IPH. O king, rest there thy foot in the portico.

TH. But what new matter is in the house, Iphigenia?

IPH. I avert the ill—for holy[159] do I utter this word.

TH. What new thing art thou prefacing? speak clearly.

IPH. O king, no pure offerings hast thou hunted out for me.

TH. What hath taught you this? or dost thou speak it as matter of opinion?

IPH. The image of the Goddess hath again turned away from her seat.[160]

TH. Of its own accord, or did an earthquake turn it?

IPH. Of its own accord, and it closed its eyes.

TH. But what is the cause? is it pollution from the strangers?

IPH. That very thing, naught else, for they have done dreadful things.

TH. What, did they slay any of the barbarians upon the shore?

IPH. They came possessing the stain of domestic murder.

TH. What? for I am fallen into a longing to learn this.

IPH. They put an end to a mother's life by conspiring sword.

TH. Apollo! not even among barbarians would any one have dared this.

IPH. By persecutions they were driven out of all Greece.

TH. Is it then on their account that thou bearest the image without?

IPH. Ay, under the holy sky, that I may remove it from blood stains.

TH. But how didst thou discover the pollution of the strangers?

IPH. I examined them, when the image of the Goddess turned away.

TH. Greece hath trained thee up wise, in that thou well didst perceive this.

IPH. And now they have cast out a delightful bait for my mind.

TH. By telling thee any charming news of those at Argos?

IPH. That my only brother Orestes fares well.

TH. So that, forsooth, thou mightest preserve them because of their pleasant news!

IPH. And that my father lives and fares well.

TH. But thou hast with reason attended to the interest of the Goddess.

IPH. Ay, because hating all Greece that destroyed me.

TH. What then shall we do, say, concerning the two strangers?

IPH. We needs must respect the established law.

TH. Are not the lustral waters and thy sword already engaged?[161]

IPH. First I would fain lave them in pure cleansings.

TH. In the fountains of waters, or in the dew of the sea?

IPH. The sea washes out all the ills of men.

TH. They would certainly fall in a more holy manner before the Goddess.

IPH. And my matters would be in a more fitting state.[162]

TH. Does not the wave dash against the very temple?

IPH. There is need of solitude, for we have other things to do.

TH. Lead them whither thou wilt, I crave not to see things that may not be told.

IPH. The image of the Goddess also must be purified by me.

TH. If indeed the stain of the matricide hath fallen on it.

IPH. For otherwise I should not have removed it from its pedestal.

TH. Just piety and foresight! How reasonably doth all the city marvel at thee!

IPH. Knowest thou then what must be done for me?

TH. 'Tis thine to explain this.

IPH. Cast fetters upon the strangers.

TH. Whither could they escape from thee?

IPH. Greece knows nothing faithful.

TH. Go for the fetters, attendants.

IPH. Ay, and let them bring the strangers hither.

TH. This shall be.

IPH. Having enveloped their heads in robes.

TH. Against the scorching of the sun?

IPH. And send thou with me of thy followers—

TH. These shall accompany thee.

IPH. And send some one to signify to the city—

TH. What hap?

IPH. That all remain in their homes.

TH. Lest they encounter homicide?

IPH. For such things are unclean.

TH. Go thou, and order this.

IPH. That no one come into sight.

TH. Thou carest well for the city.

IPH. Ay, and more particularly friends must not be present.[163]

TH. This you say in reference to me.

IPH. But do thou, abiding here before the temple of the Goddess—

TH. Do what?

IPH. Purify the house with a torch.

TH. That it may be pure when thou comest back to it?

IPH. But when the strangers come out,

TH. What must I do?

IPH. Place your garment before your eyes.

TH. Lest I contract contagion?

IPH. But if I seem to tarry very long,

TH. What limit of this shall I have?

IPH. Wonder at nothing.

TH. Do thou rightly the business of the Goddess at thy leisure.

