Chapter 20

[2] Or, _that posterity might know it_. TR. Dindorf would omit these words. B.

[3] Dindorf would omit these lines. I think the difficulty in the structure may be removed by reading ‛οστις instead of ‛οσοις. The enallage, ‛οστις ... τουτοις, is by no means unusual. B.

[4] Cf. Soph. Œd. Col. 121, sqq. B.

[5] Which at present you do not appear to have.

[6] Monk would join ωκεανου with πετρα, as in the translation, but other commentators prefer, which is certainly more simple, to join it with ‛υδωρ. Then the difficulty occurs of sea-water being unfit for washing vests. This difficulty Beck obviates, by saying that ‛υδωρ ωκεανου may be applied to fresh water, Ocean being the parent of all streams, the word ωκεανου being here, in a manner, redundant. TR. Matthiæ is very wrath with the "all on a washing day" manner in which the Chorus learned Phædra's indisposition. The "Bothie of Toper na Fuosich" will furnish some similar simplicities, such as the meeting a lassie "digging potatoes." But we might as well object to the whole story of Nausicaa. It must be recollected that the duties of the laundry were considered more aristocratic by the ancients, than in modern times. B.

[7] Cf. Æsch. Pr. 23. Χροιας αμειψεις ανθος. B.

[8] Literally _a speech mounted on madness_. A similar expression occurs, Odyssey Α. 297. Νηπιαας οχεειν.

[9] Plutarch in explanation of this line says, "καθαπερ ποδα νεως, επιδιδοντα και προσαγοντα ταις χρειαις την φιλιαν."

[10] I have followed the elegant interpretation of L. Dindorf, who observes that ου δηθ ‛εκουσα refers to Phædra's assertion, ου γαρ ες σ' αμαρτανω, and that the meaning is, "non quidem consilio in me peccas, sed si tu peribis, ego quoque occidero." He compares Alcest. 389. B.

[11] See Matthiæ's note. I prefer, however, ολεις, with Musgrave. B.

[12] Matthiæ considers this as briefly expressed for τι τουτο, το εραν, ‛α λεγουσι ποιειν ανθρωπους. Still I can not help thinking ανθρωπων a better reading. B.

[13] Phædra struggles between shame and uncertainty, before she can pronounce the name. It should be read as if ‛οστις ποθ'--‛ουτος--‛ο της Αμαζονος. B.

[14] Matthiæ takes παναμεριος as = εν τηιδε τηι ‛ημεραι, i.e. up to this very time. I think the passage is corrupt. B.

[15] This passage, like many others in the play, is admirably burlesqued by Aristoph., Ran. 962. B.

[16] _Or, this is a second favor thou mayst grant me_.

[17] On the numberless references to this impious sophism, see the learned notes of Valckenaer and Monk. Compare more particularly Aristoph. Ran. 102, 1471. Thesmoph. 275. Arist. Rhet. iii. 15. B.

[18] Literally, "spurious coined race." B.

[19] The MSS. reading, φυτον, is preferable. B.

[20] The syntax appears to be δυσεκπερατον βιου, _such as my like can scarcely get over_. Musgrave has followed the other explanation of the Scholiast, which makes βιου depend on παθος. TR. I have followed the Scholiast and Dindorf. B.

[21] προτρεπουσα, αντι του ζητουσα και εξερευνωσα. Schol. Dindorf acknowledges the strangeness of the usage, and seems to prefer προσκοπουσ', with Monk. B.

[22] Cf. Soph. Ant. 751. ‛ηδ' ουν θανειται, και θανουσ' ολει τινα. B.

[23] For the meaning and derivation of αλιβατοις, see Monk's note.

[24] ‛αλικτυπον seems to be an awkward epithet of κυμα, unless it mean "_dashed [against the shore] by the waves_." Perhaps αλικτυπον would be less forced. B.

[25] ‛Υπεραντλος ουσα συμφοραι, a metaphor taken from a ship which can no longer keep out water.

[26] See the note on my Translation of Æsch. Agam., p. 121, note 1. ed. Bonn. B.

[27] Read ωμοι εγω πονων: επαθον ω ταλας with cod. Hav. See Dindorf. B.

[28] Cf. Matth. apud Dindorf. B.

[29] In the same manner the chorus in the Alcestis comforts Admetus. v.

