by Daisy Dunn
a huge voice
Sons of Greece, go!
Free fatherland,
free children, wives,
shrines of our fathers’ gods,
tombs where our forefathers lie.
Fight for all we have!
Now!
Then on our side shouts in Persian
rose to a crest.
We didn’t hold back.
That instant, ship rammed
bronzeclad beak on ship.
It was
a Greek ship started the attack
shearing off a whole Phoenician
stern. Each captain steered his craft
straight on one other.
At first the wave of Persia’s fleet
rolled firm, but next, as our ships
jammed into the narrows and
no one could help any other and
our own bronze teeth bit into
our own strakes,
whole oarbanks shattered.
Then the Greek ships, seizing their chance,
swept in circling and struck and overturned
our hulls,
and saltwater vanished before our eyes—
shipwrecks filled it, and drifting corpses.
Shores and reefs filled up with our dead
and every able ship under Persia’s command
broke order,
scrambling to escape.
We might have been tuna or netted fish,
for they kept on, spearing and gutting us
with splintered oars and bits of wreckage,
while moaning and screams drowned out
the sea noise till
Night’s black face closed it all in.
Losses by thousands!
Even if I told
the catalogue for ten full days I
could not complete it for you.
But this is sure:
never before in one day
have so many thousands died.
In the second half of the play, Darius’ spirit is summoned from his tomb. His wife tells him that Persia is ruined. Darius considers Xerxes a fool for bridging the Hellespont and bringing ruin on the Persian army. He recommends that the Persians never march against the Greeks again.
THE FAIREST OF THEM ALL
Various Histories, XII
Aelian
Translated by Thomas Stanley, 1665
Aelian was an historian of the second century AD who lived in Rome but wrote in Greek. Here he describes a beautiful woman named Aspasia, from Phocis in Greece, who entered the court of Cyrus the Younger of Persia in the fifth century BC and captivated all those who saw her with her beauty. She is not to be confused with the more famous Aspasia who became the common-law wife of Pericles. In this seventeenth-century translation, by the poet and classical scholar Thomas Stanley, the first part of her story reads like a fairy tale.
Chap I: Of Aspasia
Aspasia a Phocian, Daughter of Hermotimus, was brought up an Orphan, her Mother dying in the pains of Child-birth. She was bred up in poverty, but modestly and vertuously. She had many times a Dream which foretold her that she should be married to an excellent person. Whilest she was yet young, she chanced to have a swelling under her chin, loathsome to sight, whereat both the Father and the Maid were much afflicted. Her Father brought her to a Physician: he offered to undertake the Cure for three Staters; the other said he had not the Money. The Physician replied, he had then no Physick for him. Hereupon Aspasia departed weeping; and holding a Looking-glass on her knee, beheld her face in it, which much increased her grief. Going to rest without Supping, by the reason of the trouble she was in, she had an opportune Dream; a Dove seemed to appear to her as she slept, which being changed to a Woman, said, “Be of good courage, and bid a long farewel to Physicians and their Medicines: Take of the dried Rose of Venus Garlands, which being pounded apply to the swelling.” After the Maid had understood and made trial of this, the tumor was wholly asswaged; and Aspasia recovering her beauty by means of the most beautiful Goddess, did once again appear the fairest amongst her Virgin-companions, enriched with Graces far above any of the rest. Of hair yellow, locks a little curling, she had great eyes, somewhat hawk-nosed, ears short, skin delicate, complexion like Roses; whence the Phocians, whilest she was yet a child, called her Milto. Her lips were red, teeth whiter then snow, small insteps, such as of those Women whom Homer calls καλλισφύρυς. Her voice sweet and smooth, that whosoever heard her might justly say he heard the voice of a Siren. She was averse from Womanish curiosity in dressing: Such things are to be supplied by wealth. She being poor, and bred up under a poor Father, used nothing superfluous or extravagant to advantage her Beauty. On a time Aspasia came to Cyrus, Son of Darius and Parysatis, Brother of Artaxerxes, not willingly nor with the consent of her Father, but by compulsion, as it often happens upon the taking of Cities, or the violence of Tyrants and their Officers. One of the Officers of Cyrus brought her with other Virgins