but to Euripus' streams far flies the beacon flame, and makes its signal to Messapius' sentinels.

they, answering blaze with blaze, the tidings forwarded by lighting up with fire a pile of aged heath.

295

300 (278)

so in its vigour still the torch, not yet bedimmed,
across the plain of the Asopus took its leap,
like the bright moon, unto Cithaeron's cliff, and there
awoke another new relay of missive flame.
nor did that watch-post disallow the far-sent light,
kindling a larger blaze than any named before.
forthwith beyond the lake Gorgopis shot the light,
and coming to its point on Aegiplanctus' mount
it urged an increase of the stablished fire-supply,
so, lighting up with stintless energy, they send
a mighty beard of flame, tand one possessing strength
so masterful ast with its onward-rushing blaze
the very headland to surmount that overlooks
the gulf Saronic: then it shot, until it reach'd
mount Arachnaeus, city-neighbouring beacon-site :
and last unto this roof of the Atreidae shoots
this light, not undescended from Idaean fire.
such are the well-adapted laws of torch-bearers,
from one to other in succession due fulfilled.

305

310 (287)

and the first winneth, though 'tis hindmost in the race.

312. laws of torch-bearers. The arrangements of the famous torchrace at Athens present some difficulties. We know two things, (1) that the winner must reach the goal with his torch alight: (2) that racers handed over their lighted torches to other racers under some law of succession, as here diadoxaîs, and in Lucretius, et quasi cursores, vitai lampada tradunt. The contending tribes, therefore, must have provided at least two runners each; the second of whom should receive the lighted torch from the first, perhaps to carry it back to the starting place, if the course was like that of the diavλos dpóμos. Or there might be several successive runners on parallel straight courses divided at equal intervals.

314 (290). and the first winneth, though 'tis hindmost in the race. This, we doubt not, means that the beacon of Ida, which looks down on the captured city, is on that account the winner. The victory is there.

i

such is to you the proof and token that I tell,

a message by my husband sent from Troy to me.
CHORUS.

The gods hereafter, lady, shall receive my prayers.
but for this tale-I fain would hear again, and crown
my wonder, how thou'lt tell it to the very close.

CLYTAEMNESTRA.

The Achaeans are the occupants of Troy this day.
a noise unmixed, I ween, is in the city heard.
should you pour vinegar and oil within one rim,
a variant you would call them, not a friendly pair.
so of the captives and the capturers distinct
the voices may be heard, a two-fold circumstance.
for on the one side they around the corpses flung
prostrate of husband or of brethren, children some
of aged parents, from a throat no longer free
the destiny bewail of these their dearest ones.
the others night-fatigue ensuing upon fight

315

321 (298)

325

330 (307)

335

sets famished down to breakfasts of whate'er the town
contains, no token placing them in order due,
but just as every man hath drawn the lot of chance.
within the captured habitations now of Troy
they're dwelling, from the chilly frosts of open sky
and from the dews delivered: thus divinely blest
they'll slumber all the night without a sentinel.
and, if they worship well the city-keeping gods,
those of the taken land, and shrines of deities,
they, captors, will not be made captive in their turn. 340 (317)
but let no prior lust prevail upon the host

to plunder what they ought not, overcome by greed:
for to their homes they must obtain a safe return,
to round the second member of the double-race.
and, if the army come obnoxious to the gods,
the sufferings of the slain may then be wakened up,

345

e'en if there happen to them no immediate ills.
from me, a woman as I am, such thoughts you hear.
but may the good prevail in no divided shape;
for the delight of many blessings is my choice.
CHORUS.

Sagely thou speakest, lady, like a prudent man;
but, after hearing from thy mouth the trusty signs,
I now prepare me duly to address the gods.
for joy is wrought of worth equivalent to toils.

350 (327)

STASIMON I.

