This is a modern-English version of Aeschylus' Prometheus Bound and the Seven Against Thebes, originally written by Aeschylus. It has been thoroughly updated, including changes to sentence structure, words, spelling, and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If you click on a paragraph, you will see the original text that we modified, and you can toggle between the two versions.

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ÆSCHYLUS'

PROMETHEUS BOUND

AND THE

SEVEN AGAINST THEBES.

LITERALLY TRANSLATED,
With Critical and Illustrative Notes,
by
THEODORE ALOIS BUCKLEY, B.A.

WITH AN INTRODUCTION BY
EDWARD BROOKS, Jr.

PHILADELPHIA:
David McKay, Publisher,
610 SOUTH WASHINGTON SQUARE.

Copyright, 1897, by David McKay

v

v


INTRODUCTION.

Æschylus, the first of the great Grecian writers of tragedy, was born at Eleusis, in 525 B.C. He was the son of Euphorion, who was probably a wealthy owner of rich vineyards. The poet's early employment was to watch the grapes and protect them from the ravages of men and other animals, and it is said that this occupation led to the development of his dramatic genius. It is more easy to believe that it was responsible for the development of certain other less admirable qualities of the poet.

Æschylus, the first of the great Greek tragedy writers, was born in Eleusis in 525 B.C. He was the son of Euphorion, who was likely a wealthy vineyard owner. The poet's early job was to watch over the grapes and protect them from being ruined by people and animals, and it's said that this work contributed to the growth of his dramatic talent. It’s also easier to believe that it played a role in the development of some of his less admirable traits.

His first appearance as a tragic writer was in 499 B.C., and in 484 B.C. he won a prize in the tragic contests. He took part in the battle of Marathon, in 490 B.C., and also fought in the battle of Salamis, in 480 B.C. He visited Sicily twice, and probably spent some time in that country, as the use of many Sicilian words in his later plays would indicate.

His first appearance as a tragic writer was in 499 B.C., and in 484 B.C. he won a prize in the tragic contests. He participated in the Battle of Marathon in 490 B.C. and also fought in the Battle of Salamis in 480 B.C. He visited Sicily twice and likely spent some time there, as indicated by the use of many Sicilian words in his later plays.

There is a curious story related as to his death, which took place at Gela in 456 B.C. It is said that an eagle, mistaking his bald head for a stone, dropped a tortoise upon it in order to break its shell, and that the blow quite killed Æschylus. Too much reliance should not be placed upon this story.

There’s an interesting story about his death, which happened at Gela in 456 B.C. It’s said that an eagle, confusing his bald head for a rock, dropped a tortoise on it to crack its shell, and that the impact killed Æschylus. However, we shouldn’t put too much faith in this story.

It is not known how many plays the poet wrote, but vionly seven have been preserved to us. That these tragedies contain much that is undramatic is undoubtedly true, but it must be remembered that at the time he wrote, Æschylus found the drama in a very primitive state. The persons represented consisted of but a single actor, who related some narrative of mythological or legendary interest, and a chorus, who relieved the monotony of such a performance by the interspersing of a few songs and dances. To Æschylus belongs the credit of creating the dialogue in the Greek drama by the introduction of a second actor.

It’s unclear how many plays the poet actually wrote, but vi only seven have survived to this day. While it's true that these tragedies include a lot that isn’t very dramatic, we have to keep in mind that when he wrote them, Æschylus was working with drama in a very basic form. The performances featured just one actor, who told a story from mythology or legend, along with a chorus that broke up the monotony with some songs and dances. Æschylus deserves credit for introducing dialogue in Greek drama by adding a second actor.

In the following pages will be found a translation of two of the poet's greatest compositions, viz., the "Prometheus Chained" and the "Seven Against Thebes." The first of these dramas has been designated "The sublimest poem and simplest tragedy of antiquity," and the second, while probably an earlier work and containing much that is undramatic, presents such a splendid spectacle of true Grecian chivalry that it has been regarded as the equal of anything which the author ever attempted.

In the following pages, you'll find translations of two of the poet's greatest works: "Prometheus Chained" and "Seven Against Thebes." The first of these plays has been called "the most elevated poem and simplest tragedy of ancient times," and the second, although likely an earlier piece and containing a lot that isn't dramatic, showcases such a remarkable display of true Greek chivalry that it's considered as good as anything else the author created.

The characters represented in the "Prometheus" are Strength, Force, Vulcan, Prometheus, Io, daughter of Inachus, Ocean and Mercury. The play opens with the appearance of Prometheus in company with Strength, Force and Vulcan, who have been bidden to bind Prometheus with adamantine fetters to the lofty cragged rocks of an untrodden Scythian desert, because he has offended Jupiter by stealing fire from heaven and bestowing it upon mortals.

The characters in "Prometheus" include Strength, Force, Vulcan, Prometheus, Io, the daughter of Inachus, Ocean, and Mercury. The play begins with Prometheus appearing alongside Strength, Force, and Vulcan, who have been ordered to chain him with unbreakable bonds to the high, jagged rocks of an unvisited Scythian desert. This punishment is for offending Jupiter by stealing fire from the heavens and giving it to humans.

Vulcan is loth to obey the mandates of Jove, but urged on by Strength and Force and the fear of the consequences vii which disobedience will entail, with mighty force drives the wedges into the adamantine rocks and rivets the captive with galling shackles to the ruthless crags.

Vulcan is reluctant to follow Jove's orders, but pushed on by Strength and Force and the fear of what will happen if he doesn’t, he forcefully drives the wedges into the hard rocks and fastens the captive with painful shackles to the unforgiving cliffs.

Prometheus, being bound and left alone, bemoans his fate and relates to the chorus of nymphs the base ingratitude of Jove, who through his counsels having overwhelmed the aged Saturn beneath the murky abyss of Tartarus, now rewards his ally with indignities because he had compassion upon mortals.

Prometheus, bound and alone, laments his fate and tells the chorus of nymphs about Jove's terrible ingratitude, who, through his schemes, has thrown the old Saturn into the dark abyss of Tartarus, and now punishes his ally with humiliation for showing compassion to humans.

Ocean then comes to Prometheus, offering sympathy and counsel, urging him not to utter words thus harsh and whetted, lest Jupiter seated far aloft may hear them and inflict upon him added woes to which his present sufferings will seem but child's play.

Ocean then approaches Prometheus, offering sympathy and advice, urging him not to speak such harsh and sharp words, or else Jupiter way up high might hear him and bring even more suffering upon him, making his current pain seem like nothing in comparison.

Ocean having taken his departure, Prometheus again complains to the chorus and enumerates the boons which he has bestowed upon mankind, with the comment that though he has discovered such inventions for mortals, he has no device whereby he may escape from his present misfortune.

Ocean has left, and Prometheus again expresses his frustrations to the chorus, listing the gifts he has given to humanity. He notes that even though he has brought so many benefits to people, he has no way to free himself from his current suffering.

Io, daughter of Inachus, beloved by Jove, but forced, through the jealous hatred of Juno, to make many wanderings, then appears, and beseeches Prometheus to discover to her what time shall be the limit of her sufferings. Prometheus accedes to her request and relates how she shall wander over many lands and seas until she reaches the city of Canopus, at the mouth of the Nile, where she shall bring forth a Jove-begotten child, from whose seed shall finally spring a dauntless warrior renowned in archery, who will liberate Prometheus from his captivity and accomplish the downfall of Jove.

Io, the daughter of Inachus and beloved by Jove, was forced to wander many places due to Juno’s jealous hatred. She appears and begs Prometheus to reveal when her suffering will come to an end. Prometheus agrees to her plea and tells her that she will travel across many lands and seas until she reaches the city of Canopus, at the mouth of the Nile, where she will give birth to a child fathered by Jove. From that child will emerge a fearless warrior known for his archery skills, who will free Prometheus from his captivity and bring about the downfall of Jove.

viiiIo then resumes her wanderings, and Mercury, sent by Jove, comes to question Prometheus as to the nuptials which he has boasted will accomplish the overthrow of the ruler of the Gods. Him Prometheus reviles with opprobrious epithets, calling him a lackey of the Gods, and refuses to disclose anything concerning the matter on which he questions him. The winged God, replying, threatens him with dire calamities. A tempest will come upon him and overwhelm him with thunderbolts, and a bloodthirsting eagle shall feed upon his liver. Thus saying, he departs, and immediately the earth commences to heave, the noise of thunder is heard, vivid streaks of lightning blaze throughout the sky and a hurricane—the onslaught of Jove—sweeps Prometheus away in its blast.

viii Io then continues her journey, and Mercury, sent by Jove, comes to question Prometheus about the marriage he bragged would bring down the ruler of the Gods. Prometheus insults him with harsh names, calling him a servant of the Gods, and refuses to reveal any information about the topic he’s asking about. The winged God responds by threatening him with severe consequences. A storm will hit him, overwhelming him with thunderbolts, and a ravenous eagle will feast on his liver. After saying this, he leaves, and immediately the earth begins to shake, the sound of thunder roars, bright flashes of lightning light up the sky, and a hurricane—the attack from Jove—sweeps Prometheus away in its fury.

The "Seven against Thebes" includes in its cast of characters Eteocles, King of Thebes, Antigone and Ismene, Sisters of the King, a Messenger and a Herald. The play opens with the siege of Thebes. Eteocles appears upon the Acropolis in the early morning, and exhorts the citizens to be brave and be not over-dismayed at the rabble of alien besiegers. A messenger arrives and announces the rapid approach of the Argives. Eteocles goes to see that the battlements and the gates are properly manned, and during his absence the chorus of Theban maidens set up a great wail of distress and burst forth with violent lamentations. Eteocles, returning, upbraids them severely for their weakness and bids them begone and raise the sacred auspicious shout of the pæan as an encouragement to the Theban warriors. He then departs to prepare himself and six others to meet in combat the seven chieftains who have come against the city.

The "Seven against Thebes" features Eteocles, the King of Thebes, along with his sisters Antigone and Ismene, a Messenger, and a Herald. The play begins with the siege of Thebes. Eteocles stands on the Acropolis in the early morning and urges the citizens to be brave and not to lose hope in the face of the invading forces. A messenger arrives to announce that the Argives are advancing quickly. Eteocles then goes to ensure that the battlements and the gates are properly manned, and while he is away, the chorus of Theban maidens begins to wail in distress and express their grief. When Eteocles returns, he harshly criticizes them for their weakness and tells them to raise the sacred shout of the pæan to motivate the Theban warriors. He then leaves to prepare himself and six others to fight against the seven leaders who have come to attack the city.

ixHe soon re-enters, and at the same time comes the messenger from another part of the city with fresh tidings of the foe and the arrangement of the invaders around the walls of the city. By the gate of Prœtus stands the raging Tydeus with his helm of hairy crests and his buckler tricked out with a full moon and a gleaming sky full of stars, against whom Eteocles will marshal the wary son of Astacus, a noble and a modest youth, who detests vain boastings and yet is not a coward.

ix He quickly comes back in, and at the same time, a messenger arrives from another part of the city with new information about the enemy and the arrangement of the invaders around the city walls. By the gate of Prœtus stands the furious Tydeus, wearing his helmet with shaggy plumes and his shield decorated with a full moon and a bright sky full of stars. Against him, Eteocles will gather the cautious son of Astacus, a noble and humble young man who despises empty bragging but is not a coward.

By the Electron gate is stationed the giant Campaneus, who bears about him the device of a naked man with a gleaming torch in his hands, crying out "I will burn the city." Against him will be pitted the doughty Polyphontes, favored by Diana and other gods.

By the Electron gate stands the giant Campaneus, displaying the image of a naked man holding a shining torch, shouting "I will burn the city." Opposing him will be the brave Polyphontes, favored by Diana and other gods.

Against the gate of Neis the mighty Eteoclus is wheeling his foaming steeds, bearing a buckler blazoned with a man in armor treading the steps of a ladder to his foeman's tower. Megareus, the offspring of Creon, is the valiant warrior who will either pay the debt of his nurture to his land or will decorate his father's house with the spoils of the conquered Eteoclus.

Against the gate of Neis, the powerful Eteoclus is circling his foam-flecked horses, holding a shield marked with an armored man climbing a ladder to his enemy's tower. Megareus, the son of Creon, is the brave warrior who will either fulfill his duty to his homeland or adorn his father's house with the trophies from the defeated Eteoclus.

The fiery Hippomedon is raging at the gate of Onca Minerva, bearing upon his buckler a Typhon darting forth smoke through his fire-breathing mouth, eager to meet the brave Hyperbius, son of Œnops, who has been selected to check his impetuous onslaught.

The fiery Hippomedon is raging at the gate of Onca Minerva, carrying on his shield a Typhon spewing smoke from its fire-breathing mouth, ready to confront the brave Hyperbius, son of Œnops, who has been chosen to stop his reckless attack.

At the gate of Boreas the youthful Parthenopæus takes his stand, a fair-faced stripling, upon whose face the youthful down is just making its appearance. Opposed to him stands Actor, a man who is no braggart, but who will not submit to boastful tauntings or permit the rash intruder to batter his way into the city.

At the gate of Boreas, the young Parthenopaeus stands, a fair-faced teenager, with the first signs of facial hair just starting to appear. Opposite him is Actor, a man who doesn’t brag but won’t let boastful insults pass without a response or allow an impulsive intruder to force his way into the city.

xThe mighty Amphiarus is waiting at the gate of Homolöis, and in the meantime reproaches his ally, Tydeus, calling him a homicide, and Polynices he rebukes with having brought a mighty armament into his native city. Lasthenes, he of the aged mind but youthful form, is the Thebian who has been chosen to marshal his forces against this invader.

xThe powerful Amphiarus is standing at the gate of Homolöis, and in the meantime, he criticizes his ally, Tydeus, calling him a killer, and he scolds Polynices for bringing a huge army to his hometown. Lasthenes, the one with an old mind but a young body, is the Theban chosen to lead his forces against this invader.

At the seventh gate stands Polynices, brother of Eteocles, bearing a well-wrought shield with a device constructed upon it of a woman leading on a mailed warrior, bringing havoc to his paternal city and desirous of becoming a fratricide. Against him Eteocles will go and face him in person, and leader against leader, brother against brother and foeman against foeman, take his stand.

At the seventh gate stands Polynices, brother of Eteocles, holding a finely crafted shield with an emblem on it of a woman guiding a armored warrior, bringing destruction to his father's city and eager to commit fratricide. Eteocles will confront him directly, and leader against leader, brother against brother, and enemy against enemy, he will take his stand.

Eteocles then departs to engage in battle, and soon after the messenger enters to announce that six of the Theban warriors have been successful, but that Polynices and Eteocles have both fallen, slain by each other's hand.

Eteocles then leaves to go into battle, and shortly after, the messenger comes in to report that six of the Theban warriors have succeeded, but that Polynices and Eteocles have both been killed, slain by each other's hands.

Antigone and Ismene then enter, each bewailing the death of their brothers. A herald interrupts them in the midst of their lamentations to announce to them the decree of the senate, which is that Eteocles, on account of his attachment to his country, though a fratricide, shall be honored with fitting funeral rites, but that Polynices, the would-be overturner of his native city, shall be cast out unburied, a prey to the dogs.

Antigone and Ismene then enter, each mourning the death of their brothers. A herald interrupts them in the middle of their grieving to announce the senate's decree: Eteocles, because of his loyalty to the city, will receive proper funeral honors, even though he killed his brother, while Polynices, who tried to overthrow his home city, will be thrown out unburied, left for the dogs.

Against this decree Antigone rebels, and with her final words announces her unalterable intention of burying her brother in spite of the fate which awaits her disobedience to the will of the senate.

Against this decree, Antigone stands up, and with her last words, declares her unwavering intention to bury her brother despite the consequences that will come from defying the senate's command.


PROMETHEUS CHAINED.

Prometheus having, by his attention to the wants of men, provoked the anger of Jove, is bound down in a cleft of a rock in a distant desert of Scythia. Here he not only relates the wanderings, but foretells the future lot of Io, and likewise alludes to the fall of Jove's dynasty. Disdaining to explain his meaning to Mercury, he is swept into the abyss amid terrific hurricane and earthquake.

Prometheus, by caring for the needs of mankind, has angered Jove and is now bound in a cleft of a rock in a remote desert in Scythia. Here, he not only shares his stories of wandering but also predicts Io's future and hints at the downfall of Jove's dynasty. Refusing to clarify his meaning to Mercury, he is thrown into the abyss amidst a terrifying hurricane and earthquake.

PERSONS REPRESENTED.

Strength.
Force.

Chorus of Nymphs, daughters of Ocean.

Chorus of Nymphs, daughters of the Ocean.

Vulcan.

Io, daughter of Inachus

Io, daughter of Inachus

Prometheus.

Mercury.

Mercury.

Strength, Force, Vulcan, Prometheus.

Strength. 1We are come to a plain, the distant boundary 12of the earth, to the Scythian track, to an untrodden2 desert. Vulcan, it behooves thee that the mandates, which thy Sire imposed, be thy concern—to bind this daring wretch3 to the lofty-cragged rocks, in fetters of adamantine chains that can not be broken; for he stole and gave to mortals thy honor, the brilliancy of fire [that aids] all arts.4 Hence for such a trespass he must needs give retribution to the gods, that he may be taught to submit to the sovereignty of Jupiter, and to cease from his philanthropic disposition.

Strength. 1We have arrived at a flat land, the far edge12 of the earth, to the Scythian path, to a barren2 desert. Vulcan, it’s your duty to ensure that the commands given by your father are fulfilled—to bind this bold offender3 to the high, jagged rocks with unbreakable adamantine chains; for he stole and shared with humans your glory, the brilliance of fire [that supports] all arts.4 Thus, for such a wrongdoing, he must pay the gods back, so he can learn to obey the rule of Jupiter and stop his charitable ways.

Vulcan. Strength and Force, as far as you are concerned, the mandate of Jupiter has now5 its consummation, and there is no farther obstacle. But I have not the courage 13to bind perforce a kindred god to this weather-beaten ravine. Yet in every way it is necessary for me to take courage for this task; for a dreadful thing it is to disregard6 the directions of the Sire.7 Lofty-scheming son of right-counseling Themis, unwilling shall I rivet thee unwilling in indissoluble shackles to this solitary rock, where nor voice nor form of any one of mortals shalt thou see;8 but slowly scorched by the bright blaze of the sun thou shalt lose the bloom of thy complexion; and to thee joyous shall night in spangled robe9 veil the light; and the sun again disperse the hoar-frost of the morn; and evermore shall the pain of the present evil waste thee; for no one yet born shall release thee. Such fruits hast thou reaped from thy friendly disposition to mankind. For thou, a god, not crouching beneath the wrath of the gods, hast imparted to mortals honors beyond what was right. In requital whereof thou shalt keep sentinel on this cheerless rock, standing erect, sleepless, not bending a knee:10 and many laments and unavailing groans shalt thou utter; for the heart of Jupiter is hard to be entreated; and every one that has newly-acquired power is stern.

Vulcan. Strength and Force, as far as you’re concerned, Jupiter’s orders have now5 come to an end, and there’s no further obstacle. But I don’t have the courage 13to force a fellow god into this weathered ravine. Still, I must find the courage for this task; it’s a terrible thing to ignore6 the commands of the Father.7 You, the ambitious son of wise Themis, I will not willingly bind you in unbreakable chains to this lonely rock, where you won't see a single voice or figure of any mortal; 8 instead, you will slowly wither under the blazing sun, losing your vibrant color; and joyful will the night in her starry gown9 conceal the light from you; while the sun will again melt away the morning’s frost; and forever will the pain of the current suffering consume you; for no one yet born will set you free. Such are the consequences of your kindness towards humanity. For you, a god who doesn’t cower beneath divine wrath, have given mortals honors they didn't deserve. In return, you will stand guard on this desolate rock, standing tall, sleepless, never bending a knee:10 and you will let out many laments and futile groans; for Jupiter's heart is hard to sway; and those who have just gained power are harsh.

St. Well, well! Why art thou delaying and vainly commiserating? Why loathest thou not the god that is most hateful to the gods, who has betrayed thy prerogative to mortals?

Saint. Well, well! Why are you delaying and wasting time feeling sorry for yourself? Why don’t you hate the god who is the most hated by the gods, the one who has betrayed your rights to mortals?

Vul. Relationship and intimacy are of great power.

Vulgar. Relationships and intimacy hold significant power.

St. I grant it—but how is it possible to disobey the Sire's word? Dreadest thou not this the rather?

Saint. I get it—but how can anyone disobey the Sire's command? Aren't you afraid of this instead?

Vul. Ay truly thou art ever pitiless and full of boldness.

Vulgar. You really are always heartless and so bold.

St. For to deplore this wretch is no cure [for him]. But concern not thou thyself vainly with matters that are of no advantage.

Saint. Because feeling sorry for this miserable person won’t help him. But don’t waste your time worrying about things that don’t matter.

Vul. O much detested handicraft!

Vul. Oh, deeply hated skill!

St. Wherefore loathest thou it! for with the ills now present thy craft in good truth is not at all chargeable.

St. Why do you hate it! Because with the current problems, your skills are truly not at all to blame.

Vul. For all that, I would that some other had obtained this.

Vulgar. Despite everything, I wish someone else had gotten this.

St. Every thing has been achieved except for the gods to rule; for no one is free save Jupiter.11

Saint. Everything has been accomplished except for the gods to take control; because no one is free except Jupiter.11

Vul. I know it—and I have nothing to say against it.12

Vulgar. I know that—and I have nothing to argue about it.12

St. Wilt thou not then bestir thyself to cast fetters about this wretch, that the Sire may not espy thee loitering?

Saint. Will you not then move yourself to put chains on this miserable person, so the Lord does not see you idling?

Vul. Ay, and in truth you may see the manacles ready.

Vulgar. Yes, and truly, you can see the handcuffs are ready.

St. Take them, and with mighty force clench them with the mallet about his hands: rivet him close to the crags.

Saint. Take them, and with great strength grip them tightly with the hammer around his hands: fasten him securely to the rocks.

Vul. This work of ours is speeding to its consummation and loiters not.

Vulgar. This work of ours is quickly approaching its completion and doesn't linger.

St. Smite harder, tighten, slacken at no point, for he hath cunning to find outlets even from impracticable difficulties.

St. Strike harder, stay focused, and don’t let up, because he has the cleverness to discover solutions even in impossible situations.

Vul. This arm at all events is fastened inextricably.

Vulgar. This arm, in any case, is attached tightly.

St. And now clasp this securely, that he may perceive himself to be a duller contriver than Jupiter.

Saint. And now hold this tightly, so he can see that he’s not as clever as Jupiter.

Vul. Save this [sufferer], no one could with reason find fault with me.

Vul. Save this person, no one could reasonably blame me.

St. Now by main force rivet the ruthless fang of an adamantine wedge right through his breast.13

St. Now with brute strength drive the merciless tip of an unbreakable wedge straight through his chest.13

Vul. Alas! alas! Prometheus, I sigh over thy sufferings.

Vulgar. Oh no! Prometheus, I feel deep sorrow for what you’re going through.

St. Again thou art hanging back, and sighest thou over the enemies of Jupiter? Look to it, that thou hast not at some time to mourn for thyself.

Saint. Once again, you're hesitating, and are you sighing over the enemies of Jupiter? Make sure that you don't end up regretting it for yourself someday.

Vul. Thou beholdest a spectacle ill-sighted to the eye.

Vulgar. You see a sight that's hard to look at.

St. I behold this wretch receiving his deserts. But fling thou these girths round his sides.

St. I see this unfortunate person getting what he deserves. But throw these straps around his sides.

Vul. I must needs do this; urge me not very much.

Vulnerable. I really have to do this; don't pressure me too much.

St. Ay, but I will urge thee, and set thee on too. Move downward, and strongly link his legs.

Saint. Yes, but I will push you and motivate you as well. Move downwards and secure his legs tightly.

Vul. And in truth the task is done with no long toil.

Vulgar. And honestly, the job is done without much effort.

St. With main force now smite the galling fetters, since stern indeed is the inspector of this work.

Saint Now strike the painful chains with full force, for the overseer of this task is indeed strict.

Vul. Thy tongue sounds in accordance with thy form.

Your speech matches your look.

St. Yield thou to softness, but taunt not me with ruthlessness and harshness of temper.

St. Give in to kindness, but don't mock me with your cruelty and harshness.

Vul. Let us go; since he hath the shackles about his limbs.

Vulnerable. Let's go; since he has the shackles on his limbs.

St. There now be insolent; and after pillaging the prerogatives of the gods, confer them on creatures of a day. In what will mortals be able to alleviate these agonies of thine? By no true title do the divinities call thee Prometheus; for thou thyself hast need of a Prometheus, by means of which you will slip out of this fate.14

Saint. You are now arrogant; after robbing the powers of the gods, you give them to mere mortals. How will humans be able to ease your suffering? The gods don't truly call you Prometheus; you need a Prometheus yourself to escape this fate.14

[Exeunt Strength and Force.

[Exit Strength and Force.

Prometheus. O divine æther, and ye swift-winged breezes, and ye fountains of rivers, and countless dimpling15 of the waves of the deep, and thou earth, mother of all—and to the all-seeing orb of the Sun I appeal; look upon me, what treatment I, a god, am enduring at the hand of the gods! Behold with what indignities mangled I shall have to wrestle through time of years innumerable. Such an ignominious bondage hath the new ruler of the immortals devised against me. Alas! alas! I sigh over the present suffering, and that which is coming on. How, where must a termination of these toils arise? And yet what is it I am saying? I know beforehand all futurity exactly, and no suffering will come upon me unlooked-for. But I needs must bear my doom as easily as may be, knowing as I do, that the might of Necessity can not be resisted.

Prometheus. O divine ether, you swift winds, you rivers, you countless shimmering waves of the deep, and you, Earth, the mother of all—and to the all-seeing sun, I call out; look at the treatment I, a god, am receiving from the gods! See how I will have to struggle with countless indignities through endless years. Such disgraceful bondage has the new ruler of the immortals set upon me. Alas! I mourn over my current suffering and what is yet to come. How, where will this torment finally end? And yet, what am I saying? I already know all that lies ahead, and no suffering will come to me unexpectedly. But I must endure my fate as best I can, knowing that the power of Necessity cannot be overcome.

But yet it is not possible for me either to hold my peace, or not to hold my peace touching these my fortunes. For having bestowed boons upon mortals, I am enthralled unhappy in these hardships. And I am he that searched out the source of fire, by stealth borne-off inclosed in a fennel-rod,16 which has shown itself a teacher of every art to mortals, and a great resource. Such then as this is the vengeance that I endure for my trespasses, being riveted in fetters beneath the naked sky.

But it's impossible for me to stay silent about my situation. After giving gifts to humans, I'm now trapped and suffering through these hardships. I’m the one who secretly stole fire, hidden in a fennel stalk,16 which has proven to be a teacher of all crafts to humanity and a great help. This is the punishment I face for my wrongdoings, bound in chains beneath the open sky.

Hah! what sound, what ineffable odor17 hath been wafted to me, emanating from a god, or from mortal, or of some intermediate nature? Has there come anyone to the remote rock as a spectator of my sufferings, or with what intent!18 Behold me an ill-fated god in durance, the foe of Jupiter, him that hath incurred the detestation of all the gods who frequent the court of Jupiter, by reason of my excessive friendliness to mortals. Alas! alas! what can this hasty motion of birds be which I again hear hard by me? The air too is whistling faintly with the whirrings of pinions. Every thing that approaches is to me an object of dread.

Hah! What sound, what incredible smell17 has come to me, coming from a god, a person, or something in between? Has someone come to this lonely rock to witness my suffering, or for some other reason?18 Look at me, a cursed god in captivity, the enemy of Jupiter, hated by all the gods who hang out with Jupiter, all because of my excessive kindness to humans. Oh no! What can this sudden movement of birds be that I hear nearby? The air is also softly whistling with the sound of their wings. Everything that approaches fills me with fear.

Chorus. Dread thou nothing; for this is a friendly band that has come with the fleet rivalry of their pinions to this 18rock, after prevailing with difficulty on the mind of our father. And the swiftly-wafting breezes escorted me; for the echo of the clang of steel pierced to the recess of our grots, and banished my demure-looking reserve; and I sped without my sandals in my winged chariot.

Chorus. Don't be afraid; this is a friendly group that has arrived with the fierce competition of their wings to this 18rock, after struggling with our father's thoughts. The quickly blowing winds guided me; the sound of clashing steel reached deep into our caves, breaking through my shy demeanor; and I rushed out without my sandals in my flying chariot.

Pr. Alas! alas! ye offspring of prolific Thetys, and daughters of Ocean your sire, who rolls around the whole earth in his unslumbering stream; look upon me, see clasped in what bonds I shall keep an unenviable watch on the topmost crags of this ravine.

Pr. Oh no! Oh no! you children of fertile Thetys and daughters of Ocean, your father, who flows nonstop around the entire earth; look at me, see how I’m trapped, keeping a miserable watch on the highest peaks of this ravine.

Ch. I see, Prometheus: and a fearful mist full of tears darts over mine eyes, as I looked on thy frame withering on the rocks19 in these galling adamantine fetters: for new pilots are the masters of Olympus; and Jove, contrary to right, lords it with new laws, and things aforetime had in reverence he is obliterating.

Ch. I see, Prometheus: and a scary mist filled with tears rushes over my eyes as I watch your body wasting away on the rocks19 in these painful, unbreakable chains. New leaders are in charge of Olympus now; and Jove, against all fairness, rules with new laws, erasing things that used to be held in respect.

Pr. Oh would that he had sent me beneath the earth, and below into the boundless Tartarus of Hades that receives the dead, after savagely securing me in indissoluble bonds, so that no god at any time, nor any other being, had exulted in this my doom. Whereas now, hapless one, I, the sport of the winds, suffer pangs that gladden my foes.

Pr. I wish he had sent me down into the depths of the earth, into the endless Tartarus of Hades that holds the dead, after cruelly chaining me in unbreakable bonds, so that no god or other being could take joy in my fate. But now, poor me, I am tossed around by the winds, enduring suffering that makes my enemies happy.

Ch. Who of the gods is so hard-hearted as that these things should be grateful to him? Who is there that sympathizes not with thy sufferings, Jove excepted? He, indeed, in his wrath, assuming an inflexible temper, is evermore oppressing the celestial race! nor will he cease before that either he shall have sated his heart, or some one by some stratagem shall have seized upon his sovereignity that will be no easy prize.

Ch. Which of the gods is so heartless that these things would please him? Who doesn’t feel for your suffering, except for Jove? He, indeed, in his anger, takes on a stubborn attitude, constantly oppressing the heavenly beings! He won’t stop until he either feels satisfied or someone manages to take his power, which won’t be an easy task.

Pr. In truth hereafter the president of the immortals20 shall have need of me, albeit that I am ignominiously suffering in stubborn shackles, to discover to him the new plot by which he is to be despoiled of his sceptre and his honors. But neither shall he win me by the honey-tongued charms of persuasion; nor will I at any time, crouching beneath his stern threats, divulge this matter, before he shall have released me from my cruel bonds, and shall be willing to yield me retribution for this outrage.

Pr. In truth, the president of the immortals20 will need me in the future, even though I am shamefully enduring stubborn chains, to reveal to him the new scheme by which he will be stripped of his scepter and his honors. But he won't win me over with sweet talk; nor will I ever, while crouching under his harsh threats, reveal this matter until he frees me from my cruel bonds and is ready to offer me compensation for this injustice.

Ch. Thou indeed both art bold, and yieldest nought to thy bitter calamities, but art over free in thy language. But piercing terror is worrying my soul; for I fear for thy fortunes. How, when will it be thy destiny to make the haven and see the end of these thy sufferings? for the son of Saturn has manners that supplication cannot reach, and an inexorable heart.

Ch. You are truly brave and don’t give in to your harsh troubles, but you speak too freely. Yet, a deep fear is troubling my soul because I worry about your future. When will you finally find peace and see the end of your suffering? The son of Saturn has ways that prayers can't change, and he has a heart that won’t yield.

Pr. I know that Jupiter is harsh, and keeps justice to himself; but for all that he shall hereafter be softened in purpose, when he shall be crushed in this way; and, after calming his unyielding temper with eagerness will he hereafter come into league and friendship with me that will eagerly [welcome him].

Pr. I know that Jupiter is strict and tends to keep justice to himself; however, despite that, he'll eventually soften in his purpose when faced with this kind of situation; and, after soothing his stubborn nature, he'll eagerly form an alliance and friendship with me that will warmly welcome him.

Ch. Unfold and speak out to us the whole story, from what accusation has Jupiter seized thee, and is thus disgracefully and bitterly tormenting thee. Inform us, if thou be in no respect hurt by the recital.

Ch. Please share the entire story with us—what accusation led Jupiter to seize you and is now causing you such disgrace and torment. Let us know if you're not affected by recounting it.

Pr. Painful indeed are these things for me to tell, and painful too for me to hold my peace, and in every way grievous. As soon as the divinities began discord, and a feud was stirred up among them with one another—one 20party21 wishing to eject Saturn from his throne, in order forsooth that Jupiter might be king, and others expediting the reverse, that Jupiter might at no time rule over the gods: then I, when I gave the best advice, was not able to prevail upon the Titans, children of Uranus and Terra; but they, contemning in their stout spirits wily schemes, fancied that without any trouble, and by dint of main force, they were to win the sovereignty. But it was not once only that my mother Themis, and Terra, a single person with many titles, had forewarned me of the way in which the future would be accomplished; how it was destined, that, not by main force, nor by the strong hand, but by craft the victors should prevail. When, however, I explained such points in discourse, they deigned not to pay me any regard at all. Of the plans which then presented themselves to me, the best appeared that I should take my mother and promptly side with Jupiter, who was right willing [to receive us]. And 'tis by means of my counsels that the murky abyss of Tartarus overwhelms the antique Saturn, allies and all. After thus being assisted by me, the tyrant of the gods hath recompensed me with this foul recompense. For somehow this malady attaches to tyranny, not to put confidence in its friends. But for your inquiries upon what charge is it that he outrages me, this I will make clear. As soon as he has established himself on his father's throne, he assigns forthwith to the different divinities each his honors, and he was marshaling in order his empire; but of woe-begone mortals he made no account, but wished, after 21having annihilated the entire race, to plant another new one. And these schemes no one opposed except myself: But I dared: I ransomed mortals from being utterly destroyed, and going down to Hades. 'Tis for this, in truth, that I am bent by sufferings such as these, agonizing to endure, and piteous to look upon. I that had compassion for mortals, have myself been deemed unworthy to obtain this, but mercilessly am thus coerced to order, a spectacle inglorious to Jupiter.

