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The Tragedies of Euripides, Volume I. by Euripides

E >> Euripides >> The Tragedies of Euripides, Volume I.




CLY. O child! O ye stranger women! O wretched me for thy death! Thy father
flees from thee, giving thee up to Hades.

IPH. Alas for me! mother, mother. The same song suits both of us on account
of our fortunes, and no more to me is the light, nor this bright beam of
the sun. Alas! alas! thou snow-smitten wood of Troy, and mountains of Ida,
where once on a time Priam exposed a tender infant, having separated him
from his mother, that he might meet with deadly fate, Paris, who was styled
Idaean, Idaean [Paris] in the city of the Phrygians. Would that the herdsman
Paris, who was nurtured in care of steers, had ne'er dwelt near the white
stream, where are the fountains of the Nymphs, and the meadow flourishing
with blooming flowers, and roseate flowers and hyacinths for Goddesses to
cull. Where once on a time came Pallas, and artful Venus, and Juno, and
Hermes, the messenger of Jove; Venus indeed, vaunting herself in charms,
and Pallas in the spear, and Juno in the royal nuptials of king Jove,
[these came] to a hateful judgment and strife concerning beauty; but my
death, my death, O virgins, bearing glory indeed to the Greeks, Diana hath
received as first-fruits [of the expedition] against Troy.[89] But he that
begot me wretched, O mother, O mother, has departed, leaving me deserted. O
hapless me! having +beheld+ bitter, bitter, ill-omened Helen, I am slain, I
perish, by the impious slaughter of an impious sire. Would[90] for me that
Aulis had never received the poops of the brazen-beaked ships into these
ports, the fleet destined for Troy, nor that Jove had breathed an adverse
wind over Euripus, softening one breeze so that some mortals might rejoice
in their [expanded] sails, but to others a pain, to others difficulty, to
some to set sail, to others to furl their sails, but to others to tarry. In
truth the race of mortals is full of troubles, is full of troubles, and it
necessarily befalls men to find some misfortune. Alas! alas! thou daughter
of Tyndarus, who hast brought many sufferings, and many griefs upon the
Greeks.

CHOR. I indeed pity you having met with an evil calamity, such as thou
never shouldst have met with.

IPH. O mother, to whom I owe my birth, I behold a crowd of men near.

CLY. Ay, the son of the Goddess, my child, for whom thou camest hither.

IPH. Open the house, ye servants, that I may hide myself.

CLY. But why dost thou fly hence, my child?

IPH. I am ashamed to behold this Achilles.

CLY. On what account?

IPH. The unfortunate turn-out of my nuptials shames me.

CLY. Thou art not in a state to give way to delicacy in the present
circumstances. But do thou remain, there is no use for punctilio, if we can
[but save your life.]

ACH. O hapless lady, daughter of Leda.

CLY. Thou sayest not falsely.

ACH. Terrible things are cried out among the Greeks.

CLY. What cry? tell me.

ACH. Concerning thy child.

CLY. Thou speakest a word of ill omen.

ACH. That it is necessary to slay her.

CLY. Does no one speak the contrary to this?

ACH. Ay, I myself have got into trouble.

CLY. Into what [trouble,] O friend?

ACH. Of having my body stoned with stones.

CLY. What, in trying to save my daughter!

ACH. This very thing.

CLY. And who would have dared to touch thy person?

ACH. All the Greeks.

CLY. And was not the host of the Myrmidons at hand for thee?

ACH. That was the first that showed enmity.

CLY. Then are we utterly undone, my daughter.

ACH. For they railed at me as overcome by a betrothed--

CLY. And what didst thou reply?

ACH. That they should not slay my intended bride.

CLY. For so 'twas right.

ACH. [She] whom her father had promised me.

CLY. Ay, and had sent for from Argos.

ACH. But I was worsted by the outcry.

CLY. For the multitude is a terrible evil.

ACH. But nevertheless I will aid thee.

CLY. And wilt thou, being one, fight with many?

ACH. Dost see these men bearing [my] arms?

CLY. Mayest thou gain by thy good intentions.

ACH. But I will gain.

CLY. Then my child will not be slain?

