Chapter 32

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

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

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

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

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

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

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

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

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

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

CLY. I will go with thee.

IPH. Not you indeed, thou sayest not well.

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

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

CLY. O child, thou art going.

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

CLY. Leaving thy mother--

IPH. As thou seest, though, not worthily.

CLY. Hold! Do not leave me.

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

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

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

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

CHOR. For renown will not fail thee.

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

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

[_Enter a_ MESSENGER.[102]]

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

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

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

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

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

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

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

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

[_Enter_ AGAMEMNON.]

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

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

* * * * *

NOTES ON IPHIGENIA IN AULIS

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

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

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

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

[3] Such seems the force of επι πασιν αγαθοις. The Cambridge editor aptly compares Hipp. 461. χρην σ' επι ‛ρητοις αρα Πατερα φυτευειν.

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

[5] Hermann rightly regards this as a hendiadys.

[6] δρομωι for μορωι is Markland's, and, doubtless, the correct, reading. μονος is merely a correction of the Aldine edition.

[7] But read τας--δελτους with the Cambridge editor, = "in relation to my former dispatches."

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

[9] But λεκτρον, _uxorem_, is better, with ed. Camb.

[10] It is impossible to get a satisfactory sense as these lines now stand. I have translated εξορμα. There seems to be a lacuna. The following are the readings of the Camb. ed. εν γαρ π. αντησηις, παλιν εξ. ς. χαλινους, επι κυκλωπων νιν ‛ιεις θυμ.

[11] But αγχιαλον is better, with ed. Camb. from the Homeric χαλκιδα τ' αγχιαλον. He remarks that this word, in tragedy, is always the epithet of a place.

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

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

[14] ‛ηδομενους refers both to Πρωτεσιλαον and Παλαμηδεα, divided by the schema Alcmanicum. See Markland.

[15] Cf. Homer, Il. Β. 763 sqq.

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

[17] Can θετον refer to αγαλμα understood?

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

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

[20] I read ευ κεκομψευσαι, with Ruhnken. The Cambridge editor also reads πονηρα, which is better suited to the style of Euripides.

[21] The same scholar has anticipated my conjecture, σαφης for σαφες.

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

[23] I read το Πριαμου with Elmsley. See the Camb. ed.

[24] With the Cambridge editor I have restored the old reading εχοντες.

[25] But see ed. Camb.

[26] αυ is a better reading. See Markland and ed. Camb.

[27] There is little hope of this passage, unless we adopt the readings of the Cambridge editor, ‛ους λαβων στρατευμ'. ‛ετοιμοι δ' εισι. The next line was lost, but has been restored from Theophilus ad Autol. p. 258, and Stob. xxviii. p. 128, Grot.

[28] Cf. Soph. Antig. 523. ουτοι συνεχθειν, αλλα συμφιλειν εφυν.

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

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

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

[32] I think this is the meaning implied by νυμφευσουσα, as in vs. 885. ‛ιν' αγαγοις χαιρουσ' Αχιλλει παιδα νυμφευσουσα σην. Alcest. 317. ου γαρ σε μητηρ ουτε νυμφευσει ποτε. The word seems to refer to the whole business of a mamma on this important occasion.

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

[34] So Markland, but Hermann and the Cambridge editor prefer the old reading μετεστι σοι.

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

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

[37] λησομεν, _latebo faciens_.

[38] παρα for παρον, ed. Camb.

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

[40] Read διαφοροι δε τροποι with Monk, and ορθως with Musgrave.

[41] But παιδευομενων is better, with ed. Camb.

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

[43] i.e. quiet, domestic.

[44] ενων is only Markland's conjecture. The whole passage is desperate.

[45] I read μυριοπληθη with ed. Camb. The pronoun ‛ο I can not make out, but by supplying an impossible ellipse.

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

[47] Dindorf condemns this whole paragraph.

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

[49] But read ‛οι δ' with Dobree. The grooms are meant.

[50] Porson condemns these four lines, which are utterly destitute of sense or connection.

[51] These "precious" lines are even worse than the preceding, and rightly condemned by all.