Pr. It's really painful for me to talk about these things, and just as painful to stay silent. It's tough in every way. When the gods started fighting and a feud broke out among them—some wanting to kick Saturn off his throne so Jupiter could be king, while others were pushing back to ensure that Jupiter never ruled over the gods—I, despite giving my best advice, couldn’t convince the Titans, the children of Uranus and Terra. They, with their stubborn minds, thought they could gain power through brute force without any trouble. But my mother Themis, who is also known as Terra, warned me more than once about how things would play out; she foretold that the victors would succeed not by sheer strength, but by cleverness. However, when I tried to explain this, they completely ignored me. Of all the plans that came to me, I thought the best choice was to join forces with my mother and immediately ally with Jupiter, who was more than willing to accept us. Thanks to my guidance, the dark abyss of Tartarus has overwhelmed ancient Saturn, along with his allies. After I helped him, the tyrant of the gods repaid me with this terrible response. It seems there's something about tyranny that makes it hard to trust friends. As for why he treats me this way, let me clarify: once he took his father’s throne, he quickly assigned honors to each of the gods and organized his empire; but he paid no attention to hapless mortals, wishing to wipe them out entirely and create a new race. I was the only one who opposed these plans. I dared to rescue mortals from complete destruction and from going down to Hades. It's truly for this reason that I endure such intense suffering, which is agonizing and pitiful to see. I, who showed compassion for mortals, have been deemed unworthy of any mercy and am cruelly forced into a position that is an embarrassing sight for Jupiter.

Ch. Iron-hearted and formed of rock too, Prometheus, is he, who condoles not with thy toils: for I could have wished never to have beheld them, and now, when I behold them, I am pained in my heart.

Ch. Cold-hearted and made of stone too, Prometheus, is the one who doesn’t share your struggles: I wish I had never seen them, and now that I see them, my heart aches.

Pr. Ay, in very deed I am a piteous object for friends to behold.

Pr. Yes, I truly am a sad sight for friends to see.

Ch. And didst thou chance to advance even beyond this?

Ch. Did you happen to go even further than this?

Pr. Yes! I prevented mortals from foreseeing their doom.

Pr. Yes! I stopped people from seeing their downfall.

Ch. By finding what remedy for this malady?

Ch. By discovering what solution for this problem?

Pr. I caused blind hopes to dwell within them.

Pr. I made them hold onto unrealistic hopes.

Ch. In this thou gavest a mighty benefit to mortals.

Ch. In this, you provided a great benefit to humanity.

Pr. Over and above these boons, however, I imparted fire to them.

Pr. On top of these blessings, though, I gave them fire.

Ch. And do the creatures of a day now possess bright fire?

Ch. Do the beings of a day now have bright fire?

Pr. Yes—from which they will moreover learn thoroughly many arts.

Pr. Yes—from which they will also thoroughly learn many skills.

Ch. Is it indeed on charges such as these that Jupiter is both visiting thee with indignities, and in no wise grants thee a respite from thy pains? And is no period to thy toils set before thee?

Ch. Is it really because of things like this that Jupiter is treating you with disrespect and isn't giving you any break from your suffering? And is there no end to your struggles in sight?

Pr. None other assuredly, but when it may please him.

Pr. Certainly no one else, but when it suits him.

Ch. And how shall it be his good pleasure? What hope is there? Seest thou not that thou didst err? but how thou22 didst err, I can not relate with pleasure, and it would be a pain to you. But let us leave these points, and search thou for some escape from thine agony.

Ch. And how will it bring him joy? What hope is there? Don't you see that you were wrong? I can't explain how you were wrong with pleasure, and it would only cause you more pain. But let's put those things aside and try to find a way for you to escape your suffering.

Pr. 'Tis easy, for any one that hath his foot unentangled by sufferings, both to exhort and to admonish him that is in evil plight. But I knew all these things willingly, willingly I erred, I will not gainsay it; and in doing service to mortals I brought upon myself sufferings. Yet not at all did I imagine, that, in such a punishment as this, I was to wither away upon lofty rocks, meeting with this desolate solitary crag. And yet wail ye not over my present sorrows, but after alighting on the ground, list ye to the fortune that is coming on, that ye may learn the whole throughout. Yield to me, yield ye, take ye a share in the woes of him that is now suffering. Hence in the same way doth calamity, roaming to and fro, settle down on different individuals.

Pr. It's easy for anyone who isn't weighed down by suffering to advise and warn someone who's in a tough situation. But I knew all of this and still chose to make mistakes; I won't deny it. In trying to help others, I brought suffering upon myself.

Ch. Upon those who are nothing loth hast thou urged this, Prometheus: and now having with light step quitted my rapidly-wafted chariot-seat, and the pure æther, highway of the feathered race, I will draw near to this rugged ground: and I long to hear the whole tale of thy sufferings.

Ch. You’ve pushed this on those who are really unwilling, Prometheus: and now, having lightly left my swiftly-moving chariot and the clear sky, the path of the birds, I’ll approach this rough ground: and I’m eager to hear the full story of your struggles.

Enter Ocean.

Join Ocean.

I am arrived at the end of a long journey,22 having passed over [it] to thee, Prometheus, guiding this winged steed of mine, swift of pinion, by my will, without a bit; and, rest assured, I sorrow with thy misfortunes. For both the tie of kindred thus constrains me, and, relationship apart, there is no one on whom I would bestow a larger share [of my regard] than to thyself. And thou shalt know that these words are sincere, and that it is not in me vainly to do lip-service; for come, signify to me in what it is necessary for 23me to assist thee; for at no time shalt thou say that thou hast a stancher friend than Oceanus.

I have reached the end of a long journey,22 having traveled it for you, Prometheus, guiding this winged horse of mine, quick in flight, by my will, without a bridle; and believe me, I feel your pain. The bond of family compels me, and besides that, there’s no one I hold in higher regard than you. You should know that I mean what I say and that I’m not one to just pay lip service; so please, let me know in what way I can help you; you will never be able to say that you have a truer friend than Oceanus.

Pr. Hah! what means this? and hast thou too come to be a witness of my pangs? How hast thou ventured, after quitting both the stream that bears thy name, and the rock-roofed self-wrought23 grots, to come into the iron teeming land? Is it that you may contemplate my misfortunes, and as sympathizing with my woes that thou hast come? Behold a spectacle, me here the friend of Jupiter, that helped to establish his sovereignty, with what pains I am bent by him.

Pr. Hah! What does this mean? Have you also come to witness my suffering? How did you dare to leave both the river that carries your name and the self-made caves under the rocky roof to come into this iron-rich land? Did you come to reflect on my troubles, feeling sympathy for what I’m going through? Look at this scene: here I am, a friend of Jupiter, who helped him establish his power, yet see how he has twisted me in pain.

Oc. I see, Prometheus, and to thee, subtle as thou art, I wish to give the best counsel. Know thyself, and assume to thyself new manners; for among the gods too there is a new monarch. But if thou wilt utter words thus harsh and whetted, Jupiter mayhap, though seated far aloft, will hear thee, so that the present bitterness of sufferings will seem to thee to be child's play. But, O hapless one! dismiss the passion which thou feelest, and search for a deliverance from these sufferings of thine. Old-fashioned maxims these, it may be, I appear to thee to utter; yet such becomes the wages of the tongue that talks too proudly. But not even yet art thou humble, nor submittest to ills; and in addition to those that already beset thee, thou art willing to bring others upon thee. Yet not, if at least thou takest me for thy instructor, 24wilt thou stretch out thy leg against the pricks; as thou seest that a harsh monarch, and one that is not subject to control, is lording it. And now I for my part will go, and will essay, if I be able, to disinthrall thee from these thy pangs. But be thou still, nor be over impetuous in thy language. What! knowest thou not exactly, extremely intelligent as thou art, that punishment is inflicted on a froward tongue?

Oc. I understand, Prometheus, and for you, as clever as you are, I want to offer the best advice. Know yourself, and adopt new ways; for among the gods, there’s also a new ruler. But if you choose to speak harshly and aggressively, Jupiter, even though he sits far above, may hear you, and the current pain you feel will seem like nothing. But, oh unfortunate one! Let go of the anger you feel, and look for a way out of your suffering. These may seem like outdated sayings, but that’s the price for a tongue that speaks too arrogantly. Yet you are still not humble, nor do you submit to your troubles; instead of accepting the burdens you already have, you’re willing to invite more upon yourself. But if you truly see me as your guide, 24 you won’t provoke the wrath of someone so harsh and uncontrollable. And now, I will leave, and try to free you from these pains. But stay calm, and don’t be too rash in your words. What? Don’t you know, as smart as you are, that punishment comes from a rebellious tongue?

Pr. I give thee joy, because that thou hast escaped censure, after taking part in and venturing along with me in all things. And now leave him alone, and let it not concern thee. For in no wise wilt thou persuade him; for he is not open to persuasion. And look thou well to it that thou take not harm thyself by the journey.

Pr. I'm glad for you, because you’ve managed to avoid criticism after being involved in everything with me. Now, just leave him be and don’t worry about it. You won’t be able to change his mind; he’s not open to it. And make sure you don’t get hurt yourself on this journey.

Oc. Thou art far better calculated by nature to instruct thy neighbors than thyself: I draw my conclusion from fact, and not from word. But think not for a moment to divert me from the attempt. For I am confident, yea, I am confident, that Jupiter will grant me this boon, so as to release thee from these pangs of thine.

Oc. You are much better suited by nature to teach your neighbors than to teach yourself: I base this conclusion on facts, not on words. But don’t think for a second that I’ll be discouraged from trying. For I am sure, yes, I am sure, that Jupiter will grant me this favor, so that you can be freed from your suffering.

Pr. In part I commend thee, and will by no means at any time cease to do so. For in zeal to serve me thou lackest nothing. But trouble thyself not; for in vain, without being of any service to me,24 wilt thou labor, if in any respect thou art willing to labor. But hold thou thy peace, and keep thyself out of harm's way; for I, though I be in misfortune, would not on this account be willing that sufferings 25should befall as many as possible. No, indeed, since also the disasters of my brother Atlas gall my heart, who is stationed in the western regions, sustaining on his shoulders the pillar of heaven and of earth, a burden not of easy grasp. I commiserated too when I beheld the earth-born inmate of the Cilician caverns, a tremendous prodigy, the hundred-headed impetuous Typhon, overpowered by force, who withstood all the gods, hissing slaughter from his hungry jaws; and from his eyes there flashed a hideous glare, as though he would perforce overthrow the sovereignty of Jove. But the sleepless shaft of Jupiter came upon him, the descending thunderbolt breathing forth flame, which scared him out of his presumptuous bravadoes; for having been smitten to his very soul he was crumbled to a cinder, and thunder-blasted in his prowess. And now, a helpless and paralyzed form is he lying hard by a narrow frith, pressed down beneath the roots of Ætna.25 And, seated on the topmost peaks, Vulcan 26forges the molten masses, whence there shall one day burst forth floods devouring with fell jaws the level fields of fruitful Sicily: with rage such as this shall Typhon boil over in hot artillery of a never-glutted fire-breathing storm; albeit he hath been reduced to ashes by the thunder-bolt of Jupiter. But thou art no novice, nor needest thou me for thine instructor. Save thyself as best thou knowest how; but I will exhaust my present fate until such time as the spirit of Jupiter shall abate its wrath.

Pr. In part, I praise you, and I will never stop doing so. You have no shortage of enthusiasm to serve me. But don’t worry; any effort you make will be pointless if it doesn't help me in some way. Just stay quiet and keep yourself safe; even though I'm going through tough times, I don’t want as many people as possible to suffer because of it. No, indeed, since my brother Atlas's misfortunes also upset me, he stands in the west, bearing the weight of the heavens and the earth on his shoulders—a heavy load. I also felt sympathy when I saw the earth-born monster from the Cilician caves, the fearsome hundred-headed Typhon, defeated by strength, who challenged all the gods with his terrifying roar and hungry jaws; his eyes shot a dreadful glare as if he intended to overthrow Jupiter’s rule. But the relentless arrow of Jupiter struck him, the descending thunderbolt igniting flames that put an end to his arrogance; he was hit to his core and turned to ash, stripped of his power. Now he lies helpless and paralyzed near a narrow strait, crushed beneath the roots of Ætna.25 And as he lays there, Vulcan sits atop the highest peaks, forging molten metals, from which one day floods will emerge, devouring the fertile fields of Sicily with monstrous jaws: with such fury, Typhon will erupt in an unquenchable firestorm; even though he has been reduced to dust by Jupiter’s thunderbolt. But you’re no beginner, and you don’t need me to teach you. Save yourself as you see fit; I will endure my current fate until Jupiter’s anger cools.

Oc. Knowest thou not this then, Prometheus, that words are the physicians of a distempered feeling?26

Oc. Don't you know this then, Prometheus, that words are the healers of a troubled mind?26

Pr. True, if one seasonably soften down the heart, and do not with rude violence reduce a swelling spirit.

Pr. It's true, if you gradually soften the heart, and don't harshly crush a rising spirit.

Oc. Ay, but in foresight along with boldness27 what mischief is there that thou seest to be inherent? inform me.

Oc. Yes, but with foresight and boldness, what trouble do you see that is inherent? Let me know.

Pr. Superfluous trouble and trifling folly.

Pr. Unnecessary trouble and petty nonsense.

Oc. Suffer me to sicken in this said sickness, since 'tis of the highest advantage for one that is wise not to seem to be wise.

Oc. Let me endure this so-called sickness, since it's best for someone who is wise not to appear wise.

Pr. (Not so, for) this trespass will seem to be mine.

Pr. (Not so, for) this wrongdoing will seem to be mine.

Oc. Thy language is plainly sending me back to my home.

Oc. Your words are clearly telling me to go back home.

Pr. Lest thy lamentation over me bring thee into ill-will.

Pr. Don't let your mourning for me make you resentful.

Oc. What with him who hath lately seated himself on the throne that ruleth over all?

Oc. What about the one who has recently taken the throne that governs everyone?

Pr. Beware of him lest at any time his heart be moved to wrath.

Pr. Be careful of him, or at any moment his heart may be stirred to anger.

Oc. Thy disaster, Prometheus, is my monitor.

Oc. Your downfall, Prometheus, serves as my warning.

Pr. Away! withdraw thee, keep thy present determination.

Pr. Go away! Step back and stick to your current decision.

Oc. On me, hastening to start, hast thou urged this injunction; for my winged quadruped flaps with his pinions the smooth track of æther; and blithely would he recline his limbs in his stalls at home.

Oc. I’m eager to get going, and you’ve pushed me to follow this command; my flying horse soars through the smooth air, and he’d happily rest his legs in his stable at home.

[Exit Ocean.

[Exit Ocean.

Ch. I bewail thee for thy lost fate, Prometheus. A flood of trickling tears from my yielding eyes has bedewed my cheek with its humid gushings; for Jupiter commanding this thine unenviable doom by laws of his own, displays his spear appearing superior o'er the gods of old.28 And now the whole land echoes with wailing—they wail thy stately and time-graced honors, and those of thy brethren; and all they of mortal race that occupy a dwelling neighboring on hallowed Asia29 mourn with thy deeply-deplorable sufferings: the virgins that dwell in the land of Colchis too, fearless of the fight, and the Scythian horde who possess the most remote regions of earth around lake Mæotis; and the war-like flower of Arabia,30 who occupy a fortress on the craggy 28heights in the neighborhood of Caucasus, a warrior-host, clamoring amid sharply-barbed spears.

Ch. I mourn for your lost fate, Prometheus. A stream of tears from my softening eyes has drenched my face with its wet flow; for Jupiter, enforcing this regrettable fate by his own laws, holds his spear high, seeming superior to the ancient gods.28 And now the entire land is filled with sorrow—they lament your noble and timeless honors, and those of your brothers; and all the mortals living near sacred Asia29 grieve for your deeply troubling sufferings: the maidens in Colchis, unafraid of battle, and the Scythian tribe who roam the farthest corners of the earth around lake Mæotis; and the warrior elite of Arabia,30 who dwell in a fortress on the rugged heights near Caucasus, a host of fighters, shouting amidst their sharp spears.

One other god only, indeed, have I heretofore beheld in miseries, the Titan Atlas, subdued by the galling of adamantine31 bonds, who evermore in his back is groaning beneath32 the excessive mighty mass of the pole of heaven. And the billow of the deep roars as it falls in cadence, the depth moans, and the murky vault of Hades rumbles beneath the earth, and the fountains of the pure streaming rivers wail for his piteous pains.

One other god I have seen in suffering is the Titan Atlas, trapped by the heavy, unyielding bonds, who forever groans under the immense weight of the heavens on his back. The waves of the ocean crash loudly as they fall, the abyss mourns, and the dark realm of Hades rumbles beneath the earth, while the springs of clear, flowing rivers lament his sorrowful anguish.

Pr. Do not, I pray you, suppose that I am holding my peace from pride or self-will; but by reflection am I gnawed to the heart, seeing myself thus ignominiously entreated.33 And yet who but myself defined completely the prerogative for these same new gods? But on these matters I say nothing, for I should speak to you already acquainted with these things. But for the misfortunes that existed among mortals, hear how I made them, that aforetime lived as infants, rational and possessed of intellect.34 And I will tell you, 29having no complaint against mankind, as detailing the kindness of the boons which I bestowed upon them: they who at first seeing saw in vain, hearing they heard not. But, like to the forms of dreams, for a long time they used to huddle together all things at random, and naught knew they about brick-built35 and sun-ward houses, nor carpentry; but they dwelt in the excavated earth like tiny emmets in the sunless depths of caverns. And they had no sure sign either of winter, or of flowery spring, or of fruitful summer; but they used to do every thing without judgment, until indeed I showed to them the risings of the stars and their settings,36 hard to be discerned.

Pr. Please don't think that I'm silent out of pride or stubbornness; rather, I feel deeply troubled seeing myself treated so poorly.33 But who else but me fully defined the rights of these new gods? Still, I won’t speak on that, as you’re likely already familiar with these issues. Instead, let me tell you about the troubles that existed among humans, who once lived like infants, rational and intelligent.34 I’ll share this with you, 29 not to criticize humanity, but to highlight the kindness of the gifts I gave them: at first, even when they saw, they did so in vain; when they heard, they understood nothing. They used to huddle together without understanding, living in randomness, unaware of brick houses35 or woodworking; they dwelled in the depths of the earth like tiny ants in dark caves. They had no clear signs of winter, blooming spring, or fruitful summer; everything they did was without understanding, until I revealed to them the rising and setting of the stars,36 which were hard to discern.

And verily I discover for them Numbers, the surpassing all inventions,37 the combinations too of letters, and Memory, 30effective mother-nurse of all arts. I also first bound with yokes beasts submissive to the collars; and in order that with their bodies they might become to mortals substitutes for their severest toils, I brought steeds under cars obedient to the rein,38 a glory to pompous luxury. And none other than I invented the canvas-winged chariots of mariners that roam over the ocean. After discovering for mortals such inventions, wretch that I am, I myself have no device whereby I may escape from my present misery.

And truly, I find for them numbers, the best of all inventions,37 the combinations of letters, and memory, 30 the effective mother of all arts. I was also the first to harness animals to yokes; and so they could serve mortals as substitutes for their hardest labors, I brought horses under chariots obedient to the reins,38 a glory to grand luxury. And no one but I invented the canvas-winged ships that sail the oceans. After creating such inventions for humanity, wretched as I am, I have no way to escape from my current misery.

Ch. Thou hast suffered unseemly ills, baulked in thy discretion thou art erring; and like a bad physician, having fallen into a distemper thou art faint-hearted, and, in reference to thyself, thou canst not discover by what manner of medicines thou mayest be cured.

Ch. You have endured shameful troubles, confused in your judgment you're making mistakes; and like a poor doctor, having gotten sick yourself, you are lacking in courage, and when it comes to yourself, you can't figure out how you might be healed.

Pr. When thou hearest the rest of my tale, thou wilt wonder still more what arts and resources I contrived. For the greatest—if that any one fell into a distemper, there was no remedy, neither in the way of diet, nor of liniment, nor of potion, but for lack of medicines they used to pine away to skeletons, before that I pointed out to them the composition39 of mild remedies, wherewith they ward off all their maladies. Many modes too of the divining art did I classify, and was the first that discriminated among dreams those which are destined to be a true vision; obscure vocal omens40 too I made 31known to them; tokens also incidental on the road, and the flight of birds of crooked talons I clearly defined, both those that are in their nature auspicious, and the ill-omened, and what the kind of life that each leads, and what are their feuds and endearments41 and intercourse one with another: the smoothness too of the entrails, and what hue they must have to be acceptable to the gods, the various happy formations of the gall and liver, and the limbs enveloped in fat: and having roasted the long chine I pointed out to mortals the way into an abstruse art; and I brought to light the fiery symbols42 that were aforetime wrapt in darkness. Such indeed were these boons; and the gains to mankind that were hidden under ground, brass, iron, silver, and gold—who could assert that he had discovered before me? No one, I well know, who does not mean to idly babble. And in one brief sentence learn the whole at once—All arts among the human race are from Prometheus.

Pr. When you hear the rest of my story, you will be even more amazed at the skills and resources I developed. For the biggest issue—if anyone fell ill, there was no cure, whether through diet, ointments, or potions, and without proper medicines, they would waste away to nothing before I showed them how to create gentle remedies that could prevent all their ailments. I also organized various methods of divination, being the first to distinguish between dreams that are genuine visions and those that are not; I made known ambiguous vocal omens40, as well as signs encountered on the road and the flight patterns of birds with twisted claws. I clearly identified which were good omens and which were bad, along with the type of life each bird led, and their conflicts and friendships41. I explained how the smoothness of the entrails and their colors must be pleasing to the gods, the various favorable shapes of the gall and liver, and the limbs covered in fat. After roasting the long rib, I revealed to humans a complex skill; I uncovered fiery symbols42 that were previously shrouded in darkness. Such were these gifts, and who could claim to have discovered the hidden treasures of mankind—brass, iron, silver, and gold—before me? No one, I know well, who isn't just talking nonsense. And in one simple sentence, understand this: all crafts among humanity come from Prometheus.

Ch. Do not now serve the human race beyond what is profitable, nor disregard thyself in thy distress: since I have good hopes that thou shalt yet be liberated from these shackles, and be not one whit less powerful than Jove.

Ch. Don't serve humanity more than is beneficial for you, and don't neglect your own well-being in your suffering. I have strong hopes that you will soon be freed from these chains and be just as powerful as Jove.

Pr. Not at all in this way is Fate, that brings events to their consummation ordained to accomplish these things: but 32after having been bent by countless sufferings and calamities, thus am I to escape from my shackles. And art is far less powerful than necessity.

Pr. Fate doesn’t work this way; it's not designed to bring things to their ending like this. Instead, 32 after being shaped by countless struggles and hardships, this is how I will break free from my chains. And art is far less powerful than what we need to survive.

Ch. Who then is the pilot of necessity?

Ch. So who is the pilot of necessity?

Pr. The triform Fates and the remembering Furies.

Pr. The three Fates and the vengeful Furies.

Ch. Is Jupiter then less powerful than these?

Ch. Is Jupiter less powerful than these?

Pr. Most certainly he can not at any rate escape his doom.43

Pr. There's no way he can avoid his fate. 43

Ch. Why, what is doomed for Jupiter but to reign for evermore?

Ch. Why, what's meant for Jupiter if not to rule forever?

Pr. This thou mayest not yet learn, and do not press it.

Pr. You may not be able to learn this yet, so don’t push it.

Ch. 'Tis surely some solemn mystery that thou veilest.

Ch. It's definitely some serious mystery that you're hiding.

Pr. Make mention of some other matter; it is by no means seasonable to proclaim this; but it must be shrouded in deepest concealment; for it is by keeping this secret that I am to escape from my ignominious shackles and miseries.

Pr. Bring up something else; it's definitely not the right time to announce this; it needs to be kept deeply hidden; because by keeping this secret, I can break free from my shameful restraints and suffering.

Ch. Never may Jupiter, who directs all things, set his might in opposition to my purpose: nor may I be backward in attending upon the gods at their hallowed banquets, at which oxen are sacrificed, beside the restless stream of my sire Ocean; and may I not trespass in my words; but may this feeling abide by me and never melt away. Sweet it is to pass through a long life in confident hopes, making the spirits swell with bright merriment; but I shudder as I behold thee harrowed by agonies incalculable.... For not standing in awe of Jupiter, thou, Prometheus, in thy self-will honorest mortals to excess. Come, my friend, own how boonless was the boon; say where is any aid? What relief can come from the creatures of a day? Sawest thou not the powerless weakness, nought better than a dream, in which 33the blind race of men is entangled? Never shall at any time the schemes of mortals evade the harmonious system of Jupiter. This I learned by witnessing thy destructive fate, Prometheus. And far different is this strain that now flits toward me from the hymenæal chant which I raised around the baths and thy couch with the consent44 of nuptials, when, after having won Hesione with thy love-tokens, thou didst conduct her our sister to be thy bride, the sharer of thy bed.

Ch. Jupiter, who controls everything, can never use his power against my will. I won't hesitate to serve the gods at their sacred feasts, where oxen are sacrificed, by the restless waters of my father, Ocean. Let my words stay true and not fade away. It's wonderful to live a long life filled with hope, bringing joy and laughter, but I shudder as I see you suffering from unimaginable pain... Because you, Prometheus, don’t fear Jupiter and instead give too much honor to mortals. Come on, my friend, admit how useless that gift was; where is the help? What relief can come from fleeting beings? Didn’t you see the powerless frailty, nothing more than a dream, in which the blind race of humans is trapped? The plans of mortals will never escape Jupiter's perfect order. I learned this by witnessing your catastrophic fate, Prometheus. And this song I now hear is so different from the wedding hymn I sang around the baths and your wedding bed with the approval44 of marriage, when, after winning Hesione with your love tokens, you brought her, our sister, to be your bride and share your bed.

Enter Io.45

Enter Io.45

What land is this? what race? whom shall I say I here behold storm-tossed in rocky fetters? Of what trespass is the retribution destroying thee? Declare to me into what part of earth I forlorn have roamed. Ah me! alas! alas! again the hornet46 stings me miserable: O earth avert47 the 34goblin of earth-born Argus:48 I am terrified at the sight of the neatherd of thousand eyes, for he is journeying on, keeping a cunning glance, whom not even after death does earth conceal; but issuing forth from among the departed he chases me miserable, and he makes me to wander famished along the shingled strand, while the sounding wax-compacted pipe drones on a sleepy strain. Oh! oh! ye powers! Oh! powers! whither do my far-roaming wanderings convey me? In what, in what, O son of Saturn, hast thou, having found me transgressing, shackled me in these pangs? Ah! ah! and art thus wearing out a timorous wretch frenzied with sting-driven fear. Burn me with fire, or bury me in earth, or give me for food to the monsters of the deep, and grudge me not these prayers, O king! Amply have my much-traversed wanderings harassed me; nor can I discover how I may avoid pain. Hearest thou the address of the ox-horned maiden?

What land is this? What race? Who should I say I see here, tossed about in rocky chains? What offense has brought this punishment upon you? Tell me where on earth I, lost and alone, have wandered. Oh, woe is me! Again the hornet stings me, miserable as I am: Oh earth, turn away the goblin of earth-born Argus! I'm terrified at the sight of the herdsman with a thousand eyes, for he keeps moving, keeping a sly watch, someone whom even death cannot hide; he emerges from among the dead to chase me, making me wander starving along the pebbled shore, while the sound of the waxed pipe drifts lazily on. Oh! Oh! you powers! Oh! powers! Where do my endless journeys lead me? What have you, son of Saturn, done to me, finding me in error, shackled in these pains? Ah! Ah! Are you really wearing down a frightened wretch driven mad by stinging fear? Burn me with fire, bury me in the ground, or feed me to the creatures of the sea, and don’t hold back these requests, oh king! My long, troubled journeys have tormented me enough; I can’t find a way to escape this pain. Do you hear the call of the horned maiden?

Pr. How can I fail to hear the damsel that is frenzy-driven by the hornet, the daughter of Inachus, who warms 35the heart of Jupiter with love, and now, abhorred of Juno, is driven perforce courses of exceeding length?

Pr. How can I not hear the girl who is frantically pursued by the hornet, the daughter of Inachus, who has filled Jupiter's heart with love, and now, hated by Juno, is forced to take incredibly long paths?

Io. From whence utterest thou the name of my father? Tell me, the woe-begone, who thou art, who, I say, O hapless one, that hast thus correctly accosted me miserable, and hast named the heaven-inflicted disorder which wastes me, fretting with its maddening stings? Ah! ah! violently driven by the famishing tortures of my boundings have I come a victim to the wrathful counsels of Juno. And of the ill-fated who are there, ah me! that endure woes such as mine? But do thou clearly define to me what remains for me to suffer, what salve:49 what remedy there is for my malady, discover to me, if at all thou knowest: speak, tell it to the wretched roaming damsel.

Io. Where did you hear my father's name? Please, tell me, the one who is suffering, who are you, who, I ask, oh unfortunate one, have so accurately addressed me in my misery and identified the painful affliction that torments me with its maddening stings? Ah! Ah! Driven mad by the unbearable pain of my struggles, I have become a victim of Juno's furious wrath. And among the unfortunate, oh woe! who else endures suffering like mine? But please, tell me clearly what I still have to endure, what cure:49 what remedy exists for my sickness, reveal it to me, if you know: speak, tell it to this desperate wandering girl.

Pr. I will tell thee clearly every thing which thou desirest to learn, not interweaving riddles, but in plain language, as it is right to open the mouth to friends. Thou seest him that bestowed fire on mortals, Prometheus.

Pr. I will clearly explain everything you want to learn, without riddles, just in straightforward language, as it's right to speak openly to friends. You see him who brought fire to humans, Prometheus.

Io. O thou that didst dawn a common benefit upon mortals, wretched Prometheus, as penance for what offense art thou thus suffering?

Io. Oh you, who brought a shared benefit to humanity, poor Prometheus, what crime are you being punished for?

Pr. I have just ceased lamenting my own pangs.

Pr. I have just stopped complaining about my own pain.

Io. Wilt thou not then accord to me this boon?

Io. Will you not grant me this favor?

Pr. Say what it is that thou art asking, for thou mightest learn everything from me.

Pr. Tell me what you’re asking, because you could learn everything from me.

Io. Say who it was that bound thee fast in this cleft?

Io. Tell me who tied you up tight in this crack?

Pr. The decree of Jupiter, but the hand of Vulcan.

Pr. The order from Jupiter, but the work of Vulcan.

Io. And for what offenses art thou paying the penalty?

Io. And for what crimes are you being punished?

Pr. Thus much alone is all that I can clearly explain to thee.

Pr. This is all I can clearly explain to you.

36Io. At least, in addition to this, discover what time shall be to me woe-worn the limit of my wanderings.

36Io. At the very least, figure out what time will mean to me, worn down by sorrow, the endpoint of my journeys.

Pr. Not to learn this is better for thee than to learn it.

Pr. Not learning this is better for you than learning it.

Io. Yet conceal not from me what I am to endure.

Io. But don’t hide from me what I have to go through.

Pr. Nay, I grudge thee not this gift.

Pr. No, I don't begrudge you this gift.

Io. Why then delayest thou to utter the whole?

Io. So why are you holding back from saying everything?

Pr. 'Tis not reluctance, but I am loth to shock thy feelings.

Pr. It's not that I'm hesitant, but I really don’t want to upset your feelings.

Io. Do not be more anxious on my account than is agreeable to me.50

Io. Don't worry about me any more than you're comfortable with.50

Pr. Since thou art eager, I must needs tell thee: attend thou.

Pr. Since you are so eager, I have to tell you: pay attention.

Ch. Not yet, however; but grant me also a share of the pleasure. Let us first learn the malady of this maiden, from her own tale of her destructive51 fortunes; but, for the sequel of her afflictions let her be informed by thee.

Ch. Not yet, though; but please allow me a bit of the enjoyment. Let’s first hear about the troubles of this young woman from her own story of her disastrous51 fortunes; but for the rest of her suffering, let her be told by you.

Pr. It is thy part, Io, to minister to the gratification of these now before thee, both for all other reasons, and that they are the sisters of thy father. Since to weep and lament over misfortunes, when one is sure to win a tear from the listeners, is well worth the while.

Pr. It's your job, Io, to serve the needs of those right in front of you, both for other reasons and because they are your father's sisters. Crying and mourning over troubles, especially when you know it will draw tears from your audience, is definitely worth doing.

Io. I know not how I should disobey you; and in a plain tale ye shall learn everything that ye desire; and yet I am pained even to speak of the tempest that hath been sent upon me from heaven, and the utter marring of my person, whence it suddenly came upon me, a wretched creature! For nightly visions thronging to my maiden chamber, would entice me 37with smooth words: "O damsel, greatly fortunate, why dost thou live long time in maidenhood, when it is in thy power to achieve a match the very noblest? for Jupiter is fired by thy charms with the shaft of passion, and longs with thee to share in love. But do not, my child, spurn away from thee the couch of Jupiter; but go forth to Lerna's fertile mead, to the folds and ox-stalls of thy father, that the eye of Jove may have respite from its longing." By dreams such as these was I unhappy beset every night, until at length I made bold to tell my sire of the dreams that haunted me by night. And he dispatched both to Pytho and Dodona52 many a messenger to consult the oracles, that he might learn what it behooved him to do or say, so as to perform what was well-pleasing to the divinities. And they came bringing a report back of oracles ambiguously worded, indistinct, and obscurely delivered. But at last a clear response came to Inachus, plainly charging and directing him to thrust me forth both from my home and my country, to stray an outcast to earth's remotest limits; and that, if he would not, a fiery-visaged thunder-bolt would come from Jupiter, and utterly blot out his whole race. Overcome by oracles of Loxias such as these, unwilling did me expel and exclude me unwilling from his dwelling: but the bit of Jupiter53 perforce constrained him to do this. And straightway my person and my mind were distorted, and horned, as ye see, stung by the keenly-biting fly, I rushed with maniac boundings to the sweet stream of Cerchneia, and the fountain54 of Lerna; and the earth-born neatherd Argus of un38tempered fierceness, kept dogging me, peering after my footsteps with thick-set eyes. Him, however, an unlooked-for sudden fate bereaved of life; but I hornet-stricken am driven by the scourge divine from land to land. Thou hearest what has taken place, and if thou art able to say what pangs there remain for me, declare them; and do not, compassionating me, warm me with false tales, for I pronounce fabricated statements to be a most foul malady.