ACH. Not, at least, with my consent.

CLY. And will any one come to lay hands on the girl?

ACH. Ay, a host of them, but Ulysses will conduct her.

CLY. Will it be the descendant of Sisyphus?

ACH. The very man.

CLY. Doing it of his own accord, or appointed by the army?

ACH. Chosen willingly.

CLY. A wicked choice forsooth, to commit slaughter!

ACH. But I will restrain him.

CLY. But will he lead her unwillingly, having seized her?

ACH. Ay, by her auburn locks.

CLY. But what must I then do?

ACH. Keep hold of your daughter.

CLY. As far as this goes she shall not be slain.

ACH. But it will come to this at all events.[91]

IPH. Mother, do thou hear my words, for I perceive that thou art vainly
wrathful with thy husband, but it is not easy for us to struggle with
things [almost] impossible. It is meet therefore to praise our friend for
his willingness, but it behooves thee also to see that you be not an object
of reproach to the army, and we profit nothing more, and he meet with
calamity. But hear me, mother, thinking upon what has entered my mind. I
have determined to die, and this I would fain do gloriously, I mean, by
dismissing all ignoble thoughts. Come hither, mother, consider with me how
well I speak. Greece, the greatest of cities, is now all looking upon me,
and there rests in me both the passage of the ships and the destruction of
Troy, and, for the women hereafter, if the barbarians do them aught of
harm, to allow them no longer to carry them off from prosperous Greece,
having avenged the destruction of Helen, whom Paris bore away.[92] All
these things I dying shall redeem, and my renown, for that I have freed
Greece, will be blessed. Moreover, it is not right that I should be too
fond of life; for thou hast brought me forth for the common good of Greece,
not for thyself only. But shall ten thousand men armed with bucklers, and
ten thousand, oars in hand, their country being injured, dare to do some
deed against the foes, and perish on behalf of Greece, while my life, being
but one, shall hinder all these things? What manner of justice is this?
Have we a word to answer? And let me come to this point: it is not meet
that this man should come to strife with all the Greeks for the sake of a
woman, nor lose his life. And one man, forsooth, is better than ten
thousand women, that he should behold the light. But if Diana hath wished
to receive my body, shall I, being mortal, become an opponent to the
Goddess! But it can not be. I give my body for Greece. Sacrifice it, and
sack Troy. For this for a long time will be my memorial, and this my
children, my wedding, and my glory. But it is meet that Greeks should rule
over barbarians, O mother, but not barbarians over Greeks, for the one is
slavish, but the others are free.

CHOR. Thy part, indeed, O virgin, is glorious; but the work of fortune and
of the Gods sickens.

ACH. Daughter of Agamemnon, some one of the Gods destined me to happiness,
if I obtained thee as a wife, and I envy Greece on thy account, and thee on
account of Greece. For well hast thou spoken this, and worthily of the
country, for, ceasing to strive with the deity, who is more powerful than
thou art, thou hast considered what is good and useful. But still more does
a desire of thy union enter my mind, when I look to thy nature, for thou
art noble. But consider, for I wish to benefit you, and to receive you to
my home, and, Thetis be my witness, I am grieved if I shall not save you,
coming to conflict with the Greeks. Consider: death is a terrible ill.

IPH. I speak these words, no others, with due foresight. Enough is the
daughter of Tyndarus to have caused contests and slaughter of men through
her person: but do not thou, O stranger, die in my behalf, nor slay any
one. But let me preserve Greece, if I am able.

ACH. O best of spirits, I have naught further to answer thee, since it
seems thus to thee, for thou hast noble thoughts; for wherefore should not
one tell the truth? But nevertheless thou mayest perchance repent these
things. In order, therefore, that thou mayest all that lies in my power, I
will go and place these my arms near the altar, as I will not allow you to
die, but hinder it. And thou too wilt perhaps be of my opinion, when thou
seest the sword nigh to thy neck. I will not allow thee to die through thy
wild determination, but going with these mine arms to the temple of the
Goddess, I will await thy presence there.

IPH. Mother, why dost thou silently bedew thine eyes with tears?

