Chapter 36

MESS. When we came to the sea-shore, where the vessel of Orestes was anchored in secret, to us indeed, whom thou didst send with her, bearing fetters for the strangers, the daughter of Agamemnon made signs that we should get far out of the way, as she was about to offer the secret[177] flame and expiation, for which she had come. But she, holding the fetters of the strangers in her hands, followed behind them. And these matters were suspicious, but they satisfied your attendants, O king. But at length, in order forsooth that she might seem to us to be doing something, she screamed aloud, and chanted barbarian songs like a sorceress, as if washing out the stain of murder. But after we had remained sitting a long time, it occurred to us whether the strangers set at liberty might not slay her, and take to flight. And through fear lest we might behold what was not fitting, we sat in silence, but at length the same words were in every body's mouth, that we should go to where they were, although not permitted. And upon this we behold the hull of the Grecian ship, [the rowing winged with well-fitted oars,[178]] and fifty sailors holding their oars in the tholes, and the youths, freed from their fetters, standing [on the shore] astern of the ship.[179] But some held in the prow with their oars, and others from the epotides let down the anchor, and others hastily applying the ladders, drew the stern-cables through their hands, and giving them to the sea, let them down to the strangers.[180] But we unsparing [of the toil,] when we beheld the crafty stratagem, laid hold of the female stranger and of the cables, and tried to drag the rudders from the fair-prowed ship from the steerage-place. But words ensued: "On what plea do ye take to the sea, stealing from this land the images and priestess? Whose son art thou, who thyself, who art carrying this woman from the land?" But he replied, "Orestes, her brother, that you may know, the son of Agamemnon, I, having taken this my sister, whom I had lost from my house, am bearing her off." But naught the less we clung to the female stranger, and compelled them by force to follow us to thee, upon which arose sad smitings of the cheeks. For they had not arms in their hands, nor had we; but fists were sounding against fists, and the arms of both the youths at once were aimed against our sides and to the liver, so that we at once were exhausted[181] and worn out in our limbs. But stamped with horrid marks we fled to a precipice, some having bloody wounds on the head, others in the eyes, and standing on the heights, we waged a safer warfare, and pelted stones. But archers, standing on the poop, hindered us with their darts, so that we returned back. And meanwhile--for a tremendous wave drove the ship against the land, and there was alarm [on board] lest she might dip her sheet-line[182]--Orestes, taking his sister on his left shoulder, walked into the sea, and leaping upon the ladder, placed her within the well-banked ship, and also the image of the daughter of Jove, that fell from heaven. And from the middle of the ship a voice spake thus, "O mariners of the Grecian ship, seize[183] on your oars, and make white the surge, for we have obtained the things on account of which we sailed o'er the Euxine within the Symplegades." But they shouting forth a pleasant cry, smote the brine. The ship, as long indeed as it was within the port, went on; but, passing the outlet, meeting with a strong tide, it was driven back. For a terrible gale coming suddenly, drives [the bark winged with well-fitted oars] poop-wise,[184] but they persevered, kicking against the wave, but an ebbing tide brought them again aground. But the daughter of Agamemnon stood up and prayed, "O daughter of Latona, bring me, thy priestess, safe into Greece from a barbarian land, and pardon the stealing away of me. Thou also, O Goddess, lovest thy brother, and think thou that I also love my kindred." But the sailors shouted a pæan in assent to the prayers of the girl, applying on a given signal the point of the shoulders,[185] bared from their hands, to the oars. But more and more the vessel kept nearing the rocks, and one indeed leaped into the sea with his feet, and another fastened woven nooses.[186] And I was immediately sent hither to thee, to tell thee, O king, what had happened there. But go, taking fetters and halters in your hands, for, unless the wave shall become tranquil, there is no hope of safety for the strangers. For the ruler of the sea, the revered Neptune, both favorably regards Troy, and is at enmity with the Pelopidæ. And he will now, as it seems, deliver up to thee and the citizens the son of Agamemnon, to take him into your hands, and his sister, who is detected ungratefully forgetting the Goddess in respect to the sacrifice at Aulis.[187]

CHOR. O hapless Iphigenia, with thy brother wilt thou die, again coming into the hands of thy masters.

