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It is a scheme which occurs again and again in Euripides, a study of oppression and revenge. Such a subject in the hands of a more ordinary writer would probably take the form of a triumph of oppressed virtue. But Euripides gives us nothing so sympathetic, nothing so cheap and unreal. If oppression usually made people virtuous, the problems of the world would be very different from what they are. Euripides seems at times to hate the revenge of the oppressed almost as much as the original cruelty of the oppressor; or, to put the same fact in a different light, he seems deliberately to dwell upon the twofold evil of cruelty, that it not only causes pain to the victim, but actually by means of the pain makes him a worse man, so that when his turn of triumph comes, it is no longer a triumph of justice or a thing to make men rejoice. This is a grim lesson; taught often enough by history, though seldom by the fables of the poets.

gilbert murray
Gilbert Murray (1866–1957) Australian-British classical scholar and public intellectual
Essay (1912), “Introduction,” Sophocles, Medea
    (Source)

For quotes from Euripides, see here. For quotes from his Medea, see here.
 
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CHORUS: Great treasure halls hath Zeus in heaven,
From whence to man strange dooms be given,
Past hope or fear.
And the end men looked for cometh not,
And a path is there where no man thought:
So hath it fallen here.

[ΚΥΚΛΩΨ: πολλῶν ταμίας Ζεὺς ἐν Ὀλύμπῳ,
πολλὰ δ᾽ ἀέλπτως κραίνουσι θεοί:
καὶ τὰ δοκηθέντ᾽ οὐκ ἐτελέσθη,
τῶν δ᾽ ἀδοκήτων πόρον ηὗρε θεός.
τοιόνδ᾽ ἀπέβη τόδε πρᾶγμα.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1415ff (431 BC) [tr. Murray (1906)]
    (Source)

Euripides ended a number of his dramas with slight variations of this final chorus (some scholars believe that these endings were added in some cases after his death). See here for more discussion about this "standard" choral coda.

(Source (Greek)). Other translations:

Thron'd on Olympus, with his sovereign nod,
Jove unexpectedlyi performs the schemes
Divine foreknowledge plann'd; our firmest hopes
Oft fail us: but the God still finds the means
Of compassing what man could ne'er have look'd for;
And thus doth this important business end.
[tr. Wodhull (1782)]

Jove in the high heav'n dispenses various fates:
And now the gods show'r blessings, which our hopes
Dared not aspire to, now control the ills
We deem'd inevitable: thus the god
To these hat giv'n an end we never thought;
Such is the dreadful fortune of this day.
[tr. Potter (1814)]

Zeus in Olympus parts out many lots,
And the gods work to many undreamed of ends,
And that we looked for is never fulfilled,
And to things not looked for the gods make a way:
Even so hath this issue been.
[tr. Webster (1868)]

Many a fate doth Zeus dispense, high on his Olympian throne; oft do the gods bring things to pass beyond man's expectation; that, which we thought would be, is not fulfilled, while for the unlooked-for god finds out a way; and such hath been the issue of this matter.
[tr. Coleridge (1891)]

Jove is the dispenser of various fates in heaven, and the Gods perform many things contrary to our expectations, and those things which we looked for are not accomplished; but the God hath brought to pass things unthought of. In such manner hath this affair ended.
[tr. Buckley (1892)]

All dooms be of Zeus in Olympus; 'tis his to reveal them.
Manifold things unhoped-for the Gods to accomplishment bring.
And the things that we looked for, the Gods deign not to fulfil them;
And the paths undiscerned of our eyes, the Gods unseal them.
So fell this marvellous thing.
[tr. Way (Loeb) (1894)]

Zeus in Olympus is the overseer
Of many doings. Many things the gods
Achieve beyond our judgment. What we thought
Is not confirmed and what we thought not god
Contrives. And so it happens in this story.
[tr. Warner (1944)]

Many are the Fates which Zeus in Olympus dispenses;
Many matters the gods bring to surprising ends.
The things we thought would happen do not happen;
The unexpected God makes possible;
And such is the conclusion of this story.
[tr. Vellacott (1963)]

Zeus, Olympus’ steward, controls many things,
And many things, too, beyond expectation the gods accomplish.
The expected does not turn out;
For the unexpected God finds a way.
Such is the end of this business.
[tr. Podlecki (1989)]

Zeus on Olympus has many things in his treasure-house, and many are the things the gods accomplish against our expectation. What men expect is not brought to pass, but a god finds a way to achieve the unexpected. Such is the outcome of this story.
[tr. Kovacs (Perseus)]

Zeus on Olympus has many things in his treasure-house, and many are the things the gods accomplish against our expectation. What men look for is not brought to pass, but a god finds a way to achieve the unexpected. Such is the outcome of this story.
[tr. Kovacs (Loeb) (1994)]

Many are the things Zeus on Olympus has in his keeping and many things do the gods accomplish beyond men's hopes. What men expect does not happen; for the unexpected, heaven finds a way. And so it has turned out here today.
[tr. Davie (1996)]

Our Olympian Zeus is most wise!
The deeds of the gods appear in many forms ...
And gods often perform deeds even beyond our hopes.
Our wishes might not be granted but the gods will find ways of achieving what we never thought achievable.
Such was the path of our story.
[tr. Theodoridis (2004)]

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.
[tr. Luschnig (2007)]
<
Zeus on Olympus,
dispenses many things.
Gods often contradict
our fondest expectations.
What we anticipate
does not come to pass.
What we don’t expect
some god finds a way
to make it happen.
So with this story.
[tr. Johnston (2008)]

Zeus on Olympus ordains many things,
and gods achieve much that surprises us.
What we thought would happen didn't,
and the god found a way for unimaginable deeds;
That's how the story ends.
[tr. Ewans (2022)]

Many are the fates that Zeus dispenses in Olympus, and the gods bring many things to pass unexpectedly. What is expected does not come to telos, and a god finds a way for the unexpected. So too has this affair turned out.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 25-Aug-26 | Last updated 26-Aug-26
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More quotes by Euripides

JASON: I go — a father once; now childless.
MEDEA: You grieve too soon. Old age is coming.

[ἸΆΣΩΝ: στείχω, δισσῶν γ᾽ ἄμορος τέκνων.
ΜΉΔΕΙΑ: οὔπω θρηνεῖς: μένε καὶ γῆρας.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1395ff (431 BC) [tr. Vellacott (1963)]
    (Source)

(Source (Greek)). Other translations:

JASON: Bereft of both my Sons, I thither go.
MEDEA: Not yet enough lament'st thou: to encrease
Thy sorrows, may'st thou live till thou art old!
[tr. Wodhull (1782)]

JASON: I go deprived, alas, of both my sons.
MEDEA: This grief be thine, e'en to thy latest age.
[tr. Potter (1814)]

JASON: I go. Yea, of both my children bereft.
MEDEA: Thy wail is yet nothing. Wait and grow old.
[tr. Webster (1868)]

JASON: I go, bereft of both my sons.
MEDEA: Thy grief is yet to come; wait till old age is with thee too.
[tr. Coleridge (1891)]

JASON: I go, even deprived of both my children.
MEDEA: Thou dost not yet mourn enough: stay and grow old.
[tr. Buckley (1892)]

JASON: I go, a father forlorn of the two sons reft from his home!
MEDEA: Not yet dost thou truly mourn: abide till thine old age come.
[tr. Way (Loeb) (1894)]

JASON: Childless, I go, to weep and weep.
MEDEA: Not yet! Age cometh and long years.
[tr. Murray (1906)]

JASON: I go, with two children to mourn for.
MEDEA: Not yet do you feel it. Wait for the future.
[tr. Warner (1944)]

JASON: I am going, deprived of my two children.
MEDEA: Save your dirges. Wait for old age.
[tr. Podlecki (1989)]

JASON: Yes — bereft of my two sons — I go.
MEDEA: Your mourning has yet to begin. Wait until old age.
[tr. Kovacs (Perseus)]

JASON: Yes — bereft of my two sons — I go.
MEDEA: Your mourning has yet to begin. Wait until you are old!
[tr. Kovacs (Loeb) (1994)]

JASON: I go, bereft of my two children.
MEDEA: You do not know lamentation yet; wait until you are old.
[tr. Davie (1996)]

JASON: I am going!
I’m going without my children.
MEDEA: You’re still not grieving as you should. Wait till old age comes to you.
[tr. Theodoridis (2004)]

JASON: I am going, denied rights to my two children.
MEDEA: Do not mourn yet. Wait for old age.
[tr. Luschnig (2007)]

JASON:I’ll go.
I’ve lost both my sons.
MEDEA:Your grief’s not yet begun.
Wait until you’re old.
[tr. Johnston (2008)]

JASON: I go, deprived of my children.
MEDEA: You are not really mourning yet; wait for old age.
[tr. Ewans (2022)]

JASON: I go, bereft of both my sons.
MEDEA: Your grief is yet to come; wait till old age comes upon you.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 11-Aug-26 | Last updated 11-Aug-26
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JASON: The curse of children’s blood be on you!
Avenging Justice, blast your being!
MEDEA: What god will hear your imprecation,
Oath-breaker, guest-deceiver, liar?

[ἸΆΣΩΝ: ἀλλά σ᾽ Ἐρινὺς ὀλέσειε τέκνων
φονία τε Δίκη.
ΜΉΔΕΙΑ: τίς δὲ κλύει σοῦ θεὸς ἢ δαίμων,
τοῦ ψευδόρκου καὶ ξειναπάτου;]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1389ff (431 BC) [tr. Vellacott (1963)]
    (Source)

Jason and Medea bickering after she has murdered their children.

(Source (Greek)). Other translations:

JASON: May the Erinnys of our slaughter'd Sons,
And Justice, who requites each murderous deed,
Destroy you utterly!
MEDEA:Will any God
Or Demon hear thy curses, O thou wretch,
False to thy oath, and to the sacred laws of hospitality?
[tr. Wodhull (1782)]

JASON: May th' Erinnys of thy sons destroy,
And Justice, which for blood vindictive calls
For blood.
MEDEA:What god will hear thee, or what fury,
Thou perjur'd base betrayer of the rights
Of hospitality?
[tr. Potter (1814)]

JASON: But thee may thy children's Erinnys slay
And Vengeance for blood.
MEDEA: And who among gods and friends will hear thee,
Betrayer of strangers and breaker of oaths?
[tr. Webster (1868)]

JASON: The curse of our sons' avenging spirit and of Justice, that calls for blood, be on thee!
MEDEA: What god or power divine hears thee, breaker of oaths and every law of hospitality?
[tr. Coleridge (1891)]

JASON: But may the Fury of the children, and Justice the avenger of murder, destroy thee.
MEDEA: But what God or Deity hears thee, thou perjured man, and traitor to the rights of hospitality?
[tr. Buckley (1892)]

JASON: Now the Fury-avenger of children smite thee,
And Justice that looketh on murder requite thee!
MEDEA: What God or what spirit will heed thy request,
Caitiff forsworn, who betrayest the guest?
[tr. Way (Loeb) (1894)]

JASON: May They that hear the weeping child
Blast thee, and They that walk in blood!
MEDEA: Thy broken vows, thy friends beguiled
Have shut for thee the ears of God.
[tr. Murray (1906)]

JASON: May a Fury for the children’s sake destroy you,
And justice, Requitor of blood.
MEDEA: What heavenly power lends an ear
To a breaker of oaths, a deceiver?
[tr. Warner (1944)]

JASON: May the children’s avenging Fury and Justice
For murder destroy you?
MEDEA: What god, what spirit, listens to you,
Breaker of oaths, deceiver of friends?
[tr. Podlecki (1989)]

JASON: May the Fury that punishes your children's death, and Justice the murderous, destroy you utterly!
MEDEA: What god or power above will listen to you, who broke your oath and deceived a stranger?
[tr. Kovacs (Loeb) (1994)]