IPH. And may this purification turn out as I wish!

TH. I join in your prayer.

IPH. I now see these strangers coming out of the house, and the adornments of the Goddess, and the young lambs, in order that I may wash out foul slaughter by slaughter, and the shining light of lamps, and the other things, as many as I ordered as purifications for the strangers and the Goddess. But I proclaim to the strangers to get out of the way of this pollution, if any gate-keeper of the temples keeps pure hands for the Gods, or is about to join in nuptial alliance, or is pregnant, flee, get out of the way, lest this pollution fall on any. O thou queen, virgin daughter of Jove and Latona, if I wash away the blood-pollution from these men, and sacrifice where 'tis fitting, thou wilt occupy a pure house, and we shall be prosperous. But although I do not speak of the rest, I nevertheless signify my meaning to the Gods who know most things,[164] and to thee, O Goddess.

CHORUS.[165] Of noble birth is the offspring of Latona, whom once on a time in the fruitful valleys of Delos, Phoebus with his golden locks, skilled on the lyre, (and she who rejoices in skill of the bow,) his mother bore while yet an infant[166] from the sea-side rock, leaving the renowned place of her delivery, destitute of waters,[167] the Parnassian height haunted by Bacchus, where the ruddy-visaged serpent, with spotted back, + brazen + beneath the shady laurel with its rich foliage, an enormous prodigy of the earth, guarded the subterranean oracle. Him thou, O Phoebus, while yet an infant, while yet leaping in thy dear mother's arms, didst slay, and entered upon thy divine oracles, and thou sittest on the golden tripod, on the throne that is ever true, distributing to mortals prophecies from the divine adyts beneath the Castalian streams, dwelling hard by, occupying a dwelling in the middle of the earth.[168] But when, having gone against Themis, daughter of earth, he expelled her from the divine oracles, earth begot dark phantoms of dreams, which to many mortals explain what first, what afterward, what in future will happen, during their sleep in the couches of the dusky earth.[169] But + the earth + deprived Phoebus of the honor of prophecies, through anger on her daughter's account, and the swift-footed king, hastening to Olympus, stretched forth his little hand to the throne of Jove.[170] [beseeching him] to take away the earth-born[171] wrath of the Goddess, + and the nightly responses. + But he laughed, because his son had come quickly to him, wishing to obtain the wealthy office, and he shook his hair, and put an end to the nightly dreams,[172] and took away nightly divination from mortals, and again conferred the honor on Loxias, and confidence to mortals from the songs of oracles [proclaimed] on this throne, thronged to by many strangers.[173]

[Enter A MESSENGER.]

MESS. O ye guardians of the temple and presidents of the altars, where in this land has king Thoas gone? Do ye, opening the well-fastened gates, call the ruler of this land outside the house.

CHOR. But what is it, if I may speak when I am not bidden?

MESS. The two youths have escaped, and are gone by the contrivances of Agamemnon's daughter, endeavoring to fly from this land, and taking the sacred image in the bosom of a Grecian ship.

CHOR. Thou tellest an incredible story, but the king of this country, whom you wish to see, is gone, having quitted the temple.

MESS. Whither? For he needs must know what has been done.

CHOR. We know not. But go thou and pursue him to wheresoever, having met with him, thou mayest recount this news.

MESS. See, how faithless is the female race! and ye are partners in what has been done.

CHOR. Art thou mad? What have we to do with the flight of the strangers? Will you not go as quickly as possible to the gates of the rulers?

MESS. Not at least before some distinct informer[174] tell me this, whether the ruler of the land is within or not within. Ho there! Open the fastenings, I speak to those within, and tell the master that I am at the gates, bearing a weight of evil news.

THOAS. (coming out) Who makes this noise near the temple of the Goddess, hammering at the door, and sending fear within?

MESS. These women told me falsely, (and tried to drive me from the house,) that you were away, while you really were in the house.