Io. I don’t know how I could possibly disobey you; and in plain words, you'll hear everything you want to know. Yet, it pains me to even talk about the storm that has descended upon me from the heavens, and the complete destruction of my being, which came upon me suddenly, a miserable creature! Each night, visions would fill my sleeping quarters, enticing me with soft whispers: "Oh, fortunate girl, why do you linger in maidenhood when you could have the most noble match? Jupiter is captivated by your beauty and yearns to share love with you. But, my child, don’t reject Jupiter's offer; instead, go to the lush fields of Lerna, to your father's livestock pens, so that Jove's eye can have a break from its longing." I was tormented by dreams like these every night, until finally I gathered the courage to tell my father about the dreams that haunted me. He sent many messengers to Pytho and Dodona52 to consult the oracles, seeking guidance on what he should do or say to please the gods. They returned with vague and unclear prophecies. But eventually, a clear response came to Inachus, explicitly instructing him to banish me from both my home and my homeland, sending me as an outcast to the farthest corners of the earth; and if he refused, a fiery thunderbolt from Jupiter would wipe out his entire lineage. Overwhelmed by these prophetic messages, my father, though reluctant, expelled me from his home: but the command of Jupiter53 forced him to act. Immediately, my body and mind were twisted, and horned, as you see, driven mad by the painful sting of the fly, I rushed to the sweet stream of Cerchneia and the spring54 of Lerna; and the relentless herdsman Argus, born from the earth, relentlessly pursued me, watching my every move with his many glaring eyes. However, an unexpected fate brought his life to an end; yet I, tormented, am driven by the divine scourge from land to land. You hear what has happened, and if you can tell me what further sufferings await me, do so; and do not, out of pity, deceive me with comforting lies, for I consider falsehoods to be a terrible affliction.

Ch. Ah! ah! forbear! Alas! Never, never did I expect that a tale [so] strange would come to my ears, or that sufferings thus horrible to witness and horrible to endure, outrages, terrors with their two-edged goad, would chill my spirit. Alas! alas! O Fate! Fate! I shudder as I behold the condition of Io.

Ch. Ah! Ah! Please, stop! I never, ever expected to hear such a strange story, or that the suffering would be so horrifying to see and endure, with the violence and fear piercing through my soul. Oh no! Oh no! O Fate! Fate! I tremble as I see what has happened to Io.

Pr. Prematurely, however, are thou sighing, and art full of terror. Hold, until thou shalt also have heard the residue.

Pr. But you're sighing too soon and are filled with fear. Wait until you hear the rest.

Ch. Say on; inform me fully: to the sick indeed it is sweet to get a clear knowledge beforehand of the sequel of their sorrows.

Ch. Go ahead; tell me everything: for the sick, it's comforting to have a clear understanding of the outcome of their troubles ahead of time.

Pr. Your former desire at any rate ye gained from me easily; for first of all ye desired to be informed by her recital of the affliction55 that attaches to herself. Now give ear to the rest, what sort of sufferings it is the fate of this young damsel before you to undergo at the hand of Juno: thou too, seed of Inachus, lay to heart my words, that thou mayest be fully informed of the termination of thy journey. In the 39first place, after turning thyself from this spot toward the rising of the sun, traverse unplowed fields; and thou wilt reach the wandering Scythians, who, raised from off the around, inhabit wicker dwellings on well-wheeled cars, equipped with distant-shooting bows; to whom thou must not draw near, but pass on out of their land, bringing thy feet to approach the rugged roaring shores. And on thy left hand dwell the Chalybes, workers of iron, of whom thou must needs beware, for they are barbarous, and not accessible to strangers. And thou wilt come to the river Hybristes,56 not falsely so called, which do not thou cross, for it is not easy to ford, until thou shalt have come to Caucasus itself, loftiest of mountains, where from its very brow the river spouts forth its might. And surmounting its peaks that neighbor on the stars, thou must go into a southward track, where thou wilt come to the man-detesting host of Amazons, who hereafter shall make a settlement, Themiscyra, on the banks of Thermodon, where lies the rugged Salmydessian sea-gorge, a host by mariners hated, a step-dame to ships; and they will conduct thee on thy way, and that right willingly. Thou shalt come too to the Cimmerian isthmus, hard by the very portals of a lake, with narrow passage, which thou undauntedly must leave, and cross the Mæotic frith; and there shall exist for evermore among mortals a famous legend concerning thy passage, and after thy name it shall be called the Bosphorus; and after having quitted European ground, thou shalt come to the Asiatic continent. Does not then the sovereign of the gods seem to you to be violent alike toward all things? for he a god lusting to enjoy the charms of 40this mortal fair one, hath cast upon her these wanderings. And a bitter wooer, maiden, hast thou found for thy hand; for think that the words which thou hast now heard are not even for a prelude.

Pr. You easily got what you wanted from me; first, you wanted to hear her story about the troubles she endures. Now listen to the rest and learn about the struggles this young woman in front of you has to face because of Juno: you, child of Inachus, pay attention to my words so you can fully understand how your journey will end. First, turn away from here towards the sunrise and cross unplowed fields. You will reach the wandering Scythians, who live in wicker homes on well-constructed carts, armed with long-range bows; you must not approach them, but pass through their land and head towards the rough, crashing shores. To your left, you'll find the Chalybes, iron workers whom you must be wary of, for they are savage and unfriendly to strangers. You will come to the river Hybristes,56 which is correctly named, and you must not attempt to cross it, as it is hard to ford, until you reach the Caucasus, the tallest mountain, from which the river springs forth. After climbing its peaks that touch the stars, you should head south, where you will encounter the Amazon warriors, who will eventually settle in Themiscyra by the Thermodon River, near the rugged Salmydessian sea gorge, a place despised by sailors and inhospitable to ships; they will guide you on your journey, and willingly so. You will also arrive at the Cimmerian isthmus, right by the entrance to a narrow lake, which you must bravely leave behind as you cross the Mæotic frith; and there will be a well-known legend among mortals about your crossing, which will be named the Bosphorus after you. After leaving European land, you will come to the Asian continent. Does it not seem to you that the ruler of the gods is cruel to everything? He, a god who desires the beauty of this mortal woman, has placed these wanderings upon her. And you, maiden, have found a bitter suitor for your hand; consider that the words you have just heard are only the beginning.

Io. Woe is me! ah! ah!

Io. Poor me! Ah! Ah!

Pr. Thou too in thy turn57 art crying out and moaning: what wilt thou do then, when thou learnest the residue of thy ills?

Pr. You too, in your turn57 are crying out and moaning: what will you do then, when you learn about the rest of your troubles?

Ch. What! hast thou aught of suffering left to tell to her?

Ch. What! Do you have any suffering left to share with her?

Pr. Ay, a tempestuous sea of baleful calamities.

Pr. Yes, a stormy sea of unfortunate disasters.

Io. What gain then is it for me to live? but why did I not quickly fling myself from this rough precipice, that dashing on the plain I had rid myself of all my pangs? for better is it once to die, than all one's days to suffer ill.

Io. What benefit is there for me to keep living? Why didn’t I just throw myself off this steep cliff, so I could hit the ground and be free of all my pain? It’s better to die once than to suffer through it all every day.

Pr. Verily thou wouldst hardly bear the agonies of me to whom it is not doomed to die. For this would be an escape from sufferings. But now there is no limit set to my hardships, until Jove shall have been deposed from his tyranny.

Pr. Truly, you would hardly endure the pain I experience because I am not destined to die. This would be a way out of suffering. But for now, there’s no end to my hardships until Jove is overthrown from his tyranny.

Io. What! is it possible that Jupiter should ever fall from his power?

Io. What! Is it really possible for Jupiter to ever lose his power?

Pr. Glad wouldst thou be, I ween, to witness this event.

Pr. I believe you would be happy to witness this event.

Io. And how not so, I, who through Jupiter am suffering ill?

Io. And how can I not feel this way, when I'm suffering because of Jupiter?

Pr. Well, then, thou mayest assure thyself of these things that they are so.

Pr. Well, then, you can be sure that these things are true.

Io. By whom is he to be despoiled of his sceptre of tyranny.

Io. Who is going to take away his scepter of tyranny?

Pr. Himself, by his own senseless counsels.

Pr. Himself, through his own foolish advice.

Io. In what manner? Specify it, if there be no harm.

Io. How? Please clarify, if it's not a problem.

Pr. He will make such a match as he shall one day rue.58

Pr. He will create a situation that he will one day regret.58

Io. Celestial or mortal? If it may be spoken, tell me.

Io. Are you celestial or mortal? If you can, please tell me.

Pr. But why ask its nature? for it is not a matter that I can communicate to you.

Pr. But why ask what it is? It's not something I can explain to you.

Io. Is it by a consort that he is to be ejected from his throne?

Io. Is he going to be kicked off his throne because of a partner?

Pr. Yes, surely, one that shall give birth to a son mightier than the father.59

Pr. Yes, definitely, one who will give birth to a son stronger than the father.59

Io. And has he no refuge from this misfortune?

Io. Does he have no escape from this bad luck?

Pr. Not he, indeed, before at any rate I after being liberated from my shackles—

Pr. Not him, for sure, at least not me after I was freed from my chains—

Io. Who, then, is he that shall liberate thee in despite of Jupiter?

Io. So, who is he that will set you free in defiance of Jupiter?

Pr. It is ordained that it shall be one of thine own descendants.

Pr. It is decreed that it will be one of your own descendants.

Io. How sayest thou? Shall child of mine release thee from thy ills?

Io. What are you saying? Can my child free you from your troubles?

Pr. Yes, the third of thy lineage in addition to ten other generations.60

Pr. Yes, the third in your family line plus ten other generations.60

Io. This prophecy of thine is no longer easy for me to form a guess upon.

Io. I find it difficult to make sense of your prophecy now.

Pr. Nor seek thou to know over well thine own pangs.

Pr. Don't try to understand your own pain too much.

Io. Do not, after proffering me a benefit, withhold it from me.

Io. Please don’t offer me a favor and then hold it back.

Pr. I will freely grant thee one of two disclosures.

Pr. I'll happily give you one of two pieces of information.

Io. Explain to me first of what sort they are, and allow me my choice.

Io. First, tell me what kind they are, and then let me choose.

Pr. I allow it thee; for choose whether I shall clearly tell to thee the residue of thy troubles, or who it is that is to be my deliverer.

Pr. I let you decide; do you want me to clearly explain the rest of your troubles, or would you rather know who will be my rescuer?

Ch. Of these twain do thou vouchsafe to bestow the one boon on this damsel, and the other on me, and disdain thou not my request. To her tell the rest of her wanderings, and to me him that is to deliver thee; for this I long [to hear].

Ch. Please grant one favor to this young woman and the other to me, and don’t dismiss my request. To her, share the details of her journey, and to me, tell about the one who is supposed to save you; because this is what I really want to know.

Pr. Seeing that ye are eagerly bent upon it, I will not oppose your wishes, so as not to utter every thing as much as ye desire. To thee in the first place, Io, will I describe thy mazy wanderings, which do thou engrave on the recording tablets of thy mind.

Pr. Since you are so eager for it, I won’t stand in your way, so I won't say everything as much as you want. To you first, Io, I will describe your complicated journeys, which you should engrave on the tablets of your mind.

When thou shalt have crossed the stream that is the boundary of the Continents, to the ruddy realms of morn where walks the sun61 ... having passed over the roaring swell of the sea, until thou shalt reach the Gorgonian plains of Cisthene, where dwell the Phorcides, three swan-like aged damsels, that possess one eye in common, that have but a single tooth, on whom ne'er doth the sun glance with his rays, nor the nightly moon. And hard 43by are three winged sisters of these, the snake-tressed Gorgons, abhorred of mortals, whom none of human race can look upon and retain the breath of life.62 Such is this caution63 which I mention to thee. Now lend an ear to another hideous spectacle; for be on thy guard against the keen-fanged hounds of Jupiter that never bark, the gryphons, and the cavalry host of one-eyed Arimaspians, who dwell on the banks of the gold-gushing fount, the stream of Pluto: go not thou nigh to these. And thou wilt reach a far-distant land, a dark tribe, who dwell close upon the fountains of the sun, where is the river Æthiops. Along the banks of this wend thy way, until thou shalt have reached the cataract where from the Bybline mountains the Nile pours forth his hallowed, grateful stream. This will guide thee to the triangular land of the Nile; where at length, Io, it is ordained for thee and thy children after thee to found the distant colony. And if aught of this is obscurely uttered, and hard to be understood, question me anew, and learn it thoroughly and clearly: as for leisure, I have more than I desire.

When you have crossed the stream that marks the boundary of the continents, to the red realms of morning where the sun walks... having passed over the roaring waves of the sea, until you reach the Gorgonian plains of Cisthene, home to the Phorcides, three swan-like old women who share one eye and have only one tooth, upon whom neither the sun nor the nightly moon ever shines. And nearby are the three winged sisters of these, the snake-haired Gorgons, feared by mortals, whom no human can look at and still have breath in their body. Such is the warning that I share with you. Now listen to another dreadful sight; be cautious of the sharp-toothed hounds of Jupiter that never bark, the griffins, and the cavalry of the one-eyed Arimaspians, who live by the banks of the gold-flowing stream of Pluto: do not go near them. You will come to a distant land, a dark tribe that lives near the fountains of the sun, where the river Æthiops flows. Follow the banks of this river until you reach the waterfall where the Nile flows down from the Bybline mountains. This will guide you to the triangular land of the Nile, where, at last, Io, it is meant for you and your descendants to establish a faraway colony. If any of this is unclear or hard to understand, ask me again, and I will explain it thoroughly and clearly: I have plenty of time to spare.

Ch. If indeed thou hast aught to tell of her baleful wanderings, that still remains or hath been omitted, say on; but if thou hast told the whole, give to us in our turn the favor which we ask, and you, perchance, remember.

Ch. If you have anything more to share about her dark adventures that hasn’t been mentioned yet, please go ahead; but if you’ve covered everything, please grant us the favor we’re asking for, something you might remember.

Pr. She hath heard the full term of her journeying. And that she may know that she hath not been listening to me in vain, I will relate what hardships she endured before she came hither, giving her this as a sure proof of my state44ments. The very great multitude indeed of words I shall omit, and I will proceed to the termination itself of thine aberrations. For after that thou hadst come to the Molossian plains, and about the lofty ridge of Dodona, where is the oracular seat of Thesprotian Jove, and a portent passing belief, the speaking oaks, by which thou wast clearly and without any ambiguity saluted illustrious spouse of Jove that art to be; if aught of this hath any charms for thee.64 Thence madly rushing along the seaside track, thou didst dart away to the vast bay of Rhea, from which thou art tempest-driven in retrograde courses: and in time to come, know well that the gulf of the deep shall be called IO-nian, a memorial of thy passage to all mortals. These hast thou as tokens of my intelligence, how that it perceives somewhat beyond what appears.

Pr. She has completed her journey. To show her that she hasn’t been listening to me in vain, I will share the difficulties she faced before arriving here, giving her this as solid proof of my statements. I will skip the numerous details and get straight to the conclusion of your wanderings. After you arrived at the Molossian plains, near the high ridge of Dodona, where the oracle of Thesprotian Jove resides, and where the remarkable speaking oaks greet you, acknowledging that you are to be the renowned spouse of Jove, if this holds any significance for you.64 From there, you recklessly rushed along the coastal path, heading towards the vast bay of Rhea, from which you are driven back by storms. In the future, know this well: the gulf of the deep will be named IO-nian, a reminder of your journey for all mortals. These are signs of my understanding, indicating that it perceives more than what is visible.

The rest I shall tell both to you and to her in common, after reaching the very identical track of my former narrative. There is on the land's utmost verge a city Canopus, hard by the Nile's very mouth and alluvial dike; on this spot Jupiter at length makes thee sane by merely soothing and touching thee with his unalarming hand. And named after the progeniture of Jupiter65 thou shalt give birth to swarthy Epaphus, who shall reap the harvest of all the land which the wide-streaming Nile waters. But fifth in descent 45from him a generation of fifty virgins shall again come to Argos, not of their own accord, fleeing from incestuous wedlock with their cousins; and these with fluttering hearts, like falcons left not far behind by doves, shall come pursuing marriage such as should not be pursued, but heaven shall be jealous over their persons;66 and Pelasgia shall receive them after being crushed by a deed of night-fenced daring, wrought by woman's hand; for each bride shall bereave her respective husband of life, having dyed in their throats67 a sword of twin sharp edge. Would that in guise like this Venus might visit my foes! But tenderness shall soften one68 of the maidens, so that she shall not slay the partner of her couch, but shall be blunt in her resolve; and of the two alternatives she shall choose the former, to be called a coward rather than a murderess. She in Argos shall give birth to a race of kings. There needs a long discourse to detail these things distinctly; but from this seed be sure shall spring a dauntless warrior renowned in archery, who shall set me free from these toils. Such predictions did my aged mother 46the Titaness Themis rehearse to me; but how and when—to tell this requires a long detail, and thou in knowing it all wouldst be in nought a gainer.

The rest I’ll share with both you and her together, once I get back to the same point in my previous story. On the farthest edge of the land, there's a city called Canopus, right by the mouth of the Nile and its riverbank. Here, Jupiter will finally restore your sanity just by lightly touching you with his gentle hand. Named after Jupiter's offspring, you’ll give birth to dark-skinned Epaphus, who will harvest all the land watered by the wide-flowing Nile. But from him, five generations later, a group of fifty young women will return to Argos, not by their own choice, but fleeing from incestuous marriages with their cousins. These women, with fluttering hearts like falcons chasing after doves, will pursue marriages that shouldn’t be sought, but heaven will watch over them jealously; and Pelasgia will take them in after being forced into a night-time act of daring done by a woman’s hand. Each bride will take her husband's life, plunging a two-edged sword into their throats. If only Venus could visit my enemies in this way! But compassion will soften one of the maidens, causing her to spare the man she shares her bed with, choosing instead to be seen as a coward rather than a murderer. She will give birth to a line of kings in Argos. It would take a long discussion to explain all these details clearly; but from this lineage, you can be sure a fearless warrior known for his archery will arise, who will free me from these struggles. Such predictions my elderly mother, the Titaness Themis, told me; but explaining how and when would require a lengthy account, and knowing it wouldn’t benefit you in any way.

Io. Eleleu! Eleleu! Once more the spasm69 and maddening frenzies inflame me—and the sting of the hornet, wrought by no fire,70 envenoms me; and with panic my heart throbs violently against my breast. My eyes, too, are rolling in a mazy whirl, and I am carried out of my course by the raging blast of madness, having no control of tongue, but my troubled words dash idly against the surges of loathsome calamity.

Io. Eleleu! Eleleu! Once again, the spasms and maddening frenzies consume me—and the sting of the hornet, caused by no fire, poisons me; and my heart races wildly against my chest with panic. My eyes are also spinning in a chaotic whirl, and I am swept off course by the fierce winds of madness, unable to control my words, as my troubled speech crashes helplessly against the waves of terrible misfortune.

[Exit Io.

[Leave Io.

Ch. Wise was the man, ay, wise indeed, who first weighed well this maxim, and with his tongue published it abroad, that to match in one's own degree is best by far;71 and that one who lives by labor should woo the hand neither of any that have waxed wanton in opulence, nor of such as pride themselves on nobility of birth. Never, O Destines,72 never ... may ye behold me approaching as a partner the couch of Jupiter: nor may I be73 brought to the arms of any bridegroom from among the sons of heaven: for I am in dread when I behold the maiden Io, contented with no mortal lover, greatly marred by wearisome wanderings at the hand of Juno. For myself, indeed—inasmuch as wedlock on one's own level is free from apprehension—I feel no alarm.74 And oh! never may the love of the mightier 47gods cast on me a glance that none can elude. This at least is a war without a conflict, accomplishing things impossible:75 nor know I what might become of me, for I see not how I could evade the counsel of Jove.

Ch. Wise was the man, yes, truly wise, who first considered this saying and shared it widely: that matching someone of your own status is far better; 71 and that someone who lives by their work shouldn’t seek the hand of those who indulge in excess or those who take pride in their noble lineage. Never, O Fates, 72 never... may you see me approaching as a partner on Jupiter’s bed; nor should I be 73 led to the arms of any groom among the sons of heaven: for I am terrified when I see the maiden Io, who, unsatisfied with any mortal lover, is heavily burdened by endless wandering at the hands of Juno. For myself, since marrying someone of my own status is free from worry, I feel no fear. 74 And oh! may the love of the more powerful 47 gods never cast a glance my way that I cannot escape. This is at least a battle without fighting, achieving the impossible: 75 nor do I know what might become of me, for I see no way to avoid Jove’s counsel.

Pr. Yet truly shall Jove, albeit he is self-willed in his temper, be lowly, in such76 wedlock is he prepared to wed, as shall hurl him out of his sovereignty and off his throne a forgotten thing; and the curse of his father Saturn shall then at length find entire consummation, which he imprecated when he was deposed from his ancient throne. From disasters such as these there is no one of the gods besides myself that can clearly disclose to him a way of escape. I know this, and by what means. Wherefore let him rest on in his presumption, putting confidence in his thunders aloft, brandishing in his hand a fire-breathing bolt. For not one jot shall these suffice to save him from falling dishonored in a downfall beyond endurance; such an antagonist is he now with his own hands preparing against himself, a portent that shall baffle all resistance; who shall invent a flame more potent than the lightning, and a mighty din that shall surpass the thunder; and shall shiver the ocean trident, that earth-convulsing pest, the spear of Neptune. And when he hath stumbled upon this mischief, he shall be taught how great is the difference between sovereignty and slavery.

Pr. Yet truly, even though Jove is headstrong, he will be humble in a marriage that will cast him down from his power and throne, forgotten; and the curse his father Saturn laid upon him will finally come to pass, the one invoked when he was ousted from his ancient rule. No other god but me can clearly show him a way out of these disasters. I know this and how it can be done. So let him remain in his arrogance, trusting in his high thunders, brandishing a fire-breathing lightning bolt. But none of that will save him from a disgraceful downfall that he cannot bear; he is now preparing his own destruction, a threat that will overwhelm all resistance; who will create a flame more powerful than lightning, and a loud noise that surpasses thunder; and will shatter the ocean's trident, that earth-shaking weapon of Neptune. And when he encounters this disaster, he will learn just how different sovereignty is from slavery.

Ch. Thou forsooth art boding against Jupiter the things thou wishest.

Ch. You are truly wishing against Jupiter.

Pr. Things that shall come to pass, and that I desire to boot.

Pr. Things that will happen, and that I want as a bonus.

Ch. And are we to expect that any one will get the mastery of Jove?

Ch. Are we really supposed to believe that anyone will gain control over Jove?

Pr. Ay, and pangs too yet harder to bear than these [of mine] shall he sustain.

Pr. Yes, and he will endure even greater pains than these [of mine].

Ch. And how is it that thou art not dismayed blurting out words such as these?

Ch. And how are you not worried about saying things like this?

Pr. Why at what should I be terrified to whom it is not destined to die?

Pr. Why should I be terrified about what is meant for someone who isn't destined to die?

Ch. Yet perchance he will provide for thee affliction more grievous than even this.

Ch. But maybe he will bring you suffering even worse than this.

Pr. Let him do it then, all is foreseen by me.

Pr. Let him do it then, I see everything coming.

Ch. They that do homage to Adrasteia are wise.

Ch. Those who pay tribute to Adrasteia are wise.

Pr. Do homage, make thy prayer, cringe to each ruler of the day. I care for Jove less than nothing; let him do, let him lord it for this brief span, e'en as he list, for not long shall he rule over the gods. But no more, for I descry Jove's courier close at hand, the menial of the new monarch: beyond all [doubt] he has come to announce to us some news.

Pr. Show your respect, offer your prayers, bow down to every leader of the moment. I care about Jove less than nothing; let him act, let him reign for this short time, however he wants, for he won't have control over the gods for long. But enough of that, because I see Jove's messenger approaching, the servant of the new king: without a doubt, he has come to bring us some news.

Enter Mercury.

Enter Mercury.

Thee, the contriver, thee full of gall and bitterness, who sinned against the gods by bestowing their honors on creatures of a day, the thief of fire, I address. The Sire commands thee to divulge of what nuptials it is that thou art vaunting, by means of which he is to be put down from his power. And these things, moreover, without any kind of mystery, but each exactly as it is, do thou tell out; and entail not upon me, Prometheus, a double journey; and thou perceivest that by such conduct Jove is not softened.

You, the schemer, full of bitterness and spite, who offended the gods by giving their honors to fleeting beings, you thief of fire, I speak to you. The Lord commands you to reveal what wedding you are bragging about that is meant to bring him down from his power. And do this plainly, with no mystery, telling it exactly as it is; don’t make me, Prometheus, take a second trip; you see that this way, Jove will not be softened.

Pr. High sounding, i'faith, and full of haughtiness is thy speech, as beseems a lackey of the gods. Young in years, ye are young in power;77 and ye fancy forsooth that ye dwell in 49a citadel impregnable against sorrow. Have I not known two monarchs78 dethroned from it? And the third that now is ruler I shall also see expelled most foully and most quickly. Seem I to thee in aught to be dismayed at, and to crouch beneath the new gods? Widely, ay altogether, do I come short [of such feelings]. But do thou hie thee back the way by which thou camest: for not one tittle shalt thou learn of the matter on which thou questionest me.

Pr. Your words are full of pomp and pride, just like a servant of the gods. Young in age, you are also inexperienced in power; 77 and you really think that you live in 49 an impenetrable fortress against sorrow. Haven't I seen two kings taken down from it? And the current ruler will also be thrown out, disgracefully and swiftly. Do I seem to you to be intimidated and to bow before these new gods? Far from it; I feel nothing like that. But you should go back the way you came, because you won't learn anything about the matter you are asking me.

Mer. Yet truly 'twas by such self-will even before now that thou didst bring thyself to such a calamitous mooring.

Mer. But really, it was your stubbornness that got you into this disastrous situation long before now.

Pr. Be well assured that I would not barter my wretched plight for thy drudgery; for better do I deem it to be a lackey to this rock, than to be born the confidential courier of father Jove. Thus is it meet to repay insult in kind.

Pr. Rest assured that I wouldn’t trade my miserable situation for your hard work; I’d rather be a servant to this rock than be the trusted messenger of Father Jove. It’s only right to respond to an insult in kind.

Mer. Thou seemest to revel in thy present state.

Mer. You seem to take great joy in your current situation.

Pr. Revel! Would that I might see my foes thus reveling, and among these I reckon thee.

Pr. Celebrate! I wish I could see my enemies partying like this, and I count you among them.

Mer. What dost thou impute to me also any blame for thy mischances?

Mer. What do you blame me for regarding your misfortune?

Pr. In plain truth, I detest all the gods, as many of them as, after having received benefits at my hands, are iniquitously visiting me with evils.

Pr. Honestly, I hate all the gods, as many of them as, after I’ve helped them, are unfairly bringing troubles upon me.

Mer. I hear thee raving with no slight disorder.

Mer. I can hear you going on and on with quite a bit of chaos.

Pr. Disordered I would be, if disorder it be to loathe one's foes.

Pr. I would be disordered if it's wrong to hate your enemies.

Mer. Thou wouldst be beyond endurance, wert thou in prosperity.

Mer. You would be unbearable if you were successful.

Pr. Woe's me!

Pr. Woe is me!

Mer. This word of thine Jove knows not.

Mer. Jove doesn't know what you're talking about.

Pr. Ay, but Time as he grows old teaches all things.

Pr. Yeah, but as Time gets older, he teaches us everything.

Mer. And yet verily thou knowest not yet how to be discreet.

Mer. And yet you truly do not know how to be discreet.

Pr. No i'faith, or I should not have held parley with thee, menial as thou art.

Pr. No, really, I wouldn't have talked to you if you weren't such a lowly servant.

Mer. Thou seemest disposed to tell nought of the things which the Sire desires.

Mer. You seem unwilling to share anything about what the Lord wants.

Pr. In sooth, being under obligation as I am to him, I am bound to return his favor.

Pr. Honestly, since I owe him a favor, I have to return it.

Mer. Thou floutest me, forsooth, as if I were a boy.

Mer. You mock me, seriously, as if I were just a kid.

Pr. Why, art thou not a boy, and yet sillier than one, if thou lookest to obtain any information from me? There is no outrage nor artifice by which Jupiter shall bring me to utter this, before my torturing shackles shall have been loosened. Wherefore let his glowing lightning be hurled, and with the white feathered shower of snow, and thunderings beneath the earth let him confound and embroil the universe; for nought of these things shall bend me so much as even to say by whom it is doomed that he shall be put down from his sovereignty.

Pr. Why, are you not a boy, and yet even sillier than one, if you think I’ll share any information with you? There’s no outrage or trick that could make Jupiter get me to say it before my torturing chains are loosened. So let him throw his blazing lightning, and let the snowy white shower fall, and let the thunder rumble beneath the earth to confuse and entangle the universe; none of these things will make me bend enough to even say who is destined to take him down from his throne.

Mer. Consider now whether this determination seems availing.

Mr. Now think about whether this decision seems effective.

Pr. Long since has this been considered and resolved.

Pr. This has been thought about and decided long ago.

Mer. Resolve, O vain one, resolve at length in consideration of thy present sufferings to come to thy right senses.

Mer. Stop being foolish and finally decide, in light of your current pain, to think clearly.

Pr. Thou troublest me with thine admonitions as vainly as51 [thou mightest] a billow.79 Never let it enter your thoughts that I, affrighted by the purpose of Jupiter, shall become womanish, and shall importune the object whom I greatly loathe, with effeminate upliftings of my hands, to release me from these shackles: I want much of that.

Pr. You’re bothering me with your warnings just as uselessly as51 [you might] a wave.79 Don’t even let it cross your mind that I, scared by Jupiter's intentions, will act weak and beg the person I deeply hate, with pathetic gestures, to free me from these bonds: I want none of that.

Mer. With all that I have said I seem to be speaking to no purpose; for not one whit art thou melted or softened in thy heart by entreaties, but art champing the bit like a colt fresh yoked, and struggling against the reins. But on the strength of an impotent scheme art thou thus violent; for obstinacy in one not soundly wise, itself by itself availeth less than nothing. And mark, if thou art not persuaded by my words, what a tempest and three-fold surge of ills, from which there is no escape, will come upon thee. For in the first place the Sire will shiver this craggy cleft with thunder and the blaze of his bolt, and will overwhelm thy body, and a clasping arm of rock shall bear thee up. And after thou shalt have passed through to its close, a long space of time, thou shalt come back into the light; and a winged hound of Jupiter, a blood-thirsting eagle, shall ravenously mangle thy huge lacerated frame, stealing upon thee an unbidden guest, and [tarrying] all the live-long day, and shall banquet his fill on the black viands80 of thy liver. To such 52labors look thou for no termination, until some god shall appear as a substitute in thy pangs, and shall be willing to go both to gloomy Hades, and to the murky depths around Tartarus. Wherefore advise thee, since this is no fictitious vaunt, but uttered in great earnestness; for the divine mouth knows not how to utter falsehood, but will bring every word to pass. But do thou look around and reflect, and never for a moment deem pertinacity better than discretion.

Mer. After everything I’ve said, it feels like I’m not getting through to you at all; you remain unmoved or softened by my pleas, acting like a young horse that’s just been harnessed and is fighting against the bit. Your stubbornness, based on a weak plan, only makes matters worse; stubbornness in someone who isn’t truly wise is useless. Just know if you’re not swayed by my words, you’re going to face a storm and a wave of suffering that you can’t escape. First of all, the Lord will shake this rocky cliff with thunder and lightning, and your body will be overwhelmed while a rocky embrace will hold you tight. After enduring this for a long time, you’ll finally see the light again. But then a winged hound of Jupiter, a vicious eagle, will brutally tear apart your mutilated body, arriving uninvited and staying all day, feasting on the dark parts80 of your liver. Don’t expect any end to such trials until a god comes to take your pain away, willing to journey to the dark realms of Hades and the shadowy depths of Tartarus. So I advise you, this isn't just empty talk; I’m speaking very seriously. The divine doesn’t lie and will make every word happen. But you should look around and think carefully, never considering stubbornness to be better than wisdom.

Ch. To us, indeed, Mercury seems to propose no unseasonable counsel; for he bids thee to abandon thy recklessness, and seek out wise consideration. Be persuaded; for to a wise man 'tis disgraceful to err.

Ch. To us, Mercury seems to offer good advice; he tells you to give up your recklessness and look for wise judgment. Take his advice; for a wise person finds it shameful to make mistakes.

Pr. To me already well aware of it hath this fellow urged his message; but for a foe to suffer horribly at the hands of foes is no indignity. Wherefore let the doubly-pointed wreath of his fire be hurled at me, and ether be torn piecemeal by thunder, and spasm of savage blasts; and let the wind rock earth from her base, roots and all, and with stormy surge mingle in rough tide the billow of the deep and the paths of the stars; and fling my body into black Tartarus, with a whirl, in the stern eddies of necessity. Yet by no possible means shall he visit me with death.

Pr. This guy has already tried to get his message across to me, but it’s no shame for an enemy to suffer terribly at the hands of others. So let him throw his fiery, pointed crown at me, let the sky be torn apart by thunder and fierce winds; let the wind shake the earth from its foundations, roots and all, and let stormy waves mix the deep sea with the paths of the stars; and let my body be cast into dark Tartarus, spinning in the harsh currents of fate. But there’s no way he can kill me.

Mer. Resolutions and expressions, in truth, such as these of thine, one may hear from maniacs. For in what point doth his fate fall short of insanity?81 What doth it abate from ravings? But do ye then at any rate, that sympathize with him in his sufferings, withdraw hence speedily some-whither from this spot, lest the harsh bellowing of the thunder smite you with idiotcy.

Mer. Resolutions and expressions like yours can often be heard from insane people. How does his fate differ from madness?81 What does it take away from their rants? But if you feel any sympathy for him in his suffering, you should quickly get away from this place, or the loud roar of the thunder might drive you to madness.

Ch. Utter and advise me to something else, in which too thou mayest prevail upon me; for in this, be sure, thou 53hast intruded a proposal not to be borne. How is it that thou urgest me to practice baseness? Along with him here I am willing to endure what is destined, for I have learned to abhor traitors; and there is no evil which I hold in greater abomination.

Ch. Speak and suggest something else that might convince me; because, believe me, you 53have put forward an unbearable proposal. Why are you pushing me to act dishonorably? Here with him, I am ready to face whatever fate has in store, as I have come to loathe traitors; there is no wrongdoing that I find more despicable.

