This has long since been my established opinion, the just man is born for
his neighbors; but he who has a mind bent upon gain is both useless to the
city and disagreeable to deal with, but best for himself. And I know this,
not having learned it by word of mouth; for I, through shame, and
reverencing the ties of kindred, when it was in my power to dwell quietly
in Argos, partook of more of Hercules' labors, while he was with us, than
any one man besides:[1] and now that he dwells in heaven, keeping these his
children under my wings, I preserve them, I myself being in want of safety.
For since their father was removed from the earth, first Eurystheus wished
to kill me, but I escaped; and my country indeed is no more, but my life is
saved, and I wander in exile, migrating from one city to another. For, in
addition to my other ills, Eurystheus has chosen to insult me with this
insult; sending heralds whenever on earth he learns we are settled, he
demands us, and drives us out of the land; alleging the city of Argos, one
not paltry either to be friends with or to make an enemy, and himself too
prospering as he is; but they seeing my weak state, and that these too are
little, and bereaved of their sire, respecting the more powerful, drive us
from the land. And I am banished, together with the banished children, and
fare ill together with those who fare ill, loathing to desert them, lest
some may say thus, Behold, now that the children have no father, Iolaus,
their kinsman born, defends them not. But being bereft of all Greece,
coming to Marathon and the country under the same rule, we sit suppliants
at the altars of the Gods, that they may assist us; for it is said that the
two sons of Theseus inhabit the territory of this land, of the race of
Pandion, having received it by lot, being near akin to these children; on
which account we have come this way to the frontiers of illustrious Athens.
And by two aged people is this flight led, I, indeed, being alarmed about
these children; and the female race of her son Alcmena preserves within
this temple, clasping it in her arms; for we are ashamed that virgins
should mingle with the mob, and stand at the altars. But Hyllus and his
brothers, who are older, are seeking where there is a strong-hold that we
may inhabit, if we be thrust forth from this land by force. O children,
children! hither; take hold of my garments; I see the herald of Eurystheus
coming hither toward us, by whom we are pursued as wanderers, deprived of
every land.[2] O detested one, may you perish, and the man who sent you:
how many evils indeed have you announced to the noble father of these
children from that same mouth!
COPREUS. I suppose you think that this is a fine seat you are sitting in,
and have come to a city which is an ally, thinking foolishly; for there is
no one who will choose your useless power in preference to Eurystheus.
Depart; why toilest thou thus? You must rise up and go to Argos, where
punishment by stoning awaits you.
IOL. Not so, since the altar of the God will aid me, and the free land in
which we tread.
COP. Do you wish to cause me trouble with this band?
IOL. Surely you will not drag me away, nor these children, seizing by
force?
COP. You shall know; but you are not a good prophet in this.
IOL. This shall never happen, while I am alive.
COP. Depart; but I will lead these away, even though you be unwilling,
considering them, wherever they may be, to belong to Eurystheus.
IOL. O ye who have dwelt in Athens a long time, defend us; for, being
suppliants of Jove, the Presider over the Forum,[3] we are treated with
violence, and our garlands are profaned, both a reproach to the city, and
an insult to the Gods.
CHORUS. Hollo! hollo! what is this noise near the altar? what calamity will
it straightway portend?
IOL. Behold me, a weak old man, thrown down on the plain; miserable that I
am.
CHOR. By whose hand do you fall this unhappy fall?
* * * *
IOL. This man, O strangers, dishonoring your Gods, drags me violently from
the altar of Jupiter.
CHOR. From what land, O old man, have you come hither to this people
dwelling together in four cities?[4] or, have you come hither from across
[the sea] with marine oar, having quitted the Eubœan shore?
IOL. O strangers, I am not accustomed to an islander's life, but we are
come to your land from Mycenæ.
CHOR. What name, O old man, did the Mycenæan people call you?
IOL. Know that I am lolaus, once the companion of Hercules; for this body
is not unrenowned.
CHOR. I know, having heard of it before; but say whose youthful children
you are leading in your hand.