JASON: May you be struck down by our children's avenging curse and Justice who punishes murder!
MEDEA: What god, what spirit listens to you, the breaker of oaths, the deceiver of hosts?
[tr. Davie (1996)]

JASON: But the Fury will punish you! The Fury and Justice will destroy you, for committing the murder of your own children.
MEDEA: Which god or spirit will listen to you, Jason? You, who tells lies to foreigners and dishonours them?
[tr. Theodoridis (2004)]

JASON: But may the Avenger of children destroy you
and Justice that haunts murderers.
MEDEA: What god or divine spirit would listen to you
an oath-breaker and deceiver of guests?
[tr. Luschnig (2007)]

JASON: May the avenging Fury of our children
destroy you — may you find blood justice.
MEDEA: What god or spirit listens to you,
a man who does not keep his promises,
a man who deceives and lies to strangers?
[tr. Johnston (2008)]

JASON: May the children's Fury destroy you, and bloody Justice.
MEDEA: What god, what spirit hears you -- breaker of oaths, deceiver of a stranger's trust.
[tr. Kovacs / Kitzinger (2016)]

JASON: May the avenging Fury of the children and Justice destroy you.
MEDEA: What god or other power will listen to you, a man who breaks oaths and deceives his friends?
[tr. Ewans (2022)]

JASON: May the Fury [Erinys] of our children and bloody Dikē destroy you!
MEDEA: What god or daimōn listens to you, oath-breaker and deceiver of xenoi?
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 28-Jul-26 | Last updated 28-Jul-26
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JASON: O children, what a wicked mother she was to you!
MEDEA: They died from a disease they caught from their father.
JASON: I tell you it was not my hand that destroyed them.
MEDEA: But it was your insolence, and your virgin wedding.
JASON: And just for the sake of that you chose to kill them.
MEDEA: Is love so small a pain, do you think, for a woman?

[ἸΆΣΩΝ: ὦ τέκνα, μητρὸς ὡς κακῆς ἐκύρσατε.
ΜΉΔΕΙΑ: ὦ παῖδες, ὡς ὤλεσθε πατρῴᾳ νόσῳ.
ἸΆΣΩΝ: οὔτοι νιν ἡμὴ δεξιά γ᾽ ἀπώλεσεν.
ΜΉΔΕΙΑ: ἀλλ᾽ ὕβρις οἵ τε σοὶ νεοδμῆτες γάμοι.
ἸΆΣΩΝ: λέχους σφε κἠξίωσας οὕνεκα κτανεῖν;
ΜΉΔΕΙΑ: σμικρὸν γυναικὶ πῆμα τοῦτ᾽ εἶναι δοκεῖς;]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1363ff (431 BC) [tr. Warner (1944)]
    (Source)

Medea and Jason arguing over her murder of their sons. Here Medea blames Jason for deserting her (which he did) in favor of Princess Glauce (whom she has also killed).

(Source (Greek)). Other translations:

JASON: How vile a Mother, O my sons, was yours!
MEDEA: How did ye perish thro' your Father's lust!
JASON: But my right hand was guiltless of their death.
MEDEA: Not so thy cruel taunts, and that new marriage.
JASON: Was my new marriage a sufficient cause
For thee to murder them?
MEDEA:Canst thou suppose
Such wrongs sit light upon the female breast?
[tr. Wodhull (1782)]

JASON: My children, a bad mother have you found.
MEDEA: My sons, you perish'd through your father's folly.
JASON: Yet my right hand plung'd not the muurderous sword.
MEDEA: But thy foul wrongs, and thy new nuptials plung'd it.
JASON: And for these nupturals hast thou kill'd thy sons?
MEDEA: This to a woman deem'st thou a slight pain?
[tr. Potter (1814)]

JASON: Oh sons, how foul a mother have ye had!
MEDEA: Oh boys, how died ye by your father's guilt!
JASON: Not this right hand of mine slew them, indeed.
MEDEA: No, but thine outrage and new wedding ties.
JASON: So for a bed lost thou thoughtst fit to slay them?
MEDEA: Dost thou count that a light wrong to a woman?
[tr. Webster (1868)]

JASON: O my children, how vile a mother ye have found!
MEDEA: My sons, your father's feeble lust has been your ruin!
JASON: 'Twas not my hand, at any rate, that slew them.
MEDEA: No, but thy foul treatment of me, and thy new marriage.
JASON: Didst think that marriage cause enough to murder them?
MEDEA: Dost think a woman counts this a trifling injury?
[tr. Coleridge (1891)]

JASON: My children, what a wicked mother have ye found!
MEDEA: My sons, how did ye perish by your father's fault!
JASON: Nevertheless my hand slew them not.
MEDEA: But injury, and thy new nuptials.
JASON: And on account of thy bed didst thou think fit to slay them?
MEDEA: Dost thou deem this a slight evil to a woman?
[tr. Buckley (1892)]

JASON: O children mine, what miscreant mother had ye!
MEDEA: O sons, destroyed by your own father's lust!
JASON: Sooth, 'twas no hand of mine that murdered them.
MEDEA: Nay, but thine insolence and thy new-forged bonds.
JASON: How, claim the right for wedlock's sake to slay them!
MEDEA: A light affliction count'st thou this to woman?
[tr. Way (Loeb) (1894)]

JASON: Oh, what a womb of sin my children bore!
MEDEA: Sons, did ye perish for your father's shame?
JASON: How? It was not my hand that murdered them.
MEDEA: 'Twas thy false wooings, 'twas thy trampling pride.
JASON: Thou hast said it! For thy lust of love they died.
MEDEA: And love to women a slight thing should be?
[tr. Murray (1906)]

JASON: O children, what a wicked mother Fate gave you!
MEDEA: O sons, your father’s treachery cost you your lives.
JASON: It was not my hand that killed my sons.
MEDEA:No, not your hand;
But your insult to me, and your new-wedded wife.
JASON: You thought that reason enough to murder them, that I
No longer slept with you?
MEDEA:And is that injury
A slight one, do you imagine, to a woman?
[tr. Vellacott (1963)]

JASON: O children, what an evil mother you encountered!
MEDEA: O children, how your father’s illness killed you!
JASON: At least it wasn’t my right hand that killed them.
MEDEA: No, your insults and your recent marriage.
JASON: Was it really for sex that you decided to kill them?
MEDEA: Do you think that this is small suffering for a woman?
[tr. Podlecki (1989)]

JASON: Children, what an evil mother you got.
MEDEA: Children, how you have perished by your father's fault.
JASON: It was not my hand, you know, that killed them.
MEDEA: No: it was the outrage of your new marriage.
JASON: Did you really think it right to kill them because of a marriage?
MEDEA: Do you imagine that loss of love is a trivial grief for a woman?
[tr. Kovacs (Perseus)]

JASON: Children, what an evil mother you got!
MEDEA: Children, how you have perished by your father's fault!
JASON: It was not my hand, you know, that killed them.
MEDEA: No: it was the outrage of your new marriage.
JASON: Did you really think it right to kill them because of a marriage?
MEDEA: Do you imagine that loss of this is a trivial grief for a woman?
[tr. Kovacs (Loeb) (1994)]

JASON: O children, what a wicked mother you had!
MEDEA: O my sons, how your father's weakness caused your deaths!
JASON: Yet it was no right hand of mine that dealt them ruin!
MEDEA: No, it was your lustful heart and that new marriage of yours.
JASON: What? You decided to kill them because I loved another?
MEDEA: Do you think this is a minor annoyance to a woman?
[tr. Davie (1996)]

JASON: My darling children! What a despicable woman gave birth to you!
MEDEA: My darling children! What a despicable man gave you such a destruction!
JASON: They were not murdered by my hand!
MEDEA: No, what killed them was the shame and your new marriage.
JASON: Was an empty bed a good enough reason for your murders?
MEDEA: Do you think an empty bed is such a small thing for a woman?
[tr. Theodoridis (2004)]

JASON: Oh children, what a terrible mother you had.
MEDEA: Oh children, how you were destroyed by your father’s disease.
JASON: My right hand did not strike them.
MEDEA: But your abuse and your new marriage.
JASON: You thought the marriage bed was worth your children’s lives?
MEDEA: Do you think this a trivial wrong for a woman?
[tr. Luschnig (2007)]

JASON:O my children,
you had such an evil mother!
MEDEA:O my children,
victims of your father’s evil actions!
JASON: At least it was not my hand that killed them.
MEDEA: No. It was an insult — your new marriage.
JASON: Was it right to murder them for that?
MEDEA: Do you think an insult to a woman
is something insignificant?
[tr. Johnston (2008)]

JASON: My children, how kakē is the mother you have found!
MEDEA: My sons, your father’s lust has been your ruin.
JASON: It was not my right hand that slew them.
MEDEA: No, your hubris and your new marriage-bed.
JASON: Did you think that that was reason enough to murder them?
MEDEA: Do you think a woman finds that a tiny pain?
[tr. Coleridge / Ceragioli / Nagy / Hour25]

JASON: Oh, children, what a wicked mother you had!
MEDEA: Oh, sons, you were ruined by your father's disease.
JASON: It wasn't my right hand that murdered them.
MEDEA: No, it was your insolence, your new-forged marriage.
JASON: You judged it right to kill them for your bed?
MEDEA: You think that pain's a small thing for a woman?
[tr. Kovacs / Kitzinger (2016)]

 
Added on 21-Jul-26 | Last updated 21-Jul-26
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More quotes by Euripides

medea amphora 350bc

MEDEA: Women, my task is fixed: as quickly as I may
To kill my children, and start away from this land,
And not, by wasting time, to suffer my children
To be slain by another hand less kindly to them.
Force every way will have it they must die, and since
This must be so, then I, their mother, shall kill them.
Oh, arm yourself in steel, my heart! Do not hang back
From doing this fearful and necessary wrong.
Oh, come, my hand, poor wretched hand, and take the sword,
Take it, step forward to this bitter starting point,
And do not be a coward, do not think of them,
How sweet they are, and how you are their mother. Just for
This one short day be forgetful of your children,
Afterward weep; for even though you will kill them,
They were very dear — Oh, I am an unhappy woman!
(With a cry she rushes into the house.)

[ΜΉΔΕΙΑ: φίλαι, δέδοκται τοὔργον ὡς τάχιστά μοι
παῖδας κτανούσῃ τῆσδ᾽ ἀφορμᾶσθαι χθονός,
καὶ μὴ σχολὴν ἄγουσαν ἐκδοῦναι τέκνα
ἄλλῃ φονεῦσαι δυσμενεστέρᾳ χερί.
πάντως σφ᾽ ἀνάγκη κατθανεῖν: ἐπεὶ δὲ χρή,
ἡμεῖς κτενοῦμεν οἵπερ ἐξεφύσαμεν.
ἀλλ᾽ εἶ᾽ ὁπλίζου, καρδία: τί μέλλομεν
τὰ δεινὰ κἀναγκαῖα μὴ πράσσειν κακά;
ἄγ᾽, ὦ τάλαινα χεὶρ ἐμή, λαβὲ ξίφος,
λάβ᾽, ἕρπε πρὸς βαλβῖδα λυπηρὰν βίου,
καὶ μὴ κακισθῇς μηδ᾽ ἀναμνησθῇς τέκνων,
ὡς φίλταθ᾽, ὡς ἔτικτες, ἀλλὰ τήνδε γε
λαθοῦ βραχεῖαν ἡμέραν παίδων σέθεν
κἄπειτα θρήνει: καὶ γὰρ εἰ κτενεῖς σφ᾽, ὅμως
φίλοι γ᾽ ἔφυσαν: δυστυχὴς δ᾽ ἐγὼ γυνή.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1236ff (431 BC) [tr. Warner (1944)]
    (Source)

Medea, soliloquizing to the Chorus (of women) as she self-justifies killing her and Jason's sons. Though earlier she said she was doing so to revenge herself on him, here she seizes on the idea that they would otherwise be executed for her killing of Creon and Glauce through gifts that the boys carried to them. (There is a version of the Medea myth where that exact thing happens.)