TH. Expecting or hunting after what gain?

MESS. I will afterward tell of what concerns them, but hear the present, immediate matter. The virgin, she that presided over the altars here, Iphigenia, has gone out of the land with the strangers, having the sacred image of the Goddess; but the expiations were pretended.

TH. How sayest thou? possessed by what breath of calamity?[175]

MESS. In order to preserve Orestes, for at this thou wilt marvel.

TH. What [Orestes]? Him, whom the daughter of Tyndarus bore?

MESS. Him whom she consecrated to the Goddess at these altars.

TH. Oh marvel! How can I rightly[176] call thee by a greater name?

MESS. Do not turn thine attention to this, but listen to me; and having perceived and heard, clearly consider what pursuit will catch the strangers.

TH. Speak, for thou sayest well, for they do not flee by the way of the neighboring sea, so as to be able to escape my fleet.

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 paean 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 Pelopidae. 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 Aloe—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. Sec. 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 quadrigae of Pelops, see Philostratus Imagg. i. 19. It must be observed, that Antoninus Liberalis, Sec. 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 [Greek: Achaious], with the approbation of the Cambridge editor.

[4] See Reiske apud Dindorf. Compare my note on AEsch. Ag. 188, p. 101, ed. Bohn. So also Callimachus, Hymn. iii. [Greek: meilion aploies, hote hoi katedesas aetas].

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

[6] Cf. AEsch. 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 Phoebe deposuisse locis." Cf. Lycophron, p. 16, vs. 3 sqq. Nonnus xiii. p. 332, 14 sqq.

[8] Observe the double construction of [Greek: anassei]. Orest. 1690. [Greek: nautais medeousa thalasses].

[9] The Cambridge editor would expunge this line, which certainly seems languid and awkward. Boissonade on Aristaenet. Ep. xiii. p. 421, would simply read [Greek: ta d' alla s. t. th. phoboumene: thyo gar]. He also retains [Greek: hiereian], referring to Gaisford on Hephaest. 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 comoediis vidi facere amatores, qui aut nocti, aut die, Aut Soli, aut Lunae miserias narrant suas." Theognetus apud Athen. xv. p. 671. Casaub. [Greek: pephilosophekas gei kai ouranoi lalon]. Cf. Davis, on Cicero, Tusc. Q. iii. 26, and Lomeier de Lustrat. Sec. xxxvii.

[12] [Greek: Thrinkon] is properly the uppermost part of the walls of any building (Pollux, vii. 27) surrounding the roof, [Greek: stegos] is the roof itself.

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

[14] I read [Greek: eim' eiso] with Hermann and the Cambridge editor.

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

[16] But [Greek: diadromais], 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 AEsch. Eum. 238 sqq. p. 187, ed. Bohn.

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

[21] [Greek: hon ouden ismen] ad interiora templi spectat. HERM.

[22] We must read [Greek: geisa triglyphon hopoi], with Blomfield and the Cambridge editor. See Philander on Vitruv. ii. p. 35, and Pollux, vii. 27.

[23] The sense is [Greek: outoi, makran elthontes, ek termaton] (sc. a meta) [Greek: nostesomen]. ED. CAMB.

[24] The Cambridge editor appositely compares a fragment of our author's Cresphontes, iii. 2, [Greek: aischron te mochthein me thelein neanian].

[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. [Greek: nyktos de tesde pros taphon molon patros]. Hecub. 76. AEsch. Pers. 179. Aristoph. Ran. 1331.

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

[30] See on AEsch. Choeph. 6.

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

[32] Schema Colophonium. The Cambridge editor compares vs. 244. [Greek: Argei skeptouchon]. Phoen. 17. [Greek: Thebaisin anax]. Heracl. 361. [Greek: Argei tyrannos].

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

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

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

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

[37] See the note of the Cambridge editor.

[38] [Greek: ebesan] is active.