Ου γαρ τι πρωτος, ουδε λοισθιος βροτων γυναικος εσθλης ημπλακες.

[30] ‛Υπερ is here to be understood. VALK.

[31] Σφενδονη, literally, the setting of the seal, which embraces the gem as a sling its stone.

[32] See a similar expression in Æsch. Eum. 254,

Οσμη βροτειων ‛αιματων με προσγελαι.

[33] The construction is, ειη αν εμοι αβιωτος τυχα βιου, ‛οστε τυχειν αυτης. MONK.

[34] η, _which land, together with the present earth_.

[35] On the Orphic abstinence from animal food, see Matth. apud Dind. Compare Porphyr. de Abst. ii. 3 sqq. B.

[36] Αθικτος appears here to have an active sense. So in Soph. Œd. c. 1521. αθικτος ‛ηγητηρος. It is used in its more frequent sense (a passive) in v. 648, of this play. TR. Compare my note on Æsch. Prom. 110, p. 6, n. I. B.

[37] Cf. Med. 169. Ζηνα θ' ‛ος ορκων θνατοις ταμιας νενομισται. B.

[38] There are various interpretations of this passage. The Scholiast puts this sense upon it, _Phædra was chaste (in your eyes), who had not the power of being chaste, I had the power, and is it likely that I did not exert it to good purpose?_ Others translate the former part of the passage with the Scholiast, but make ου καλως εχρωμεθα refer to the present time, _had it to no good purpose_, i.e. am not now able to persuade you of my innocence. Some translate εσωφροησεν, _acted like a chaste woman_. TR. There is evidently a double meaning, which is almost lost by translation. Theseus is not intended to understand this. B.

[39] Cf. vs. 3. B.

[40] Κληροι were the notes the augurs took of their observations, and wrote down on tablets. See Phœn. 852.

[41] ξυνοικουρους appears to be metaphorically used, but I think the sense would be greatly improved by reading κακους, and taking ξυνοικουρους to mean "to dwell with him," referring it to ‛οστις. B.

[42] But we must read γυμναδος ‛ιππου with Reiske, Brunot, and Dindorf. See his notes. ποδι must be joined with γυμ. ‛ιππου. B.

[43] ποτμον αποτμον. B.

[44] Αυταισιν αρβυλαισιν. Some have supposed αρβυλη to mean a part of the chariot, but this seems at variance with the best authorities (see Monk's note); perhaps the expression may mean what is implied in the translation; that Hippolytus did not wait to change any part of his dress. TR. But I agree with Dindorf, that αυταισιν is then utterly absurd and useless. The Scholiast seems correct in saying, ταις τον ‛αρματος περι την αντυγα, ενθα την οτασιν εχει ‛ο ‛ηνιοχος. B.

[45] "Adeo ut deficerent a visu, ne cernere possem, Scironis alta." B.

[46] Καχλαζω, a word formed from the noise of the sea--‛ο γαρ ηχος του κυματος εν τοις κοιλωμασι των πετρων γινομενος, δοκει μιμεισθαι το καχλα, καχλα.--_Etym. Mag._

[47] Τρικυμιαι. See Blomfield's _Glossary to the Prometheus_, 1051.

[48] Musgrave supposes that Hippolytus wound the reins round his body; but on this supposition, not to mention other objections, the comparison with the sailor does not hold so well. It is more natural to suppose that he leaned back in order to get a purchase: in this attitude he is made to describe himself in Ov. _Met._ xv. 519, _Et retro lentas tendo resupinus habenas._ If there be any doubt of εις τουμισθεν ‛ιμασιν being Greek, this objection is obviated by putting a stop after ‛ιμασιν, and making it depend on ‛ελκει.

[49] i.e. in Crete. See Dindorf's note. B.

[50] Εξοριζεται, _valde prorumpit, liberat terminos, quibus hactenus septum fuit_. REISKE.

[51] Heath translates ανεκουφισθην _adtollebam corpus_, honoris scilicet gratia. Compare Iliad, Ο. 241. αταρ ασθμα και ‛ιδρως παυετ', επει μιν εγειρε Διος νοος αιγιοχοιο, which Pope translates,

"Jove thinking of his pains, they pass'd away:"

in which the idea is much more sublime; for there the thought of a Deity effects what the presence of one does here.

