.
((
(
478. πάντ᾽ ἐφήσω μόρον, “I will per-
mit every kind of murder." Literally,
“I will let all murder loose,” as Shak-
spere, Jul. Cas. iii. 1, “Cry Havock,
and let slip the dogs of war."
475
ἀντ. α.
480
λῆξιν ὑπόδοσίν τε μόχθων·
στρ. β'.
ἄκεα τ᾽ οὐ βέβαια, τλάμων δέ τις [μάταν] παρηγορεῖ.
μηδέ τις κικλησκέτω
ξυμφορᾷ τετυμμένος,
τοῦτ᾽ ἔπος θροούμενος,
ὦ δίκα, ὦ θρόνοι τ᾽ Ἐρινύων.
485
6
479, πεύσεται——παρηγορεῖ. This pas-
sage is corrupt in the MSS. It seems
best to read akeα 8' for ǎker with
Schutz. Translate, “ And a man shall
hear from different quarters, when
proclaiming the misfortunes of others
(τῶν πέλας), of his own troubles, that
cease only to be succeeded by fresh
ones; but the remedies are uncertain,
and each one who consoles his fellow,
is a sufferer himself.”—ὑπόδοσιν, “ suc-
cession;” ὑποδιδόναι is “succedere,” just
as ἐπιδιδόναι is “ procedere.”—μόχθων =
τῶν αὑτοῦ μόχθων : we thus get some
meaning out of προφωνῶν τὰ τῶν πέλας
κακά,
66
Spl
482. τλάμων τις (sub. τλάμονα) παρη-
γορεῖ. μάταν is probably an interpola-
tion.
487. Ἐρινύων not ᾿Εριννύων. See
Blomf. Gloss. on ἐλινύοντα, Pror. Vinct.
15.
ΕΥΜΕΝΙΔΕΣ.
115
}
ταῦτά τις τάχ᾽ ἂν πατὴρ
ἢ τεκοῦσα νεοπαθὴς
οἶκτον οἰκτίσαιτ᾽, ἐπειδὴ πίτνει δόμος δίκας.
,
ઝ
ἔσθ' ὅπου τὸ δεινὸν εὖ
καὶ φρενῶν ἐπίσκοπον
δεῖ μένειν καθημένον·
ξυμφέρει σωφρονεῖν ὑπὸ στένει·
τίς δὲ μηδὲν ἐν φάει
καρδίας ἀνατρέφων,
το
ἢ πόλις βροτός θ᾽ ὁμοίως, ἔτ᾽ ἂν σέβοι δίκαν ;
αν
*
μήτ᾽ ἄναρκτον [οὖν] βίον,
μήτε δεσποτούμενον,
αἰνέσῃς.
παντὶ μέσῳ τὸ κράτος θεὸς ὤπασεν
ἄλλ᾽ ἄλλᾳ δ᾽ ἐφορεύει.
ξύμμετρον δ᾽ ἔπος λέγω,
ΤΟ
488. ταῦτα. Not, as Scholef. says,
66
4 Hacpropter,” but in apposition with
οἶκτον “ad hunc modum.” For οἶκ-
τον οἰκτίσαιτο ἂν is as it were one word
οἰκτρῶς ἂν λέγοι ταῦτα.
492. ἔσθ' ὅπου-καθήμενον. Read
δεῖ μένειν with Dobree, and translate,
“There are cases where Fear ought
to remain, exercising a wholesome
guardianship over the mind by its
presence.” Order—ἔσθ' ὅπου τὸ δεινὸν
δεῖ μένειν, εὖ καὶ φρενῶν ἐπίσκοπον καθή-
μενον. The Scholiast appears to have so
read it, οὐ πανταχῆ τὸ δεινὸν ἀπεῖναι φρε-
νῶν δεῖ. The sense of the whole passage
is quite clear: "Even good men are the
better for a wholesome awe : how much
more necessary is it to control the
evil !” See Agam. 955 on καθήμενον.
490
ἀντ. β'.
495
στρ. γ.
501
505
496. ἐν φάει καρδίας in læto corde
-“in the gaiety of his heart,”—undèv,
scil. δεινὸν, comp. 694.
498. ἢ πόλις βροτός τε.
This is an
unusual construction. Perhaps it was
originally εἷς βροτὸς πόλις θ᾽ ὁμοίως.
Evidently when Esch. says Tls
ἀνατρέφων he is thinking of an indi-
vidual, πόλις θ᾽ ὁμοίως is an after-
thought.
-
500. ἀνάρχετον, Herm.; ἄναρκτον
οὖν, Heath ; ἄναρκτον βίον, MSS.
504. Transl. “ Extremes he regards
with an adverse eye.”---ἄλλα, scil. “ alia
quam τὸ μέσον.”—ἄλλᾳ, literally “other-
wise,” hence “adversely,” just as ἑτέρως
is often used, and “ secius” in Latin.
505. ξύμμετρον, “consentaneum huic
sententiæ," Pal.
12
116
ΕΥΜΕΝΙΔΕΣ.
x
ΕΚ
δυσσεβίας μὲν ὕβρις τέκος
ὡς ἐτύμως· ἐκ δ᾽ ὑγιείας
φρενῶν ὁ πᾶσιν φίλος
καὶ πολύευκτος ὄλβος.
ἐς τὸ πᾶν δέ σοι λέγω,
βωμὸν αἴδεσαι δίκας
μηδέ νιν,
κέρδος ἰδὼν, ἀθέῳ ποδὶ λὰξ ἀτί-
σῃς˙ ποινὰ γὰρ ἐπέσται·
κύριον μένει τέλος.
πρὸς τάδε τις τοκέων σέβας
εὖ προτίων, καὶ ξενοτίμους.
ἐπιστροφὰς δωμάτων
αἰδόμενός τις ἔστω.
ἑκὼν δ᾽ ἀνάγκας ἄτερ
δίκαιος ὢν, οὐκ ἄνολβος ἔσται·
πανώλεθρος δ᾽ οὔποτ᾽ ἂν γένοιτο·
τὸν ἀντίτολμον δέ φαμι καὶ παραιβάταν
τὰ πολλὰ παντόφυρτ᾽ ἄνευ δίκας
τα
βιαίως, ξὺν χρόνῳ καθήσειν
506. ὡς ἐτύμως, sub. δεινὸν or lav-
μαστὸν ὡς ἐτύμως.
512. So Agam. 365, οὐ γάρ ἐστιν
ἔπαλξις πλούτου πρὸς κόρον ἀνδρὶ λακ-
τίσαντι μέγαν Δίκας βωμὸν εἰς ἀφάνειαν.
518. ξενοτίμους δωμάτων, Paley rightly
translates, "The hospitable frequentings
of his house," i.e. "the hospitality de-
manded by strangers who frequent his
house" it is merely a periphrasis for
ξένους. The hypallage in ξενοτίμους
ἐπιστροφὰς is the same as in ματρῷον
ἅγνισμα φόνου, supr. v. 304.
520. ἀνάγκας ἄτερ δίκαιος ὤν. Com-
ἀντ. γ΄.
511
515
στρ. δ΄.
521
66
pare the noble sentiment in Philistus
apud Grot. Flor. p. 61,
525
ἀνὴρ δίκαιός ἐστιν οὐχ ὁ μὴ ἰδικῶν,
ἀλλ᾽ ὅστις ἀδικεῖν δυνάμενος, μὴ βούλεται.
523, 524. So I read with Hermann,
making τὰ πολλὰ παντόφυρτα governed
by παραιβάταν. Paley's reading and
translation of this passage is impro-
bable.
524. παντόφυρτα, “temere confusa,”
properly “kneaded all together” (φύρω),
jumbled promiscuously.”---ἄνευ δίκας,
Hor. Od. i. 18, “Quum fas atque nefas
exiguo fine libidinum Discernunt."
""
ΕΥΜΕΝΙΔΕΣ.
117
λαῖφος, ὅταν λάβῃ πόνος,
θραυομένας κεραίας.
καλεῖ δ᾽ ἀκούοντας οὐ-
δὲν, ἐν μέσᾳ δυσπαλεῖ τε δίνᾳ·
γελᾷ δὲ δαίμων ἐπ᾽ ἀνδρὶ θερμῷ,
τὸν οὔποτ᾽ αὐχοῦντ᾿ ἰδὼν ἀμαχάνοις
δύαις λαπαδνον, οὐδ᾽ ὑπερθέοντ᾽ ἄκραν
δι᾿ αἰῶνος δὲ, τὸν πρὶν ὄλβον
ἕρματι προσβαλὼν δίκας,
ὤλετ᾽ ἄκλαυστος, αἴστος.
ΑΘ. κήρυσσε, κῆρυξ, καὶ στρατὸν κατεργάθου·
εἴτ᾿ οὖν πέλει διατόρος ἡ Τυρσηνικὴ
σάλπιγξ, βροτείου πνεύματος πληρουμένη,
ὑπέρτονον γήρυμα φαινέτω στρατῷ·
}}
526. πόνος, an appropriate word in
speaking of “shipwreck.” So Dem. de
Cor. 194, πονησάντων τῶν σκευῶν ἢ καὶ
ξυντριβέντων ὅλως.
527. κεραία, prop. "the yard-arm,”
cornua antennarum.”
530. γελᾷ ἐπὶ ἐπιχαίρει, exults
over."
68
531. τὸν οὔποτ᾽ αὐχοῦντα, not quite
rightly translated by Paley, " qui dicere
solebat nunquam ita fore,” but “qui
nunquam expectabat." So the Schol.
τὸν μηδέποτε προσδοκήσαντα. αὐχῶ is,
Ist, to assert confidently ; 2d, to expect
confidently (as here and in Prom. V.
710); 3d, "to presume," (Monk on
Alcest. 95,) thence “to boast.” Comp.
Agam. 508.
=
532. λαπαδνὸν, Herm. – ἀλαπαδνὸν,
66 weak, helpless." The a makes no
change in sense. So we have βληχρὸς
οι ἀβληχρὸς—μέλγω or ἀμέλγω--στάχυς
οι ἄσταχυς, &c.--ὑπερθέοντ᾽ ἄκραν
6
ἀντ. δ'.
鴨
​530
ἀνέχοντα, keeping his head above
water." Herm. compares Eur. Fragm.
Archel. iv. ὑπερθεῖν κύματος ἄκραν.
533. Join δι᾽ αἰῶνος ὤλετο.
535
537. εἴτ᾿ οὖν πέλει. Ihave ventured
to restore πέλει to the text on the
authority of one MS. (the Farnesian).
Another also has in the margin to
this line the words λείπει πέλει. This
seems better than any emendation
purely conjectural, as Butler's οὐρανοῦ,
which is also tame in sense. In most
of the MSS. the line runs thus, εἴτ᾿
οὖν, οι ήτ᾽ οὖν διατύρος Τυρσηνική.
Transl. "Let the herald convene the
people and if, in pursuance of this
(οὖν), the trumpet, when filled with
human breath, be distinctly audible,
let that deliver a shrill utterance,"
&c. The σαλπιγκτής always made his
appearance in summoning the extra-
ordinary popular assembly: see De
Coron. 169.
118
ΕΥΜΕΝΙΔΕΣ.
πληρουμένου γὰρ τοῦδε βουλευτηρίου,
σιγᾶν ἀρήγει, καὶ μαθεῖν θεσμοὺς ἐμοὺς,
πόλιν τε πᾶσαν εἰς τὸν αἰανῆ χρόνον,
καὶ τῶνδ᾽ ὅπως ἂν εὖ καταγνωσθῇ δίκη.
ΧΟ. ἄναξ ῎Απολλον, ὧν ἔχεις αὐτὸς κράτει.
τί τοῦδε σοὶ μέτεστι πράγματος, λέγε.
ΑΠ. καὶ μαρτυρήσων ἦλθον—ἔστι γὰρ δόμων
ἱκέτης ὅδ᾽ ἁνὴρ, καὶ δόμων ἐφέστιος
ἐμῶν· φόνου δὲ τοῦδ᾽ ἐγὼ καθάρσιος
καὶ ξυνδικήσων αὐτός· αἰτίαν δ᾽ ἔχω
τῆς τοῦδε μητρὸς τοῦ φόνου. σὺ δ᾽ εἴσαγε,
ὅπως τ᾽ ἐπίστᾳ τήνδε κυρώσον δίκην.