to Cyrus, who immediately preferred her before all his Concubines, for simplicity of behaviour, and modesty; whereto also contributed her beauty without artifice, and her extraordinary discretion, which was such, that Cyrus many times asked her advice in affairs, which he never repented to have followed. When Aspasia came first to Cyrus, it happened that he was newly risen from Supper, and was going to drink after the Persian manner: for after they have done eating, they betake themselves to Wine, and fall to their cups freely, encountring Drink as an Adversary. Whilest they were in the midst of their drinking, four Grecian Virgins were brought to Cyrus, amongst whom was Aspasia the Phocian. They were finely attired; three of them had their heads neatly drest by their own Women which came along with them, and had painted their faces. They had been also instructed by their Governesses how to behave themselves towards Cyrus, to gain his favour; not to turn away when he came to them, not to be coy when he touched them, to permit him to kiss them, and many other amatory instructions practised by Women who exposed their beauty to sale. Each contended to outvie the other in handsomeness. Onely Aspasia would not endure to be clothed with a rich Robe, nor to put on a various-coloured Vest, nor to be washed; but calling upon the Grecian and Eleutherian Gods, she cried out upon her Father’s name, execrating herself to her Father. She thought the Robe which she should put on was a manifest sign of bondage. At last being compelled with blows she put it on, and was necessitated to behave herself with greater liberty then beseemed a Virgin. When they came to Cyrus, the rest smiled, and expressed chearfulness in their looks. But Aspasia looking on the ground, her eyes full of tears, did every way express an extraordinary bashfulness. When he commanded them to sit down by him, the rest instantly obeyed; but the Phocian refused, until the Officer caused her to sit down by force. When Cyrus looked upon or touched their eyes, cheeks and fingers, the rest freely permitted him; but she would not suffer it: For if Cyrus did but offer to touch her, she cried out, saying, he should not goe unpunished for such actions. Cyrus was herewith extremely pleased; and when upon his offering to touch her breast, she rose up, and would have run away, Cyrus much taken with her native ingenuity, which was not like the Persians, turning to him that bought them, “This Maid onely, saith he, of those which you have brought me is free and pure; the rest are adulterate in face, but much more in behaviour.” Hereupon Cyrus loved her above all the Women he ever had. Afterwards there grew a mutual love between them, and their friendship proceeded to such a height that it almost arrived at parity, not differing from the concord and modesty of Grecian Marriage. Hereupon the fame of his affection to Aspasia was spread to Ionia and throughout Greece; Peloponnesus also was filled with discourses of the love betwixt Cyrus and her. The report went even to the great King [of Persia,] for it was conceived that Cyrus, after his acquaintance with her, kept company with no other Woman. From these things Aspasia recollected the remembrance of her old Apparition, and of the Dove, and her words, and what the Goddess foretold her. Hence she conceived that she was from the very beginning parti
cularly regarded by her. She therefore offered Sacrifice of thanks to Venus. And first caused a great Image of Gold to be erected to her, which she called the Image of Venus, and by it placed the picture of a Dove beset with Jewels, and every day implored the favour of the Goddess with Sacrifice and Prayer. She sent to Hermotimus her Father many rich Presents, and made him wealthy. She lived continently all her life, as both the Grecian and Persian Women affirm. On a time a Neck-lace was sent as a Present to Cyrus from Scopas the younger, which had been sent to Scopas out of Sicily. The Neck-lace was of extraordinary workmanship, and variety. All therefore to whom Cyrus shewed it admiring it, he was much taken with the Jewel, and went immediately to Aspasia, it being about noon. Finding her asleep, he lay down gently by her, watching quietly whilest she slept. As soon as she awaked, and saw Cyrus, she imbraced him after her usual manner. He taking the Neck-lace out of a Boxe, said, “This is worthy either the Daughter or the Mother of a King.” To which she assenting; “I will give it you, said he, for your own use, let me