(Source (Greek)). Other translations:

My friends,
I am resolv'd, as soon as I have slain
My Children, from these regions to depart.
Nor thro' inglorious sloth will I abandon
My Sons to perish by detested hands;
They certainly must die: since then they must,
I bore and I will slay them. O my heart!
Be arm'd with tenfold firmness. What avails it
To loiter, when inevitable ills
Remain to be accomplish'd? take the sword.
And, O my band, on to the goal that ends
Their life, nor let one intervening thought
Of pity or maternal tenderness
Suspend thy purpose: for this one short day
Forget how fondly thou didst love thy Sons,
How bring them forth, and after that lament
Their cruel fate: altho' thou art resolv'd
To slay, yet hast thou ever held them dear.
But I am of all women the most wretched.
Exit Medea
[tr. Wodhull (1782)]

This deed, my friends, is fix'd, to slay my sons
With quickest speed, then hasten from this land;
Nor fondly lingering leave them to be slain
By some more hostile hand: since they must die,
(For die they must) by me, who gave them life,
Death shall be given: and thou, my heart, be arm'd:
Yield not to weak reluctance, nor delay
A dreadful, but necessary deed.
Come, my unhappy hand, seize thou the sword,
Seize it, and wind thy progress to the goal
Of miserable life: faint not, nor thing
Of thy poor children, O how dear to me!
For this short day remember not thy sons,
Hereafter mourn at leisure: though I kill them,
Yet they were dear, and I -- a very wretch.
[tr. Potter (1814)]

My friends, this purpose stand approved to me,
Slaying my boys to hurry from this realm;
Not, making weak delays, to give my sons
By other and more cruel hands to die.
Nay, steel thyself my heart. Why linger we
As not to do that horror which yet must be?
Come, oh my woeful hand, take take the sword:
On to my new life's mournful starting point,
And be no coward, nor think on thy boys,
How dear, how thou didst give them birth. Nay rather
For this short day forget they are thy sons:
Then weep them afterwards. For though thou slay'st them
Oh but they're dear, and I a desolate woman.
[tr. Webster (1868)]

My friends, I am resolved upon the deed; at once will I slay my children and then leave this land, without delaying long enough to hand them over to some more savage hand to butcher. Needs must they die in any case; and since they must, I will slay them — I, the mother that bare them. O heart of mine, steel thyself! Why do I hesitate to do the awful deed that must be done? Come, take the sword, thou wretched hand of mine! Take it, and advance to the post whence starts thy life of sorrow! Away with cowardice! Give not one thought to thy babes, how dear they are or how thou art their mother. This one brief day forget thy children dear, and after that lament; for though thou wilt slay them yet they were thy darlings still, and I am a lady of sorrows.
[tr. Coleridge (1891)]

The deed is determined on by me, my friends, to slay my children as soon as possible, and to hasten from this land; and not by delaying to give my sons for another hand more hostile to murder. But come, be armed, my heart; why do we delay to do dreadful but necessary deeds? Come, O wretched hand of mine, grasp the sword, grasp it, advance to the bitter goal of life, and be not cowardly, nor remember thy children how dear they are, how thou broughtest them into the world; but for this short day at least forget thy children; hereafter lament. For although thou slayest them, nevertheless they at least were dear, but I a wretched woman.
[tr. Buckley (1892)]

Friends, my resolve is taken, with all speed
To slay my children, and to flee this land,
And not to linger and to yield my sons
To death by other hands more merciless.
They needs must die: and, since it needs must be,
Even I will give them death, who gave them life.
Up, gird thee for the fray, mine heart! Why loiter
To do the dread ill deeds that must be done?
Come, wretched hand of mine, grasp thou the sword;
Grasp it; — move toward life's bitter starting-post,
And turn not craven: think not on thy babes,
How dear they are, how thou didst bear them: nay,
For this short day do thou forget thy sons,
Thereafter mourn them. For, although thou slay,
Yet dear they are, and I a wretched woman.
[Exit Medea.
[tr. Way (Loeb) (1894)]

Women, my mind is clear. I go to slay
My children with all speed, and then, away
From hence; not wait yet longer till they stand
Beneath another and an angrier hand
To die. Yea, howsoe'er I shield them, die
They must. And, seeing that they must, 'tis I
Shall slay them, I their mother, touched of none
Beside. Oh, up and get thine armour on,
My heart! Why longer tarry we to win
Our crown of dire inevitable sin?
Take up thy sword, O poor right hand of mine,
Thy sword: then onward to the thin-drawn line
Where life turns agony. Let there be naught
Of softness now: and keep thee from that thought,
'Born of thy flesh,' 'thine own belovèd.' Now,
For one brief day, forget thy children: thou
Shalt weep hereafter. Though thou slay them, yet
Sweet were they. . . . I am sore unfortunate.
[She goes into the house.
[tr. Murray (1906)]

My friends, the deed’s resolved — that with all haste
I will kill my children and set forth from Corinth,
Not, hesitating here, yield up my sons
For other and less loving hands to murder.
Die they must, either way; and since they must,
Then I will slay them that did bring them forth.
Come steel thyself, my heart. What help to linger
Shrinking to do that dreadful thing thou must?
The sword, O miserable hand, the sword —
Take it and onward to that bitter race
Thy feet must run! No weakening now, no thought
Of thy sons, how dear they are, how thou didst once
Give life to them. For this one little day
Forget thy babes, and, after, weep for them.
For though thou slay them, yet dear-loved were they,
Thine own, — and I a miserable woman.
[tr. Lucas, ed. Higham (1938)]

Friends, now my course is clear: as quickly as possible
To kill the children and then to fly from Corinth; not
Delay and so consign them to another hand
To murder with a better will. For they must die,
In any case; and since they must, then I who gave
Them birth will kill them. Arm yourself, my heart: the thing
That you must do is fearful, yet inevitable.
Why wait, then? My accursed hand, come, take the sword;
Take it, and forward to your frontier of despair.
No cowardice, no tender memories; forget
That once you loved them, that of your body they were born.
For one short day forget your children; afterwards
Weep: though you kill them, they were your beloved sons.
Life has been cruel to me.
Medea goes into the house.
[tr. Vellacott (1963)]

My friends, I have decided to kill the children
Without delay and quickly depart from this country;
I shall not, by delaying, give my children over
To another, more unfriendly, hand to murder.
In any case, their death is inevitable, and since
It is, I who gave them birth shall kill them.
Up then! Arm yourself, my heart! Why wait
To do the dreadful evil that must be done?
Come, my wretched hand, take up the sword,
Take it and go to life’s goal of grief,
Do not be cowardly, do not remember the children,
How dear they are, how you bore them; for this short day
At least forget all about your children,
Then grieve. For even if you kill them, still,
You bore them, you loved them. I am an unlucky woman.
[tr. Podlecki (1989)]

My friends, my resolve is fixed on the deed, to kill my children with all speed and to flee from this land: I must not, by lingering, deliver my children for murder to a less kindly hand. They must die at all events, and since they must, I who gave them birth shall kill them. Come, put on your armor, my heart. Why do I put off doing the terrible deed that must be done? Come, wretched hand, take the sword, take it and go to your life's miserable goal. Do not weaken, do not remember that you love the children, that you gave them life. Instead, for this brief day forget them — and mourn hereafter: for even if you kill them, they were dear to you. Oh, what an unhappy woman I am! Exit Medea into the house.
[tr. Kovacs (Perseus) (1994); tr. Kovacs / Zhang / Rogak]

My friends, my resolve is fixed on the deed, to kill my children with all speed and to flee from this land: I must not, by lingering, deliver my children for murder to a less kindly hand. They must die at all events, and since they must, I who gave them birth shall kill them. Come, put on your armor, my heart. Why do I put off doing the terrible deed that must be done? Come, luckless hand, take the sword, take it and go to your life's miserable goal. Do not weaken, do not remember that you love the children, that you gave them life. Instead, for this brief day forget them — and mourn hereafter: for even if you kill them, they were dear to you. Oh, what an unhappy woman I am!
Exit Medea into the house.
[tr. Kovacs (Loeb) (1994)]

My friends, I have decided to act and at once. I will kill the children and then quit this land. I will not delay and so deliver them to other hands to spill their blood more eagerly. They must be killed; there is no other way. And since they must, I will take their life, I who gave them life. Come, my heart, put on your armour! We must not hesitate to do this deed, this terrible yet necessary deed! Come, wretched hand of mine, grip the sword, grip it! On to the starting line! A painful race awaits you now! No time now for cowardice or thinking of your children, how much you love them, how you brought them into this world. No, for one day, one fleeting day, forget your children; there will be the rest of your life for weeping. For though you will put them to the sword, you loved them well. Oh, I am a woman born to sorrow!
[Medea turns and goes into the house.]
[tr. Davie (1996)]

Enough, my friends!
My mind is made up. I’ve decided to kill my children and to leave this country. I haven’t a moment longer lest someone takes my children and they are slaughtered by some enemy’s hands. Die they must and so, better they die by me who gave birth to them.
Come, my heart, arm yourself. This is no time for equivocations. Need has forced this evil. So why wait? Come terrible hand, pick up the knife! Take it and take also the final, the most bitter step, the last step of life. Don’t be a coward now. Don’t think about the love you have for them, the life you gave them.
Today, forget that you have any children at all! Leave the crying for another day.
So what if you’re their murderer?
Their love will follow you for ever -- just as misery will.
Exit Medea
[tr. Theodoridis (2004)]

My friends. I have determined to do the deed at once,
to kill my children and leave this land,
and not to falter or give my children
over to let a hand more hostile murder them.
They must die and since they must
I, who brought them into the world, will kill them.
But arm yourself, my heart. Why hesitate
to do these tragic, yet necessary, evils?
Come, unhappy hand of mine, take the sword
take it, move to the dismal turning point of life.
Do not be a coward. Do not think of your children —
how much you love them, how you gave them birth.
For this one short day forget your children,
and mourn tomorrow. For even if you kill them
still you loved them very much. I am an unhappy woman.
Exit Medea.
[tr. Luschnig (2007)]

I’ve made up my mind, my friends.
I’ll do it — kill my children now, without delay,
and flee this land. I must not hesitate.
That would hand them over to someone else
to be slaughtered by a hand less loving.
No matter what, the children have to die.
Since that’s the case, then I, who gave them life,
will kill them. Arm yourself for this, my heart.
Why do I put off doing this dreadful act,
since it must be done? Come, pick up the sword,
wretched hand of mine. Pick up the sword,
move to where your life of misery begins.
Don’t play the coward. Don’t remember now
how much you love them, how you gave them life.
For this short day forget they are your children
and mourn them later. Although you kill them,
still you loved them. As a woman, I’m so sad.
[Exit MEDEA into the house.]
[tr. Johnston (2008)]

Philai, I am resolved upon the deed: I shall slay my children at once, and then leave this land. I will not delay and so surrender them over to some hostile hand for butchering. They must die in any case, and since they must, I will slay them — I, the mother who bore them. But come, my heart, arm yourself! Why do I hesitate to do the terrible [deina] evils [kaka] that must be done? Come, take the sword, poor hand of mine! Take it, and advance to the starting-post, where your life of sorrow begins! Away with cowardice! Forget your children, forget how most phila they are, and how you bore them. For this brief day forget, and after that lament. Though you will slay them, yet they are your philoi still. And I am a woman of sorrows.
Medea enters the house.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 14-Jul-26 | Last updated 21-Jul-26
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MESSENGER: I have not now first learn’d that all
Th’ affairs of mortal men are a mere shadow:
Nor would I fear to say that those, who most
Boast of their wisdom and their deep research,
The widest in the paths of folly stray.
No mortal man is happy: if the tide
Of wealth flows in upon him, one may be
More fortunate than others, happy never.

