Euripides,fr. 484 (Melanippe Wise): Alternative Cosmogony

“The story is not mine, but from my mother:
Sky and Earth were once a single form.
When they were split apart from one another
They created and delivered all things to the light:
Trees, birds, beasts the sea supports
And the race of mortal men.”

κοὐκ ἐμὸς ὁ μῦθος, ἀλλ’ ἐμῆς μητρὸς πάρα,
ὡς οὐρανός τε γαῖά τ’ ἦν μορφὴ μία•
ἐπεὶ δ’ ἐχωρίσθησαν ἀλλήλων δίχα,
τίκτουσι πάντα κἀνέδωκαν εἰς φάος,
δένδρη, πετεινά, θῆρας οὕς θ’ ἅλμη τρέφει
γένος τε θνητῶν.

Euripides wrote more than one play about Melanippe. If this cosmogonic account sounds familiar, it is close to some ancient Indic traditions–everyone say Hiranyagarbha!

Euripides on a Sick Country: fr. 267 (Auge)

“The sick state is ingenious at discovering crimes.”

δεινὴ πόλις νοσοῦσ’ ἀνευρίσκειν κακά.

I’m sure we can all think of events in our respective polities appropriate to this fragment from Euripides. The more things change…

But, here’s a useful reminder from Aeschylus on consequences (Eumenides, 644-651)

“After the dust has soaked up the blood
Of a dying man, there is no resurrection.
My father can’t cast a spell on this
But all other things he can turn back and forth
Without losing his breath at all.”

ἀνδρὸς δ’ ἐπειδὰν αἷμ’ ἀνασπάσῃ κόνις
ἅπαξ θανόντος, οὔτις ἔστ’ ἀνάστασις.
τούτων ἐπῳδὰς οὐκ ἐποίησεν πατὴρ
οὑμός, τὰ δ’ ἄλλα πάντ’ ἄνω τε καὶ κάτω
στρέφων τίθησιν οὐδὲν ἀσθμαίνων μένει.

The father in question in this passage is Zeus, the god of justice. The Greeks needed to believe that Zeus would support justice (ultimately) because they saw that men failed to. Since we’re playing Aristophanes here and having the old tragedians compete, I’ll give Euripides a final and sacrilegious word:

Euripides, fr. 292.6 (Bellerophon)

“If the gods do a shameful thing, they are not gods.”

εἰ θεοί τι δρῶσιν αἰσχρόν, οὐκ εἰσὶν θεοί.

Pervigilium Veneris, 89-92

“…When will my spring arrive?
When will I be like the swallow so I can stop my silence?
I have wasted my Muse with silence and Phoebus does not look my way
This is the way Amyclae perished because it was silent.
“Tomorrow let him love who has never loved, and who has let tomorrow love.”

…quando ver venit meum?
Quando fiam uti chelidon, uti tacere desinam?
Perdidi Musam tacendo, nec me Phoebus respicit
Sic Amyclas, cum tacerent, perdidit silentium.
Cras amet qui numquam amavit, quique amavit cras amet.

 

Pervigilium Veneris, attributed to a late antique poet named Tiberianus.

Fragmentary Friday: Euripides Confuses (Himself?) On Women

Euripides is sometimes held up to be among Athens’ greatest misogynists. Close readings of his full plays can contradict this (sometimes). A handful of fragments can confound

Euripides, fr. 320 (Danae)

“There is neither fortress nor fortune
Nor anything else as hard to guard as a woman.”

οὐκ ἔστιν οὔτε τεῖχος οὔτε χρήματα
οὔτ’ ἄλλο δυσφύλακτον οὐδὲν ὡς γυνή.

Euripides, fr. 276 (Auge)

“We are women: in some things, we hesitate.
But in others, no one can surpass our courage.”

γυναῖκές ἐσμεν• τὰ μὲν ὄκνῳ νικώμεθα,
τὰ δ’ οὐκ ἂν ἡμῶν θράσος ὑπερβάλοιτό τις.

Euripides, fr. 358 (Erechtheus)

“Children have nothing sweeter than their mother.
Love your mother children, there is no kind of love anywhere
Sweeter than this one to love.”