ΑΘ. ὑμῶν ὁ μῦθος· εἰσάγω δὲ τὴν δίκην.
αν
ὁ γὰρ διώκων, πρότερος ἐξ ἀρχῆς λέγων,
γένοιτ᾽ ἂν ὀρθῶς πράγματος διδάσκαλος.
ΧΟ. πολλαὶ μέν ἐσμεν, λέξομεν δὲ συντόμως
ἔπος δ᾽ ἀμείβου πρὸς ἔπος ἐν μέρει τιθείς.
542. It is quite clear the two
things coupled by тe and kal are (1st)
the general advantage of the Institutions
for all time, and (2d) the particular
use to which they are now to be
applied; viz. to settle this cause : τῶνδε
therefore means Orestes and the Furies,
the two contending parties.
543. καταγνωσθῇ, “be decided,” prop.
against the defendant." But many
legal terms, which were originally
limited to one technical meaning, came
to be used in an extended signification;
50 ἀπολογία in Demosth. is often “ plead-
ing” simply; σύνδικος (prop. defen-
dant's counsel) comes to be any
advocate." Comp. vv. 549 and 731.
66
546. δόμων. The repetition of this
6
540
545
550
555
word may have been caused by the
poet's carelessness; but I would prefer
reading ἔστι γὰρ μολὼν ἱκέτης, as v. 519,
αἰδόμενος ἔστω.
549. αὐτός as “ idem” in Latin.
551. ὅπως τ᾿ ἐπίστα, comp. Prom. V.
352. Paley reads this verse ὅπως ἐπίστα
τήνδ᾽ ὁ κυρώσων δίκην, “Whosoever
intends to sanction this suit," which
is very probable the sense is much
the same as Hermann's reading, given
above.
555. The Schol. on this verse dis-
tinctly states the number of the Chorus
to be 15; τοῦτο οὐ πρὸς τὰς τρεῖς, ἀλλὰ
πρὸς τὸν χορόν· ιέ' γὰρ ἦσαν. (See Introd.
§7.) This overthrows Blomfield's fau-
ciful theory ; see on 135.
ΕΥΜΕΝΙΔΕΣ.
119
εν
τὴν μητέρ᾽ εἰπὲ πρῶτον εἰ κατέκτονας.
OP. ἔκτεινα· τούτου δ᾽ οὔτις ἄρνησις πέλει.
ΧΟ. ἓν μὲν τόδ᾽ ἤδη τῶν τριῶν παλαισμάτων.
OP. οὐ κειμένῳ πω τόνδε κομπάζεις λόγον.
ΧΟ. εἰπεῖν γε μέντοι δεῖ σ᾽ ὅπως κατέκτανες.
OP. λέγω· ξιφουλκῷ χειρὶ πρὸς δέρην τεμών.
ΧΟ. πρὸς τοῦ δ᾽ ἐπείσθης, καὶ τίνος βουλεύμασι;
OP. τοῖς τοῦδε θεσφάτοισι˙ μαρτυρεῖ δέ μοι.
ΧΟ. ὁ μάντις ἐξηγεῖτό σοι μητροκτονεῖν ;
ΟΡ. καὶ δεῦρό γ᾽ ἀεὶ τὴν τύχην οὐ μέμφομαι.
ΧΟ. ἀλλ᾽ εἴ σε μάρψει ψῆφος, ἄλλ᾽ ἐρεῖς τάχα.
OP. πέποιθ᾽, ἀρωγὰς δ᾽ ἐκ τάφου πέμπει πατήρ.
ΧΟ. νεκροῖσί νυν πέπεισθι μητέρα κτανών.
ΟΡ. δυοῖν γὰρ εἶχε προσβολὰς μιασμάτοιν.
ΧΟ. πῶς δή; δίδαξον τοὺς δικάζοντας τάδε.
OP. ἀνδροκτονοῦσα πατέρ᾽ ἐμὸν κατέκτανεν.
0
ου
559. τῶν τριῶν παλαισμάτων. A
favourite metaphor with all Greek
writers. Comp. τριακτὴρ, Agam. 171.
The power which the Greeks attached
to the third, is observable in the third
cup, to Zeus, see v. 730; the third fall
in wrestling, in the word τρικυμία
("fluctus decumanus" in Lat.), and
many other instances.
560. κειμένῳ, a technical word in
wrestling.
(6
565. ἐξηγεῖτο. See Introd. § 36.
‘præire verbis,” “to dictate,” hence
to expound, interpret the laws, cere-
monies of religion, &c.
568. πέποιθ'. Hermann alters this
line to κἄμοιγ' ἀρωγοὺς--πέμψει πατὴρ,
from the Schol. ὡς ὑμῖν (or ὑμᾶς) ἔπεμψεν
ἡ μήτηρ, οὕτω βοηθοὺς κἀμοὶ πέμψει δ
πατήρ. How frail a foundation to build
a new reading upon !
560
565
570
569. πέπεισθι formed as ἴσθι, κέκλυθι,
ἄνωχθι, κέκραχθι. The ling is iron-
ical.
570. μιασμάτοιν, not μιασμάτων.
Elmsl. on Med. 798, shows that the
ancient Greek writers and the trage-
dians, though they use dúo with a pl.
subst., never use dvoîv. In Agam. 1344,
read ἐν δυοῖν οἰμωγμάτοιν. Translate,
“Yes, (I slew her) because she laid
herself open to attack (προσβολὰς εἶχε)
for two several crimes;" or, "Two
crimes served as points from whence
to assail her.”—προσβολὴ is what Thu-
cydides calls ἐπιτείχισμα in warfare.
571. Observe the irony of δὴ, im-
plying disbelief.
572. ἀνδροκτονοῦσα may mean sim-
ply, “ She committed homicide-andin
so doing slew my father:" or, as Herm.
and Paley take it, "She slew her
120
ΕΥΜΕΝΙΔΕΣ.
μοι,
ΧΟ. τοιγὰρ σὺ μὲν ζῇς, ἡ δ᾽ ἐλευθέρα φόνου.
OP. τί δ᾽ οὐκ ἐκείνην ζῶσαν ἤλαυνες φυγῇ ;
ΧΟ. οὐκ ἦν ὅμαιμος φωτὸς, ὃν κατέκτανεν.
ΟΡ. ἐγὼ δὲ μητρὸς τῆς ἐμῆς ἐν αἵματι ;
ΧΟ. πῶς γάρ σ᾽ ἔθρεψεν ἐντὸς, ὦ μιαίφονε,
ζώνης ; ἀπεύχει μητρὸς αἷμα φίλτατον ;
OP. ἤδη σὺ μαρτύρησον, ἐξηγοῦ δέ
῎Απολλον, εἴ σφε σὺν δίκῃ κατέκτανον.
δρᾶσαι γὰρ, ὥσπερ ἐστὶν, οὐκ ἀρνούμεθα
ἀλλ᾽ εἰ δικαίως, εἴτε μὴ, τῇ σῇ φρενὶ
δοκεῖ τόδ' αἷμα, κρῖνον, ὡς τούτοις φράσω.
ΑΠ. λέξω πρὸς ὑμᾶς, τόνδ' ᾿Αθηναίας μέγαν
θεσμὸν, δικαίως, μάντις ὢν δ᾽ οὐ ψεύσομαι.
οὐπώποτ᾽ εἶπον μαντικοῖσιν ἐν θρόνοις,
οὐκ ἀνδρὸς, οὐ γυναικὸς, οὐ πόλεως πέρι,
ὃ μὴ κελεύσαι Ζεὺς Ολυμπίων πατήρ.
ων
0
ΧΟ. Ζεὺς, ὡς λέγεις σὺ, τόνδε χρησμὸν ὤπασε
husband,” &c. Herm. observes, “Non
enim solum maritum interfecit, quæ
non erat Oresti justa occidendi causa
-sed etiam patrem ejus: ob id demum
a filio eam puniri æquum erat."
573. “She is freed from blood-
guiltiness by her death; you live and
are not freed;" therefore you must
suffer punishment.
τὸ μὲν δίκαιον τοῦθ᾽, ὅσον σθένει, μαθεῖν,
βουλῇ πιφαύσκω δ᾽ ἔμμ᾽ ἐπισπέσθαι πατρός 590
ὅρκος γὰρ οὔτι Ζηνὸς ἰσχύει πλέον.
583. δοκεῖ, supply, πεπρᾶχθαι from
δρᾶσαι in v. 581, Pal.
575
588. κελεύσαι, Hern. for κελεύσει.
589, sq. Translate, “I bid you
observe the full force of this just
580
585
argument, and follow up the will of
Zeus: for even an oath is of less
authority than Zeus." The argument
is = μὴ θεομαχεῖτε, “Do not let any
scruples about the oath you have just
taken, induce you to give a verdict
contrary to his revealed will, which
is of sufficient authority to cancel
your oath;”
-v. 591 should perhaps be
translated, “As an object of faith (a
thing to swear by) nothing is more
sovereign than Zeus." The sense is
much the sane.—ὔμμε for ὑμᾶς: so
Antig. 846.
ΕΥΜΕΝΙΔΕΣ.
121
φράζειν Ορέστῃ τῷδε, τὸν πατρὸς φόνον
πράξαντα, μητρὸς μηδαμοῦ τιμὰς νέμειν ;
ΑΠ. οὐ γάρ τι ταυτὸν, ἄνδρα γενναῖον θανεῖν
διοσδότοις σκήπτροισι τιμαλφούμενον,
καὶ ταῦτα πρὸς γυναικὸς, οὔ τι θουρίοις
τόξοις ἑκηβόλοισιν, ὥστ᾽ ᾿Αμαζόνος,
ἀλλ᾽ ὡς ἀκούσει, Παλλὰς, οἵ τ᾽ ἐφήμενοι
ψήφῳ διαιρεῖν τοῦδε πράγματος πέρι
ἀπὸ στρατείας γάρ μιν ἠμποληκότα
τὰ πλεῖστ᾽ ἄμεινον εὔφροσιν δεδεγμένη,
δροίτῃ περῶντι λουτρὰ κἀπὶ τέρματι
φᾶρος παρεσκήνωσεν, ἐν δ᾽ ἀτέρμονι
κόπτει πεδήσασ᾽ ἄνδρα δαιδάλῳ πέπλῳ.
ἀνδρὸς μὲν ὑμῖν οὗτος εἴρηται μόρος
τοῦ παντοσέμνου, τοῦ στρατηλάτου νεῶν·
ταύτην τοιαύτην δ᾽ εἶπον, ὡς δηχθῇ λεὼς,
ὅσπερ τέτακται τήνδε κυρῶσαι δίκην.
τα
594. πράξαντα, “ while exacting ven-
geance for.” μηδαμοῦ νέμειν, arithmeti-
cal words, “Count as a cipher,” hence,
“take no account of a mother's pre-
rogative.”
595. οὐ γάρ τι ταυτὸν—θανεῖν. The
apod. to this is omitted, because it is
obvious. Transl. "Aye, for there is no
identity in the two cases."
((
597. καὶ ταῦτα, “ idque,” Lat.
601, sqq. The MSS. reading need
not be disturbed. Translate, “When
he returned from his campaign, having
dealt in it for the most part rather
profitably than otherwise (ἄμεινον), she
received him with kind words :” (sub.
λόγοις το εὔφρασιν.)—ἠμποληκότα ἄμεινον,
lit. "having made a tolerable bargain
of it," i.e. with results good rather
(C
595
600
605
than bad. The same metaphor is in
Theb. 540, καπηλεύειν μάχην.
6
603-605. The construction is rightly
given by Paley. φᾶρος παρεσκήνωσε
δροίτῃ περῶντι αὐτῷ λουτρὰ καὶ ἐπὶ τέρ-
мать.
