by Aeschylus
ARGUMENT
THE SUPPLIANTS
DRAMATIS PERSONAE
DANAÜS
PELASGUS, King of Argos
HERALD of the Sons of Aegyptus
CHORUS of the Daughters of Danaüs
Attendant Maidens
SCENE. — A sacred precinct on the shore not far from Argos. Many images of the gods are visible whose collective worship is denoted by a common altar.
TIME. — Prehistoric.
ARGUMENT
Io, daughter of Inachus, King of Argos, was priestess of Hera, whose jealousy of her lord’s love for the maiden brought upon her victim marring of mind and body; and she was driven distraught and in the semblance of a heifer made to wander over land and sea until she came to the land of the Nile. There she regained her human form by the mysterious touch of her lover Zeus, and bore a child Epaphus, from whom sprang Libya, and from her Belus and Agenor. Between Belus’s two sons, Aegyptus and Danaüs, strife arose, and the fifty sons of Aegyptus wished to possess by forced marriage the fifty daughters of Danaüs. But the maidens, loathing the violence of their kinsmen, fled amain with their father to Argos, the home of their primal mother, and besought sanctuary from the king of that land, Pelasgus.
The hesitation of the king to vindicate to the suppliants the right of asylum, the triumph of that right by vote of the people of Argos, the arrival of the suitors in pursuit, preceded by their herald demanding the surrender of the maidens, and his repulse through threatening war, constitute the action of the play.
The sequel was contained in the Egyptians and the Danaïdes. Danaüs, forced to acquiesce to the demands of his nephews, enjoins upon his daughter the duty of killing their bridegrooms on the marriage night. All, save Hypermnestra, obey; she with splendid perfidy spares Lynceus out of love; and when brought to trial is defended by the goddess Aphrodite pleading that love of man and woman is sanctified by the love of Heaven for Earth.
THE SUPPLIANTS
[Enter a company of maidens, who have fled from Egypt and just landed on the shores of Argos; with them is their father.]
CHORUS
[1] May Zeus who guards suppliants look graciously upon our company, which boarded a ship and put to sea from the outlets of the fine sand of the Nile. For we have fled Zeus’ land whose pastures border Syria, and are fugitives, not because of some public decree pronounced against blood crime, but because of our own act to escape the suit of man, since we abhor as impious all marriage with the sons of Aegyptus. It was Danaus, our father, adviser and leader, who, considering well our course, decided, as the best of all possible evils, that we flee with all speed over the waves of the sea and find a haven on Argos’ shore. For from there descends our race, sprung from the caress and breath of Zeus on the gnat-tormented heifer.
[19] To what kinder land than this could we come with these wool-wreathed branches in our hands, sole weapons of the suppliant? O realm, O land, and clear water; gods on high and earth-bound powers, grievous in your vengeance, which inhabit the tomb; and you, Zeus the Savior, invoked third, the guardian of the habitations of righteous men: receive as suppliants this band of women with the compassionate spirit of the land. But the thronging swarm of violent men born of Aegyptus, should they set foot upon this marshy land, drive them seaward — and with them their swift ship — and there may they encounter a cruel sea with thunder, lightning, and rain-charged winds, and perish by the tempest’s buffeting blasts, if they ever lay their hands on us, their cousins, and mount unwilling beds from which Right holds them aloof.
[40] And now I invoke, as our champion from beyond the sea, the calf born of Zeus, the offspring of the flower-grazing cow, our ancestress, the caress of Zeus’ breath. The appointed period confirmed itself in a name suited to the event — Epaphus, to whom she gave birth. To him I cry for help. And now in the region wherein our first mother pastured, by recounting the story of her distress of long ago, I shall now set forth reliable proofs to the inhabitants of the land; and other evidence, though unexpected, will yet appear. Men will come to know the truth as my tale proceeds.
[58] Now if by chance there be some neighbor in the land who knows the song of birds, when our complaint greets his ear, he will fancy that he hears the voice of Metis, Tereus’ piteous wife, the hawk-chased nightingale.
