The Project Gutenberg EBook of Agamemnon, by Aeschylus
This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net
Release Date: December 22, 2004 [EBook #14417]
*** START OF THIS PROJECT GUTENBERG EBOOK AGAMEMNON ***
Produced by Paul Murray, Charles Bidwell and the PG Online Distributed Proofreading Team
TRANSLATED INTO ENGLISH RHYMING VERSE
WITH EXPLANATORY NOTES BY
REGIUS PROFESSOR OF GREEK IN THE UNIVERSITY OF OXFORD
LONDON: GEORGE ALLEN & UNWIN LTD.
RUSKIN HOUSE, 40 MUSEUM STREET, W.C.
The sense of difficulty, and indeed of awe, with which a scholar approaches the task of translating the Agamemnon depends directly on its greatness as poetry. It is in part a matter of diction. The language of Aeschylus is an extraordinary thing, the syntax stiff and simple, the vocabulary obscure, unexpected, and steeped in splendour. Its peculiarities cannot be disregarded, or the translation will be false in character. Yet not Milton himself could produce in English the same great music, and a translator who should strive ambitiously to represent the complex effect of the original would clog his own powers of expression and strain his instrument to breaking. But, apart from the diction in this narrower sense, there is a quality of atmosphere surrounding the Agamemnon which seems almost to defy reproduction in another setting, because it depends in large measure on the position of the play in the historical development of Greek literature.
If we accept the view that all Art to some extent, and Greek tragedy in a very special degree, moves in its course of development from Religion to Entertainment, from a Service to a Performance, the Agamemnon seems to stand at a critical point where the balance of the two elements is near perfection. The drama has come fully to life, but the religion has not yet faded to a formality. The Agamemnon is not, like Aeschylus' Suppliant Women, a statue half-hewn out of the rock. It is a real play, showing clash of character and situation, suspense and movement, psychological depth and subtlety. Yet it still remains something more than a play. Its atmosphere is not quite of this world. In the long lyrics especially one feels that the guiding emotion is not the entertainer's wish to thrill an audience, not even perhaps the pure artist's wish to create beauty, but something deeper and more prophetic, a passionate contemplation and expression of truth; though of course the truth in question is something felt rather than stated, something that pervades life, an eternal and majestic rhythm like the movement of the stars.
Thus, if Longinus is right in defining Sublimity as "the ring, or resonance, of greatness of soul," one sees in part where the sublimity of the Agamemnon comes from. And it is worth noting that the faults which some critics have found in the play are in harmony with this conclusion. For the sublimity that is rooted in religion tolerates some faults and utterly refuses to tolerate others. The Agamemnon may be slow in getting to work; it may be stiff with antique conventions. It never approaches to being cheap or insincere or shallow or sentimental or showy. It never ceases to be genuinely a "criticism of life." The theme which it treats, for instance, is a great theme in its own right; it is not a made-up story ingeniously handled.
The trilogy of the Oresteia, of which this play is the first part, centres on the old and everlastingly unsolved problem of
The ancient blinded vengeance and the wrong that amendeth wrong.
Every wrong is justly punished; yet, as the world goes, every punishment becomes a new wrong, calling for fresh vengeance. And more; every wrong turns out to be itself rooted in some wrong of old. It is never gratuitous, never untempted by the working of Peitho (Persuasion), never merely wicked. The Oresteia first shows the cycle of crime punished by crime which must be repunished, and then seeks for some gleam of escape, some breaking of the endless chain of "evil duty." In the old order of earth and heaven there was no such escape. Each blow called for the return blow and must do so ad infinitum. But, according to Aeschylus, there is a new Ruler now in heaven, one who has both sinned and suffered and thereby grown wise. He is Zeus the Third Power, Zeus the Saviour, and his gift to mankind is the ability through suffering to Learn (pp. 7 f.)
At the opening of the Agamemnon we find Clytemnestra alienated from her husband and secretly befriended with his ancestral enemy, Aigisthos. The air is heavy and throbbing with hate; hate which is evil but has its due cause. Agamemnon, obeying the prophet Calchas, when the fleet lay storm-bound at Aulis, had given his own daughter, Iphigenîa, as a human sacrifice. And if we ask how a sane man had consented to such an act, we are told of his gradual temptation; the deadly excuse offered by ancient superstition; and above all, the fact that he had already inwardly accepted the great whole of which this horror was a part. At the first outset of his expedition against Troy there had appeared an omen, the bloody sign of two eagles devouring a mother-hare with her unborn young…. The question was thus put to the Kings and their prophet: Did they or did they not accept the sign, and wish to be those Eagles? And they had answered Yes. They would have their vengeance, their full and extreme victory, and were ready to pay the price. The sign once accepted, the prophet recoils from the consequences which, in prophetic vision, he sees following therefrom: but the decision has been taken, and the long tale of cruelty rolls on, culminating in the triumphant sack of Troy, which itself becomes not an assertion of Justice but a whirlwind of godless destruction. And through all these doings of fierce beasts and angry men the unseen Pity has been alive and watching, the Artemis who "abhors the Eagles' feast," the "Apollo or Pan or Zeus" who hears the crying of the robbed vulture; nay, if even the Gods were deaf, the mere "wrong of the dead" at Troy might waken, groping for some retribution upon the "Slayer of Many Men" (pp. 15, 20).
If we ask why men are so blind, seeking their welfare thus through incessant evil, Aeschylus will tell us that the cause lies in the infection of old sin, old cruelty. There is no doubt somewhere a [Greek: prôtarchos hAtê ], a "first blind deed of wrong," but in practice every wrong is the result of another. And the Children of Atreus are steeped to the lips in them. When the prophetess Cassandra, out of her first vague horror at the evil House, begins to grope towards some definite image, first and most haunting comes the sound of the weeping of two little children, murdered long ago, in a feud that was not theirs. From that point, more than any other, the Daemon or Genius of the House—more than its "Luck," a little less than its Guardian Angel—becomes an Alastor or embodied Curse, a "Red Slayer" which cries ever for peace and cleansing,