The Tragedies of Euripides, Volume I. Quotes

“Every thing appears terrible even to the bold, when his foot shall pass across a hostile country.”
― Euripides, The Tragedies of Euripides, Volume I.

“But if Diana hath wished to receive my body, shall I, being mortal, become an opponent to the Goddess! But it can not be. I give my body for Greece. Sacrifice it, and sack Troy. For this for a long time will be my memorial, and this my children, my wedding, and my glory. But it is meet that Greeks should rule over barbarians, O mother, but not barbarians over Greeks, for the one is slavish, but the others are free.”
― Euripides, The Tragedies of Euripides, Volume I.

“To live dishonorably is better than to die gloriously.”
― Euripides, The Tragedies of Euripides, Volume I.

“But the natures of mortals are different, and their manners are different, [40] but that which is clearly good is ever plain. And the education which trains [41] [men] up, conduces greatly to virtue, for to have reverence is wisdom, and it possesses an equivalent advantage, viz. to perceive what is fitting by one's mind, where report bears unwasting glory to life. [42] 'Tis a great thing to hunt for [the praise of] virtue, among women indeed, by a secret affection, [43] but among men, on the other hand, honor being inherent, [44] [bears that praise, honor,] which increases a state to an incalculable extent.”
― Euripides, The Tragedies of Euripides, Volume I.

“MEN. For thou thinkest inconsistently, now one thing, before another, another thing presently. AG. Well hast thou talked evil. Hateful is a too clever tongue. [20] MEN. But an unstable mind is an unjust thing to possess, and”
― Euripides, The Tragedies of Euripides, Volume I.

“AG. I envy thee, old man, and I envy that man who has passed through a life without danger, unknown, unglorious; but I less envy those in honor. OLD M. And yet 'tis in this that the glory of life is. AG. But this very glory is uncertain, for the love of popularity is pleasant indeed, but hurts when present. Sometimes the worship of the Gods not rightly conducted upturns one's life, and sometimes the many and dissatisfied opinions of men harass.”
― Euripides, The Tragedies of Euripides, Volume I.

“THE ARGUMENT. When the Greeks were detained at Aulis by stress of weather, Calchas declared that they would never reach Troy unless the daughter of Agamemnon, Iphigenia, was sacrificed to Diana. Agamemnon sent for his daughter with this view, but repenting, he dispatched a messenger to prevent Clytæmnestra sending her. The messenger being intercepted by Menelaus, an altercation between the brother chieftains arose, during which Iphigenia, who had been tempted with the expectation of being wedded to Achilles, arrived with her mother. The latter, meeting with Achilles, discovered the deception, and Achilles swore to protect her. But Iphigenia, having determined to die nobly on behalf of the Greeks, was snatched away by the Goddess, and a stag substituted in her place. The Greeks were then enabled to set sail.”
― Euripides, The Tragedies of Euripides, Volume I.

“CRE. There is nobleness in thee; but there is some degree of folly.”
― Euripides, The Tragedies of Euripides, Volume I.

“ŒD. O Fate, from the beginning how wretched [and unhappy] didst thou form me, [if ever other man was formed!] whom, even before I came into the light from my mother's womb, when yet unborn Apollo foretold that I should be the murderer of my father Laïus, alas! wretch that I am! And when I was born, again my father who gave me life, seeks to take my life, considering that I was born his enemy: for it was fated that he should die by my hands, and he sends me, poor wretch, as I craved the breast, a prey for the wild beasts: where I was preserved—for would that Cithæron, it ought, had sunk to the bottomless chasms of Tartarus, for that it did not destroy me; but the God fixed it my lot to serve under Polybus my master: but I unhappy man, having slain my own father, ascended the bed of my wretched mother, and begat children, my brothers, whom I destroyed, having received down the curse from Laïus, and given it to my sons. For I was not by nature so utterly devoid of understanding, as to have devised such things against my eyes, and against the life of my children, without the interference of some of the Gods. Well!—what then shall I ill-fated do? who will accompany me the guide of my dark steps? She that lies here dead! living, well know I, she would. But my noble pair of sons? I have no sons.—But still in my vigor can I myself procure my sustenance? Whence?—Why, O Creon, dost thou thus utterly kill me? for kill me thou wilt, if thou shalt cast me out of the land. Yet will I not appear base, stretching my hands around thy knees, for I can not belie my former nobleness, not even though my plight is miserable.”
― Euripides, The Tragedies of Euripides, Volume I.