CLY. I wretched have a reason, so as to be pained at heart.

IPH. Cease; do not daunt me, but obey me in this.

CLY. Speak, for thou shalt not be wronged at my hands, my child.

IPH. Neither then do thou cut off the locks of thine hair, [nor put on
black garments around thy body.]

CLY. Wherefore sayest thou this, my child? Having lost thee--

IPH. Not you indeed--I am saved, and thou wilt be glorious as far as I am
concerned.

CLY. How sayest thou? Must I not bemoan thy life?

IPH. Not in the least, since no tomb will be upraised for me.

CLY. Why, what then is death? Is not a tomb customary?[93]

IPH. The altar of the Goddess, daughter of Jove, will be my memorial.

CLY. But, O child, I will obey thee, for thou speakest well.

IPH. Ay, as prospering like the benefactress of Greece.

CLY. What then shall I tell thy sisters?

IPH. Neither do thou clothe them in black garments.

CLY. But shall I speak any kind message from thee to the virgins?

IPH. Ay, [bid them] fare well, and do thou, for my sake, train up this
[boy] Orestes to be a man.

CLY. Embrace him, beholding him for the last time.

IPH. O dearest one, thou hast assisted thy friends to the utmost in thy
power.

CLY. Can I, by doing any thing in Argos, do thee a pleasure?

IPH. Hate not my father, yes, thy husband.

CLY. He needs shall go through terrible trials on thy account.

IPH. Unwillingly he hath undone me on behalf of the land of Greece.

CLY. But ungenerously, by craft, and not in a manner worthy of Atreus.

IPH. Who will come and lead me, before I am torn away by the hair?[94]

CLY. I will go with thee.

IPH. Not you indeed, thou sayest not well.

CLY. Ay [but I will,] clinging to thy garments.

IPH. Be persuaded by me, mother. Remain, for this is more fitting both for
me and thee. But let some one of these my father's followers conduct me to
the meadow of Diana, where I may be sacrificed.

CLY. O child, thou art going.

IPH. Ay, and I shall ne'er return.

CLY. Leaving thy mother--

IPH. As thou seest, though, not worthily.

CLY. Hold! Do not leave me.

IPH. I do not suffer thee to shed tears. But, ye maidens, raise aloft the
paean for my sad hap, [celebrate] Diana, the daughter of Jove,[95] and let
the joyful strain go forth to the Greeks. And let some one make ready the
baskets, and let flame burn with the purifying cakes, and let my father
serve the altar with his right hand, seeing I am going to bestow upon the
Greeks safety that produces victory.[96]

Conduct me, the conqueror of the cities of Troy and of the Phrygians.
Surround[97] me with crowns, bring them hither. Here is my hair to crown.
And [bear hither] the lustral fountains.[98] Encircle [with dances] around
the temple and the altar, Diana, queen Diana, the blessed, since by my
blood and offering I will wash out her oracles, if it needs must be so. O
revered, revered mother, thus + indeed + will we [now] afford thee our
tears, for it is not fitting during the sacred rites. O damsels, join in
singing Diana, who dwells opposite Chalcis, where the warlike ships have
been eager [to set out,] being detained in the narrow harbors of Aulis here
through my name.[99] Alas! O my mother-land of Pelasgia, and my Mycenian
handmaids.

CHOR. Dost thou call upon the city of Perseus, the work of the Cyclopean
hands?

IPH. Thou hast nurtured me for a glory to Greece, and I will not refuse to
die.

CHOR. For renown will not fail thee.

IPH. Alas! alas! lamp-bearing day, and thou too, beam of Jove, another,
another life and state shall we dwell in. Farewell for me, beloved light!

CHOR. Alas! alas! Behold[100] the destroyer of the cities of Troy and of
the Phrygians, wending her way, decked as to her head with garlands and
with lustral streams, to the altar of the sanguinary Goddess, about to
stream with drops of gore, being stricken on her fair neck. Fair dewy
streams, and lustral waters from ancestral sources[101] await thee, and the
host of the Greeks eager to reach Troy. But let us celebrate Diana, the
daughter of Jove, queen of the Gods, as upon a prosperous occasion. O
hallowed one, that rejoicest in human sacrifices, send the army of the
Greeks into the land of the Phrygians, and the territory of deceitful Troy,
and grant that by Grecian spears Agamemnon may place a most glorious crown
upon his head, a glory ever to be remembered.