Transl. “ But as he was bathing,
she threw a robe over the tub, ex-
tending to the very extremity of the
bath (scil. τῶν λουτρῶν), and smote her
husband, when she had fettered him
with embroidered drapery from which
he could not escape.”—παρεσκήνωσε,
lit. drew as a curtain over.”—περῶντι
λουτρὰ, simply “ bathing,” not “ passing
through the bath-room," for so Cly-
temnestra could not have taken him at
advantage.ἀτέρμονι, lit. “of which he
could not find the end."
608. "And I have painted her in
122
ΕΥΜΕΝΙΔΕΣ.
ΧΟ. πατρὸς προτιμᾷ Ζεὺς μόρον, τῷ σῷ λόγῳ·
αὐτὸς δ᾽ ἔδησε πατέρα πρεσβύτην Κρόνον,
πῶς ταῦτα τούτοις οὐκ ἐναντίως λέγεις ;
ὑμᾶς δ᾽ ἀκούειν ταῦτ᾽ ἐγὼ μαρτύρομαι.
ΑΠ. ὦ παντομισῆ κνώδαλα, στύγη θεῶν,
3
πέδας μὲν ἂν λύσειεν, ἔστι τοῦδ᾽ ἄκος,
καὶ κάρτα πολλὴ μηχανὴ λυτήριος
ἀνδρὸς δ᾽ ἐπειδὰν αἷμ᾽ ἀνασπάσῃ κόνις,
ἅπαξ θανόντος οὔτις ἐστ᾽ ἀνάστασις.
τούτων ἐπῳδὰς οὐκ ἐποίησεν πατὴρ
ὁὐμός· τὰ δ᾽ ἄλλα πάντ᾽ ἄνω τε καὶ κάτω
στρέφων τίθησιν, οὐδὲν ἀσθμαίνων μένει.
ΧΟ. πῶς γὰρ τὸ φεύγειν τοῦδ᾽ ὑπερδικεῖς, ὅρα·
τὸ μητρὸς αἷμ᾿ ὅμαιμον ἐκχέας πέδῳ,
ἔπειτ᾽ ἐν ῎Αργει δώματ᾽ οἰκήσει πατρός ;
ποίοισι βωμοῖς χρώμενος τοῖς δημίοις ;
ποία δὲ χέρνιψ φρατόρων προσδέξεται ;
ΑΠ. καὶ τοῦτο λέξω, καὶ μάθ᾽ ὡς ὀρθῶς ἐρῶ.
οὐκ ἔστι μήτηρ ἡ κεκλημένου τέκνου
τα
ΤΟ
.
εν
such strong colours, that the judges
may be stung with indignation.”—δηχ-
On, this word is more usually applied
to grief ” metaphorically, as Arist.
66
""
Acharn. 1.
615. λύσειεν - scil. μηχανὴ λυτή-
ριος.
619. ἐπῳδὰς, compare Agam. 989,
where see Blomf. Gloss.
"All
620, 621. τὰ δ᾽ ἄλλα—μένει.
things else he disposes at will, turning
them this way and that, (upside down,)
nor is he at all fatigued by the exer-
tion.”——οὐδὲν ἀσθμαίνων, the exact oppo-
site to the Homeric ποιπνύων. Compare
610
615
620
625
Suppl. 93, πᾶν ἄπονον δαιμόνιον.
622. πῶς—ὅρα. "See now on what
conditions your advocacy gains ac-
quittal for the defendant here." The
word yap implies an ellipse of this
kind: “Suppose the defendant ac-
quitted through your advocacy, acquit-
tal is useless to him: for see what will
be the result of it."
627, 899. Euripides has adopted
this curious line of argument, Orest.
553. Introd. § 37.
628. κεκλημένου τέκνου, “Of her
so-called child." Herm. would read r
κεκλημένη.
ΕΥΜΕΝΙΔΕΣ.
123
εν
τοκεὺς, τροφὸς δὲ κύματος νεοσπόρου
τίκτει δ᾽ ὁ θρώσκων, ἡ δ᾽ ἅπερ ξένῳ ξένη
ἔσωσεν ἔρνος, οἷσι μὴ βλάψῃ θεός.
τεκμήριον δὲ τοῦδέ σοι δείξω λόγου
πατὴρ μὲν ἂν γένοιτ᾽ ἄνευ μητρός· πέλας
μάρτυς πάρεστι παῖς Ὀλυμπίου Διὸς,
οὐδ᾽ ἐν σκότοισι νηδύος τεθραμμένη,
ἀλλ᾽ οἷον ἔρνος οὔτις ἂν τέκοι θεός.
ἐγὼ δὲ, Παλλάς, τἄλλα θ᾽, ὡς ἐπίσταμαι,
τὸ σὸν πόλισμα καὶ στρατὸν τεύξω μέγαν,
καὶ τόνδ᾽ ἔπεμψα σῶν δόμων ἐφέστιον,
ὅπως γένοιτο πιστὸς εἰς τὸ πᾶν χρόνου,
καὶ τόνδ᾽ ἐπικτήσαιο σύμμαχον, θεὰ,
καὶ τοὺς ἔπειτα, καὶ τάδ᾽ αἰανῶς μένοι
στέργειν τὰ πιστὰ τῶνδε τοὺς ἐπισπόρους.
ΑΘ. ἤδη κελεύω τούσδ᾽ ἀπὸ γνώμης φέρειν
ψῆφον δικαίαν, ὡς ἅλις λελεγμένων.
ΧΟ. ἡμῖν μὲν ἤδη πᾶν τετόξευται βέλος·
ΤΟ
629. κύματος νεοσπόρου, “the fresh
impregnation."
631. ἔσωσεν. The aorist here has
its original indefinite sense, "is wont
to entertain and preserve the germ, in
cases where heaven doth not cripple
it;” comp. v. 721.—οἶσι, lit. “in the
cases of those fathers, to whom,"
&c.
635. This οὐδὲ is difficult to explain.
Paley makes out the sense thus, "Here
is Zeus' daughter-not only not be-
gotten by a mother (in the sense in which
the male is said to beget), but not even
nurtured in the womb, as all other
creatures are." Herm. supposes a line
omitted before v. 635. We might read
630
635
640
645
oоk with Schutz, or understand ovdè in
the sense of “not at all,” as Thucyd.
iv. 84, ἦν δὲ (ὁ Βρασίδας) οὐδὲ ἀδύνατος,
ὡς Λακεδαιμόνιος, εἰπεῖν,—“ he was by no
means wanting in eloquence for a Lace-
dæmonian.”
66
642. καὶ τάδ᾽, “ And that this con-
pact may remain to all eternity for the
posterity of the persons here present
to acquiesce in.”—τῶνδ᾽, the Argives
and Athenians, as represented by
Orestes and the Jury.
((
644. ἀπὸ γνώμης, “ according to (or,
as we sometimes say, 'after,') their
real opinion.” Comp. Ion, 1313, arguing
from which passage Blomf. thinks di-
καίας should be read here.
124
ΕΥΜΕΝΙΔΕΣ.
μένω δ᾽ ἀκοῦσαι, πῶς ἀγὼν κριθήσεται.
5
ΑΘ. τί γάρ; πρὸς ὑμῶν πῶς τιθεῖσ᾽ ἄμομφος ὦ ;
ΧΟ. ἠκούσαθ᾽ ὧν ἠκούσατ᾽, ἐν δὲ καρδίᾳ
ων
ψῆφον φέροντες ὅρκον αἰδεῖσθε, ξένοι.
ΑΘ. κλύοιτ᾽ ἂν ἤδη θεσμὸν, ᾿Αττικὸς λεώς,
αν
T
πρώτας δίκας κρίνοντες αἵματος χυτοῦ.
ἔσται δὲ καὶ τὸ λοιπὸν Αἰγείῳ στρατῷ
ἀεὶ δικαστῶν τοῦτο βουλευτήριον.
πάγον δ᾽ ῎Αρειον τόνδ᾽, ᾿Αμαζόνων ἕδραν
σκηνάς θ᾽, ὅτ᾽ ἦλθον Θησέως κατὰ φθόνον
στρατηλατοῦσαι, καὶ πόλιν νεόπτολιν
τήνδ᾽ ὑψίπυργον ἀντεπύργωσαν τότε,
῎Αμει δ᾽ ἔθυον, ἔνθεν ἔστ᾽ ἐπώνυμος
πέτρα πάγος τ᾿ ῎Αρειος· ἐν δὲ τῷ σέβας
ἀστῶν, φόβος τε ξυγγενὴς τὸ μὴ ᾽δικεῖν
σχήσει, τό τ᾽ ἦμαρ καὶ κατ᾿ εὐφρόνην ὁμῶς,
αὐτῶν πολιτῶν μὴ πικαινούντων νόμους.
κακαῖς ἐπιῤῥοαῖσι βορβόρῳ θ᾽ ὕδωρ
T
648, 649. The Chorus will as yet
accept of no half-terms from Pallas.
Instead of noticing her deprecatory
remark, they turn to the Jury with
confidence.
650. Join ἐν καρδίᾳ αἰδεῖσθε.
655. πάγον τόνδε. Pallas here points
to the stage-picture, or περίακτος, on
which the Areopagus was delineated.
(Introd. § 14.)
Id. ῎Αρειον. Dind. and Herm. read
ὄρειον. The construction is somewhat
confused here. The common way of
explaining this passage is to make
πάγον τόνδε an accusativus pendens, as if
Esch. intended to have added a verb
to govern it at the end of the sentence,
such as σχήσειν βούλομαι τὸ μὴ ἀδικεῖν.
650
655
((
660
But Paley rightly observes that őr'
ἦλθον—καὶ ἀντεπύργωσαν τότε would be
very harsh. His interpretation is far
better: πάγον δ᾽ ῎Αρειον τόνδε καὶ πόλιν
νεόπτολιν τήνδε (= ἀκρόπολιν) τότε ἀντ-
επύργ. ᾿Αμαζόνες, ὅτ᾽ ἦλθον, &c. “This
hill of Ares, the tented station of the
Amazons, and this high-towering Acro-
polis, they (the invaders) built up as a
post of offence, at the time when they
came campaigning in pursuance of
their quarrel with Theseus."
661. ξυγγενὴς, innate,” or per-
haps, “cognate,” for——ἵνα δέος, ἔνθα καὶ
αἰδώς.
663. ἐπικαινούντων, (Steph.) pro-
vided the citizens themselves do not
introduce reforms into the laws."
ΕΥΜΕΝΙΔΕΣ.
125
2
T
λαμπρὸν μιαίνων, οὔποθ' εὑρήσεις ποτόν.
τὸ μήτ᾽ ἄναρχον μήτε δεσποτούμενον
ἀστοῖς περιστέλλουσι βουλεύω σέβειν,
καὶ μὴ τὸ δεινὸν πᾶν πόλεως ἔξω βαλεῖν.
τίς γὰρ, δεδοικὼς μηδὲν, ἔνδικος βροτῶν ;
τοιόνδε τοι ταρβοῦντες ἐνδίκως σέβας,
ἔρυμά τε χώρας καὶ πόλεως σωτήριον
ἔχοιτ᾽ ἂν, οἷον οὔτις ἀνθρώπων ἔχει
οὔτ᾽ ἐν Σκύθῃσιν, οὔτε Πέλοπος ἐν τόποις.
κερδῶν ἄθικτον τοῦτο βουλευτήριον,
αἰδοῖον, ὀξύθυμον, εὐδόντων ὕπερ
ἐγρηγορὸς φρούρημα γῆς καθίσταμαι.
ταύτην μὲν ἐξέτειν᾽ ἐμοῖς παραίνεσιν
ἀστοῖσιν εἰς τὸ λοιπόν· ὀρθοῦσθαι δὲ χρὴ,
καὶ ψῆφον αἴρειν, καὶ διαγνῶναι δίκην,
αἰδουμένοις τὸν ὅρκον. εἴρηται λόγος.