IOL. These, O strangers, are the sons of Hercules, who are come as
suppliants of you and the city.
CHOR. What do ye seek? or, tell me, is it wanting to have speech of the
city?
IOL. Not to be given up, and not to go to Argos, being dragged from your
Gods by force.
COP. But this will not be sufficient for your masters, who, having power
over you, find you here.
CHOR. It is right, O stranger, to reverence the suppliants of the Gods, and
not for you to leave by violent hands the habitations of the deities, for
venerable Justice will not suffer this.
COP. Send now Eurystheus's subjects out of this land, and I will not use
this hand violently.
CHOR. It is impious for a state to reject the suppliant prayer of
strangers.
COP. But it is good to have one's foot out of trouble, being possessed of
the better counsel.
CHOR. You should then have dared this, having spoken to the king of this
land, but you should not drag strangers away from the Gods by force, if you
respect a free land.
COP. But who is king of this country and city?
CHOR. Demophoon, the son of Theseus, of a noble father.
COP. With him, then, the contest of this argument had best be; all else is
spoken in vain.
CHOR. And indeed hither he comes in haste, and Acamas, his brother, to hear
these words.
DEMOPHOON. Since you, being an old man, have anticipated us, who are
younger, in running to this hearth of Jove, say what hap collects this
multitude here.
CHOR. These sons of Hercules sit here as suppliants, having crowned the
altar, as you see. O king, and Iolaus, the faithful companion of their
father.
DE. Why then did this chance occasion clamors?
CHOR. This man caused the noise, seeking to lead him by force from this
hearth; and he tripped up the legs of the old man, so that I shed the tear
for pity.
DE. And indeed he has a Grecian robe and style of dress; but these are the
doings of a barbarian hand; it is for you then to tell me, and not to
delay, leaving the confines of what land you are come hither.
COP. I am an Argive; for this you wish to learn: and I am willing to say
why, and from whom, I am come. Eurystheus, the king of Mycenæ, sends me
hither to lead away these men; and I have come, O stranger, having many
just things at once to do and to say; for I being an Argive myself, lead
away Argives, having them as fugitives from my country condemned to die by
the laws there; and we have the right, managing our city ourselves by
ourselves, to fix our own punishments: but they having come to the hearths
of many others also, there also we have taken our stand on these same
arguments, and no one has dared to bring evils upon himself. But either
perceiving some folly in you, they have come hither, or in perplexity
running the risk, whether it shall be or not. For surely they do not think
that you alone are mad, in so great a portion of Greece as they have been
over, so as to commiserate their foolish distresses. Come, compare the two;
admitting them into your land, and suffering us to lead them away, what
will you gain? Such things as these you may gain from us; you may add to
this city the whole power of Argos, and all the might of Eurystheus; but if
looking to the words and pitiable condition of these men, you are softened
by them, the matter comes to the contest of the spear; for think not that
we will give up this contest without steel. What then will you say?
deprived of what lands, making war with the Tirynthians and Argives, and
repelling them, with what allies, and on whose behalf will you bury the
dead that fall? Surely you will obtain an evil report among the citizens,
if, for the sake of an old man, a mere tomb,[5] one who is nothing, as one
may say, and of these children, you will put your foot into a mess;[6] you
will say, at best, that you shall find, at least, hope; and this too is at
present much wanting; for these who are armed would fight but ill with
Argives if they were grown up, if this encourages your mind, and there is
much time in the mean while in which ye may be destroyed; but be persuaded
by me, giving nothing, but permitting me to lead away my own, gain Mycenæ.
And do not (as you are wont to do) suffer this, when it is in your power to
choose the better friends, choose the worse.
CHOR. Who can decide what is right, or understand an argument, till he has
clearly heard the statement of both?
