Showing posts with label woman. Show all posts
Showing posts with label woman. Show all posts

Sunday, September 15, 2013

Phaedra or Nurse?

This speech is sung after Hippolytus finishes his depiction of women, and balances an earlier speech sung by the chorus (Hippolytus 362-72):
sung
How luckless, how ill-starred, is the fate of women! [670] What arts do we have, what speech, once we have faltered, that can undo the knot our words have created? I have received my just deserts! Ho, earth, ho, light of the sun! How shall I escape what has befallen, how hide the painful fact, my friends? [675] What god, what mortal shall appear to help me, sit at my side, and lend hand to my unjust deeds? For my present misfortune crosses now—unhappy the crossing—to the farther bourne of life. Unluckiest am I of women!
Grene and Hamilton give the speech to Phaedra; others (including Perseus) give it to the Nurse. If Phaedra speaks, then she has just entered, and is indicating that she overheard what Hippolytus said to the Nurse. If it's the Nurse, then Phaedra enters right at the end, and is addressed by the Chorus Leader:
Chorus Leader[680] Oh dear, all is over, mistress, and the designs of your servant have not succeeded: all is lost.
Who do you think is speaking here?

Some terms used to excoriate women


Hippolytus on wives, (Hipp. 639-630):
But the man with a nullity (μηδέν) for a wife—he has it easy, although a woman who sits in a house and is a fool (εὐήθεια) is a trouble. [640] But a clever (σοφὴν) woman—that I loathe! May there never be in my house a woman with more intelligence (φρονοῦσα) than befits a woman! For Aphrodite engenders (bears, gives birth to: ἐντίκτω) more mischief (κακοεργός: criminal acts) in the clever. The woman without ability (without means, resources: ἀμάχανος) is kept from indiscretion (folly: μωρίαν) by the slenderness (βραχύς: scarcity, shortness) of her wit (γνώμη: judgment).


One ought to let no slave pass in to see a woman. Rather one should companion them with wild (δάκος: bite) and brute (ἄφθογγος: voiceless, speechless) beasts so that they would be unable either to speak to anyone (προσφωνεῖν: call, speak to, issue orders) or to be spoken to (φθέγμα: voice) in return. But as things are, the wicked ones plot evil [650] within doors, and their servants carry their plans abroad.

The price of fire

Hesiod's account of the creation of womankind in Theogony (561 ff) is often cited as relevant to the view of women voiced by Euripides' Hippolytus (Hipp. 616 ff):

(ll 561-584) Zeus . . . would not give the power of unwearying fire to the Melian (21) race of mortal men who live on the earth. But the noble son of Iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. And Zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. Forthwith he made an evil thing for men as the price of fire; for the very famous Limping God formed of earth the likeness of a shy maiden as the son of Cronos willed. And the goddess bright-eyed Athene girded and clothed her with silvery raiment, and down from her head she spread with her hands a broidered veil, a wonder to see; and she, Pallas Athene, put about her head lovely garlands, flowers of new-grown herbs. Also she put upon her head a crown of gold which the very famous Limping God made himself and worked with his own hands as a favour to Zeus his father. On it was much curious work, wonderful to see; for of the many creatures which the land and sea rear up, he put most upon it, wonderful things, like living beings with voices: and great beauty shone out from it.



(ll. 585-589) But when he had made the beautiful evil to be the price for the blessing, he brought her out, delighting in the finery which the bright-eyed daughter of a mighty father had given her, to the place where the other gods and men were. And wonder took hold of the deathless gods and mortal men when they saw that which was sheer guile, not to be withstood by men (δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν).

(ll. 590-612) For from her is the race of women and female kind: of her is the deadly race and tribe of women who live amongst mortal men to their great trouble, no helpmeets in hateful poverty, but only in wealth. And as in thatched hives bees feed the drones whose nature is to do mischief -- by day and throughout the day until the sun goes down the bees are busy and lay the white combs, while the drones stay at home in the covered skeps and reap the toil of others into their own bellies -- even so Zeus who thunders on high made women to be an evil to mortal men, with a nature to do evil. And he gave them a second evil to be the price for the good they had: whoever avoids marriage and the sorrows that women cause, and will not wed, reaches deadly old age without anyone to tend his years, and though he at least has no lack of livelihood while he lives, yet, when he is dead, his kinsfolk divide his possessions amongst them. And as for the man who chooses the lot of marriage and takes a good wife suited to his mind, evil continually contends with good; for whoever happens to have mischievous children, lives always with unceasing grief in his spirit and heart within him; and this evil cannot be healed.