Chapter 6

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. 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 Cadmaeans from being destroyed, and thoroughly overwhelmed by the surge 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 AEschylus 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, Sec.6, he says, [Greek: eu echei. kataptesetai de ede kai ho aetos apokeron to hepar, hos panta echois anti tes kales kai eumechanou plastikes.] 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 [Greek: hybristes potamos], which _must_ be a proper name]--toward the Caucasus; and the myth of Phryxus and Helle--all point to the same path on which Phoenician navigators had earlier adventured."

[2] Dindorf, in his note, rightly approves the elegant reading [Greek: abroton (=apanthropon)] in lieu of the frigid [Greek: abaton]. See Blomf. and Burges. As far as this play is concerned, the tract was not actually _impassable_, but it was so to _mortals_.

[3] [Greek: leorgos = rhadiourgos, panourgos, kakourgos]. Cf. Liddell and Linwood, s. v. The interpretation and derivation of the etym. magn. [Greek: ho ton anthropon plastes], is justly rejected by Dindorf, who remarks that AEschylus paid no attention to the fable respecting Prometheus being the maker of mankind.

[4] The epithet [Greek: pantechnou], which might perhaps be rendered "art-full," is explained by v. 110 and 254.

[5] See Jelf. Gk. Gr. Sec.720, 2d.

[6] There seems little doubt that [Greek: euoriazein] is the right reading. Its ironical force answers 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.

[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 Musaeus 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.

_Pyramus._ I see a voice: now will I to the chink, To spy an I can hear my Thisby's face.

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

[10] _I.e._, having no rest. Soph. OEd. Col. 19. [Greek: kola kampson toud' ep' axestou petrou].

[11] The difficulties of this passage have been increased by no one of the commentators perceiving the evident opposition between [Greek: Theoi] and [Greek: Zeus]. As in the formula [Greek: o Zeu kai Theoi] (cf. Plato Protag. p. 193, E.; Aristoph. Plut. I. with Bergler's note; Julian Caes. 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 [Greek: Zeus] constantly mentioned apart from the other gods (cf. Il. I. 423, 494), and so also with his epithet [Greek: pater], as in v. 4, 17, 20, etc. (Eustath, on Il. T. I., p. 111, 30, [Greek: hoti Zeus allachou men haplos pater elechthe]). There is evidently, therefore, the opposition expressed in the text: "'Tis not for the other gods (_i.e._ [Greek: tois allois theois]) to rule, but for Jove alone." This view was approved, but not confirmed, by Paley.

[12] 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, Sec. 6, is content with fastening his hands to the two sides of the chasm.

[14] [Greek: tyches] is retained by Dindorf, but [Greek: technes] is defended by Griffiths and Paley. I think, with Burges, that it is a gloss upon [Greek: Prometheos].

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

Cheer'd with the grateful smell old Ocean _smiles_.

Lord Byron (opening of the Giaour):

There mildly _dimpling_ Ocean's cheek Reflects the tints of many a peak, Caught by the _laughing_ tides that lave Those Edens of the eastern wave.

[16] Literally "filling a rod," [Greek: plerotos] here being active. Cf. Agam. 361, [Greek: ates panalotou]. Choeph. 296, [Greek: pamphtharto moro]. Pers. 105, [Greek: polemous pyrgodaiktous]. See also Blomfield, and Porson on Hes. 1117, [Greek: narthex] is "ferula" or "fennel-giant," the pith of which makes excellent fuel. Blomfield quotes Proclus on Hesiod, Op. 1, 52, "the [Greek: narthex] 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 AElian 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. AEn. I. 403, and La Cerda. See also Boyes's Illustrations.

[18] On [Greek: de] cf. Jelf, Gk. Gr. Sec. 723, 2.

[19] Elmsley's reading, [Greek: petra ... tade], is preferred by Dindorf, and seems more suitable to the passage. But if we read [Greek: taisde], it will come to the same thing, retaining [Greek: petrais].

[20] Surely we should read this sentence interrogatively, as in v. 99, [Greek: pe pote mochthon Chre termata tond' epiteilai;] although the editions do not agree as to that passage. So Burges.

[21] Nominativus Pendens. Soph, Antig. 259, [Greek: logoi d' en alleloisin errothoun kakoi, phylax elenchon phylaka], where see Wunder, and Elmsley on Eur. Heracl. 40. But it is probably only the [Greek: schema kath' holon kai meros], on which see Jelf, Gk. Gr. Sec. 478, and the same thing takes place with the accusative, as in Antig. 21, sq. 561. See Erfurdt on 21.