Mer. Well, then, bear in mind the things of which I forewarn you: and do not, when ye have been caught in the snares of Atè, throw the blame on fortune, nor ever at any time say that Jove cast you into unforeseen calamity: no indeed, but ye your ownselves: for well aware, and not on a sudden, nor in ignorance, will ye be entangled by your senselessness in an impervious net of Atè.

Mer. Well, then, remember what I’m warning you about: don’t, when you find yourselves caught in Atè's traps, blame it on bad luck, and never claim that Jupiter threw you into unexpected trouble. No, it will be your own doing; you’ll know very well, not suddenly or out of ignorance, that you’ve stumbled into an inescapable snare of Atè because of your own foolishness.

[Exit Mercury.

[Exit Mercury.

Pr. And verily in deed and no longer in word doth the earth heave, and the roaring echo of thunder rolls bellowing by us; and deep blazing wreaths of lightning are glaring, and hurricanes whirl the dust; and blasts of all the winds are leaping forth, showing one against the other a strife of conflict gusts; and the firmament is embroiled with the deep.82 Such is this onslaught that is clearly coming upon me from Jove, a cause for terror. O dread majesty of my mother Earth, O ether that diffusest thy common light, thou beholdest the wrongs I suffer.

Pr. Truly, the earth shakes violently, and the loud rumble of thunder echoes around us; brilliant flashes of lightning are lighting up the sky, and hurricanes are sweeping up the dust; the winds are battling against each other in a chaotic struggle; and the sky is in turmoil with the depths below.82 This assault from Jove is clearly approaching me, and it's terrifying. O awesome power of my mother Earth, O air that spreads your light everywhere, you see the injustices I endure.


THE SEVEN AGAINST THEBES.

The siege of the city of Thebes, and the description of the seven champions of the Theban and Argive armies, The deaths of the brothers Polynices and Eteocles, the mournings over them, by their sisters Antigone and Ismene, and the public refusal of burial to the ashes of Polynices, against which Antigone boldly protests, conclude the play.

The siege of the city of Thebes, along with the description of the seven champions from the Theban and Argive armies, the deaths of the brothers Polynices and Eteocles, the mourning by their sisters Antigone and Ismene, and the public denial of burial for Polynices’ ashes, which Antigone bravely protests against, wrap up the play.

PERSONS REPRESENTED.

Eteocles.

Eteocles.

Ismene.

Ismene.

A Messenger.

A Message Sender.

Antigone.

Antigone.

Chorus of Theban Virgins.

Chorus of Theban Virgins.

A Herald.

A Messenger.

Scene. The Acropolis of Thebes.—Compare v. 227, ed. Blomf.

Scene. The Acropolis of Thebes.—Compare v. 227, ed. Blomf.

Time. Early in the morning; the length of the action can scarcely be fixed with absolute certainty. It certainly did not exceed twelve hours.

Time. Early in the morning; the exact duration of the action can hardly be determined with complete accuracy. It definitely didn't last more than twelve hours.

The expedition of "the Seven" against Thebes is fixed by Sir I. Newton, B.C. 928. Cf. of his Chronology, p. 27. Blair carries it as far back as B.C. 1225.—Old Translator.

The expedition of "the Seven" against Thebes is set by Sir I. Newton in 928 B.C. See his Chronology, p. 27. Blair dates it even earlier, to 1225 B.C.—Legacy Translator.

Eteocles. Citizens of Cadmus! it is fitting that he should speak things seasonable who has the care of affairs on the poop of a state, managing the helm, not lulling his eyelids in slumber. For if we succeed, the gods are the cause; but if, on the other hand (which heaven forbid), mischance should befall, Eteocles alone would be much bruited through the city by the townsmen in strains clamorous and in wailings, of which may Jove prove rightly called the Averter to55 the city of the Cadmæans.83 And now it behooves you—both him who still falls short of youth in its prime, and him who in point of age has passed his youth, nurturing the ample vigor of his frame and each that is in his prime,84 as is best fitting—to succor the city, and the altars of your country's gods, so that their honors may never be obliterated; your children too, and your motherland, most beloved nurse; for she, taking fully on herself the whole trouble of your rearing, nurtured you when infants crawling on her kindly soil, for her trusty shield-bearing citizens, that ye might be [trusty85] for this service. And, for the present indeed, up to this day, the deity inclines in our favor; since to us now all this time beleaguered the war for the most part, by divine allotment, turns out well. But now, as saith the seer, the feeder86 of birds, revolving in ear and thoughts, without the use of fire, the oracular birds with unerring art—he, lord of such divining powers, declares that the main Achæan assault is this night proclaimed,87 and [that the Achæans] attempt the city.

Eteocles. Citizens of Cadmus! It's only right that someone managing the political affairs of the state speaks at this moment, instead of dozing off. If we succeed, it's thanks to the gods; but if, heaven forbid, disaster strikes, Eteocles alone will be loudly criticized by the townspeople, lamenting throughout the city, for which may Jove rightly be called the Averter of the Cadmæans.5583 And now it is your duty—both those who are still young and those who have moved past their youth, nurturing your strength, as is proper—to support the city and the shrines of your nation's gods, so their honors remain intact; for your children and your beloved motherland, who has cared for you since you were infants crawling on her generous soil, training you as loyal citizens for this service. And truly, up until now, the deity has favored us; because, as we have endured this long siege, it seems to be turning in our favor by divine will. But now, as the seer says, the provider of birds, contemplating in mind and thought without fire, the oracular birds with absolute precision—he, lord of such divinations, states that the main Achaean attack is announced for tonight,87 and that the Achæans will attempt to enter the city.

But haste ye all, both to the battlements and the gates of the tower works; On! in full panoply throng the breastworks, and take your stations on the platforms of the towers, and, making stand at the outlets of the gates, be of good 56heart, nor be over-dismayed at the rabble of the aliens; God will give a happy issue. Moreover, I have also dispatched scouts and observers of the army, who will not, I feel assured, loiter on their way; and when I have had intelligence from these, I shall, in no point, be surprised by stratagem.

But hurry, everyone, to the battlements and the gates of the tower! Quickly assemble at the breastworks and take your positions on the platforms of the towers, and stand ready at the gates. Stay strong and don’t let the crowd of outsiders frighten you; God will grant us a favorable outcome. Additionally, I’ve sent scouts and observers from the army who I’m confident won’t waste time. Once I receive information from them, I won’t be caught off guard by any tricks.

Messenger.—Most gallant Eteocles! sovereign of the Cadmæans, I have come bearing a clear account of the matters yonder, from the army; and I myself am eye-witness of the facts. For seven chieftains, impetuous leaders of battalions, cutting a bull's throat,88 over an iron-rimmed shield,89 and touching with their hands the gore of the bull, by oath have called to witness90 Mars, Enyo, and Terror, that delights in bloodshed, that either having wrought the demolition of our city they will make havoc of the town of the Cadmæans, or having fallen will steep this land of ours in gore. Memorials too of themselves, to their parents at home, were they with their hands hanging in festoons91 at the car of Adrastus, dropping a tear, but no sound of complaint passed their lips.92 For their iron-hearted spirit glowing with valor was panting, as of lions that glare battle. And the report of these my tidings is not retarded by sluggishness. But I left them in the very act of casting lots, that so each of them, obtaining his post by lot, might lead on his battalion to our gates. Wherefore do thou with all speed marshal at the outlets of the gates the bravest men, the chosen of our city; for already the host of Argives hard at hand armed cap-à-pié 57is in motion, is speeding onward, and white foam is staining the plain with its drippings from the lungs of their chargers. Do thou then, like the clever helmsman of a vessel, fence93 our city before the breath of Mars burst like a hurricane upon it, for the main-land billow of their host is roaring. And for these measures do thou seize the very earliest opportunity; for the sequel I will keep my eye a faithful watch by day, and thou, knowing from the clearness of my detail the movements of those without, shalt be unscathed.

Message app.—Most valiant Eteocles! Leader of the Cadmæans, I’ve come with an update from the army; I’ve seen everything myself. Seven fierce leaders of battalions, having cut a bull’s throat,88 placed over an iron-rimmed shield,89 and touching the blood with their hands, swore by Mars, Enyo, and Bloodshed, that enjoys carnage, that either they will destroy our city and create chaos in the land of the Cadmæans, or if they fall, they will drench our land in blood. They also left tokens for their parents back home, with their hands hanging in despair91 at Adrastus's chariot, shedding tears, yet not a word of complaint slipped from their lips.92 Their iron-willed spirits, fired with courage, were panting like lions ready for battle. I didn’t delay with this news. I left them while they were drawing lots to assign their positions so each could lead their battalion to our gates. Therefore, quickly organize the bravest men, the best of our city, at the gates; the Argive army is close behind, fully armed,57 charging forward, with white foam staining the ground from their horses’ mouths. Like a skilled captain of a ship, prepare our city before the force of Mars descends like a storm upon it, for the tidal wave of their army is booming. So take action at the earliest opportunity; I will keep a vigilant lookout during the day, and you, understanding my clear report on their movements, will be safe.

[Exit Messenger.

[Exit Messenger.

Et. O Jupiter! and earth! and ye tutelary deities! and thou Curse, the mighty Erinnys of my sire! do not, I pray, uproot with utter destruction from its very base, a prey to foemen, our city, which utters the language of Greece, and our native dwellings.94 Grant that they may never hold the free land and city of Cadmus in a yoke of slavery; but be ye our strength—nay, I trust that I am urging our common interests, for a state that is in prosperity honors the divinities.95

And so on. O Jupiter! and earth! and you guardian deities! and you Curse, the powerful Erinnys of my father! please do not completely destroy our city, which speaks the language of Greece, and our homeland, turning it into a target for enemies. 94 Let it be that they will never hold the free land and city of Cadmus in slavery; but be our strength—indeed, I believe I am advocating for our shared interests, because a thriving state honors the gods. 95

[Exit Eteocles.

[Exit Eteocles.

Chorus.96 I wail over our fearful, mighty woes! the army is let loose, having quitted its camp, a mighty mounted host is streaming hitherward in advance;97 the dust appearing high in the air convinces me, a voiceless, clear, true messenger; the noise of the clatter of their hoofs upon the plain,98 reaching even to our couches, approaches my ears, is wafted on, and is rumbling like a resistless torrent lashing the mountain-side. Alas! alas! oh gods and goddesses, avert the rising horror; the white-bucklered99 well-appointed host is rushing on with a shout on the other side our walls, speeding its way to the city. Who then will rescue us, who then of gods and goddesses will aid us? Shall I then prostrate myself before the statues of the divinities? Oh ye blessed beings, seated on your glorious thrones, 'tis high time for us to cling to your statues—why do we deeply sighing delay? Hear ye, or hear ye not, the clash of bucklers? When, if not now, 59shall we set about the orison of the peplus100 and chaplets? I perceive a din, a crash of no single spear. What wilt thou do? wilt thou, O Mars, ancient guardian of our soil, abandon thine own land? God of the golden helm, look upon, look upon the city which once thou didst hold well-beloved. Tutelary gods of our country, behold,101 behold this train of virgins suppliant to escape from slavery,102 for around our city a surge of men with waving crests is rippling, stirred by the blasts of Mars. But, O Jove, sire all-perfect! avert thoroughly from us capture by the foemen; for Argives are encircling the fortress of Cadmus; and I feel a dread of martial arms, and the bits which are fastened through the jaws of their horses are knelling slaughter. And seven leaders of the host, conspicuous in their spear-proof harness, are taking their stand at our seventh gate,103 assigned their posts by lot. Do thou too, O Jove-born power that delightest in battle, Pallas, become a savior to our city; and thou, equestrian monarch, sovereign of the main, with thy fish-smiting trident, O Neptune, grant a deliverance, a deliverance from our terrors. Do thou too, O Mars, alas! alas! guard the city which is named after Cadmus, and manifestly show thy care60—and thou, Venus, the original mother of our race, avert [these ills]—for from thy blood are we sprung; calling on thee with heavenward orisons do we approach thee. And thou, Lycæan king, be thou fierce as a wolf104 to the hostile army, [moved] by the voice of our sighs.105 Thou too, virgin-daughter of Latona, deftly adorn thyself with thy bow, O beloved Diana. Ah! ah! ah! I hear the rumbling of cars around the city, O revered Juno, the naves of the heavy-laden axles creak, the air is maddened with the whizzing of javelins—what is our city undergoing? What will become of it? To what point is the deity conducting the issue?106 ah! ah! A shower of stones too from their slingers is coming over our battlements. O beloved Apollo! there is the clash of brass-rimmed shields at the gates, and the just issue in battle must be decided by arms according to the disposal of Jove.107 And thou Onca,108 immortal queen, that dwellest in front of our city, rescue thy seven-gated seat. O gods, all-potent to save, O ye gods and goddesses, perfect guardians of the towers of this land, abandon not our war-wasted city to an army of aliens. Listen to these virgins, listen to our all-just prayers, as is most right, to the orisons of virgins which are offered with out-stretched hands. O 61beloved divinities, hovering around our city as its deliverers, show how ye love it; give heed to our public rituals, and when ye give heed to them succor us, and be ye truly mindful, I beseech ye, of the rites of our city which abound in sacrifices.

Chorus.96 I cry out about our terrible, mighty troubles! The army is unleashed, having left its camp, a huge force on horseback is rushing toward us;97 the dust rising high in the air is a silent, clear, true sign; the sound of their hooves pounding the ground,98 reaching even to our beds, comes to my ears like a relentless torrent crashing against the mountains. Oh no! oh gods and goddesses, please turn away this growing horror; the well-armed warriors with their white shields are charging with a shout beyond our walls, speeding toward the city. Who will save us, which of the gods and goddesses will help us? Should I throw myself at the feet of your statues? Oh blessed beings, seated on your glorious thrones, it's time for us to hold on to your statues—why do we hesitate with deep sighs? Do you hear the clanging of shields? When, if not now, 59 should we start the prayer for the peplus100 and wreaths? I hear the noise, the crash of more than just one spear. What will you do? Will you, O Mars, ancient protector of our land, abandon your own territory? God of the golden helmet, look upon our city that you once loved. Guardian gods of our homeland, look, 101 look at this group of virgins begging for freedom,102 as waves of men with raised banners crash around our city, stirred by the winds of Mars. But, O Jove, all-perfect father! keep us safe from being captured by the enemy; for Argives are surrounding the fortress of Cadmus; and I sense a dread of battle and the sound of bits in the mouths of their horses ringing out death. Seven leaders of the army, clearly visible in their spear-proof gear, are taking their stand at our seventh gate,103 chosen by lot. You too, O Jove-born power who loves battle, Pallas, become a savior for our city; and you, horse-riding king, ruler of the sea, with your trident that strikes the fish, O Neptune, grant us deliverance from our fears. You too, O Mars, alas! alas! protect the city named after Cadmus, and show your care60—and you, Venus, the original mother of our race, avert [these evils]—for from your blood we are descended; calling on you with prayers rising to heaven, we come to you. And you, Lycæan king, be fierce as a wolf104 against the enemy, moved by the sound of our sighs.105 You too, virgin daughter of Latona, skillfully prepare your bow, O beloved Diana. Ah! ah! ah! I hear the rumbling of chariots around the city, O revered Juno, the wheels of the heavily-loaded axles creak, the air is filled with the whistling of javelins—what is our city going through? What will happen to it? Where is the deity leading the outcome?106 ah! ah! A shower of stones from their slingers is coming over our walls. O beloved Apollo! there is the sound of bronze shields clashing at the gates, and the rightful outcome in battle must be decided by arms as Jove decrees.107 And you Onca,108 immortal queen, who watches over our city, save your seven-gated stronghold. O gods, all-powerful to save, O you gods and goddesses, perfect guardians of this land's towers, do not abandon our war-torn city to an invading army. Listen to these virgins, hear our just prayers, as it is right, to the prayers of virgins offered with outstretched hands. O 61 beloved divinities, surrounding our city as its saviors, show that you love it; pay attention to our public ceremonies, and when you listen, help us, and truly remember, I beg you, the rites of our city filled with sacrifices.

Re-enter Eteocles.

Enter Eteocles.

Intolerable creatures! is this, I ask you, best and salutary for our city, and an encouragement to this beleagured force, for you to fall before the statues of our tutelary gods, to shriek, to yell—O ye abominations of the wise. Neither in woes nor in welcome prosperity may I be associated with womankind; for when woman prevails, her audacity is more than one can live with; and when she is affrighted, she is a still greater mischief to her home and city. Even now, having brought upon your countrymen this pell-mell flight, ye have, by your outcries, spread dastard cowardice, and ye are serving, as best ye may, the interests of those without, but we within our walls are suffering capture at our own hands; such blessings will you have if you live along with women. Wherefore if any one give not ear to my authority, be it man or woman, or other between [these names109], the fatal pebble shall decide against him, and by no means shall he escape the doom of stoning at the hand of the populace. For what passeth without is a man's concern, let not woman offer advice—but remaining within do thou occasion no mischief. Heard'st thou, or heard'st thou not, or am I speaking to a deaf woman?

Intolerable creatures! Is this, I ask you, what’s best and most beneficial for our city, and an encouragement to our exhausted troops, for you to collapse before the statues of our protective gods, to scream, to shout—O you horrors of the wise. Neither in suffering nor in welcome prosperity do I wish to be associated with women; for when a woman takes charge, her boldness is more than one can handle; and when she is scared, she causes even greater chaos in her home and city. Even now, having forced your fellow citizens into this chaotic flight, you have, through your cries, spread cowardice, and you are serving, as best you can, the interests of those outside. But we, within our walls, are being captured by our own hands; such blessings await you if you live alongside women. Therefore, if anyone disregards my authority, whether man or woman, or anything in between, the fatal stone will decide against them, and they will certainly face the punishment of stoning at the hands of the crowd. For what happens outside is a man's concern; let no woman offer advice—but, by staying inside, do not cause trouble. Did you hear me, or did you not, or am I speaking to a deaf woman?

Ch. O dear son of Œdipus, I felt terror when I heard the din from the clatter of the cars, when the wheel-whirling naves rattled, and [the din] of the fire-wrought bits, the rudders110 of the horses, passing through their mouths that know no rest.

Ch. Oh dear son of Oedipus, I felt a wave of fear when I heard the noise from the crashing chariots, as the wheels spun and rattled, along with the sound of the fiery bits and the reins of the horses, always in motion through their restless mouths.

Et. What then? does the mariner who flees from the stern to the prow111 find means of escape, when his bark is laboring against the billow of the ocean?

And so on. So what next? Does the sailor who rushes from the back to the front111 find a way out when his boat is struggling against the waves of the ocean?

Ch. No; but I came in haste to the ancient statues of the divinities, trusting in the gods, when there was a pattering at our gates of destructive sleet showering down, even then I was carried away by terror to offer my supplications to the Immortals, that they would extend their protection over the city.

Ch. No; but I rushed to the ancient statues of the gods, relying on their favor, when I heard the destructive sleet pounding at our gates. Even then, fear drove me to plead with the Immortals to protect the city.

Et. Pray that our fortification may resist the hostile spear.

Et. Pray that our defenses can withstand the enemy's spear.

Ch. Shall not this, then, be at the disposal of the gods?

Ch. Shouldn't this, then, be left to the gods?

Et. Ay, but 'tis said that the gods of the captured city abandon it.

And so on. Yes, but it’s said that the gods of the conquered city leave it behind.

Ch. At no time during my life may this conclave of gods abandon us: never may I behold our city overrun, and an army firing it with hostile flame.

Ch. At no point in my life may this council of gods forsake us: may I never witness our city being overrun, with an army setting it ablaze with enemy fire.

Et. Do not thou, invoking the gods, take ill counsel; for subordination, woman, is the mother of saving success; so the adage runs.

Et. Don't, by calling on the gods, make poor choices; because following guidance, woman, is the key to achieving success; or so the saying goes.

Ch. But the gods have a power superior still, and oft in adversity does this raise the helpless out of severe calamity, when clouds are overhanging his brow.

Ch. But the gods have a power that is even greater, and often in tough times, this lifts the helpless out of serious trouble when dark clouds loom over them.

Et. It is the business of men, to present victims and offer63ings of worship to the gods, when foemen are making an attempt: 'tis thine on the other hand to hold thy peace and abide within doors.

Et. It's up to men to present sacrifices and make offerings to the gods when enemies are attacking; on the other hand, it's your job to stay quiet and remain indoors.

Ch. 'Tis by the blessing of the gods that we inhabit a city unconquered, and that our fortification is proof against the multitude of our enemies. What Nemesis can feel offended at this?

Ch. It’s thanks to the gods’ blessing that we live in an unconquered city, and our defenses hold strong against the many enemies we face. What revenge can anyone rightfully seek over this?

Et. I am not offended that ye should honor the race of the gods; but that thou mayest not render the citizens faint-hearted, keep quiet and yield not to excessive terrors.

Et. I'm not upset that you should honor the gods; but to prevent making the citizens feel weak, stay calm and don’t give in to overwhelming fears.

Ch. When I heard the sudden din, I came, on the very instant, in distracting panic to this Acropolis, a hallowed seat.

Ch. When I heard the sudden noise, I immediately rushed to this Acropolis, a sacred place, in a state of frantic panic.

Et. Do not now, if ye hear of the dying or the wounded, eagerly receive them with shrieks; for with this slaughter of mortals is Mars fed.

Et. Don't, if you hear about the dying or the wounded, eagerly welcome them with screams; because it’s this killing of humans that feeds Mars.

Ch. And I do in truth hear the snortings of the horses.

Ch. And I can really hear the horses snorting.

Et. Do not now, when thou hearest them, hear too distinctly.

And so on. Don't listen too closely when you hear them now.

Ch. Our city groans from the ground, as though the foes were hemming her in.

Ch. Our city is struggling, as if enemies are surrounding her.

Et. Is it not then enough that I take measures for this?

And so on. Is it not enough that I make arrangements for this?

Ch. I fear! for the battering at the gates increases.

Ch. I'm worried! The pounding at the gates is getting louder.

Et. Wilt thou not be silent? Say nought of this kind in the city.

And so on. Will you not be quiet? Don’t say anything like this in the city.

Ch. O associate band [of gods], abandon not our towers.

Ch. O group of gods, don't leave our towers.

Et. Can not ye endure it in silence, and confusion to ye?

And so on. Can't you handle it in silence, and does it confuse you?

Ch. Gods of my city! let me not meet with slavery.

Ch. Gods of my city! Please don't let me face slavery.

Et. Thou thyself art making a slave both of me, of thyself, and of the city.

And so on. You are making a slave of both me, yourself, and the city.

Ch. O all-potent Jove! turn the shaft against our foes.

Ch. O all-powerful Jupiter! direct the arrow at our enemies.

Et. O Jove! what a race hast thou made women!64

Etc. Oh Jupiter! What a kind of people you’ve created in women!64

Ch. Just as wretched as men when their city is taken.

Ch. Just as miserable as men when their city is captured.

Et. Again thou art yelping as thou claspest the statues!

And so on. Once again, you're howling as you hold onto the statues!

Ch. Yes, for in my panic terror hurries away my tongue.

Ch. Yes, because in my panic, fear makes my words scramble.

Et. Would to heaven that you would grant me a trifling favor on my requesting it.

Et al. I wish you would grant me a small favor when I ask for it.

Ch. Tell me as quickly as you can, and I shall know at once.

Ch. Tell me as fast as you can, and I’ll know right away.

Et. Hold thy peace, wretched woman, alarm not thy friends.

Et. Be quiet, miserable woman, don't disturb your friends.

Ch. I hold my peace—with others I will suffer what is destined.

Ch. I’ll stay quiet—with others I will endure what is meant to be.

Et. I prefer this expression of thine rather than thy former words; and moreover, coming forth from the statues, pray thou for the best—that the gods may be our allies. And after thou hast listened to my prayers, then do thou raise the sacred auspicious shout of the Pæan, the Grecian rite of sacrificial acclamation, an encouragement to thy friends that removes the fear of the foe. And I, to the tutelary gods of our land, both those who haunt the plains, and those who watch over the forum, and to the fountains of Dirce, and I speak not without those of the Ismenus,112 if things turn out well and our city is preserved, do thus make my vows that we, dyeing the altars of the gods with the blood of sheep, offering bulls to the gods, will deposit trophies, and vestments of our enemies, spear-won spoils of the foe, in their hallowed abodes. Offer thou prayers like these to the gods, not with a number of sighs, nor with foolish and wild sobbings; for not one whit the more wilt thou escape 65Destiny. But I too, forsooth,113 will go and marshal at the seven outlets of our walls, six men, with myself for a seventh, antagonists to our foes in gallant plight, before both urgent messengers and quickly-bruited tidings arrive, and inflame us by the crisis.

And. I prefer what you just said over what you said before; and besides, coming from the statues, please pray for the best—that the gods may support us. And after you've listened to my prayers, please raise the sacred, uplifting shout of the Pæan, the Greek ritual of sacrificial celebration, which encourages your friends and eases the fear of the enemy. And I, to the guardian gods of our land, both those who roam the plains and those who oversee the forum, and to the springs of Dirce, and I can't forget those of the Ismenus,112 if things go well and our city is saved, will make my vows that we, painting the altars of the gods with the blood of sheep, offering bulls to the gods, will set up trophies and clothing from our enemies, trophies won from our foes, in their sacred places. Offer prayers like these to the gods, not with a flood of sighs or foolish, wild sobbing; for it won’t help you escape 65Destiny. But I too, indeed,113 will go and position six men at the seven gates of our walls, with myself as the seventh, ready to face our enemies bravely, before urgent messengers and quickly-spreading news arrive and escalate the situation.

[Exit Eteocles.

[Exit Eteocles.

Ch. I attend, but through terror my heart sleeps not, and cares that press close upon my heart keep my dread alive, because of the host that hems our walls114 around; like as a dove, an all-attentive nurse, fears, on behalf of her brood, serpents, evil intruders into her nest. For some are advancing against the towers in all their numbers, in all their array; (what will become of me?) and others are launching the vast rugged stone at the citizens, who are assailed on all sides. By every means, O ye Jove-descended gods! rescue the city and the army that spring from Cadmus. What better plain of land will ye take in exchange to yourselves than this, after ye have abandoned to our enemies the fertile land, and Dirce's water best fed of all the streams that earth-encircling Neptune sends forth, and the daughters of Tethys? Wherefore, O tutelary gods of the city! having hurled on those without the towers the calamity that slaughters men, and casts away shields, achieve glory for these citizens, and be your statues placed on noble sites, as deliverers of our city,115 through our entreaties fraught with 66shrill groanings. For sad it is to send prematurely to destruction an ancient city, a prey of slavery to the spear, ingloriously overthrown in crumbling ashes by an Achæan according to the will of heaven; and for its women to be dragged away captives, alas! alas! both the young and the aged, like horses by their hair, while their vestments are rent about their persons. And the emptied city cries aloud, while its booty is wasted amid confused clamors; verily I fearfully forbode heavy calamities. And a mournful thing it is for [maidens] just marriageable,116 before the celebration of rites for culling the fresh flower of their virginity, to have to traverse a hateful journey from their homes. What? I pronounce that the dead fares better than these; for full many are the calamities, alas! alas! which a city undergoes when it has been reduced. One drags another,117 slaughters, and to parts he sets fire—the whole city is defiled with smoke, and raving Mars that tramples down the nations, violating piety, inspires them. Throughout the town are uproars, against the city rises the turreted circumvallation,118 and man is slain by man with the spear. And the cries of children at the breast all bloody resound, and there is rapine sister of pell-mell confusion. Pillager meets pillager, and the empty-handed shouts to the empty-handed, wishing to have a partner, greedy for a portion that shall be neither less nor equal. What of these things can speech picture? Fruits of every possible kind strewn119 upon the ground occasion 67sorrow, and dismal is the face of the stewards. And full many a gift of earth is swept along in the worthless streams, in undistinguished medley. And young female slaves have new sorrows, a foe being superior120 and fortunate as to their wretched captive couch, so that they hope for life's gloomy close to come, a guardian against their all-mournful sorrows.

Ch. I go on, but terror keeps my heart from resting, and the worries that press against me keep my fear alive, because of the host surrounding our walls114. Like a dove, a caring mother, fears for her chicks, dreading the snakes and evil intruders into her nest. Some are advancing against the towers in full force; (what will happen to me?) others are hurling huge stones at the citizens, who are attacked from all sides. By every means, O you gods descended from Jove! save the city and the army that come from Cadmus. What better land could you take in exchange than this, after you abandon to our enemies the fertile fields and Dirce's water, the best of all the streams that earth-encircling Neptune sends forth, and the daughters of Tethys? Therefore, O guardian gods of the city! having unleashed upon those outside the walls the calamity that destroys men and casts aside shields, achieve glory for these citizens, and let your statues be placed in noble places as the saviors of our city,115 through our pleas filled with 66sharp groans. For it is tragic to send an ancient city to destruction too soon, enslaved to the spear, brought down in disgraceful ashes by an Achæan at the will of heaven; and for its women to be dragged away as captives, alas! alas! both the young and the old, like horses by their hair, while their clothing is torn from their bodies. And the deserted city cries out, while its treasures are wasted amidst chaotic shouts; truly I dread heavy misfortunes. And it is a sorrowful thing for [young women] just ready for marriage,116 before the celebration of rites to take their virginity, to have to endure a hateful journey from their homes. What? I say that the dead fare better than these; for there are many tragedies, alas! alas! which a city suffers when it is brought low. One person drags another,117 slaughters, and sets fire to parts of the city—the whole place is stained with smoke, and raging Mars, who tramples down nations, violating piety, fuels them. Throughout the town are uproars, and against the city rises the towers of siege,118 and man is killed by man with the spear. And the screams of bloodied infants echo, and there is chaos, accompanied by the plundering. Robber meets robber, and the empty-handed shout to the empty-handed, seeking a partner, eager for a piece that will be neither less nor equal. What of these things can words express? Fruits of every kind are scattered119 on the ground causing 67grief, and the stewards wear dismal expressions. And many gifts of the earth are swept away in the worthless streams, in mixed disarray. And young female slaves bear new sorrows, as a superior enemy being fortunate regarding their unfortunate captivity, so that they hope for a grim end to arrive, a relief from their overwhelming suffering.

Semi-Ch. The scout, methinks, my friends, is bringing us some fresh tidings from the army, urging in haste the forwarding axles121 of his feet.

Semi-Ch. I think the scout is rushing back to us with some fresh news from the army, quickly moving his feet to get here.

Semi-Ch. Ay, and in very truth, here comes our prince, son of Œdipus, very opportunely for learning the messenger's report—and haste does not allow him to make equal footsteps.122

Semi-Ch. Yes, and truly, here comes our prince, son of Oedipus, just in time to hear the messenger's news—and he’s in such a rush that he can’t walk normally.122

[Re-enter Messenger and Eteocles from different sides.

Re-enter Messenger and Eteocles from different sides.

Mes. I would fain tell, for I know them well, the arrangements of our adversaries, and how each has obtained his lot at our gate. Tydeus now for some time has been raging hard by the gates of Prœtus; but the seer allows him not to cross the stream of Ismenus, for the sacrifices are not auspicious. So Tydeus, raving and greedy for the fight, roars like a serpent in its hissings beneath the noontide heat, and he smites the sage seer, son of Oïcleus, with a taunt, [saying] that he 68is crouching to both Death and Battle out of cowardice. Shouting out such words as these, he shakes there shadowy crests, the hairy honors of his helm, while beneath his buckler bells cast in brass are shrilly pealing terror: on his buckler too he has this arrogant device—a gleaming sky tricked out with stars, and in the centre of the shield a brilliant full moon is conspicuous, most august of the heavenly bodies, the eye of night. Chafing thus in his vaunting harness, he roars beside the bank of the river, enamored of conflict, like a steed champing his bit with rage, that rushes forth when he hears the voice of the trumpet.123 Whom wilt thou marshal against this [foe]? Who, when the fastenings give way, is fit to be intrusted with the defense of the gate of Prœtus?

Mess. I really want to share what I know about our opponents and how each one has found their place at our gate. Tydeus has been furiously prowling near the gates of Prœtus for a while now, but the seer won’t let him cross the Ismenus river because the sacrifices haven’t been favorable. So, Tydeus, hungry for a fight and seething with rage, bellows like a serpent hissing in the midday heat, and he shouts at the wise seer, son of Oïcleus, accusing him of cowering in fear of both Death and Battle. As he shouts these words, he shakes the shadowy crests, the hairy plumes of his helmet, while beneath his shield, bells made of brass ring out a shrill warning of terror: on his shield, he bears an arrogant design—a shining sky adorned with stars, and in the center of the shield, a brilliant full moon stands out, the most majestic of the celestial bodies, the eye of the night. Fuming in his boastful armor, he roars by the riverbank, eager for battle, like a horse biting down on its bit in anger, charging forward when he hears the sound of the trumpet.123 Who will you send out against this opponent? Who, when the barriers break, is capable of guarding the gate of Prœtus?

Et. At no possible array of a man should I tremble; and blazonry has no power of inflicting wounds, and crests and bell bite not124 without the spear. And for this night which thou tellest me is sparkling on his buckler with the stars of heaven, it may perchance be a prophet in conceit;125 for if night shall settle on his eyes as he is dying, verily this vaunting device would correctly and justly answer to its name, and he himself will have the insolence ominous 69against himself. But against Tydeus will I marshal this wary son of Astacus, as defender of the portals, full nobly born, and one that reverences the throne of Modesty, and detests too haughty language, for he is wont to be slow at base acts, but no dastard. And from the sown heroes whom Mars spared is Melanippus sprung a scion, and he is thoroughly a native. But the event Mars with his dice will decide. And justice, his near kinswoman, makes him her champion,126 that he may ward off the foeman's spear from the mother that bare him.

Et. I shouldn't be afraid of any man; flashy armor can't cause real damage, and emblems and titles mean nothing without real weapons. As for the night you say is shining on his shield with the stars, it might just be a false prophecy; if night falls on his eyes as he dies, this boast would fittingly live up to its name, and he himself will have a rather ominous arrogance against his own fate. But against Tydeus, I will position this careful son of Astacus as the defender at the gates—nobly born and one who respects the throne of Modesty, despising arrogant speech. He usually avoids lowly acts but is in no way a coward. From the surviving heroes spared by Mars, Melanippus is a true native. But the outcome will be decided by Mars with his dice. And justice, his close relative, makes him her champion, so he can protect his mother from the enemy's spear.

Ch. Now may the gods grant unto our champion to be successful, since with justice127 does he speed forth in defense of the city; but I shudder to behold the sanguinary fate of those who perish in behalf of their friends.

Ch. Now may the gods help our champion to succeed, as he fights fairly127 for the city's defense; yet I dread to see the bloody fate of those who die for their friends.

