Æschylos Tragedies and Fragments. Aeschylus
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some editors this speech from “No, not so,” to “thou know'st how,” is assigned to Okeanos.
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These are, of course, the Amazons, who were believed to have come through Thrakè from the Tauric Chersonesos, and had left traces of their name and habits in the Attic traditions of Theseus.
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Beyond the plains of Skythia, and the lake Mæotis (the sea of Azov) there would be the great river Okeanos, which was believed to flow round the earth.
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Sarmatia has been conjectured instead of Arabia. No Greek author sanctions the extension of the latter name to so remote a region as that north of the Caspian.
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The Greek leaves the object of the sympathy undefined, but it seems better to refer it to that which Atlas receives from the waste of waters around, and the dark world beneath, than to the pity shown to Prometheus. This has already been dwelt on in line 421.
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The passage that follows has for modern palæontologists the interest of coinciding with their views as to the progress of human society, and the condition of mankind during what has been called the “Stone” period. Comp. Lucretius, v. 955-984.
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Comp. Mr. Blakesley's note on Herod. ii. 4, as showing that here there was the greater risk of faulty observation.
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Another reading gives perhaps a better sense —
“Memory, handmaid true
And mother of the Muses.”
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In Greece, as throughout the East, the ox was used for all agricultural labours, the horse by the noble and the rich, either in war chariots, or stately processions, or in chariot races in the great games.
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Compare with this the account of the inventions of Palamedes in Sophocles,
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Here we can recognise the knowledge of one who had studied in the schools of Pythagoras, or had at any rate picked up their terminology. A more immediate connexion may perhaps be traced with the influence of Epimenides, who was said to have spent many years in searching out the healing virtues of plants, and to have written books about them.
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The lines that follow form almost a manual of the art of divination as then practised. The “ominous sounds” include chance words, strange cries, any unexpected utterance that connected itself with men's fears for the future. The flights of birds were watched by the diviner as he faced the north, and so the region on the right hand was that of the sunrise, light, blessedness; on the left there were darkness and gloom and death.
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So Io was represented, we are told, by Greek sculptors (Herod. ii. 41), as Isis was by those of Egypt. The points of contact between the myth of Io and that of Prometheus, as adopted, or perhaps developed, by Æschylos are – (1) that from her the destined deliverer of the chained Titan is to come; (2) that both were suffering from the cruelty of Zeus; (3) that the wanderings of Io gave scope for the wild tales of far countries on which the imagination of the Athenians fed greedily. But, as the
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Argos had been slain by Hermes, and his eyes transferred by Hera to the tail of the peacock, and that bird was henceforth sacred to her.
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Inachos the father of Io (identified with the Argive river of the same name), was, like all rivers, a son of Okeanos, and therefore brother to the nymphs who had come to see Prometheus.
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The words used have an almost technical meaning as applied to animals that were consecrated to the service of a God, and set free to wander where they liked. The fate of Io, as at once devoted to Zeus and animalised in form, was thus shadowed forth in the very language of the Oracle.
175
Lerna was the lake near the mouth of the Inachos, close to the sea. Kerchneia may perhaps be identified with the Kenchreæ, the haven of Korinth in later geographies.
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The wicker huts used by Skythian or Thrakian nomads (the Calmucks of modern geographers) are described by Herodotos (iv. 46) and are still in use.
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The Chalybes are placed by geographers to the south of Colchis. The description of the text indicates a locality farther to the north.
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Probably the Araxes, which the Greeks would connect with a word conveying the idea of a torrent dashing on the rocks. The description seems to imply a river flowing into the Euxine from the Caucasos, and the condition is fulfilled by the Hypanis or
180
When the Amazons appear in contact with Greek history, they are found in Thrace. But they had come from the coast of Pontos, and near the mouth of the Thermodon (
181
Here, as in Soph.
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The track is here in some confusion. From the Amazons south of the Caucasos, Io is to find her way to the Tauric Chersonese (the Crimea) and the Kimmerian Bosporos, which flows into the Sea of Azov, and so to return to Asia.
183
Here, as in a hundred other instances, a false etymology has become the parent of a myth. The name Bosporos is probably Asiatic not Greek, and has an entirely different signification.
184
The lines refer to the story that Zeus loved Thetis the daughter of Nereus, and followed her to Caucasos, but abstained from marriage with her because Prometheus warned him that the child born of that union should overthrow his father. Here the future is used of what was still contingent only. In the lost play of the Trilogy the myth was possibly brought to its conclusion and connected with the release of Prometheus.
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Heracles, whose genealogy was traced through Alcmena, Perseus, Danae, Danaos and seven other names, to Epaphos and Io.
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Probably the Kimmerian Bosporos. The Tanais or Phasis has, however, been conjectured.
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The history of the passage in brackets is curious enough to call for a note. They are not in any extant MS., but they are found in a passage quoted by Galen (v. p. 454), as from the
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Kisthene belongs to the geography of legend, lying somewhere on the shore of the great ocean-river in Lybia or Æthiopia, at the end of the world, a great mountain in the far West, beyond the Hesperides, the dwelling-place, as here, of the Gorgons, the daughters of Phorkys. Those first-named are the Graiæ.
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Here, like the “wingèd hound” of v. 1043, for the eagles that are the messengers of Zeus.
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We are carried back again from the fabled West to the fabled East. The Arimaspians, with one eye, and the Grypes or Gryphons (the griffins of mediæval heraldry), quadrupeds with the wings and beaks of eagles, were placed by most writers (Herod. iv. 13, 27) in the north of Europe, in or beyond the
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