[22] See Linwood's Lexicon, s. v. [Greek: ameibo], whose construing I have followed.

[23] Cf. Virg. AEn. I. 167, "Intus aquae dulces, vivoque sedilia saxo."

"The rudest habitation, ye might think That it had sprung from earth self-raised, or grown Out of 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.

[24] Although Dindorf has left [Greek: OKEANOS] before the lines beginning with [Greek: ou deta], 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 [Greek: ou deta] deceived the copyists, who thought that they pointed to the commencement of a new speaker's address. He quotes Soph. OEd. C. 433; Eur. Alcest. 555; Heracl. 507, sqq., where it is used as a continuation of a previous argument, as in the present passage.

[25] It has been remarked that AEschylus 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 AEtna, 70, "Gurgite Trinacrio morientem Jupiter AEtna Obruit Enceladum, vasti qui pondere montis AEstuat, et patulis exspirat faucibus ignes." Virg. AEn. 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 AEschylus, 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.

[26] I think, notwithstanding the arguments of Dindorf, that [Greek: orges nosouses] means "a mind distempered," and that [Greek: logoi] 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.

"Words well dispost, Have secrete powre t' appease inflamed rage."

And Samson Agonistes:

"Apt words have power to swage The tumors of a troubled mind."

The reading of Plutarch, [Greek: psyches] appears to be a mere gloss.

[27] Intellige _audaciam prudentia conjunctam_.--Blomfield.

[28] [Greek: aichma] 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 [Greek: enchos zakoton], which he gives to Jupiter, Nem. vi. 90.

[29] Asia is here personified.

[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 [Greek: Abarios], which he supports with considerable learning. But although the name [Greek: Abarides] (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 [Greek: areion anthos] seems to point to some really existing nation, while [Greek: Abaries] would rather seem proverbial. Till, then, we are more certain, AEschylus must still stand chargeable with geographical inconsistency.

[31] I have followed Burges and Dindorf, although the latter retains [Greek: akamantodetois] in his text.

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

[33] On [Greek: prouseloumenon], 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.

[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.

[36] Cf. Apul de Deo Socr. Sec. II. ed. meae, "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.

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

[38] [Greek: egagon philenious], i.e. [Greek: hoste philenious einai].

[39] See the elaborate notes of Blomfield and Burges, from whence all the other commentators have derived their information. [Greek: Krasis] 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 haec pars (compositio, scilicet) medicinae ut maxime necessaria, ita certe antiquissima, et ob hoc primum celebrata atque illustrata. Siquidem verum est, antiquos herbis ac radicibus earum corporis vitia curasse."

[40] Apul. de Deo Socr. Sec. 20, ed. meae, "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.

[41] On these augurial terms see Abresch.

[42] Although the Vatican mythologist above quoted observes of Prometheus, "deprehendit praeterea 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.

[43] Cf. Herodot. I. 91, quoted by Blomfield: [Greek: ten pepromenen moiren adynata esti apophygeein kai to theo]. On this Pythagorean notion of AEschylus see Stanley.

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

[45] No clew is given as to the form in which Io was represented on the stage. In v. 848, the promise [Greek: entautha de se Zeus tithesin emphrona] 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, [Greek: klyeis phthegma tas boukero parthenou].

[46] "Gad-fly" or "brize." See the commentators.

[47] On the discrepancies of reading, see Dind. With the whole passage compare Nonnus, Dionys. III. p. 62,2.

[Greek: taurophyes hote portis ameibomenoio prosopou eis agelen agraulos elauneto synnomos Io. kai damales agrypnon ethekato boukolon Here poikilon aplaneessi kekasmenon Argon opopais Zenos opipeutera bookrairon hymenaion. Zenos atheetoio kai es nomon eie koure, ophthalmous tromeousa polyglenoio nomeos. gyioboro de myopi charassomene demas Io Ionies [halos] oidma kategraphe phoitadi chele. elthe kai eis Aigypton]--

This writer, who constantly has the Athenian dramatists in view, pursues the narrative of Io's wanderings with an evident reference to AEschylus. See other illustrations 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 AEmilianus 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 aevo emerito haud longe abes."