“CRE. Now indeed cease from your grief, for it is time to think of the sepulture. But hear these words, O Œdipus; Eteocles, thy son, hath given to me the dominion of this land, giving them as a marriage portion to Hæmon, and with them the bed of thy daughter Antigone. I therefore will not suffer thee any longer to dwell in this land. For clearly did Tiresias say, that never, whilst thou dost inhabit this land, will the state be prosperous. But depart; and this I say not from insolence, nor being thine enemy, but on account of thy evil genius, fearing lest the country suffer any harm.”
― Euripides, The Tragedies of Euripides, Volume I.

“But king Eteocles heaving from his breast his gasping breath, heard his mother, and putting out his cold clammy hand, sent not forth indeed a voice; but from his eyes spoke her in tears to signify affection. But Polynices, who yet breathed, looking at his sister and his aged mother, thus spoke: "We perish, O my mother; but I grieve for thee, and for this my sister, and my brother who lies dead, for being my friend, he became my enemy, but still my friend.—But bury me, O mother of my being, and thou my sister, in my native land, and pacify the exasperated city, that I may obtain thus much at least of my country's land, although I have lost the palace. And close my eyelids with thy hand, my mother" (and he places it himself upon his eyes), "and fare ye well! for now darkness surroundeth me." And both breathed out their lives together. And the mother, when she saw what had taken place, beyond endurance grieving, snatched the sword from the dead body, and perpetrated a deed of horror; for she drove the steel through the middle of her throat, and lies dead on those most dear to her, having each in her arms embraced.”
― Euripides, The Tragedies of Euripides, Volume I.

“Then seizing the handles of their swords they met at close quarters, and, as they clashed their shields together, raised a great tumult of battle around them. And Eteocles having a sort of idea of its success, made use of a Thessalian stratagem, which he had learned from his connection with that country. For giving up his present mode of attack, he brings his left foot behind, protecting well the pit of his own stomach; and stepping forward his right leg, he plunged the sword through the navel, and drove it to the vertebræ. But the unhappy Polynices bending together his side and his bowels falls weltering in blood. But the other, as he were now the victor, and had subdued him in the fight, casting his sword on the ground, went to spoil him, not fixing his attention on himself, but on that his purpose. Which thing also deceived him; for Polynices, he that fell first, still breathing a little, preserving his sword e'en in his deathly fall, with difficulty indeed, but he did stretch his sword to the heart of Eteocles. And holding the dust in their gripe they both fall near one another, and determined not the victory.”
― Euripides, The Tragedies of Euripides, Volume I.

“but whoever exercises the art of divination, is a fool; if indeed he chance to show disagreeable things, he is rendered hateful to those to whom he may prophesy; but speaking falsely to his employers from motives of pity, he is unjust as touching the Gods.—Phœbus alone should speak in oracles to men, who fears nobody.”
― Euripides, The Tragedies of Euripides, Volume I.

“This is more noble, my son, to honor equality, which ever links friends with friends, and states with states, and allies with allies: for equality is sanctioned by law among men. But the lesser share is ever at enmity with the greater, and straight begins the day of hatred. For equality arranged also among mortals measures, and the divisions of weights, and defined numbers. And the dark eye of night, and the light of the sun, equally walk their annual round, and neither of them being overcome hath envy of the other. Thus the sun and the night are subservient to men, but wilt not thou brook having an equal share of government, and give his share to him? Then where is justice? Why dost thou honor so unboundedly that prosperous injustice, royalty, and think so highly of her? Is the being conspicuous honorable? At least, it is empty honor. Or dost thou desire to labor much, possessing much in thy house? but what is superfluity? It possesses but a name; since a sufficiency indeed to the temperate is abundance”
― Euripides, The Tragedies of Euripides, Volume I.

“for to Thebes this would be a reproach, if through fear of the Mycenæan spear I should give up my sceptre for this man to hold. But he ought, my mother, to effect a reconciliation, not by arms: for speech does every thing which even the sword of the enemy could do.”
― Euripides, The Tragedies of Euripides, Volume I.