IOL. O king, this exists in thy city; I am permitted in turn to speak and
to hear, and no one will reject me before that, as in other places; but
with this man we have nothing to do; for since nothing of Argos is any
longer ours, (it having been decreed by a vote,) but we are exiled our
country, how can this man justly lead us away as Mycenæans, whom they have
driven from the land? for we are strangers; or else you decide that whoever
is banished Argos is banished the boundaries of the Greeks. Surely not from
Athens; they will not, for fear of the Argives, drive out the children of
Hercules from their land; for it is not Trachis, nor the Achæan city, from
whence you, not by justice, but bragging about Argos; just as you now
speak, drove these men, sitting at the altars as suppliants; for if this
shall be, and they ratify your words, I no longer know this Athens as free.
But I know their disposition and nature; they will rather die; for among
virtuous men, disgrace is considered before life. Enough of the city; for
indeed it is an invidious thing to praise it too much; and often I know
myself I have been oppressed at being overpraised: but I wish to say to you
that it is necessary for you to save these men, since you are ruler over
this land. Pittheus was son of Pelops and Æthra, daughter of Pittheus, and
your father Theseus was born of her. And again I trace for you their
descent: Hercules was son of Jupiter and Alcmena, and she was the child of
the daughter of Pelops; so your father and theirs must be fellow-cousins.
Thus you, O Demophoon, are related to them by birth; and, besides this
connection, I will tell you for what you are bound to requite the children.
For I say, I formerly, when shield-bearer to their father, sailed with
Theseus after the belt,[7] the cause of much slaughter, and from the murky
recesses of hell did he bring forth your father. All Greece bears witness
to this; for which things they beseech you to return a kindness, and that
they may not be yielded up, nor be driven from this land, torn from your
Gods by violence; for this would be disgraceful to you by yourself, and an
evil to the city,[8] that suppliant relations, wanderers--alas for the
misery! look on them, look--should be dragged away by force. But I beseech
you, and offer you suppliant garlands, by your hands and your chin, do not
dishonor the children of Hercules, having received them in your power; but
be thou a relation to them, be a friend, father, brother, master; for all
these things are better than [for them] to fall into the power of the
Argives.
CHOR. Hearing of these men's misfortunes, I pitied them, O king! and now
particularly I have witnessed nobleness overcome by fortune; for these men,
being sons of a noble father, are undeservedly unhappy.
DE. Three ways of misfortune urge me, O Iolaus, not to reject these
suppliants. The greatest, Jupiter, at whose altars you sit, having this
procession of youths with you; and my relationship to them, and because I
am bound of old that they should fare well at my hands, in gratitude to
their father; and the disgrace,[9] which one ought exceedingly to regard.
For if I permitted this altar to be violated by force by a strange man, I
shall not seem to inhabit a free country. But I fear to betray my
suppliants to the Argives; and this is nearly as bad as the noose. But I
wish you had come with better fortune; but still, even now, fear not that
any one shall drag you and these children by force from this altar. And do
thou, going to Argos, both tell this to Eurystheus; and besides that, if he
has any charge against these strangers, he shall meet with justice; but you
shall never drag away these men.
COP. Not if it be just, and I prevail in argument?
DE. And how can it be just to drag away a suppliant by force?
COP. This, then, is not disgraceful to me, but an injury to you.
DE. To me indeed, if I allow you to drag them away.
COP. But do you depart, and then will I drag them thence.
DE. You are stupid, thinking yourself wiser than a God.
COP. Hither it seems the wicked should fly.
DE. The seat of the Gods is a common defense to all.
COP. Perhaps this will not seem good to the Mycenæans.
DE. Am not I then master over those here?
COP. [Ay,] but not to injure them, if you are wise.
DE. Are ye hurt, if I do not defile the Gods?
COP. I do not wish you to have war with the Argives.
DE. I, too, am the same; but I will not let go of these men.
COP. At all events, taking possession of my own, I shall lead them away.
DE. Then you will not easily depart back to Argos.
COP. I shall soon see that by experience.
DE. You will touch them to your own injury, and that without delay.
CHOR. For God's sake, venture not to strike a herald!
DE. I will not, if the herald at least will learn to be wise.
CHOR. Depart thou; and do not you touch him, O king!