ΧΟ. καὶ μὴν βαρεῖαν τήνδ᾽ ὁμιλίαν χθονὸς
εν
666. Comp. v. 500. τὸ μήτ᾽ ἄναρχον
-the accusatives belong partly to
περιστέλλουσι, partly to σέβειν, “I re-
commend the citizens to embrace and
respect,” &c. Porson reads περιστέλ-
λουσα, “I invest the citizens with,”
&c.
673. – οὔτ᾽ ἐν ῞Ελλησιν οὔτε βαρβά-
ροις, Paley. But the felicity of the
Scythians and Peloponnesians was pro-
verbial. Comp. Soph. Ed. Col. 695,
ἔστιν δ᾽ οἷον ἐγὼ γᾶς ᾿Ασίας οὐκ ἐπακούω,
οὐδ᾽ ἐν τῷ μεγάλα Δωρίδι νάσῳ Πέλοπος
πώποτε βλαστὸν φύτευμ᾽ ἀχείρωτον ἐγ
χέων δαΐων.
674. ἄθικτον--active; “never touch-
ing bribes.”
675. εὑδόντωνἐγρηγορὸς, “ careful
in behalf of the careless," or it may be
ע
665
670
""
675
680
literally, "holding their sittings at
night (comp. 662) in behalf of the
sleeping citizens," in accordance with
the idea that the Areopagites sat by
night, so as not to be moved to pity by
the sight of the criminal.
678. ὀρθοῦσθαι, simply to arise.
680. αἰδουμένους. Canter and Herm.
for αἰδουμένοις.
681. Before this, and each of the
following Distichs, one of the Areopa-
gites rises, and drops his calculus into
the urn.
Their number was therefore
twelve. See Introd. § 6.
681. καὶ μὴν, “look you;” generally
"En" in tragedy, when a new-comer
appears on the stage;-here, calls atten-
tion, not to the coming person, but the
coming advice.-ὁμιλίαν, see on 384.
126
ΕΥΜΕΝΙΔΕΣ.
ξύμβουλός εἰμι μηδαμῶς ἀτιμάσαι.
ΑΠ. κἄγωγε χρησμοὺς τοὺς ἐμούς τε καὶ Διὸς
ταρβεῖν κελεύω, μηδ᾽ ἀκαρπώτους κτίσαι.
ΧΟ. ἀλλ᾽ αἱματηρὰ πράγματ᾽, οὐ λαχὼν, σέβεις,
μαντεῖα δ᾽ οὐκ ἔθ᾽ ἁγνὰ μαντεύσει μένων.
ΑΠ. ἦ καὶ πατήρ τι σφάλλεται βουλευμάτων,
πρωτοκτόνοισι προστροπαῖς Ιξίονος ;
ΧΟ. λέγεις· ἐγὼ δὲ μὴ τυχοῦσα τῆς δίκης,
βαρεῖα χώρᾳ τῇδ᾽ ὁμιλήσω πάλιν.
5
ΑΠ. ἀλλ᾿ ἔν τε τοῖς νέοισι καὶ παλαιτέροις
θεοῖς ἄτιμος εἶ σύ· νικήσω δ᾽ ἐγώ.
ΧΟ. τοιαῦτα δράσας καὶ Φέρητος ἐν δόμοις,
του
Μοίρας ἔπεισας ἀφθίτους θεῖναι βροτούς.
ΑΠ. οὔκουν δίκαιον τὸν σέβοντ᾽ εὐεργετεῖν,
ἄλλως τε πάντως χὤτε δεόμενος τύχοι;
ΧΟ. σύ τοι παλαιὰς διανομὰς καταφθίσας
οἴνῳ παρηπάτησας ἀρχαίας θεάς.
ΑΠ. σύ τοι τάχ᾽, οὐκ ἔχουσα τῆς δίκης τέλος,
ἐμεῖ τὸν ἰὸν οὐδὲν ἐχθροῖσιν βαρύν.
του
686. μένων, “If you remain in your
temple," which Orestes' presence has
defiled. Not as Paley, "circa hoc ne-
gotium versatus.” Herm. νέμων.
687. Apollo's argument in full would
be, “Zeus' attribute is τὸ βουλεῦσαι,
‘to will;' mine, τὸ μαντεῦσαι. Neither
his will nor my oracles are impaired
(σφάλλεται) by harbouring suppliants.”
-πρωτοκτόνοισι, hypall. for προστροπαῖς
τοῦ πρωτοκτόνου Ιξίονος, comp. 304, 517.
Ιξίονος, comp. 419.
693. τοιαῦτα δράσας. Weisel. and
Herm. for τοιαῦτ᾽ ἔδρασας.
694. ἀφθίτους βροτούς. gcil. Pheres
son Admetus-though he was not lite-
•
70
rally made immortal. See Eur. Alces
init.
•
€85
696. χώτε-τύχοι. The optative
used, because χὤτε = καὶ εἴ ποτε. S€
Jelf, Gr. Gr. § 844. Paley. compare
Antig. 666, Cd. R. 315.
697. The old reading δαίμονας w
suspicious, from ἀρχαίας θεὰς followir
in the next verse. There is little doul
that Hermann is right in reading di
νομὰς from the Schol. on Eur. Alces
12, who quotes the lines thus:---Αἰσχ
λος Εὐμενίσι :
τοιαῦτ᾽ ἔδρασας καὶ Φέρητος ἐν δόμοις
ἔπεισας ἀφθίτους εἶναι βροτούς.
•
690
οὕτω παλαιὰς διανομὰς καταφθίσας
οἴνῳ παρηπάτησας ἀρχαίας θεάς.
69!
ΕΥΜΕΝΙΔΕΣ.
127
ΧΟ. ἐπεὶ καθιππάζει με πρεσβύτιν νέος,
δίκης γενέσθαι τῆσδ᾽ ἐπήκοος μένω,
ὡς ἀμφίβουλος οὖσα θυμοῦσθαι πόλει.
ΑΘ. ἐμὸν τόδ' ἔργον, λοισθίαν κρῖναι δίκην·
ψῆφον δ' Ὀρέστῃ τήνδ᾽ ἐγὼ προσθήσομαι.
μήτηρ γὰρ οὔτις ἐστὶν ἡ μ᾽ ἐγείνατο
τὸ δ᾽ ἄρσεν αἰνῶ πάντα, πλὴν γάμου τυχεῖν,
ἅπαντι θυμῷ, κάρτα δ᾽ εἰμὶ τοῦ πατρός.
οὕτω γυναικὸς οὐ προτιμήσω μόρον,
ἄνδρα κτανούσης δωμάτων ἐπίσκοπον,
νικᾷ δ᾽ Ορέστης, κἂν ἰσόψηφος κριθῇ.
ἐκβάλλεθ᾽ ὡς τάχιστα τευχέων πάλους,
ὅσοις δικαστῶν τοῦτ᾽ ἐπέσταλται τέλος.
OP. ὦ Φοῖβ' ῎Απολλον, πῶς ἀγὼν κριθήσεται ;
5
ω
, η
»
ΧΟ. ὦ Νὺξ μέλαινα μῆτερ, ἆρ᾽ ὁρᾷς τάδε;
ΟΡ. νῦν ἀγχόνης μοι τέρματ᾽, ἢ φάος βλέπειν.
ΧΟ. ἡμῖν γὰρ ἔῤῥειν, ἢ πρόσω τιμὰς νέμειν ;
ΑΠ. πεμπάζετ᾽ ὀρθῶς ἐκβολὰς ψήφων, ξένοι,
τὸ μὴ ᾽δικεῖν σέβοντες ἐν διαιρέσει.
ΧΟ. γνώμης δ᾽ ἀπούσης πῆμα γίγνεται μέγα,
βαλοῦσά τ᾽ οἶκον ψῆφος ὤρθωσεν μία.
T
703. ἀμφίβουλος—θυμοῦσθαι, an ellip-
tical construction: expressed in full,
would be εἴτε θυμοῦσθαι πρέπει εἴτε μή.
705. ψῆφον. We are not to suppose
from this that Pallas actually places
her calculus in the urn, either here or
at v. 722. See Introduct. § 35.
708. κάρτα—πατρὸς, “ and am entirely
on the side of the father." Comp. Eur.
El. 1103.
711. νικᾷ δ᾽ Ορέστης. Because the
casting vote was supposed to be given
in his favour.
705
710
715
720
716. ἀγχόνης. A proverbial word
for any extremity of woe, disaster, or
annoyance. Arist. Acharn. 60, ταῦτα
δῆτ᾽ οὐκ ἀγχόνη; here, as the Schol
says, νῦν μοι ζωὴ ἢ θανάτου τέλος.
718. ἐκβολὰς ψήφων =ψήφους ἐκβε-
βλημένους. So in Soph. Antig., δικέλλης
ἐκβολὴ = γῆ ὑπὸ δικέλλης ἐκβεβλημένη.
720. γνώμης, “discretion,” scil. in
counting out the votes.
721. βαλοῦσα—ώρθωσεν μία, a proverb
= ἔβαλέ τε καὶ ὤρθωσεν. Transl. “The
difference of one vote hath ere now
128
ΕΥΜΕΝΙΔΕΣ.
ΑΘ. ἀνὴρ ὅδ᾽ ἐκπέφευγεν αἵματος δίκην
ἴσον γάρ ἐστι τἀρίθμημα τῶν πάλων.
3
OP. ὦ Παλλὰς, ὦ σώσασα τοὺς ἐμοὺς δόμους,
5
ω
καὶ γῆς πατρῴας ἐστερημένον σύ τοι
κατῴκισάς με, καί τις Ἑλλήνων ἐρεῖ,
᾿Αργεῖος ἀνὴρ αὖθις, ἔν τε χρήμασιν
οἰκεῖ πατρῴοις, Παλλάδος καὶ Λοξίου
ἕκατι, καὶ τοῦ πάντα κραίνοντος τρίτου
Σωτῆρος, ὃς, πατρῷον αἰδεσθεὶς μόρον,
σώζει με, μητρὸς τάσδε συνδίκους ὁρῶν.
ἐγὼ δὲ χώρᾳ τῇδε καὶ τῷ σῷ στρατῷ
τὸ λοιπὸν εἰς ἅπαντα πλειστήρη χρόνον
ὁρκωμοτήσας νῦν ἄπειμι πρὸς δόμους,
μήτοι τιν᾽ ἄνδρα δεῦρο πρυμνήτην χθονὸς
ἐλθόντ᾽ ἐποίσειν εὖ κεκασμένον δόρυ.
αὐτοὶ γὰρ ἡμεῖς ὄντες ἐν τάφοις τότε
τοῖς τἀμὰ παρβαίνουσι νῦν ὁρκώματα
ἀμηχάνοισι πράξομεν δυσπραξίαις,
ὁδοὺς ἀθύμους καὶ παρόρνιθας πόρους
τιθέντες, ὡς αὐτοῖσι μεταμέλῃ πόνος·
ΤΟ
o'erthrown or lifted up a house."
Scholef. compares Thucyd. v. 3, fin.,
but the true reading of that passage is
difficult to determine.ὤρθωσε, aorist
indef. as above, 631.
730. τρίτου Σωτῆρος. See Introd. SS
51, 52. The allusion is probably to the
third cup, which was always drunk to
Zeus Soter. Agam. 1355.
731. συνδίκους. See on v. 543.
732. On the Argive alliance
Introd. §§ 81, 82.
733. πλειστήρης. An augmentative
725
730
735
740
form from πλεῖστος, aς ἰσήρης, Iph. Τ.
1472, from ἴσος, μεσήρης, Ion, 910, from
μέσος.
735. χθονός, seil. ᾿Αργείας.—εὖ κεκασ-
μένον, “bene instructum,” Paley, as
Equit. 685.
6
738. Join τὰ ἐμὰ νῦν ὁρκώματα, and
constr. πράξομεν ὡς μεταμέλῃ, “ efficie-
mus ut poniteat.”—αὐτοῖσι. Hermann
observes, “ Quoniam dativus παρβαίνουσι
jam pæne memoriæ audientium exce-
disse debebat, propterea poeta eum
repetit per pronomen αὐτοῖσι.”
ΕΥΜΕΝΙΔΕΣ.