[_Enter a_ MESSENGER.[102]]

MESS. O daughter of Tyndarus, Clytaemnestra, come without the house, that
thou mayest hear my words.

CLY. Hearing thy voice, I wretched came hither, terrified and astounded
with fear, lest thou shouldst be come, bearing some new calamity to me in
addition to the present one.

MESS. Concerning thy daughter, then, I wish to tell thee marvelous and
fearful things.

CLY. Then delay not, but speak as quickly as possible.

MESS. But, my dear mistress, thou shalt learn every thing clearly, and I
will speak from the very commencement, unless my memory, in something
failing, deceive my tongue. For when we came to the inclosure and flowery
meads of Diana, the daughter of Jove, where there was an assembly of the
army of the Greeks, leading thy daughter, the host of the Greeks was
straightway convened. But when king Agamemnon beheld the girl wending her
way to the grove for slaughter, he groaned aloud, and turning back his
head, he shed tears, placing his garments[103] before his eyes. But she,
standing near him that begot her, spake thus: "O father, I am here for
thee, and I willing give my body on behalf of my country, and of the whole
land of Greece, that, leading it to the altar of the Goddess, they may
sacrifice it, since this is ordained. And, as far as I am concerned, may ye
be fortunate, and obtain the gift of victory, and reach your native land.
Furthermore, let no one of the Greeks lay hands on me, for with a stout
heart I will present my neck in silence." Thus much she spoke, and every
one marveled on hearing the courage and valor of the virgin. But
Talthybius, whose office this was, standing in the midst, proclaimed
good-omened silence to the people. And the seer Calchas placed in a golden
canister a sharp knife,[104] which he had drawn out,+ within its case,+ and
crowned the head of the girl. But the son of Peleus ran around the altar of
the Goddess, taking the canister and lustral waters at the same time. And
he said: "O Diana, beast-slaying daughter of Jove, that revolvest thy
brilliant light by night, receive this offering which we bestow on thee,
[we] the army of the Greeks, and king Agamemnon, the pure blood from a fair
virgin's neck; and grant that the sail may be without injury to our ships,
and that we may take the towers of Troy by the spear." But the Atrides and
all the army stood looking on the ground, and the priest, taking the knife,
prayed, and viewed her neck, that he might find a place to strike. And no
little pity entered my mind, and I stood with eyes cast down, but suddenly
there was a marvel to behold. For every one could clearly perceive the
sound of the blow, but beheld not the virgin, where on earth she had
vanished. But the priest exclaimed, and the whole army shouted, beholding
an unexpected prodigy from some one of the Gods, of which, though seen,
they had scarcely belief. For a stag lay panting on the ground, of mighty
size to see and beautiful in appearance, with whose blood the altar of the
Goddess was abundantly wetted. And upon this Calchas (think with what joy!)
thus spake: "O leaders of this common host of the Greeks, behold this
victim which the Goddess hath brought to her altar, a mountain-roaming
stag. This she prefers greatly to the virgin, lest her altar should be
denied with generous blood. And she hath willingly received this, and
grants us a prosperous sail, and attack upon Troy. Upon this do every
sailor take good courage, and go to his ships, since on this day it
behooves us, quitting the hollow recesses of Aulis, to pass over the AEgean
wave." But when the whole victim was reduced to ashes, he prayed what was
meet, that the army might obtain a passage. And Agamemnon sends me to tell
thee this, and to say what a fortune he hath met with from the Gods, and
hath obtained unwaning glory through Greece. But I speak, having been
present, and witnessing the matter. Thy child has evidently flown to the
Gods; away then with grief, and cease wrath against your husband. But the
will of the Gods is unforeseen by mortals, and them they love, they save.
For this day hath beheld thy daughter dying and living [in turn.]

CHOR. How delighted am I at hearing this from the messenger; but he says
that thy daughter living abides among the Gods.