οὐκ ἔστι μητρὸς οὐδὲν ἥδιον τέκνοις•
ἐρᾶτε μητρός, παῖδες, ὡς οὐκ ἔστ’ ἔρως
τοιοῦτος ἄλλος ὅστις ἡδίων ἐρᾶν.

Euripides, fr. 137 (Andromeda)

“Best of all riches is to find a noble spouse.”

τῶν γὰρ πλούτων ὅδ’ ἄριστος
γενναῖον λέχος εὑρεῖν.

Perhaps this is at the root of the problem:

Euripides, fr. 26 (Aeolus)

“Aphrodite has many shades:
She can please or aggrieve men completely.”

τῇ δ’ ᾿Αφροδίτῃ πόλλ’ ἔνεστι ποικίλα•
τέρπει τε γὰρ μάλιστα καὶ λυπεῖ βροτούς.

 

(And, yes, these are just some fragments from his lost plays A-E!)

The Sons of Odysseus, Part 1: Evidence from Hesiod, Eustathius and Dionysus of Halicarnassos

Odysseus is said to have heard a prophecy that he would be killed by his son. So, according to some (Dictys, Hyginus) he sent Telemachus away. But what Odysseus didn’t know, allegedly, is that it had more than one son. How many? That depends on whom you believe.

What is really in Kirke's cup?
What is really in Kirke’s cup?

I got a bit obsessive about this a few weeks ago and came up with a list of the named sons of Odysseus. Obviously, the full number I have is a little mess up: some names point to the same ‘individuals’. But here’s the list, 17 names for sons (for, I think, 13 individuals) and a daughter:

Telemakhos and Arkesilaos/Ptoliporthes (Penelope) [Eustathius/Pausanias]
Agrios, Latinus and Telegonos (Kirke [Hesiod]) or Auson [Lykophron]
Rhomos, Antias, Ardeas (Kirke) [Dionysus of Halicarnassos]
Nausithoos and Nausinoos (Kalypso) [Hesiod]
Leontophron or Dorukles or Euryalos (Euippê, Epirote Princess) [Eustathius]
Polypoitês (Kallidikê, Thesprotian Princess) [Proklos]
Leontophronos (Daughter of Thoas, Aitolian Princess) [Apollodoros]

And one daughter:
Kassiphone (Kirke) [Lykophron]

Now, it is fair to note that much of the attestation for these children is later. But, with the exception of Lykophron (and more on him later), these are not authors who seem to be in the habit of making things up. For the sake of pure joy, though, I will give a basic summary today, and then start presenting the additional evidence for specific names over the next few weeks.
Continue reading “The Sons of Odysseus, Part 1: Evidence from Hesiod, Eustathius and Dionysus of Halicarnassos”

Euripides, fr. 26 (Aeolus): Sex is a Double-Edged Sword

 

“Aphrodite has many shades:
She can please or aggrieve men wholly.”

 

τῇ δ’ ᾿Αφροδίτῃ πόλλ’ ἔνεστι ποικίλα·
τέρπει τε γὰρ μάλιστα καὶ λυπεῖ βροτούς.

Odysseus was a Grandfather: Telemachus’ Night at Nestor’s

The obsession with Odysseus’ family life continues (a sister and now a grandson!): My students always have questions when they read about Telemachus’ stay in Pylos at Nestor’s home. Before one banquet, he is bathed by Nestor’s youngest daughter Polycaste (3.464-5):

“Then pretty Polycaste, the youngest daughter of Nestor the son of Neleus, bathed Telemachus”

  τόφρα δὲ Τηλέμαχον λοῦσεν καλὴ Πολυκάστη, Νέστορος ὁπλοτάτη θυγάτηρ Νηληϊάδαο.

The commentators Heubeck, West and Hainsworth (1988, 189) suggest that this scene was invented by Homer to anticipate the birth of Telemachus’ son recorded in the Hesiodic Catalogue of Women. We have this fragment from Eustathius: Hes. Fr. 221 (Eustathius in Hom. (π 117—20) p. 1796. 38)

“Well-belted Polycaste, the youngest daughter of Nestor Neleus’ son, gave birth to Persepolis after having sex with Telemachus Thanks to golden Aphrodite.”