Mes. To him may the gods so grant success. But Capaneus has by lot obtained his station against the Electran gate. This is a giant, greater than the other aforementioned, and his vaunt savors not of humanity; but he threatens horrors against our towers, which may fortune not bring to pass! for he declares, that whether the god is willing or unwilling, he will make havoc of our city, and that not the Wrath128 of Jove, dashing down upon the plain, should stop him. And he is wont to compare both the lightnings and the thunder-bolts to the heat of noontide. He has a bearing 70too, a naked man bearing fire, and there gleams a torch with which his hands are armed;129 and, in letters of gold, he is uttering, I will burn the city. Against a man such as this do thou send130——. Who will engage with him? Who will abide his vaunting and not tremble?

Ms. May the gods grant him success. But Capaneus has been assigned his position at the Electran gate. He is a giant, even larger than the others mentioned before, and his boastfulness lacks any humanity; he threatens terrible destruction against our towers, which we hope will not come to pass! He asserts that whether the god approves or not, he will wreak havoc on our city, and not even the Wrath128 of Jove, crashing down upon the plain, could stop him. He often compares both the lightning and thunder to the heat of midday. He has a presence 70too, a naked man carrying fire, and there shines a torch that he wields in his hands;129 and, in golden letters, he declares, I will burn the city. Who will you send against a man like this130? Who will fight him? Who will endure his boasting and not feel afraid?

Et. And in this case131 also one advantage is gained upon another. Of the vain conceits of man in sooth the tongue of truth becomes accuser. But Capaneus is menacing, prepared for action, dishonoring the gods, and practicing his tongue in vain exultation; mortal as he is, he is sending loud-swelling words into heaven to the ears of Jove. But I trust that, as he well deserves, the fire-bearing thunder-bolt will with justice come upon him, in no wise likened to the noontide warmth of the sun. Yet against him, albeit he is a very violent blusterer, is a hero marshaled, fiery in his spirit, stout Polyphontes, a trusty guard by the favor of Diana our protectress, and of the other gods. Mention another who hath had his station fixed at another of our gates.

Et. And in this case131 one advantage also leads to another. Truly, the tongue of truth exposes the empty pride of man. But Capaneus is threatening, ready for action, disrespecting the gods, and boasting in vain; despite being mortal, he is hurling loud, arrogant words toward heaven and the ears of Jove. But I hope that, as he deserves, the fire-sending thunderbolt will rightfully strike him, unlike the midday heat of the sun. Yet against him, although he is a furious blusterer, stands a hero, fiery in spirit, the brave Polyphontes, a loyal guardian favored by Diana our protector and the other gods. Name another who has taken his position at one of our gates.

Ch. May he perish132 who proudly vaunts against our city, and may the thunder-bolt check him before that he bursts into my abode, or ever, with his insolent spear force us away from our maiden dwellings.

Ch. May he be destroyed132 who arrogantly boasts against our city, and may the thunder strike him down before he crashes into my home, or ever, with his disrespectful spear, drive us out of our cherished residences.

Mes. And verily I will mention him that hath next had 71his post allotted against our gates: for to Eteoclus, third in order, hath the third lot leapt from the inverted helm of glittering brass, for him to advance his battalion against the gates of Neïs; and he is wheeling his steeds fuming in their trappings, eager to dash forward against the gates. And their snaffles ring, in barbarian fashion, filled with the breath of their snorting nostrils. His buckler, too, hath been blazoned in no paltry style, but a man in armor is treading the steps of a ladder to his foemen's tower, seeking to storm it. And this man, in a combination of letters, is shouting, how that not even Mars should force him from the bulwarks. Do thou send also to this man a worthy champion to ward off from this city the servile yoke.

Mes. And truly, I will mention the one who has just had 71 his position assigned against our gates: for Eteoclus, third in line, has drawn the third lot from the upside-down helmet of shining brass, so he can lead his unit toward the gates of Neïs; and he is turning his horses, breathing heavily in their gear, eager to charge at the gates. Their bits clatter, in a wild manner, filled with the breath of their snorting nostrils. His shield has been decorated in no ordinary way, but a warrior in armor is climbing the steps of a ladder to his enemies' tower, trying to take it by force. And this warrior, in a mix of letters, is shouting that not even Mars could drive him away from the fortifications. You should also send this man a worthy champion to protect this city from the oppressive yoke.

Et. I will send this man forthwith, and may it be with good fortune; and verily he is sent, bearing his boast in deed,133 Megareus, the offspring of Creon, of the race of the sown;134 who will go forth from the gates not a whit terrified at the noise of the mad snortings of the horses; but, either by his fall will fully pay the debt of his nurture to the land, or, having taken two men135 and the city on the shield, will garnish with the spoils the house of his father. Vaunt thee of another, and spare me not the recital.

& etc. I'll send this man right away, and I hope he has good luck; truly, he is being sent, proud of his actions,133 Megareus, the child of Creon, from the lineage of the sown;134 who will step out from the gates without a bit of fear from the loud, wild snorts of the horses; but, whether he falls and pays back the land for his upbringing, or takes two men135 and the city on his shield, he will decorate his father's house with the spoils. Boast of someone else, and don’t hold back the story.

Ch. I pray that this side may succeed, O champion of my dwellings! and that with them it may go ill; and as they, with frenzied mind, utter exceedingly proud vaunts against our city, so may Jove the avenger regard them in his wrath.

Ch. I hope that this side wins, O protector of my home! and that it goes badly for them. Just as they, in their madness, boast arrogantly against our city, may Jupiter, the avenger, look upon them with anger.

Mes. Another, the fourth, who occupies the adjoining gates of Onca Minerva, stands hard by with a shout, the 72shape and mighty mould of Hippomedon; and I shuddered at him as he whirled the immense orb, I mean the circumference of his buckler—I will not deny it. And assuredly it was not any mean artificer in heraldry who produced this work upon his buckler, a Typhon, darting forth through his fire-breathing mouth dark smoke, the quivering sister of fire, and the circular cavity of the hollow-bellied shield hath been made farther solid with coils of serpents. He himself, too, hath raised the war-cry; and, possessed by Mars, raves for the onslaught, like a Thyiad,136 glaring terror. Well must we guard against the attack of such a man as this, for Terror is already vaunting himself hard by our gates.

Month. The fourth warrior, who stands by the nearby gates of Onca Minerva, is there shouting, the strong and powerful figure of Hippomedon; and I was taken aback as he spun the enormous circle, referring to the edge of his shield—I won't lie about it. And clearly, it wasn't just any average craftsman in heraldry who created this image on his shield: a Typhon, shooting out dark smoke from its fire-breathing mouth, the flickering sister of fire, and the inner space of the hollow shield is reinforced with coils of snakes. He has also raised his battle cry; possessed by Mars, he rages for the attack, like a Thyiad,136 instilling dread. We must certainly be wary of an assault from someone like this, as Terror is already boasting close to our gates.

Et. In the first place, this Onca Pallas, who dwells in our suburbs, living near the gates, detesting the insolence of the man, will drive him off, as a noxious serpent from her young. And Hyperbius, worthy son of Œnops, hath been chosen to oppose him, man to man, willing to essay his destiny in the crisis of fortune; he is open to censure neither in form, nor in spirit, nor in array of arm: but Mercury hath matched them fairly; for hostile is the man to the man with whom he will have to combat, and on their bucklers will they bring into conflict hostile gods; for the one hath fire-breathing Typhon, and on the buckler of Hyperbius father Jove is seated firm, flashing, with his bolt in his hand; and never yet did any one know of Jove being by any chance vanquished.137 Such in good sooth is the friend73ship of the divinities: we are on the side of the victors, but they on that of the conquered, if at least Jove be mightier in battle than Typhon. Wherefore 'tis probable that the combatants will fare accordingly; and to Hyperbius, in accordance with its blazonry, may Jove that is on his shield become a savior.

And so on. First of all, this Onca Pallas, who lives in our neighborhood near the gates, hates the arrogance of the man and will drive him away like a poisonous snake protecting her young. And Hyperbius, the worthy son of Œnops, has been chosen to face him, man to man, ready to test his fate in this critical moment. He is open to criticism neither in appearance, spirit, nor in his battle gear: but Mercury has matched them well; for this man is an enemy to the one he'll have to fight, and their shields will bring into battle opposing gods; one has fire-breathing Typhon, while on Hyperbius's shield sits father Jove, strong and flashing with his lightning bolt in hand; and no one has ever known Jove to be defeated by chance.137 Such is truly the friendship of the gods: we are on the side of the victors, but they are on the side of the defeated, if Jove is indeed mightier in battle than Typhon. Therefore, it’s likely that the outcome will reflect this; and may Jove, as depicted on Hyperbius's shield, become his savior.

Ch. I feel confident that he who hath upon his shield the adversary of Jove, the hateful form of the subterranean fiend, a semblance hateful both to mortals and the everliving gods, will have to leave his head before our gates.

Ch. I’m sure that anyone who bears the enemy of Jove on their shield, the loathsome figure of the underground demon, a sight detested by both humans and immortal gods, will have to lose their head before our gates.

Mes. May such be the issue! But, farthermore, I mention the fifth, marshaled at the fifth gate, that of Boreas, by the very tomb of Jove-born Amphion. And he makes oath by the spear138 which he grasps, daring to revere it more than a god, and more dearly than his eyes,139 that verily he will make havoc of the city of the Cadmæans in spite of Jove: thus says the fair-faced scion of a mountain-dwelling mother, a stripling hero, and the down is just making its way through his cheeks, in the spring of his prime, thick sprouting hair. And he takes his post, having a ruthless spirit, not answering to his maidenly name,140 and a savage aspect. Yet not 74without his vaunt does he take stand against our gates, for on his brazen-forged shield the rounded bulwark of his body, he was wielding the reproach of our city, the Sphinx of ruthless maw affixed by means of studs, a gleaming embossed form; and under her she holds a man, one of the Cadmæans, so that against this man141 most shafts are hurled. And he, a youth, Parthenopæus an Arcadian, seems to have come to fight in no short measure,142 and not to disgrace the length of way that he has traversed; for this man, such as he is, is a sojourner, and, by way of fully repaying Argos for the goodly nurture she has given him, he utters against these towers menaces, which may the deity not fulfill.

Mes. May this be the outcome! But, additionally, I mention the fifth, positioned at the fifth gate, that of Boreas, right by the tomb of Jove-born Amphion. And he swears by the spear138 that he holds, daring to honor it more than a god and more than his own eyes,139 that he will truly wreak havoc on the city of the Cadmæans despite Jove: thus speaks the handsome offspring of a mountain-dwelling mother, a young hero, with the first hairs just coming in on his cheeks, in the spring of his youth, thick hair sprouting. And he takes his position, filled with a ruthless spirit, not living up to his maidenly name,140 presenting a fierce appearance. Yet not 74without his boast does he stand against our gates, for on his bronze-forged shield, the rounded bulwark of his body, he bears the reproach of our city, the Sphinx with a ruthless mouth depicted with studs, a shining embossed figure; and beneath her, she holds a man, one of the Cadmæans, so that against this man141 most arrows are aimed. And he, a young man, Parthenopæus an Arcadian, seems to have come to fight in full measure,142 not wanting to disgrace the long journey he has made; for this man, as he is, is a traveler, and, in order to repay Argos fully for the good upbringing she has given him, he threatens these towers with words that may the deity not bring to fruition.

Et. O may they receive from the gods the things which they are purposing in those very unhallowed vaunts! Assuredly they would perish most miserably in utter destruction. But there is [provided] for this man also, the Arcadian of whom you speak, a man that is no braggart, but his hand discerns what should be done, Actor, brother of the one aforementioned, who will not allow either a tongue, without deeds, streaming within our gates, to aggravate mischiefs, nor him to make his way within who bears upon his hostile buckler the image of the wild beast, most odious monster, which from the outside shall find fault with him who bears it within, when it meets with a thick battering under the city. So, please the gods, may I be speaking the truth.

And so on. Oh, may they receive from the gods what they're planning in those really unholy boasts! They would definitely meet a terrible end in complete destruction. But there is also someone for this man you're talking about, the Arcadian, who isn’t a show-off. He knows what needs to be done, Actor, the brother of the one mentioned before, who won't let a loudmouth come into our gates without actions to back it up, nor will he allow someone carrying a hostile shield with the image of a disgusting beast to enter. That beast will criticize him from the outside when it gets hit hard under the city. So, if the gods will it, may I be speaking the truth.

Ch. The tale pierces my bosom, the locks of my hair stand erect, when I hear of the big words of these proudly 75vaunting impious men. Oh! would that the gods would destroy them in the land.

Ch. The story hits me hard, making my hair stand on end, when I hear about the arrogant boasts of these prideful, 75sinful people. Oh! If only the gods would wipe them out from the land.

Mes. I will tell of the sixth, a man most prudent, and in valor the best, the seer, the mighty Amphiaraus; for he, having been marshaled against the gate of Homolöis, reviles mighty Tydeus full oft with reproaches, as the homicide, the troubler of the state, chief teacher of the mischiefs of Argos, the summoner of Erinnys, minister of slaughter, and adviser of these mischiefs to Adrastus. Then again going up143 to thy brother, the mighty Polynices, he casts his eye aloft, and, at last, reproachfully dividing his name [into syllables,144] he calls to him: and through his mouth he gives utterance to this speech—"Verily such a deed is well-pleasing to the gods, and glorious to hear of and to tell in after times, that you are making havoc of your paternal city, and its native gods, having brought into it a foreign armament. And what Justice shall staunch the fountain of thy mother's tears?

Miss. I will speak about the sixth, a very wise man, and the bravest of them all, the seer, the powerful Amphiaraus; for he, having been positioned against the gates of Homolöis, often mocks mighty Tydeus with accusations, calling him a murderer, a troublemaker of the state, the main instigator of Argos' troubles, the summoner of the Furies, a minister of slaughter, and the one who advises these evils to Adrastus. Then, going up143 to your brother, the mighty Polynices, he looks up and finally, reproachfully breaking down his name [into syllables,144] calls out to him: and through his mouth he delivers this statement—"Indeed, such an action is pleasing to the gods and is glorious to hear and recount in the future, that you are destroying your ancestral city and its native gods by bringing in a foreign army. And what Justice will stop the flow of your mother's tears?

And how can thy father-land, after having been taken by the spear through thy means, ever be an ally to thee? I, for my part, in very truth shall fatten this soil, seer as I am, buried beneath a hostile earth. Let us to the battle, I look not for a dishonorable fall." Thus spake the seer, wielding a fair-orbed shield, all of brass; but no device was on its circle—for he wishes not to seem but to be righteous, reaping fruit from a deep furrow in his mind, from which sprout forth his goodly counsels. Against this champion I advise that thou send antagonists, both wise and good. A dread adversary is he that reveres the gods.

And how can your homeland, after being conquered through your actions, ever be an ally to you? As for me, I will truly nourish this land, even as a seer, buried under hostile ground. Let's go to battle; I don't expect an honorable defeat." So spoke the seer, holding a round brass shield; but there was no design on its surface—he does not want to just appear righteous, but to actually be so, drawing from a deep well of wisdom in his mind, from which his good advice springs. Against this champion, I suggest you send opponents who are both wise and virtuous. A fearsome enemy is one who honors the gods.

Et. Alas! for the omen145 that associates a righteous man with the impious! Indeed in every matter, nothing is worse than evil fellowship—the field of infatuation has death for its fruits.146 For whether it be that a pious man hath embarked in a vessel along with violent sailors, and some villany, he perishes with the race of men abhorred of heaven; or, being righteous, and having rightly fallen into the same toils with his countrymen, violators of hospitality, and unmindful of the gods, he is beaten down, smitten with the scourge of the deity, which falls alike on all. Now this seer, I mean the son of Oïcleus, a moderate, just, good, and pious man, a mighty prophet, associated with unholy bold-mouthed men, in spite of his [better] judgment, when they made their long march, by the favor of Jove, shall be drawn along with them to go to the distant city.147 I fancy, indeed, that he 77will not make an attack on our gates, not as wanting spirit, nor from cowardice of disposition, but he knows that it is his doom to fall in battle, if there is to be any fruit in the oracles of Apollo: 'tis his wont too to hold his peace, or to speak what is seasonable. Nevertheless against him we will marshal a man, mighty Lasthenes, a porter surly to strangers, and who bears an aged mind, but a youthful form; quick is his eye, and he is not slow of hand to snatch his spear made naked from his left hand.148 But for mortals to succeed is a boon of the deity.

Et. Unfortunately! for the warning145 that links a good person with the wicked! Truly, in every situation, nothing is worse than evil companionship—the path of obsession leads only to destruction.146 Whether it's that a good person finds himself on a ship with violent sailors and some wrongdoing, he ends up perishing alongside those cursed by the heavens; or, being righteous and incorrectly entangled with his fellow countrymen, who violate hospitality and ignore the gods, he suffers the wrath of the deity, which strikes everyone equally. Now this seer, meaning the son of Oïcleus, a moderate, just, good, and righteous man, a powerful prophet, finds himself among unholy, loud-mouthed men, despite his better judgment, as they make their long journey, favored by Jupiter, to the distant city.147 I believe, indeed, that he 77will not attack our gates, not for lack of spirit, nor from cowardice, but because he knows it is his fate to fall in battle if there is any truth in the oracles of Apollo: it's also his nature to remain silent or to speak when appropriate. Nevertheless, against him, we will set a strong man, mighty Lasthenes, a grumpy gatekeeper toward strangers, who has an old mind but a youthful appearance; his eyes are sharp, and he is quick to grab his spear from his left hand.148 But for mortals to prosper is a gift from the deity.

Ch. O ye gods, give ear to our righteous supplications, and graciously bring it to pass that our city may be successful, while ye turn the horrors wrought by the spear upon the invaders of our country; and may Jove, having flung them [to a distance] from our towers, slay them with his thunder-bolt.

Ch. O gods, listen to our just requests, and kindly ensure our city thrives while you unleash the destruction caused by weapons on those who invade our land; and may Jove, after driving them away from our walls, defeat them with his thunderbolt.

Mes. Now will I mention this the seventh, against the seventh gate, thine own brother—what calamities too he imprecates and prays for against our city; that, he having scaled the towers, and been proclaimed149 to the land, after having shouted out the pæan of triumph at the capture, may engage with thee; and, having slain thee, may die beside thee, or avenge himself on thee alive, that dishonored, that banished him,150 by exile after the very same manner. This does mighty Polynices clamor, and he summons the gods of his race and 78fatherland to regard his supplications. He has, moreover, a newly-constructed shield, well suited [to his arm] and a double device wrought upon it. For a woman is leading on a mailed warrior, forged out of brass, conducting him decorously; and so she professes to be Justice, as the inscription tells: I will bring back this man, and he shall have the city of his fathers, and a dwelling in the palace. Such are their devices; and do thou thyself now determine whom it is that thou thinkest proper to send: since never at any time shalt thou censure me for my tidings; but do thou thyself determine the management of the vessel of the state.

Mes. Now I will mention this the seventh time, about the seventh gate, your own brother—what disasters he curses and prays for against our city; that, having climbed the towers and been declared149 to the land, after shouting the victory cry at the capture, he may confront you; and, having killed you, may die beside you, or take his revenge on you alive, for the dishonor that you brought him, that banished him,150 through exile in the same way. This is what mighty Polynices is shouting for, and he calls upon the gods of his lineage and homeland to witness his pleas. He also has a newly-made shield, perfectly fitting [to his arm] and crafted with a double emblem. One side shows a woman leading a mailed warrior, forged from brass, guiding him gracefully; and she claims to be Justice, as the inscription states: I will return this man, and he will have the city of his ancestors, along with a home in the palace.. Such are their plans; and now you must decide who you think is right to send: for you will never blame me for my news; but decide for yourself how to manage the affairs of the state.

Et. O heaven-frenzied, and great abomination of the gods! Oh! for our race of Œdipus, worthy of all mourning—Alas for me! now verily are the curses of my sire coming to an accomplishment. But it becomes me not to weep or wail, lest birth be given to a lament yet more intolerable. But to Polynices, that well deserves his name, I say, soon shall we know what issue his blazonry will have; whether letters wrought in gold, vainly vaunting on his buckler, along with frenzy of soul will restore him. If indeed Justice, the virgin daughter of Jove, attended on his actions or his thoughts, perchance this might be. But neither when he escape the darkness of the womb, nor in his infancy, nor ever in his boyhood, nor in the gathering of the hair on his chin, did Justice look on him, or deem him worthy her regards: nor truly do I suppose that she will now take her stand near to him, in his ill-omened possession of his father-land. Truly she would then in all reason be falsely called Justice, were she to consort with a man all-daring in his soul. Trusting in this I will go, and face him in person. Who else could do so with better right? Leader against leader, brother against brother, foeman with79 foeman, shall I take my stand. Bring me with all speed my greaves, my spear, and my armor of defense against the stones.

And. Oh, what a maddening sight, a terrible offense against the gods! How tragic for our lineage of Œdipus, deserving of all our sorrow—Alas for me! The curses of my father are truly coming to fruition. But I mustn't weep or mourn, as it could give rise to grief that's even harder to bear. As for Polynices, who truly lives up to his name, we'll soon discover the outcome of his display; whether the gold inscription on his shield, combined with his inner turmoil, will bring him success. If Justice, the pure daughter of Jove, has guided his actions or thoughts, maybe there's hope. But from the moment he was born, throughout his childhood, and even during his adolescence, Justice never looked upon him or deemed him worthy of her attention. I don’t believe she will show up now, in his ill-fated claim to our father's land. If she did, we could rightfully question her name, for it would be absurd for Justice to associate with someone as reckless in spirit. With that belief, I will go and confront him myself. Who else has a better claim to do so? Leader against leader, brother against brother, enemy against enemy, I will stand my ground. Bring me quickly my greaves, my spear, and my protective armor against the stones.

[Exit Messenger.

[Log out Messenger.

Ch. Do not, O dearest of men, son of Œdipus, become in wrath like to him against whom thou hast most bitterly spoken. Enough it is that Cadmæans come to the encounter with Argives. For such bloodshed admits of expiation. But the death of own brothers thus mutually wrought by their own hands—of this pollution there is no decay.

Ch. Do not, beloved son of Oedipus, let your anger make you like the person you've spoken of so harshly. It's enough that the people of Cadmus face off against the Argives. There's a way to atone for such bloodshed. But the death caused by brothers at each other's hands—there's no way to cleanse that stain.

Et. If any one receives evil without disgrace, be it so; for the only advantage is among the dead: but of evil and disgraceful things, thou canst not tell me honor.

And so on. If someone experiences evil without shame, so be it; because the only benefit lies with the dead: but when it comes to evil and shameful acts, you can't convince me there's honor.

Ch. Why art thou eager, my son? let not Atè, full of wrath, raging with the spear, hurry thee away—but banish the first impulse of [evil] passion.

Ch. Why are you so eager, my son? Don’t let Atè, filled with anger and brandishing a spear, rush you away—just push aside that initial impulse of [evil] desire.

Et. Since the deity with all power urges on the matter, let the whole race of Laius, abhorred by Phœbus, having received for its portion the wave of Cocytus, drift down with the wind.

Et. Since the all-powerful deity is pushing this forward, let the entire family of Laius, despised by Phœbus, receive the wave of Cocytus and be swept away by the wind.

Ch. So fierce a biting lust for unlawful blood hurries thee on to perpetrate the shedding of a man's blood, of which the fruit is bitter.151

Ch. Such a strong and intense desire for illegal blood drives you to commit murder, the consequences of which are bitter.151

Et. Ay, for the hateful curse of my dear father, consummated, sits hard beside me with dry tearless eyes, telling me that profit comes before my after doom.152

Etc. Yes, the terrible curse of my beloved father, fulfilled, weighs heavily beside me with dry, tearless eyes, reminding me that gain comes before my eventual doom.152

Ch. But do not accelerate it; thou wilt not be called dastardly if thou honorably preservest thy life—and Erinnys,153 80with her murky tempest, enters not the dwelling where the gods receive a sacrifice from the hands [of the inmates].

Ch. But don't rush it; you won't be seen as cowardly if you honorably protect your life—and Erinnys,153 80with her dark storm, doesn't enter the home where the gods accept a sacrifice from the people inside.

Et. By the gods, indeed, we have now for some time been in a manner neglected, and the pleasure which arises from our destruction is welcomed by them; why should we any longer fawn154 upon our deadly doom?

Et. By the gods, we have been ignored for quite a while now, and they seem to enjoy our downfall; why should we keep groveling154 before our deadly fate?

Ch. Do so now, while it is in thy power; since the demon, that may alter with a distant shifting of his temper, will perchance come with a gentler air; but now he still rages.

Ch. Do it now, while you can; because the demon, who might change his mood in the future, could come with a softer attitude later on; but for now, he’s still angry.

Et. Ay, for the curses of Œdipus have raged beyond all bounds; and too true were my visions of phantoms seen in my slumbers, dividers of my father's wealth.155

&. Yes, the curses of Oedipus have gone completely out of control; and my dreams of shadows dividing my father's wealth were all too real.155

Ch. Yield thee to women, albeit that thou lovest them not.

Ch. Give in to women, even if you don't love them.

Et. Say ye then what one may allow you; but it must not be at length.

And. So, tell me what someone might permit you, but it can't be too detailed.

Ch. Go not thou on in this way to the seventh gate.

Ch. Don’t go on this way to the seventh gate.

Et. Whetted as I am, thou wilt not blunt me by argument.

Etc. Sharp as I am, you won't dull me with your arguments.

Ch. Yet god, at all events, honors an inglorious victory.

Ch. Yet God, in any case, honors an uncelebrated victory.

Et. It ill becomes a warrior to acquiesce in this advice.

Et. It's not right for a warrior to go along with this advice.

Ch. What! wilt thou shed the blood of thine own brother?

Ch. What! Are you really going to kill your own brother?

Et. By heaven's leave, he shall not elude destruction.

& Co. With heaven's permission, he will not escape destruction.

[Exit Eteocles.

[Leave Eteocles.

Ch. I shudder with dread that the power that lays waste this house, not like the gods, the all-true, the evil-boding Erinnys summoned by the curses of the father, is bringing 81to a consummation the wrathful curses of distracted Œdipus.156 'Tis this quarrel, fatal to his sons, that arouses her. And the Chalybian stranger, emigrant from Scythia, is apportioning their shares, a fell divider of possessions, the stern-hearted steel,157 allotting them land to occupy, just as much as it may be theirs to possess when dead, bereft of their large domains.158 When they shall have fallen, slain by each other's hands in mutual slaughter, and the dust of the ground shall have drunk up the black-clotted blood of murder, who will furnish expiation? who will purify them? Alas for the fresh troubles mingled with the ancient horrors of this family! for I speak of the ancient transgression with its speedy punishment; yet it abides unto the third generation; since Laïus, in spite of Apollo, who had thrice declared, in the central oracles of Pytho, that, dying without issue, he would save the state,159 did, notwithstanding, overcome by his friends, in his infatuation beget his own destruction, the parricide Œdipus, who dared to plant in an unhallowed 82field, where he had been reared, a bloody root.—'Twas frenzy linked the distracted pair; and as it were, a sea of troubles brings on one billow that subsides, and rears another triply cloven, which too dashes about the stern of our state. But between [it and us] there stretches a fence at a small interval, a tower in width alone.160 And I fear lest the city should be overcome along with its princes. For the execrations, that were uttered long ago, are finding their accomplishment: bitter is the settlement, and deadly things in their consummation pass not away. The wealth of enterprising merchants,161 too thickly stowed, brings with it a casting overboard from the stern. For whom of mortals did the gods, and his fellow-inmates in the city, and the many lives of herding men,162 admire so much as they then honored Œdipus, who had banished from the realm the baneful pest that made men her prey. But when he unhappy was apprised of his wretched marriage, despairing in his sorrow, with frenzied heart, he perpetrated a two-fold horror; he deprived himself with parricidal hand of the eyes that were more precious than his children. And indignant because of his scanty supply of food,163 he sent upon his sons, alas! alas! a curse horrible in utterance, even that they should some time or other share his substance between them with sword-wielding hand; and now I tremble lest the swift Erinnys should be on the point of fulfilling that prayer.

Ch. I shudder with fear that the power tearing this house apart, unlike the true gods, the ominous Erinnys summoned by the father's curses, is bringing 81 to a terrible end the wrathful curses of disturbed Œdipus.156 It’s this conflict, deadly for his sons, that stirs her. And the Chalybian stranger, a migrant from Scythia, is splitting up their inheritance, a cruel divider of possessions, the unyielding steel,157 allocating them land to occupy, just as much as they can own when dead, stripped of their vast estates.158 When they shall have fallen, killed by each other in mutual slaughter, and the ground shall soak up the dark, clotted blood of murder, who will provide atonement? Who will cleanse them? Alas for the new troubles mixed with this family's age-old horrors! For I speak of the ancient sin with its swift punishment; yet it persists into the third generation; since Laïus, despite Apollo, who had declared three times, in the central oracles of Pytho, that dying childless, he would save the state,159 did, nonetheless, overcome by his friends, in his madness, bring about his own demise, the parricide Œdipus, who dared to plant a bloody root in an unholy 82 field, where he had been raised.—It was madness that linked the distraught pair; and like a stormy sea, it brings one wave that calms while raising another, thrice as fierce, which crashes upon the stern of our state. But between [it and us] there stretches a narrow fence, a tower in width alone.160 And I fear the city may be overcome along with its rulers. For the curses spoken long ago are being fulfilled: bitter is the reckoning, and deadly outcomes do not vanish easily. The wealth of ambitious merchants,161 packed away too tightly, leads to a throw-over from the stern. For whom among mortals did the gods, and his fellow citizens, and the many lives of herding men,162 admire as much as they honored Œdipus, who had driven out the deadly plague that preyed upon men. But when he, poor man, learned of his dreadful marriage, despairing in his sorrow, with a troubled heart, he committed a double horror; he took from himself, with parricidal hands, the eyes that were dearer to him than his children. And furious because of his meager rations,163 he cursed his sons, alas! alas! with a terrible curse, that they would someday divide his wealth among themselves with sword in hand; and now I tremble lest the swift Erinnys is about to make that curse come true.

Re-enter Messenger.

Log back into Messenger.

Be of good cheer, maidens that have been nurtured by your mothers.164 This city hath escaped the yoke of servitude; the vauntings of our mighty foes have fallen; and our city is calm, and hath not admitted a leak from the many buffets of the surge; our fortification too stands proof, and we have fenced our gates with champions fighting single-handed, and bringing surety; for the most part, at six of our gates, it is well; but the seventh, the revered lord of the seventh, sovereign Apollo, chose for himself, bringing to a consummation the ancient indiscretions of Laïus.

Be of good cheer, maidens raised by your mothers.164 This city has shaken off the burden of servitude; the bragging of our powerful enemies has been silenced; and our city is peaceful, standing strong against the many blows of the waves; our defenses are solid, and we have secured our gates with brave fighters standing alone, ensuring our safety; for the most part, six of our gates are secure, but for the seventh, the revered lord of the seventh, sovereign Apollo, has claimed it for himself, bringing to an end the ancient wrongs of Laïus.

Ch. And what new event is happening to our city?

Ch. So, what's the latest news in our city?

Mes. These men have fallen by hands that dealt mutual slaughter.165

Mes. These men have died at the hands of each other in a mutual killing.165

Ch. Who? What is it thou sayest! I am distracted with terror at thy tidings.

Ch. Who? What are you saying! I am overwhelmed with fear at your news.

Mes. Now be calm and listen, the race of Œdipus—

Month. Now stay calm and listen, the lineage of Œdipus—

Ch. Alas for me wretched! I am a prophetess of horrors.

Ch. Oh, how miserable I am! I am a prophet of terrible things.

Mes. Stretched in the dust are they beyond all dispute.

Mess. They lie stretched in the dust, there's no doubt about it.

Ch. Came they even to that? bitter then are thy tidings, yet speak them.

Ch. Did they actually come to that? Your news is harsh, but still, share it.

Mes. Even thus [too surely] were they destroyed by brotherly hands.

Mes. In this way, they were also destroyed by their own brothers.

Ch. Even thus was the demon at once impartial to both.

Ch. In this way, the demon was equally fair to both.

Mes. And he himself, to be sure of this, is cutting off the ill-fated race.

Mess. And he himself, to be sure of this, is eliminating the doomed race.

Ch. Over such events one may both rejoice and weep—[rejoice] at the success of our city—but [mourn because]166 our princes, the two generals, have portioned out the whole possession of their substance with the hammer-wrought Scythian steel, and they will possess of land just as much as they receive at their burial, carried off according to the unhappy imprecations of their sire.

Ch. One can both celebrate and lament about these events—[celebrate] the success of our city—but [lament because]166 our leaders, the two generals, have divided up all their wealth with their Scythian steel weapons, and they will only have as much land as they are buried with, taken away according to their father's unfortunate curses.

Mes. The city is rescued, but earth hath drank the blood of the brother princes through their slaughter of each other.

Month. The city is saved, but the earth has soaked up the blood of the brother princes from their mutual killing.

[Exit Messenger.167

[Exit Messenger.167

Ch. Oh mighty Jove! and tutelary divinities of our city! ye that do in very deed protect these towers of Cadmus, am I to rejoice and raise a joyous hymn to the savior of our city, the averter of mischief, or shall I bewail the miserable and ill-fated childless168 commanders, who, in very truth, correctly, according to their name,169 full of rancor, have per85ished in impious purpose? Oh dark and fatal curse of the race and of Œdipus, what horrible chill is this that is falling upon my heart?170 I, like a Thyiad, have framed a dirge for the tomb, hearing of the dead, dabbled in blood, that perished haplessly—verily this meeting of spears was ill-omened. The imprecation of the father hath taken full effect, and hath not failed: and the unbelieving schemes of Laïus have lasted even until now; and care is through our city, and the divine declarations lose not their edge—Alas! worthy of many a sigh, ye have accomplished this horror surpassing credence; and lamentable sufferings have come indeed. This is self-evident, the tale of the messenger is before my eyes—Double are our sorrows, double are the horrors of them that have fallen by mutual slaughter; doubly shared are these consummated sufferings. What shall I say? What, but that of a certainty troubles on troubles are constant inmates of this house? But, my friends, ply the speeding stroke of your hands about your heads, before the gale of sighs, which ever wafts on its passage the bark, on which no sighs are heard, with sable sails, the freighted with the dead, untrodden for Apollo, the sunless, across Acheron, and to the invisible all-receiving shore.171

Ch. Oh mighty Jove! And protective gods of our city! You who truly guard these towers of Cadmus, should I celebrate and sing a joyful song to the savior of our city, the one who prevents disaster, or should I mourn the unfortunate and doomed childless commanders who, truthfully and fittingly, according to their name, full of bitterness, have per85ished in their wicked plans? Oh dark and deadly curse of the lineage and of Œdipus, what terrible weight is pressing down on my heart? I, like a follower of Bacchus, have composed a lament for the grave, hearing of the dead, stained in blood, who died helplessly—indeed, this clash of weapons was poorly foretold. The curse of the father has taken full effect and has not failed: the deceitful schemes of Laïus still endure; and grief fills our city, and the divine commands remain sharp—Alas! Worthy of many sighs, you have brought about this incredible horror; and indeed, lamentable sufferings have arisen. This is clear, the messenger's story is right in front of me—Our sorrows are doubled, the terrors of those who have died by mutual slaughter are doubled; these completed sufferings are shared doubly. What should I say? What else but that troubles upon troubles are constant guests in this household? But, my friends, wave your hands above your heads, before the wind of sighs, which always carries on its journey the ship, where no sighs are heard, with black sails, loaded with the dead, untouched by Apollo, the sunless, across Acheron, to the unseen shore that receives all.