TH. O all ye citizens of this barbarian land, will ye not, casting bridles on your horses, run to the shore, and receive the casting on of the Grecian ship? But hastening, by the favor of the Goddess, will ye not hunt down the impious men, and some of you haul the swift barks down to the sea, that by sea, and by horse-coursings on the land seizing them, we may either hurl them down the broken rock, or impale their bodies upon stakes. But you women, the accomplices in these plots, I will punish hereafter, when I have leisure, but now, having such a present duty, we will not remain idle.

[MINERVA _appears_.]

MIN. Whither, whither sendest thou this troop to follow [the fugitives,] king Thoas? List to the words of me, Minerva. Cease pursuing, and stirring on the onset of your host. For by the destined oracles of Loxias Orestes came hither, fleeing the wrath of the Erinnyes, and in order to conduct his sister's person to Argos, and to bear the sacred image into my land, by way of respite from his present troubles. Thus are our words for thee, but as to him, Orestes, whom you wish to slay, having caught him in a tempest at sea, Neptune has already, for my sake, rendered the surface of the sea waveless, piloting him along in the ship. But do thou, Orestes, learning my commands, (for thou hearest the voice of a Goddess, although not present,) go, taking the image and thy sister. And when thou art come to heaven-built Athens, there is a certain sacred district in the farthest bounds of Atthis, near the Carystian rock, which my people call Alœ--here, having built a temple, do thou enshrine the image named after the Tauric land and thy toils, which thou hast labored through, wandering over Greece, under the goad of the Erinnyes. But mortals hereafter shall celebrate her as the Tauric Goddess Diana. And do thou ordain this law, that, when the people celebrate a feast in grateful commemoration of thy release from slaughter,[188] let them apply the sword to the neck of a man, and let blood flow on account of the holy Goddess, that she may have honor. But, O Iphigenia, thou must needs be guardian of the temple of this Goddess at the hallowed ascent of Brauron;[189] where also thou shalt be buried at thy death, and they shall offer to you the honor of rich woven vestments, which women, dying in childbed, may leave in their houses. But I command thee to let these Grecian women depart from the land on account of their disinterested disposition,[190] I, having saved thee also on a former occasion, by determining the equal votes in the Field of Mars, Orestes, and that, according to the same law, he should conquer, whoever receive equal suffrages. But, O son of Agamemnon, do thou remove thy sister from this land, nor be thou angered, Thoas.

TH. Queen Minerva, whosoever, on hearing the words of the Gods, is disobedient, thinks not wisely. But I will not be angry with Orestes, if he has carried away the image of the Goddess with him, nor with his sister. For what credit is there in contending with the potent Gods? Let them depart to thy land with the image of the Goddess, and let them prosperously enshrine the effigy. But I will also send these women to blest Greece, as thy mandate bids. And I will stop the spear which I raised against the strangers, and the oars of the ships, as this seems fit to thee, O Goddess.

MIN. I commend your words, for fate commands both thee and the Gods [themselves.] Go, ye breezes, conduct the vessel of Agamemnon's son to Athens. And I will journey with you, to guard the hallowed image of my sister.

CHOR. Go ye, happy because of your preserved fortune. But, O Athenian Pallas, hallowed among both immortals and mortals, we will do even as thou biddest. For I have received a very delightful and unhoped-for voice in my hearing. O thou all hallowed Victory, mayest thou possess my life, and cease not to crown it.[191]

* * * * *

NOTES ON IPHIGENIA IN TAURIS

* * * *

[1] This verse and part of the following are set down among the "oil cruet" verses by Aristophanes, Ran. 1232. Aristotle, Poet. § xvii. gives a sketch of the plot of the whole play, by way of illustrating the general form of tragedy. Hyginus, who constantly has Euripides in view, also gives a brief analysis of the plot, fab. cxx. For a description of the quadrigæ of Pelops, see Philostratus Imagg. i. 19. It must be observed, that Antoninus Liberalis, § 27, makes Iphigenia only the supposititious daughter of Agamemnon, but really the daughter of Theseus and Helen. See Meurs. on Lycophron, p. 145.