CLY. O daughter, of whom of the Gods art thou the theft? How shall I
address thee? What shall I say that these words do not offer me a vain
comfort, that I may cease from my mournful grief on thy account?

CHOR. And truly king Agamemnon draws hither, having this same story to tell
thee.

[_Enter_ AGAMEMNON.]

AG. Lady, as far as thy daughter is concerned, we may be happy, for she
really possesses a companionship with the Gods. But it behooves thee,
taking this young child [Orestes,] to go home, for the army is looking
toward setting sail. And fare thee well, long hence will be my addresses to
thee from Troy, and may it be well with thee.

CHOR. Atrides, rejoicing go thou to the land of the Phrygians, and
rejoicing return, having obtained for me most glorious spoils from Troy.

* * * * *

NOTES ON IPHIGENIA IN AULIS

* * * *

[1] From the answer of the old man, Porson's conjecture, [Greek: speude],
seems very probable.

[2] See Hermann's note. The passage has been thus rendered by Ennius:

AG. "Quid nocti" videtur in altisono
Coeli clupeo?
SEN. Temo superat stellas, cogens
Sublime etiam atque etiam noctis
Itiner.

See Scaliger on Varr. de L.L. vi. p.143, and on Festus s.v. Septemtriones.
All the editors have overlooked the following passage of Apuleius de Deo
Socr. p. 42, ed. Elm. "Suspicientes in hoc perfectissimo mundi, ut ait
Ennius, clypeo," whence, as I have already observed in my notes on the
passage, there is little doubt that Ennius wrote "in altisono mundi
clypeo," of which _coeli_ was a gloss, naturally introduced by those who
were ignorant of the use of _mundus_ in the same sense. The same error has
taken place in some of the MSS. of Virg. Georg. i. 5, 6. Compare the
commentators on Pompon. Mela. i. 1, ed. Gronov.

[3] Such seems the force of [Greek: epi pasin agathois]. The Cambridge
editor aptly compares Hipp. 461. [Greek: chren s' epi rhetois ara Patera
phyteuein].

[4] The [Greek: synnymphokomos] was probably a kind of gentleman usher, but
we have no correlative either to the custom or the word.

[5] Hermann rightly regards this as a hendiadys.

[6] [Greek: dromoi] for [Greek: moroi] is Markland's, and, doubtless, the
correct, reading. [Greek: monos] is merely a correction of the Aldine
edition.

[7] But read [Greek: tas--deltous] with the Cambridge editor, = "in
relation to my former dispatches."

[8] [Greek: tan] should probably be erased before [Greek: kolpode], with
the Cambridge editor. He remarks, "the sea-port, although separated from
the island by the narrow strait of Euripus, is styled its _wing_." On the
metrical difficulties and corruptions throughout this chorus, I must refer
the reader to the same critic.

[9] But [Greek: lektron], _uxorem_, is better, with ed. Camb.

[10] It is impossible to get a satisfactory sense as these lines now stand.
I have translated [Greek: exorma]. There seems to be a lacuna. The
following are the readings of the Camb. ed. [Greek: en gar p. anteseis,
palin ex. s. chalinous, epi kyklopon nin hieis thym.]

[11] But [Greek: anchialon] is better, with ed. Camb. from the Homeric
[Greek: chalkida t' anchialon]. He remarks that this word, in tragedy, is
always the epithet of a place.

[12] i.e. to exact satisfaction for her abduction.

[13] i.e. the tents containing the armed soldiers.

[14] [Greek: hedomenous] refers both to [Greek: Protesilaon] and [Greek:
Palamedea], divided by the schema Alcmanicum. See Markland.

[15] Cf. Homer, Il. [Greek: B]. 763 sqq.

[16] Cf. Monk on Hippol. 1229. I have translated [Greek: syringas]
according to the figure of a part for the whole. The whole of the remainder
of this chorus has been condemned as spurious by the Cambridge editor. See
his remarks, p. 219 sqq.

[17] Can [Greek: theton] refer to [Greek: agalma] understood?

[18] This part of the chorus is hopeless, as it is evidently imperfect. See
Herm.