But [enough]! for here are coming to this bitter office both Antigone and Ismene. I am assured beyond all doubt that they will send forth a fitting wail from their lovely deep-cinctured bosoms. And right it is that we, before the 86sound of their wailing reach us, both ejaculate the dismal-sounding chaunt of Erinnys, and sing a hateful pæan to Pluto. Alas! ye that are the most hapless in your sisterhood of all women that fling the zone around their robes, I weep, I mourn, and there is no guile about so as not to be truly wailing from my very soul.

But enough! Here come Antigone and Ismene to this painful task. I’m completely sure they’ll let out a fitting cry from their beautifully draped bosoms. And it’s right that before the 86 sound of their wailing reaches us, we should both let out the gloomy chant of Erinnys and sing a hateful song to Pluto. Alas! You, the most unfortunate of all women who wrap their robes, I weep, I mourn, and I can’t hide the fact that I’m truly wailing from my very soul.

Semi-Chorus. Alas! alas! ye frantic youths, distrustful of friends, and unsubdued by troubles, have wretched seized on your paternal dwelling with the spear.

Chorus. Oh no! Oh no! you frantic young men, suspicious of your friends and untouched by hardships, have miserably taken over your father's home with weapons.

Semi-Ch. Wretched in sooth were they who found a wretched death to the bane of their houses.

Semi-Ch. Truly, those who experienced a miserable death brought ruin to their families.

Semi-Ch. Alas! alas! ye that overthrew the walls of your palace, and having cast an eye on bitter monarchy, how have ye now settled your claims with the steel?

Semi-Ch. Oh no! Oh no! you who brought down the walls of your palace, and looked at the harsh reality of monarchy, how have you now resolved your issues with violence?

Semi-Ch. And too truly hath awful Erinnys brought [the curses] of their father Œdipus to a consummation.

Semi-Ch. And indeed, the terrible Erinnys has fully brought about the curses of their father Oedipus.

Semi-Ch. Smitten through your left—Smitten in very truth, and through sides that sprung from a common womb.

Semi-Ch. Hit hard on your left—Hit hard in reality, and through sides that came from the same source.

Semi-Ch. Alas for them, wretched! Alas! for the imprecations of death which avenged murder by murder.

Semi-Ch. Unfortunately for them, miserable! Unfortunately! for the curses of death that avenged murder with murder.

Semi-Ch. Thou speakest of the stroke that pierced through and through those that were smitten in their houses and in their persons with speechless rage, and the doom of discord brought upon them by the curses of their father.

Semi-Ch. You talk about the strike that hit hard those who were affected in their homes and in their lives with silent anger, and the fate of conflict that was brought upon them by their father's curses.

Semi-Ch. And moreover, sighing pervades the city, the towers sigh, the land that loved her heroes sighs; and for posterity remains the substance by reason of which, by reason of which,172 contention came upon them whom evil destiny, and the issue of death.

Semi-Ch. And on top of that, the city is filled with sighs, the towers sigh, the land that cherished her heroes sighs; and for future generations remains the essence that caused, that caused,172 conflict to arise among those who faced a cruel fate and the end of life.

Semi-Ch. In the fierceness of their hearts they divided 87between them the possessions, so as to have an equal share; but the arbiter173 escapes not censure from their friends, and joyless was their warfare.

Semi-Ch. In their intense emotions, they split 87 their belongings equally; however, the mediator173 did not escape criticism from their peers, and their battle was devoid of joy.

Semi-Ch. Smitten by the steel, here they lie; and smitten by the steel174 there await them—one may perchance ask what?—the inheritance of the tombs of their fathers.

Semi-Ch. Struck down by the steel, here they lie; and struck down by the steel174 there, they await—one might wonder what?—the legacy of their ancestors' graves.

Semi-Ch. From the house the piercing groan sends forth its sound loudly over them, mourning with a sorrow sufferings as o'er its own, melancholy, a foe to mirth, sincerely weeping from the very soul, which is worn down while I wail for these two princes.

Semi-Ch. From the house, the intense groan echoes loudly, mourning with a sorrow that feels personal, sad and unfriendly to happiness, genuinely weeping from the depths of the soul, which is exhausted as I lament for these two princes.

Semi-Ch. We may say too of these happy men that they both wrought many mischiefs to their countrymen, and to the ranks of all the strangers, that perished in great numbers in battle.

Semi-Ch. We can also say about these lucky men that they caused a lot of trouble for their fellow countrymen and for the enemies, who died in large numbers in battle.

Semi-Ch. Ill-fated was she that bare them before all women, as many as are mothers of children. Having taken to herself her own son for a husband, she brought forth these, and they have ended their existence thus by fraternal hands that dealt mutual slaughter.

Semi-Ch. Unlucky was she who gave birth to them in front of all women, as many as are mothers. She took her own son as a husband and had these children, and they ended their lives this way, through the hands of each other in mutual slaughter.

Semi-Ch. Fraternal in very truth! and utterly undone were they by a severing in no wise amicable, by frenzied strife at the consummation of their feud.

Semi-Ch. Truly brotherly! They were completely destroyed by a split that was anything but friendly, through chaotic conflict at the end of their rivalry.

Semi-Ch. But their emnity is terminated; and in the reeking earth is their life-blood mingled, and truly are they of the same blood. A bitter arbiter of strife is the stranger from beyond the sea, the whetted steel that bounded forth from the fire; and bitter is the horrible distributer of their substance, Mars, who hath brought the curse of their father truly to its consummation.

Semi-Ch. But their feud is over; their life-blood is mixed in the stained earth, and they truly share the same blood. A harsh judge of conflict is the outsider from across the sea, the sharp steel that sprang from the fire; and harsh is the terrible distributor of their fate, Mars, who has brought their father's curse to its final outcome.

Semi-Ch. Hapless youths! They have obtained their portion of heaven-awarded woes, and beneath their bodies shall be a fathomless wealth of earth.175 Alas! ye that have made your houses bloom with many troubles! And at its fall these Curses raised the shout of triumph in shrill strain, when the race had been put to flight in total rout; a trophy of Atè has been reared at the gate at which they smote each other, and, having overcome both, the demon rested.

Semi-Ch. Poor young people! They've received their share of the troubles that life throws their way, and beneath them lies an endless treasure of the earth.175 Sadly! Those of you who have filled your homes with so many issues! And when it fell apart, those Curses let out a victorious scream as the group was completely defeated; a trophy of disaster is now set up at the entrance where they fought among themselves, and after defeating both, the demon took a break.

Enter Antigone and Ismene.

Enter Antigone and Ismene.

Ant. When wounded thou didst wound again.176

Ant. When you were hurt, you hurt others again.176

Ism. And thou, having dealt death, didst perish.

Ism. And you, after bringing death, met your own end.

Ant. With the spear thou didst slay.

You killed with the spear.

Ism. By the spear thou didst fall.

Ism. You fell by the spear.

Ant. Wretched in thy deeds!

Ant. Terrible are your actions!

Ism. Wretched in thy sufferings!

Ism. Miserable in your suffering!

Ant. Let tears arise.

Let tears flow.

Ism. Let groans resound.

Ism. Let the groans echo.

Ant. Having slain, he shall lie prostrate. Alas! alas! my soul is maddening with sighs.

Ant. After killing, he will lie down flat. Oh no! Oh no! My soul is going crazy with all these sighs.

Ism. And my heart mourns within me.

Ideology. And my heart aches inside me.

Ant. Alas! thou that art worthy of all lamentation!

Ant. Alas! You who deserve all the sorrow!

Ism. And thou again also utterly wretched.

-ism. And you are completely miserable again.

Ant. By a friend didst thou fall.

Ant. You fell by the doing of a friend.

Ism. And a friend didst thou slay.

Ism. And you murdered a friend.

Ant. Double horrors to tell of.

Double horrors to share.

Ism. Double horrors to behold!

Ism. Double nightmares to witness!

Ant. These horrors are near akin to such sorrows.

Ant. These horrors are very similar to those sorrows.

Ism. And we their sisters here are near to our brothers.

Ism. And we, their sisters, are close to our brothers.

Ch. Alas! thou Destiny, awarder of bitterness, wretched! and thou dread shade of Œdipus! and dark Erinnys! verily art thou great in might.

Ch. Alas! you Destiny, giver of sorrow, miserable! and you terrifying shadow of Oedipus! and dark Fury! you are truly powerful.

Ant. Alas! alas! sufferings dismal to behold hath he shown to me after his exile.

Ant. Oh no! The terrible suffering he has shown me after his exile is heartbreaking to see.

Ant. And he returned not when he had slain him.

Ant. And he didn't come back after he killed him.

Ism. No—but after being saved he lost his life.

Ideology. No—but after being rescued, he lost his life.

Ant. In very truth he lost it.

He really did lose it.

Ism. Ay, and he cut off his brother.

Ideology. Yeah, and he cut off his brother.

Ant. Wretched family!

Ant. Terrible family!

Ism. That hath endured wretchedness. Woes that are wretched and of one name. Thoroughly steeped in three-fold sufferings.

-ism. That has experienced misery. Sorrows that are miserable and of a single kind. Deeply immersed in triple suffering.

Ant. Deadly to tell—

Deadly to say—

Ism. Deadly to look on.

Ism. Dangerous to gaze at.

Ch. Alas! alas! thou Destiny, awarder of bitterness, wretched! and thou dread shade of Œdipus! and dark Erinnys! verily art thou great in might.

Ch. Alas! alas! O Destiny, giver of bitterness, miserable! and you terrifying ghost of Oedipus! and dark Erinnys! truly, you are powerful.

Ant. Thou in sooth knowest this by passing through it.

Ant. You truly know this by experiencing it.

Ism. And so dost thou, having learned it just as soon as he.

Ism. And so do you, having learned it just as quickly as he did.

Ant. After that thou didst return to the city.

Ant. After that, you went back to the city.

Ism. An antagonist too to this man here in battle-fray.

Ideology. An opponent also to this man in the heat of battle.

Ant. Deadly to tell.

Ant. Dangerous to reveal.

Ism. Deadly to look on.

Ism. Dangerous to look at.

Ant. Alas! the trouble.

Ant. Oh no! The trouble.

Ism. Alas! the horrors upon our family and our land, and me above all.

Ideology. Alas! The horrors that have befallen our family and our land, and me most of all.

Ant. Alas! alas! and me, be sure, more than all.

Ant. Oh no! Oh no! And as for me, definitely more than anyone.

Ism. Alas! alas! for the wretched horrors! O sovereign Eteocles, our chieftain!

Ism. Oh no! Oh no! for the terrible horrors! O great Eteocles, our leader!

Ant. Alas! ye most miserable of all men.90

Ant. Oh no! You are the most miserable of all men.90

Ism. Alas! ye possessed by Atè.

Ideology. Alas! you possessed by Atè.

Ant. Alas! alas! where in the land shall we place them both? Alas! in the spot that is most honorable. Alas! alas! a woe fit to sleep beside my father.177

Ant. Oh no! Where in the world should we put them both? Oh no! In the place that deserves the most respect. Oh no! What a tragedy to lie next to my father.177

Enter Herald.

Join Herald.

'Tis my duty to announce the good pleasure and the decree of the senators of the people of this city of Cadmus. It is resolved to bury this body of Eteocles for his attachment to his country, with the dear interment in earth! for in repelling our foes he met death in the city, and being pure in respect to the sacred rites of his country, blameless hath he fallen where 'tis glorious for the young to fall; thus, indeed, hath it been commissioned me to announce concerning this corpse: But [it has been decreed] to cast out unburied, a prey for dogs, this the corpse of his brother Polynices, inasmuch as he would have been the overturner of the land of Cadmus, if some one of the gods had not stood in opposition to his spear: and even now that he is dead, he will lie under the guilt of pollution with the gods of his country, whom he having dishonored was for taking the city by bringing against it a foreign host. So it is resolved that he, having been buried dishonorably by winged fowls, should receive his recompense, and that neither piling up by hands of the mound over his tomb should follow, nor any one honor him with shrill-voiced wailings, but that he be ungraced with a funeral at the hands of his friends. Such is the decree of the magistracy of the Cadmæans.

It is my duty to announce the good will and decision of the senators of the people of this city of Cadmus. It has been decided to bury the body of Eteocles for his dedication to his country, with a proper burial in the ground! He met his death defending our city, and because he respected the sacred rites of his homeland, he has fallen honorably where it is noble for the young to fall; thus, it has been assigned to me to share this news about this body: But [it has been decreed] that the body of his brother Polynices shall be left unburied, a victim for dogs, as he intended to destroy the land of Cadmus, had not some god opposed his attack: and even now that he is dead, he will carry the guilt of pollution before the gods of his homeland, whom he disrespected by trying to take the city with a foreign army. Therefore, it is resolved that he, having been dishonorably left for the birds, should face this punishment, and that no one shall raise a mound over his grave, nor mourn for him with loud wails, but that he will be denied a funeral from his friends. Such is the decree of the magistracy of the Cadmæans.

Ant. But I say to the rulers of the Cadmæans, if not another single person is willing to take part with me in burying him, I will bury him, and will expose myself178 to peril by burying my brother. And I feel no shame at being guilty of this disobedient insubordination against the city. Powerful is the tie of the common womb from which we sprung, from a wretched mother and a hapless sire. Wherefore, my soul, do thou, willing with the willing share in his woes, with the dead, thou living, with sisterly feeling—and nought shall lean-bellied wolves tear his flesh—let no one suppose it. All woman though I be, I will contrive a tomb and a deep-dug grave for him, bearing earth in the bosom-fold of my fine linen robe, and I myself will cover him; let none imagine the contrary: an effective scheme shall aid my boldness.

Ant. But I tell the leaders of the Cadmæans, if no one else wants to help me bury him, I will do it myself, even if it puts me in danger. I don’t feel ashamed for going against the city’s orders. The bond of the same womb that bore us, from a miserable mother and unfortunate father, is strong. Therefore, my soul, you should willingly join me in his suffering, you living being with sisterly love—let’s not allow any scavenging wolves to tear apart his body—no one should think that. Even though I’m a woman, I will find a way to give him a proper burial, carrying soil in the folds of my fine linen robe, and I will cover him myself; let no one think otherwise: a clever plan will support my courage.

Her. I bid thee not to act despite the state in this matter.

Her. I ask you not to take action regarding this issue.

Ant. I bid thee not announce to me superfluous things.

Ant. I ask you not to tell me unnecessary things.

Her. Yet stern is a people that has just escaped troubles.

Her. Yet a tough crowd is the one that has just come through difficulties.

Ant. Ay, call it stern179—yet this [corpse] shall not lie unburied.

Ant. Yes, call it harsh179—but this [corpse] will not remain unburied.

Her. What! wilt thou honor with a tomb him whom our state abhors?180

Her. What! Are you really going to give a tomb to someone our state hates? 180

Ant. Heretofore he has not been honored by the gods.181

Ant. Until now, he hasn't been honored by the gods.181

Her. Not so, at least before he put this realm in jeopardy.

Her. Not at all, at least not before he put this kingdom at risk.

Ant. Having suffered injuriously he repaid with injury.

Ant. After being hurt, he retaliated with more hurt.

Her. Ay, but this deed of his fell on all instead of one.

Her. Yeah, but what he did impacted everyone instead of just one person.

Ant. Contention is the last of the gods to finish a dispute,182 and I will bury him; make no more words.

Ant. Conflict is the last of the gods to resolve a disagreement,182 and I will put an end to him; no more words.

Her. Well, take thine own way—yet I forbid thee.

Her. Well, do what you want—still, I forbid you.

[Exit Herald.

[Exit Herald.

Ch. Alas! alas! O ye fatal Furies, proudly triumphant, and destructive to this race, ye that have ruined the family of Œdipus from its root. What will become of me? What shall I do? What can I devise? How shall I have the heart neither to bewail thee nor to escort thee to the tomb? But I dread and shrink from the terror of the citizens. Thou, at all events, shalt in sooth have many mourners; but he, wretched one, departs unsighed for, having the solitary-wailing dirge of his sister. Who will agree to this?

Ch. Oh no! Oh no! You fatal Furies, proudly triumphant and destructive to this family, you who've ruined the house of Oedipus from the ground up. What’s going to happen to me? What should I do? What can I come up with? How can I find the strength not to mourn you or to guide you to the grave? But I fear and shrink from the terror of the citizens. You will definitely have many mourners; but he, poor soul, leaves without anyone to grieve for him, except for the lonely lament of his sister. Who will agree to this?

Sem. Let the state do or not do aught to those who bewail Polynices. We, on this side will go and join to escort his funeral procession; for both this sorrow is common to the race, and the state at different times sanctions different maxims of justice.

Sem. Let the state decide whether to take action against those who mourn Polynices. We're going to join in and support his funeral procession because this sadness affects us all, and the state's sense of justice changes over time.

Sem. But we will go with this corpse, as both the city and justice join to sanction. For next to the Immortals and the might of Jove, this man prevented the city of the Cadmæans from being destroyed, and thoroughly overwhelmed by the surge of foreign enemies.

Sem. But we will take this body with us, as both the city and justice agree to allow it. Because next to the Immortals and the power of Jove, this man saved the city of the Cadmæans from being destroyed and completely overwhelmed by the wave of foreign enemies.


FOOTNOTES

1 Lucian, in his dialogue entitled "Prometheus," or "Caucasus," has given occasional imitations of passages in this play, not, however, sufficient to amount to a paraphrase, as Dr. Blomfield asserted. Besides, as Lucian lays the scene at Caucasus, he would rather seem to have had the "Prometheus solutus" in mind. (See Schutz, Argum.) But the ancients commonly made Caucasus the seat of the punishment of Prometheus, and, as Æschylus is not over particular in his geography, it is possible that he may be not altogether consistent with himself. Lucian makes no mention of Strength and Force, but brings in Mercury at the beginning of the dialogue. Moreover, Mercury is represented in an excellent humor, and rallies Prometheus good-naturedly upon his tortures. Thus, §6, he says, εὖ ἔχει. καταπτήσεται δὲ ἤδη καὶ ὁ ἀετὸς ἀποκερῶν τὸ ἧπαρ, ὡς πάντα ἔχοις ἀντὶ τῆς καλῆς καὶ εὐμηχάνου πλαστικῆς. In regard to the place where Prometheus was bound, the scene doubtless represented a ravine between two precipices rent from each other, with a distant prospect of some of the places mentioned in the wanderings of Io. (See Schutz, ibid.) But as the whole mention of Scythia is an anachronism, the less said on this point the better. Compare, however, the following remarks of Humboldt, Cosmos, vol. ii. p. 140, "The legend of Prometheus, and the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward—the ascent of Io from the valley of the Hybrites—[See Griffiths' note on v. 717, on ὑβριστὴς ποταμὸς, which must be a proper name]—toward the Caucasus; and the myth of Phryxus and Helle—all point to the same path on which Phœnician navigators had earlier adventured."

Modernize it into contemporary English if there's enough context, but do not add or omit any information. Do not add commentary, and do not modify any placeholders. If you see placeholders of the form __A_TAG_PLACEHOLDER_x__, you must keep them exactly as-is so they can be replaced with links. Lucian, in his dialogue called "Prometheus," or "Caucasus," has occasionally imitated passages from this play, though not enough to qualify as a paraphrase, as Dr. Blomfield claimed. Additionally, since Lucian sets the scene at Caucasus, he likely had the "Prometheus unbound" in mind. (See Schutz, Argum.) However, in ancient times, Caucasus was typically seen as the place where Prometheus was punished, and since Æschylus isn’t very exact in his geography, he might not be entirely consistent. Lucian doesn’t mention Strength and Force but does include Mercury at the start of the dialogue. Moreover, Mercury is depicted in a cheerful mood, joking with Prometheus about his suffering. Thus, §6, he says, εὖ ἔχει. καταπτήσεται δὲ ἤδη καὶ ὁ ἀετὸς ἀποκερῶν τὸ ἧπαρ, ὡς πάντα ἔχοις ἀντὶ τῆς καλῆς καὶ εὐμηχάνου πλαστικῆς. Regarding the place where Prometheus was bound, the scene likely portrayed a ravine between two cliffs separated from each other, with a distant view of some locations mentioned in Io's wanderings. (See Schutz, ibid.) But since the entire reference to Scythia is out of place, it’s best not to elaborate on this subject. Compare, however, the following comments from Humboldt, Cosmos, vol. ii. p. 140, "The legend of Prometheus, and the freeing of the fire-bringing Titan's chains on the Caucasus by Hercules during his journey eastward—the ascent of Io from the valley of the Hybrites—[See Griffiths' note on v. 717, on ὑβριστὴς ποταμὸς, which must be a proper name]—toward the Caucasus; and the myth of Phryxus and Helle—all point to the same route that Phoenician sailors had earlier taken."

2 Dindorf, in his note, rightly approves the elegant reading ἄβροτον (=ἀπάνθρωπον) in lieu of the frigid ἄβατον. See Blomf. and Burges. As far as this play is concerned, the tract was not actually impassable, but it was so to mortals.

2 Dindorf, in his note, rightly supports the graceful reading ἄβροτον (=ἀπάνθρωπον) instead of the dull ἄβατον. See Blomf. and Burges. As for this play, the tract wasn’t truly impassable, but it was for mortals.

3 λεωργός=ῥᾳδιουργός, πανοῦργος, κακοῦργος. Cf. Liddell and Linwood, s. v. The interpretation and derivation of the etym. magn. ὁ τῶν ἀνθρώπων πλαστής, is justly rejected by Dindorf, who remarks that Æschylus paid no attention to the fable respecting Prometheus being the maker of mankind.

3 λεωργός=ῥᾳδιουργός, πανοῦργος, κακοῦργος. Cf. Liddell and Linwood, s. v. The interpretation and derivation of the etym. magn. ὁ τῶν ἀνθρώπων πλαστής, is rightly dismissed by Dindorf, who points out that Æschylus ignored the story about Prometheus being the creator of humanity.

4 The epithet παντέχνου, which might perhaps be rendered "art-full," is explained by v. 110 and 254.

4 The term παντέχνου, which might be translated as "full of art," is clarified by verses 110 and 254.

5 See Jelf. Gk. Gr. §720, 2d.

5 See Jelf. Gk. Gr. §720, 2d.

6 There seems little doubt that εὐωριάζειν is the right reading. Its ironical force answers to Terence's "probe curasti."

6 There seems to be little doubt that εὐωριάζειν is the correct reading. Its ironic impact corresponds to Terence's "probe curasti."

7 I have spelled Sire in all places with a capital letter, as Jove is evidently meant. See my note on v. 49.

7 I have written "Sire" with a capital letter everywhere, obviously referring to Jove. Check my note on v. 49.

8 This is not a mere zeugma, but is derived from the supposition that sight was the chief of the senses, and in a manner included the rest. (Cf. Plato Tim. p. 533, C. D.) See the examples adduced by the commentators. Schrader on Musæus 5, and Boyes, Illustrations to Sept. c. Th. 98. Shakespeare has burlesqued this idea in his exquisite buffoonery, Midsummer Night's Dream, Act v. sc. 1.

8 This isn't just a simple figure of speech; it's based on the idea that sight is the most important of the senses and, in a way, includes all the others. (See Plato Tim. p. 533, C. D.) Check out the examples provided by the commentators. Schrader on Musæus 5, and Boyes, Illustrations to Sept. c. Th. 98. Shakespeare humorously mocked this concept in his delightful comedy, Midsummer Night's Dream, Act v. sc. 1.

Pyramus. I hear a voice: now I will go to the crack, I can hear Thisby's face.

9 Claudian de rapt. Pros. II. 363. "Stellantes nox picta sinus." See on Soph. Trach. 94.

9 Claudian de rapt. Pros. II. 363. "The night, painted with stars, fills the valleys." See on Soph. Trach. 94.

10 I.e., having no rest. Soph. Œd. Col. 19. κῶλα κάμψον τοῦδ᾽ ἐπ᾽ ἀξέστου πέτρου.

10 i.e., having no rest. Soph. Œd. Col. 19. κῶλα κάμψον τοῦδ᾽ ἐπ᾽ ἀξέστου πέτρου.

11 The difficulties of this passage have been increased by no one of the commentators perceiving the evident opposition between Θεοὶ and Ζεύς. As in the formula ὦ Ζεῦ καὶ Θεοὶ (cf. Plato Protag. p. 193, E.; Aristoph. Plut. I. with Bergler's note; Julian Cæs. p. 51, 59, 76; Dionys. Hal. A. R. II. p. 80, 32-81, 20, ed. Sylb.) so, from the time of Homer downward, we find Ζεὺς constantly mentioned apart from the other gods (cf. Il. I. 423, 494), and so also with his epithet πατὴρ, as in v. 4, 17, 20, etc. (Eustath, on Il. T. I., p. 111, 30, ὅτι Ζεὺς ἀλλαχοῦ μὲν ἁπλῶς πατὴρ ἐλέχθη). There is evidently, therefore, the opposition expressed in the text: "'Tis not for the other gods (i.e. τοῖς ἄλλοις θεοῖς) to rule, but for Jove alone." This view was approved, but not confirmed, by Paley.

11 The challenges of this passage have been made greater by none of the commentators recognizing the clear contrast between Θεοὶ and Ζεύς. Just like in the phrase ὦ Ζεῦ καὶ Θεοὶ (see Plato Protag. p. 193, E.; Aristoph. Plut. I. with Bergler's note; Julian Cæs. p. 51, 59, 76; Dionys. Hal. A. R. II. p. 80, 32-81, 20, ed. Sylb.), we notice that from Homer’s time onward, Ζεὺς is frequently mentioned separately from the other gods (see Il. I. 423, 494), and similarly with his title πατὴρ, as in v. 4, 17, 20, etc. (Eustath, on Il. T. I., p. 111, 30, saying Ζεὺς ἀλλαχοῦ μὲν ἁπλῶς πατὴρ ἐλέχθη). Clearly, there is a contrast presented in the text: "'Tis not for the other gods (i.e. τοῖς ἄλλοις θεοῖς) to rule, but for Jove alone." This interpretation was supported, but not definitively confirmed, by Paley.

12 See Dindorf.

__A_TAG_PLACEHOLDER_0__ See Dindorf.

13 Paley well observes that there is no objection to this interpretation, for if Prometheus could endure the daily gnawing of his entrails by the vulture, the rivets wouldn't put him to much trouble. Lucian, § 6, is content with fastening his hands to the two sides of the chasm.

13 Paley correctly points out that there's no reason to disagree with this interpretation, because if Prometheus could handle the daily torment of his insides being eaten by the vulture, then the rivets wouldn't be too much of a problem for him. Lucian, § 6, is fine with just securing his hands to both sides of the gap.

14 τύχης is retained by Dindorf, but τέχνης is defended by Griffiths and Paley. I think, with Burges, that it is a gloss upon Προμηθέως.

14 τύχης is kept by Dindorf, while τέχνης is supported by Griffiths and Paley. I believe, along with Burges, that it's a comment on Προμηθέως.

15 So Milton, P. L. iv. 165.

15 So Milton, P. L. iv. 165.

Cheered by the grateful scent, the old Ocean smiles.

Lord Byron (opening of the Giaour):

Lord Byron (opening of the Giaour):

There mildly dimpled Ocean's cheek Reflects the colors of many peaks, Caught by the laughing tides that wash Those paradises of the eastern waves.

16 Literally "filling a rod," πλήρωτος here being active. Cf. Agam. 361, ἄτης παναλώτου. Choeph. 296, παμφθάρτῳ μόρῳ. Pers. 105, πολέμους πυργοδαΐκτους. See also Blomfield, and Porson on Hes. 1117, νάρθηξ is "ferula" or "fennel-giant," the pith of which makes excellent fuel. Blomfield quotes Proclus on Hesiod, Op. 1, 52, "the νάρθηξ preserves flame excellently, having a soft pith inside, that nourishes, but can not extinguish the flame." For a strange fable connected with this theft, see Ælian Hist. An. VI. 51.

16 Literally "filling a rod," πλήρωτος here being active. Cf. Agam. 361, ἄτης πανάλωτου. Choeph. 296, παμφθάρτῳ μόρῳ. Pers. 105, πολέμους πυργοδαΐκτους. See also Blomfield, and Porson on Hes. 1117, νάρθηξ is "ferula" or "fennel-giant," the pith of which makes excellent fuel. Blomfield quotes Proclus on Hesiod, Op. 1, 52, "the νάρθηξ preserves flame excellently, having a soft pith inside, that nourishes, but can't extinguish the flame." For a strange fable connected with this theft, see Ælian Hist. An. VI. 51.

17 On the preternatural scent supposed to attend the presence of a deity, cf Eur. Hippol. 1391, with Monk's note, Virg. Æn. I. 403, and La Cerda. See also Boyes's Illustrations.

17 On the incredible scent believed to accompany the presence of a deity, see Eur. Hippol. 1391, along with Monk's note, Virg. Æn. I. 403, and La Cerda. Also, refer to Boyes's Illustrations.

18 On δὴ cf. Jelf, Gk. Gr. § 723, 2.

18 On indeed cf. Jelf, Gk. Gr. § 723, 2.

19 Elmsley's reading, πέτρᾳ ... τᾷδε, is preferred by Dindorf, and seems more suitable to the passage. But if we read ταῖσδε, it will come to the same thing, retaining πέτραις.

19 Elmsley's reading, πέτρᾳ ... τᾷδε, is preferred by Dindorf and seems more fitting for the passage. However, if we read ταῖσδε, it will have the same effect, keeping πέτραις.

20 Surely we should read this sentence interrogatively, as in v. 99, πῇ ποτε μόχθων Χρὴ τέρματα τῶνδ᾽ ἐπιτεῖλαι; although the editions do not agree as to that passage. So Burges.

20 We should definitely read this sentence as a question, like in v. 99, where should we place the limits of our struggles?; although the editions don’t agree on that part. So Burges.

21 Nominativus Pendens. Soph, Antig. 259, λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί, φύλαξ ἐλέγχων φύλακα, where see Wunder, and Elmsley on Eur. Heracl. 40. But it is probably only the σχῆμα καθ᾽ ὅλον καὶ μέρος, on which see Jelf, Gk. Gr. § 478, and the same thing takes place with the accusative, as in Antig. 21, sq. 561. See Erfurdt on 21.

21 Nominative Pending. Soph, Antig. 259, words were being exchanged badly, a guard criticizing another guard, where you can refer to Wunder and Elmsley on Eur. Heracl. 40. But it’s likely just the schema as a whole and part, see Jelf, Gk. Gr. § 478, and the same applies with the accusative, as in Antig. 21, sq. 561. See Erfurdt on 21.

22 See Linwood's Lexicon, s. v. ἀμείβω, whose construing I have followed.

22 See Linwood's Lexicon, under ἀμείβω, which I have used for my interpretation.

23 Cf. Virg. Æn. I. 167, "Intus aquæ dulces, vivoque sedilia saxo."

23 See Virgil, Æneid I. 167, "Inside there are fresh waters, and seating made from living rock."

"The most unpleasant place, you might think." That it had emerged from the ground on its own, or developed "From the living rock." —Wordsworth's Excursion, Book vi.

Compare a most picturesque description of Diana's cave, in Apul. Met. II. p. 116; Elm. Telemachus, Book I.; Undine, ch. viii.; Lane's Arabian Nights, vol. iii. p. 385.

Compare a beautiful description of Diana's cave in Apul. Met. II. p. 116; Elm. Telemachus, Book I.; Undine, ch. viii.; Lane's Arabian Nights, vol. iii. p. 385.

24 Although Dindorf has left ΩΚΕΑΝΟΣ before the lines beginning with οὐ δῆτα, yet as he in his notes, p. 54, approves of the opinion of Elmsley (to which the majority of critics assent), I have continued them to Prometheus. Dindorf (after Burges) remarks that the particles οὐ δῆτα deceived the copyists, who thought that they pointed to the commencement of a new speaker's address. He quotes Soph. Œd. C. 433; Eur. Alcest. 555; Heracl. 507, sqq., where it is used as a continuation of a previous argument, as in the present passage.

24 Even though Dindorf left ΩΚΕΑΝΟΣ before the lines starting with οὐ δῆτα, he supports Elmsley's view in his notes on p. 54, which most critics agree with, so I’ve carried the lines over to Prometheus. Dindorf (following Burges) notes that the particles οὐ δῆτα misled the copyists, who thought they indicated the start of a new speaker. He cites Soph. Œd. C. 433; Eur. Alcest. 555; Heracl. 507, sqq., where it serves as a continuation of the previous argument, as it does in this passage.

25 It has been remarked that Æschylus had Pindar in mind, see Pyth. I. 31, and VIII. 20. On this fate of Enceladus cf. Philostrat. de V. Apoll. V. 6; Apollodorus I.; Hygin. Fab. 152; and for poetical descriptions, Cornel. Severus Ætna, 70, "Gurgite Trinacrio morientem Jupiter Ætna Obruit Enceladum, vasti qui pondere montis Æstuat, et patulis exspirat faucibus ignes." Virg. Æn. III. 578; Valer. Flacc. II. 24; Ovid. Met. V. Fab. V. 6; Claudian, de raptu Pros. I. 155; Orph. Arg. 1256. Strabo, I. p. 42, makes Hesiod acquainted with these eruptions. (See Goettling on Theog. 821.) But Prometheus here utters a prophecy concerning an eruption that really took place during the life of Æschylus, Ol. 75, 2, B.C. 479. Cf. Thucydides III. 116; Cluver, Sicil. Antig. p. 104, and Dindorf's clear and learned note. There can be little doubt but Enceladus and Typhon are only different names for the same monster. Burges has well remarked the resemblance between the Egyptian Typho and the Grecian, and considers them both as "two outward forms of one internal idea, representing the destructive principle of matter opposed to the creative." I shall refer the reader to Plutarch's entertaining treatise on Isis and Osiris; but to quote authorities from Herodotus down to the Apologetic Fathers, would be endless.

