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ORESTES, returning from Phocis, recognizes his sister offering libations at the tomb of Agamemnon, and with her concerts a plan for revenging their father's death. Encouraged by the ill-omened dream of Clytemnestra, he resolves to enter the palace with his companion Pylades, and having deceived Clytemnestra with a pretended account of his death, he wreaks vengeance upon her and Ægisthus. The play concludes with his horror at the deed, and determination to go to Delphi to receive purification.
mortals, hides the house through the death of the master.
But I weep beneath my robes at the hapless fortunes of my masters, chilled with secret sorrows.
Speak, even as thou sayest thou reverencest 4 the tomb of my father.
Invoke, as thou pourest the offering, holy things upon the well-wishers.
And who are these friends whom I am to speak of?
First thyself, and whosoever abhors Ægisthus.
Shall I then offer this prayer both for myself and for thee?
Do thou thyself, already informed on these points, take counsel.
Whom else then shall I further add to this present company?
Be mindful of Orestes, albeit he is abroad.
Well, and in no slight degree hast thou instructed me in this.
Now to the guilty, mindful of the murder—
What am I to say? teach me unskilful, pointing out the way.
That there might come to them some divinity, or some one of mortals.
Meanest thou a judge, or an avenger?
Say thou simply, one that shall slay in turn.
And are these things such as may religiously befall me from the gods?
How not, to requite an enemy with evils?
Mercury of the realms below * * * * after summoning the divinities beneath the earth to give ear to my prayers, those that watch over the house of my fathers, and Earth herself, that brings forth all things, and, after rearing them, again receives their produce; and I pouring forth these lustral waters do say, calling on my sire: mortals 1, have pity on me, and on the dear Orestes, so that we may restore 2 him to the palace. For now, sold as it were by 3 her that bare us, we are outcasts, and for a husband she hath taken in exchange Ægisthus, who was accomplice in thy murder. And I, indeed, am as a slave, and from thy substance Orestes is an outcast, while they in mighty haughtiness are wantoning in the fruits of thy labours. But I make my prayer to thee that Orestes may come hither with some success, and do thou. O my sire, give ear to me, and to myself vouchsafe that I may be by far more chaste than my mother, and more pious in hand. For us [I offer] these prayers; but to the adversaries I pray that thou wouldst appear, O my sire, as an avenger, and that those who killed may through justice die in turn. These things I
Tell it: but my heart is throbbing with terror.
I see here a shorn ringlet 4 of hair on the sepulchre.
From what man or deep-bosomed maid?
This is an obvious matter for any one to form an opinion upon.
How then may I, aged, learn from thee, my junior?
There is no one who could have cut it off except myself.
No-for they are enemies to whom it naturally belongs to mourn by offerings of hair.
And certainly this is of a very similar hue to behold.
To what tresses? for this I fain would know.
It is exceedingly like in appearance to my own.
Is this then a clandestine offering from Orestes?
It does very much resemble his ringlets.
And how did he venture to come hither?
He sent this shorn ringlet as a pleasing offering to his father.
No less is this which thou tellest me a subject for tears, if he is never to touch this land with his foot.
O'er me too there hath come a heart's surge of bitterness; and I was smitten as with a piercing shaft. And from my eyes there are falling the unrestrained thirsting drops of a sad winter's flood, as I behold this lock: for how can I suppose that any other of the citizens owns this hair? And of a surety she that murdered him did not cut it off—my mother I mean, who has a godless spirit towards her children by no means in accordance with her name. Yet how can I openly yield assent to this conclusion, that this is an offering of honour from Orestes, of all mortals to me most dear? But I am fawned upon by hope.
Pray thou, uttering to the gods prayers that shall bring their accomplishment, that what remains may turn out well.
But what have I now attained as respects the favour of the gods?
You have come to the sight of those whom for a long time you used to pray to see.
And on whom of mortals is it that thou knowest me to have called?
I know that thou hast full oft had sad longings for Orestes.
And what, then, do I attain the object of my prayers?
I am he: search not for any one more dear to thee than I am.