[2] I must confess that I can not find what should have so much displeased the critics in this word. Iphigenia, in using such an epithet, evidently refers to her own intended sacrifice, which had rendered the recesses of Aulis a place of no small fame.

[3] But Lenting prefers Αχαιους, with the approbation of the Cambridge editor.

[4] See Reiske apud Dindorf. Compare my note on Æsch. Ag. 188, p. 101, ed. Bohn. So also Callimachus, Hymn. iii. μειλιον απλοϊης, ‛οτε ‛οι κατεδησας αητας.

[5] Sinon made the same complaint. Cf. Virg. Æn. ii. 90.

[6] Cf. Æsch. Ag. 235.

[7] This whole passage has been imitated by Ovid, de Ponto, iii. 2, 60. "Sceptra tenente illo, liquidas fecisse per auras, Nescio quam dicunt Iphigenian iter. Quam levibus ventis sub nube per aera vectam Creditur his Phœbe deposuisse locis." Cf. Lycophron, p. 16, vs. 3 sqq. Nonnus xiii. p. 332, 14 sqq.

[8] Observe the double construction of ανασσει. Orest. 1690. ναυταις μεδεουσα θαλασσης.

[9] The Cambridge editor would expunge this line, which certainly seems languid and awkward. Boissonade on Aristænet. Ep. xiii. p. 421, would simply read τα δ' αλλα ς. τ. θ. φοβουμενη: θυω γαρ. He also retains ‛ιερειαν, referring to Gaisford on Hephæst. p. 216.

[10] The Cambridge editor would throw out vs. 41.

[11] The Cambridge editor refers to Med. 56, Androm. 91, Soph. El. 425. Add Plaut. Merc. i. 1, 3. "Non ego idem facio, ut alios in comœdiis vidi facere amatores, qui aut nocti, aut die, Aut Soli, aut Lunæ miserias narrant suas." Theognetus apud Athen. xv. p. 671. Casaub. πεφιλοσοφηκας γηι και ουρανωι λαλων. Cf. Davis, on Cicero, Tusc. Q. iii. 26, and Lomeier de Lustrat. § xxxvii.

[12] Θριγκον is properly the uppermost part of the walls of any building (Pollux, vii. 27) surrounding the roof, στεγος is the roof itself.

[13] Cf. Meurs. ad Lycophron, p. 148.

[14] I read ειμ' εισω with Hermann and the Cambridge editor.

[15] This line is condemned by the Cambridge editor. Burges has transposed it.

[16] But διαδρομαις, the correction of the Cambridge editor, seems preferable.

[17] An interpolation universally condemned.

[18] See Barnes, and Wetstein on Acts xix. 35.

[19] On the wanderings of Orestes see my note on Æsch. Eum. 238 sqq. p. 187, ed. Bohn.

[20] See the note of the Cambridge editor, with whom we must read εισβησομεσθα.

[21] ‛ων ουδεν ισμεν ad interiora templi spectat. HERM.

[22] We must read γεισα τριγλυφων ‛οποι, with Blomfield and the Cambridge editor. See Philander on Vitruv. ii. p. 35, and Pollux, vii. 27.

[23] The sense is ουτοι, μακραν ελθοντες, εκ τερματων (sc. a meta) νοστησομεν. ED. CAMB.

[24] The Cambridge editor appositely compares a fragment of our author's Cresphontes, iii. 2, αισχρον τε μοχθειν μη θελειν νεανιαν.

[25] On the whole of this chorus, which is corrupt in several places, the notes of the Cambridge editor should be consulted.

[26] This last lumbering line must be corrupt.

[27] Compare the similar scene in Soph. El. 86 sqq.

[28] Cf. Elect. 90. νυκτος δε τησδε προς ταφον μολων πατρος. Hecub. 76. Æsch. Pers. 179. Aristoph. Ran. 1331.

[29] Compare my note on Æsch. Pers. 610 sqq.

[30] See on Æsch. Choeph. 6.

[31] Markland's emendation has been unanimously adopted by the later editors.