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

[40] These participles refer to the preceding [Greek: aimorranton xeinon].

[41] See on Heracl. 721.

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

[43] Cf. vs. 107. [Greek: kat' antr', ha pontios notidi diaklyzei melas]. On [Greek: agmos] (Brodaeus' happy correction for [Greek: harmos]) the Cambridge editor quotes Nicander Ther. 146. [Greek: koile te pharanx, kai trechees agmoi], 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] [Greek: ephtharmenous]. Cf. Cycl. 300. Hel. 783. Ed. Camb.

[45] Compare Orest. 255 sqq.

[46] [Greek: chitonon] is probably corrupt.

[47] Cf. Lobeck on Aj. 17. Hesych. [Greek: kochlos tois thalattiois] (i.e. [Greek: kochlois]) [Greek: echronto, pro tes ton salpingon eureseos]. Virg. AEn. vi. 171. "Sed tum forte cava dum personat aequora concha."

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

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

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

[51] See the Cambridge editor.

[52] Reiske's emendation, [Greek: hosia] for [Greek: hoia], 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 [Greek: antitheisa].

[56] [Greek: nin] is [Greek: nympheumata].

[57] Read [Greek: kasignetei].

[58] I read [Greek: tois men] and [Greek: tois d'] with the Cambridge editor. Hermann's emendation is unheard of.

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

[60] I have partly followed Hermann, reading [Greek: epebaien ... apolauon], but, as to reading [Greek: hypnon] for [Greek: hymnon], the Cambridge editor well calls it "one of the wonders of his edition." I should prefer reading [Greek: olbou] with the same elegant scholar.

[61] I follow the Cambridge editor in reading [Greek: didymas], from Ovid, Ep. Pont. iii. 2, 71. "Protinus immitem Triviae 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 [Greek: esesthe de kato] with the Cambridge editor.

[65] We must read [Greek: no] with Porson.

[66] Probably a spurious line.

[67] Read [Greek: Mykenon g'], ay, from Mycenae, with the Cambridge editor.

[68] Hermann seems rightly to read [Greek: hos g' en].

[69] Dindorf rightly adopts Reiske's emendation [Greek: sy toud' era].

[70] The Cambridge editor rightly reads [Greek: tina] with an accent, as Orestes obviously means himself. Compare Soph. Ant. 751. [Greek: hed' oun thaneitai, kai thanous' olei tina].

[71] Such is the force of [Greek: de].

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

[73] The Cambridge editor would read [Greek: est' outis logos].

[74] But [Greek: charin], as Matthiae remarks, is taken in two senses; as a preposition with [Greek: gynaikos], ob improbam mulierem, and as a substantive, with [Greek: acharin] added. Cf. AEsch. Choeph. 44. Lucretius uses a similar oxymoron respecting the same subject, i. 99. "Sed casta inceste nubendi tempore in ipso Hostia concideret mactatu maesta parentis."

[75] This passage is very corrupt. The Cambridge editor supposes something lost respecting the fortunes of Orestes. Hermann reads [Greek: hen de lypeisthai monon, ho t' ouk aphron on]. 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 [Greek: kai sy] after [Greek: sy d'].

[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] [Greek: prostrope], this mode of offering supplication, i.e. this duty of sacrifice.

[81] Diodorus, xx. 14. quotes this and the preceding line reading [Greek: chthonos] for [Greek: petras]. 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 [Greek: eis ti chasma pleres pyros]. Compare Porphyr. de Abst. ii. 27. Justin, xviii. 6. For similar human sacrifices among the Gauls, Caesar 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, Quae legat in maestos ossa perusta sinus; non soror, Assyrios cineri quae dedat odores, et fleat effusis ante sepulchra comis."

[83] This must be what the poet intends by [Greek: katasbeso], however awkwardly expressed. See Hermann's note.

[84] Compare vs. 468 sq.

[85] This line is hopelessly corrupt.