But, stranger, art thou not weaving some trick around me?
Truly then I am framing schemes against myself.
But thou fain wouldst scoff at my calamities?
Ay, and at my own also, if indeed at thine.
As being Orestes, am I then addressing thee with these words?
O best-beloved care of thy father's house, thou deplored hope of a preserving seed, trusting in thy prowess, thou shalt recover the house of thy father. O delightful eye that enjoyest four shares [in my affections] 1: and needful it is that I should both address thee as a father, and the endearment of a mother devolves on thee,—(but she is most justly detested)- and of a sister that was barbarously sacrificed: but thou art my faithful brother, bringing dignity to me. Only may both Strength and Justice, with the third, the greatest of all, Jupiter, favour me!
O Jupiter, Jupiter! be thou a spectator of these things; and look upon the orphan brood of an eagle sire, that perished in the folds and coils of a dread serpent. On them bereft is hungry famine pressing, for [the brood] is not of full age to bring their father's prey to the nest. And so thou mayest behold both me and this maiden—I mean Electra—a progeny bereft of their father, both enduring the same banishment from their home. And, wert thou to abandon to destruction these, the offspring of a father that did thee sacrifice and honoured thee greatly, whence wouldst thou have the honour of the solemn festival from a like hand? Neither, wert thou to abandon to destruction the eagle's young, wouldst thou hereafter be able to send tokens well believed by mortals. Nor will this royal stock, if entirely withered, do thine altars service on days when oxen are sacrificed. Take care [of it], and raise from its low estate a mighty house, that now seems to have fallen very low.
The oracle of Loxias, great in its might, will not fail me, bidding me pass through this peril, and loudly cheering me on, and muttering out tempestuous curses beneath my fevered breast, should I not pursue the murderers of my father, directing me, maddened like a bull, to slay them in their turn
with a penalty not paid in money 1; and he declared that [if I failed to do so] I should make this atonement in my soul, enduring many comfortless ills. For the soothing remedies for malignant evils [which arise] to mortals from the earth, these he declared should to us be maladies 2—leprosies that assail the flesh with fierce fangs, and entirely eat away its original nature; and that white hairs should sprout forth in this malady. And he spoke of my seeing clearly, as I guide my brow in the dark, other assaults of the Furies, produced by the blood of my father. For the darkling shaft of those beneath the earth, that comes from suppliants who have fallen by a kindred hand and phrenzy, and groundless terror by night, torments, harasses, and chases from the city the body that has been mangled by the brazen-forged scourge. And of such [he declares] that it is the doom neither to have any share of the festal bowl, nor of the liquor used in libations, and that a father's unseen wrath excludes him from altars, and that no one will receive nor dwell with him 3; but that unhonoured and abhorred of all, he should at length die, horribly wasted away 4, by a doom of utter destruction. To oracles such as these must I not give credence? Nay, if I did not give credence to them, the deed must be done; for many cravings coincide in one-both the commands of the god, and my great sorrow for my father, and the lack of substance moreover presses me—that my fellow-citizens, most highly
renowned of men, they that overthrew Troy with gallant spirit, may not thus live in subjection to two women:-for womanish is his mind; or if not, it shall full soon be known 1.
the spear by some of the Lycians, thou hadst been slain, my father! Having bequeathed renown to thy house, after establishing for the ways of thy children [through life] a condition worthy of notice, thou wouldst have occupied a sepulchre with a lofty mound in a land beyond the sea—in a manner that thy family might endure.
and again in turn, having confidence in support, sorrow departs, so that things seem well to me 1.
Thou speakest of my father's doom.
This 1 entire company too echoes the prayer: Oh corne into the light and give ear: and be thou present against thy foes.
O gods, give a righteous decision.
A shuddering creeps over me as I listen to your prayers. That which is foredoomed abides from the olden time, and to those that pray for it, it may come.
the quarrel of blood shedeling 1; this is the song of the powers beneath the earth.
I too, father, stand in the like need of thine aid, that I may escape after having brought a signal [doom] upon Ægisthus.