COP. I go; for the struggle of a single hand is powerless. But I will come,
bringing hither many a brazen spear of Argive war; and ten thousand
shield-bearers await me, and Eurystheus, the king himself, as general. And
he waits, expecting news from hence, on the extreme confines of Alcathus;
and, having heard of your insolence, he will make himself too well known to
you, and to the citizens, and to this land, and to the trees; for in vain
should we have so much youth in Argos, if we did not chastise you.
DE. Destruction on you! for I do not fear your Argos. But you are not
likely, insulting me, to drag these men away from hence by force; for I
possess this land, not being subject to that of Argos, but free.
CHOR. It is time to provide, before the army of the Argives approaches the
borders. And very impetuous is the Mars of the Mycenæans, and on this
account more than before; for it is the habit of all heralds to tower up
what is twice as much. What do you not think he will say to his princes
about what terrible things he has suffered, and how within a little he was
losing his life.
IOL. There is not, to this man's children, a more glorious honor than to be
sprung from a good and valiant father, and to marry from a good family; but
I will not praise him who, overcome by desire, has mingled with the vulgar,
to leave his children a reproach instead of pleasure; for noble birth wards
off misfortune better than low descent; for we, having fallen into the
extremity of evils, find these men friends and relations, who alone, in so
large a country as Greece, have stood forward [on our behalf.] Give, O
children, give them your right hand; and do ye give yours to the children,
and draw near to them. O children, we have come to experience of our
friends; and if you ever have a return to your country, and [again] possess
the homes and honors of your father, always consider them your saviors and
friends, and never lift the hostile spear against the land, remembering
these things; but consider it the dearest city of all. And they are worthy
that you should revere them, who have chosen to have so great a country and
the Pelasgic people as enemies instead of us, though seeing us to be
beggared wanderers; but still they have not given us up, nor driven us from
their land. But I, living and dying, when I do die, with much praise, my
friend, will extol you when I am in company with Theseus; and telling this,
I will delight him, saying how well you received and aided the children of
Hercules; and, being noble, you preserve through Greece your ancestral
glory; and being born of noble parents, you are nowise inferior to your
father, with but few others; for among many you may find perhaps but one
who is not inferior to his father.[10]
CHOR. This land is ever willing to aid in a just cause those in difficulty;
therefore it has borne numberless toils for its friends, and now I see this
contest at hand.
DE. Thou hast spoken well; and I boast, old man, that their disposition is
such that the kindness will be remembered. And I will make an assembly of
the citizens, and draw them up so as to receive the army of the Mycenæans
with a large force. First, I will send spies toward it, that it may not
fall upon me by surprise: for in Argos every warrior is eager to run to
assistance. And having collected the soothsayers, I will sacrifice. And do
you go to my palace with the children, leaving the hearth of Jove, for
there are those who, even if I be from home, will take care of you; go
then, old man, to my palace.
IOL. I will not leave the altar; but we will sit here, as suppliants,
waiting till the city is successful; and when you are well freed from this
contest, we will go to thy palace. But we have Gods as allies not inferior
to those of the Argives, O king; for Juno, the wife of Jove, is their
champion, but Minerva ours; and I say that this also tends to success, to
have the best Gods, for Pallas will not endure to be conquered.
CHOR. If thou boastest greatly, others do not therefore care for thee the
more, O stranger, coming from Argos; but with thy big words thou wilt not
terrify my mind: may it not be so to the mighty Athens, with the beauteous
dances. But both thou art foolish, the son of Sthenelus, king in Argos,
who, coming to another city not less than Argos, being a stranger, seek by
violence to lead away wanderers, suppliants of the Gods, and claiming the
protection of my land, not yielding to our kings, nor saying any thing else
that is just. How can this be thought well among the wise? Peace indeed
pleases me; but, O foolish king, I tell thee, if thou comest to this city,
thou wilt not thus obtain what thou thinkest for. You are not the only one
who has a spear and a brazen shield; but, O lover of war, mayest thou not
with the spear disturb my city dear to the Graces; but restrain thyself.