“JOC. Some God miserably destroys the race of Œdipus; for thus began it, when I brought forth children in that unhallowed manner, and thy father married me in evil hour, and thou didst spring forth. But why relate these things? What is sent by the Gods we must bear. But how I may ask the questions I wish, I know not, for I fear lest I wound at all thy feelings; but I have a great desire. POL. But inquire freely, leave nothing out. For what you wish, my mother, this is dear to me. JOC. I ask thee therefore, first, for the information that I wish to obtain. What is the being deprived of one's country, is it a great ill? POL. The greatest: and greater is it in deed than in word. JOC. What is the reason of that? What is that so harsh to exiles? POL. One thing, and that the greatest, not to have the liberty of speaking. JOC. This that you have mentioned belongs to a slave, not to give utterance to what one thinks. POL. It is necessary to bear with the follies of those in power. JOC. And this is painful, to be unwise with the unwise. POL. But for interest we must bend to slavery contrary to our nature”
― Euripides, The Tragedies of Euripides, Volume I.

“How dreadful a thing, mother, is the enmity of relations, having means of reconciliation seldom to be brought about!”
― Euripides, The Tragedies of Euripides, Volume I.

“Eteocles having gotten possession of the throne of Thebes, deprived his brother Polynices of his share; but he having come as an exile to Argos, married the daughter of the king Adrastus; but ambitious of returning to his country, and having persuaded his father-in-law, he assembled a great army for Thebes against his brother. His mother Jocasta made him come into the city, under sanction of a truce, and first confer with his brother respecting the empire. But Eteocles being violent and fierce from having possessed the empire, Jocasta could not reconcile her children.—Polynices, prepared as against an enemy, rushed out of the city. Now Tiresias prophesied that victory should be on the side of the Thebans, if Menœceus the son of Creon would give himself up to be sacrificed to Mars. Creon refused to give his son to the city, but the youth was willing, and, his father pointing out to him the means of flight and giving him money, he put himself to death.—The Thebans slew the leaders of the Argives. Eteocles and Polynices in a single combat slew each other, and their mother having found the corses of her sons laid violent hands on herself; and Creon her brother received the kingdom. The Argives defeated in battle retired. But Creon, being morose, would not give up those of the enemy who had fallen at Thebes, for sepulture, and exposed the body of Polynices without burial, and banished Œdipus from his country; in the one instance disregarding the laws of humanity, in the other giving way to passion, nor feeling pity for him after his calamity.”
― Euripides, The Tragedies of Euripides, Volume I.

“[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 Alœ—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.”
― Euripides, The Tragedies of Euripides, Volume I.

“IPH. But how didst thou dare the terrible deeds in respect to your mother? OR. Let us be silent respecting my mother—'twas in avenging my father. IPH. And what was the reason for her slaying her husband? OR. Let go the subject of my mother. Nor is it pleasant for you to hear. IPH. I am silent. But Argos now looks up to thee.”
― Euripides, The Tragedies of Euripides, Volume I.

“And one beheld not the same form of countenance, but he uttered in turn the bellowings of calves and howls of dogs, which imitations [of wild beasts] they say the Furies utter. But we flinching, as though about to die, sat mute; and he drawing a sword with his hand, rushing among the calves, lion-like, strikes them on the flank with the steel, driving it into their sides, fancying that he was thus avenging himself on the Fury Goddesses, till that a gory foam was dashed up from the sea.”
― Euripides, The Tragedies of Euripides, Volume I.

“But in a horse-chariot they brought [38] me to the sands of Aulis, a bride, alas! unhappy bride to the son of Nereus' daughter, alas! And now a stranger I dwell in an unpleasant home on the inhospitable sea, unwedded, childless, without city, without a friend, not chanting Juno in Argos, nor in the sweetly humming loom adorning with the shuttle the image of Athenian Pallas [39] and of the Titans, but imbruing altars with the shed blood of strangers, a pest unsuited to the harp, [of strangers] sighing forth [40] a piteous cry, and shedding a piteous tear. And now indeed forgetfulness of these matters [comes upon] me, but now I mourn my brother dead in Argos, whom I left yet an infant at the breast, yet young, yet a germ in his mother's arms and on her bosom, Orestes [the future] holder of the sceptre in Argos.”
― Euripides, The Tragedies of Euripides, Volume I.