For thus should the banquets that are established among mortals be dedicated to thee: but if not, at the funeral feasts 3 thou wiit be unhonoured by savoury burnt-offerings from the earth.
I too, from my entire substance, will bring to thee my nuptial offerings from the paternal dwelling; for beyond all things I will reverence this thy tomb.
O earth, send up my father to overlook the conflict.
O Proserpine, vouchsafe to us also victory of beauteous aspect.
Remember the bath in which thou wast bereaved of life, my father.
Remember too how strangely they enclosed thee in the net 4.
Thou wast ensnared in fetters not wrought of brass, my father.
Ay, and in folds of vestments foully planned.
Art thou not roused by these reproaches, father?
Dost thou not then rear erect thy dearest head?
Either despatch justice, an ally to thy friends, or grant [foesj to receive in recompense like injuries, if indeed after having been mastered thou wishest to triumph in thy turn.
And give ear, my father, to this final ery of mine to thee. Beholding thy young ones here sitting on thy sepul-
chre, take pity upon thy female, and likewise on thy male offspring; and do not utterly blot out this seed of the Pelopidæ. For thus thou art not dead; not even though thou didst die, for children are to the deceased reputation preserving; and like corks they buoy up the net, upholding the twist of the flaxen cord from the deep. Give ear! 'tis on thy behalf that laments such as these are poured forth, and thou thyself art saved by honouring this our petition.
It shall be so; but it is not out of my way to inquire how it comes that she sent drink-offerings, in consequence of what it is that she pays too late attention to an irreparable wrong? To the dead too, unconscious of it, a sorry offering was sent. I cannot guess the import of these gifts, but they are too small for the trespass. For though one were to make every libation in atonement for a single murder, the labour would be in vain: so runs the saying. But if thou knowest this, tell it to me wishing [to hear it].
I know it, my child, for I was by; for having been agitated by dreams and restless terrors of the night, the godless woman sent these drink-offerings.
Did ye also hear the dream, so as to tell it correctly?
She fancied, as she herself says, that she gave birth to a serpent.
that the new-born monster was lying 3 in swaddling-clothes like an infant, in want of food 4, and she in her dream gave it her breast.
And how was the dug wounded not by the abomination?
[It did not wound her,] so as to draw clotted blood along with the milk.
This vision of a man come not in vain1.
And she, fluttering with fear, screamed in her sleep; and many lamps that had been extinguished in darkness sprang into light through the palace on account of our mistress. And then she sends these funereal drink-offerings, hoping for a fitly-shred2 remedy for her sufferings.
So be it: but explain the rest of thy plan to thy friends, bidding some to do something, and others not to act.
The tale is simple: I recommend my sister here to go within and to conceal these plans agreed upon [with her]; that after slaying an august monarch, they too may be entrapped by guile, dying in the very same toils, even as Loxias too predicted, king Apollo, a prophet of unfailing truth heretofore. For like to a stranger, having complete equipment, I will come with my friend Pylades here to the gates of the court-yard, as a guest and friend of the family. And we both will utter the Parnassian dialect, imitating the sound of a Phocian tongue. And suppose that no one of the porters will admit us with gladsome mind, (since the house is possessed with ills,) we will remain thus, so that any one walking past the house may make a guess, and say this: “Why thus with [closed] gates exclude ye the suppliant? if Ægisthus is at home and aware of his presence?" If then I pass the threshold of the gates of the court-yard, and shall
Boy, boy1!
Well, well—I hear you. What countryman is the stranger? whence comes he3?
Bear word to the masters of the mansion, unto whom I am come and am bringing news; and be quick, since also night's dusky car is speeding on, and 'tis time for wayfarers to let go their anchor in houses that welcome all strangers. Let there come forth some lady-mistress of the house, that hath power: but it were more decorous that a man should [come to us], for that bashfulness does not in the course of conversation make words obscure: man is wont to speak with confidence to man, and expresses his thoughts with certainty.
Guests, say whatsoever is necessary; for there are at hand things such as beseem this dwelling of ours, both warm baths4, and the couch that soothes fatigues, and the presence of benignant eyes. But if ye are bound to transact any other business that requires somewhat of consultation, this is the concern of men, to whom we will communicate it.