I. Anapaests.

O Zeus the king, O night the friendly,

355

354. On the readings in Epeisodion I. (265, 281, 283-5, 313, and others) see Consp. Lect. and Notes on Lection.

355. Stas. I. In the Anapaests introducing this Stasimon, the Chorus praises Zeus, who, by the event of the past night, has executed the retribution long prepared against Troy and its people for the guilt of Paris. The Ode begins with reasserting the same truth. Impious is the man who says the gods are indifferent to the conduct of mankind. A sinner's family feel the consequences, when the license of wealth tempts him to guilt. Sinless contentment is true wisdom: for wealth cannot protect the criminal who spurns the altar of justice. He is driven on by mad lust to irretrievable crime and final ruin, which a god inflicts. Such an one was Paris, when he stole Helen from her home. She went, leaving war to her people, and carrying destruction to Troy, while the Achaean prophets deplored the affliction of the deserted and inconsolable husband. This is beautifully depicted in the second strophe and antistrophe. Next are described the miseries arising from war to the Grecian multitudes. Their friends are slain in battle; if they return home at all it is only in the shape of dust within their funereal urns. Hence the leaders of the war, the sons of Atreus, incur popular odium, and the Erinyes exact vengeance for the blood of the slain. Happy they who are exempt from the evils of war, either as conquerors or as conquered. In the Epode the Chorus expresses some doubt as to the certainty of the news. A woman, they say, is liable to believe too readily all tidings of a gratifying kind.

nor any child might overreach

slavery's vast snare of all-subduing ruin!

360 (336)

great Zeus I venerate, of guest-law guardian, who wrought these issues, long since bending

his bow on Alexander in such wise

that nor before the seasonable moment,

nor yet above the stars

might shoot, without effect, his arrow.

365

2. Ode.

The stroke of Zeus they have: this truth to tell is easy, and to trace it out.

they fared as he decreed. there was who said

Str. 1.

370 (347)

that gods disdain to take regard of mortals

by whom the grace of things inviolable
is trodden down: but impious he.
'tis shown to the descendants

of such as, daring what may not be dared,
breathe Ares with more might than justice,
their houses overflowing

beyond the measure that is good.

best 'tis not, no, nor free from wrong,

that it can be sufficing

to one of prudent temper.

for what defence are riches to a man,

375

3So (356)

366. above the stars, ùæèp äoтpwv, i.e. beside the mark, seemingly a proverbial phrase.

376. breathe Ares, “Apn πvebvтwv, i.e. are inspired with the daring and violent temper ascribed to the influence of the Wargod Ares.

382. for what defence &c. Whether the emendation of the text here adopted be exact or not, the sense of the passage is correctly represented in

who insolently spurneth out of sight the mighty altar-throne of Justice?)

The wretched suasive impulse drives him on, fore-counselling, resistless child

Ant. 1. 385

of fatuous sin: all remedy is vain.

the mischief is not hidden; plain it showeth,

a light of baleful gleam: like ill-mixed copper if rubbing is applied, the man

black-grained is, when tested;

since, boy-like, he pursues a flying bird, insufferable tribulation

upon his city bringing:

and to his prayers no god gives ear,

but overthrows the unrighteous man with things like these familiar.

and such an one was Paris,

what time unto the home of Atreus' sons

390 (365)

395

he came, and by the stealing of a wife the hospitable board polluted.

Then, leaving to the citizens

shields clashing, spearmen, sailors arming,

to Ilion taking ruin for a dower,

tof cities twain one migrant curse, t

4cc (374)

Str. 2.

the Greek and in the translation. To spurn the altar of justice out of sight means (as Mr Paley says) 'to get rid of all distinction between right and wrong.'

386. fore-counselling, resistless child of fatuous sin, πρoßovλórais å'peptos ǎras. Some render #poß. 'devising beforehand woe for children :' in which latter sense (says Pal.) "the doctrine will be that the consequences of crime descend to generations unborn: while in the former sense, which is to be preferred, årŋ is said TiкTew and to have a child Te0w," see 700. Karst., Weil., Dav., read πpóßovλos, waîs, which Mr Paley does not disapprove.

391. black-grained, pelaμwayýs. “Bronze, when composed of a due proportion of copper and tin, has a green rust (aerugo), and becomes bright by friction; whereas, if mixed with zinc, it turns quite black externally, and is liable to become dim and speckled, after being polished." Paley.

404, 2. Verg. Aen. II. 573. Troiae et patriae communis Erinys.