[32] Schema Colophonium. The Cambridge editor compares vs. 244. Αργει σκηπτουχον. Phœn. 17. Θηβαισιν αναξ. Heracl. 361. Αργει τυραννος.

[33] I have marked lacunæ, as some mythological particulars have evidently been lost.

[34] An imperfect allusion to the Thyestean banquet. Cf. Seneca Thyest. 774. "O Phœbe patiens, fugeris retro licet, medioque ruptum merseris cœlo diem, sero occidisti--" vs. 787 sqq.

[35] Cf. Æsch. Ag. 1501 sqq. Seneca, Ag. 57 sqq.

[36] i.e. the demon allotted to me at my birth (cf. notes on Æsch. 1341, p. 135, ed. Bohn). Statius, Theb. i. 60, makes Œdipus invoke Tisiphone under the same character.--"Si me de matre cadentem Fovisti gremio."

[37] See the note of the Cambridge editor.

[38] εβησαν is active.

[39] The Cambridge editor aptly refers to Hecub. 464.

[40] These participles refer to the preceding αιμορραντων ξεινων.

[41] See on Heracl. 721.

[42] The Cambridge editor would omit these two lines.

[43] Cf. vs. 107. κατ' αντρ', ‛α ποντιος νοτιδι διακλυζει μελας. On αγμος (Brodæus' happy correction for ‛αρμος) the Cambridge editor quotes Nicander Ther. 146. κοιλη τε φαραγξ, και τρηχεες αγμοι, and other passages. The manner of hunting the purple fish is thus described by Pollux, i. 4, p. 24. They plat a long rope, to which they fasten, like bells, a number of hempen baskets, with an open entrance to admit the animal, but which does not allow of its egress. This they let down into the sea, the baskets being filled with such food as the murex delights in, and, having fastened the end of the rope to the rock, they leave it, and returning to the place, draw up the baskets full of the fish. Having broken the shells, they pound the flesh to form the dye.

[44] εφθαρμενους. Cf. Cycl. 300. Hel. 783. Ed. Camb.

[45] Compare Orest. 255 sqq.

[46] χιτωνων is probably corrupt.

[47] Cf. Lobeck on Aj. 17. Hesych. κοχλος τοις θαλαττιοις (i.e. κοχλοις) εχρωντο, προ της των σαλπιγγων ευρεσεως. Virg. Æn. vi. 171. "Sed tum forte cava dum personat æquora concha."

[48] "Moriamur, et in media arma ruamus." Virg. Æn. ii.

[49] Such seems to be the sense, but εξεκλεψαμεν is ridiculous, and Hermann's emendation more so. Bothe reads εξεκοψαμεν, which is better. The Cambridge editor thinks that the difficulty lies in πετροισι.

[50] I would omit this line as an evident gloss.

[51] See the Cambridge editor.

[52] Reiske's emendation, ‛οσια for ‛οια, seems deserving of admission.

[53] The Cambridge editor would omit these lines.

[54] This line also the Cambridge editor trusts "will never hereafter be reckoned among the verses of Euripides."

[55] Such is the proper sense of αντιθεισα.

[56] νιν is νυμφευματα.

[57] Read κασιγνητηι.

[58] I read τοις μεν and τοις δ' with the Cambridge editor. Hermann's emendation is unheard of.

[59] This clause interrupts the construction. δραμοντες must be understood with all the following sentence, as no finite verb is expressed except επερασαν.

[60] I have partly followed Hermann, reading επεβαιην ... απολαυων, but, as to reading ‛υπνων for ‛υμνων, the Cambridge editor well calls it "one of the wonders of his edition." I should prefer reading ολβου with the same elegant scholar.

[61] I follow the Cambridge editor in reading διδυμας, from Ovid, Ep. Pont. iii. 2, 71. "Protinus immitem Triviæ ducuntur ad aram, Evincti geminas ad sua terga manus."

[62] "_displays while she offers_" i.e. "_presents as a public offering_" ED. CAMB.

[63] I am but half satisfied with this passage.

[64] Read εσεσθε δη κατω with the Cambridge editor.

[65] We must read νω with Porson.

[66] Probably a spurious line.