I am a stranger of Daulis, come from the Phocians; and as I was journeying to Argos, self freighted with my own baggage, just as I set forth hither on foot, a stranger who met me said to me a stranger, after having particularly inquired and clearly explained to me my road, Strophius the Phocian,—for I ascertain his name in course of conversation:—“Since on other business, stranger, thou art going to Argos, tell his parents that Orestes is dead, strictly remembering it, let it by no means be forgotten; whether the determination of his friends shall prevail to convey him away, or whether to bury him in the land of his sojourn, altogether estranged for ever, bring back with thee their commands on this subject; for now
I could indeed have wished to have become known, and to have been welcomed as a guest by hosts thus opulent through the means of gladsome tidings; for what more kindly feeling is there than that which is entertained by a guest towards hosts? But to my mind it was an act of impiety not to fulfil such an obligation as this to friends, having pledged ray word, and been hospitably welcomed.
Be sure thou shalt not meet with unworthy treatment, and not the less shouldest thou be friendly to the household; For some one else would have come all the same to bring us these tidings. But it is the fit time for strangers that spend the whole day in long travel, to obtain the things that are suitable under their circumstances. Conduct him into the hospitable male apartments of the palace, and these his attendants and fellow-travellers, and there let them enjoy treatment such as beseems the house. And I bid thee do this as liable to be called to account. And we will both communicate these things to the heads of the family, and not lacking friends, will deliberate concerning this misfortune.
My mistress bade me call Ægisthus with all speed for the strangers2, that having come, man may learn more clearly from man the tidings just reported. Before the domestics, indeed, she suppressed her laughter within her scowling eyes, concealing it over deeds that have been done well for her, but for this house all unhappily, in consequence of the tale which the strangers clearly reported. Verily he, when he hears it, will rejoice in his mind, when he shall have learned the news. Alas, wretch that I am! how did the ancient blended sorrows, hard to be endured, that happened to this mansion of Atreus, afflict with anguish my heart within my bosom! But never yet did I undergo any suffering such as this. For the rest of my calamities I bore through with patience; but my dear Orestes, the care of my soul, whom I reared up, having received him from the moment of his birth3 and from his arousing cries, disturbing me by night many fruitless toils have been endured by me in vain. For [the infant] that has no sense one must needs rear just as if it were an animal, for how can it be otherwise? according to his humour; for a child while yet in swaddling-clothes speaks not, whether hunger, or thirst, or a call of nature beset him; and the belly of an infant works its own relief. I, fore-warned of these things, but in many cases deceived, I ween, was a washer of the baby's
With what equipment? repeat your question, that I may understand it more clearly.
[I mean] whether with guards, or even unattended?
She bids him bring his spear-bearing followers.
Prithee do not thou bear this message to our detested
master3; but bid him come alone with rejoicing mind, with
the best speed he may, that he may hear without apprehension;
for κυπτός
4 tidings are set straight by the bearer.
What! art thou gladdened by the news that has now been brought?
No; but [I shall be glad] if Jupiter at some future time shall work a change in our ills.
And how? Orestes, the hope of the house, hath perished.
Not yet; even a dull diviner might understand this.
What sayest thou? knowest thou aught different from what hath been told us?
Go, tell thy message, execute thine orders. The gods take care of those things about which they interest themselves.
Well, I will go, and in this matter will yield me to
thy bidding. And may the issue be the best it can by the
gift of heaven.
We heard it indeed, but go thou within and question the strangers ; the authority of messengers is no way so good as for a man himself to make enquiry about the tidings which they bring5.
I wish to see and question farther the messenger,
whether he himself was present close at hand where he died,
or whether he is telling what he has learned from obscure re
port. He certainly will not be able to delude a discerning
mind.
For now either the gore-stained attempts of the man-slaying axes are on the point of working the destruction of the family of Agamemnon throughout all time, or he, kindling fire and light for liberty, and the authorities that give laws to the state, shall enjoy the great weal of his fathers. Upon such a con flict as this is god-like Orestes, a solitary single-handed champion, on the point of entering against two. And may it be for victory!