[86] I read [Greek: men oun] with the Cambridge editor.

[87] [Greek: azela] is in opposition to the whole preceding clause.

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

[89] I should prefer [Greek: esti de],"she surely is."

[90] We must evidently read either [Greek: dielthon] with Porson, or [Greek: dielthe] 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 [Greek: thetai] corrupt. One would expect [Greek: thesei].

[94] Cf. Kuinoel on Cydon. de Mort. Contem. Sec. 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 [Greek: oisth' houn ho drason].

[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 [Greek: he 'n Aulidi sphageisa]. 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 [Greek: kampteis] understand [Greek: dromon] = thou art fast arriving at the goal of the truth.

[108] Read [Greek: apedexo] 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 Mycenae, 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. [Greek: I]. 142 and 284. [Greek: tiso de min hison Orestei Hos moi telygetos trephetai thaliei eni pollei]." 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 [Greek: emois] with the Cambridge editor.

[114] But [Greek: phygeis], and [Greek: o philos], 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. [Greek: hetera d' aph' heteron kaka kakon kyrei].

[117] This is Reiske's interpretation, taking the construction [Greek: prin xiphos pal. epi haimati]. But Seidler would recall the old reading [Greek: pelasai], comparing Hel. 361. [Greek: autosidaron eso pelaso dia sarkos hamillan]. This is better, but we must also read [Greek: eti] for [Greek: epi] with the Cambridge editor.

[118] [Greek: rhipai podon] is a bold way of expressing rapid traveling.

[119] Read [Greek: ana] with Markland, for [Greek: ara].

[120] I read [Greek: e dia kyan]. 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 [Greek: echein] for [Greek: labein]. I have still greater doubts about [Greek: ekbantas tyches]. 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: [Greek: ou me m' epischeis, oud' aposteseis logou, to me ou pythesthai ... phila gar tauta], (with Markland,) although [Greek: proton] 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. AEn. i.

[126] I read [Greek: enth' emon poda] with Herm. and Dind.

[127] Cf. Elect. 1258 sqq., and Meurs. Areop. Sec. i. [Greek: psephos] 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. [Greek: Chous] was the name of the festival.

[132] [Greek: emoi] is the dativus commodi.

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

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

[135] But see ed. Camb.

[136] Such is the force, of [Greek: ou gar all'].

[137] These lines are very corrupt, and perhaps, as Dindorf thinks, spurious.

[138] Markland rightly reads [Greek: hierophylakes].

[139] "dicam me daturam." MARKLAND.

[140] [Greek: hod'] is the correction of Brodaeus.

[141] [Greek: neos pitylos] seems not merely a periphrase, but implies that the oars are in the row-locks, as if ready for starting.

[142] But the Cambridge editor very elegantly reads [Greek: ei toi].

[143] Put [Greek: phthenxasthe] in an inclosure, and join [Greek: tauta] with [Greek: thelei]. See ed. Camb.

[144] Schol. Theocr. Id. vii. 57. [Greek: threnetikon to zoion, kai para tois aigialois neotteuon]. Cf. Aristoph. Ran. 1309, who perhaps had the passage in view.

[145] [Greek: agoros] is a somewhat rare word for [Greek: agyris].

[146] Cf. Hecub. 457 sqq.

[147] So Matthiae, "locum ubi Latona partum edidit."

[148] Read [Greek: kyklion] with Seidler. On the [Greek: limne trochoeides] at Delos, see Barnes.

[149] "I was conveyed by sailors and soldiers." ED. CAMB.

[150] The same scholar quotes Soph. Ph. 43. [Greek: all' e' pi phorbes noston exelelythen], vhere [Greek: nostos] is used in the same manner as here, simply meaning "a journey."

[151] But see Camb. ed.

[152] I read [Greek: zelousa tan] with the same.

[153] The Cambridge critic again proposes [Greek: metabolai d' eudaimonia], which he felicitously supports. Musgrave has however partly anticipated this emendation.

