Part 22

P. 15, l. 231, A herb most bruised is woman.]--This fine statement of the wrongs of women in Athens doubtless contains a great deal of the poet's own mind; but from the dramatic point of view it is justified in several ways. (1) Medea is seeking for a common ground on which to appeal to the Corinthian women. (2) She herself is now in the position of all others in which a woman is most hardly treated as compared with a man. (3) Besides this, one can see that, being a person of great powers and vehement will, she feels keenly her lack of outlet. If she had men's work to do, she could be a hero: debarred from proper action (from [Greek: to prassein], Hip. 1019) she is bound to make mischief. Cf. p. 24, ll. 408, 409. "Things most vain, &c."

There is a slight anachronism in applying the Attic system of doweries to primitive times. Medea's contemporaries either lived in a "matriarchal" system without any marriage, or else were bought by their husbands for so many cows.

P. 17, l. 271, CREON.]--Observe the somewhat archaic abruptness of this scene, a sign of the early date of the play.

P. 18, l. 295, Wise beyond men's wont.]--Medea was a "wise woman" which in her time meant much the same as a witch or enchantress. She did really know more than other women; but most of this extra knowledge consisted--or was supposed to consist--either in lore of poisons and charms, or in useless learning and speculation.

P. 18, l. 304, A seed of strife, an Eastern dreamer, &c.]--The meaning of these various "ill names" is not certain. Cf. l. 808, p. 46. Most scholars take [Greek: thaterou tropou] ("of the other sort") to mean "the opposite of a dreamer."

P. 20, ll. 333-4, What would I with thy pains?]--A conceit almost in the Elizabethan style, as if by taking "pains" away from Creon, she would have them herself.

P. 20, l. 335, Not that! Not that!]--Observe what a dislike Medea has of being touched: cf. l. 370 ("my flesh been never stained," &c.) and l. 496 ("poor, poor right hand of mine!"), pp. 22, and 28.

P. 22, l. 364, Defeat on every side.]--Observe (1) that in this speech Medea's vengeance is to take the form of a clear fight to the death against the three guilty persons. It is both courageous and, judged by the appropriate standard, just. (2) She wants to save her own life, not from cowardice, but simply to make her revenge more complete. To kill her enemies and escape is victory. To kill them and die with them is only a drawn battle. Other enemies will live and "laugh." (3) Already in this first soliloquy there is a suggestion of that strain of madness which becomes unmistakable later on in the play. ("Oh, I have tried so many thoughts of murder," &c., and especially the lashing of her own fury, "Awake thee now, Medea.")

P. 24, l. 405, Thief's daughter: lit. "a child of Sisyphus."]--Sisyphus, an ancient king of Corinth, was one of the well-known sinners punished in Tartarus. Medea's father, Aietes, was a brother of Circe, and born of the Sun.

P. 24, l. 409, Things most vain for help.]--See on ll. 230 ff.

P. 24. ll. 410-430, CHORUS.]--The song celebrates the coming triumph of Woman in her rebellion against Man; not by any means Woman as typifying the domestic virtues, but rather as the downtrodden, uncivilised, unreasoning, and fiercely emotional half of humanity. A woman who in defence of her honour and her rights will die sword in hand, slaying the man who wronged her, seems to the Chorus like a deliverer of the whole sex.

P. 24. l. 421, Old bards.]--Early literature in most countries contains a good deal of heavy satire on women: e.g. Hesiod's "Who trusts a woman trusts a thief;" or Phocylides' "Two days of a woman are very sweet: when you marry her and when you carry her to her grave."

It is curious how the four main Choruses of the Medea are divided each into two parts, distinct in subject and in metre.

P. 25, l. 439, Faith is no more sweet.]--Copied from a beautiful passage in Hesiod, Works and Days, 198 ff.: "There shall be no more sweetness found in the faithful man nor the righteous. . . . And at last up to Olympus from the wide-wayed earth, shrouding with white raiment their beautiful faces, go Ruth and Rebuking." (Aidos and Nemesis: i.e. the Ruth or Shame that you feel with reference to your own actions, and the Indignation or Disapproval that others feel.)

P. 27, ll. 478 ff., Bulls of fiery breath.]--Among the tasks set him by Aietes, Jason had to yoke two fire-breathing bulls, and plough with them a certain Field of Ares, sow the field with dragon's teeth, and reap a harvest of earth-born or giant warriors which sprang from the seed. When all this was done, there remained the ancient serpent coiled round the tree where the Golden Fleece was hanging.