129
ὀρθουμένων δὲ, καὶ πόλιν τὴν Παλλάδος
τιμῶσιν ἀεὶ τήνδε συμμάχῳ δορὶ,
αὐτοῖσιν ἡμεῖς ἐσμεν εὐμενέστεροι.
καὶ χαῖρε καὶ σὺ, καὶ πολισσοῦχος λεὼς,
πάλαισμ᾽ ἄφυκτον τοῖς ἐναντίοις ἔχοις,
σωτήριόν τε καὶ δορὸς νικηφόρον.
ΧΟ. ἰὼ θεοὶ νεώτεροι, παλαιοὺς νόμους
καθιππάσασθε, κἀκ χερῶν εἵλεσθέ μου.
ἐγὼ δ᾽ ἄτιμος ὁ τάλαινα βαρύκοτος,
α
ἐν γᾷ τᾷδε, φεῦ,
εν
ἰὸν, ἰὸν ἀντιπενθῆ
μεθεῖσα καρδίας σταλαγμὸν, χθονὶ
ἄφορον· ἐκ δὲ τοῦ λιχὴν ἄφυλλος,
ἄτεκνος, ὦ δίκα, πέδον ἐπισύμενος,
βροτοφθόρους κηλῖδας ἐν χώρᾳ βαλεῖ.
στενάζω ; τί ῥέξω ; γένωμαι ;
δύσοιστα πολίταις ἅπαθον·
742. ὀρθουμένων δὲ suppl. τῶν πραγ-
μάτων, Gen. abs. “If things go straight;”
opp. to παρβαίνουσι.
744. There is no need to alter this
line with Herm., the present oμev is
just as good Greek as the future ἐσόμεθ',
or the optat. εἶμεν. Transl. “In case
the citizens honour-we are more kindly
disposed to them than before;" i. e.
“the result is that we,” &c.
747. Exeunt Orestes and Apollo.
The Areopagites remain, for in v. 909
Pallas says ἦ τάδ᾽ ἀκούετε, πόλεως φρού-
ριον;
753. ἀντιπενθῆ, “the equivalent,
counterpart of woe."
is
753-4-5. Dochiniacs : καρδίας
a dissyll. as Suppl. 68, Theb. 277,
Κ
745
750
755
(Paley.)— ἄφορον, “causing sterility
to."
757. The true reading and punc-
tuation of this and the following lines
is not easy to ascertain. I have fol-
lowed Hermann, except in changing
γένωμαι τo γελῶμαι. Supply τί το γένω-
to
μαι, from τί δέξω, as in Eurip. Ion, 1446,
τίν᾽ αὐδὰν ἀΰσω, βοάσω; and translate
“What am I to do? what is to become
of me? My sufferings shall prove dis-
astrous to the citizens." On the last
line, the Scholiast says, εἰπὼν γὰρ
σε
“ δύσοιστα ἔπαθον,” ἐπήγαγε πολί-
ταις, ἵνα ἦ πολίταις δύσοιστα ὄντα. The
MSS. have ἔπαθον. I cannot believe
that δύσοιστα is a noni. fem. as Müller
and Paley say.
130
ΕΥΜΕΝΙΔΕΣ.
ἰὼ, μεγάλα τοι, κόραι δυστυχεῖς
Νυκτὸς ἀτιμοπενθεῖς.
ΑΘ. ἐμοὶ πίθεσθε μὴ βαρυστόνως φέρειν·
οὐ γὰρ νενίκησθ᾽, ἀλλ᾿ ἰσόψηφος δίκη
ἐξῆλθ᾽ ἀληθῶς, οὐκ ἀτιμίᾳ σέθεν.
ἀλλ᾽ ἐκ Διὸς γὰρ λαμπρὰ μαρτύρια παρῆν,
αὐτός θ᾽ ὁ χρήσας αὐτὸς ἦν ὁ μαρτυρῶν,
ὡς ταῦτ᾽ Ορέστην δρῶντα μὴ βλάβας ἔχειν.
ὑμεῖς δέ τοι γῇ τῇδε μὴ βαρὺν κότον
σκήψητε, μὴ θυμοῦσθε, μηδ᾽ ἀκαρπίαν
τεύξητ᾽, ἀφεῖσαι †δαιμόνων σταλάγματα,
βρωτῆρας αἰχμὰς σπερμάτων ἀνημέρους·
ἐγὼ γὰρ ὑμῖν πανδίκως ὑπίσχομαι,
ἕδρας τε καὶ κευθμῶνας ἐνδίκου χθονὸς,
λιπαροθρόνοισιν ἡμένας ἐπ᾿ ἐσχάραις,
ἕξειν, ὑπ᾽ ἀστῶν τῶνδε τιμαλφουμένας.
ΧΟ. ἰὼ θεοὶ νεώτεροι, παλαιοὺς νόμους
ΕΠ
759. μεγάλα τοι probably carries on
the idea in ἅπαθον,-“ Much I wot, have
the ill-fated daughters of Night suf-
fered.” Otherwise we must take μεγάλα
adverbially with δυστυχεῖς, which is
harsh.
66
763. ἀληθῶς, “ Really equal, though
apparently against you:" for the Jury
were equally divided: my casting vote
made the difference.
765. ὁ χρήσας. Turneb. MSS. ὁ
θήσας—Herm. reads ὁ φήσας from the
Schol., ἔφασκε γὰρ ὁ ᾿Απόλλων γνώμῃ Διὸς
μαντεύεσθαι. αὐτὸς—αὐτὸς, Æsch. frag.
ap. Plat. Remp. II. fin. ὁ δ᾽ αὐτὸς ὑμνῶν
αὐτὸς ἐν θοίνῃ παρὼν Αὐτὸς τάδ᾽ εἰπὼν
αὐτός ἐστιν ὁ κτανὼν Τὸν παῖδα τὸν ἐμόν.
Comp. Xen. Anab. III. 2, and Blomf.
760
765
770
775
in Linwood's edit. of Asch.
767. τοι, Herm. for τῇ.
768. σκήψητε, Elms. on Med. 93
for σκήψησθε. Observe the change of
tense in σκήψητέ—θυμοῦσθε. The aorist
expresses an action done suddenly, and
at once accomplished: the present, its
continuance;—“Visit not this land with
the lightning of your heavy resentment
-do not continue in anger." Herm.
thinks from μὴ θυμοῦσθε to τεύξητ᾽ an
interpolation.
769. δαιμόνων is unintelligible. Musg.
reads πνευμόνων, which makes the sense
clear. Herm, δαΐων σταλαγμάτων.---
aixuàs as Agam. 467, "influences."
68
773. λιπαροθρόνοισιν ἐσχάραις, “ altars
that make shining thrones for you."
}
ΕΥΜΕΝΙΔΕΣ.
131
α
καθιππάσασθε, κἀκ χερῶν εἵλεσθέ μου.
ἐγὼ δ᾽ ἄτιμος ἃ τάλαινα βαρύκοτος,
ἐν γᾷ τᾷδε, φεῦ,
ἰὸν, ἰὸν ἀντιπενθῆ
5
μεθεῖσα καρδίας σταλαγμὸν, χθονὶ
ἄφορον· ἐκ δὲ τοῦ λιχὴν ἄφυλλος,
ἄτεκνος, ὦ δίκα, πέδον ἐπισύμενος,
βροτοφθόρους κηλῖδας ἐν χώρᾳ βαλεῖ.
στενάζω ; τί ῥέξω ; γένωμαι;
δυσοίστα πολίταις ἅπαθον·
εν
ἰὼ, μεγάλα τοι, κόραι δυστυχεῖς
Νυκτὸς ἀτιμοπενθεῖς.
ΑΘ. οὐκ ἔστ᾽ ἄτιμοι, μηδ᾽ ὑπερθύμως ἄγαν
θεαὶ βροτῶν στήσητε δύσκηλον χθόνα.
κἀγὼ πέποιθα Ζηνὶ, καὶ τί δεῖ λέγειν ;
καὶ κλῇδας οἶδα δωμάτων μόνη θεῶν,
ἐν ᾧ κεραυνός ἐστιν ἐσφραγισμένος˙
ἀλλ᾽ οὐδὲν αὐτοῦ δεῖ· σὺ δ᾽ εὐπειθὴς ἐμοὶ
γλώσσης ματαίας μὴ ᾽κβάλῃς ἐπὶ χθόνα
καρπὸν, φέροντα πάντα μὴ πράσσειν καλῶς.
κοίμα κελαινοῦ κύματος πικρὸν μένος,
ὡς σεμνότιμος καὶ ξυνοικήτωρ ἐμοί
πολλῆς δὲ χώρας τῆσδ᾽ ἔτ᾽ ἀκροθίνια,
789, θεαὶ βροτῶν, antithetical.-“ God-
desses in a quarrel with mortals,”—a
quarrel unworthy of you--στήσητε,
simply "make," as Soph. Ed. Col. 1041,
πρὶν ἄν σε τῶν σῶν κύριον στήσω τέκνων,
and καταστήσω, Antig. 657.-δύσκηλον,
sterile,” lit. “ difficult to be charmed,”
comp. ἀνήμερον χθόνα, ν. 14.
780
785
790
795
791. δωμάτων—-ἐν ᾧ. Herm. would
read δώματος. Schuiz ἐν οἷς. Needless:
for the construction (generally termed
πρὸς τὸ νοούμενον) is a common one.
ἐν ᾧ = οὗ.
793. οὐδὲν δεῖ. Because I hope to
effect my object by persuasion, so that
an appeal to force will be unnecessary.
M
K 2
132
ΕΥΜΕΝΙΔΕΣ.
θύη πρὸ παίδων καὶ γαμηλίου τέλους,
ἔχουσ᾽ ἐς αἰεὶ τόνδ᾽ ἐπαινέσεις λόγον.
ΧΟ. ἐμὲ παθεῖν τάδε, φεῦ,
ἐμὲ παλαιόφρονα, κατά τε γᾶν οἰκεῖν
ἀτίετον, φεῦ, μύσος.
πνέω τοι μένος ἅπαντά τε κότον.
οἱ οἷ, δᾶ, φεῦ.
τίς μ᾽ ὑποδύεται πλευρὰς ὀδύνα ;
θυμὸν ἄϊε, μᾶτερ
Νύξ· ἀπὸ γάρ με τιμᾶν
δαναιᾶν θεῶν
δυσπάλαμοι παρ᾽ οὐδὲν ἦραν δόλοι.
ΑΘ. ὀργὰς ξυνοίσω σοι γεραιτέρα γὰρ εἶ.
[καίτοι σὺ μὲν κάρτ᾽ εἶ γ᾽ ἐμοῦ σοφωτέρα,]
φρονεῖν δὲ κἀμοὶ Ζεὺς ἔδωκεν οὐ κακῶς.
ει
"
799. πρὸ here = ὑπὲρ, as Agam. 980,
τὰ μὲν πρὸ κτησίων κτημάτων = “ pars
pro reliquis mercibus." In such ex-
pressions as μάχεσθαι πρὸ παίδων-ὀλέσ-
θαι πρὸ πόληος, the sense of ὑπὲρ may
easily be connected with the usual
local sense of πρὸ—“to fight standing
in front of."
802. κατὰ γῆν, “ in terra,” Pal. But
it is very questionable whether κατὰ
yâr could be thus used with a verb so
decidedly expressive of rest as oikeîr,
and Hermann's correction of oixveîv
should not be overlooked: κατὰ γῆς
would destroy the whole force of the
passage; as the Furies complain that
they will be obliged to dwell on earth
by the proposal of Pallas.
806. "Versus pherecrateus, sequente
clausulâ choriambicâ, et duo ultimi
800
805
810
dochmiaci sunt," Paley. Hermann
alters the metrical arrangement of
these lines, dividing them between
eight different choreutæ.
808. δαναιᾶν. The MSS read this
word in various ways ; δαμαίων-δαμαίαν
—δαμέαν-Turneb. conjectured δαμίαν,
which the Scholiast evidently read
(δαμίαν· τὴν δημοσίαν). Herm. reads
τιμᾶν ἀμᾶν, as 226, τιμὰς σὺ μὴ σύντεμνε
τὰς ἐμὰς λόγῳ. But Dindorf's correction,
δαναιᾶν θεῶν, seems preferable; as γέρας
παλαιὸν in v. 386.