[52] Probably meaning Adonis. See Monk. B.

* * * * * *

ALCESTIS.

* * * *

PERSONS REPRESENTED.

APOLLO. DEATH. CHORUS OF PHERŒANS. ATTENDANTS. ALCESTIS. ADMETUS. EUMELUS. HERCULES. PHERES.

* * * * *

THE ARGUMENT.

* * * *

Apollo desired of the Fates that Admetus, who was about to die, might give a substitute to die for him, that so he might live for a term equal to his former life; and Alcestis, his wife, gave herself up, while neither of his parents were willing to die instead of their son. But not long after the time when this calamity happened, Hercules having arrived, and having learned from a servant what had befallen Alcestis, went to her tomb, and having made Death retire, covers the lady with a robe; and requested Admetus to receive her and keep her for him; and said he had borne her off as a prize in wrestling; but when he would not, he unveiled her, and discovered her whom he was lamenting.

* * * * *

ALCESTIS

* * * *

APOLLO.

O mansions of Admetus, wherein I endured to acquiesce in the slave's table,[1] though a God; for Jove was the cause, by slaying my son Æsculapius, hurling the lightning against his breast: whereat enraged, I slay the Cyclops, forgers of Jove's fire; and me my father compelled to serve for hire with a mortal, as a punishment for these things. But having come to this land, I tended the herds of him who received me, and have preserved this house until this day: for being pious I met with a pious man,[2] the son of Pheres, whom I delivered from dying by deluding the Fates: but those Goddesses granted me that Admetus should escape the impending death, could he furnish in his place another dead for the powers below. But having tried and gone through all his friends, his father and his aged mother who bore him, he found not, save his wife, one who was willing to die for him, and view no more the light: who now within the house is borne in their hands, breathing her last; for on this day is it destined for her to die, and to depart from life. But I, lest the pollution[3] come upon me in the house, leave this palace's most dear abode. But already I behold Death near, priest of the dead, who is about to bear her down to the mansions of Pluto; but he comes at the right time, observing this day, in the which it was destined for her to die.

DEATH,[4] APOLLO.

DEA. Ah! Ah! Ah! Ah! What dost thou at the palace? why tamest here, Phœbus? Art thou again at thy deeds of injustice, taking away and putting an end to the honors of the powers beneath? Did it not suffice thee to stay the death of Admetus, when thou didst delude the Fates by fraudful artifice?[5] But now too dost thou keep guard for her, having armed thine hand with thy bow, who then promised, in order to redeem her husband, herself, the daughter of Pelias, to die for him?

AP. Fear not, I cleave to justice and honest arguments.

DEA. What business then has your bow, if you cleave to justice?

AP. It is my habit ever to bear it.

DEA. Yes, and without regard to justice to aid this house.

AP. _Ay_, for I am afflicted at the misfortunes of a man that is dear to me.

DEA. And wilt thou deprive me of this second dead?

AP. But neither took I him from thee by force.

DEA. How then is he upon earth, and not beneath the ground?

AP. Because he gave in his stead his wife, after whom thou art now come.

DEA. Yes, and will bear her off to the land beneath.

AP. Take her away, for I know not whether I can persuade thee.

DEA. What? to slay him, whom I ought? for this was I commanded.

AP. No: but to cast death upon those about to die.

DEA. Yes, I perceive thy speech, and what thou aim'st at.

AP. Is it possible then for Alcestis to arrive at old age?

DEA. It is not: consider that I too am delighted with my due honors.

AP. Thou canst not, however, take more than one life.

DEA. When the young die I earn the greater glory.

AP. And if she die old, she will be sumptuously entombed.[6]

DEA. Thou layest down the law, Phœbus, in favor of the rich.

AP. How sayest thou? what? hast thou been clever without my perceiving it?

DEA. Those who have means would purchase to die old.

AP. Doth it not then seem good to thee to grant me this favor?

DEA. No in truth; and thou knowest my ways.

AP. Yes, hostile to mortals, and detested by the Gods.

DEA. Thou canst not have all things, which thou oughtest not.

AP. Nevertheless, thou wilt stop, though thou art over-fierce; such a man will come to the house of Pheres, whom Eurystheus hath sent after the chariot and its horses,[7] _to bring them_ from the wintry regions of Thrace, who in sooth, being welcomed in the mansions of Admetus, shall take away by force this woman from thee; and there will be no obligation to thee at my hands, but still thou wilt do this, and wilt be hated by me.