see your neck adorned with it.” But she received not the Gift, prudently and discreetly answering, “How will Parysatis your Mother take it, this being a Gift fit for her that bare you? Send it to her, Cyrus, I will shew you a Neck handsome enough without it.” Aspasia from the greatness of her minde acted contrary to other Royal Queens, who are excessively desirous of rich Ornaments. Cyrus being pleased with this answer, kissed Aspasia. All these actions and speeches Cyrus writ in a Letter which he sent together with the Chain to his Mother; and Parysatis receiving the Present was no less delighted with the News than with the Gold, for which she requited Aspasia with great and Royal Gifts; for this pleased her above all things, that though Aspasia were chiefly affected by her Son, yet in the love of Cyrus she desired to be placed beneath his Mother. Aspasia praised the Gifts, but said she had no need of them; (for there was much money sent with the Presents) but sent them to Cyrus, saying, “To you who maintain many men this may be useful: For me it is enough that you love me and are my ornament.” With these things, as it seemeth, she much astonished Cyrus. And indeed the Woman was without dispute admirable for her personal beauty, but much more for the nobleness of her mind. When Cyrus was slain in the fight against his Brother, and his Army taken Prisoners, with the rest of the prey she was taken; not falling accidentally into the Enemies hands, but fought for with much diligence by King Artaxerxes, for he had heard her fame and vertue. When they brought her bound, he was angry, and cast those that did it into Prison. He commanded that a rich Robe should be given her: which she hearing, intreated with tears and lamentation that she might not put on the Garment the King appointed, for she mourned exceedingly for Cyrus. But when she had put it on, she appeared the fairest of all Women, and Artaxerxes was immediately surprised and inflamed with love of her. He valued her beyond all the rest of his Women, respecting her infinitely. He endeavoured to ingratiate himself into her favour, hoping to make her forget Cyrus, and to love him no less then she had done his Brother; but it was long before he could compass it. For the affection of Aspasia to Cyrus had taken so deep impression, that it could not easily be rooted out. Long after this, Teridates the Eunuch died, who was the most beautiful youth in Asia. He had full surpassed his childhood, and was reckoned among the youths. The King was said to have loved him exceedingly: he was infinitely grieved and troubled at his death, and there was an universal mourning throughout Asia, every one endeavouring to gratify the King herein; and none durst venture to come to him and comfort him, for they thought his passion would not admit any consolation. Three daies being past, Aspasia taking a mourning Robe as the King was going to the Bath, stood weeping, her eyes cast on the ground. He seeing her, wondred, and demanded the reason of her coming. She said, “I come, O King, to comfort your grief and affliction, if you so please; otherwise I shall goe back.” The Persian pleased with this care, commanded that she should retire to her Chamber, and wait his coming. As soon as he returned, he put the Vest of the Eunuch upon Aspasia, which did in a manner fit her: And by this means her beauty appeared with greater splendour to the King’s eye, who much affected the youth. And being once pleased herewith, he desired her to come alwaies to him in that dress, until the height of his grief were allayed: which to please him she did. Thus more then all his other Women, or his own Son and Kindred, she comforted Artaxerxes, and relieved his sorrow; the King being pleased with her care, and prudently admitting her consolation.
A BEAST OF INDIA
Indica
Ctesias
Translated by Andrew Nichols, 2011
Ctesias of Cnidus was a doctor who worked at the royal court in Persia in the late fifth century BC. He was also the author of Indica, a fascinating book about India which, while clearly intended to be documentary, featured fantastical elements, including accounts of feathered and four-footed ‘griffins’ that guard huge hoards of gold and armies that charge into battle accompanied by 120,000 war elephants. The work sadly no longer survives but a number of ancient authors describe its contents. This is Ctesias’ story, as paraphrased by the writers Aelian (author of Story 19) and the geographer Pausanias, of a curious creature known as the manticore.