IOL. O my son, why comest thou, bringing solicitude to my eyes? Hast thou
any news of the enemy? Do they delay, or are they at hand I or what do you
hear? for I fear the word of the herald will in no wise be false, for their
leader will come, having been fortunate in previous affairs, I clearly
know, and with no moderate pride, against Athens; but Jove is the chastiser
of over-arrogant thoughts.[11]
DE. The army of the Argives is coming, and Eurystheus the king. I have seen
it myself;[12] for it behooves a man who says he knows well the duty of a
general not to reconnoitre the enemy by means of messengers. He has not
then, as yet, let loose his army on these plains, but, sitting on a lofty
crag, he reconnoitres (I should tell thee this as a conjecture) to see by
which way he shall now lead his expedition, and place it in a safe station
in this land; and my preparations are already well arranged, and the city
is in arms, and the victims stand ready for those Gods to whom they ought
to be slain offered; and the city, by means of soothsayers, is preparing by
sacrifices flight for the enemy and safety for the city.[13] And having
collected together all the bards who proclaim oracles, I have tested the
ancient oracles, both public and concealed, which might save this land; and
in their other counsels many things are different; but one opinion of all
is conspicuously the same, they command me to sacrifice to the daughter of
Ceres a damsel who is of a noble father.[14] And I have indeed, as you see,
such great good-will toward you, but I will neither slay my own child[15]
nor compel any other of my citizens to do so unwillingly; and who is so mad
of his own accord, as to give out of his hands his dearest children? And
now you may see bitter meetings; some saying that it is right to aid
foreign suppliants, and some blaming my folly; and if I do this, a civil
war is at once prepared. This, then, do you consider, and devise how both
you yourselves may be saved and this land, and I be not brought into ill
odor with the citizens; for I have not absolute sovereignty, as over
barbarians; but if I do just things, I shall receive just things.
CHOR. But does not the Goddess allow this city, although eager, to aid
strangers?
IOL. O children, we are like sailors, who, fleeing from the fierce rage of
the storm, have come close to land, and then, again, by gales from the
land, have been driven again out to sea; thus also shall we be driven from
this land, being already on shore, as if saved. Alas! why, O wretched hope,
did you then delight me, not being about to perfect my joy? For his
thoughts, in truth, are to be pardoned if he is not willing to slay the
children of his citizens; and I acquiesce in their conduct here, if the
Gods decree that I shall fare thus. My gratitude to you shall never perish.
O children, I know not what to do with you: whither shall we turn? for who
of the Gods has been uncrowned by us? and what bulwark of land have we not
approachedl? We shall perish, my children, we shall be given up; and for
myself I care nothing if it behooves me to die, except that, dying, I shall
gratify my enemies; but I weep for and pity you, O children, and Alcmena,
the aged mother of your father; O! unhappy art thou, because of thy long
life; and miserable am I, having labored much in vain. It was our fate
then, our fate, falling into the hands of an enemy, to leave life
disgracefully and miserably. But do you know in what you may aid me? for
all hope of their safety has not deserted me. Give me up to the Argives
instead of them, O king, and so neither run any risk yourself, and let the
children be saved for me; I must not love my own life, let it go; and above
all, Eurystheus would like taking me, the ally of Hercules, to insult me;
for he is a froward man; and the wise should pray to have enmity with a
wise man, not with an ignorant disposition, for in that case one, even if
unfortunate, may meet with much respect.
CHOR. O old man, do not now blame the city, perhaps it might be a gain to
us; but still it would be an evil reproach that we betrayed strangers,
DE. You have spoken things noble indeed, but impossible; the king does not
lead his army hither wanting you; for what profit were it to Eurystheus for
an old man to die? but he wishes to slay these children; for noble youths,
who remember their fathers' injuries, springing up, are terrible to
enemies; all which he must needs foresee; but if you know any other more
seasonable counsel, prepare it, since I am perplexed and full of fear,
having heard the oracle.