[52] See Elmsl. on Soph. Œd. C. 273. The student must carefully observe the hidden train of thought pervading Agamemnon's replies.

[53] τα Μενελεω κακα must mean the ills resulting from Menelaus, the mischiefs and toils to which his wife led, as in Soph. Antig. 2. των απ Οιδιπου κακων, "the ills brought about by the misfortunes or the curse of Œdipus." But I should almost prefer reading λεχη for κακα, which would naturally refer to Helen.

[54] This line is metrically corrupt, but its emendation is very uncertain.

[55] I have endeavored to convey the play upon the words as closely as I could. Elmsley well suggests that the proper reading is ‛εστηξεις in vs. 675.

[56] οφθηναι κοραις, "non, ut hic, a viris et exercitu." BRODÆUS.

[57] Porson on Orest. 1090, remarks on that ‛ο κυριος was the term applied to the father or guardian of the bride. We might therefore render, "Jove gave her away," etc.

[58] If this be the correct reading, we must take καλως ironically. But I think with Dindorf, that κακως, αναγκαιως δε.

[59] This verse is condemned by the Cambridge editor.

[60] Barnes rightly remarked that ηιξα is the aorist of αισσω, _conor_, _aggredior_.

[61] These three lines are expunged by the Cambridge editor.

[62] I have expressed the sense of η μη τρεφειν (= μη εχειν γυναικα), rather than the literal meaning of the words.

[63] I must inform the reader that the latter portion of this chorus is extremely unsatisfactory in its present state. The Cambridge editor, who has well discussed its difficulties, thinks that Περγαμον is wrong, and that ερυμα should be introduced from vs. 792, where it appears to be quite useless.

[64] I have ventured to read δακρυοεν τανυσας with MSS. Pariss., omitting ερυμα with the Cambridge editor, by which the difficulty is removed. The same scholar remarks that δακρυοεν is used adverbially.

[65] There is obviously a defect in the structure, but I am scarcely pleased with the attempts made to supply it.

[66] Read και παιδας with Musgrave.

[67] But see ed. Camb.

[68] But see ed. Camb.

[69] But the Cambridge editor admirably amends, εις μελλοντα σωσει χρονον, i.e. "it will be a long time before it preserves them," a hit at the self-importance of the old gentleman.

[70] I have little hesitation in reading πελας μοι with Markland, in place of γελαι μοι.

[71] There is much difficulty in this passage, and Markland appears to give it up in despair. Matthiæ simply takes the first part as equivalent to ‛υψηλοφρον εστι, referring μετριως to both verbs. The Cambridge editor takes διαζην as an infinitive disjoined from the construction. Vss. 922 sq. are indebted to Mr. G. Burges for their present situation, having before been assigned to the chorus.

[72] I have closely followed the Cambridge editor.

[73] See the notes of the same scholar.

[74] Dindorf has rightly received Porson's successful emendation. See Tracts, p. 224, and the Cambridge editor.

[75] Read σοις τε μελλουσιν with Markland.

[76] The Cambridge editor would omit vs. 1022. There is certainly a strange redundancy of meaning.

[77] Read εστασεν with Mark. Dind.

[78] So called, either because he was carried off by Jove while hunting in the promontory of Dardanus, or from his Trojan descent.

[79] I have adopted Tyrwhitt's view, considering the words inclosed in inverted commas as the actual words of the epithalamium. See Musgr. and ed. Camb. Hermann is strangely out of his reckoning.

[80] Read, however, Νηρηιδων with Heath, "first of the Nereids."

[81] The Cambridge editor would read νυμφοκομοι, Reiske νυμφοκομον. There is much difficulty in the whole of this last part of the chorus.

[82] Such is Hermann's explanation, but βεβηκοτος can not bear the sense. The Cambridge editor suspects that these five lines are a forgery.

[83] The Cambridge editor rightly, I think, condemns this line as the addition of some one "who thought that something more was wanting to comprise all the complaints of the speaker." I do not think the sense or construction is benefited by their existence.

[84] "Verum astus hic astu vacat." ERASMUS.