DEA. Much though thou talkest, thou wilt gain nothing. This woman then shall descend to the house of Pluto; and I am advancing upon her, that I may begin the rites on her with my sword; for sacred is he to the Gods beneath the earth, the hair of whose head this sword hath consecrated.[8]

CHORUS.

SEMICH. Wherefore in heaven's name is this stillness before the palace? why is the house of Admetus hushed in silence?

SEMICH. But there is not even one of our friends near, who can tell us whether we have to deplore the departed queen, or whether Alcestis, daughter of Pelias, yet living views this light, who has appeared to me and to all to have been the best wife toward her husband.

CHOR. Hears any one either a wailing, or the beating of hands within the house, or a lamentation, as though the thing had taken place?[9] There is not however any one of the servants standing before the gates. Oh would that thou wouldst appear, O Apollo, amidst the waves of this calamity!

SEMICH. They would not however be silent, were she dead.

SEMICH. For the corse is certainly not gone from the house.

SEMICH. Whence this conjecture? I do not presume this. What is it gives you confidence?

SEMICH. How could Admetus have made a private funeral of his so excellent wife?

CHOR. But before the gates I see not the bath of water from the fountain,[10] as is the custom at the gates of the dead: and in the vestibule is no shorn hair, which is wont to fall in grief for the dead; the youthful[11] hand of women for the youthful _wife_ sound not.

SEMICH. And yet this is the appointed day,--

SEMICH. What is this thou sayest?

SEMICH. In the which she must go beneath the earth.

SEMICH. Thou hast touched my soul, hast touched my heart.

SEMICH. When the good are afflicted, he must mourn, who from the beginning has been accounted good.

CHOR. But there is not whither in the earth any one having sent naval equipment, or to Lycia, or to the thirsty site of Hammon's temple, can redeem the unhappy woman's life, for abrupt fate approaches, and I know not to whom of those that sacrifice at the hearths of the Gods I can go. But only if the son of Phœbus were viewing with his eyes this light, could she come, having left the darksome habitations and the gates of Pluto: for he raised up the dead, before that the stroke of the lightning's fire hurled by Jove destroyed him. But now what hope of life can I any longer entertain? For all things have already been done by the king, and at the altars of all the Gods abound the victims dropping with blood, and no cure is there of these evils.

CHORUS, FEMALE ATTENDANT.

CHOR. But here comes one of the female attendants from the house, in tears; what shall I hear has happened? To mourn indeed, if any thing happens to our lords, is pardonable: but whether the lady be still alive, or whether she be dead, we would wish to know.

ATT. You may call her both alive and dead.

CHOR. And how can the same woman be both alive and dead?

ATT. Already she is on the verge of death,[12] and breathing her life away.

CHOR. Oh wretched man, being what thyself of what a wife art thou bereft!

ATT. My master knows not this yet, until he suffer.

CHOR. Is there no longer hope that she may save her life?

ATT. No, for the destined day makes its attack upon her.

CHOR. Are not then suitable preparations made for these events?

ATT. Yes, the adornments[13] are ready, wherewith her husband will bury her.

CHOR. Let her know then that she will die glorious, and by far the best of women under the sun.

ATT. And how not the best? who will contest it? What must the woman be, who has surpassed her? and how can any give greater proof of esteeming her husband, than by being willing to die for him? And these things indeed the whole city knoweth. But what she did in the house you will marvel when you hear. For, when she perceived that the destined day was come, she washed her fair skin with water from the river; and having taken from her closets of cedar vesture and ornaments, she attired herself becomingly; and standing before the altar she prayed: "O mistress, since I go beneath the earth, adoring thee for the last time, I will beseech thee to protect my orphan children, and to the one join a loving wife, and to the other a noble husband: nor, as their mother perishes, let my children untimely die, but happy in their paternal country let them complete a joyous life."--But all the altars, which are in the house of Admetus, she went to, and crowned, and prayed, tearing the leaves from off the myrtle boughs, tearless, without a groan, nor did the approaching evil change the natural beauty of her skin. And then rushing to her chamber, and her bed, there indeed she wept and spoke thus: "O bridal bed, whereon I loosed my virgin zone with this man, for whom I die, farewell! for I hate thee not; but me alone hast thou lost; for dreading to betray thee, and my husband, I die; but thee some other woman will possess, more chaste there can not, but perchance more fortunate."[14]--And falling on it she kissed it; but all the bed was bathed with the flood that issued from her eyes. But when she had satiety of much weeping, she goes hastily forward,[15] rushing from the bed. And ofttimes having left her chamber, she oft returned, and threw herself upon the bed again. And her children, hanging to the garments of their mother, wept; but she, taking them in her arms, embraced them, first one and then the other, as about to die. But all the domestics wept throughout the house, bewailing their mistress, but she stretched out her right hand to each, and there was none so mean, whom she addressed not, and was answered in return. Such are the woes in the house of Admetus. And had he died indeed, he would have perished; but now that he has escaped death, he has grief to that degree which he will never forget.