25 It's been noted that Æschylus likely had Pindar in mind, see Pyth. I. 31, and VIII. 20. For the fate of Enceladus, refer to Philostrat. de V. Apoll. V. 6; Apollodorus I.; Hygin. Fab. 152; and for poetic descriptions, see Cornel. Severus Ætna, 70, "In the Charybdis of Sicily, Jupiter crushes Enceladus, who swells under the weight of the vast mountain and breathes fire from his wide-open jaws." Virg. Æn. III. 578; Valer. Flacc. II. 24; Ovid. Met. V. Fab. V. 6; Claudian, de raptu Pros. I. 155; Orph. Arg. 1256. Strabo, I. p. 42, indicates that Hesiod was familiar with these eruptions. (See Goettling on Theog. 821.) However, Prometheus here makes a prophecy about an eruption that actually occurred during Æschylus's lifetime, Ol. 75, 2, B.C. 479. See also Thucydides III. 116; Cluver, Sicil. Antig. p. 104, and Dindorf's clear and insightful note. It's evident that Enceladus and Typhon are just different names for the same creature. Burges has noted the similarities between the Egyptian Typho and the Greek version, seeing them as "two external forms of one internal idea, representing the destructive principle of matter opposed to the creative." I recommend Plutarch's engaging treatise on Isis and Osiris, but citing references from Herodotus to the Apologetic Fathers would just go on forever.

26 I think, notwithstanding the arguments of Dindorf, that ὀργῆς νοσούσης means "a mind distempered," and that λόγοι mean "arguments, reasonings." Boyes, who always shows a poetical appreciation of his author, aptly quotes Spenser's Fairy Queen, b. 2, c. 8, st. 26.

26 I believe, despite Dindorf's arguments, that ὀργῆς νοσούσης means "a disturbed mind," and that λόγοι means "arguments, reasoning." Boyes, who consistently demonstrates a poetic appreciation for his author, skillfully cites Spenser's Fairy Queen, b. 2, c. 8, st. 26.

"Words well disposed," "Have secret power to calm intense rage."

And Samson Agonistes:

And Samson Agonistes:

"Appropriate words have the power to soothe." The tumors of a troubled mind.

The reading of Plutarch, ψυχῆς appears to be a mere gloss.

The reading of Plutarch, ψυχῆς seems to be just a simple explanation.

27 Intellige audaciam prudentiâ conjunctam.—Blomfield.

__A_TAG_PLACEHOLDER_0__ Knowledge boldness combined with wisdom.—Blomfield.

28 αἰχμὰ is rendered "indoles" by Paley (see on Ag. 467). Linwood by "authority," which is much nearer the truth, as the spear was anciently used for the sceptre. Mr. Burges opportunely suggests Pindar's ἔγχος ζάκοτον, which he gives to Jupiter, Nem. vi. 90.

28 The term αἰχμὰ is translated as "indoles" by Paley (see on Ag. 467). Linwood translates it as "authority," which is much closer to the truth, as the spear was historically used for the scepter. Mr. Burges wisely points out Pindar's ἔγχος ζάκοτον, which he attributes to Jupiter, Nem. vi. 90.

29 Asia is here personified.

__A_TAG_PLACEHOLDER_0__ Asia is personified here.

30 All commentators, from the scholiast downward, are naturally surprised at this mention of Arabia, when Prometheus is occupied in describing the countries bordering on the Euxine. Burges conjectures ᾽Αβάριος, which he supports with considerable learning. But although the name ᾽Αβάριδες (mentioned by Suidas) might well be given to those who dwelt in unknown parts of the earth, from the legendary travels of Abaris with his arrow, yet the epithet ἄρειον ἄνθος seems to point to some really existing nation, while ᾽Αβάριες would rather seem proverbial. Till, then, we are more certain, Æschylus must still stand chargeable with geographical inconsistency.

30 All commentators, from the scholiast onward, are understandably surprised by this mention of Arabia, considering that Prometheus is focused on describing the regions around the Euxine Sea. Burges suggests ᾽Αβάριος, a theory he backs up with substantial scholarly work. However, while the name ᾽Αβάριδες (referenced by Suidas) could reasonably apply to those living in unexplored parts of the world, based on Abaris's legendary journeys with his arrow, the term ἄρειον ἄνθος seems to indicate some actual nation, whereas ᾽Αβάριες would likely be more of a saying. Until we have more information, Æschylus must still be considered inconsistent in terms of geography.

31 I have followed Burges and Dindorf, although the latter retains ἀκαμαντοδέτοις in his text.

31 I’ve followed Burges and Dindorf, even though the latter keeps ἀκαμαντοδέτοις in his text.

32 Why Dindorf should have adopted Hermann's frigid ὑποστεγάζει, is not easily seen. The reader will, however, find Griffiths' foot-note well deserving of inspection.

32 It's not clear why Dindorf chose to adopt Hermann's cold ὑποστεγάζει. However, the reader should definitely take a look at Griffiths' footnote, as it's worth examining.

33 On προυσελούμενον, see Dindorf.

__A_TAG_PLACEHOLDER_0__ On προυσελούμενον, see Dindorf.

34 Among the mythographi discovered by Maii, and subsequently edited by Bode, the reader will find some allegorical explanations of these benefits given by Prometheus. See Myth. primus I. 1, and tertius 3, 10, 9. They are, however, little else than compilations from the commentary of Servius on Virgil, and the silly, but amusing, mythology of Fulgentius. On the endowment of speech and reason to men by Prometheus, cf. Themist. Or. xxxvi. p. 323, C. D. and xxvi. p. 338, C. ed. Hard.; and for general illustrations, the notes of Wasse on Sallust, Cat. sub init.

34 Among the mythographers discovered by Maii and later edited by Bode, readers will find some symbolic explanations of the benefits given by Prometheus. See Myth. primus I. 1, and tertius 3, 10, 9. However, these are mostly just compilations from the commentary of Servius on Virgil, along with the silly but entertaining mythology of Fulgentius. For details on Prometheus giving speech and reason to humans, see Themist. Or. xxxvi. p. 323, C. D. and xxvi. p. 338, C. ed. Hard.; and for general examples, refer to Wasse’s notes on Sallust, Cat. sub init.

35 Brick-building is first ascribed to Euryalus and Hyperbius, two brothers at Athens, by Pliny, H. N. vii. 56, quoted by Stanley. After caves, huts of beams, filled in with turf-clods, were probably the first dwellings of men. See Mallet's Northern Antiquities, p. 217, ed. Bohn. This whole passage has been imitated by Moschion apud Stob. Ecl. Phys. I. 11, while the early reformation of men has ever been a favorite theme for poets. Cf. Eurip. Suppl. 200 sqq.; Manilius I. 41, sqq.; and Bronkhus, on Tibull. I. 3, 35.

35 Brick-building is first credited to Euryalus and Hyperbius, two brothers from Athens, by Pliny, H. N. vii. 56, as cited by Stanley. After caves, huts made of beams, filled with turf-clods, were likely the first homes of humans. See Mallet's Northern Antiquities, p. 217, ed. Bohn. This entire passage has been echoed by Moschion apud Stob. Ecl. Phys. I. 11, while the early reform of humanity has always been a popular topic for poets. Cf. Eurip. Suppl. 200 sqq.; Manilius I. 41, sqq.; and Bronkhus, on Tibull. I. 3, 35.

36 Cf. Apul de Deo Socr. § II. ed. meæ, "quos probe callet, qui signorum ortus et obitus comprehendit," Catullus (in a poem imitated from Callimachus) carm. 67, 1. "Omnia qui magni dispexit lumina mundi, Qui stellarum ortus comperit atque obitus." See on Agam. 7.

36 See Apul de Deo Socr. § II. my edition, "those who truly understand, who grasp the rising and setting of the stars," Catullus (in a poem inspired by Callimachus) carm. 67, 1. "He who has seen all the great lights of the world, who has learned about the rising and setting of the stars." See on Agam. 7.

37 On the following discoveries consult the learned and entertaining notes of Stanley.

37 For more on the discoveries, check out the insightful and enjoyable notes by Stanley.

38 ἤγαγον φιληνίους, i.e. ὥστε φιληνίους εἶναι.

38 I led the friends, meaning so that they would be friends.

39 See the elaborate notes of Blomfield and Burges, from whence all the other commentators have derived their information. Κρᾶσις is what Scribonius Largus calls "compositio." Cf. Rhodii Lexicon Scribon, p. 364-5; Serenus Sammonicus "synthesis." The former writer observes in his preface, p. 2, "est enim hæc pars (compositio, scilicet) medicinæ ut maxime necessaria, ita certe antiquissima, et ob hoc primum celebrata atque illustrata. Siquidem verum est, antiquos herbis ac radicibus earum corporis vitia curasse."

39 Check out the detailed notes by Blomfield and Burges, from which all the other commentators have gathered their insights. Κρᾶσις is what Scribonius Largus refers to as "compositio." See Rhodii Lexicon Scribon, pp. 364-5; Serenus Sammonicus uses "synthesis." The earlier author notes in his preface, p. 2, "this part (compositio, that is) of medicine is not only extremely necessary but also certainly the most ancient, and for this reason, it has been celebrated and highlighted first. Indeed, it is true that the ancients treated body ailments with herbs and their roots."

40 Apul. de Deo Socr. § 20, ed. meæ, "ut videmus plerisque usu venire, qui nimia ominum superstitione, non suopte corde, sed alterius verbo, reguntur: et per angiporta reptantes, consilia ex alienis vocibus colligunt." Such was the voice that appeared to Socrates. See Plato Theog. p. 11. A. Xenoph. Apol. 12; Proclus in Alcib. Prim. 13, p. 41. Creuz. See also Stanley's note.

40 Apul. de Deo Socr. § 20, my edition, "as we often see in many cases, where people, driven by excessive superstition, are not guided by their own heart, but by the words of others; and creeping through narrow passages, they gather plans from foreign voices." Such was the voice that appeared to Socrates. See Plato Theog. p. 11. A. Xenoph. Apol. 12; Proclus in Alcib. Prim. 13, p. 41. Creuz. See also Stanley's note.

41 On these augurial terms see Abresch.

41 For more on these prophetic terms, check out Abresch.

42 Although the Vatican mythologist above quoted observes of Prometheus, "deprehendit præterea rationem fulminum, et hominibus indicavit—" I should nevertheless follow Stanley and Blomfield, in understanding these words to apply to the omens derived from the flame and smoke ascending from the sacrifices.

42 Although the Vatican mythologist quoted earlier notes about Prometheus, "he also understood the nature of lightning and revealed it to humans—” I should still align with Stanley and Blomfield in interpreting these words as referring to the signs taken from the flame and smoke rising from the sacrifices.

43 Cf. Herodot. I. 91, quoted by Blomfield: τὴν πεπρωμένην μοίρην ἀδύνατά ἐστι ἀποφυγέειν καὶ τῷ θεῷ. On this Pythagorean notion of Æschylus see Stanley.

43 See Herodotus I. 91, quoted by Blomfield: it is impossible to escape one’s destined fate, even by the gods. For more on this Pythagorean idea of Æschylus, refer to Stanley.

44 Or, "in pleasure at the nuptials." See Linwood. Burges: "for the one-ness of marriage."

44 Or, "in joy at the wedding." See Linwood. Burges: "for the unity of marriage."

45 No clew is given as to the form in which Io was represented on the stage. In v. 848, the promise ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα does not imply any bodily change, but that Io labored under a mental delusion. Still the mythologists are against us, who agree in making her transformation complete. Perhaps she was represented with horns, like the Egyptian figures of Isis, but in other respects as a virgin, which is somewhat confirmed by v. 592, κλύεις φθέγμα τᾶς βούκερω παρθένου.

45 There’s no indication of how Io was portrayed on stage. In v. 848, the promise ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα doesn’t suggest any physical change, but rather that Io was experiencing a mental illusion. However, the mythologists contradict this, agreeing that her transformation was total. She may have been shown with horns, similar to the Egyptian images of Isis, but in other ways appeared as a virgin, which is somewhat supported by v. 592, κλύεις φθέγμα τᾶς βούκερω παρθένου.

46 "Gad-fly" or "brize." See the commentators.

46 "Gad-fly" or "brize." Check the commentators.

47 On the discrepancies of reading, see Dind. With the whole passage compare Nonnus, Dionys. III. p. 62,2.

47 For the differences in interpretation, refer to Dind. For a full comparison of the passage, see Nonnus, Dionys. III. p. 62,2.

ταυροφής ὅταν πόρτα ἀμειβόμενου προσώπου into herd wild was driven lawful Io. And the restless cowherd set down his watchful staff, Hera. ποικίλον ἀπλανέεσσι κεκασμένον ῎Αργον ὀπωπαῖς Ζηνὸς hostage of cattle weddings. Zeus of the wide sky and she went to the meadow, ὀφθαλμοὺς τρομέουσα πολυγλήνοιο νομῆος. γυιοβόρῳ δὲ μύωπι χαρασσομένη δέμας ᾽Ιώ ᾽Ιονίης [ἁλὸς] οἶδμα κατέγραφε φοιτάδι χηλῇ. He also came to Egypt—

This writer, who constantly has the Athenian dramatists in view, pursues the narrative of Io's wanderings with an evident reference to Æschylus. See other illustrations from the poets in Stanley's notes.

This writer, who always keeps the Athenian dramatists in mind, follows the story of Io's journeys with a clear nod to Æschylus. Check out other examples from the poets in Stanley's notes.

48 The ghost of Argus was doubtless whimsically represented, but probably without the waste of flour that is peculiar to modern stage spectres. Perhaps, as Burges describes, "a mute in a dress resembling a peacock's tail expanded, and with a Pan's pipe slung to his side, which ever and anon he seems to sound; and with a goad in his hand, mounted at one end with a representation of a hornet or gad-fly." But this phantom, like Macbeth's dagger, is supposed to be in the mind only. With a similar idea Apuleius, Apol. p. 315, ed. Elm. invokes upon Æmilianus in the following mild terms: "At ... semper obvias species mortuorum, quidquid umbrarum est usquam, quidquid lemurum, quidquid manium, quidquid larvarum oculis tuis oggerat: omnia noctium occursacula, omnia bustorum formidamina, omnia sepulchrorum terriculamenta, a quibus tamen ævo emerito haud longe abes."

48 The ghost of Argus was likely portrayed in a whimsical way, but probably without the excessive use of flour that characterizes modern stage ghosts. Perhaps, as Burges describes, "a mute dressed like an expanded peacock's tail, with a Pan's pipe hanging at his side, which he seems to play occasionally; and holding a goad with an end that features a depiction of a hornet or gad-fly." However, this apparition, like Macbeth's dagger, is thought to exist only in the mind. In a similar vein, Apuleius, Apol. p. 315, ed. Elm., invokes upon Æmilianus with the following gentle words: "But... always present are the shapes of the dead, whatever shadows exist anywhere, whatever spirits, whatever horrors, whatever phantoms your eyes may encounter: all the fears of the night, all the terrors of tombs, all the frightful sights of graves, from which you are, however, not far removed in your given lifetime."

49 I have followed Dindorf's elegant emendation. See his note, and Blomf. on Ag. 1.

49 I've adopted Dindorf's refined correction. Check out his note, along with Blomf.'s commentary on Ag. 1.

50 After the remarks of Dindorf and Paley, it seems that the above must be the sense, whether we read ὧν with Hermann, or take ὡς for ἢ ὡς with the above mentioned editor.

50 After the comments from Dindorf and Paley, it appears that the above interpretation must be correct, whether we read ὧν with Hermann, or consider ὡς as equivalent to ἢ ὡς with the previously mentioned editor.

51 Paley remarks that τὰς πολ. τύχας is used in the same manner as in Pers. 453, φθαρέντες="shipwrecked" (see his note), or "wandering." He renders the present passage "the adventures of her long wanderings."

51 Paley points out that τὰς πολ. τύχας is used similarly to how it's used in Pers. 453, φθαρέντες="shipwrecked" (refer to his note), or "wandering." He translates this part as "the adventures of her long wanderings."

52 With the earlier circumstances of this narrative compare the beautiful story of Psyche in Apuleius, Met. IV. p. 157, sqq. Elm.

52 Compare the earlier circumstances of this narrative with the beautiful story of Psyche in Apuleius, Met. IV. p. 157, sqq. Elm.

53 Cf Ag. 217, ἐπεὶ δ᾽ ἀνάγκας ἔδυ λέπαδνον

53 See Ag. 217, since necessity overwhelmed him.

54 κρήνην is the elegant conjecture of Canter, approved by Dindorf. In addition to the remarks of the commentators, the tradition preserved by Pausanias II. 15, greatly confirms this emendation. He remarks, θέρους δὲ αὖα σφίσιν ἐστὶ τὰ ῥεύματα πλὴν τῶν ἐν Λέρνῃ. It was probably somewhat proverbial.

54 "κρήνην" is the refined suggestion from Canter, which Dindorf has endorsed. Besides the comments from the scholars, the tradition documented by Pausanias II. 15 strongly supports this correction. He notes, "In summer, the streams are theirs except for those in Lerna." It was likely somewhat of a saying.

55 I shall not attempt to enter into the much-disputed geography of Io's wanderings. So much has been said, and to so little purpose, on this perplexing subject, that to write additional notes would be only to furnish more reasons for doubting.

55 I won’t try to dive into the highly debated geography of Io's travels. So much has already been said on this confusing topic, with very little clarity, that adding more notes would just provide more reasons to be skeptical.

56 Probably the Kurban. Schutz well observes that the words οὐ ψευδώνυμον could not be applied to an epithet of the poet's own creation. Such, too, was Humboldt's idea. See my first note on this play.

56 Probably the Kurban. Schutz rightly points out that the words οὐ ψευδώνυμον could not refer to a nickname made up by the poet. That was also Humboldt's perspective. Check my first note on this play.

57 See Schutz and Griffiths.

__A_TAG_PLACEHOLDER_0__ See Schutz and Griffiths.

58 Wrapped in mystery as the liberation of Prometheus is in this drama, it may be amusing to compare the following extracts from the Short Chronicle prefixed to Sir I. Newton's Chronology.

58 Wrapped in mystery just like Prometheus's liberation in this play, it might be interesting to compare the following excerpts from the Short Chronicle included with Sir I. Newton's Chronology.

"968. B.C. Sesak, having carried on his victories to Mount Caucasus, leaves his nephew Prometheus there, to guard the pass, etc.

"968 B.C. Sesak, having continued his victories to Mount Caucasus, leaves his nephew Prometheus there to guard the pass, etc."

"937. The Argonautic expedition. Prometheus leaves Mount Caucasus, being set at liberty by Hercules," etc.—Old Translator.

"937. The Argonautic expedition. Prometheus leaves Mount Caucasus after being freed by Hercules," etc.—Old Translator.

59 Stanley compares Pindar, Isth. vii. 33.

59 Stanley compares Pindar, Isth. vii. 33.

——destiny was better γόνον [οἱ] άνακτα πατρὸς to give birth

And Apoll. Rhod. iv. 201. Also the words of Thetis herself in Nonnus, Dionys. xxxiii. 356.

And Apoll. Rhod. iv. 201. Also the words of Thetis herself in Nonnus, Dionys. xxxiii. 356.

Zeus was chasing me and wanted to pull me into marriage, If it weren't for the old man stopping me while I was longing for it, Prometheus, θεσπίζων Κρονίωνος ἀρείονα παῖδα φυτεῦσαι.

60 "These were; 1. Epaphus; 2. Lybia; 3. Belus; 4. Danaus; 5. Hypermnestra; 6. Abas; 7. Prœtus; 8. Acrisius; 9. Danae; 10. Perseus; 11. Electryon; 12. Alcmena; 13. Hercules."—Blomfield.

60 "These were: 1. Epaphus; 2. Lybia; 3. Belus; 4. Danaus; 5. Hypermnestra; 6. Abas; 7. Prœtus; 8. Acrisius; 9. Danae; 10. Perseus; 11. Electryon; 12. Alcmena; 13. Hercules."—Blomfield.

61 For two ways of supplying the lacuna in this description of Io's travels, see Dindorf and Paley.

61 For two ways to fill in the gaps in this account of Io's travels, check out Dindorf and Paley.

62 Being turned into stone. Such was the punishment of the fire-worshipers in the story of the first Lady of Baghdad. See Arabian Nights, Vol. I., p. 198. The mythico-geographical allusions in the following lines have been so fully and so learnedly illustrated, that I shall content myself with referring to the commentators.

62 Turning into stone. This was the punishment for the fire-worshipers in the tale of the first Lady of Baghdad. See Arabian Nights, Vol. I., p. 198. The mythical and geographical references in the following lines have been thoroughly and expertly explained, so I'll just refer you to the commentators.

63 See Linwood's Lexicon and Griffiths' note.

63 Check out Linwood's Lexicon and Griffiths' note.

64 There is still much doubt about the elision ἔσεσθ᾽, εἰ. Others read the passage interrogatively. See Griffiths and Dindorf.

64 There's still a lot of uncertainty about the omission ἔσεσθ᾽, εἰ. Some people interpret the passage as a question. Check out Griffiths and Dindorf.

65 This pun upon the name of Epaphus is preserved by Moschus II. 50.

65 This play on the name Epaphus is kept by Moschus II. 50.

At that moment, there was Zeus, gently resting his divine hand. πόρτιος Ἰναχίης. την ἑπταπόρῳ παρὰ Νείλῳ From the ox of well-horned cattle, again he changed to a woman.

and Nonnus, III. p. 62, 20:

and Nonnus, III. p. 62, 20:

Here is the modernized text: Then Epaphus, through bore of pure that in their embrace Ἰναχίης δαμάλης ἐπαφήσατο θεῖος ἀκοίτης χερσὶν ἐρωσανέεσσι—

66 There is much difficulty in this passage. Dindorf understands ἐκείνων (Ægypti filiorum), and so Paley, referring to his notes on Ag. 938, Suppl. 437. Mr. Jelf, Gk. Gr., § 696, Obs. 3, appears to take the same view. There does not, therefore, seem any need of alteration. On the other interpretation sometimes given to φθόνον ἵξει σωμάτων, see Linwood, v. φθόνος.

66 This passage is quite difficult. Dindorf interprets ἐκείνων (the sons of Egypt), and Paley also refers to his notes on Ag. 938, Suppl. 437. Mr. Jelf, in Gk. Gr., § 696, Obs. 3, seems to agree with this perspective. Therefore, there doesn't appear to be any need for changes. For the alternative interpretation that is sometimes given for φθόνον ἵξει σώμάτων, see Linwood, v. φθόνος.

67 σφαγαῖσι is rightly rendered "in jugulo" by Blomfield, after Ruhnk. Ep. Crit. I. p. 71. To the examples quoted add Apul. Met. I. p. 108, "per jugulum sinistrum capulotenus gladium totum ei demergit," and p. 110, "jugulo ejus vulnus dehiscit in patorem," The expression νυκτιφρουρήτῳ θράσει is well illustrated by the words of Nonnus, l. c. p. 64, 17.

67 "sfragais" is accurately translated as "in the throat" by Blomfield, following Ruhnk. Ep. Crit. I. p. 71. Along with the examples given, include Apul. Met. I. p. 108, "through the left throat he drives the sword completely into him," and p. 110, "his throat wounds gaping open." The phrase "night watchman bravely" is nicely illustrated by Nonnus's words, l. c. p. 64, 17.

and in secret with hidden iron-bearing upon beds Man, naked Ares, calm down woman, Enyo.

68 See Nonnus I. c. Ovid, ep. xiv. 51, sqq.

68 See Nonnus I. c. Ovid, ep. xiv. 51, sqq.

"But fear and duty stood in the way of their cruel ambitions:" Castaque avoids the task to the right.

69 On σφάκελος see Ruhnk. Tim. p. 123, and Blomfield.

69 On envelope see Ruhnk. Tim. p. 123, and Blomfield.

70 See Paley. α is never intensive.

70 See Paley. α is never intense.

71 On this admonition, generally attributed to Pittacus, see Griffiths, and for a modern illustration in the miseries of Sir John Anvil (or Enville), Knt., the Spectator, No. 299.

71 Regarding this advice, usually linked to Pittacus, refer to Griffiths, and for a contemporary example in the troubles of Sir John Anvil (or Enville), Knt., see the Spectator, No. 299.

72 Paley would supply πότνιαι to complete the metre.

72 Paley would provide πότνιαι to finish the meter.

73 I have followed Griffiths.

__A_TAG_PLACEHOLDER_0__ I have followed Griffiths.

74 Dindorf would throw out ἄφοβος, Paley οὐ δέδια, remarking that the sense appears to require ὅτε.

74 Dindorf would reject ἄφοβος, Paley οὐ δέδια, noting that the meaning seems to call for ὅτε.

75 I.e. possessing resources even among impossibilities. Cf. Antig. 360. ἄπορος ἐπ᾽ οὐδὲν ἔρχεται, and for the construction, Jelf, Gk. Gr. § 581, 2. obs.

75 That is having resources even in the face of impossible situations. See Antig. 360. ἄπορος ἐπ᾽ οὐδὲν ἔρχεται, and for the construction, Jelf, Gk. Gr. § 581, 2. obs.

76 I think Elmsley has settled the question in favor of τοῖον for οἷον.

76 I believe Elmsley has resolved the issue in favor of τοῖον over οἷον.

77 "In Æschylus we seem to read the vehement language of an old servant of exploded Titanism: with him Jupiter and the Olympians are but a new dynasty, fresh and exulting, insolent and capricious, the victory just gained and yet but imperfectly secured over the mysterious and venerable beings who had preceded, TIME, HEAVEN, OCEAN, EARTH and her gigantic progeny: Jupiter is still but half the monarch of the world; his future fall is not obscurely predicted, and even while he reigns, a gloomy irresistible destiny controls his power."—Quart. Rev. xxviii, 416.

77 "In Aeschylus, we seem to read the passionate words of an old servant of outdated Titanism: for him, Jupiter and the Olympians are just a new ruling class, fresh and triumphant, arrogant and unpredictable, having just won a victory that is still only partially secured over the mysterious and ancient beings that came before—TIME, HEAVEN, OCEAN, EARTH, and her massive offspring. Jupiter is still only half the ruler of the world; his eventual downfall is not subtly suggested, and even while he reigns, a dark and unavoidable fate governs his power."—Quart. Rev. xxviii, 416.

78 Uranus and Saturn. Cf. Agam. 167 sqq.

78 Uranus and Saturn. See Agam. 167 sqq.

79 Milton, Samson Agon.

Milton, Samson Agon.

Dalilah. "I can see that you are unyielding, even more unresponsive." "To prayers rather than winds or seas."

Merchant of Venice, Act 4, sc. 1.

Merchant of Venice, Act 4, sc. 1.

"You might as well stand on the beach" "And let the main flood lower to its usual height."

See Schrader on Musæus, 320.

See Schrader on Musæus, 320.

80 See Linwood's Lexicon. Cf. Nonnus, Dionys. II. p. 45, 22.

80 See Linwood's Lexicon. Compare Nonnus, Dionys. II. p. 45, 22.

δεσμὰ φυγὼν δολόμητις ὁμαρτήσειε Προμηθεὺς, ἥπατος ἡβώοντος ἀφειδέα δαιτυμονῆα Heavenly having a daring bird as a guide on the journey.

81 I have adopted Dindorf's emendation. See his note.

81 I have accepted Dindorf's correction. Check his note.

82 How the cosmoramic effects here described were represented on the stage, it is difficult to say, but such descriptions are by no means rare in the poets. Compare Musæus, 314, sqq. Lucan, I. 75 sqq. and a multitude in the notes of La Cerda on Virgil, Æn. I. 107, and Barthius on Claudian. Gigant. 31, sqq. Nonnus, Dionys. I. p. 12.

82 It's hard to say how the amazing effects described here were shown on stage, but such descriptions aren't uncommon among poets. Check out Musæus, 314, and following; Lucan, I. 75 and following; and many notes by La Cerda on Virgil, Æn. I. 107, and Barthius on Claudian. Gigant. 31, and following; Nonnus, Dionys. I. p. 12.

83 Or, "of which may Jove the Averter be what his name imports." See Paley and Linwood's Lex.

83 Or, "which may mean Jove the Averter just like his name suggests." See Paley and Linwood's Lex.

84 This interpretation is now fully established, See Paley. Thus Cæsar, B. G. I. 29, "qui arma ferre possent: et item separatius pueri, senes;" II. 28, Eteocles wishes even the ἀχρεῖοι to assist in the common defense.

84 This interpretation is now widely accepted. See Paley. Thus, Caesar, B. G. I. 29, "who are able to bear arms: and also, separately, boys and old men;" II. 28, Eteocles wants even the useless to help in the common defense.

85 πιστοὶ is to be supplied with γένοισθε.

85 You should add γένοισθε after πιστοὶ.

86 Although βοτὴρ may be compared with the Roman pullarius, yet the phrase is here probably only equivalent to δεσπότης μαντευμάτων soon after.

86 While μποτὴρ can be likened to the Roman pullarius, the phrase here likely just means δεσπότης μαντευμάτων shortly after.

87 Paley prefers "nocturno concilio agitari," comparing Rhes. 88, τὰς σὰς πρὸς εὐνὰς φύλακες ἐλθόντες φόβῳ νυκτηγοροῦσι. On the authority of Griffiths, I have supplied τοὺς ᾽Αχαιοὺς before ἐπιβουλεύειν.

87 Paley prefers "nocturno concilio agitari," comparing Rhes. 88, τὰς σὰς πρὸς εὐνὰς φύλακες ἐλθόντες φόβῳ νυκτηγοροῦσι. Based on Griffiths' authority, I have added τοὺς ᾽Αχαιοὺς before ἐπιβουλεύειν.

88 See my note on Prom. 863.

88 Check out my note on Prom. 863.

89 See commentators.

See commentators.

90 Cf. Jelf. Gk. Gr. § 566, 2.

90 See Jelf. Gk. Gr. § 566, 2.

91 See Linwood, s.v. στέφειν. Paley compares v. 267, Λάφυρα δᾴων δουρίπληχθ᾽ ἁγνοῖς δόμοις Στέψω πρὸ ναῶν. Adrastus alone had been promised a safe return home.

91 See Linwood, s.v. στέφειν. Paley compares v. 267, Λάφυρα δᾴων δουρίπληχθ᾽ ἁγνοῖς δόμοις Στέψω πρὸ ναῶν. Adrastus alone had been promised a safe return home.

92 Cf. Eum. 515, οἶκτον οἰκτίσαιτο, would utter cries of pity. Suppl. 59, οἶκτον οἰκτρὸν ἀΐων, hearing one mournful piteous cry. The old translations rendered it, "no regret was expressed on their countenance."

92 Cf. Eum. 515, οἶκτον οἰκτίσαιτο, would utter cries of pity. Suppl. 59, οἶκτον οἰκτρὸν ἀΐων, hearing one mournful piteous cry. The old translations rendered it, "no regret was expressed on their countenance."

93 Perhaps we might render φράξαι, dam, in order to keep up the metaphor of the ship. Cf. Hom. Od. V. 346, φράξε δέ μιν ῥίπεσσι διαμπερὲς οἰσυίνῃσι. The closing the ports of a vessel to keep out the water will best convey the meaning to modern readers.

93 Maybe we could translate φράξαι as dam to maintain the ship metaphor. See Hom. Od. V. 346, φράξε δέ μιν ῥίπεσσι διαμπερὲς οἰσυίνῃσι. Closing a vessel's ports to keep out water will better express the meaning for today's readers.

94 This seems the true meaning of ἐφέστιος, indigenous in Greece, as Blomfield interprets, quoting Hesych, ἐφέστίος, αὐτόχθων, ἔνοικος, II. B. 125, etc. An Athenian audience, with their political jealousy of Asiatic influence, and pride of indigenous origin, would have appreciated this prayer as heartily as the one below, v. 158, πόλιν δορίπονον μὴ προδῶθ᾽ Ἑτεροφώνῳ στρατῷ, which their minds would connect with more powerful associations than the mere provincial differences of Bœotia and Argos. How great a stress was laid upon the ridicule of foreign dialect, may be seen from the reception of Pseudartabas in the Acharnians.

94 This seems to be the true meaning of ἐφέστιος, indigenous in Greece, as Blomfield interprets, quoting Hesych, ἐφέστίος, αὐτόχθων, ἔνοικος, II. B. 125, etc. An Athenian audience, with their political jealousy of Asian influence and pride in their local roots, would have appreciated this prayer just as much as the one below, v. 158, πόλιν δορίπονον μὴ προδῶθ᾽ Ἑτεροφώνῳ στρατῷ, which their minds would connect with stronger feelings than just the provincial differences of Bœotia and Argos. The emphasis placed on mocking foreign dialects can be seen from the reception of Pseudartabas in the Acharnians.

95 Cf. Arist. Rhet. II. 17, 6. The same sentiment, though expressed the contrary way, occurs in Eur. Troad. 26, Ἐρημία γὰρ πόλιν ὅταν λάβῃ κακὴ, Νοσεῖ τὰ τῶν θεῶν οὐδὲ τιμᾶσθαι θέλει.

95 See Arist. Rhet. II. 17, 6. The same idea, though stated in the opposite way, appears in Eur. Troad. 26, “For when a bad city is taken, it doesn’t want the things of the gods to be honored.”

96 The chorus survey the surrounding plains from a high part of the Acropolis of Thebes, as Antigone from the top of the palace in the Phœnissæ of Euripides, v. 103, sqq.

96 The chorus looks over the surrounding plains from a high point on the Acropolis of Thebes, just like Antigone does from the palace in Euripides' Phœnissæ, v. 103, sqq.

97 πρόδρομος=so as to be foremost. Cf. Soph. Antig. 108, φυγάδα πρόδρομον ὀξυτέρῳ κινήσασα χαλινῷ.

97 πρόδρομος=to be in the lead. See Soph. Antig. 108, φυγάδα πρόδρομον ὀξυτέρῳ κινήσασα χαλινῷ.