809. Join δόλοι θεῶν, and translate,
"Irresistible treachery on the part of
Gods, hath reduced me from my ancient
privileges to a mere cipher.” So παρ'
οὐδὲν εἰργάσω, 204; παρ' οὐδὲν ἔθεντο,
Agam. 221.
811. This line is an interpolation;
ΕΥΜΕΝΙΔΕΣ.
133
2
ὑμεῖς δ᾽ ἐς ἀλλόφυλον ἐλθοῦσαι χθόνα
γῆς τῆσδ᾽ ἐρασθήσεσθε· προὐννέπω τάδε.
οὐπιῤῥέων γὰρ τιμιώτερος χρόνος
ἔσται πολίταις τοῖσδε· καὶ σὺ τιμίαν
ἕδραν ἔχουσα πρὸς δόμοις Ερεχθέως,
τεύξει παρ᾽ ἀνδρῶν καὶ γυναικείων στόλων
ὅσων παρ᾽ ἄλλων οὔποτ᾽ ἂν σχέθοις βροτῶν.
σὺ δ᾽ ἐν τόποισι τοῖς ἐμοῖσι μὴ βάλῃς
μήθ' αἱματηρὰς θηγάνας, σπλάγχνων βλάβας
νέων, ἀοίνοις ἐμμανεῖς θυμώμασι·
αι
μηδ, ἐξελοῦσ᾽ ὡς καρδίαν ἀλεκτόρων,
,
εν
ἐν τοῖς ἐμοῖς ἀστοῖσιν ἱδρύσῃς, ῎Αρην
ἐμφύλιόν τε καὶ πρὸς ἀλλήλους θρασύν.
θυραῖος ἔστω πόλεμος, οὐ μόλις παρὼν,
for καίτοι γε cannot be joined, and
κάρτα σοφωτέρα is scarcely Greek. Paley
also suspects v. 812.
814. ἐρασθήσεσθε here = ποθήσετε,
"desiderabitis."
815. ὁὐπιῤῥέων-ἔσται. “The influx
of time shall increase the glory of these
citizens."
817. πρὸς δόμοις Ερεχθέως. See In-
trod. § 45.
819. Paley reads ὅσων for ὅσην-
Ahrens oo' av-Herm. and Linw. think
that a verse has been lost after 818;—
olav (agreeing with espav) might be
read.
821, 822. Translate, “Do not cast
upon my land the whetstones of blood-
shed, (i. e. do not introduce quarrels
that exasperate men to bloodshed,) the
bane of youthful spirits, maddened
with a fury not caused by wine."
Ἐμμανεῖς, accus. pl. in appos. with
βλάβας and θηγάνας, and referring by
hypallage to νέων σπλάγχνων. Paley is
815
820
825
wrong in saying “ ἀοίνοις, quia vinum
Furiis non offerebatur.”-ἄσινα θυμώ-
ματα = rage more deep and lasting
than that produced by intoxication."
6
-
823. ἐξελοῦσα. All the MISS. have
this participle. Paley is right in re-
taining it, and placing a comma after
ἱδρύσῃς--he says, “ Non potuit ἱδρῦσαι
ἐν τοῖς ἀστοῖς, nisi ex avibus prius ex-
secuisset," but the expression is of
course entirely metaphorical, as the
words ὡς καρδίαν denote,
826. οὐ μόλις παρών. I cannot un-
derstand why Müller and Hermann
should read ἢ μόλις παρών. The sense
is clear; "Let foreign war be found
without difficulty to appease the thirst
of glory in my citizens; but I forbid
all domestic broils." Eschylus does
not mean to reprobate war with foreign
nations. So Paley wrongly interprets,
"Veniat bellum abundè sed non veni-
at nobis.”—ἐν ᾧ = ἐκείνῳ ἐν ᾧ, “for
that man in whom," &c.
134
ΕΥΜΕΝΙΔΕΣ.
ἐν ᾧ τις ἔσται δεινὸς εὐκλείας ἔρως·
ἐνοικίου δ᾽ ὄρνιθος οὐ λέγω μάχην.
τοιαῦθ᾽ ἑλέσθαι σοι πάρεστιν ἐξ ἐμοῦ,
εὖ δρῶσαν, εὖ πάσχουσαν, εὖ τιμωμένην,
χώρας μετασχεῖν τῆσδε θεοφιλεστάτης.
ΧΟ. ἐμὲ παθεῖν τάδε, φεῦ,
ἐμὲ παλαιόφρονα, κατά τε γᾶν οἰκεῖν
ἀτίετον, φεῦ, μύσος.
πνέω τοι μένος ἅπαντά τε κότον.
οἱ οἷ, δᾶ, φεῦ.
τίς μ᾽ ὑποδύεται πλευρὰς ὀδύνα ;
θυμὸν ἄϊε, μᾶτερ
Νύξ· ἀπὸ γάρ με τιμᾶν
απο
δαναιᾶν θεῶν
δυσπάλαμοι παρ᾿ οὐδὲν ἦραν δόλοι.
ΑΘ. οὔτοι καμοῦμαί σοι λέγουσα τἀγαθά
ὡς μήποτ᾽ εἴπῃς, πρὸς νεωτέρας ἐμοῦ
θεὸς παλαιὰ, καὶ πολισσούχων βροτῶν,
ἄτιμος ἔῤῥειν τοῦδ᾽ ἀπόξενος πέδου.
ἀλλ᾽ εἰ μὲν ἁγνόν ἐστί σοι Πειθοῦς σέβας,
γλώσσης ἐμῆς μείλιγμα καὶ θελκτήριον,
σὺ δ᾽ οὖν μένοις ἄν· εἰ δὲ μὴ θέλεις μένειν,
συ
828. ἐνοικίου ὄρνιθος, as Pind. Οl. xii.
20, ἐνδομάχας ἀλέκτωρ. There is an
opposition between ἐνοικίου and θυραῖος,
v. 826.—ov λéyw="dictam nolo," "I
suppress as ill-omened." So Ag. 838,
τὴν κάτω γὰρ οὐ λέγω, and Soph. Elect.
1446, εἰ δ᾽ ἔπεστι νέμεσις, οὐ λέγω.
845, 846. The construction of these
two lines is less clear than the sense,
which, as the Schol. says, is εἰ πείθει
830
835
840
845
τῷ μειλίγματι τῆς ἐμῆς γλώσσης. The
words γλώσσης ἐμῆς μείλ. serve to limit
the more general expression σέβας
πειθοῦς to this particular case. Join
ἁγνὸν καὶ θελκτήριον, and transl. “ How-
ever, if the rights of Persuasion, (as
exemplified in) the honeyed accents of
my tongue, are in your opinion holy
and propitiatory-in that case you will
remain.”—Πειθοῦς personified. Comp.928.
ΕΥΜΕΝΙΔΕΣ.
135
η
οὐτἂν δικαίως τῇδ᾽ ἐπιῤῥέποις πόλει
μῆνίν τιν᾽ ἢ κότον τιν᾽, ἢ βλάβην στρατῷ.
ἔξεστι γάρ σοι τῆδε γαμόρῳ χθονὸς
εἶναι δικαίως ἐς τὸ πᾶν τιμωμένῃ.
ΧΟ. ἄνασσ᾽ ᾿Αθάνα, τίνα με φὴς ἔχειν ἕδραν ;
ΑΘ. πάσης ἀπήμον οἰζύος· δέχου δὲ σύ.
ΧΟ. καὶ δὴ δέδεγμαι· τίς δέ μοι τιμὴ μένει ;
ΑΘ. ὡς μή τιν᾽ οἶκον εὐθενεῖν ἄνευ σέθεν.
ΧΟ. σὺ τοῦτο πράξεις, ὥστε με σθένειν τόσον ;
ΑΘ. τῷ γὰρ σέβοντι ξυμφορὰς ὀρθώσομεν.
ΧΟ. καί μοι προπαντὸς ἐγγύην θήσει χρόνου ;
ΑΘ. ἔξεστι γάρ μοι μὴ λέγειν ἃ μὴ τελῶ.
ΧΟ. θέλξειν μ᾿ ἔοικας, καὶ μεθίσταμαι κότου.
ΑΘ. τοιγὰρ κατὰ χθόν᾽ οὖσ᾽ ἐπικτήσει φίλους.
ΧΟ. τί οὖν μ᾿ ἄνωγας τῇδ᾽ ἐφυμνῆσαι χθονί;
ΑΘ. ὁποῖα νίκης μὴ κακῆς ἐπίσκοπα
el
α
καὶ ταῦτα γῆθεν, ἔκ τε ποντίας δρόσου,
848. οὐτὰν for οὗτοι ἄν.—ἐπιῤῥέποις,
((
cause to befal," or wreak against,"
Agam. 242, Δίκη τοῖς μὲν παθοῦσι μαθεῖν
ἐπιῤῥέπει τὸ μέλλον (“ awards.”) It is
more usual in an intransitive sense.
<<
849. στρατῷ is not a pleonasm.
Wrath or resentment on the city
generally: mischief, (the result of your
wrath,) on the people."
850. γαμόρῳ, Dobree's almost certain
correction for γ᾽ εὐμοίρου, = γεωμόρῳ,
"incolæ."
854, καὶ δὴ δέδεγμαι, “ fac autem me
accepisse," "suppose it accepted." See
Elmsl. on Med. 380, Herm. on Vig.
§ 331. Finge datos currus; quid
agas?” &c. says Apollo to Phaëthon,
when arguing against his rash purpose,
Ov. Metam. ii. 74.
(C
""
850
855
860
859. ἔξεστι-τελῶ. Paley rightly
interprets this verse, "Aye; for I need
not promise what I shall not perform;'
i.e. the best pledge of the sincerity of
my promise is, that if I choose, I need
make no promise at all; it is purely
voluntary. He quotes Demosth. Mid.
p. 538, ἐλθὼν ἐπὶ δεῖπνον οἷ μὴ βαδίζειν
ἐξῆν αὐτῷ, (“whither he need not have
gone”). Plat. Gorg. p. 461.
862. τί οὖν. τί μ᾽ οὖν, Blomf.-Pors.
on Phoeniss. 892 denies the possibility
of this hiatus. Blomfield corrects nu-
merous instances of it on Sept. c. Theb.
190, which see.
""
863. ὅποια—ἐπίσκοπα. Paley makes
νίκη κακὴ a euphemism for “ defeat.”
and refers to Sept. c. Theb. 713. But
that passage is very ambiguous; Æsch.
136
ΕΥΜΕΝΙΔΕΣ.
ἐξ οὐρανοῦ τε κἀνέμων ἀήματα
εὐηλίως πνέοντ᾽ ἐπιστείχειν χθόνα
καρπόν τε γαίας καὶ βοτῶν ἐπίῤῥυτον
ἀστοῖσιν εὐθενοῦντα μὴ κάμνειν χρόνῳ,
καὶ τῶν βροτείων σπερμάτων σωτηρίαν.
τῶν δυσσεβούντων δ᾽ ἐκφορωτέρα πέλοις.
στέργω γὰρ, ἀνδρὸς φιτυποίμενος δίκην,
τὸ τῶν δικαίων τῶνδ᾽ ἀπένθητον γένος.
ΤΟ Τ
ΤΟ
τοιαῦτα σοὔστι. τῶν ἀρειφάτων δ᾽ ἐγὼ
πρεπτῶν ἀγώνων οὐκ ἀνέξομαι τὸ μὴ οὐ
τήνδ᾽ ἀστύνικον ἐν βροτοῖς τιμᾷν πόλιν.