[ἌΓΓΕΛΟΣ: τὰ θνητὰ δ᾽ οὐ νῦν πρῶτον ἡγοῦμαι σκιάν,
οὐδ᾽ ἂν τρέσας εἴποιμι τοὺς σοφοὺς βροτῶν
δοκοῦντας εἶναι καὶ μεριμνητὰς λόγων
τούτους μεγίστην μωρίαν ὀφλισκάνειν.
θνητῶν γὰρ οὐδείς ἐστιν εὐδαίμων ἀνήρ:
ὄλβου δ᾽ ἐπιρρυέντος εὐτυχέστερος
ἄλλου γένοιτ᾽ ἂν ἄλλος, εὐδαίμων δ᾽ ἂν οὔ.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1224ff (431 BC) [tr. Potter (1814)]
    (Source)

Having brought word to Medea of Glauce and Creon's tortured deaths.

(Source (Greek)). Other translations:

Not now for the first time do I esteem
Human affairs a shadow: without fear
Can I pronounce, they who appear endued
With wisdom and most plausibly trick out
Specious harangues, deserve to be accounted
The worst of fools. The man completely blest
Exists not. Some in overflowing wealth
May be more fortunate, but none are happy.
[tr. Wodhull (1782)]

But not now first I count the lot of man
A passing shadow: and I might say those
Of mortals who are very seeming wise
And fret themselves with learnings, those are they
Who make them guilty of the chiefest folly;
But no one mortal is a happy man,
Though, riches flooding in, more prosperous
One than another grow; yet none is happy.
[tr. Webster (1868)]

Not now for the first time I think this human life a shadow; yea, and without shrinking I will say that they amongst men who pretend to wisdom and expend deep thought on words do incur a serious charge of folly; for amongst mortals no man is happy; wealth may pour in and make one luckier than another, but none can happy be.
[tr. Coleridge (1891)]

But the affairs of mortals not now for the first time I deem a shadow, and I would venture to say that those persons who seem to be wise and are researchers of arguments, these I say, run into the greatest folly. For no mortal man is happy; but wealth pouring in, one man may be more fortunate than another, but happy he can not be.
[tr. Buckley (1892)]

But man's lot now, as oft, I count a shadow,
Nor fear to say that such as seem to be
Wise among men and cunning in speech-lore,
Even these are chargeable with deepest folly;
For among mortals happy man is none.
In fortune's flood-tide might a man become
More prosperous than his neighbour: happy? -- no!
[tr. Way (Loeb) (1894)]

Long ago
I looked upon man's days, and found a grey
Shadow. And this thing more I surely say,
That those of all men who are counted wise,
Strong wits, devisers of great policies,
Do pay the bitterest toll. Since life began,
Hath there in God's eye stood one happy man?
Fair days roll on, and bear more gifts or less
Of fortune, but to no man happiness.
[tr. Murray (1906)]

Our human life I think and have thought a shadow,
And I do not fear to say that those who are held
Wise among men and who search the reasons of things
Are those who bring the most sorrow on themselves.
For of mortals there is no one who is happy.
If wealth flows in upon one, one may be perhaps
Luckier than one’s neighbor, but still not happy.
[tr. Warner (1944)]

As for human life,
It is a shadow, as I have long believed. And this
I say without hesitation: those whom most would call
Intelligent, the propounders of wise theories --
Their folly is of all men's the most culpable.
Happiness is a thing no man possesses. Fortune
May come now to one man, now to another, as
Prosperity increases; happiness never.
[tr. Vellacott (1963)]

I have often considered the human condition a shadow,
And I would not hesitate to say that those
Who seem to be wise and concern themselves with learning,
These risk being called the biggest fools.
For no mortal is truly blessed;
When wealth flows one may have more luck
Than another, but is not for that reason blessed.
[tr. Podlecki (1989)]

As for our mortal life, this is not the first time that I have thought it to be a shadow, and I would say without any fear that those mortals who seem to be clever and workers-up of polished speeches are guilty of the greatest folly. For no mortal ever attains to blessedness. One may may be luckier than another when wealth flows his way, but blessed never.
[tr. Kovacs (Perseus); Kovacs / Zhang / Rogak]

As for our mortal life, this is not the first time that I have thought it to be a shadow, and I would say without any fear that those mortals who seem to be clever and crafters of polished speeches are guilty of the greatest folly. For no mortal ever attains to blessedness. One may may be luckier than another when wealth flows his way, but blessed never.
[tr. Kovacs (Loeb) (1994)]

As for the life of man,. I think and have often thought it is a shadow. I would not hesitate to say that those who pass for thinkers on this earth, for men of subtle reasoning, are guilty of being the greatest fools. For no one in this life of ours knows happiness. When fortune’s tide flows towards him, one man may surpass another in prosperity, but you should not call him happy.
[tr. Davie (1996)]

As for me, I’ve said it often: All things accomplished by mortals are mere shadows. Nor am I afraid to say that those people who consider themselves philosophers and know the art of spinning good words and say that man can live in happiness, well, those men are stupid!
Wealth may make your life a little better than that of your neighbour but it will not give you happiness.
[tr. Theodoridis (2004)]

Not for the first time I find our lives are a shadow,
and I am not afraid to say that people who think
they have everything figured out and are masters of logic
— they are responsible for the greatest folly.
No human being is happy.
Strike it rich and you are luckier
than your neighbor — but happy, never.
[tr. Luschnig (2007)]

As for human life,
it seems to me, and not for the first time,
nothing but shadows. And I might say,
without feeling any fear, those mortals
who seem wise, who prepare their words with care,
are guilty of the greatest foolishness.
Among human beings no one is happy.
Wealth may flow in to produce a man
more lucky than another, but no man,
is ever happy, no one.
[tr. Johnston (2008)]

This is not the first time that I find human affairs to be a shadowy, uncertain thing. Without any hesitation I would say that those among men who have a reputation for being sophoi, and who expend deep thought on reasonings, do incur the greatest charge of folly. No man among mortals is happy [eudaimōn]. Prosperity [olbos] may pour in and make one luckier than another, but not eudaimōn.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 7-Jul-26 | Last updated 7-Jul-26
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CHORUS: I say that mortals who have no experience
Of and have never had children
Have a better chance for happiness
Than those who bear them.

ΚΥΚΛΩΨ: καί φημι βροτῶν οἵτινές εἰσιν
πάμπαν ἄπειροι μηδ᾿ ἐφύτευσαν
παῖδας προφέρειν εἰς εὐτυχίαν
τῶν γειναμένων.

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1090ff (431 BC) [tr. @sentantiq (2020)]
    (Source)

By missing out on the burden of how to rear children properly, and bequeathing them an adequate inheritance, all the while not knowing if the children will turn out to be good people or bad ones. Oh, yeah, and they might die prematurely.(Source (Greek)). Other translations:

I maintain,
They who in total inexperience live,
Nor ever have been Parents, are more happy
Than they to whom much progeny belongs.
[tr. Wodhull (1782)]

This truth to all will I declare,
The free, th' unwedded, those that claim
No title to a father's name,
Uncumber'd with that care,
The paths of life with purer pleasure trace,
Than those that own a numerous race,
Their inexperience yet untaught
Who have no child.
[tr. Potter (1814)]

And now I aver that of mortals those
Who have never wed, or known children theirs,
Than parents are happier far.
[tr. Webster (1868)]

And amongst mortals I do assert that they who are wholly without experience and have never had children far surpass in happiness those who are parents.
[tr. Coleridge (1891)]

And I say that those men who are entirely free from wedlock, and have not begotten children, surpass in happiness those who have families.
[tr. Buckley (1892)]

Now this I say — calm bliss, that ne'er
Knew love's wild fever of the blood,
The pains, the joys, of motherhood,
Passeth all parents' joy-blent care.
[tr. Way (Loeb) (1894)]

And thus my thought would speak: that she
Who ne'er hath borne a child nor known
Is nearer to felicity.
[tr. Murray (1906)]

This I say, that those who have never
Had children, who know nothing of it,
In happiness have the advantage
Over those who are parents.
[tr. Warner (1944)]

And this is my opinion: those men or women
Who never had children of their own at all
Enjoy the advantage in good fortune
Over those who are parents.
[tr. Vellacott (1963)]

My conclusion is that people
Who’ve never borne children
Are much happier
Than parents.
[tr. Podlecki (1989)]

I say that those mortals who are utterly without experience of children and have never borne them have the advantage in good fortune over those who have.
[tr. Kovacs (Loeb) (1994); tr. Kovacs / Zhang / Rogak]

And I declare that, in the matter of happiness, those mortals who have produced children are less fortunate than those who have no experience at all of parenthood.
[tr. Davie (1996)]

So I have this view that those who have no children, children that they have given birth to and have raised, those people are much happier than those who do have any!
[tr. Theodoridis (2004)]

I have come to believe that human beings who
have never had the experience of rearing
children, are much better off than
those of us who are parents.
[tr. Luschnig (2007)]

So I can claim that among human beings
those who have no experience of children,
who have never given birth to offspring,
such people have far more happiness
than those who have been parents.
[tr. Johnston (2008)]

And I say people who have no experience and no children are far more happy than those who have them.
[tr. Ewans (2022)]

I do declare that those among mortals who are wholly without experience of children’s birth far surpass in happiness those who are parents.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 23-Jun-26 | Last updated 23-Jun-26
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alphonse mucha - medee (medea)

MEDEA: I know indeed what evil I intend to do,
But stronger than all my afterthoughts is my fury,
Fury that brings upon mortals the greatest evils.

[ΜΉΔΕΙΑ: Καὶ μανθάνω μὲν οἷα τολμήσω κακά,
θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων,
ὅσπερ μεγίστων αἴτιος κακῶν βροτοῖς.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 1078ff (431 BC) [tr. Warner (1944)]
    (Source)

As she is about to murder her children as part of her revenge on Jason, their father.

(Source (Greek)). Other translations:

I now am well aware
What crimes I venture on: but rage, the cause
Of woes most grievous to the human race,
Over my better reason hath prevail'd.
[tr. Wodhull (1782)]

I know, I feel the ills, my soul now dares;
But rage, which lords it ov'er my breast, gives birth
To all the dreadful ills that chasten man.
[tr. Potter (1814)]

Oh I do know what sorrows I shall make,
But anger keeps the mastery of my thoughts,
Which is the chiefest cause of human woes.
[tr. Webster (1868)]

At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, hath triumphed o'er my sober thoughts.
[tr. Coleridge (1891)]

I know indeed the ills that I am about to dare, but my rage is master of my counsels, which is indeed the cause of the greatest calamities to men.
[tr. Buckley (1892)]

I know, indeed, the evil of that I purpose; but my inclination gets the better of my judgment.
[Bartlett's (1892)]

Now, now, I learn what horrors I intend:
But passion overmastereth sober thought:
And this is cause of direst ills to men.
[tr. Way (Loeb) (1894)]

Yea, I know to what bad things
I go, but louder than all thought doth cry
Anger, which maketh man's worst misery.
[tr. Murray (1906)]

I understand
The horror of what I am going to do; but anger,
The spring of all life's horror, masters my resolve.
[tr. Vellacott (1963)]

I understand how evilly I am about to act,
But my spirit is stronger than my will to resist,
Spirit, the greatest cause of evil for men.
[tr. Podlecki (1989)]

And I know well what pain I am about to undergo, but my wrath overbears my calculation, wrath that brings mortal men their gravest hurt.
[tr. Kovacs (Loeb) (1994)]

I am well aware how terrible a crime I am about to commit, but my passion is master of my reason, passion that causes the greatest suffering in the world.
[tr. Davie (1996)]

I know only too well how horrible the crime I am about to commit is. Logic makes it clear for me but anger, the only cause of man’s most terrible suffering, anger, conquers my logic.
[tr. Theodoridis (2004)]

I understand what evil I am about to do
but my wrath is stronger even than my thoughts,
which is the cause of the greatest wrongs of humankind.
[tr. Luschnig (2007)]

I understand too well the dreadful act
I’m going to commit, but my judgment
cannot check my anger, and that incites
the greatest evils human beings do.
[tr. Johnston (2008)]

I know well what evil I intend to do,
but anger overbears my calculation,
anger, cause of the worst misery to man.
[ed. Yeroulanos (2016)]

I know how great a crime I'm going to commit,
but anger has control over my plans
anger, which is the greatest cause of human pain.
[tr. Ewans (2022)]

At last I understand the evils [kaka] that I will perform; but my thūmos, responsible [aitios] for the greatest troubles [kaka] for mortals, is stronger than my sober thoughts.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

And I know well what pain I am about to undergo, but my wrath overpowers my calculation, wrath that brings mortal men their gravest hurt.
[tr. Kovacs / Zhang / Rogak]

 
Added on 16-Jun-26 | Last updated 16-Jun-26
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MEDEA: They say the gods themselves
Are moved by gifts, and gold does more with men than words.