Ah! ah ! again ! How stands the matter ? how are things accomplished in the house ? Stand we aloof from the consummation of the business, that we may seem to be no way implicated in these horrors ; for the issue of the conflict hath assuredly been settled.
(coming forward).—What is the matter? what meant the outcry thou art raising in the house ?
I tell thee that the dead are slaying the living.
Ah me! I apprehend thy meaning from thy dark
expressions. By treachery shall we perish exactly as we slew.
Some one hand me a deathly axe with all speed. Let us see
(bursting in.)—Thee too am I seeking-this wretch here has enough.
Ah me ! thou art dead, dearest Aegisthus.
Lovest thou the man ? then shalt thou lie in the same tomb, and thou shalt never desert him in death.
Hold thee, my son! and revere this breast on which thou full often slumbering wast wont at the same time to suck with thy gums the well-nourishing milk.
Pylades, how am I to act? is reverence to restrain me from slaying my mother ?
I decide that thou prevailest, and admonishest me well: (turning to his mother,) follow me. I wish to slay thee close beside his corpse here ; for when he was alive too, thou didst use to deem him better than my father. Go sleep with him in death, since thou dost love this man, and him whom thou wast bound to love thou loathest.
I reared thee, and with thee I would spend my age.
What! having murdered my sire, shalt thou dwell with me ?
Destiny, my child, was an accessory to these things.
Ay, and so Destiny provides the doom that is now before thee.
Hast thou no awe of a parent's curses, my child ?
No ; for after giving me birth thou didst cast me out into misery.
Surely I did not cast thee out [when I sent thee] to the house of a friend.
In two ways was I sold, son though I was of a free- father.
Where then is the price which I received for bartering thee away ?
I am ashamed to reproach thee in plain terms with this deed of thine.
Nay, only tell equally the follies of thy father.
Reproach not him that bore the toil, thou that didst sit within the house.
'Tis a sorrow to women to be debarred from a hus- band, my child.
Yet sure it is the husband's toiling that supports them as they sit within.
It seems, then, that thou wilt slay thy mother, my child.
'Tis thou wilt work thine own destruction, not I.
Look to it, beware of the wrathful furies of a mother.
But how am I to escape those of my father if I neglect this?
I, a living woman, seem to be vainly making my moan to a sepulchre.
Ay, for the fate of my father wafts1 down upon thee the doom that now awaits thee.
Ah me! this is the serpent that I bore and nurtured. In truth the panic occasioned by my dreams has been indeed prophetic.
Thou didst in truth slay one whom it became thee
not, so suffer what becomes thee not.
Let us then bewail the twofold calamity even of this wretched pair. And since the hapless Orestes hath attained the consummation of many slaughters, this notwithstanding we prefer, that the eye of the house has not fallen in utter destruction.
But while I am still in my senses, I make declaration to
my friends, and assert that with justice I slew my mother,
an abomination, murdering my father, and detested of the
gods. And as for my provocatives to this daring, I prize most
highly Loxias, the prophet of Pytho, who announced to me
by oracle, that if I did this I should be beyond the reach of
evil censure; but if I had neglected it, I will not tell the
penalty; for no one will arrive at the agonies by conjecture.
And now behold me, how arrayed with this branch and chaplet
I will draw nigh unto the central shrine, the spot trodden by2
Loxias, and the blaze of fire that hath been called imperish-
able, fleeing from this kindred blood: nay Loxias charged me
not to betake myself to any other shrine. And I bid all the
But since thou hast done well, neither yoke thy mouth to evil-omened words, nor with thy tongue bode horrors, after having given liberty to the whole state of the Argives, success- fully lopping the heads of two serpents.
Ah! ah! ye handmaids, here they are in the guise of Gorgons, in sable vestments, and entwined with densely-woven snakes. I can stay no longer.
They are not fancies of these agonies that are upon me; for here are plainly the angry hell-hounds of my mother.