[85] Dindorf has apparently done wrong in admitting προσουδισας, but I have some doubt about every other reading yet proposed.

[86] See Camb. ed., who suspects interpolation.

[87] Cf. Lucret. i. 94. "Nec miseræ prodesse in tali tempore quibat, Quod patrio princeps donarat nomine regum." Æsch. Ag. 242 sqq.

[88] The Cambridge editor clearly shows that μοι is the true reading, as in vs. 54, το πραγμα δ' απορως ειχε Τυνδαρεωι πατρι, and 370.

[89] There is much doubt about the reading of this part of the chorus. See Dind. and ed. Camb.

[90] I have partly followed Abresch in translating these lines, but I do not advise the reader to rest satisfied with my translation. A reference to the notes of the elegant scholar, to whom we owe the Cambridge edition of this play, will, I trust, show that I have done as much as can well be done with such corrupted lines.

[91] Achilles is supposed to lay his hand on his sword. See however ed. Camb.

[92] Obviously a spurious line.

[93] I have punctuated with ed. Camb.

[94] See ed. Camb.

[95] ευφημησατε here governs two distinct accusatives.

[96] The Cambridge editor here takes notice of Aristotle's charge of inconsistency, ‛οτι ουδεν εοικεν ‛η ‛ικετευουσα [Iphigenia] τηι ‛υστεραι. He well remarks, that Iphigenia at first naturally gives way before the suddenness of the announcement of her fate, but that when she collects her feelings, her natural nobleness prevails.

[97] Cf. Lucret. i. 88. "Cui simul _infula_ virgineos _circumdata_ comtus, Ex utraque pari malarum parte profusa est."

[98] Read παγας with Reiske, Dind. ed. Camb. There is much corruption and awkwardness in the following verses of this ode.

[99] On the sense of μεμονε see ed. Camb., who would exclude δι' εμον ονομα.

[100] Cf. Soph. Ant. 806 sqq. The whole of this passage has been admirably illustrated by the Cambridge editor.

[101] There is much awkwardness about this epithet πατρωιαι. One would expect a clearer reference to Agamemnon. I scarcely can suppose it correct, although I do not quite see my way in the Cambridge editor's readings.

[102] Porson, Præf. ad Hec. p. xxi., and the Cambridge editor (p. 228 sqq.) have concurred in fully condemning the whole of this last scene. It is certain that in the time of Ælian something different must have been in existence, and equally certain that the whole abounds in repetitions and inconsistencies, that seem to point either to spuriousness, or, at least, to the existence of interpolations of a serious character. In this latter opinion Matthiæ and Dindorf agree.

[103] An allusion to the celebrated picture of Timanthes. See Barnes.

[104] I have done my best with this passage, following Matthiæ's explanation, which, however, I do not perfectly understand. If vs. 1567 were away, we should be less at a loss, but the same may be said of the whole scene.

* * * * * *

IPHIGENIA IN TAURIS.

* * * *

PERSONS REPRESENTED.

IPHIGENIA. ORESTES. PYLADES. HERDSMAN. THOAS. MESSENGER. MINERVA. CHORUS OF GRECIAN CAPTIVE WOMEN.

* * * * *

THE ARGUMENT.

* * * *

Orestes, coming into Tauri in Scythia, in company with Pylades, had been commanded to bear away the image of Diana, after which he was to meet with a respite from the avenging Erinnyes of his mother. His sister Iphigenia, who had been carried away by Diana from Aulis, when on the point of being sacrificed by her father, chances to be expiating a dream that led her to suppose Orestes dead, when a herdsman announces to her the arrival and detection of two strangers, whom she is bound by her office to sacrifice to Diana. On meeting, a mutual discovery takes place, and they plot their escape. Iphigenia imposes on the superstitious fears of Thoas, and, removing them to the sea-coast, they are on the point of making their escape together, when they are surprised, and subsequently detained and driven back by stress of weather. Thoas is about to pursue them, when Minerva appears, and restrains him from doing so, at the same time procuring liberty of return for the Grecian captives who form the chorus.

* * * * *

IPHIGENIA IN TAURIS.

* * * *

IPHIGENIA.