MACARIA. O strangers, do not impute boldness to me because of my
advances,[16] this I will beg first; for silence and modesty are best for a
woman, and to remain quietly in-doors; but, having heard your lamentations,
O Iolaus, I have come forth, not being commissioned to act as embassador
for my race, but I am in some wise fit to do so; but chiefly do I care for
these, my brothers: concerning myself I wish to ask whether, besides our
former evils, any additional distress gnaws your mind?
IOL. O daughter, it is not a new thing that I justly have to praise you
most of the children of Hercules; but our house having appeared to us to
progress well, has again changed to perplexity, for this man says, that the
deliverers of oracles order us to sacrifice not a bull or a heifer, but a
virgin, who is of a noble father, if we and this city would exist. About
this then we are perplexed, for this man says he will neither slay his own
children nor those of any one else; and to me he says, not plainly indeed,
but somehow or other, unless I can devise any remedy for this, that we must
find some other land, but he himself wishes to preserve this country.
MAC. On this condition can we then be saved?
IOL. On this, being fortunate in other respects.
MAC. Fear not then any longer the hostile spear of the Argives; for I
myself, old man, before I am commanded, am prepared to die, and to stand
for slaughter; for what shall we say if the city thinks fit for our sakes
to encounter a great danger, but we putting toils on others, avoid death
when we can be saved? Not so, since this would be ridiculous for suppliants
sitting at the shrines of the Gods to mourn, but being of such a sire as we
are, to be seen to be cowards; how can this seem good! it were more noble,
I think, (which may it never happen!) to fall into the hands of the enemy,
this city being taken, and afterward, being born of a noble father, having
suffered dreadful things, to see Hades none the less; but shall I wander
about, driven from this land, and shall I not indeed be ashamed if any one
says, "Why have ye come hither with your suppliant branches, yourselves
being too fond of life! Depart from the land, for we will not aid cowards."
But neither, indeed, if these die, and I myself am saved, have I any hope
to fare well; for before now many have in this way betrayed their friends.
For who would choose to have me, a solitary damsel, for his wife, or to
raise children from me? therefore it is better to die than to have such an
unworthy fate as this; and this may even be more seemly for some other, who
is not illustrious as I. Lead me then where this body must needs die, and
crown me and begin the rites, if you think fit, and conquer your enemies;
for this life is ready for you, willing, and not unwilling; and I promise
to die for these my brethren, and for myself; for not caring for life, I
have found this most glorious thing to find, namely, to leave life
gloriously.
CHOR. Alas! alas! what shall I say, hearing this noble speech of the maiden
who is willing to die on behalf of her brothers? Who can utter more noble
words than these I who of men can do [a greater deed?][17]
IOL. My child, your head comes from no other source, but thou, the seed of
a divine mind, art sprung from Hercules.[18] I am not ashamed at your
words, but I am grieved for your fortune; but how it may be more justly
done, I will say: we must call hither all her sisters, and then let her who
draws the lot die for her family; but it is not right for thee to die
without casting lots.
MAC. I will not die, obtaining the lot by chance, for then there are no
thanks [to me;]--speak it not, old man; but if you accept me, and are
willing to use me willing, I readily give up my life to them, but not,
being compelled.
IOL. Alas! this word of thine is again nobler than the former, and that
other was most excellent; but you surpass daring by daring, and [good]
words by good words. I do not bid you, nor do I forbid you, to die, my
child; but you will benefit your brothers by dying.
MAC. Thou biddest wisely; fear not to partake of my pollution, but I shall
die freely. But follow me, O old man; for I wish to die by your hand; and
do you, being present, wrap my body in my garments, since I am going to the
terror of sacrifice, because I am born of the father of whom I boast to be.
IOL. I could not be present at your death.
MAC. At least, then, entreat of him that I may die, not by the hands of
men, but of women.
CHOR. It shall be so, O hapless virgin; since it were disgraceful to me too
not to deck thee honorably on many accounts; both for your valiant spirit,
and for justice' sake: but you are the most unhappy of all women that I
have beheld with mine eyes; but, if thou wilt, depart, bespeaking a last
address to these and to the old man.