Aye, for the fresh blood is still upon thine hands, hence is it that perturbation falls upon thy mind.
Sovereign Apollo! now they are swarming; and from their eyes they still loathly gore.
Within there is purification for thee ; but if thou touch- est Loxias, he will set thee free from these sufferings.
Ye indeed see not these, but I do see them1; and I am
driven away, and can stay no longer.
But mayest thou be happy, and may the deity, graci-
ously regarding thee, protect thee for a better hap.
πατρω̃α κράη,which might mean Agamemnon's realm.
δὶς ταυτὸν ἡμῖν εἶπεν ὁ σοφὸς Αἰσχύλος.But Æsehylus, defends this on the grounds—
φεύγων ἀνὴρ ἥκει τε καὶ κατέρχεται.
τεθνηκόσιν γὰρ ἔλεγεν, ὦ μοχθηρὲ σὺ, οἷς οὐδὲ τρὶς λέγοντες ἐξικνόυμεθα.
φέρωδὲ,with Erfurdt. The custom of consecrating the hair to a deity, or to the river gods (for rivers are spoken of as personified), is learnedly illustrated by
Quidam etiam pro cætera bona corporis valetudine crinem deo sacrum pascebant
oi Φιγαλέων παῖδες ἀποκερονται τῷ ποταμῳ̃ τὰς κόμας.For a probable supplement of this passage see Dind.
πη̃μα,calamity.
μειλίγμασινis vainly defended. See
sunt qui metuant." -
τοὺς .... βρύει χρονιζοντ'axi, throwing out
μένειand
ἄκρατοςwith
τοὺς .... μένει χρονίζοθ' άσυχα̃.I myself am all uncertainty, and have made the version purposely literal, in preference to filling up the meaning with bracketed glosses.
βρύεινafter
νόσουhas been thrown out by
πωλικω̃ν ἑδωλίων.There is something similar in
πω̃ς ἂν γαμω̃ν ἂκονσαν ἂκοντος πάρα(?)
άγνὸς γένιτ' ἄν;
Che sei de la caligine del mondo, E de la carne tu di modo asperso ; Che '1 Nilo, o '1 Gange, ò l' Ocean profondo Non ti potrebbe far candido, e terso.
ἀνάγκαν γὰρand
ἐκ γὰρ οἲκων), and the words
πρέποντ ἀρχαις. ϐίου.I have followed
δόσινwith
ἐπαξίαν,from
ἀντιδου̃ναι.
ύδέσω.See
ἀνάξομενclosely with '
Ορέστην)
ἀνάξομενbeing from
ἀνάσσω.It is from
ἀνάγω.
πωςis a repetition from the preceding line, and that we ought to read
πεπραμένοι γὰρ νυ̃ν κακω̃ς ἀλώμεθα.
όλομένωtwice, a repetition elegant in such a passage.
ἒρυμα κακω̃ν κεδνω̃νr' may be said of the tomb of Agamemnon, inasmuch as it was fraught with blessings for Orestes and Electra, but with curses for Clytemnestra. Cf. vss. Ill, 12, 115, 117, 119—21, which seem to confirm the supposition. I do not, however, advance this as a certainty.
κήρυξ, μέγιστε τω̃ν ἂνω τεicat
κἀτω,should probably be placed before v. 124, as
ἀναγνώρισις,see
δίφροντις.Cf.
miroque mentis salo et cogitationum dissensione, misellus in diversas sententias carpebatur, ac distrahebatur
diu animo in diversa versato
θυμέλη,which represented the tomb of Agamemnon (Genelli apud Müller, Eumenides, p. 256), and also the platform on which it was raised, and on which the chorus were standing.
εἰς δὲcan be used adverbially, like
ἐν δὲ.I should prefer reading
ἐν δὲwith
ἔτι δὲ.
Affectionem ait suam naturalem in quatuor partes divisam, nempe erga patrem, matrem, sororem Iphigeniam, et fratrem Orestem, in unum jam collatam fuisse Orestem, quippe cum pater et soror mortui essent, mater exosa." -
ἀποχρ. ζημ.has been taken to mean the loss of property sustained by Orestes (see Linwood), whence
γαυρουμένους.