[63] For she, constrained to leave her green leaves, laments pitifully her accustomed haunts, and composes the tale of her own child’s doom — how he perished, destroyed by her own hand, victim of the wrath of an unnatural mother.
[68] Even so I, indulging my grief in Ionian strains, pain my tender face summered by Nile’s sun and my heart unexercised in tears; and I gather the flowers of grief, anxious whether there is any friendly kinsman here to champion our band which has fled from the haze-shrouded land.
[76] But, gods of our race, hear, and regard with favor the cause of righteousness; if you refuse youth fulfillment of its arrogant desires, and readily abhor violence, you would be righteous toward marriage. Even for those who flee hard-pressed from war there is an altar, a shelter against harm through respect for the powers of heaven.
[86] But may Zeus grant that it go well with us. For Zeus’ desire is hard to trace: it shines everywhere, even in gloom, together with fortune obscure to mortal men.
[91] Safely it falls, and not upon its back, whatever deed comes to pass at Zeus’ nod; for the pathways of his understanding stretch dark and tangled, beyond comprehension.
[96] From their high-towering hopes he hurls mankind to utter destruction; yet he does not marshal any armed violence — all that is wrought by the powers divine is free from toil. Seated on his holy throne, unmoved, in mysterious ways he accomplishes his will.
[104] So let him look upon human outrageousness — in what way it shoots up men in their wooing of us, sprouted from thoughts of evil intent, having a frenzied purpose as its irresistible spur, and deluded, turning its thoughts to folly.
[112] Such piteous strains of woe I utter in my pain, now shrill, now deep, blended with falling tears — Alas, alas! groans appropriate to funeral wails; though I live, I chant my own dirge.
[117] I invoke Apia’s hilly land — for well, O land, you understand my barbarous speech — , and many times I lay my hands upon my Sidonian veil and tear its linen fabric to shreds.
[123] Sacrifices in satisfaction of vows are given freely to the gods when all fares well, if only there be escape from death. Alas, alas, perplexing troubles! Where will this wave of trouble bear me away?
[128] I invoke Apia’s hilly land — for well, O land, you understand my barbarous speech — , and many times I lay my hands upon my Sidonian veil and tear its linen fabric to shreds.
[134] Our oars, indeed, and our timbered ship, bound with yellow rope to withstand the sea, sped me on by help of favoring winds, unharmed by all tempests; nor have I reason for complaint. But may the all-seeing Father establish a kindly issue in due time —
[141] That the mighty race of our honorable mother escape the embrace of man (ah me), unwedded, unvanquished.
[144] And may Zeus’ pure daughter, she who holds securely the sacred wall, willingly, meeting my will, look upon me; and, grieved at our pursuit, come with all her might, a virgin to a virgin’s aid, to deliver me —
[151] That the mighty race of our honorable mother may escape the embrace of man (ah me), unwedded, unvanquished.
[154] Yet, if she will not, we, a dark, sun-burned race, with suppliant boughs will invoke the underworld Zeus, Zeus the great host of the dead; for if the gods of Olympus hear us not, we will hang ourselves.
[163] Ah Zeus! On account of the poisonous hate of Io vengeance from the gods pursues us. I know your consort’s sky-conquering spite; for a stormy sea follows a harsh wind.
[168] And Zeus shall then be liable to the charge of injustice that he hates the child of the heifer, the child whom he himself begat long ago, his very own, and now he holds his face averted from our prayers. May he from above hear our call!
[176] Ah Zeus! On
account of the poisonous hate of Io vengeance from the gods pursues us. I know your consort’s sky-conquering spite; for a stormy sea follows a harsh wind.
DANAUS
[167a] My children, you must be prudent. A prudent captain of your voyage was your reliable old father here with whom you came. And now that I have considered with foresight what may befall us here on land, I charge you, record my injunctions on the tablets of your minds and guard them.