98 This passage is undoubtedly corrupt, but Dindorf's conjecture ἕλε δ᾽ ἐμὰς φρένας δέος· ὅπλων κτύπος ποτιχρίμπτεται, διὰ πέδον βοὰ ποτᾶται, βρέμει δ᾽—, although ingenious, differs too much from the ductus literarum, to be considered safe. Paley from the interpretation of the Medicean MS. and the reading of Robortelli, εΔΙΔεμνας, has conjectured ΔΙΑ δὲ γᾶς ἐμᾶς πεδί᾽ ὁπλοκτύπου, which seems preferable. Perhaps we might read ἐπὶ δὲ γᾶς πεδιοπλοκτύπου ὠσὶν χρίμπι βοὰ, by tmesis, for ἐπιχρίμπτεται. Æschylus used the compound, ἐγχρίπτεσθαι, Suppl. 790, and nothing is more common than such a tmesis. I doubt whether πεδιοπλοκτύπον is not one of Æschylus' own "high-crested" compounds. Mr. Burges has kindly suggested a parallel passage of an anonymous author, quoted by Suidas, s. v. ὑπαραττομένης · ἵππων χρεμετιζόντων, τῆς γῆς τοῖς ποσὶν αὐτῶν ὑπαραττομένης, οὔλων συγκρουομένων.

98 This passage is definitely flawed, but Dindorf's suggestion ἕλε δ᾽ ἐμὰς φρένας δέος· ὅπλων κτύπος ποτιχρίμπτεται, διὰ πέδον βοὰ ποτᾶται, βρέμει δ᾽—, while clever, strays too far from the ductus literarum to be reliable. Paley, based on the interpretation of the Medicean manuscript and Robortelli's reading, εΔΙΔεμνας, proposed ΔΙΑ δὲ γᾶς ἐμᾶς πεδί᾽ ὁπλοκτύπου, which seems better. Maybe we could interpret it as ἐπὶ δὲ γᾶς πεδιοπλοκτύπου ὠσὶν χρίμπι βοὰ, through tmesis, for ἐπιχρίμπτεται. Æschylus used the compound, ἐγχρίπτεσθαι, Suppl. 790, and nothing is more common than such a tmesis. I wonder if πεδιοπλοκτύπον isn’t one of Æschylus' own "high-crested" compounds. Mr. Burges has kindly pointed out a similar passage from an anonymous author, cited by Suidas, s. v. ὑπαραττομένης · ἵππων χρεμετιζόντων, τῆς γῆς τοῖς ποσὶν αὐτῶν ὑπαραττομένης, οὔλων συγκρουομένων.

99 Cf. Soph. Antig. 106.

__A_TAG_PLACEHOLDER_0__ See Soph. Antig. 106.

100 Cf. Virg. Æn. I. 479;

__A_TAG_PLACEHOLDER_0__ See Virg. Æn. I. 479;

"Meanwhile, they were going to the temple of Pallas, not as equals." Crinibus Iliad hair down, carrying a robe Supplicantly sad

Statius, Theb. x. 50:

Statius, Theb. 10:50

"and to the home altars of the Pelopeides" Scepter of Juno's aid, return of their own They reveal, and the beautiful doors, and with a cold face The rocks bear them, teaching the small ones to lie down. *     *     *      *     * "Peplum also as a gift, whose amazing fabric," etc.

101 Here there is a gap in the metre. See Dindorf.

101 There's a break in the meter here. Check Dindorf.

102 "pro vitanda servitute."—Paley.

__A_TAG_PLACEHOLDER_0__ "to avoid servitude."—Paley.

103 Not "at the seven gates," as Valckenaer has clearly shown.

103 Not "at the seven gates," as Valckenaer has clearly demonstrated.

104 The paronomasia can only be kept up by rendering, "do thou, king of wolves, fall with wolf-like fierceness," etc. Müller, Dorians, vol. i. p. 325, considers that Λύκειος is connected with λύκη, light, not with λύκος, a wolf.

104 The wordplay can only be maintained by translating it as, "you, king of wolves, fall with a wolf's ferocity," etc. Müller, in Dorians, vol. i. p. 325, believes that Λύκειος is related to λύκη, light, not λύκος, wolf.

105 I follow Paley's emendation, ἀϋταῖς.

__A_TAG_PLACEHOLDER_0__ I'm following Paley's revision, aútai.

106 See a judicious note of Paley's.

106 Check out a thoughtful note by Paley.

107 I have borrowed Griffiths' translation. It seems impossible that ἁγνὸν τέλος could ever be a personal appeal, while σύ τε evidently shows that the address to Pallas Onca was unconnected with the preceding line. As there is probably a lacuna after Διόθεν, it is impossible to arrive at any certain meaning.

107 I have used Griffiths' translation. It seems unlikely that ἁγνὸν τέλος could ever be a personal appeal, while σύ τε clearly indicates that the reference to Pallas Onca was separate from the previous line. Since there is likely a missing part after Διόθεν, it's impossible to determine a definitive meaning.

108 See Stanley. Ὄγκα is a Phœnician word, and epithet of Minerva.

108 See Stanley. Ὄγκα is a Phoenician word and a title for Minerva.

109 The boys, girls, etc.

The kids, etc.

110 Cf. Eur. Hippol. 1219, sqq.

110 See Eur. Hippol. 1219, and following.

And the master with the horsemen in the regions. πολὺς ξυνοικῶν ἥρπασ' ἡνίας χεροῖν, He pulls the oar like a sailor.

111 I.e. to adore the images placed at the head of the vessel. See Griffiths.

111 That is to worship the images positioned at the front of the vessel. See Griffiths.

112 This far-fetched interpretation of an absurd text is rightly condemned by W. Dindorf in his note, who elegantly reads with Lud. Dindorf ὕδασί τ᾽ Ἰσμηνοῦ. Paley has clearly shown the origin of the corruption. Linwood is equally disinclined to support the common reading.

112 This far-fetched interpretation of a ridiculous text is rightly criticized by W. Dindorf in his note, who reads gracefully with Lud. Dindorf ὕδασί τ᾽ Ἰσμηνοῦ. Paley has clearly demonstrated the source of the error. Linwood is also reluctant to endorse the usual reading.

113 Blomfield reads ἐγὼ δέ γ᾽ ἄνδρας, the change of ΔΕΓ to ΔΕΠ being by no means a difficult one. Linwood agrees with this alteration, and Dindorf in his notes. But Paley still defends the common reading, thinking that ἐπ᾽ ἐχθροῖς is to be taken from the following line. I do not think the poet would have hazarded a construction so doubtful, that we might take ἐπὶ either with ἄνδρας, ἐχθροῖς, or by tmesis, with ἄξω.

113 Blomfield interprets ἐγὼ δέ γ᾽ ἄνδρας, noting that changing ΔΕΓ to ΔΕΠ isn’t particularly challenging. Linwood agrees with this change, as does Dindorf in his notes. However, Paley still supports the traditional reading, believing that ἐπ᾽ ἐχθροῖς should be connected with the next line. I don’t think the poet would have risked such a questionable construction, where we could take ἐπὶ with either ἄνδρας, ἐχθροῖς, or through tmesis, with ἄξω.

114 The construction of the exegetical accusative is well illustrated in Jelf's Gk. Gr. § 580, 3.

114 The creation of the exegetical accusative is clearly shown in Jelf's Greek Grammar § 580, 3.

115 I have followed Blomfield, and Dindorf in his notes, in reading κῦδος τοῖσδε πολίταις.

115 I have followed Blomfield and Dindorf in his notes in reading κῦδος τοῖσδε πολίταις.

116 This is perhaps the sense required; but, with Dindorf, I can not see how it can be elicited from the common reading. Perhaps Schneider's ἀρτιτρόφοις is right, which is approved by Dindorf, Linwood, and Paley.

116 This might be the meaning needed; however, like Dindorf, I don't understand how it can be drawn from the usual text. Maybe Schneider's ἀρτιτρόφοις is correct, as Dindorf, Linwood, and Paley support it.

117 There is the same irregular antithesis between ἄλλον ἄγει and τὰ δὲ (=τᾷ δὲ) πυρφορεῖ; as in Soph. Ant. 138, εἶχε δ᾽ ἄλλᾳ τὰ μὲν, ἄλλα δ' ἐπ᾽ ἄλλοις ἐπενώμα—Ἄρης.

117 There's a similar uneven contrast between ἄλλον ἄγει and τὰ δὲ (=τᾷ δὲ) πυρφορεῖ; just like in Soph. Ant. 138, where it says, εἶχε δ᾽ ἄλλᾳ τὰ μὲν, ἄλλα δ' ἐπ᾽ ἄλλοις ἐπενώμα—Ἄρης.

118 See Elmsl. on Eur. Bacch. 611. I follow Griffiths and Paley.

118 See Elmsl. on Eur. Bacch. 611. I'm following Griffiths and Paley.

119 There is much difficulty in the double participle πεσὼν-κυρήσας. Dindorf would altogether omit κυρήσας, as a gloss. But surely πεσὼν was more likely to be added as a gloss, than κυρήσας. I think that the fault probably lies in πεσών.

119 The double participle πεσὼν-κυρήσας is quite challenging. Dindorf suggests completely removing κυρήσας as a gloss. However, it seems more likely that πεσὼν was added as a gloss rather than κυρήσας. I believe the issue probably stems from πεσών.

120 This passage is scarcely satisfactory, but I have followed Paley. Perhaps if we place a comma after ὑπερτέρου, and treat ὡς ἀνδρ. δ. ὑπ. εὐτυχ. as a genitive absolute, there will be less abruptness, ἐλπίς ἐστι standing for ἐλπίζουσι, by a frequent enallage.

120 This passage is barely acceptable, but I have followed Paley. Maybe if we add a comma after ὑπερτέρου and consider ὡς ἀνδρ. δ. ὑπ. εὐτυχ. as a genitive absolute, it will feel less abrupt, with ἐλπίς ἐστι standing in for ἐλπίζουσι, which is a common variation.

121 The turgidity of this metaphor is almost too much even for Æschylus!

121 The intensity of this metaphor is almost overwhelming, even for Aeschylus!

122 The multitude of interpretations of the common reading are from their uniform absurdity sufficient to show that it is corrupt. I have chosen the least offensive, but am still certain that ἀπαρτίζει is indefensible. Hermann (who, strange to say, is followed by Wellauer) reads καταργίζει, Blomfield καταρτίζει.

122 The many interpretations of the common reading are enough to demonstrate its flaws due to their consistent absurdity. I've chosen the least objectionable one, but I still believe that ἀπαρτίζει is indefensible. Hermann (who, oddly enough, is followed by Wellauer) reads καταργίζει, while Blomfield reads καταρτίζει.

123 Besides Stanley's illustrations, see Pricæus on Apul. Apol. p. 58. Pelagonius in the Geoponica, XVI. 2, observes ἀγαθοῦ δὲ ἵππου καὶ τοῦτο τεκμήριον, ὅταν ἑστηκὼς μὴ ἀνέχηται, ἀλλὰ κροτῶν τὴν γῆν ὥσπερ τρέχειν ἐπιθυμῇ. St. Macarius Hom. XXIII. 2, ἐπὰν δὲ μαθῇ (ὁ ἵππος) καὶ συνεθισθῇ εἰς τὸν πόλεμον, ὅταν ὀσφρανθῇ καὶ ἀκουσῇ φωνὴν πολέμου, αὐτὸς ἑτοίμως ἔρχεται ἐπὶ τοὺς ἐχθροὺς, ὥστε καὶ ἀπ᾽ αὐτῆς τῆς φωνῆς πτόησιν ἐμποιεῖν τοῖς πολεμίοις. Marmion, Canto V.,

123 Besides Stanley's illustrations, see Pricæus on Apul. Apol. p. 58. Pelagonius in the Geoponica, XVI. 2, notes that a good horse shows evidence of it when it stands still and can't be held back, but instead paws the ground as if eager to run. St. Macarius Hom. XXIII. 2, states that when the horse learns and gets used to war, as soon as it smells and hears the sounds of battle, it willingly rushes at the enemies, causing fear in the foes just from the sound. Marmion, Canto V.

"Marmion, like a horse in the stall, That listens without the sound of the trumpet, Started to complain and curse.

124 See Boyes' Illustrations, p. 11.

__A_TAG_PLACEHOLDER_0__ See Boyes' Illustrations, p. 11.

125 This seems to be the sense of μάντις ἔννοια. Blomfield would add ἔννοια to the dative, which is easier.

125 This seems to be the meaning of μάντις ἔννοια. Blomfield would attach ἔννοια to the dative, which is simpler.

126 So Linwood. Justice is styled the near relation of Melanippus, because he was αἰσχρῶν ἀργὸς, v. 406. The scholiast however interprets it τὸ τῆς ξυγγενείας δίκαιον.

126 So Linwood. Justice is referred to as a close relative of Melanippus because he was αἰσχρῶν ἀργὸς, v. 406. However, the commentator interprets it as τὸ τῆς ξυγγενείας δίκαιον.

127 Dindorf's substitution of δικαίας for δικαίως is no improvement. Paley's δίκαιος is more elegant, but there seems little reason for alteration.

127 Dindorf's replacement of δικαίας with δικαίως doesn't make it better. Paley's δίκαιος is more refined, but there doesn't seem to be much reason to change it.

128

Probably nothing more than the lightning is meant, as Blomfield supposes. Paley quotes Eur. Cycl. 328, πέπλον κρούει, Διὸς βρονταῖσιν εἰς ἔριν κτυπῶν. And this agrees with the fate of Capaneus as described in Soph. Antig. 131, sqq.; Nonnus, XXVIII. p. 480; Eur. Phœn. 1187, sqq.

Probably nothing more than the lightning is meant, as Blomfield suggests. Paley quotes Eur. Cycl. 328, πέπλον κρούει, Διὸς βρονταῖσιν εἰς ἔριν κτυπῶν. And this aligns with the fate of Capaneus as described in Soph. Antig. 131, sqq.; Nonnus, XXVIII. p. 480; Eur. Phœn. 1187, sqq.

129 Blomfield compares Eur. Bacch. 733, θύρσοις διὰ χεροῖν ὡπλισμένας. But the present construction is harsher.

129 Blomfield compares Eur. Bacch. 733, with the thyrsi armed through their hands. But the current construction is more severe.

130 See Blomfield.

__A_TAG_PLACEHOLDER_0__ Check Blomfield.

131 I follow Blomfield and Paley.

I follow Blomfield and Paley.

132 "We embrace this opportunity of making a grammatical observation with respect to the older poets, which, to the best of our knowledge, has not hitherto been noticed by any grammarian or critic. Wherever a wish or a prayer is expressed, either by the single optative mood of the verb, or with μὴ, εἴθε, εἰ γὰρ, εἴθε γάρ, the verb is in the second aorist, if it have a distinct second aorist; otherwise it may be in the present tense, but is more frequently in the first aorist."—Edinb. Rev. xix. 485.

132 "We take this chance to make a grammatical point about the older poets that, as far as we know, hasn’t been pointed out by any grammarian or critic before. Whenever a wish or a prayer is conveyed, either through the individual optative mood of the verb or through μὴ, εἴθε, εἰ γὰρ, or εἴθε γάρ, the verb is in the second aorist if it has a distinct second aorist; otherwise, it might be in the present tense, but it's more commonly in the first aorist."—Edinb. Rev. xix. 485.

133 I.e. not bearing a braggart inscription, but putting confidence in his own valor. οὐ was rightly thrown out by Erfurdt. See Paley.

133 That is not boasting about it, but trusting in his own courage. οὐ was correctly omitted by Erfurdt. See Paley.

134 I.e. from the dragon's teeth sown by Cadmus.

134 That is, from the dragon's teeth sown by Cadmus.

135 Eteoclus and the figure on his shield.

135 Eteoclus and the figure on his shield.

136 Like a Bacchic devotee. See Virg. Æn. IV. 301, sqq. So in the Agamemnon, v. 477.

136 Like a worshiper of Bacchus. See Virg. Æn. IV. 301, sqq. Also in the Agamemnon, v. 477.

μαρτυρεῖ δέ μοι κάσις πηλοῦ ξύνουρος, dry dust, these.

137 Cf. Ag. 174. Ζῆνα δέ τις ἐπινίκια κλάζων, Τεύξεται φρενῶν τὸ πᾶν. Dindorf would omit all the following lines. There is some difficulty about the sense of προσφίλεια, which I think Pauw best explains as meaning "such is the god that respectively befriends each of these champions."

137 Cf. Ag. 174. Someone shouts victory for Zeus, and Teyxetis is completely in a frenzy. Dindorf would cut all the following lines. There's some confusion about the meaning of προσφίλεια, which I think Pauw best explains as "this is the god who favors each of these champions."

138 Cf. Apollon. Rhod. I. 466, Ἴστω νῦν δόρυ θοῦρον ὅτῳ περιώσιον ἄλλων κῦδος ἐνὶ πτολέμοισιν ἀείρομαι, οὐδέ μ᾽ ὀφέλλει Ζεὺς τόσον, ὁσσάτιόν περ ἐμὸν δόρυ. Statius Theb. ix. 649—"ades o mihi dextera tantum Tu præsens bellis, et inevitable numen, Te voco, te solam superum contemptor adoro." See Cerda on Virg. Æn. X. 773.

138 See Apollonius of Rhodes, I. 466: "Let now the spear in my hand, distinguished among others, always rise with glory in battles, nor does Zeus give me so much, as far as my spear goes." Statius Theb. ix. 649—"Come to me, only you, right hand present in battles, and inevitable deity, I call you, I worship you alone, contemptor of the gods." See Cerda on Virgil Æneid X. 773.

139 So Catullus, iii. 4, 5.

__A_TAG_PLACEHOLDER_0__ So Catullus, 3.4, 5.

Passer, deliciae meae puellae She loved him more than anything with her own eyes.

And Vathek, p. 124 (of the English version), "Nouronihar loved her cousin more than her own beautiful eyes."—Old Translator. See Valcken. on Theocrit. xi. 53.

And Vathek, p. 124 (of the English version), "Nouronihar loved her cousin more than her own beautiful eyes."—Old Translator. See Valcken. on Theocrit. xi. 53.

140 A pun upon the word παρθένος in the composition of Parthenopæus's name.

140 A play on the word παρθένος in the creation of Parthenopæus's name.

141 The figure on the shield is undoubtedly the one meant.

141 The figure on the shield is definitely the one intended.

142 I.e. "he will fight by wholesale." See comm. Perhaps the English phrase to "deal a blow," to "lend a blow," is the nearest approximation to this curious idiom. Boyes quotes some neat illustrations.

142 That is "he will fight all-out." See comments. Maybe the English phrases "deal a blow" or "lend a blow" are the closest equivalents to this interesting saying. Boyes provides some good examples.

143 This passage is a fair instance of the impossibility of construing certain portions of Æschylus as they are edited. Dindorf in his notes approves of Dobree's emendation, καὶ τὸν σὸν αὖτ᾽ ἀδελφοῦ ἐς πατρὸς μόρον Ἐξυπτιάζων ὄνομα, and so Paley, except that he reads ὄμμα with Schutz, and renders it "oculo in patrio Œdipi fatum religiose sublato." Blomfield's προσμολὼν ὁμόσπορον seems simpler, and in better taste. ὁμόσπορον was doubtless obliterated by the gloss ἀδελφεόν (an Ionic form ill suited to the senarius), and the ὁμοιοτέλευτον caused the remainder of the error. Burges first proposed ὁμόσπορον in Troad. Append. p. 134, D. As to Paley's idea that Œdipus' death was caused "per contentiorim filii indolem," I can not find either authority for the fact, or reason for its mention here, and I have therefore followed Blomfield. Dindorf's translation I can not understand. The explanations of ἐξυπτιάζων ὄνομα are amusing, and that is all.

143 This passage is a clear example of how difficult it is to interpret certain parts of Æschylus as they are presented. Dindorf in his notes supports Dobree's revision, καὶ τὸν σὸν αὖτ᾽ ἀδελφοῦ ἐς πατρὸς μόρον Ἐξυπτιάζων ὄνομα, and Paley agrees, except that he uses ὄμμα with Schutz and translates it as "oculo in patrio Œdipi fatum religiose sublato." Blomfield's προσμολὼν ὁμόσπορον seems more straightforward and better stylistically. The term ὁμόσπορον was likely erased due to the gloss ἀδελφεόν (an Ionic form that doesn't fit the senarius), and the ὁμοιοτέλευτον led to the rest of the mistake. Burges was the first to suggest ὁμόσπορον in Troad. Append. p. 134, D. Regarding Paley's notion that Œdipus' death was caused "per contentiorim filii indolem," I can't find any support for this idea or a reason for mentioning it here, so I've followed Blomfield's approach. I don't understand Dindorf's translation. The interpretations of ἐξυπτιάζων ὄνομα are entertaining, and that's about it.

144 I.e. saying Πολυνεῖκες πολυνεῖκες. Paley ingeniously remarks that ἐνδατεῖσθαι is here used in a double sense, both of dividing and reproaching. See his note, and cf. Phœn. 636. ἀληθῶς ὄνομα Πολυνείκη πατὴρ ἔθετό σοι θείᾳ, προνοίᾳ, νεικέων ἐπώνυμον.

144 That is, saying Πολυνεῖκες πολυνεῖκες. Paley cleverly points out that ἐνδατεῖσθαι is used here with a dual meaning, relating to both dividing and reproaching. Check his note, and compare with Phœn. 636. ἀληθῶς ὄνομα Πολυνείκη πατὴρ ἔθετό σοι θείᾳ, προνοίᾳ, νεϊκέων ἐπώνυμον.

145 See Griffiths.

__A_TAG_PLACEHOLDER_0__ Check Griffiths.

146 Porson, and all the subsequent editors have bracketed this verse, as spurious, but the chief objection to this sense of καρπίζεσθαι seems to be obviated by Paley. See his note.

146 Porson and all the later editors have put brackets around this verse, considering it not genuine, but the main issue with this meaning of καρπίζεσθαι seems to be addressed by Paley. Check out his note.

147 Either with πάλιν or πόλιν there is much difficulty, as without an epithet πόλις seems harshly applied to Hades. Paley thinks that τὴν μακρὰν refers both to πομπὴν and πόλιν. Dindorf adopts his usual plan when a difficulty occurs, and proposes to omit the line. Fritzsche truly said of this learned critic, that if he had the privilege of omitting every thing he could not understand, the plays of the Grecian dramatists would speedily be reduced to a collection of fragments.

147 Whether using πάλιν or πόλιν, there's a lot of confusion since without an adjective, πόλις seems too harsh for Hades. Paley believes that τὴν μακρὰν refers to both πομπὴν and πόλιν. Dindorf typically chooses to skip the line whenever there's a complication. Fritzsche rightly pointed out that if Dindorf could leave out everything he didn't understand, the works of the Greek dramatists would quickly turn into a bunch of fragments.

148 When the spear was not in use, it was held in the left hand, under the shield. See Blomfield.

148 When the spear wasn't in use, it was held in the left hand, underneath the shield. See Blomfield.

149 Sc. king, or victor. Blomfield adopts the former.

149 Sc. king, or winner. Blomfield prefers the former.

150 This passage is not satisfactory. Paley reads ἀνδρηλατῶν, but I am doubtful about τὼς ... τόνδε ... τρόπον.

150 This passage is not satisfactory. Paley reads ἀνδρηλατῶν, but I'm uncertain about τὼς ... τονδε ... τρόπον.

151 In the original there is, perhaps, a slight mixture of construction, αἵματος partly depending upon καρπός implied in πικρόκαρπον, and partly upon ἀνδροκτασίαν, ἀνδροκτ..αἵμ. being the slaughter of a man, by which his blood is shed.

151 In the original, there may be a small mix of elements, with αἵματος partly relying on καρπός suggested in πικρόκαρπον, and partly on ἀνδροκτασίαν, ἀνδροκτ..αἵμ. being the killing of a man, which results in his blood being shed.

152 Wellauer: denuntians lucrum, quod prius erit morte posteriore: i.e. victoriam quam sequetur mors. And so Griffiths and Paley.

152 Wellauer: announcing a profit that will come after a later death: i.e. victory that will follow death. And so Griffiths and Paley.

153 Shakespeare uses this name in the opening speech of King Henry, in part I.:

153 Shakespeare uses this name in the opening speech of King Henry, in part I.:

No longer the thirsty Erinnys of this land She will smear her lips with her own children's blood.

Old Translator.

Vintage Translator.

154 See above, v. 383.

__A_TAG_PLACEHOLDER_0__ See above, p. 383.

155 Somewhat to the same effect is the dream of Atossa in the Persæ.

155 Similarly, Atossa's dream in the Persæ has a comparable impact.

156 I prefer Blomfield's transposition to Dindorf's correction, βλαψιφρόνως, which, though repudiated in the notes, is still adopted by Paley.

156 I prefer Blomfield's version over Dindorf's correction, βλαψιφρόνως, which, even though it's rejected in the notes, is still used by Paley.

157 A noble impersonation of the sword.

157 A noble representation of the sword.

158 Shakespeare, King John, Act 4, sc. 2:

158 Shakespeare, King John, Act 4, sc. 2:

That blood, which owned the entire width of this island, Three feet of it does hold.

King Henry IV. part I. Act 5, sc. 5:

King Henry IV. part I. Act 5, sc. 5:

Farewell, great heart! Poorly woven ambition, how diminished you are! When this body held a spirit, A kingdom for it was too small a limit; But now, two steps on the most despicable ground Is there enough room?

159 Surely the full stop after πόλιν in v. 749 should be removed, and a colon, or mark of hyperbaton substituted. On looking at Paley's edition, I find myself anticipated.

159 Clearly, the period after πόλιν in v. 749 should be taken out and replaced with a colon or a mark of hyperbaton. Upon checking Paley's edition, I see that someone has already pointed this out.

160 This is Griffiths' version of this awkward passage. I should prefer reading ἀλκὰν with Paley, from one MS. So also Burges.

160 This is Griffiths' take on this clumsy section. I would rather read ἀλκὰν with Paley, from one manuscript. Burges agrees as well.

161 See my note on Soph. Philoct. 708, ed. Bohn.

161 Check out my note on Soph. Philoct. 708, ed. Bohn.

162 This seems the best way of rendering the bold periphrase, ὁ πολύβοτος αἰὼν βροτῶν. See Griffiths.

162 This looks like the best way to express the striking phrase, ὁ πολύβοτος αἰὼν βροτῶν. Check out Griffiths.

163 I follow Paley. Dindorf, in his notes, agrees in reading τροφᾶς, but the metre seems to require ἐπίκοτος. Griffiths defends the common reading, but against the ancient authority of the schol. on Œd. Col. 1375. See Blomfield.

163 I follow Paley. Dindorf, in his notes, agrees that it should be τροφᾶς, but the meter seems to need ἐπίκοτος. Griffiths supports the common reading, but this is in opposition to the ancient authority of the schol. on Œd. Col. 1375. See Blomfield.

164 Blomfield with reason thinks that a verse has been lost.

164 Blomfield reasonably believes that a verse has been lost.

165 The care which the Messenger takes to show the bright side of the picture first, reminds us of Northumberland's speech, Shakespeare, King Henry IV. part II. Act 1, sc. 1:

165 The way the Messenger highlights the positive aspects first is reminiscent of Northumberland's speech in Shakespeare's King Henry IV, Part II, Act 1, Scene 1:

You would say—Your son did this and that; Your brother fought bravely, just like the noble Douglas did. Stopping my greedy ears with their brave actions; But in the end, to truly silence my ear, You have a sigh to dismiss this praise, Ending with—brother, son, and everyone is dead.

Old Transl.

Old Transl.

166 This is a good example of the figure chiasmus, the force of which I have expressed by the bracketed words repeated from the two infinities. See Latin examples in the notes of Arntzenius on Mamertin. Geneth. 8, p. 27; Pang. Vett. t. i.

166 This is a great example of the figure chiasmus, which I've highlighted with the bracketed words repeated from the two infinities. For Latin examples, see the notes of Arntzenius on Mamertin. Geneth. 8, p. 27; Pang. Vett. t. i.

167 The Messenger retires to dress for the Herald's part.

167 The Messenger goes off to get ready for the Herald's role.

Horace's rule, "Nec quarta loqui persona laboret," seems to have been drawn from the practice of the Greek stage. Only three actors were allowed to each of the competitor-dramatists, and these were assigned to them by lot. (Hesychius, Νέμησις ὑποκριτῶν.) Thus, for instance, as is remarked by a writer in the Quarterly Review, in the Œdipus at Colonus, v. 509, Ismene goes to offer sacrifice, and, after about forty lines, returns in the character of Theseus. Soon afterward, v. 847, Antigone is carried off by Creon's attendants, and returns as Theseus after about the same interval as before.—Old Translation. The translator had misquoted the gloss of Hesychius.

Horace's rule, "Nec quarta loqui persona laboret," appears to be based on the traditions of Greek theater. Each competing playwright was allowed only three actors, who were assigned to them by drawing lots. (Hesychius, Νέμησις ὑποκριτῶν.) For example, as noted by a writer in the Quarterly Review, in the Œdipus at Colonus, v. 509, Ismene goes to make a sacrifice and returns after about forty lines as Theseus. Shortly after, in v. 847, Antigone is taken away by Creon's men and comes back as Theseus after roughly the same amount of time as before.—Old Translation. The translator misquoted Hesychius's commentary.

168 This is the tragic account. See Soph. Antig. 170, sqq.; Eurip. Phæn. 757, sqq. But other authors mention descendants of both.

168 This is the tragic story. See Soph. Antig. 170 and onwards; Eurip. Phæn. 757 and onwards. However, other writers refer to descendants from both.

169 Another pun on Πολυνείκης.

__A_TAG_PLACEHOLDER_0__ Another pun on Polyneices.

170 Cf. Romeo and Juliet, Act 4, sec. 3:

170 See Romeo and Juliet, Act 4, sec. 3:

"I feel a slight cold fear rushing through my veins."

171 This passage is confessedly corrupt. Paley seems to have rightly restored ἄστολον from the ἄστολον θεωρίδα in Robertelli's edition. This ship, as he remarks, would truly be ἄστολος, in opposition to the one sent to Delphi, which was properly said στέλλεσθαι ἐπὶ θεωρίαν. The words ἀστιβῆ Ἀπόλλωνι confirm this opinion. In regard to the allusions, see Stanley and Blomfield, also Wyttenbach on Plato Phædon. sub. init.

171 This passage is clearly flawed. Paley seems to have accurately restored ἄστολον from the ἄστολον θεωρίδα in Robertelli's edition. This ship, as he notes, would indeed be ἄστολος, unlike the one sent to Delphi, which was correctly referred to as στέλλεσθαι ἐπὶ θεωρίαν. The words ἀστιβῆ Ἀπόλλωνι support this view. For more on the references, see Stanley and Blomfield, as well as Wyttenbach on Plato's Phædon, at the beginning.

172 This repetition of δι᾽ ὧν is not altogether otiose. Their contention for estate was the cause both of their being αἰνόμοροι and of the νεῖκος that ensued.

172 This repetition of δι᾽ ὧν isn't completely pointless. Their fight over the estate was the reason both for their being αἰνόμοροι and for the νεῖκος that followed.

173 I.e. the sword. Cf. v. 885.

__A_TAG_PLACEHOLDER_0__ That is the sword. Cf. v. 885.

174 This epithet applied to their ancestral tombs doubtless alludes to the violent deaths of Laïus and Œdipus.

174 This nickname given to their family graves likely references the brutal deaths of Laïus and Oedipus.

175 On the enallage σώματι for σώμασι see Griffiths. The poet means to say that this will be all their possession after death. Still Blomfield's reading, χώματι, seems more elegant and satisfactory.

175 On the shift from σώματι to σώμασι, refer to Griffiths. The poet is expressing that this will be all their possession after death. However, Blomfield's reading, χώματι, appears to be more elegant and satisfactory.

176 Pauw remarks that Polynices is the chief subject of Antigone's mourning, while Ismene bewails Eteocles. This may illustrate much of the following dialogue, as well as explain whence Sophocles derived his master-piece of character, the Theban martyr-heroine, Antigone.

176 Pauw points out that Polynices is the main focus of Antigone's grief, while Ismene mourns Eteocles. This could shed light on much of the upcoming dialogue and clarify where Sophocles found inspiration for his masterpiece character, the Theban martyr-heroine, Antigone.

177 Throughout this scene I have followed Dindorf's text, although many improvements have been made in the disposition of the dramatis personæ. Every one will confess that the length of ἰὼ ἰὼ commonplaces in this scene would be much against the play, but for the animated conclusion, a conclusion, however, that must lose all its finest interest to the reader who is unacquainted with the Antigone of Sophocles!

177 Throughout this scene, I've used Dindorf's text, although many improvements have been made in how the characters are arranged. Everyone will agree that the lengthy repetition of ἰὼ ἰὼ in this scene would hurt the play, except for the lively conclusion, which, however, will lose all its appeal for the reader who is not familiar with Sophocles' Antigone!

178 Wellauer (not Scholfield, as Griffiths says) defends the common reading from Herodot. V. 49.

178 Wellauer (not Scholfield, as Griffiths claims) supports the standard interpretation from Herodot. V. 49.

179 τράχυνε But T. Burgess' emendation τραχύς γε seems better, and is approved by Blomfield.

179 However, T. Burgess' suggestion of "τραχύς γε" seems to be a better choice and is supported by Blomfield.

180 Soph. Ant. 44. ἢ γὰρ νοεῖς θάπτειν σφ᾽ ἀπόρρητον πόλει.

180 Soph. Ant. 44. Either you realize they are burying themselves in secrecy within the city.

181 I have taken Griffiths' translation of what Dindorf rightly calls "lectio vitiosa," and of stuff that no sane person can believe came from the hand of Æschylus. Paley, who has often seen the truth where all others have failed, ingeniously supposes that οὐ is a mistaken insertion, and, omitting it, takes διατετίμηται in this sense: "jam hic non amplius a diis honoratur; ergo ego eum honorabo." See his highly satisfactory note, to which I will only add that the reasoning of the Antigone of Sophocles, vss. 515, sqq. gives ample confirmation to his view of this passage.

181 I have taken Griffiths' translation of what Dindorf correctly calls "lectio vitiosa," and material that no rational person could believe was written by Æschylus. Paley, who has frequently recognized the truth when others have overlooked it, cleverly suggests that οὐ is an incorrect addition and, by omitting it, interprets διατετίμηται as: "from now on, he is no longer honored by the gods; therefore, I will honor him." See his very insightful note, to which I will only add that the reasoning found in Sophocles' Antigone, verses 515 and following, strongly supports his interpretation of this passage.

182 Blomfield would either omit this verse, or assign it to the chorus.

182 Blomfield would either skip this verse or give it to the chorus.


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XENOPHON'S ANABASIS—By Hamilton and Clark.

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