Ovid's Medea

 Our Classics group is currently reading Euripides' Medea, and of course it brought to mind Ovid's fascination with the enchantress. 

Medea rejuvenating Jason's father Aeson

Ovid was drawn to the daughter of Aeetes. His only tragic drama was his lost Medea. A surviving fragment appears to be an ominous warning from Medea to Jason - and it's pure Ovid:

'servare potui; perderean possim rogas?’ 

‘I was able to save you; do you think I cannot destroy you?’

Medea dominates half of book 7 of the Metamorphoses. The character and her story develop into something of a travelogue featuring detailed descriptions of her search for the highly rarefied materials of her sorcery. That book can be found here in Tony Kline's translation.

While Medea puts the Dragon to sleep, Jason,
followed by Orpheus, takes the Golden Fleece

The images of Medea are from Greek Mythology Link, which has a rich "bio" of Medea. The top figure is from a 17th century French translation of the Metamorphoses. The lower one is by William Russell Flint.

This post reproduces what was posted to the Classics in Sarasota blog.

On to Hippolytus

More to say about Ovid, but for now, we're over here reading Euripides' Hippolytus.

Blog for latest project: Hippolytus

As our group has turned to Euripides' Hippolytus, blogging about that text will occur on the somewhat spiffed-up old Sarasota Classics Blog. So far, it has two posts:

Some words in Euripides' Hippolytus 

Troezen, Argos and the Peloponnese

Milton's favorites, Pythagoras on weapons

According to Samuel Johnson, John Milton in his latter years had three favorite authors:

The books in which his daughter, who used to read to him, represented him as most delighting, after Homer, which he could almost repeat, were Ovid's Metamorphoses and Euripides.

 Laudator Temporis Acti 

Pythagoras on "weapon control":

“Let the laws rule alone. When weapons rule, they kill the law.”

rogueclassicism

Eurystheus: Context for Heracles

This entry from Parada about Eurystheus helps place the tale of Heracles in context -- we are reminded that before Hebe answered Heracles' prayer to rejuvenate Iolaus in Metamorphoses 9, Hera had worked to retard the birth of Heracles while speeding up that of Eurystheus. Parada also notes that prior to Heracles and Eurystheus, their fathers were at loggerheads, opening strife between the Perseids (descendants of Io) and the Pelopides (descendants of Atlas) as to who would rule Mycenae:

Through Hera's agency, the goddess Ilithyia retarded Alcmena's delivery, and Eurystheus, who also was a Perseid, was born a seven-month child before Heracles 1. 

Agreement of Zeus and Hera 

Now, the words of gods differ from those of mortals in that neither intention nor deed are divorced from them, a circumstance or quality that some call integrity: thought, word and deed constituting what is integrated in harmonious oneness. That is why Zeus did not go against his own word, although he did seize Ate by her hair, and having whirled her round his head, cast her out from Heaven and down to earth, where she may still be found among men. Instead Zeus, wishing to take care of both word and son, persuaded Hera to agree that while Eurystheus should be king (for being the first born Perseid, as he had proclaimed), Heracles 1 would be allowed to serve him and perform twelve LABOURS, to be prescribed by Eurystheus himself. But that after he had performed them, Heracles 1 should be given immortality. 

Previous differences on earth 

This was the nature of the relationship that Heaven established between Eurystheus and Heracles 1. Before them, however, differences had aroused between Heracles 1's stepfather Amphitryon, and Eurystheus' father Sthenelus 3. The background of it all may be said to be the infiltration of the Pelopides, who succeeded, through Sthenelus 3 and Eurystheus, in replacing the dynasty of the Perseids on the throne of Mycenae. For although Eurystheus was a Perseid on his father's side, he opened the way for the dominance of the Pelopides, his mother being daughter of Pelops 1. The conflict expressed by Eurystheus and Heracles 1 continued after their departure from this world, and only ended when the Perseids, renamed HERACLIDES, returned to the Peloponnesus, and took possession of what they regarded as their legitimate inheritance.

Parada's scheme of the three key ancestors -- Deucalion, Atlas, and Io -- is summarized here. Euripides made the Heraclides the basis of his play about the children of Heracles.