[67] Read Μυκηνων γ', _ay, from Mycenæ_, with the Cambridge editor.

[68] Hermann seems rightly to read ‛ος γ' εν.

[69] Dindorf rightly adopts Reiske's emendation συ τουδ' ερα.

[70] The Cambridge editor rightly reads τινά with an accent, as Orestes obviously means himself. Compare Soph. Ant. 751. ‛ηδ' ουν θανειται, και θανουσ' ολει τινά.

[71] Such is the force of δη.

[72] I would read εξεπραξατο with Emsley, but I do not agree with him in substituting κακην. The oxymoron seems intentional, and by no means unlike Euripides.

[73] The Cambridge editor would read εστ' ουτις λογος.

[74] But χαριν, as Matthiæ remarks, is taken in two senses; as a preposition with γυναικος, _ob improbam mulierem_, and as a substantive, with αχαριν added. Cf. Æsch. Choeph. 44. Lucretius uses a similar oxymoron respecting the same subject, i. 99. "Sed _casta inceste_ nubendi tempore in ipso Hostia concideret mactatu mæsta parentis."

[75] This passage is very corrupt. The Cambridge editor supposes something lost respecting the fortunes of Orestes. Hermann reads ‛εν δε λυπεισθαι μονον, ‛ο τ' ουκ αφρων ων. But I am very doubtful.

[76] These three lines are justly condemned as an absurd interpolation by Dindorf and the Cambridge editor.

[77] This seems the easiest way of expressing και συ after συ δ'.

[78] I am partly indebted to Potter's happy version. The Cambridge editor is as ingenious as usual, but he candidly allows that conjecture is scarcely requisite.

[79] i.e. thou seemest reckless of life.

[80] προστροπη, this mode of offering supplication, i.e. this duty of sacrifice.

[81] Diodorus, xx. 14. quotes this and the preceding line reading χθονος for πετρας. He supposes that Euripides derived the present account from the sacrifices offered to Saturn by the Carthaginians, who caused their children to fall from the hands of the statue εις τι χασμα πληρες πυρος. Compare Porphyr. de Abst. ii. 27. Justin, xviii. 6. For similar human sacrifices among the Gauls, Cæsar de B.G. vi. 16, with the note of Vossius. Compare also Saxo Grammaticus, Hist. Dan. iii. p. 42, and the passages of early historians quoted in Stephens' entertaining notes, p. 92.

[82] Cf. Tibull. i. 3, 5. "Abstineas, mors atra, precor, non hic mihi mater, Quæ legat in mæstos ossa perusta sinus; non soror, Assyrios cineri quæ dedat odores, et fleat effusis ante sepulchra comis."

[83] This must be what the poet _intends_ by κατασβεσω, however awkwardly expressed. See Hermann's note.

[84] Compare vs. 468 sq.

[85] This line is hopelessly corrupt.

[86] I read μεν ουν with the Cambridge editor.

[87] αζηλα is in opposition to the whole preceding clause.

[88] See the note of the Cambridge editor on Iph. Aul. 1372.

[89] I should prefer εστι δη,"_she surely is._"

[90] We must evidently read either διηλθον with Porson, or διελθε with Jan., Le Fevre, and Markland.

[91] I almost agree with Dindorf in considering this line spurious.

[92] For this construction compare Ritterhus. ad Oppian, Cyn. i. 11.

[93] I can not help thinking this line is spurious, and the preceding θηται corrupt. One would expect θησηι.

[94] Cf. Kuinoel on Cydon. de Mort. Contem. § 1, p. 6, n. 18.

[95] Literally, "no longer a hinderance," i.e. "that I be no longer responsible for its fulfillment."

[96] The Cambridge editor, however, seems to have settled the question in favor of οισθ' ‛ουν ‛ο δρασον.

[97] I must candidly confess that none of the explanations of these words satisfy me. Perhaps it is best to regard them, with Seidler, as merely signifying the mutability of fortune.

[98] i.e. as far as the fulfilling of my oath is concerned.

[99] The letter evidently commences with the words ‛η 'ν Αυλιδι σφαγεισα. I can not imagine how Markland and others should have made it commence with the previous line.