ΧΟ. δέξομαι Παλλάδος ξυνοικίαν,
οὐδ᾽ ἀτιμάσω πόλιν,
τὰν καὶ Ζεὺς ὁ παγκρατὴς ῎Αρης τε φρούριον θεῶν νέμει,
ῥυσίβωμον Ἑλλάνων, ἄγαλμα δαιμόνων·
880
ᾆτ᾽ ἐγὼ κατεύχομαι,
ע
would scarcely have used such a phrase
to signify "defeat."-Nor is Hermann's
reading, νείκης, more probable : he trans-
lates "opta quæ bonæ contentionis non
malæ (qualis anteà tua fuerit rixa) pro-
vida sint." But the Furies have only
just begun to be softened; it is not
yet the time for Pallas to talk of their
“ rivalry in blessing,” which she does
in the noble expression (931) νικᾷ δ᾽
ἀγαθῶν ἔρις ἡμετέρα διὰ παντός.-The
truth is, Pallas here refers to what she
had said in v. 825, seq. ῎Αρην ἐμφύλιον--
ἐνοικίου ὄρνιθος μάχην, &c. Translate,
“ Whatever tends towards victory with-
out dishonour,” such as civil war would
produce; "unalloyed victory," over
foreign enemies only.
868. κάμνειν, "fail," properly
“ tire.”
865
870
879. καὶ Ζεὺς-“ even Zeus.”
880.
875
α.
στρ. ά
870. ἐκφορωτέρα. Either a word
technically used in gardening, "may
you weed out,” or metaph. “ may you
carry out as to burial." The sense is
in either case, "Be an exterminator
(rather than otherwise) of the wicked."
The comparative is scarcely different
from a positive, as ἄμεινον, v. 602.
ἀγροικότερος, Arist. Acharn. &c.
872. τῶνδε governed by ἀπένθητον,
and agreeing with τῶν δυσσεβούντων
understood.
875. Constr. οὐκ ἀνέξομαι τὸ μὴ οὐ
(οὕτω) τιμᾷν τὴν πόλιν, (ὥστε εἶναι αὐτὴν)
ἀστύνικον. Compare such phrases as
αὔξεσθαι μέγας. The allusion is to friend-
ly contests, national games, and the
like.
((
ἄγαλμα, “ the darling,” or “ the
rua,
οι
ΕΥΜΕΝΙΔΕΣ.
137
θεσπίσασα πρευμενῶς,
ἐπισσύτους βίου τύχας ὀνησίμους
γαίας ἐξαμβρύσαι
φαιδρὸν ἁλίου σέλας.
ΑΘ. τάδ' ἐγὼ προφρόνως τοῖσδε πολίταις
πράσσω, μεγάλας καὶ δυσαρέστους
δαίμονας αὐτοῦ κατανασσαμένη.
πάντα γὰρ αὗται τὰ κατ᾽ ἀνθρώπους
ἔλαχον διέπειν·
τα
τα
ὁ δὲ μὴ κύρσας βαρέων τούτων,
οὐκ οἶδεν ὅθεν πληγαὶ βιότου.
τὰ γὰρ ἐκ προτέρων ἀπλακήματά νιν
πρὸς τάσδ᾽ ἀπάγει, σιγῶν ὄλεθρος,
καὶ μέγα φωνοῦντ᾽
ornament,” as Agam. ἀκασκαῖον ἄγαλμα
πλούτου.
((
885. ἐξαμβρύσαι. (Herm. after Pauw,)
aor. fr. ἐξαναβρύω, in a transitive sense,
may cause to abound." But there is
no other instance of Spúw being used
in first aorist ἔβρυσα. Scholef. formerly
conjectured ἐξαμβράσαι from ἐξανα-
βράσσω, “ cause to boil or bubble forth,”
quoting Herod. vii. 188, 190; which
Paley approves. But the use of this
aorist ἔβρασα is also doubtful: nor is
the Antist. 907 any guide to us as to
quantity.
889. αὐτοῦ κατανασσαμένη, “ having
caused to settle here;” see Elmsl. on
Med. 163.
892. ὁ δὲ μὴ κύρσας. This passage is
difficult. Herm. reads ὁ δὲ μὴ κύρσας
βαρέων τέκτων, but this can scarcely
mean, “he that hath done no evil,”
which I suppose he intends. Read %
γε μὴν with Linwood, and transl. “ He
885
890
895
that hath experienced misfortunes
knoweth not from what quarter the
strokes of life have smitten him;"
because it is not for his own offences,
but for those of his fathers, that he is
brought before the Furies. — βαρέων
τούτων, scil. τῶν κατ᾽ ἀνθρώπους, in v.
890.
893. προσέπαισαν is supplied by
Hermann to fill up the hiatus.—He
compares πρόσπαια κακά, Agam. 332
and Prom. V. 887.
895. ἀπάγει, “hales,” a technical
word, usually applied to “leading away”
the criminal for execution.—μέγα φω-
νοῦντ᾽, "boasting, priding himself,"
that he had done nothing to bring on
him the Furies' anger-or that he had
never suffered before. σιγῶν ὄλεθρος,
((
a silent doom;" i.e. a doom of which
the cause is hidden and unexplained-
or as Tibull. i. 9, 4, "Sera tamen tacitis
Pona venit pedibus.”
M
138
ΕΥΜΕΝΙΔΕΣ.
&
ἐχθραῖς ὀργαῖς ἀμαθύνει.
ΧΟ. δενδροπήμων δὲ μὴ πνέοι βλάβα,
τὰν ἐμὰν χάριν λέγω,
φλογμός τ᾽ ὀμματοστερὴς φυτῶν τὸ μὴ περᾷν ὅρον
ΤΟ
901
τόπων.
μηδ᾽ ἄκαρπος αἰανὴς ἐφερπέτω νόσος
μῆλά τ᾽ εὐθενοῦντα γᾶ,
ξὺν διπλοῖσιν ἐμβρύοις,
τρέφοι χρόνῳ τεταγμένῳ· γόνος
πλουτόχθων ἑρμαίαν
δαιμόνων δόσιν τίοι.
5
ΑΘ. ἦ τάδ᾽ ἀκούετε, πόλεως φρούριον,
οἷ ἐπικραίνει; μέγα γὰρ δύναται
πότνι Ἐρινὺς παρά τ᾽ ἀθανάτοις
τοῖς θ᾽ ὑπὸ γαῖαν, περί τ᾽ ἀνθρώπων
898, sqq. Herm. quotes Herod. iii.
65, Æschin. in Ctesiph. § iii. p. 502.
899. τὰν ἐμὰν χάριν λέγω, “I am now
speaking of my own good offices,"-
since Pallas has already spoken of hers.
φλογμὸς — τόπων. “Nor drought that
withers the buds of plants, so that they
cannot shoot beyond their bounds."-
φλογμὸς = “ uredo.” So Virg. Georg. ii.
73, “ Nec modus inserere, atque oculos
imponere simplex;" and so in the older
English poets the "eyes" of plants are
constantly spoken of. Shaksp. Cymbe-
line, ii. 3 :
"And winking marybuds begin
To ope their golden eyes."
905. ξὺν διπλοῖσιν ἐμβρύοις. Theo-
critus (i. 25,) would say διδυμάτοκα,
"twin-bearing."
**
906. γόνος δ᾽ ἀεὶ, Dobree, Herm.
γόνος δὲ πᾶς, Müller.
ἀντ. α.
Mag
905
910
907. ἑρμαίαν τίοι = τίοι δαίμονας
διδόντας ἕρμαια.---τίοι, scil. ταῖς ἀπαρχαῖς :
“May the whole race, enriched by the
produce of the Earth, honour by first-
fruits the Gods who give them such
unexpected blessings."-Herm. under-
stands “ metalla” by πλουτόχθων, but
this is far-fetched.ἑρμαίαν. The penult.
of this word being common, gives us
no help in determining the quantity of
ἐξαμβρύσαι, or whatever the correspond-
ing word may be, in the Strophe, v. 885.
909. φρούριον, what Aristoph. would
call λεὼς ὁ σωσίπολις, Acharn. 162.
910. μέγα γὰρ δύναται. The
force of yàp is "Nor need you doubt
the performance of these promised
blessings; for mighty,” &c.
912. περί τ᾿ ἀνθρώπων, “ And as for
human affairs, they openly bring them
to a consummation,”
ΕΥΜΕΝΙΔΕΣ.
139
φανερῶς τελέως διαπράσσουσιν,
τοῖς μὲν ἀοιδὰς, τοῖς δ᾽ αὖ δακρύων
βίον ἀμβλωπὸν παρέχουσαι.
ΧΟ. ἀνδροκμῆτας δ᾽ ἀώρους ἀπεννέπω τύχας,
νεανίδων τ᾽ ἐπηράτων
ἀνδροτυχεῖς βιότους δότε, κύρι᾽ ἔχοντες,
θεαί τ᾽ ὦ Μοῖραι ματροκασιγνῆται,
δαίμονες ὀρθονόμοι,
παντὶ δόμῳ μετάκοινοι,
παντὶ χρόνῳ δ᾽ ἐπιβριθεῖς
ἐνδίκοις ὁμιλίαις,
πάντα τιμιώταται θεῶν.
ΑΘ. τάδε τοι χώρᾳ τῇ ᾿μῇ προφρόνως
ἐπικραινομένων γάνυμαι˙ στέργω δ'
ὄμματα Πειθοῦς, ὅτι μοι γλῶσσαν
καὶ στόμ᾽ ἐπωπᾷ πρὸς τάσδ᾽ ἀγρίως
ἀπανηναμένας· ἀλλ᾽ ἐκράτησε
Ζεὺς ἀγοραῖος· νικᾷ δ᾽ ἀγαθῶν
ἔρις ἡμετέρα διὰ παντός.
916. ἀνδροκμῆτας.
"For the men, I
deprecate mishaps that hurry them to
untimely death.” κύρι᾽ ἔχοντες for οἱ
κύρι᾽ ἔχοντες τάδε, alluding to Ζεὺς
τέλειας, Ηρα τελεία, and Κύπρις, men-
tioned in v. 205. Paley compares Od.
xx. 79, “ὡς ἔμ᾽ ἀϊστώσειαν Ολύμπια
δώματ᾽ ἔχοντες.” So Agam. 561, τιθέντες
δρόσοι.
920. Θεαί τ, ὦ Μοῖραι, Herm.
μητροκασιγνῆται. The Fates were also
Nights daughters.--ὀρθονόμοι, “justa
distribuentes,” from νέμω. ὀρθονόμοι
M
στρ.
915
B'
920
925
μεσῳδός.
930
would be “ rightly directing the laws”
from νόμος. So Herm.-μετάκοινοι, “im-
partial."
923. ἐπιβριθεῖς, “ Who at all times
inflict your visitations with just seve-
rity.”—πάντα for πάντη as 245, prop.
"pressing heavily with just visitations."
928. Πειθούς. See on v. 845.
""
931. Ζεὺς ἀγοραῖος, (Elmas. ad Herac.
70,) the Patron-God of (forensic) Elo-
quence.”——ἀγαθῶν ἔρις, see on v. 863,
a rivalry of benefits.”—νικᾷ, “holds
its ground, prevails."
(C
140
- ΕΥΜΕΝΙΔΕΣ.
ΧΟ. τὰν δ᾽ ἄπληστον κακῶν μήποτ᾽ ἐν πόλει στάσιν
τᾷδ᾽ ἐπεύχομαι βρέμειν
[ἀντ. β'.
935
μηδὲ πιοῦσα κόνις μέλαν αἷμα πολιτᾶν
δι᾽ ὀργὰν ποινὰς ἀντιφόνους ἄτας
ἁρπαλίσαι πόλεως.
χάρματα δ᾽ ἀντιδιδοῖεν
κοινοφιλεῖ διανοίᾳ,
καὶ στυγεῖν μιᾷ φρενί·
πολλῶν γὰρ τόδ᾽ ἐν βροτοῖς ἄκος.
εν
ΑΘ. ἆρα φρονοῦσα γλώσσης ἀγαθῆς
ὁδὸν εὑρίσκεις ;
ἐκ τῶν φοβερῶν τῶνδε προσώπων
μέγα κέρδος ὁρῶ τοῖσδε πολίταις·
τάσδε γὰρ εὔφρονας εὔφρονες ἀεὶ
μέγα τιμῶντες, καὶ γῆν καὶ πόλιν
ὀρθοδίκαιον,
936. δι᾿ ὀργὰν, “In greedy wrath
exact from the State retribution, to
wit, the curse of mutual slaughter.”