λέγων,connecting
ἀποχ·
ζημ.with the notion of punishment that was to befall Clytemnestra and Ægisthus.
ΤαυρούμενονI would take by itself, = efferatum.
δυσφρονων,to diseases, as the anger of the Erinnys and of the dead is clearly meant. I nevertheless incline to
εἴσεταιis sanctioned by
Although I cannot raise up the light of day in thy gloomy tomb, yet will I honour thee with duteous sorrows."
Φάος ἰσόμοιρον σκότῳmay be compared with
γη̃ς ἰσόμοιρ᾽ ἀὴρ,and more appositely with
ἰσόμοιρα ειναι ἐν τῳ̃ κόσμῳ φω̃ς και σκότος.See also
ἀντίμοιρονwith
———— foul deeds will rise, Though all the earth o'erwbelm them, to men's eyes.
φιλίαι συνικρήθησαν,and
in”μόϱιμονλάχοςχεϱο ĩνπιμπλάντων is implied the general notion of governing—this implies the notion of wielding the sceptre, in which sense it is carried on and applied toβάκτϱον .
ἄλλωνto
ἄλλῳ,with
τεθάφθαι.With the following words I have done my best, but they are both corrupt and mutilated.
οὺδύνασαιγάρ.
δύνσαιγάϱ.I prefer
ὀδύνᾳσᾳ̃,with
prisdolore."
τὸκακὸν,says
ὄνειδος,partly implied in
χέϱεςοὐχὅσιαι.The
ὄνειδοςwould arise from Aga-memnon being as yet unrevenged.
QUEEN.—O speak to me no more : These words like daggers enter in mine ears ; No more, sweet Hamlet.
ἧταιis disputed by
ἄηται.
τὰ χθονίων τιτηνά(
ye queens of the shades !), quoting
τιτη̃ναι: βασιλίδες. τιτήνη: ἡ βασίλισσα. τίταξ, ἔντιμος,ἢ δυνάστης· οἱ δὲ βασιλεύς.I have little doubt that this emendation is right, and that Demeter and Cora are meant. On the association of these goddesses with the Erinnys, see the interesting remarks of
λοιγὸς Ἐϱινὺν.
φάντεςfor
πάντες.Read with
τίδ’
ἂνεἰπόντεςτύχοιμεν,"
what should we rightly say?”
ἄσαντος.He renders it, "
'tis of no use to soothe me, for, like a ferocious wolf (inheriting the fury of its race), I derive from my mother an implacable spirit."
ἰηλεμιστριας(Hesych.
θϱηνητρίας) must be followed. See
his obscure funeral, No trophy, sword, nor hatchment o'er his bones, No noble rite, nor formal ostentation.See the exquisite description of the funeral of Pompey in
at Agamemnon's burial no Argive citizen, but only the train of Trojan female slaves was allowed to follow: .... the funeral mourning was conducted by them in the Asiatic style, and in their presence the expiatory right of cutting off the extremities from the corpse was performed by Clytemnestra, whilst Electra, the rightful conductress of the funeral procession, was scandalously debarred and excluded from the privilege." Ths last translator utterly mistook the sense, supposing the common mutilation to be meant, as in the case of Deiphobus and Priam Cf.
ἅδ’.
Whence Bertram's might and Bertram's right Shall meet on Ellengowan's height.
ἄκοςfor
ἑκὰςwith
αἰτούμενοςis probably correct. See
ἐμπύϱοισι,with
ώςἐκαίνισανis the preferable reading = how they hanselled.
ἐτεινάτην,and assigning these words to the Chorus.
καρανου̃ταιcompare
The very head and front of my offending Hath this extent, no more.
όϱμη̃σαιs is
ὁϱμίσαι.
τίνος,and give this verse to
ἐντέμνων ἄκος.
λαμπάδεςseems to be a general expression, including meteors, comets, falling stars, and all unusual phenomena of the sky, such as are described by Pseud-Aristotle, de Mundo, § II. 16. ed. Pacti.