[100] i.e. in what company.

[101] This line is either spurious or out of place. See the Cambridge editor.

[102] The Cambridge editor in a note exhibiting his usual chastened and elegant judgment, regards these three lines as an absurd and trifling interpolation. For the credit of Euripides, I would fain do the same.

[103] The same elegant scholar justly assigns these lines to Iphigenia.

[104] So Erfurdt.

[105] See the Cambridge editor.

[106] This line seems justly condemned by the Cambridge editor.

[107] With καμπτεις understand δρομον = thou art fast arriving at the goal of the truth.

[108] Read απεδεξω with ed. Camb.

[109] "I remember it: for the wedding did not, by its happy result, take away the recollection of that commencement of nuptial ceremonies." CAMB. ED.

[110] i.e. Iphigenia sent it with a view to a cenotaph at Mycenæ, as she was about to die at Aulis. See Seidler.

[111] "This Homeric epithet of an only son is used, I believe, nowhere else in Attic poetry. Its adoption here seems owing to Hom. Il. Ι. 142 and 284. τισω δε μιν ‛ισον Ορεστηι ‛Ος μοι τηλυγετος τρεφεται θαλιηι ενι πολληι." ED. CAMB.

[112] This is Musgrave's elegant emendation, which Hermann, unwilling to let well alone, has attempted to spoil. See, however, the Cambridge editor, who possesses taste and clear perception, unbiased by self-love.

[113] Read εμοις with the Cambridge editor.

[114] But φυγηις, and ω φιλος, the emendation of Burges, seems far better, and is followed by the Cambridge editor.

[115] i.e. I can imagine your sufferings at Aulis.

[116] The Cambridge editor compares Hec. 684. ‛ετερα δ' αφ' ‛ετερων κακα κακων κυρει.

[117] This is Reiske's interpretation, taking the construction πριν ξιφος παλ. επι ‛αιματι. But Seidler would recall the old reading πελασαι, comparing Hel. 361. αυτοσιδαρον εσω πελασω δια σαρκος ‛αμιλλαν. This is better, but we must also read ετι for επι with the Cambridge editor.

[118] ‛ριπαι ποδων is a bold way of expressing rapid traveling.

[119] Read ανα with Markland, for αρα.

[120] I read η δια κυαν. with the Cambridge editor. The following words are rendered thus by Musgrave, "Per ... _est_ longum iter."

[121] Unintelligible, and probably spurious.

[122] The Cambridge editor finds fault with the obvious clumsiness of the expression, and proposes εχειν for λαβειν. I have still greater doubts about εκβαντας τυχης. The sense ought to be, "'tis the part of wise men, _when fortune favors_, not to lose the opportunity, but to gain other advantages."

[123] See Dindorf's notes. But the Cambridge editor has shown so decided a superiority to the German critics, that I should unhesitatingly adopt his reading, as follows: ου μη μ' επισχηις, ουδ' αποστησεις λογου, το μη ου πυθεσθαι ... φιλα γαρ ταυτα, (with Markland,) although πρωτον may perhaps be defended.

[124] See the Cambridge editor. The same elegant scholar has also improved the arrangement of the lines.

[125] "Quanquam animus meminisse horret, luctuque refugit, Incipiam." Virg. Æn. i.

[126] I read ενθ' εμον ποδα with Herm. and Dind.

[127] Cf. Elect. 1258 sqq., and Meurs. Areop. § i. ψηφος seems here used to denote the place where the council was held. The pollution of Mars was the murder of Hallirothius. Cf. Pausan. i. 21.

[128] An instance of the nominativus pendens.

[129] So Valckenaer, Diatr. p. 246, who quotes some passages relative to the treatment of Orestes at Athens.

[130] See the Cambridge editor.

[131] See Barnes, who quotes the Schol. on Arist. Eq. 95. Χους was the name of the festival.

[132] εμοι is the dativus commodi.

[133] I am indebted to Maltby for this translation.

[134] Cf. Piers, on Mœr. p. 351, and the Cambridge editor.

[135] But see ed. Camb.

[136] Such is the force, of ου γαρ αλλ'.