[180] I see dust, the voiceless herald of an army; the axle-driven wheels are not silent in their sockets. I behold a throng, armed with shields and holding spears, with steeds and curved chariots. Perhaps they are the princes of the land come to look on us, informed by messengers. But whether a harmless man or one driven by savage wrath rouses this expedition, it is better, damsels, in any case, to seat yourselves at that mound sacred to the assembled gods. Stronger than a castle is an altar — an impenetrable shield. As quick as you can, gather in your left hands your white-wreathed suppliant boughs, sacred emblems of Zeus the merciful. Reply to the strangers, as is fitting for aliens, in piteous and plaintive language of necessity, telling them clearly of your flight, how it was unstained by deed of blood. Above all let no arrogance accompany your speech, and reveal nothing impious in your peaceful eyes, from your respectful face. In your speech neither interrupt, nor hesitate — for this would offend these people. And remember to be submissive: you are an alien, a fugitive, and in need. Bold speech does not suit the weak.
CHORUS
[204] Father, your words are prudent, and they fall on prudent ears. I will take heed of your wise words, and hold them in memory. May Zeus, the author of our race, behold us!
DANAUS
[210] May he indeed behold you, and with a gracious eye.
CHORUS
[208] I would like even now to be seated by your side.
DANAUS
[207] Then do not delay, but put your purpose into action.
CHORUS
[209] O Zeus, have pity upon our troubles lest we are ruined.
DANAUS
[211] If he wishes it so, all will end well.
CHORUS
[A verse is here lost.]
DANAUS
[212] Invoke now also that bird of Zeus
CHORUS
[213] We invoke the saving beams of the sun.
DANAUS
[214] Pure Apollo, too, who, though a god, was exiled once from heaven.
CHORUS
[215] Knowing our lot, he may well have pity on mortals.
DANAUS
[216] May he have pity indeed, and stand by ready to defend.
CHORUS
[217] Whom, further, of these divinities must I invoke?
DANAUS
[218] I behold a trident here, the token of its god.
CHORUS
[219] Well did he send us here and well may he receive us in this land.
DANAUS
[220] Here, too, is Hermes, according to the Hellenic custom.
CHORUS
[221] May he then announce good tidings to the free!
DANAUS
[222] Honor to the mutual altar of all these protecting powers; and seat yourselves on holy ground like a flock of doves in dread of hawks of the same feathered tribe — kindred, yet foes, who would defile their race. If bird prey on bird, how can it be pure? And how can man be pure who would seize from an unwilling father an unwilling bride? For such an act, not even in Hades, after death, shall he escape arraignment for outrage. There also among the dead, so men tell, another Zeus holds a last judgment upon misdeeds. Take heed and reply in this manner, that victory may attend your cause.
[Enter the King of Argos with men-at-arms.]
KING
[234] From where comes this band we address, clothed in foreign attire and luxuriating in closely-woven and barbaric robes? For your apparel is not that of the women of Argos, nor yet of any part of Hellas. How you have gained courage thus fearlessly to come to this land, unheralded and friendless and without guides, this makes me wonder. And yet, truly, I see that branches usually carried by suppliants are laid by your side before the gods assembled here — as to this alone can Hellas guess with confidence. As for the rest, there is still much I should with reason leave to conjecture, if your voice were not here to inform me.
CHORUS
[246] You have not spoken falsely about our clothing. But, for my part, how am I to address you? As commoner, as spokesman, bearer of the sacred wand, or as ruler of the realm?
KING
[249] As for that, answer and speak to me with confidence. For I am Pelasgus, offspring of Palaechthon, whom the earth brought forth, and lord of this land; and after me, their king, is rightly named the race of the Pelasgi, who harvest the land. Of all the region through which the pure Strymon flows, on the side toward the setting sun, I am the lord. There lies within the limits of my rule the land of the Perrhaebi, the parts beyond Pindus close to the Paeonians, and the mountain ridge of Dodona; the edge of the watery sea borders my kingdom. I rule up to these boundaries.