ἐνδἐΤη̜̃πυρώδεικαι πολλάκις,translated by
ἐπικότω̜σέβας,I can make nothing satisfactory.
Κήμνιονκακόν.παϱοιμία,ἣνδιαδοθη̃ναί γυναικω̃ν,where see comment. On this murder of the Lemnians by the women, from which Thoas alone escaped, being spared by his daughter Hypsipyle, see
παϱεκβάντος,
τείνει.
εἰφιλόξενόςτιςΑἰγίσθουβία.
χαίϱετ’w ξένοι, τίνες,Πόθενποϱεύεσθ’,quoted by
ἐνθάδ'is corrupt.
ἔμπας,
ἐμπέδως.
καλη̃ςironically, and that
παϱου̃σαν ἐγγϱάφειcontains an equivoque, meaning either, "he writes down as present, being himself present," or, as Clytæmnestra would understand it: "he reckons as all I see," i. e. as a dead man.
πέλας,seems correct.
τοὺς ξένους.I have followed
ἐκ νυκτιπλάγτων.
Again.865. and of Phoenix in Homer,
Il.X. 486, etc., both of which are equally characteristic of the simplicity of the early ages. Shakespeare has allowed the nurse of Juliet to offend much more grievously. Old Translation.
with hatred of our master" or "
our hated master." See
κυπτός.
δὸς τύχας μου τυχεῖν κυρίως, Εὐφροσύναν μαιομένας ἰδεῖν.I cannot give an opinion. Linwood. s. v.
τύχη,considers the passage hopeless.
διὰ δίκας,
κτάμενον,which
τὸ δὲ καλῶς κτίμενον .... στόμιον.This is certainly ingenious, but I have my doubts about applying the epithet
κτίμενονto a natural cave. But as Heath and
ὐπερκεῖσι δὲ του̃ στομίου τρίποδαSee also an important passage of Diodorus, XVI. p. 523, 524.
πολὺνfor
πλου̃τον,and puts the full stop after
μεθήσομεν,instead of after
πόλει.So also
ἐπιθοάζουσαby
ἐπιθεάζουσα,with the approbation of
ἔοικε νυ̃ν αὐτὴ ἐπὶ ξυρου̃ ἱστάναι,and
ἔοικε αὐτη̃ς αὐχὴν ἐπὶ ξυρου̃flat. The first verse denotes that Clytemnestra is in extreme danger, and the second shows how
Come, Suffolk, I must waft thee to thy death.
ἔλαχεwith
ἔλαβεwith the
ἔμολε.
τπορθιάζωνin lieu of
ἐπ ὄχθει ἄξεν.
έποίχεσθαιis properly used of the attacks of Apollo, as
11.A.
μέγανpoints to some other noun than
ψάλιον,and the commentators have accordingly altered it to
μέγα.
χαλινὸν δόμων.
εὐπϱοσωποκοίτᾳhas been unanimously received by the later editors. The metaphor is taken from the dice, as is also the following
πεσου̃νται.
μύϱαινάy
εἴτ ἔχιδν ἔφυ .... μα̃λλον.
αἰνω̃ αὐτὸνdoes refer to Aegisthus, and is introduced as a touch of nature by the poet. Having slain his enemy, the wrath of Orestes is at an end. If am wrong, I can only allege the following lines of Young in my excuse:
Is this Alonzo ? Where's the haughty mein ? Is that the hand which smote me ? Heavens, how pale ! And art thou dead ? So is my I war not with the dust. * * * * * Terror and doubt fall on me : all thy good Now blazes, all thy guilt is in the grave. Never had man such funeral applause.—
Adieu, and take thy praise with thee to heaven ? Thy ignominy sleep with thee in the grave, But not remember'd in thy epitaph!
ἀλλ᾽, ὠς ὰν εἰῦη̃τ᾽,(
οὐ γὰρ οἰδ. κ. τ. λ.)
πέδον
I hear a voice you cannot hear, Which says I must not stay; I see a hand you cannot see, Which beckons me away. OLD TRANSLATION.