ΜΉΔΕΙΑ:Πείθειν δῶρα καὶ θεοὺς λόγος:
Χρυσὸς δὲ κρείσσων μυρίων λόγων βροτοῖς.

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 964ff (431 BC) [tr. Warner (1944)]
    (Source)

(Source (Greek)). Other translations:

The Gods themselves
By gifts are sway'd, as fame relates; and gold
Hath a far greater influence o'er the souls
Of mortals than the most persuasive words.
[tr. Wodhull (1782)]

Presents with the gods
Have pow'r; and no persuasive words can charm
The hearts of men, like god.
[tr. Potter (1814)]

Gifts, they say, win even gods,
And gold makes more with men than countless reasons.
[tr. Webster (1868)]

'Tis said that gifts tempt even gods; and o'er men's minds gold holds more potent sway than countless words.
[tr. Coleridge (1891)]

Gifts, they say, persuade even the Gods, and gold is more powerful than a thousand arguments to men.
[tr. Buckley (1892)]

Gifts sway the Gods, they say.
Gold weigheth more with men than words untold
[tr. Way (Loeb) (1894)]

'Tis written, gifts persuade
The gods in heaven; and gold is stronger made
Than words innumerable to bend men's ways.
[tr. Murray (1906)]

Gifts, they say, persuade even the gods;
With mortals, gold outweights a thousand arguments.
[tr. Vellacott (1963)]

Even gods have their price, they say, And gold for men is worth a thousand words.
[tr. Podlecki (1989)]

They say gifts win over even the gods, and gold is more to mortals than ten thousand words.
[tr. Kovacs (Loeb) (1994); Kovacs / Zhang / Rogak]

Gifts win over the gods themselves, they say; gold carries more weight with mortals than any number of words.
[tr. Davie (1996)]

They say that even the gods are persuaded more by gifts and gold than by a million words.
[tr. Theodoridis (2004)]

The saying goes “gifts persuade the gods.”
And “gold is stronger than ten thousand words among men.”
[tr. Luschnig (2007)]

It's said that gifts persuade even the gods; and gold is better than a thousand words.
[tr. Ewans (2022)]

It is said that gifts persuade even the gods. Gold is more powerful for mortals than countless words.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 9-Jun-26 | Last updated 9-Jun-26
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MEDEA: Let no one think of me
As humble or weak or passive; let them understand
I am of a different kind: dangerous to my enemies,
Loyal to my friends. To such a life glory belongs.

[ΜΉΔΕΙΑ:μηδείς με φαύλην κἀσθενῆ νομιζέτω
μηδ᾽ ἡσυχαίαν, ἀλλὰ θατέρου τρόπου,
βαρεῖαν ἐχθροῖς καὶ φίλοισιν εὐμενῆ:
810τῶν γὰρ τοιούτων εὐκλεέστατος βίος.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 807ff (431 BC) [tr. Vellacott (1963)]
    (Source)

(Source (Greek)). Other translations:

None shall think lightly of me, as if weak,
Of courage void, or with a soul too tame,
But form'd by Heaven in a far different mould.
The terror of my foes, and to my friends
Benignant : for most glorious are the lives
Of those who act with such determin'd zeal.
[tr. Wodhull (1782)]

Let me not be deem'd
A poor, low-thoughted, tame, and timid thing:
No; to my foes relentless is my soul,
But to my friends all gentleness; and such
Are held through life in honour's highest rank.
[tr. Potter (1814)]

Let none believe me weak and lethargic
Nor tame in spirit, but far other souled;
Dour to my foes, but to my friends most helpful:
For the lives of such do wear the nobler grace.
[tr. Webster (1868)]

Let no one deem me a poor weak woman who sits with folded hands, but of another mould, dangerous to foes and well-disposed to friends; for they win the fairest fame who live their life like me.
[tr. Coleridge (1891)]

Let no one think me mean-spirited and weak, nor of a gentle temper, but of a contrary disposition to my foes relentless, and to my friends kind: for the lives of such sort are most glorious.
[tr. Buckley (1892)]

Let none account me impotent, nor weak,
Nor meek of spirit! — Nay, in other sort,
Grim to my foes, and kindly to my friends,
For of such is the life most glorious.
[tr. Way (Loeb) (1894)]

Names have I
Among your folk? One light? One weak of hand?
An eastern dreamer? — Nay, but with the brand
Of strange suns burnt, my hate, by God above,
A perilous thing, and passing sweet my love!
For these it is that make life glorious.
[tr. Murray (1906)]

Let no man think of me as mean or weak
Or a quiet soul, -- nay very far from it! --
As dangerous a foe as loyal friend.
For such are they that live most honourable.
[tr. Lucas, ed. Higham (1938)]

Let no one think me a weak one, feeble-spirited,
A stay-at-home, but rather just the opposite,
One who can hurt my enemies and help my friends;
For the lives of such persons are most remembered.
[tr. Warner (1944)]

Let no one think of me as “poor” or “weak”
Or “retiring”, but quite the contrary, a millstone
Around my enemies’ necks, a boon to my friends.
The lives of people like that are most renowned.
[tr. Podlecki (1989)]

Let no one think me weak, contemptible, untroublesome. No, quite the opposite, hurtful to foes, to friends kindly. Such persons live a life of greatest glory.
[tr. Kovacs (Loeb) (1994)]

Let no one think me a weak and feeble woman, or one to let things pass, but rather one of the other sort, a generous friend but an enemy to be feared. It is people like that who achieve true fame in life.
[tr. Davie (1996)]

Let no one think that I am some weak and sickly woman, or one of those quiet spirits!
Quite the opposite! I am most friendly to my friends and most fearsome to my enemies. It’s only people like me who live a life of glory.
[tr. Theodoridis (2004)]

Let no one think that I am mean or weak
nor peaceful, but of the other sort,
a weight upon my enemies but to my friends most kind.
It is to such people the heroic way of life belongs.
[tr. Luschnig (2007)]

Let no one think that I’m a trivial woman,
a feeble one who sits there passively.
No, I’m a different sort — dangerous
to enemies, but well disposed to friends.
Lives like mine achieve the greatest glory.
[tr. Johnston (2008), l. 957ff]

Let no one think me weak, worthless, or docile. Let me be thought the opposite of these: harsh with my ehemies, gentle with my friends. Such people live lives of great renown.
[tr. Kovacs / Kitzinger (2016)]

Let no one think me weak, contemptible,
untroublesome; no, quite the opposite,
hurtful to foes, kindly to friends;
such persons live a life of greatest glory.
[tr. Kovacs; ed. Yeroulanos (2016)]

Let no one think me insignificant or weak,
or gentle -- I am quite the opposite;
a heavy burden on my enemies
and a great help to my friends;
people like this live the most glorious life.
[tr. Ewans (2022)]

Let no one consider me trifling and weak, as one who lives in serenity [hēsukhiā], but of another mold: dangerous to enemies [ekhthroi], and well-disposed to philoi. They win the fairest kleos who live their life like me.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Let no one think of me as weak, contemptible, untroublesome. No, quite the opposite: hurtful to foes, to friends kindly. Such people live a life of greatest glory.
[tr. Kovacs / Zhang / Rogak]

 
Added on 21-Apr-26 | Last updated 21-Apr-26
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MEDEA: Now let things take their course. What use is life to me?
I have no land, no home, no refuge from despair.

[ΜΉΔΕΙΑ: ἴτω: τί μοι ζῆν κέρδος; οὔτε μοι πατρὶς
οὔτ᾽ οἶκος ἔστιν οὔτ᾽ ἀποστροφὴ κακῶν.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 798ff (431 BC) [tr. Vellacott (1963)]
    (Source)

Though she has just been offered refuge in Athens by King Ægeus; perhaps because that contradiction, note that some more recent translators (Davie, Ewans) leave out these lines as interpolations.

(Source (Greek)). Other translations:

Can life be any gain
To me who have no country left, no home,
No place of refuge?
[tr. Wodhull (1782)]

Go to: hath life
A blessing yet for me? I have no country,
I have no house, no refuge from my ills.
[tr. Potter (1814)]

Well, be it as it must be.
What good for me to live? No home for me,
Nor fatherland, nor refuge from my woes.
[tr. Webster (1868)]

Enough! What gain is life to me? I have no country, home, or refuge left.
[tr. Coleridge (1891)]

Let things take their course; what gain is it to me to live longer? I have neither country, nor house, nor refuge from my ills.
[tr. Buckley (1892)]

Let all go: what is life to me? Nor country
Nor home have I, nor refuge from mine ills.
[tr. Way (Loeb) (1894)]

Let it come!
What profits life to me? I have no home,
No country now, nor shield from any wrong.
[tr. Murray (1906)]

What good is life? I have no land,
No home, no shelter for my misery.
[tr. Lucas, ed. Higham (1938)]

So it must happen. What profit have I in life?
I have no land, no home, no refuge from my pain.
[tr. Warner (1944)]

So -- what profit for me in living? who have
No country, no home, no shelter from misfortune.
[tr. Podlecki (1989)]

Let that be as it will. What do I gain by living? I have no fatherland, no house, and no means to turn aside misfortune.
[tr. Kovacs (Loeb) (1994)]

What is the point of living?
There is no land, no home, nor any means to escape my suffering. Miserable wretch!
[tr. Theodoridis (2004)]

Let it pass. What good is life to me? I have no homeland,
I have no home as a refuge from evils.
[tr. Luschnig (2007)]

So be it. What good does life hold for me now?
I have no father, no home, no refuge.
[tr. Johnston (2008), l. 948ff]

So be it. What gain for me to stay alive? I have no fatherland, no home, no escape from disaster.
[tr. Kovacs / Kitzinger (2016)]

What do I gain from living? I have no country,
no home, no relief from my misfortune.
[ed. Yeroulanos (2016)]

So be it! What profit [kerdos] is life to me? I have no country, home [oikos], or refuge left from evils [kaka].
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 7-Apr-26 | Last updated 7-Apr-26
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MEDEA:What makes me cry with pain
Is the next thing I have to do. I will kill my sons.
No one shall take my children from me.

[ΜΉΔΕΙΑ: ᾤμωξα δ᾿ οἷον ἔργον ἔστ᾿ ἐργαστέον
τοὐντεῦθεν ἡμῖν· τέκνα γὰρ κατακτενῶ
τἄμ᾿· οὔτις ἔστιν ὅστις ἐξαιρήσεται·]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 791ff (431 BC) [tr. Vellacott (1963)]
    (Source)

This is the first time Medea directly announces her intent; scholars debate whether it's where she actually first thinks of it.