[260] The ground where we stand is Apian land itself, and has borne that name since antiquity in honor of a healer. For Apis, seer and healer, the son of Apollo, came from Naupactus on the farther shore and purified this land of monsters deadly to man, which Earth, defiled by the pollution of bloody deeds of old, caused to spring up — plagues charged with wrath, an ominous colony of swarming serpents. Of these plagues Apis worked the cure by sorcery and spells to the content of the Argive land, and for reward thereafter earned for himself remembrance in prayers.
[271] Now that you have my testimony, declare your lineage and speak further — yet our people do not take pleasure in long discourse.
CHORUS
[274] Our tale is brief and clear. Argives we claim to be by birth, offspring of a cow blest in its children. And the truth of this I shall confirm in full.
KING
[277] Foreign maidens, your tale is beyond my belief — how your race can be from Argos. For you are more similar to the women of Libya and in no way similar to those native to our land. The Nile, too, might foster such a stock, and like yours is the Cyprian impress stamped upon female images by male craftsmen. And of such aspect, I have heard, are nomad women, who ride on camels for steeds, having padded saddles, and dwell in a land neighboring the Aethiopians. And had you been armed with the bow, certainly I would have guessed you to be the unwed, flesh-devouring Amazons. But inform me, and I will better comprehend how it is that you trace your race and lineage from Argos.
CHORUS
[292] Is there a report that once in this land of Argos Io was ward of Hera’s house?
KING
[294] Certainly she was; the tradition prevails far and wide.
CHORUS
[295] And is there some story, too, that Zeus was joined in love with a mortal?
KING
[297] This entanglement was not secret from Hera.
CHORUS
[298] What then was the result of this royal strife?
KING
[299] The goddess of Argos transformed the woman into a cow.
CHORUS
[300] And while she was a horned cow, did not Zeus approach her?
KING
[301] So they say, making his form that of a bull lusting for a mate.
CHORUS
[302] What answer then did Zeus’ stubborn consort give?
KING
[303] She placed the all-seeing one to stand watch over the cow.
CHORUS
[304] What manner of all-seeing herdsman with a single duty do you mean?
KING
[305] Argus, a son of Earth, whom Hermes slew.
CHORUS
[306] What else did she contrive against the unfortunate cow?
KING
[307] A sting, torment of cattle, constantly driving her on.
CHORUS
[308] They call it a gadfly, those who dwell by the Nile.
KING
[309] Well then, it drove her by a long course out of the land.
CHORUS
[310] Your account agrees with mine in all respects.
KING
[311] So she came to Canobus and to Memphis.
CHORUS
[312] And Zeus begot a son by the touching of his hand.
KING
[313] Who is it then that claims to be the cow’s Zeus-begotten calf?
CHORUS
[315] Epaphus, and truly named from “laying on of hands.”
KING
[And who was begotten of Epaphus?]
CHORUS
[316] Libya, who reaps the fruit of the largest portion of the earth.
KING
[What offspring, then, did Libya have?]
CHORUS
[Agenor was her first child born.]
KING
[318] And who was his offspring?
CHORUS
[319] Belus, who had two sons and was father of my father here.
KING
[320] Now tell me his wisely-given name.
CHORUS
[321] Danaus: and he has a brother with fifty sons.
KING
[322] Reveal his name ungrudgingly.
CHORUS
[323] Aegyptus; and now that you know my ancient lineage, I pray you to help a band that is Argive by descent.
KING
[325] I think you indeed have some share in this land from old. But how did you bring yourselves to leave the home of your fathers? What stroke of fortune befell you?
CHORUS
[328] Lord of the Pelasgians, of varying color are the ills of mankind, and nowhere can you find trouble of the same plume. For who dreamed that a kindred race, sprung of old, would thus in unexpected flight find haven at Argos, fleeing in terror through loathing of the marriage-bed?
KING
[333] Why have you come as suppliants of these gods congregated here, holding in your hands those white-wreathed, fresh-plucked boughs?
CHORUS
[335] So as not to be made slave to Aegyptus’ race.
KING
[336] By reason of hatred? Or do you speak of unlawfulness ?
CHORUS
[337] Who would purchase their lords from among their kin?