[19] The Cambridge editor would assign this line to Menelaus.

[20] I read [Greek: eu kekompseusai], with Ruhnken. The Cambridge editor
also reads [Greek: ponera], which is better suited to the style of
Euripides.

[21] The same scholar has anticipated my conjecture, [Greek: saphes] for
[Greek: saphes].

[22] Compare the similar conduct of Pausanias in Thucyd. i. 130, Dejoces in
Herodot. i., with Livy, iii. 36, and Apul. de Deo Socr. p. 44, ed. Elm.

[23] I read [Greek: to Priamou] with Elmsley. See the Camb. ed.

[24] With the Cambridge editor I have restored the old reading [Greek:
echontes].

[25] But see ed. Camb.

[26] [Greek: au] is a better reading. See Markland and ed. Camb.

[27] There is little hope of this passage, unless we adopt the readings of
the Cambridge editor, [Greek: hous labon strateum'. hetoimoi d' eisi]. The
next line was lost, but has been restored from Theophilus ad Autol. p. 258,
and Stob. xxviii. p. 128, Grot.

[28] Cf. Soph. Antig. 523. [Greek: outoi synechthein, alla symphilein
ephyn].

[29] Dindorf condemns the whole of this speech of the messenger, as well as
the two following lines. Few will perhaps be disposed to follow him,
although the awkwardness of the passage may be admitted. Hermann considers
that the hasty entrance of the messenger is signified by his commencing
with half a line.

[30] There seems an intended allusion to the double sense of [Greek:
proteleia], both as a marriage and sacrificial rite. See the Cambridge
editor, and my note on AEsch. Agam. p. 102, n. 2, ed. Bohn.

[31] "Auspicare canistra, id quod proximum est." MUSGR.

[32] I think this is the meaning implied by [Greek: nympheusousa], as in
vs. 885. [Greek: hin' agagois chairous' Achillei paida nympheusousa sen].
Alcest. 317. [Greek: ou gar se meter oute nympheusei pote]. The word seems
to refer to the whole business of a mamma on this important occasion.

[33] The Cambridge editor on vs. 439, p. 109, well observes, "the actual
arrival of Iphigenia having convinced Menelaus that her sacrifice could not
any longer be avoided, he bethinks him of removing from his brother's mind
the impression produced by their recent altercation; and knowing his open
and unsuspicious temper, he feels that he may safely adopt a false
position, and deprecate that of which he was at the same time most
earnestly desirous."

[34] So Markland, but Hermann and the Cambridge editor prefer the old
reading [Greek: metesti soi].

[35] This and the two following lines are condemned by Dindorf.

[36] Boeckh, Dindorf, and the Cambridge editor rightly explode these three
lines, which are not even correct Greek.

[37] [Greek: lesomen], _latebo faciens_.

[38] [Greek: para] for [Greek: paron], ed. Camb.

[39] i.e. by the gift of Venus. For the sense, compare Hippol. 443.

[40] Read [Greek: diaphoroi de tropoi] with Monk, and [Greek: orthos] with
Musgrave.

[41] But [Greek: paideuomenon] is better, with ed. Camb.

[42] I have partly followed Markland, partly Matthiae, in rendering this
awkward passage. But there is much awkwardness of expression, and the notes
of the Cambridge editor well deserve the attention of the student. [Greek:
exallassousan charin] seems to refer to [Greek: metria charis] in vs. 555,
and probably signifies that the grace of a reasonable affection leads to
the equal grace of a clear perception, the mind being unblinded by vehement
impulses of passion.

[43] i.e. quiet, domestic.

[44] [Greek: enon] is only Markland's conjecture. The whole passage is
desperate.

[45] I read [Greek: myrioplethe] with ed. Camb. The pronoun [Greek: ho] I
can not make out, but by supplying an impossible ellipse.

[46] The Cambridge editor rightly reads [Greek: iou, iou], as an
exclamation of pleasure, not of pain, is required.

[47] Dindorf condemns this whole paragraph.

[48] The Cambridge editor thinks these two lines a childish interpolation.
They certainly are childish enough, but the same objection applies to the
whole passage.

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