The Suppliants (165-270)

to throw myself upon the ground and clasp thy knees, I a grey-haired king, blest in days gone by; yet needs must I yield to my misfortunes. I pray thee save the dead; have pity on my sorrows and on these, the mothers of the slain,

whom hoary eld finds reft of their sons; yet they endured to journey hither and tread a foreign soil with aged tottering steps, bearing no embassy to Demeter’s mysteries; only seeking burial for their dead, which lot should have been theirs,

e’en burial by the hands of sons still in their prime.[*] And ’tis wise in the rich to see the poor man’s poverty, and in the poor man to turn ambitious eyes toward the rich, that so he may himself indulge a longing for property; and they, whom fortune frowns not on, should gaze on misery’s presentment;

likewise, who maketh songs should take a pleasure in their making; for if it be not so with him, he will in no wise avail to gladden others, if himself have sorrow in his home; nay, ’tis not even right to expect it. Mayhap thou’lt say, Why pass the land of Pelops o’er,

and lay this toil on Athens? This am I bound to declare. Sparta is cruel, her customs variable; the other states are small and weak. Thy city alone would be able to undertake this labour;

for it turns an eye on suffering, and hath in thee a young and gallant king, for want whereof to lead their hosts states ere now have often perished.

I too, Theseus, urge the same plea to thee; have pity on my hard fate.

Full οft have I argued out this subject with others. For there are who say, there is more bad than good in human nature, to the which I hold a contrary view, that1[*] good o’er bad predominates in man,

for if it were not so, we should not exist. He hath my praise, whoe’er of gods brought us to live by rule from chaos and from brutishness, first by implanting reason, and next by giving us a tongue to declare our thoughts, so as to2[*] know the meaning of what is said,

bestowing fruitful crops, and drops of rain from heaven to make them grow, wherewith to nourish earth’s fruits and to water her lap; and more than this, protection from the wintry storm, and means to ward from us the sun-god’s scorching heat; the art of sailing o’er the sea, so that we might exchange

with one another whatso our countries lack. And where sight fails us and our knowledge is not sure, the seer foretells by gazing on the flame, by reading signs in folds of entrails, or by divination from the flight of birds. Are we not then too proud, when heaven hath made such preparation for our life,

not to be content therewith? But our presumption seeks to lord it over heaven, and in the pride of our hearts we think we are wiser than the gods.

Methinks thou art even of this number, a son of folly,

seeing that thou, though obedient to Apollo’s oracle in giving thy daughters to strangers, as if gods really existed, yet hast hurt thy house by mingling the stream of its pure line with muddy waters; no! never should the wise man have joined the stock of just and unjust in one,

but should have gotten prosperous friends for his family. For the deity, confusing their destinies, doth oft destroy by the sinner’s fate him who never sinned nor committed injustice. Thou didst lead all Argos forth to battle,

though seers proclaimed the will of heaven, and then in scorn of them and in violent disregard of the gods hast ruined thy city, led away by younger men, such as court distinction, and add war to war unrighteously destroying their fellow-citizens; one aspires to lead an army;

another fain would seize the reins of power and work his wanton will; a third is bent on gain, careless of any mischief the people thereby suffer. For there are three ranks of citizens; the rich, a useless set, that ever crave for more;

the poor and destitute, fearful folk, that cherish envy more than is right, and shoot out grievous stings against the men who have aught, beguiled as they are by the eloquence of vicious leaders; while the class that is midmost of the three preserveth cities,

observing such order as the state ordains. Shall I then become thy ally? What fair pretext should I urge before my countrymen? Depart in peace! For why[*][*] shouldst thou, having been ill-advised thyself, seek to drag our fortune down?

He erred; but with the young men rests this error, while he may well be pardoned.

I did not choose thee, king, to judge my affliction, but[*] came to thee to cure it; no! nor if in aught my fortunes prove me wrong,

came I to thee to punish or correct them, but to seek thy help. But if thou wilt not, I must be content with thy decision; for how can I help it? Come, aged dames, away! Yet leave behind you here the woven leaves of pale green foliage,

calling to witness heaven and earth, Demeter, that fire-bearing goddess, and the sun-god’s light, that our prayers to heaven availed us naught.

. . . . [*] who was Pelops’ son, and we are of the land of Pelops and share with thee the blood of ancestors.

What art thou doing? wilt thou betray these suppliant symbols, and banish from thy land these aged women without the boon they should obtain? Do not so; e’en the wild beast finds a refuge in the rock, the slave in the altars of the gods, and a state when tempest-tossed cowers to its neighbour’s shelter;

for naught in this life of man is blest unto its end.