The most interesting divergence in translations here is whether Medea is asserting that nobody can save the children from her plan to kill them, or that nobody will take them from her because she will kill them first. The former seems to me more in keeping with the rest of the passage, but some translators disagree. Though her sons were to have been exiled with her, some scholars believe Medea was concerned that they might be killed (taken from her) once she murdered Glauce, Jason's new wife.

(Source (Greek)). Other translations:

But I with anguish think upon a deed
Of more than common horror, which remains
By me to be accomplish'd: for my Sons
Am I resolved to slay, them from this arm
Shall no man rescue.
[tr. Wodhull (1782)]

But what a deed,
Ay, there my heart is anguish'd, what a deed
Must next be done! My sons -- I'll kill them both,
And who shall save them from me?
[tr. Potter (1814)]

But I am woe for what a deed
Needs must be done: for I shall slay my sons.
No one there is who may deliver them.
[tr. Webster (1868)]

But I shudder at the deed I must do next; for I will slay the children I have borne; there is none shall take them from my toils.
[tr. Coleridge (1891)]

But I bewail the deed such as must next be done by me; for I shall slay my children; there is no one who shall rescue them from me.
[tr. Buckley (1892)]

And wail the deed that yet for me remains
To bring to pass; for I will slay my children,
Yea, mine: no man shall pluck them from mine hand.
[tr. Way (Loeb) (1894)]

I gnash my teeth
Thinking on what a path my feet must tread
Thereafter. I shall lay those children dead --
Mine, whom no hand shall steal from me away!
[tr. Murray (1906)]

Oh, my heart
Cries at the thought of what a deed I must
Do after that. For I must kill my children,
Mine own. There lives not who shall rescue them.
[tr. Lucas; ed. Higham (1938)]

I weep to think of what a deed I have to do
Next after that; for I shall kill my own children.
My children, there is none who can give them safety.
[tr. Warner (1944)]

I moan for the kind of task that I must proceed
To accomplish. For I shall put the children to death --
My children. No one will save them from me.
[tr. Podlecki (1989)]

Ah me, I groan at what a deed I must do next! I shall kill my children: there is no one who can rescue them.
[tr. Kovacs (Loeb) (1994)]

It makes me groan to think what deed I must do net. For I shall kill my own children; no one shall take them from me.
[tr. Davie (1996)]

Ah! How I shudder with fear for the monstrous deed that I must do!
Immediately after the murder of the Princess I will have to murder my own children. No one can save them, now, no one!
[tr. Theodoridis (2004)]

I grieve over the deed I must do
after this. For I shall kill my children.
There is no one who will rescue them.
[tr. Luschnig (2007)]

But the next thing I’ll do fills me with pain --
I’m going to kill my children. There’s no one
can save them now.
[tr. Johnston (2008), l. 940ff]

Now hear what follows: I weep for what I must do; for then I'll kill my children. No one will give relief.
[tr. Kovacs / Kitzinger (2016)]

I have mourned the kind of thing that I need to do
After this: For I will kill my children.
There is no one who will save them.
[tr. @sentantiq (2020)]

But then
I'm miserable about what I must do.
I have to kill my children; no one
will take them from my hands.
[tr. Ewans (2022)]

I grieve at the deed I must do next; for I will slay my own children. No one will take them from me!
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Ah me, I groan at what a deed I must do next. I will kill my children: there is no one who can rescue them.
[tr. Kovacs / Zhang / Rogak]

 
Added on 31-Mar-26 | Last updated 31-Mar-26
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ÆGEUS: All happiness to you Medea! Between old friends
There is no better greeting.

[ΑἸΓΕΎΣ: Μήδεια, χαῖρε: τοῦδε γὰρ προοίμιον
κάλλιον οὐδεὶς οἶδε προσφωνεῖν φίλους.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 663ff (431 BC) [tr. Vellacott (1963)]
    (Source)

(Source (Greek)). Other translations:

Medea, hail! for no man can devise
Terms more auspicious to accost his friends.
[tr. Wodhull (1782)]

Medea, hail! When we salute our friends,
No terms of higher honour can we use.
[tr. Potter (1814)]

Medea, hail; since sooth no fairer greeting
Hath any known wherewith to reverence friends.
[tr. Webster (1868)]

All hail, Medea! no man knoweth fairer prelude to the greeting of friends than this.
[tr. Coleridge (1891)]

Medea, hail! for no one hath known a more honorable salutation to address to friends than this.
[tr. Buckley (1892)]

Medea, hail! -- for fairer greeting-word
None knoweth to accost his friends withal.
[tr. Way (Loeb) (1894)]

Have joy, Medea! 'Tis the homeliest
Word that old friends can greet with, and the best.
[tr. Murray (1906)]

Medea, greeting! This is the best introduction
Of which men know for conversation between friends.
[tr. Warner (1944)]

Medea, rejoice! There is no fairer greeting from friend to friend.
[tr. Jeffers (1946)]

Medea, I wish you well. No one knows
How to address a better greeting to friends.
[tr. Podlecki (1989)]

Medea, I wish you joy: no one knows a better way than this to address a friend.
[tr. Kovacs (Loeb) (1994)]

Medea, I wish you joy. No one knows a finer prelude than this in addressing friends.
[tr. Davie (1996)]

A joyful day to you, Medea. I give you the best greeting anyone can give to his friends.
[tr. Theodoridis (2004)]

Medea, hello. For no one knows a better way
than this to address friends and wish them well.
[tr. Luschnig (2007)]

I wish you all happiness, Medea.
There is no better way to greet one’s friends.
[tr. Johnston (2008)]

Medea, be of good fortune; no one can find a better way than this to greet a friend.
[tr. Ewans (2022)]

I wish you kharis, Medea! No one knows a finer beginning than this to address philoi.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 23-Mar-26 | Last updated 24-Mar-26
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CHORUS: I hope the man who does not honour his friends, the man who does not open an honest heart to them, I hope that man dies a horrible, a miserable death. Such a man will certainly never be a friend of mine!

[ΚΥΚΛΩΨ: ἀχάριστος ὄλοιθ᾽ ὅτῳ πάρεστιν
μὴ φίλους τιμᾶν καθαρᾶν ἀνοί-
ξαντα κλῇδα φρενῶν: ἐμοὶ
μὲν φίλος οὔποτ᾽ ἔσται.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 659ff, Antistrophe 2 (431 BC) [tr. Theodoridis (2004)]
    (Source)

(Source (Greek)). Other translations:

Perish the wretch devoid of worth.
Engrossed by mean and selfish ends.
Whose heart expands not, those he lov'd, to aid;
Never may I lament attachments thus repaid.
[tr. Wodhull (1782)]

Unpitied may he die,
Who to a friend assistance can deny;
Nor, to afflicted virtue kind,
Unlocks the treasures of his mind!
[tr. Potter (1814)]

Let shameful blight
Slay him who gives not friends their right,
Unlocking them his heart's pure store:
Let him be friend of mine no more.
[tr. Webster (1868)]

May he perish and find no favour, whoso hath not in him honour for his friends, freely unlocking his heart to them. Never shall he be friend of mine.
[tr. Coleridge (1891)]

Thankless may he perish who desires not to assist his friends, having unlocked the pure treasures of his mind; never shall he be friend to me.
[tr. Buckley (1892)]

But he, who regardeth not friends, accursed may he perish, and hated,
Who opes not his heart with sincerity's key to the hapless-fated --
Never such shall be friend of mine!
[tr. Way (Loeb) (1894)]

Ah, but the man -- cursèd be he,
Cursèd beyond recover,
Who openeth, shattering, seal by seal,
A friend's clean heart, then turns his heel,
Deaf unto love: never in me
Friend shall he know nor lover.
[tr. Murray (1906)]

Perish the fiend! whose iron heart
To fair Affection’s truth unknown,
Bids her he fondly lov’d depart,
Unpitied, helpless, and alone;
Who ne’er unlocks with silver key,
The milder treasures of his soul;
May such a friend be far from me,
And Ocean’s storms between us roll!
[tr. Byron (1907)]

O let him die ungraced whose heart
Will not reward his friends,
Who cannot open an honest mind
No friend will he be of mine.
[tr. Warner (1944)]

May dishonor and ruin fall on the man
Who, having unlocked the secrets
Of a friend's frank heart, can then disown him!
He shall be no friend of mine.
[tr. Vellacott (1963)]

Perish unloved the one
who does not unlock a pure heart to friends;
No friend of mind will he ever be.
[tr. Podlecki (1989)]

May that man die unloved who cannot honor his friends, unlocking to them his honest mind. To me at any rate he shall never be friend.
[tr. Kovacs (Loeb) (1994)]

Untouched by grace or favour may he die, the man who cannot honour his loved ones, by opening a heart that harbours no guile! Never shall he be friend of mine.
[tr. Davie (1996)]

Without grace may he perish who
does not treat his loved ones honorably
unbolting his heart in pure love.
He will never be a friend of mine.
[tr. Luschnig (2007)]

The man who shames his family,
who does not open up his heart
and treat them in all honesty --
may he perish unlamented.
With him I never could be friends.
[tr. Johnston (2008)]

May an ungrateful person be destroyed, one who does not honour family and friends when he has opened up their hearts and found them pure; may such a person never be my friend.
[tr. Ewans (2022)]

May he perish without grace [kharis], whoever could treat his philoi without timē, not opening the key of his phrenes. Never will he be philos to me.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

May that man die unloved who cannot honour his friends, unlocking to them his honest mind. To me at any rate he shall never be a friend.
[tr. Kovacs / Zhang / Rogak]

 
Added on 17-Mar-26 | Last updated 17-Mar-26
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CHORUS: May I know the blessing of a heart that is not passion’s slave; no fairer gift can the gods bestow. But may the dread Cyprian never inflict upon me quarrelsome moods and insatiable strife, firing my heart with love for a stranger; may she rather show respect for marriages where peace reigns and judge with a shrewd eye the loves of women.

ΚΥΚΛΩΨ: στέργοι δέ με σωφροσύνα, δώρημα κάλλιστον θεῶν:
μηδέ ποτ᾽ ἀμφιλόγους ὀργὰς ἀκόρεστά τε νείκη
θυμὸν ἐκπλήξασ᾽ ἑτέροις ἐπὶ λέκτροις
προσβάλοι δεινὰ Κύπρις, ἀπτολέμους δ᾽
εὐνὰς σεβίζουσ᾽ ὀξύφρων
κρίνοι λέχη γυναικῶν.

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 636ff, Second Stasimon, Antistrophe 1 (431 BC) [tr. Davie (1996)]
    (Source)

The Cyprian goddess is an epithet for Aphrodite, who was born (in some versions) at Pamphros in Cyprus. The Chorus sings specifically here from the perspective of women.