937. ἁρπαλίσαι, opt., governs πόλεως
—ποινὰς, accus. pl. in appos. with
ἀντιφ. ἄτας : though Herm. reads ποινᾶς,
as the gen. after δι᾽ ὀργάν.
66
939. χάρματα here = χάριτας, see
New Cratyl. p. 372. 'May the people
shew their gratitude by unanimity in
their loves and hatreds.”—κοινοφιλεῖ,
Herm. for κοινωφελεῖ, an excellent
emendation, which points the antithesis
to στυγεῖν.—ἀντιδιδοῖεν, scil. οἱ πολῖται.
941. στυγεῖν. Paley says that this
depends on ἀντιδιδοῖεν, and
καὶ ἐν νῷ
ἔχοιεν στυγεῖν, the second verb being
omitted by the fig. Zeugma. Or we
may supply τῷ στυγεῖν.—τόδε scil. ή
ὁμόνοια.
=
940
945
943. Thus, as Paley informs us, the
Medicean MS. reads, “And can it be
that thou, restored to thy senses, art
discovering the way to speak blessings?"
The old reading, φρονοῦσι—-εὑρίσκειν
will be—“Are they then so sensible as
to discover," &c.-the same sense.
Herm.’s mode of punctuation is im-
probable, and makes the passage very
obscure.
948. καὶ γῆν—-διάγοντες. “You shall
be all-together renowned for keeping
your city and country in the straight
path of justice." Herm. and Linw.
read καὶ γῆ καὶ πόλις ὀρθοδίκαιοι. διά-
γοντες governs γῆν καὶ πόλιν, as in Isoc.
p. 35, διάγειν πόλεις ἐν ὁμονοίᾳ. Comp.
Demosth. p. 255. It is more generally
absolute, = διάγοντες βίον. Βut Paley
may be right in saying "accusativus
ΕΥΜΕΝΙΔΕΣ.
141
πρέψετε πάντως διάγοντες.
ΧΟ. χαίρετε χαίρετ᾽ ἐν αἰσιμίαισι πλούτου·
χαίρετ᾽ ἀστικὸς λεως, ἴκταρ ἥμενοι Διὸς,
παρθένου φίλας φίλοι σωφρονοῦντες ἐν χρόνῳ.
Παλλάδος δ᾽ ὑπὸ πτεροῖς ὄντας ἅζεται πατήρ.
ΑΘ. χαίρετε χὐμεῖς· προτέραν δ᾽ ἐμὲ χρὴ
στείχειν θαλάμους ἀποδείξουσαν.
πρὸς φῶς ἱερὸν, τῶνδε προπόμπων,
ἴτε, καὶ σφαγίων τῶνδ᾽ ὑπὸ σεμνῶν
κατὰ γῆς σύμεναι, τὸ μὲν ἀτηρὸν
χώρας κατέχειν, τὸ δὲ κερδαλέον
πέμπειν πόλεως ἐπὶ νίκῃ.
ὑμεῖς δ᾽ ἡγεῖσθε, πολισσοῦχοι
παῖδες Κραναοῦ, ταῖσδε μετοίκοις·
εἴη δ᾽ ἀγαθῶν
ΤΟ
ἀγαθὴ διάνοια πολίταις.
γῆν pendet a participio τιμῶντες, vel a
simili subaudito, quali φυλάσσοντες.”
πάντως Bothe, for πάντες, which is tame:
the Venet. MS. has πάντως.
949. αἰσιμίαις, “blessings,” for αἴσι-
μα = ἀγαθὰ, (Etym. Mag.)
66
ever-
950. ίκταρ--Διός, Herm.
"Intelli-
genda sunt hæc verba de præstantiâ
et virtute.” Plato, in Philebo, p. 16.
οἱ παλαιοὶ κρείττονες ἡμῶν καὶ ἐγγυτέρω
θεῶν οἰκοῦντες : and Asch. fragm. Niob.
οἱ θεῶν ἀγχίσποροι, οἱ Ζηνὸς ἐγγύς.
951. σωφρονοῦντες ἐν χρόνῳ =
prudent;” Herm. reads παρθένου φίλας
φίλοις εὐφρονοῦντες ἐν χρόνῳ, alluding to
v. 946, εὔφρονες ἀεὶ, &c. “You that
are at length (ἐν χρόνῳ) kindly disposed
towards us, the friends of your friendly
Goddess." It must be confessed that
this is probable.
29
στρ. γ΄.
950
957
960
965
952. ὑπὸ πτεροῖς. This was actually
the case, for the Theatre was built im-
mediately under the Acropolis, where
was Pallas' statue.
}
957. προτέραν στείχειν, “ to lead the
way.” Herm. thinks that it means “I
must first go,” and not “ I must go first.”
He says, "Non præit in pompâ Minerva,
ut Müllero visum est, sed abit de scenâ
ante pompam." But if this were the
case, why should Pallas say χρὴ στεί-
χειν ἀποδείξουσαν θαλάμους? Το whom
was she to shew their chambers, if not
to the Furies ?
960. ὑπὸ, “under the propitiating
influence."
"C
962. κατέχειν, “ Remember, be care-
ful, to avert.”
965. Κραναοῦ. See Mitchell on
Arist. Acharn. 75, ὦ Κραναὰ πόλις.
142
ΕΥΜΕΝΙΔΕΣ.
ευ
ΧΟ. χαίρετε, χαίρετε δ᾽ αὖθις, ἐπανδιπλοίζω, ἀντ. γ'.
πάντες οἱ κατὰ πτόλιν, δαίμονές τε καὶ βροτοὶ,
Παλλάδος πόλιν νέμοντες· μετοικίαν δ᾽ ἐμὴν 972
εὖ σέβοντες, οὔτι μέμψεσθε συμφορὰς βίου.
ΑΘ. αἰνῶ τε μύθους τῶνδε τῶν κατευγμάτων,
πέμψω τε φέγγει λαμπάδων σελασφόρων
εἰς τοὺς ἔνερθε καὶ κάτω χθονὸς τόπους,
ξὺν προσπόλοισιν, αἵτε φρουροῦσιν βρέτας
τοὐμὸν δικαίως. ὄμμα γὰρ πάσης χθονὸς
Θησῇδος ἐξίκοιτ᾽ ἂν, εὐκλεὴς λόχος
παίδων, γυναικῶν, καὶ στόλος πρεσβυτίδων
φοινικοβάπτοις ἐνδυτοῖς ἐσθήμασι.
τιμᾶτε, καὶ τὸ φέγγος ὁρμάσθω πυρὸς,
ὅπως ἂν εὔφρων ἥδ᾽ ὁμιλία χθονὸς
τὸ λοιπὸν εὐάνδροισι συμφοραῖς πρέπῃ.
T
ΠΡΟΠΟΜΠΟΙ.
βᾶτε δόμῳ, μεγάλαι φιλότιμοι
973. οὔτι-βίου. Rightly translated
by Paley, "Ye shall have no cause to
be dissatisfied with the circumstances
of life."
977. εἰς τοὺς ἔνερθε———τόπους. The
cave at Colonus, which was called
χάλκεος οὖδος, was supposed to lead to
the infernal regions.
979. δικαίως, “ duly.”
981. Between this and the following
line Herm. thinks that several verses
have been lost, in which Pallas changes
the name of the Furies from 'Epívves to
Εὐμενίδες. This he gathers from Har-
pocrat. in v. Εὐμεν., and from the
author of the argument to this play.
It is however by no means certain;
nor was it necessary for Æsch. to men-
975
980
985
στρ. α΄.
á.
tion the name Εὐμενίδες. See Introd.
§§ 43, 44.
982. Paley says “Vertendum, iis
quæ tinctas rubro colore vestes indutæ
sunt, ut prior dativus pendeat a στόλος
et λόχος, ‘comitatus iis,” &c. This
seems harsh. I would either read
φοινικόβαπτος with Turneb., or ἐνδυτῶν,
agreeing with πρεσβυτίδων.-Ἐνδυτὸς,
not simply "clad," but
Eur. Iph. Aul. 1079, Ion, 231.
986. Herm. was the first who saw
that this song ought to be divided into
Stroph. and Antistr. It is one of those
irregular Anapastic systems, which, as
he describes (De Metris, § 374), do not
conform themselves to the strict rules
of Cæsura, Synaphea, v. Paroemiacus,
“adorned.”
ΕΥΜΕΝΙΔΕΣ.
143
Νυκτὸς παῖδες, ὑπ᾽ εὔφρονι πομπᾷ,
(εὐφαμεῖτε δὲ, χωρῖται,)
Ο
γᾶς ὑπὸ κεύθεσιν ὠγυγίοισι,
τιμαῖς καὶ θυσίαις περίσεπται,
(εὐφαμεῖτε δὲ πανδαμὶ,)
ἵλαοι καὶ τᾷδ᾽ εὐθύφρονες γᾷ
δεῦρ᾽ ἴτε, Σεμναὶ, [σὺν] πυριδάπτῳ
λαμπάδι τερπόμεναι καθ᾽ ὁδὸν δ᾽
ὀλολύξατε νῦν ἐπὶ μολπαῖς.
σπονδαὶ δ᾽ εἰσόπιν ἐνδᾷδες ἴτων.
Παλλάδος ἀστοῖς Ζεὺς ὁ πανόπτας
οὕτω μοῖρά τε συγκατέβα.
ὀλολύξατε νῦν ἐπὶ μολπαῖς.
π
&c.--βᾶτε δόμῳ, Herm. Müll. Well. for
the MSS. βᾶτ᾽ ἐν δόμῳ. βᾶτε δ᾽ ὅμως,
Paley. Qu. βᾶτε δύμον ?
66
987. I do not hesitate to omit
ἄπαιδες as an interpolation here. It
not only breaks up the metre, but
cannot be satisfactorily explained. For
ἄπαιδες παῖδες cannot mean “ Virgins,”
“ grandævæ," as Herm. says. It
could only have a similar sense to πόλις
ἄπολις, πατὴρ ἀπάτωρ, &c.-- Εὔφρονι
Dind. for ἐυθύφρονι. πομπᾷ--εὐφαμεῖτε.
-For the hiatus see Herm. de Metris,
§ 364.
nor=
66
988. χωρῖται, Herm. for χωρεῖτε.
989. ὠγυγίοισι, “ tenebricosis,” Pal.
990. If ἄπαιδεs in the Strophe is an
interpolation, much more are the words
τύχᾳ τε here after περίσεπται, for they
are utterly unintelligible, and clearly
inserted by some copyist who found
ἄπαιδες erroneously written in v. 987,
ἀντ. ά.
990
στρ. β'.
FINIS.
995
ἀντ. β'.
and wished to make the metre cor-
respond.
992. ἵλαοι, “Mensura vocis ἵλᾶος
auctoritatem habet in Homerica ἵλαμαι
et ϊλάσκομαι. Ubicunque longa est
prior syllaba, id fit per duplicationem
literæ λ," Pal. The MSS. read this
verse ἵλαοι δὲ καὶ εὐθύφρονες γᾷ.
993. [σὺν] πυριδάπτῳ, Herm. for the
metre's sake-or we might insert the
article. The verse is a parœmiac in
the MSS., which seem faulty through-
out this Chorus.
995. ἐπὶ μολπαῖς, “with songs,” New
Cratyl. p. 226.
996. The MSS. have σπονδαὶ δ᾽ ἐς τὸ
πᾶν ἐνδᾷδες οἴκων, of which no good in-
terpretation can be given. I adopt
Linwood's excellent emendation.
998. συγκατέβα, “descended as an
auxiliary,” properly “into the arena.
Choeph. 446. 714.
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Aula
WAR
13%.
MEMOR
At
TRAN
AY!!
44.4
in
da
**
aljala und
POMX
AL.
Djemben
NBA
JJN
„WK
Thes