P. 29, l. 507, The first friends who sheltered me.]--i.e. the kindred of Pelias.

P. 29, l. 509, Blest of many a maid in Hellas.]--Jason was, of course, the great romantic hero of his time. Cf. his own words, l. 1340, p. 74.

Pp. 29 ff., ll. 523-575.--Jason's defence is made the weaker by his reluctance to be definitely insulting to Medea. He dares not say: "You think that, because you conceived a violent passion for me,--to which, I admit, I partly responded--I must live with you always; but the truth is, you are a savage with whom a civilised man cannot go on living." This point comes out unveiled in his later speech, l. 1329, ff., p. 74.

P. 30, ll. 536 ff., Our ordered life and justice.]--Jason has brought the benefits of civilisation to Medea! He is doubtless sincere, but the peculiar ironic cruelty of the plea is obvious.

P. 30, ll. 541 ff., The story of Great Medea, &c. . . . Unless our deeds have glory.]--This, I think, is absolutely sincere. To Jason ambition is everything. And, as Medea has largely shared his great deeds with him, he thinks that she cannot but feel the same. It seems to him contemptible that her mere craving for personal love should outweigh all the possible glories of life.

P. 31, l. 565, What more need hast thou of children?]--He only means, "of more children than you now have." But the words suggest to Medea a different meaning, and sow in her mind the first seed of the child-murder. See on the Aegeus scene below.

P. 34, l. 608, A living curse.]--Though she spoke no word, the existence of a being so deeply wronged would be a curse on her oppressors. So a murdered man's blood, or an involuntary cry of pain (Aesch. Ag. 237) on the part of an injured person is in itself fraught with a curse.

P. 35. ll. 627-641, CHORUS. Alas, the Love, &c.]--A highly characteristic Euripidean poem, keenly observant of fact, yet with a lyrical note penetrating all its realism. A love which really produces "good to man and glory," is treated in the next chorus, l. 844 ff., p. 49.

Pp. 37 ff., ll. 663-759, AEGEUS.]--This scene is generally considered to be a mere blot on the play, not, I think, justly. It is argued that the obvious purpose which the scene serves, the provision of an asylum for Medea, has no keen dramatic interest. The spectator would just as soon, or sooner, have her die. And, besides, her actual mode of escape is largely independent of Aegeus. Further, the arrival of Aegeus at this moment seems to be a mere coincidence (Ar. Poetics, 61 b, 23), and one cannot help suspecting that the Athenian poet was influenced by mere local interests in dragging in the Athenian king and the praises of Athens where they were not specially appropriate.

To these criticisms one may make some answer. (1) As to the coincidence, it is important to remember always that Greek tragedies are primarily historical plays, not works of fiction. They are based on definite Logoi or traditions (Frogs, l. 1052. p. 254) and therefore can, and should, represent accidental coincidences when it was a datum of the tradition that these coincidences actually happened. By Aristotle's time the practice had changed. The tragedies of his age were essentially fiction; and he tends to criticise the ancient tragedies by fictional standards.

Now it was certainly a datum in the Medea legend that she took refuge with Aegeus, King of Athens, and was afterwards an enemy to his son Theseus; but I think we may go further. This play pretty certainly has for its foundation the rites performed by the Corinthians at the Grave of the Children of Medea in the precinct of Hera Acraia near Corinth. See on l. 1379. p. 77. The legend in such cases is usually invented to explain the ritual; and I suspect that in the ritual, and, consequently, in the legend, there were two other data: first, a pursuit of Medea and her flight on a dragon-chariot, and, secondly, a meeting between Medea and Aegeus. (Both subjects are frequent on vase paintings, and may well be derived from historical pictures in some temple at Corinth.)

Thus, the meeting with Aegeus is probably not the free invention of Euripides, but one of the data supplied to him by his subject. But he has made it serve, as von Arnim was the first to perceive, a remarkable dramatic purpose. Aegeus was under a curse of childlessness, and his desolate condition suggests to Medea the ultimate form of her vengeance. She will make Jason childless. Cf. l. 670, "Children! Ah God, art childless?" (A childless king in antiquity was a miserable object: likely to be deposed and dishonoured, and to miss his due worship after death. See the fragments of Euripides' Oineus.)

There is also a further purpose in the scene, of a curious and characteristic kind. In several plays of Euripides, when a heroine hesitates on the verge of a crime, the thing that drives her over the brink is some sudden and violent lowering of her self-respect. Thus Phaedra writes her false letter immediately after her public shame. Creusa in the Ion turns murderous only after crying in the god's ears the story of her seduction. Medea, a princess and, as we have seen, a woman of rather proud chastity, feels, after the offer which she makes to Aegeus in this scene (l. 716 ff., p. 42). that she need shrink from nothing.