CHOR. Surely Admetus groans at these evils, if he must be deprived of so excellent a wife.

ATT. Yes, he weeps, holding his dear wife in his hands, and prays her not to leave him, asking impossibilities; for she wastes away, and is consumed by sickness, but fainting a wretched burden in his arms, yet still though but feebly breathing, she fain would glance toward the rays of the sun; as though never again, but now for the last time she is to view the sun's beam and his orb. But I will go and announce your presence, for it is by no means all that are well-wishers to their lords, so as to come kindly to them in their misfortunes; but you of old are friendly to my master.

SEMICH. O Jove, what means of escape can there in any way be, and what method to rid us of the fortune which attends my master?

SEMICH. Will any appear? or must I cut my locks, and clothe me even now in black array of garments?

SEMICH. 'Tis plain, my friends, too plain; but still let us pray to the Gods, for the power of the Gods is mightiest.

SEMICH. O Apollo, king of healing, find out some remedy for the evils of Admetus, procure it, O! procure it. For before this also thou didst find _remedy_, and now become our deliverer from death, and stop the murderous Pluto.

SEMICH. Alas! alas! woe! woe! O son of Pheres, how didst thou fare when thou wert deprived of thy wife?

SEMICH. Alas! alas! these things would even justify self-slaughter, and there is more, than whereat one might thrust one's neck in the suspending noose.[16]

SEMICH. For not a dear, but a most dear wife, wilt thou see dead this day.

SEMICH. Behold, behold; lo! she doth come from the house, and her husband with her. Cry out, O groan, O land of Pheres, for the most excellent woman, wasting with sickness, _departing_ beneath the earth to the infernal Pluto. Never will I aver that marriage brings more joy than grief, forming my conjectures both from former things, and beholding this fortune of the king; who, when he has lost this most excellent wife, will thenceforward pass a life not worthy to be called life.[17]

ALCESTIS, ADMETUS, EUMELUS, CHORUS.

ALC. Thou Sun, and thou light of day, and ye heavenly eddies of the fleeting clouds--

ADM. He beholds[18] thee and me, two unhappy creatures, having done nothing to the Gods, for which thou shouldst die.

ALC. O earth, and ye roofs of the palace, and thou bridal bed of my native Iolcos.

ADM. Lift up thyself, unhappy one, desert me not; but entreat the powerful Gods to pity.

ALC. I see--I see the two-oared boat--and the ferryman of the dead, holding his hand on the pole--Charon even now calls me--"Why dost thou delay? haste, thou stoppest us here"--with such words vehement he hastens me.

ADM. Ah me! a bitter voyage this thou speakest of! Oh! unhappy one, how do we suffer!

ALC. He pulls me, some one pulls me--do you not see?--to the hall of the dead, the winged Pluto, staring from beneath his black eyebrows--What wilt thou do?--let me go--what a journey am I most wretched going!

ADM. Mournful to thy friends, and of these especially to me and to thy children, who have this grief in common.

ALC. Leave off[19] supporting me, leave off now, lay me down, I have no strength in my feet. Death is near, and darkling night creeps upon mine eyes--my children, my children, no more your mother is--no more.--Farewell, my children, long may you view this light!

ADM. Ah me! I hear this sad word, and more than any death to me. Do not by the Gods have the heart to leave me: do not by those children, whom thou wilt make orphans: but rise, be of good courage: for, thee dead, I should no longer be: for on thee we depend both to live, and not to live: for thy love we adore.