[154] Dindorf has shown so little care in editing this passage, that I have merely recalled the old reading, [Greek: aeri d' histia protonoi k. pr. hyper stolon ekp.], following the construction proposed by Heath, and approved, as it appears, by the Cambridge editor. Seidler's note is learned and instructive, but I have some doubts about his criticism.

[155] i.e. I wish I might become a bird and fly homeward.

[156] See ed. Camb.

[157] But see ibid. Dindorf's text is a hopeless display of bad readings and worse punctuation.

[158] Reading [Greek: gennas], I have done my best with this passage, but I can only refer to the Cambridge editor for a text and notes worthy of the play.

[159] I have recalled the old reading, [Greek: hosia].

[160] On these sort of prodigies, see Musgrave, and Dansq. on Quintus Calaber, xii. 497 sqq.

[161] "in eo, ut" is the force of [Greek: en ergoi].

[162] Perhaps a sly allusion to their escape.

[163] See ed. Camb.

[164] But we must read [Greek: tois te] with the Cambridge editor = "who know more than men."

[165] I can not too early impress upon the reader the necessity of a careful attention to the criticisms of the Cambridge editor throughout this difficult chorus, especially to his masterly sketch of the whole, p. 146, 147.

[166] [Greek: pheren inin] is Burges' elegant emendation, the credit of which has been unduly claimed by Seidler.

[167] i.e. the place afterward called Inopus. See Herm., whose construction I have followed.

[168] On the [Greek: omphalos] see my note on AEsch. Eum. p. 180, ed. Bohn. On the Delphic priesthood, compare ibid. p. 179.

[169] See, however, the Cambridge editor.

[170] Read [Greek: es thronon] with Barnes and Dind., or rather [Greek: epi Zenos thronon] with Herm.

[171] But see Dindorf.

[172] See Dindorf's note, but still better the Cambridge editor.

[173] I follow Seidler.

[174] So ed. Camb.

[175] i.e. what evil inspiration of the Gods impelled her to this act? Thoas, who is represented as superstitious to the most barbarian extent, naturally regards the infidelity of Iphigenia as proceeding from the intervention of heaven.

[176] Cf. Monk. on Hippol. 828.

[177] Cf. vs. 1197. [Greek: eremias dei].

[178] Dindorf and the Cambridge editor follow Hermann, who would place this line after vs. 1394.

[179] So Musgrave.

[180] Seidler has deserved well of this passage, both by his correction [Greek: toin xenoin] for [Greek: ten xenen], and by his learned and clear explanation of the nautical terms.

[181] Dindorf has adopted Markland's emendation, but I prefer [Greek: host' exanapnein] with the Cambridge editor.

[182] i.e. capsize.

[183] But see ed. Camb.

[184] I have introduced the line above mentioned, and have likewise adopted Hermann's introduction of [Greek: palimprymnedon] from Hesychius, in lieu of [Greek: palin prymnesi'].

[185] See ed. Camb.

[186] "The obvious intent of these measures was to fasten the vessel to some point of the rocks, and thus prevent her being wrecked." ED. CAMB.

[187] "Our passage is thus to be understood, [Greek: he halisketai prodousa to mnemoneuein theai phonon]." ED. CAMB.

[188] So Hermann rightly explains the sense. I agree with the Cambridge editor, that if Euripides had intended to use [Greek: hosias] substantively, he would hardly have joined it with [Greek: theas], thereby causing an ambiguity.

[189] There is another construction, taking [Greek: klim. theas] together. On the whole introduction of Minerva, see the clever note of the Cambridge editor, p. 158, 159.

[190] There is evidently a lacuna, as the transition to Orestes is worse than abrupt. The mythological allusions in the following lines are well explained in the notes of Barnes and Seidler.

[191] On these last verses see the end of the Orestes, with Dindorf's note.