Τηλεμάχωι δ’ ἄρ’ ἔτικτεν ἐύζωνος Πολυκάστη Νέστορος ὁπλοτάτη κούρη Νηληϊάδαο Περσέπολιν μιχθεῖσα διὰ χρυσῆν ᾿Αφροδίτην

I don’t know if I really buy the suggestion that the Homeric passage is already referring to this idea.  The lines from Hesiod seem a little late (the separation of the dative Τηλεμάχωι from μιχθεῖσα is a little severe for Homer) and the lines seem ‘copied’ rather than formulaic: the middle line is straight from the Odyssey and the final one is awfully close to a disputed line from the Theogony: Th. 1014: [Τηλέγονον δὲ ἔτικτε διὰ χρυσῆν ᾿Αφροδίτην·] In any case, what I love about this fragment is that someone, like my students, imagined that the bathing scene was not that innocent after all! Here’s an update for this–after more searching, it seems that Telemachus has several different possible marriages in the mythical tradition: Hellanikos has Telemachus marry Nausicaa Hesiod has Telemachus married to Polycaste, Nestor’s daughter Eugammon has Telemachus married to Kirke Lykophron has Telemachus marry Kassiphone, the daughter of Kirke and Odysseus From these possible pairings, the children are limited: Persepolis is the son of Telemachus and Polycaste according to Hesiod; Perseptolis, son of Nausicaa and Telemachus according to Eustathius; Andokidês is the son, according to Hellanikos

Euripides, fr.346 (Dictys): A Universal Law of Love?

 

“There is one universal law among men

And one that is right to the gods, I believe truly—

And to all animals as well: to love the children we bear.

In everything else, we follow different laws.”

 

εἷς γάρ τις ἔστι κοινὸς ἀνθρώποις νόμος

καὶ θεοῖσι τοῦτο δόξαν, ὡς σαφῶς λέγω,

θηρσίν τε πᾶσι, τέκνα τίκτουσιν φιλεῖν·

τὰ δ’ ἄλλα χωρὶς χρώμεθ’ ἀλλήλων νόμοις.

Theognis: Three Fragments on Tyrants, Enemies and Friends

 

 

“Bring down a people-eating tyrant however you desire

No criticism for this comes from the gods”

 

δημοφάγον δὲ τύραννον ὅπως ἐθέλεις κατακλῖναι

οὐ νέμεσις πρὸς θεῶν γίνεται οὐδεμία.

 

1318a-b

“Alas, I am a wretch: because of the terrors I have suffered

I bring pleasure to my enemies and toil to my friends”

 

῎Ωιμοι ἐγὼ δειλός· καὶ δὴ κατάχαρμα μὲν ἐχθροῖς,

τοῖσι φίλοις δὲ πόνος δεινὰ παθὼν γενόμην.

 

1079-80

 

“I’ll fault no enemy when he is noble,

nor will I praise a friend when he is wrong”

 

Οὐδένα τῶν ἐχθρῶν μωμήσομαι ἐσθλὸν ἐόντα,

οὐδὲ μὲν αἰνήσω δειλὸν ἐόντα φίλον.

Euripides, fr. 54 (Alexander): On the Educational Merits of Poverty?

Earlier in the week we posted a passage from Xenophon’s Memorabilia about the rich and the poor (focusing more on having or not having…)

Here’s a fragment from Euripides:

 

“Wealth and too much luxury

Are the wrong lessons for manly men.

Poverty is wretched but at least it raises up

Children better at working and getting things done.”

 

κακόν τι παίδευμ’ ἦν ἄρ’ εἰς εὐανδρίαν

ὁ πλοῦτος ἀνθρώποισιν αἵ τ’ ἄγαν τρυφαί·

πενία δὲ δύστηνον μέν, ἀλλ’ ὅμως τρέφει

μοχθεῖν τ’ ἀμείνω τέκνα καὶ δραστήρια.

 

This is from a play named Alexander, probably about how Paris (of Trojan War fame) grew up outside his household. I guess that the argument made here is that such an upbringing is better for “manliness” (εἰς εὐανδρίαν). But I am not sure Hektor would agree…