The Eleven Comedies Vol 2 Part 46

DIONYSUS. That's true; the crimes you imputed to the wives of others, you suffered from in turn.

EURIPIDES. But, cursed man, what harm have my Sthen.o.boeas done to Athens?

AESCHYLUS. You are the cause of honest wives of honest citizens drinking hemlock, so greatly have your Bellerophons made them blush.[492]

EURIPIDES. Why, did I invent the story of Phaedra?

AESCHYLUS. No, the story is true enough; but the poet should hide what is vile and not produce nor represent it on the stage. The schoolmaster teaches little children and the poet men of riper age. We must only display what is good.

EURIPIDES. And when you talk to us of towering mountains--Lycabettus and of the frowning Parnes[493]--is that teaching us what is good? Why not use human language?

AESCHYLUS. Why, miserable man, the expression must always rise to the height of great maxims and of n.o.ble thoughts. Thus as the garment of the demi-G.o.ds is more magnificent, so also is their language more sublime. I enn.o.bled the stage, while you have degraded it.

EURIPIDES. And how so, pray?

AESCHYLUS. Firstly you have dressed the kings in rags,[494] so that they might inspire pity.

EURIPIDES. Where's the harm?

AESCHYLUS. You are the cause why no rich man will now equip the galleys, they dress themselves in tatters, groan and say they are poor.

DIONYSUS. Aye, by Demeter! and he wears a tunic of fine wool underneath; and when he has deceived us with his lies, he may be seen turning up on the fish-market.[495]

AESCHYLUS. Moreover, you have taught boasting and quibbling; the wrestling schools are deserted and the young fellows have submitted their a.r.s.es to outrage,[496] in order that they might learn to reel off idle chatter, and the sailors have dared to bandy words with their officers.[497] In my day they only knew how to ask for their ship's-biscuit and to shout "Yo ho! heave ho!"

DIONYSUS. ... and to let wind under the nose of the rower below them, to befoul their mate with filth and to steal when they went ash.o.r.e. Nowadays they argue instead of rowing and the ship can travel as slow as she likes.

AESCHYLUS. Of what crimes is he not the author? Has he not shown us procurers, women who get delivered in the temples, have traffic with their brothers,[498] and say that life is not life.[499] 'Tis thanks to him that our city is full of scribes and buffoons, veritable apes, whose grimaces are incessantly deceiving the people; but there is no one left who knows how to carry a torch,[500] so little is it practised.

DIONYSUS. I' faith, that's true! I almost died of laughter at the last Panathenaea at seeing a slow, fat, pale-faced fellow, who ran well behind all the rest, bent completely double and evidently in horrible pain. At the gate of the Ceramicus the spectators started beating his belly, sides, flanks and thighs; these slaps knocked so much wind out of him that it extinguished his torch and he hurried away.

CHORUS. 'Tis a serious issue and an important debate; the fight is proceeding hotly and its decision will be difficult; for, as violently as the one attacks, as cleverly and as subtly does the other reply. But don't keep always to the same ground; you are not at the end of your specious artifices. Make use of every trick you have, no matter whether it be old or new! Out with everything boldly, blunt though it be; risk anything--that is smart and to the point. Perchance you fear that the audience is too stupid to grasp your subtleties, but be rea.s.sured, for that is no longer the case. They are all well-trained folk; each has his book, from which he learns the art of quibbling; such wits as they are happily endowed with have been rendered still keener through study. So have no fear! Attack everything, for you face an enlightened audience.

EURIPIDES. Let's take your prologues; 'tis the beginnings of this able poet's tragedies that I wish to examine at the outset. He was obscure in the description of his subjects.

DIONYSUS. And which prologue are you going to examine?

EURIPIDES. A lot of them. Give me first of all that of the 'Orestes.'[501]

DIONYSUS. All keep silent, Aeschylus, recite.

AESCHYLUS. "Oh! Hermes of the nether world, whose watchful power executes the paternal bidding, be my deliverer, a.s.sist me, I pray thee. I come, I return to this land."[502]

DIONYSUS. Is there a single word to condemn in that?

EURIPIDES. More than a dozen.

DIONYSUS. But there are but three verses in all.

EURIPIDES. And there are twenty faults in each.

DIONYSUS. Aeschylus, I beg you to keep silent; otherwise, besides these three iambics, there will be many more attacked.

AESCHYLUS. What? Keep silent before this fellow?

DIONYSUS. If you will take my advice.

EURIPIDES. He begins with a fearful blunder. Do you see the stupid thing?

DIONYSUS. Faith! I don't care if I don't.

AESCHYLUS. A blunder? In what way?

EURIPIDES. Repeat the first verse.

AESCHYLUS. "Oh! Hermes of the nether world, whose watchful power executes the paternal bidding."

EURIPIDES. Is not Orestes speaking in this fashion before his father's tomb?

AESCHYLUS. Agreed.

EURIPIDES. Does he mean to say that Hermes had watched, only that Agamemnon should perish at the hands of a woman and be the victim of a criminal intrigue?

AESCHYLUS. 'Tis not to the G.o.d of trickery, but to Hermes the benevolent, that he gives the name of G.o.d of the nether world, and this he proves by adding that Hermes is accomplishing the mission given him by his father.

EURIPIDES. The blunder is even worse than I had thought to make it out; for if he holds his office in the nether world from his father....

DIONYSUS. It means his father has made him a grave-digger.

AESCHYLUS. Dionysus, your wine is not redolent of perfume.[503]

DIONYSUS. Continue, Aeschylus, and you, Euripides, spy out the faults as he proceeds.

AESCHYLUS. "Be my deliverer, a.s.sist me, I pray thee. I come, I return to this land."

EURIPIDES. Our clever Aeschylus says the very same thing twice over.

AESCHYLUS. How twice over?

EURIPIDES. Examine your expressions, for I am going to show you the repet.i.tion. "I come, I return to this land." But I _come_ is the same thing as I _return._

DIONYSUS. Undoubtedly. 'Tis as though I said to my neighbour, "Lend me either your kneading-trough or your trough to knead in."

AESCHYLUS. No, you babbler, no, 'tis not the same thing, and the verse is excellent.

DIONYSUS. Indeed! then prove it.

AESCHYLUS. To come is the act of a citizen who has suffered no misfortune; but the exile both comes and returns.