Whereas with you and those like you, she
appears everywhere and in every shape; so that even you yourself were
ruined and undone by her.
appears everywhere and in every shape; so that even you yourself were
ruined and undone by her.
Aristophanes
Those are the subjects that poets should use.
Note how useful,
even from remotest times, the poets of noble thought have been! Orpheus
taught us the mystic rites and the horrid nature of murder; Musaeus, the
healing of ailments and the oracles; Hesiod, the tilling of the soil and
the times for delving and harvest. And does not divine Homer owe his
immortal glory to his noble teachings? Is it not he who taught the
warlike virtues, the art of fighting and of carrying arms?
DIONYSUS. At all events he has not taught it to Pantacles,[487] the most
awkward of all men; t'other day, when he was directing a procession,
'twas only after he had put on his helmet that he thought of fixing in
the crest.
AESCHYLUS. But he has taught a crowd of brave warriors, such as
Lamachus,[488] the hero of Athens. 'Tis from Homer that I borrowed the
Patrocli and the lion-hearted Teucers,[489] whom I revived to the
citizens, to incite them to show themselves worthy of these illustrious
examples when the trumpets sounded. But I showed them neither
Sthenoboea[490] nor shameless Phaedra; and I don't remember ever having
placed an amorous woman on the stage.
EURIPIDES. No, no, you have never known Aphrodite.
AESCHYLUS. And I am proud of it.
Whereas with you and those like you, she
appears everywhere and in every shape; so that even you yourself were
ruined and undone by her. [491]
DIONYSUS. That's true; the crimes you imputed to the wives of others, you
suffered from in turn.
EURIPIDES. But, cursed man, what harm have my Sthenoboeas done to Athens?
AESCHYLUS. You are the cause of honest wives of honest citizens drinking
hemlock, so greatly have your Bellerophons made them blush. [492]
EURIPIDES. Why, did I invent the story of Phaedra?
AESCHYLUS. No, the story is true enough; but the poet should hide what is
vile and not produce nor represent it on the stage. The schoolmaster
teaches little children and the poet men of riper age. We must only
display what is good.
EURIPIDES. And when you talk to us of towering mountains--Lycabettus and
of the frowning Parnes[493]--is that teaching us what is good? Why not
use human language?
even from remotest times, the poets of noble thought have been! Orpheus
taught us the mystic rites and the horrid nature of murder; Musaeus, the
healing of ailments and the oracles; Hesiod, the tilling of the soil and
the times for delving and harvest. And does not divine Homer owe his
immortal glory to his noble teachings? Is it not he who taught the
warlike virtues, the art of fighting and of carrying arms?
DIONYSUS. At all events he has not taught it to Pantacles,[487] the most
awkward of all men; t'other day, when he was directing a procession,
'twas only after he had put on his helmet that he thought of fixing in
the crest.
AESCHYLUS. But he has taught a crowd of brave warriors, such as
Lamachus,[488] the hero of Athens. 'Tis from Homer that I borrowed the
Patrocli and the lion-hearted Teucers,[489] whom I revived to the
citizens, to incite them to show themselves worthy of these illustrious
examples when the trumpets sounded. But I showed them neither
Sthenoboea[490] nor shameless Phaedra; and I don't remember ever having
placed an amorous woman on the stage.
EURIPIDES. No, no, you have never known Aphrodite.
AESCHYLUS. And I am proud of it.
Whereas with you and those like you, she
appears everywhere and in every shape; so that even you yourself were
ruined and undone by her. [491]
DIONYSUS. That's true; the crimes you imputed to the wives of others, you
suffered from in turn.
EURIPIDES. But, cursed man, what harm have my Sthenoboeas done to Athens?
AESCHYLUS. You are the cause of honest wives of honest citizens drinking
hemlock, so greatly have your Bellerophons made them blush. [492]
EURIPIDES. Why, did I invent the story of Phaedra?
AESCHYLUS. No, the story is true enough; but the poet should hide what is
vile and not produce nor represent it on the stage. The schoolmaster
teaches little children and the poet men of riper age. We must only
display what is good.
EURIPIDES. And when you talk to us of towering mountains--Lycabettus and
of the frowning Parnes[493]--is that teaching us what is good? Why not
use human language?