“Euripides, son of Mnesarchus, was born in the island of Salamis, on the day of the celebrated victory (B.C. 480). His mother, Clito, had been sent thither in company with the other Athenian women, when Attica was given up, and the ships became at once the refuge of the male population, and the national defense. Mr. Donaldson [1] well remarks, that the patronymic form of his name, derived from the Euripus, which was the scene of the first successful resistance offered to the Persian navy, shows that the attention of his parents was fully excited by the stirring events of the time.”
― Euripides, The Tragedies of Euripides, Volume I.

“HIPP. Ah me! I perceive indeed the power that hath destroyed me. DI. She thought her honor aggrieved, and hated thee for being chaste. HIPP. One Venus hath destroyed us three. DI. Thy father, and thee, and his wife the third. HIPP. I mourn therefore also my father's misery. DI. He was deceived by the devices of the Goddess. HIPP. Oh! unhappy thou, because of this calamity, my father! THES. I perish, my son, nor have I delight in life. HIPP. I lament thee rather than myself on account of thy error. THES. My son, would that I could die in thy stead! HIPP. Oh! the bitter gifts of thy father Neptune! THES. Would that the prayer had never come into my mouth. HIPP. Wherefore this wish? thou wouldst have slain me, so enraged wert thou then. THES. For I was deceived in my notions by the Gods. HIPP. Alas! would that the race of mortals could curse the Gods! DI. Let be; for not even when thou art under the darkness of the earth shall the rage arising from the bent of the Goddess Venus descend upon thy body unrevenged: by reason of thy piety and thy excellent mind. For with these inevitable weapons from mine own hand will I revenge me on another, [52] whoever to her be the dearest of mortals. But to thee, O unhappy one, in recompense for these evils, will I give the greatest honors in the land of Trœzene; for the unwedded virgins before their nuptials shall shear their locks to thee for many an age, owning the greatest sorrow tears can give; but ever among the virgins shall there be a remembrance of thee that shall awake the song, nor dying away without a name shall Phædra's love toward thee pass unrecorded:—But thou, O son of the aged Ægeus, take thy son in thine arms and clasp him to thee; for unwillingly thou didst destroy him, but that men should err, when the Gods dispose events, is but to be expected!—and thee, Hippolytus, I exhort not to remain at enmity with thy father; for thou perceivest the fate, whereby thou wert destroyed. And farewell! for it is not lawful for me to behold the dead, nor to pollute mine eye with the gasps of the dying; but I see that thou art now near this calamity.”
― Euripides, The Tragedies of Euripides, Volume I.

“DI. Thou hast committed dreadful deeds, but nevertheless, it is still possible even for thee to obtain pardon for these things. For Venus willed that these things should be in order to satiate her rage. But among the Gods the law is thus—None wishes to thwart the purpose of him that wills anything, but we always give way. Since, be well assured, were it not that I feared Jove, never should I have come to such disgrace, as to suffer to die a man of all mortals the most dear to me. But thine error, first of all thine ignorance frees from malice; and then thy wife by her dying put an end to the proof of words, so as to persuade thy mind. Chiefly then on thee these ills are burst, but sorrow is to me too; for Gods rejoice not when the pious die; the wicked however we destroy with their children and their houses.”
― Euripides, The Tragedies of Euripides, Volume I.

“HIPP. My tongue hath sworn—my mind is still unsworn. [17]”
― Euripides, The Tragedies of Euripides, Volume I.

“For to be in one's right mind causes grief: but madness is an ill; yet it is better to perish, nothing knowing of one's ills.”
― Euripides, The Tragedies of Euripides, Volume I.

“But you will bear your sickness more easily both with quiet, and with a noble temper, for it is necessary for mortals to suffer misery.”
― Euripides, The Tragedies of Euripides, Volume I.

“but by his present fortune he proclaims clearly to all mortals to learn not to envy him who seems prosperous, till one sees him dead, as fortune is but for the day.”
― Euripides, The Tragedies of Euripides, Volume I.

“SERV. I see you rather seeming to hasten than hastening.”
― Euripides, The Tragedies of Euripides, Volume I.