MAC. Farewell, old man, farewell; and train up for me these children to be
such as thyself, wise in all respects, nothing more, for they will suffice;
and endeavor to save them, not being over-willing to die. We are your
children; by your hands we were brought up, and behold see me yielding up
my nuptial hour, dying for them. And ye, my company of brothers now
present, may ye be happy, and may every thing be yours, for the sake of
which my soul is sacrificed; and honor the old man, and the old woman in
the house, Alcmena, the mother of my father, and these strangers. And if a
release from troubles, and a return should ever be found for you through
the Gods, remember to bury her who saves you, as is fitting; most honorably
were just, for I was not wanting to you, but died for my race. This is my
heir-loom instead of children and virginity, if indeed there be aught under
the earth. May there indeed be nothing; for if we, mortals who die, are to
have cares even there, I know not where one can turn, for to die is
considered the greatest remedy for evils.
IOL. But, O you, who mightily surpass all women in courage, know that, both
living and dying, you shall be most honored by us: and farewell; for I
abhor to speak words of ill omen about the Goddess to whom your body is
given as the first-fruits, the daughter of Ceres. O children, we are
undone; my limbs are relaxed by grief; take me, and place me in my seat,
veiling me there with these garments, O children; since neither am I
pleased at these things which are done, and if the oracle were not
fulfilled, life would be unbearable, for the ruin would be greater; but
even this is a calamity.
CHOR. I say that no man is either happy or miserable but through the Gods,
and that the same family does not always walk in good fortune, but
different fates pursue it different ways; it is wont to make one from a
lofty station insignificant, and makes the wanderer wealthy: but it is
impossible to avoid what is fated; no one can repel it by wisdom, but he
who is hasty without purpose will always have trouble; but do not thus bear
the fortune sent by the Gods, falling down [in prayer,] and do not
over-pain your mind with grief, for she hapless possesses a glorious
portion of death on behalf of her brethren and her country; nor will an
inglorious reputation among men await her: but virtue proceeds through
toils. These things are worthy of her father, and worthy of her noble
descent; and if you respect the deaths of the good, I share your feelings.
SERVANT. O children, hail! But at what distance from this place is the aged
Iolaus and your father's mother?
IOL. We are here, such a presence as mine is.
SERV. On what account dost thou lie thus, and have an eye so downcast?
IOL. A domestic care has come upon me, by which I am constrained.
SERV. Raise now thyself, erect thy head.
IOL. I am an old man, and by no means strong.
SERV. But I am come, bearing to you a great joy.
IOL. And who art thou, where having met you, do I forget you?
SERV. I am a poor servant of Hyllus; do you not recognize me, seeing me?
IOL. O dearest one, dost thou then come as a savior to us from injury?
SERV. Surely; and moreover you are prosperous as to the present state of
affairs.
IOL. O mother of a doughty son, I mean Alcmena, come forth, hear these most
welcome words; for you have been long wasting away as to your soul in
anxiety concerning those who have come hither, where they would ever
arrive.[19]
ALCMENA. Wherefore has a mighty shout filled all this house? O Iolaus, does
any herald, coming from Argos, again do you violence? my strength indeed is
weak, but thus much you must know, O stranger, you shall never drag these
away while I am living, else may I no longer be thought to be his mother;
but if you touch them with your hand, you will have no honorable contest
with two old people.
IOL. Be of good cheer, old woman; fear not, the herald is not come from
Argos bearing hostile words.
ALC. Why then did you raise a shout, a messenger of fear?
IOL. To you, that you should approach near before this temple.
ALC. I do not understand this; for who is this man?
IOL. He announces that your son's son is come.
ALC. O! hail thou also for this news; but why and where[20] is he now
absent putting his foot in this country? what calamity prevents him from
appearing hither with you, and delighting my mind?
SERV. He is stationing and marshaling the army which he has come bringing.
ALC. I no longer understand this speech.
IOL. I do; but it is my business to inquire about this.
SERV. What then of what has been done do you wish to learn?
IOL. With how great a multitude of allies is he come?
SERV. With many; but I can say no other number.
IOL. The chiefs of the Athenians know, I suppose.