From Aelian
There seems to be an Indian beast of irresistible strength which is the size of the largest lion, red in colour like cinnabar, and as hairy as a dog. In Indian it is called the martichora. It has a face that more closely resembles a man than a beast. It has three rows of teeth on its upper and lower jaws which are very sharp at their cutting edge and larger than a dog’s. Its ears also appear human in shape, but they are larger and hairy. It has blue eyes which also look human. I think its feet and claws resemble a lion’s. The stinger of a scorpion is attached to the tip of the tail which is a cubit long and has stingers on either side. The tip of the tail pricks its victim when close at hand and instantly kills him. If someone pursues it, then it discharges its stingers horizontally like arrows and can shoot them very far. When it unleashes its stingers toward the front its tail bends back, and when it aims them toward the rear it stretches its tail out flat like the Saka. Whatever it hits it kills, with the exception of elephants. The stingers used for shooting measure one foot in length and are as thick as a rope. Ctesias claims and maintains that the Indians corroborate this, that in place of the discharged stingers a new one grows as if it were the offspring of this dreadful item. As Ctesias himself says, it is especially fond of human flesh and it kills many. It does not lay in wait for one person, but chases after two or three and vanquishes all of them by itself. It prevails upon the rest of the animal kingdom, but could never overpower a lion. This animal takes great pleasure in having its fill of human flesh living up to its name, for the Indian name in Greek means ‘man-eater’ and is so-called from this habit. It is as swift as a deer and the Indians hunt their young before they develop a stinger and smash their tails with stones so they are never able to grow them. It emits a sound most closely resembling that of a salpinx. Ctesias claims to have seen one such creature which was brought to the Persian king as a gift, if he is a credible witness about these matters. However, when one hears of the peculiar characteristics of this animal, his attention is drawn to the Cnidian’s history.
From Pausanias
In the account given by Ctesias there is a beast in India called the martichora by the Indians and the ‘man-eater’ by the Greeks which I take to refer to the tiger. It has three rows of teeth on each jaw and a stinger on the tip of its tail. It defends itself with these stingers in close combat and discharges them when fighting at a distance like a bowman’s arrow. I think excessive fear for the beast has led the Indians to receive a false account from each other. They were also deceived as to the colour of its skin. When the tiger appeared before them in the rays of the sun, they thought it was red and either because of its speed or, if it were not running, its continuous twisting and turning, they could not see it up close.
THE ECSTASY
Bacchae
Euripides
Translat
ed by William Arrowsmith, 1959
The Athenian tragedian Euripides (c. 480–c. 406 BC) was born, by tradition, on the island of Salamis. In his Bacchae, first performed posthumously in around 405, at the Theatre of Dionysus Eleuthereus, Dionysus, god of wine and revelry, has come to Thebes in Greece in mortal guise. His mother Semele was born here and conceived him when she was visited by Zeus (see Story 98). Dionysus has driven her sisters and other women of Thebes to the mountains because they denied he was Zeus’ child. Here they rave in orgiastic frenzy. Against better advice, Pentheus, the young new ruler of Thebes, tries to stamp out Dionysus’ influence on his city. But while Pentheus detests the god’s wild and effeminate ways, he is also rather intrigued by them. A Messenger describes what happens when Dionysus, ‘that stranger’, agrees to take Pentheus to watch the orgiastic scenes on Mount Cithaeron. Pentheus’ own mother, Agave, is among the ‘Maenads’ or female followers of Dionysus. Euripides captures in his play the struggle between our inner wildness and outer propriety.
MESSENGER.
There were three of us in all: Pentheus and I,
attending my master, and that stranger who volunteered
his services as guide. Leaving behind us
the last outlying farms of Thebes, we forded
the Asopus and struck into the barren scrubland
of Cithaeron.
There in a grassy glen we halted,
unmoving, silent, without a word,
so we might see but not be seen. From that vantage,
in a hollow cut from the sheer rock of the cliffs,
a place where water ran and the pines grew dense
with shade, we saw the Maenads sitting, their hands
busily moving at their happy tasks. Some
wound the stalks of their tattered wands with tendrils
of fresh ivy; others, frisking like fillies