(Source (Greek)). Other translations:

May I in modesty delight,
Best present which the Gods can give.
Nor torn by jarring passions live
A prey to wrath and canker'd spite.
Still envious of a rival's charms,
Nor rouse the endless strife
While on my soul another Wife,
Impresses vehement alarms:
On us, dread Queen, thy mildest influence shed.
Thou who discern'st each crime that stains the nuptial bed.
[tr. Wodhull (1782)]

May no distracting thoughts destroy
The holy calm of sacred love!
May all the hours be winged with joy,
Which hover faithful hearts above!
Fair Venus! on thy myrtle shrine
May I with some fond lover sigh!
Whose heart may mingle pure with mine,
With me to live, with me to die!
[tr. Byron (1807)]

The noblest present of the skies,
Be modest temperance mine:
May no unruly passions rise,
Nor pride and hate combine
Their baleful venom wide to spread,
And kindling rage and jealous strive,
Embitter all the joys of life,
In vengeance for the injur'd bed,
O Venus, prompt connubial peace t' approve,
And quick to mark the faults of wand'ring love!
[tr. Potter (1814)]

But be my guardian chastity,
The god's best gift, nor let my mind,
By cruel Cypris forced awry,
The burden of hot anger find,
Of gnawing jealousy;
But may she, pleasured with calm wedded lives,
Wisely adjudge their lots to wives.
[tr. Webster (1868)]

On me may chastity, heaven’s fairest gift, look with a favouring eye; never may Cypris, goddess dread, fasten on me a temper to dispute, or restless jealousy, smiting my soul with mad desire for unlawful love, but may she hallow peaceful married life and shrewdly decide whom each of us shall wed.
[tr. Coleridge (1891)]

But may temperance preserve me, the noblest gift of heaven; never may dreaded Venus, having smitten my mind for another's bed, heap upon me jealous passions and unabated quarrels, but approving the peaceful union, may she quick of perception sit in judgment on the bed of women.
[tr. Buckley (1892)]

But let Temperance shield me, the fairest of gifts of the Gods ever-living:
Nor ever with passion of jarring contention, nor feuds unforgiving,
In her terrors may Love's Queen visit me, smiting with maddened unrest
For a couch mismated my soul: but the peace of the bride-bed be holden
In honour of her, and her keen eyes choose for us bonds that be best
[tr. Way (Loeb) (1894)]

The pent hate of the word that cavilleth,
The strife that hath no fill,
Where once was fondness; and the mad heart's breath
For strange love panting still:
O Cyprian, cast me not on these; but sift,
Keen-eyed, of love the good and evil gift.
Make Innocence my friend, God's fairest star,
Yea, and abate not
The rare sweet beat of bosoms without war,
That love, and hate not.
[tr. Murray (1906)]

Let my heart be wise.
It is the gods’ best gift.
On me let mighty Cypris
Inflict no wordy wars or restless anger
To urge my passion to a different love.
[tr. Warner (1944)]

Let Innocence, the gods' loveliest gift,
Choose me for her own;
Never may the dread Cyprian
Craze my heart to leave old love for new,
Sending to assault me
Angry disputes and feuds unending;
But let her judge shrewdly the loves of women
And respect the bed where no war rages.
[tr. Vellacott (1963)]

Lady Restraint, befriend me (for it is the gods' greatest gift),
May Aphrodite never drive me to fight with my husband,
Striking my spirit with love of another man,
But do me the honor of making my marriage peaceful,
And decide shrewdly about women's loves.
[tr. Podlecki (1989)]

May moderation attend me, fairest gift of the gods! May Aphrodite never cast contentious wrath and insatiate quarreling upon me and madden my heart with love for a stranger's bed. But may she honor marriages that are peaceful and wisely determine whom we are to wed!
[tr. Kovacs (Loeb) (1994)]

I hope that wisdom, the most treasured gift the gods have given us, protects me from that misfortune!
And, Lady Aphrodite, don’t plant into my heart improper love and then send me all the curses that go with it: Hatred, jealousy, endless fights. Instead, dear Lady, protect marriage and grant honour to all the peace-loving couples.
[tr. Theodoridis (2004)]

But I pray that composure be my friend,
the finest gift of the gods.
Dreaded Kypris, never hit me with quarrelsome angers
and insatiable strife,
after stinging my heart for another bed,
but honoring a match free of conflict, wisely discern
women’s love.
[tr. Luschnig (2007)]

I pray that moderation,
the gods’ most beautiful gift,
will always guide me.
I pray that Aphrodite
never packs my heart with jealousy
or angry quarreling.
May she never fill me with desire
for sex in other people’s beds.
May she bless peaceful unions,
using her wisdom to select
a woman’s marriage bed.
[tr. Johnston (2008)]

May self-control favor me, the gods' fairest gift; may fearful Aphrodite not strike me with angry quarrels and insatiable strife, stunning my heart with lust for someone else's bed; may she respect all peaceful marriage-beds when judging with her sharp mind where women make love.
[tr. Ewans (2022)]

May I find favor with moderation [sōphrosunē], heaven’s fairest gift. And may deina Aphrodite never fasten on me a disputatious temper, or insatiable [without koros] quarrels, smiting my thūmos with a mad desire for unlawful loves. May she reverence peaceful unions, and sagaciously decide the marriages of women.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
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CHORUS: Never, oh goddess, let fly at me an inescapable arrow
from your golden bow, after you drench it in desire.

[ΚΥΚΛΩΨ: μήποτ᾽, ὦ δέσποιν᾽, ἐπ᾽ ἐμοὶ χρυσέων
τόξων ἀφείης ἱμέρῳ
χρίσασ᾽ ἄφυκτον οἰστόν.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 633ff, Second Stasimon, Strophe 1 (431 BC) [tr. Luschnig (2007)]
    (Source)

Addressing Aphrodite/Venus.

(Source (Greek)). Other translations:

Thy wrath, O Venus, still forbear,
Nor at my tender bosom aim
That venom'd arrow, ever wont to inspire,
Wing'd from thy golden bow, the pangs of keen desire.
[tr. Wodhull (1782)]

But, never from thy golden bow,
May I beneath the shaft expire!
Whose creeping venom, sure and slow,
Awakes an all-consuming fire:
Ye racking doubts! ye jealous fears!
With others wage internal war;
Repentance! source of future tears,
From me be ever distant far!
[tr. Byron (1807)]

Ne'er from thy golden bow, Queen of soft joy,
Steep'd in desire thy shafts 'gainst me employ!
[tr. Potter (1814)]

Oh never, queen, I pray,
Drive from thy golden bow into my heart
The escapeless passion-poisoned dart.
[tr. Webster (1868)]

Never, O never, lady mine, discharge at me from thy golden bow a shaft invincible, in passion’s venom dipped.
[tr. Coleridge (1891)]

Never, O my mistress, mayest thou send forth against me from thy golden bow thy inevitable shaft, having steeped it in desire.
[tr. Buckley (1892)]

Not upon me, O Queen, do thou aim from thy bow all-golden
The arrow desire-envenomed that none may avoid -- not on me!
[tr. Way (Loeb) (1894)]

Loose not on me, O Holder of man's heart,
Thy golden quiver,
Nor steep in poison of desire the dart
That heals not ever.
[tr. Murray (1906)]

O goddess, never on me let loose the unerring
Shaft of your bow in the poison of desire.
[tr. Warner (1944)]

Never, Queen Aphrodite,
Loose against me from your golden bow,
Dipped in sweetness of desire,
Your inescapable arrow!
[tr. Vellacott (1963)]

Mistress, never use me as a target, shooting golden arrows
Tipped with desire, unerring in aim.
[tr. Podlecki (1989)]

Never, o goddess, may you smear with desire one of your ineluctable arrows and let it fly against my heart from your golden bow!
[tr. Kovacs (Loeb) (1994)]

Oh never, my lady, may you fire at me from your golden bow the unerring arrow you have poisoned with desire!
[tr. Davie (1996)]

Oh, Lady Aphrodite!
I sincerely hope you don’t shoot any of your unfailing golden arrows, dipped in lust, at me!
[tr. Theodoridis (2004)]

Goddess, I pray you never strike me
with one of those poisoned arrows
shot from your golden bow.
[tr. Johnston (2008)]

Mistress, never shoot me from your golden bow an inescapable arrow anointed with desire.
[tr. Ewans (2022)]

Never, mistress, discharge at me from your golden bow a shaft inescapable, in passion’s venom dipped.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Never, o goddess, may you smear with desire one of your inescapable arrows and let it fly against my heart from your golden bow!
[tr. Kovacs / Zhang / Rogak]

 
Added on 4-Mar-26 | Last updated 4-Mar-26
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CHORUS: Visitations of love that come
Raging and violent on a man
Bring him neither good repute nor goodness.
But if Aphrodite descends in gentleness
No other goddess brings such delight.

[ΚΥΚΛΩΨ: ἔρωτες ὑπὲρ μὲν ἄγαν ἐλθόντες οὐκ εὐδοξίαν
οὐδ᾽ ἀρετὰν παρέδωκαν ἀνδράσιν: εἰ δ᾽ ἅλις ἔλθοι
Κύπρις, οὐκ ἄλλα θεὸς εὔχαρις οὕτως.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 627ff, Second Stasimon, Strophe 1 (431 BC) [tr. Vellacott (1963)]
    (Source)

(Source (Greek)). Other translations:

Th' immoderate Loves in their career,
Nor glory nor esteem attends,
But when the Cyprian Queen descends
Benignant from her starry sphere.
No Goddess can more justly claim
From man the grateful prayer.
[tr. Wodhull (1782)]

When fierce conflicting passions urge
The breast where love is wont to glow,
What mind can stem the stormy surge
Which rolls the tide of human woe?
The hope of praise, the dread of shame,
Can rouse the tortur’d breast no more;
The wild desire, the guilty flame,
Absorbs each wish it felt before.
But if Affection gently thrills
The soul, by purer dreams possest,
The pleasing balm of mortal ills
In love can sooth the aching breast:
If thus thou comest in disguise,
Fair Venus! from thy native heaven,
What heart, unfeeling, would despise
The sweetest boon the Gods have given?
[tr. Byron (1807)]

When with a wild impetuous sway
The Loves come rushing on the breast,
Each virtuous thought is rent away,
Each breath of fame supprest.
But when, confess'd her gentle reign,
Enchanting Venus deigns t'appear,
Of all the pow'rs of heav'n most dear,
She leads the Graces in her train.
[tr. Potter (1814)]

The wild loves that force eager way
Nor worth nor fame on man confer,
But if come Cypris with meet sway
There is no gracious god like her.
[tr. Webster (1868)]

When in excess and past all limits Love doth come, he brings not glory or repute to man; but if the Cyprian queen in moderate might approach, no goddess is so full of charm as she.
[tr. Coleridge (1891)]

The loves, when they come too impetuously, have given neither good report nor virtue among men, but if Venus come with moderation, no other Goddess is so benign.
[tr. Buckley (1892)]

Love bringeth nor glory nor honour to men when it cometh restraining
Not its unscanted excess: but if Kypris, in measure raining
Her joy, cometh down, there is none other Goddess so winsome as she.
[tr. Way (Loeb) (1894)]

Alas, the Love that falleth like a flood,
Strong-winged and transitory:
Why praise ye him? What beareth he of good
To man, or glory?
Yet Love there is that moves in gentleness,
Heart-filling, sweetest of all powers that bless.
[tr. Murray (1906)]

When love is in excess
It brings a man no honor
Nor any worthiness.
But if in moderation Cypris comes,
There is no other power at all so gracious.
[tr. Warner (1944)]

When the Loves descend in full force they never enhance
Men’s fame or virtue, but if Aphrodite approaches
With reserve, there is no more gracious goddess.
[tr. Podlecki (1989)]

Loves that come to us in excess bring no good name or goodness to men. If Aphrodite comes in moderation, no other goddess brings such happiness.
[tr. Kovacs (Loeb) (1994)]

When passions come upon men in strength beyond due measure, their gift is neither one of glory nor of greatness. But if the Cyprian tempers her visit, no other goddess is so gracious.
[tr. Davie (1996)]

When Aphrodite arrives in the hearts of people, with no fuss and with no exaggerated madness, she is a very enjoyable visitor but, alas, overwhelming lust brings neither honour nor glory to any one.
[tr. Theodoridis (2004)]

Love coming on too strong
does not give glory or virtue
to men. But if Kypris comes in moderation,
no other goddess is so gracious.
[tr. Luschnig (2007)]

Erotic love with too much passion
brings with it no fine reputation,
and nothing virtuous to men.
But if Aphrodite comes in smaller doses,
no other god is so desirable.
[tr. Johnston (2008)]

Excess of passion brings no glory or honour to men.
[ed. Yeroulanos (2016)]

Love that comes in great excess does not grant reputation or excellence; but if Aphrodite comes more gently, there is no other god who gives such great pleasure.
[tr. Ewans (2022)]

When loves come excessive and past all limit, they bring neither good repute nor high ideals [aretē] to men; but if Aphrodite approaches in moderate strength, no goddess is so full of charm as she.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 17-Feb-26 | Last updated 17-Feb-26
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MEDEA: I shall never accept the favors of friends of yours,
Nor take a thing from you, so you need not offer it.
There is no benefit in the gifts of a bad man.