[49] I have followed Dindorf's elegant emendation. See his note, and Blomf. on Ag. 1.

[50] After the remarks of Dindorf and Paley, it seems that the above must be the sense, whether we read [Greek: hon] with Hermann, or take [Greek: hos] for [Greek: e hos] with the above mentioned editor.

[51] Paley remarks that [Greek: tas pol. tychas] is used in the same manner as in Pers. 453, [Greek: phtharentes]="shipwrecked" (see his note), or "wandering." He renders the present passage "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.

[53] Cf Ag. 217, [Greek: epei d' anankas edy lepadnon].

[54] [Greek: krenen] 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, [Greek: therous de aua sphisin esti ta rheumata plen ton en Lerne]. It was probably somewhat proverbial.

[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.

[56] Probably the Kurban. Schutz well observes that the words [Greek: ou pseudonymon] 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.

[57] 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.

"968. B.C. Sesak, having carried on 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.

[59] Stanley compares Pindar, Isth. vii. 33.

----[Greek: pepromenon en pherteron gonon [hoi] anakta patros tekein].

And Apoll. Rhod. iv. 201. Also the words of Thetis herself in Nonnus, Dionys. xxxiii. 356.

[Greek: Zeus me pater edioke kai ethelen es gamon helkein, ei me min potheonta geron anekopte Prometheus, thespizon Kronionos areiona paida phyteusai].

[60] "These were; 1. Epaphus; 2. Lybia; 3. Belus; 4. Danaus; 5. Hypermnestra; 6. Abas; 7. Proetus; 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.

[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.

[63] See Linwood's Lexicon and Griffiths' note.

[64] There is still much doubt about the elision [Greek: esesth', ei]. Others read the passage interrogatively. See Griffiths and Dindorf.

[65] This pun upon the name of Epaphus is preserved by Moschus II. 50.

[Greek: en d' en Zeus, epaphomenos erema cheiri theeie portios Inachies. ten heptaporo para Neilo ek boos eukeraoio palin metameibe gynaika.]

and Nonnus, III. p. 62, 20:

[Greek: enth' Epaphon dii tikten akerasion hoti kolpon Inachies damales epaphesato theios akoites chersin erosaneessi--]

[66] There is much difficulty in this passage. Dindorf understands [Greek: ekeinon] (AEgypti filiorum), and so Paley, referring to his notes on Ag. 938, Suppl. 437. Mr. Jelf, Gk. Gr., Sec. 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 [Greek: phthonon hixei somaton], see Linwood, v. [Greek: phthonos].

[67] [Greek: sphagaisi] 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 [Greek: nyktiphroureto thrasei] is well illustrated by the words of Nonnus, I. c. p. 64, 17.

[Greek: kai kryphiois xipheessi siderophoron epi lektron arsena gymnon Area kateunase thelys Enyo].

[68] See Nonnus I. c. Ovid, ep. xiv. 51, sqq.

"Sed timor, et pietas crudelibus obstitit ausis: Castaque mandatum dextra refugit opus."

[69] On [Greek: sphakelos] see Ruhnk. Tim. p. 123, and Blomfield.

[70] See Paley. [Greek: a] is never intensive.

[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.

[72] Paley would supply [Greek: potniai] to complete the metre.

[73] I have followed Griffiths.

[74] Dindorf would throw out [Greek: aphobos], Paley [Greek: ou dedia], remarking that the sense appears to require [Greek: hote].

[75] _I.e._ possessing resources even among impossibilities. Cf. Antig. 360. [Greek: aporos ep' ouden erchetai], and for the construction, Jelf, Gk. Gr. Sec. 581, 2. obs.

[76] I think Elmsley has settled the question in favor of [Greek: toion] for [Greek: hoion].

[77] "In AEschylus 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.

[79] Milton, Samson Agon.

_Dalilah._ "I see thou art implacable, more deaf To prayers than winds or seas."

Merchant of Venice, Act 4, sc. 1.

"You may as well go stand upon the beach And bid the main flood bate his usual height."

See Schrader on Musaeus, 320.

[80] See Linwood's Lexicon. Cf. Nonnus, Dionys. II. p. 45, 22.

[Greek: desma phygon dolometis homarteseie Prometheus, hepatos heboontos apheidea daitymonea ouranies thrasyn ornin echon pompea keleuthou].

[81] I have adopted Dindorf's emendation. See his note.