"I saved your skin"

I will lighten my grief by reviling you
and you will feel the sting in hearing it.
I will begin at the beginning.

I saved your skin, as all the Greeks know
who boarded the Argo with you,
when you were sent to master the fire-breathing bulls
with yokes and to sow the deadly field;
and the dragon which guarded the golden fleece
and, never sleeping, protected it with its many coils,
I killed it and held up the light of safety for you.

As for me, after betraying my father and my home
I came to Iolcus near Pelion
with you, eager but not prudent.
Then I killed Pelias, in the way that he would die most tragically
at the hands of his own children and I confounded their entire house.

And you, after receiving this from me, you, the vilest man alive,
you have betrayed me, and you have made a new marriage,
though you already have children. If you were still childless
you could be excused for craving another marriage bed.
Gone is the faith of oaths. I cannot understand
whether you believe the old gods are no longer in power
or that new covenants are established for men today,
since you must know that you have not kept your oath to me...

~ Medea to Jason (Medea 472-494)

Medea, the curse of Pelias 1, is the princess, priestess, and witch, whom Jason brought to Hellas on his return from Colchis. Medea has been called daughter of Hecate since she served this goddess as her priestess, but otherwise her mother is said to have been Idyia, one of the OCEANIDS. Her father Aeetes, [son of Helios] who had been king of Ephyraea (Corinth) before he emigrated to Colchis, was brother of Pasiphae, the wife of King Minos 2 of Crete, and of the witch Circe. And whereas the latter lived in the island of Aeaea in the Mediterranean, Aeetes ruled in the city of Aea in Colchis.

Snippets from the Argonautica & Medea

"There is a maiden, nurtured in the halls of Aeetes, whom the goddess Hecate taught to handle magic herbs with exceeding skill …" (Argus 4 to the ARGONAUTS. Apollonius Rhodius, Argonautica 3.528). "… nothing shall come between our love till the doom of death fold us round." (Jason to Medea. Apollonius Rhodius,Argonautica 3.1128).

A Neopolitan vase depicting the triumph of Jason over the fiery bulls of Aeetes at Colchis. Several other fine images of the Medea story, and much more iconography, can be found at this page, part of the remarkable Greek Mythology link from Carlos Parada and Maicar Forlag.

A complete translation of Euripides Medea  431 BC) with notes by is here. A few snippets (but from another translation):


Medea For in other ways a woman
 Is full of fear, defenseless, dreads the sight of cold
 Steel; but, when once she is wronged in the matter of love,
No other soul can hold so many thoughts of blood. (265)

 Medea Women, though most helpless in doing good deeds,
 Are of every evil the cleverest of contrivers. (409)

 Jason Instead of living among barbarians,
You inhabit a Greek land and understand our ways,
How to live by law instead of the sweet will of force. (537)

The Third Chorus begins on line 824 with praise of the wisdom of the children of Erechtheus. At the end of Metamorphoses 6, we were reading of one of them, Oreithyia (from the Luschnig trans.):

Descendants of Erechtheus, wealthy  of old
and children of the blessed gods,
from a land holy and unconquered, feeding
on most glorious wisdom always
stepping delicately through the brightest air,
there once they say the nine Muses of Pieria
gave birth to Golden Harmony.

They sing the tale that Kypris
drawing water at the streams of fair-flowing Kephisos
breathes gentle sweet-smelling
auras of winds over the land; and always putting
on her hair a fragrant garland of rose blossoms,
she sends the Loves, co-workers with wisdom,
helpers of every sort of excellence.

How then will the city of holy rivers,
the land that gives safe-passage
to friends,
welcome you, child-killer,
not holy with the others?
Picture the blow to the children;
picture the murder you are committing.
Do not, at your knees
in every way we beseech you,
do not kill your children.


Where will you get the boldness
of mind to confer upon your hand or heart,
that terrible daring?
And, how, when you cast your eyes
on the children will you take part
in their murder without weeping? No, you cannot
— when your children fall begging —
wet your hand in their blood
keeping an iron-willed heart


Final Chorus (The chorus files out with these lines):

Of many things Zeus in Olympus is keeper,
many are the things the gods bring about against all reason,
and what is looked for does not happen after all,
yet a god finds a way for the unexpected.
That is how this story has ended.