to us two his two virgin daughters.
JOC. Art thou fortunate then in thy marriage alliance, or unfortunate?
POL. My marriage can not be found fault with up to this day.
JOC. But how didst thou persuade an army to follow you hither?
POL. Adrastus swore this oath to his two sons-in-law, that he would replace both in their own country, but me first. And many princes of the Argives and Mycenæans are at hand, rendering to me a sad, but necessary favor; for I am leading an army against this my own city; but I have called the Gods to witness how unwillingly I have raised the spear against my dearest parents. But the dissolution of these ills extends to thee, my mother, that having reconciled the friendly brothers, you may free from toil me and thyself, and the whole city. It is a proverb long ago chanted, but nevertheless I will repeat it; wealth is honored most of all things by men, and has the greatest influence of any thing among men. In pursuit of which I am come, leading hither ten thousand spears: for a nobly-born man in poverty is nothing.
CHOR. And see Eteocles here comes to this mediation; thy business it is, O Jocasta, being their mother, to speak words, with which thou shalt reconcile thy children.
ETEOCLES, POLYNICES, JOCASTA, CHORUS
ETEO. Mother, I am present; giving this grace to thee, I have come; what must I do? Let some one begin the conference. Since arranging also around the walls the chariots of the bands, I restrained the city, that I may hear from thee the common terms108 of reconciliation, for which thou hast permitted this man to come within the walls under sanction of a truce, having persuaded me.
JOC. Stay; precipitate haste has not justice; but slow counsels perform most deeds in wisdom. But repress that fierce eye and those blasts of rage; for thou art not looking on the Gorgon's head cut off at the neck, but thou art looking on thy brother who is come to thee. And do thou again, Polynices, turn thy face toward thy brother; for looking at the same point with thine eyes, thou wilt both speak better, and receive his words better. But I wish to give you a wise piece of advice. When a friend is enraged with a man his friend, having met him face to face, let him fix his eyes on his friend's eyes, this only ought he to consider, the end for which he is come, but to have no recollection of former grievances. Thy words then first, my son, Polynices; for thou art come leading an army of Argives, having suffered injustice, as thou sayest; and may some God be umpire and the reconciler of your strife.
POL. The speech of truth is simple, and those things which are just need not wily interpretations; for they have energy themselves; but the unjust speech, unsound in itself, requires cunning preparations to gloze it. But I have previously considered for my father's house, and my own advantage and that of this man; desiring to escape the curses, which Œdipus denounced formerly against us, I myself of my own accord departed from this land, having given him to rule over his own country for the space of a year, so that I myself should have the government again, having received it in turn, and not having come into enmity and bloodshed with this man to perform some evil deed, and to suffer what is now taking place. But he having assented to this, and having brought the Gods to witness his oaths, has performed nothing of what he promised, but himself holds the regal power and my share of the palace. And now I am ready, having received my own right, to send the army away from out of this land, and to regulate my house, having received it in my turn, and to give it up again to this man for the same space of time, and neither to lay my country waste, nor to apply to its towers the means of ascent by the firmly-fixed ladders. Which, should I not meet with justice, will I endeavor to put in execution: and I call the Gods as witnesses of this, that acting in every thing with justice, I am without justice deprived of my country in the most unrighteous manner. These individual circumstances, mother, not having collected together intricacies of argument, have I declared, but both to the wise and to the illiterate just, as appears to me.
CHOR. To me indeed, although we have not been brought up according to the Grecian land, nevertheless to me thou appearest to speak with judgment.
ETEO. If the same thing were judged honorable alike by all, and at the same time wise, there would not be doubtful strife among men. But now nothing is similar, nothing the same among mortals, except in names; but the sense is not the same, for I, my mother, will speak having kept nothing back; I would mount to the rising of the stars, and sink beneath the earth, were I able to perform this, so that I might possess the greatest of the Goddesses, kingly power.109 This prize then, my mother, I am not willing rather to give up to another, than to preserve for myself. For it implies cowardice in him, whoever having lost the greater share, hath received the less; but in addition to this I feel ashamed, that this man having come with arms, and laying the country waste, should obtain what he wishes; for to Thebes this would be a reproach, if through fear of the Mycenæan spear I should give up my sceptre for this man to hold. But he ought, my mother, to effect a reconciliation, not by arms: for speech does every thing which even the sword of the enemy could do. But if he is desirous of inhabiting this land in any other way, it is in his power; but the other point I will never give up willingly. When it is in my power to rule, ever to be a slave to him? Wherefore come fire, come sword, yoke thy steeds, fill the plains with chariots, since I will not give up my kingly power to this man. For if one must be unjust, it is most glorious to be unjust concerning empire, but in every thing else one should be just.
CHOR. It is not right to speak well, where the deeds are not glorious; for this is not honorable, but galling to justice.
JOC. My son, Eteocles, not every ill is added to age, but experience has it in its power to evince more wisdom than youth.110 Why, my child, dost thou so desirously court ambition, the most baneful of the deities? do not thou; the Goddess is unjust. But she hath entered into many families and happy states and hath come forth again, to the destruction of those who have to do with her. Of whom thou art madly enamored. This is more noble, my son, to honor equality, which ever links friends with friends, and states with states, and allies with allies: for equality is sanctioned by law among men. But the lesser share is ever at enmity with the greater, and straight begins the day of hatred. For equality arranged also among mortals measures, and the divisions of weights, and defined numbers. And the dark eye of night, and the light of the sun, equally walk their annual round, and neither of them being overcome hath envy of the other. Thus the sun and the night are subservient to men, but wilt not thou brook having an equal share of government, and give his share to him? Then where is justice? Why dost thou honor so unboundedly that prosperous injustice, royalty, and think so highly of her? Is the being conspicuous honorable? At least, it is empty honor. Or dost thou desire to labor much, possessing much in thy house? but what is superfluity? It possesses but a name; since a sufficiency indeed to the temperate is abundance. Neither do men enjoy riches as their own, but having the property of the Gods do we cherish them. And when they list, again do they take them away. Come, if I ask thee, having proposed together two measures, whether it is thy wish to reign, or save the city? Wilt thou say, to reign? But should he conquer thee, and the Argive spears overcome the Cadmæanforces, thou wilt behold this city of the Thebans vanquished, thou wilt behold many captive maidens with violence ravished by men your foes. Bitter then to Thebes will be the power which thou seekest to hold; but yet thou art ambitious of it. To thee I say this: but to thee, Polynices, say I, that Adrastus hath conferred an unwise favor on thee; and foolishly hast thou also come to destroy this city. Come, if thou wilt subdue this land (may which never happen), by the Gods, how wilt thou erect trophies of thy spear? And how again wilt thou sacrifice the first-fruits, having conquered thy country? and how wilt thou engrave upon the spoils by the waters of Inachus, "Having laid Thebes in ashes, Polynices consecrated these shields to the Gods?" Never, my son, may it come to thee to receive such glory from the Greeks. But again, shouldest thou be conquered, and should the arms of the other prevail, how wilt thou return to Argos having left behind ten thousand dead? Surely some one will say, O! unfortunate marriage alliance! O Adrastus, who placed them on us, through the nuptials of one bride we are
Βραβευς, properly, is the judge in a contest, who confers the prizes, and on whose decision the awarding of the prizes depends: βραβευτης is the same. Βραβειον is the prize. Βραβεια, and in the plural βραβειαι, the very act of deciding the contest.
So Hotspur, of honor:
See Ovid. Met. vi. 28. Non omnia grandior ætas, Quæ fugiamus, habet; seris venit usus ab annis.