[ΜΉΔΕΙΑ: οὔτ᾽ ἂν ξένοισι τοῖσι σοῖς χρησαίμεθ᾽ ἂν
οὔτ᾽ ἄν τι δεξαίμεσθα, μηδ᾽ ἡμῖν δίδου:
κακοῦ γὰρ ἀνδρὸς δῶρ᾽ ὄνησιν οὐκ ἔχει.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 616ff (431 BC) [tr. Warner (1944)]
    (Source)

(Source (Greek)). Other translations:

No use I of thy friends
Will make, nor aught accept; thy presents spare.
For nothing which the wicked man can give
Proves beneficial.
[tr. Wodhull (1782)]

I shall not use thy friends, nor will accept
Aught of thy treasures: give not me; the gifts
Of a bad man can bring no good with them.
[tr. Potter (1814)]

Guest-friends of thine shall never profit me.
Nor will I aught of thee: proffer me nothing,
For there's no service in a bad man's gift.
[tr. Webster (1868)]

I will have naught to do with friends of thine, naught will I receive of thee, offer it not to me; a villain's gifts can bring no blessing.
[tr. Coleridge (1891)]

I will neither use thy friends, nor will I receive aught; do not give to me, for the gifts of a bad man bring no assistance.
[tr. Buckley (1892)]

Thy friends! — nothing will I of friends of thine.
No whit will I receive, nor offer thou.
No profit is there in a villain's gifts.
[tr. Way (Loeb) (1894)]

The gifts of a bad man bring no good with them.
[tr. Morgan; Bartlett's (1903)]

I will not seek thy friends. I will not take
Thy givings. Give them not. Fruits of a stem
Unholy bring no blessing after them.
[tr. Murray (1906)]

Nothing would induce me to have dealings with your friends,
Nor to take any gift of yours; so offer none.
A lying traitor's gifts carry no luck.
[tr. Vellacott (1963)]

I wouldn’t have any dealings with your friends,
Nor take what you gave, don’t bother offering.
“The gifts of an evil giver bring no gain.”
[tr. Podlecki (1989)]

I will accept no help from your friends nor will I take anything from you, so do not offer it. The gifts of a base man bring no benefit.
[tr. Kovacs (Loeb) (1994)]

I would not on any terms resort to friends of yours or accept anything from you; make me no such offer; gifts from wicked people bring only harm.
[tr. Davie (1996)]

I need neither your money nor your friends. Gifts from an evil man are of no use at all to anyone.
[tr. Theodoridis (2004)]

We will not be making use of your friends;
I will not take anything from you; don’t give me anything.
The gift of a bad man brings no pleasure.
[tr. Luschnig (2007)]

I’ll accept no assistance from your friends,
nor anything from you. Don’t make the offer.
Gifts from a worthless man are without value.
[tr. Johnston (2008)]

I would not use your friends nor take a thing from you, so do not give; the gifts of a bad man can do great harm.
[tr. Ewans (2022)]

Neither would I make use of your xenoi, nor would I accept anything from you; cease to offer it. Gifts from a kakos man bring no benefit.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

I will accept no help from your friends nor will I take anything from you, so do not offer it. The gifts of a dishonourable man bring no benefit.
[tr. Kovacs / Zhang / Rogak]

 
Added on 10-Feb-26 | Last updated 10-Feb-26
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MEDEA: I think the unjust man who can speak cleverly
incurs the greatest penalty for, feeling confident
to cloak injustice in fair speech,
he dares the utmost villainy.

[ΜΉΔΕΙΑ: ἐμοὶ γὰρ ὅστις ἄδικος ὢν σοφὸς λέγειν
πέφυκε, πλείστην ζημίαν ὀφλισκάνει:
γλώσσῃ γὰρ αὐχῶν τἄδικ᾽ εὖ περιστελεῖν
τολμᾷ πανουργεῖν.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 580ff (431 BC) [tr. Ewans (2022)]
    (Source)

(Source (Greek)). Other translations:

In my judgement, he
Who tramples on the laws, but can express
His thoughts with plausibility, deserves
Severest punishment: for that injustice
On which he glories, with his artful tongue.
That he a fair appearance can bestow,
He dares to practise.
[tr. Wodhull (1782)]

Th' injurious man, whose tongue
Flows with pernicious rhetoric, I hold
To merit the severest punishment.
For confident his speech can varnish o'er
The blackest deeds, his craft dares venture on them.
[tr. Potter (1814)]

For him who does wrong and is wise to gloze it
I hold worth worser doom. For making sure
He'll show wrong gracious with his tongue, he's bold
To every crime.
[tr. Webster (1868)]

To my mind, whoso hath skill to fence with words in an unjust cause, incurs the heaviest penalty; for such an one, confident that he can cast a decent veil of words o'er his injustice, dares to practise it.
[tr. Coleridge (1891)]

In my judgment, whatever man being unjust, is deeply skilled in argument, merits the severest punishment. For vaunting that with his tongue he can well gloze over injustice, he dares to work deceit.
[tr. Buckley (1892)]

For in my sight the villain subtle-tongued
Getteth himself for gain exceeding loss,
Who, confident his tongue can gloze the wrong,
Becomes a bold knave.
[tr. Way (Loeb) (1894)]

To me it seemeth, when
A crafty tongue is given to evil men
'Tis like to wreck, not help them. Their own brain
Tempts them with lies to dare and dare again,
Till .... [tr. Murray (1906)]

I think that the plausible speaker
Who is a villain deserves the greatest punishment.
Confident in his tongue’s power to adorn evil,
He stops at nothing.
[tr. Warner (1944)]

To me, a wicked man who is also eloquent
Seems the most guilty of them all. He’ll cut your throat
As bold as brass, because he knows he can dress up murder
In handsome words.
[tr. Vellacott (1963)]

For me, the man who is a villain, but clever
In speech, would have to pay the highest fine;
Confident of cloaking his villainy in fine words,
He dares anything.
[tr. Podlecki (1989)]

To my mind, the plausible speaker who is a scoundrel incurs the greatest punishment. For since he is confident that he can cleverly cloak injustice with his words, his boldness stops at no knavery.
[tr. Kovacs (Loeb) (1994)]

For in my eyes the criminal with a gift for speaking deserves the worst of punishments. So confident is he in his tongue’s ability to dress his foul thoughts in fair words, there is nothing he dares not do.
[tr. Davie (1996)]

What I believe, for example is the more eloquent the misfit, the greater the punishment he deserves because, thinking that his eloquence and his pretty words will get him out of any injustice, he has the audacity to commit even greater evils.
[tr. Theodoridis (2004)]

In my opinion,
the unjust man who speaks so plausibly
brings on himself the harshest punishment.
Since he’s sure his tongue can hide injustice,
he dares anything.
[tr. Johnston (2008), l. 689ff]

To my mind, whoever is naturally sophos in speaking but has no dikē deserves the heaviest punishment. Such a man boasts that he can cast a decent veil of words over his unjust deeds, and boldly proceeds to wickedness.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

To my mind, the plausible speaker who is a scoundrel incurs the greatest punishment. For since he is confident that he can cleverly cloak injustice with his words, his boldness stops at no dishonesty.
[tr. Kovacs / Zhang / Rogak]

 
Added on 3-Feb-26 | Last updated 3-Feb-26
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CHORUS: The fiercest anger of all, the most incurable
is that which rages in the place of dearest love.

[ΚΥΚΛΩΨ: Δεινή τις ὀργὴ καὶ δυσίατος πέλει,
ὅταν φίλοι φίλοισι συμβάλωσ᾽ ἔριν.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 520ff (431 BC) [tr. Vellacott (1963)]
    (Source)

Of the estrangement Jason and Medea. Some translations say this line is given by the chorus leader, not the chorus as a whole.

(Source (Greek)). Other translations:

How sharp their wrath, how hard to be appeas'd
When friends with friends begin the cruel strife.
[tr. Wodhull (1782)]

When friends with friends at variance kindle strife,
Fierce is their anger and immedicable.
[tr. Potter (1814)]

Terrible is that anger, and to assuage
Most difficult, when friends with friends join battle.
[tr. Webster (1868)]

There is a something terrible and past all cure, when quarrels arise 'twixt those who are near and dear.
[tr. Coleridge (1891)]

Dreadful is that anger and irremediable, when friends with friends kindle strife.
[tr. Buckley (1892)]

Awful is wrath, and past all balm of healing,
When they that once loved clash in feud of hate.
[tr. Way (Loeb) (1894)]

Dire and beyond all healing is the hate
When hearts that loved are turned to enmity.
[tr. Murray (1906)]

It is a strange form of anger, difficult to cure, when two friends turn upon each other in hatred.
[tr. Warner (1944)]

A terrible thing is temper and knows no cure
When dear ones wrangle and fall to fighting each other.
[tr. Podlecki (1989)]

Terrible and hard to heal is the wrath that comes when kin join in conflict with kin.
[tr. Kovacs (Loeb) (1994)]

Terrible is the anger and almost beyond cure, when strife severs those whom love once joined.
[tr. Davie (1996)]

Friend against friend! An anger most implacable!
[tr. Theodoridis (2004)]

Anger is frightening and hard to remedy
when loved ones join in strife with loved ones.
[tr. Luschnig (2007)]

When members of a family fight like this,
rage pushes them beyond all compromise.
[tr. Johnston (2008)]

It is a deinē anger and past all cure, whenever philoi fall to strife [eris] with philoi.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 27-Jan-26 | Last updated 27-Jan-26
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MEDEA: O Zeus, why did you give men certain ways
to recognize false gold, when there’s no mark,
no token stamped on the human body,
to indicate which men are worthless.

[ΜΉΔΕΙΑ: ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν ὃς κίβδηλος ᾖ
τεκμήρι᾽ ἀνθρώποισιν ὤπασας σαφῆ,
ἀνδρῶν δ᾽ ὅτῳ χρὴ τὸν κακὸν διειδέναι
οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι;]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 516ff (431 BC) [tr. Johnston (2008)]
    (Source)

(Source (Greek)). Other translations:

Wherefore, O Jove, didst thou instruct mankind
How to distinguish by undoubted marks
Counterfeit gold, yet in the front of vice
Impress no brand to shew the tainted heart?
[tr. Wodhull (1782)]

O Jove, why hast thou given us certain proof
To know adulterate gold, but stamp'd no mark,
Where it is needed most, on man's base metal?
[tr. Potter (1814)]

Oh Zeus why hast thou given mankind sure test
To know the spurious gold, while upon men
Is no mark born whereby to tell a knave?
[tr. Webster (1868)]

O Zeus! why hast thou granted unto man clear signs to know the sham in gold, while on man's brow no brand is stamped whereby to gauge the villain's heart?
[tr. Coleridge (1891)]

O Jove, why I pray hast thou given to men certain proofs of the gold which is adulterate, but no mark is set by nature on the person of men by which one may distinguish the bad man.
[tr. Buckley (1892)]

O Zeus, ah wherefore hast thou given to men
Plain signs for gold which is but counterfeit,
But no assay-mark nature-graven shows
On man's form, to discern the base withal?
[tr. Way (Loeb) (1894)]

O great God, shall gold withal
Bear thy clear mark, to sift the base and fine,
And o'er man's living visage runs no sign
To show the lie within, ere all too late?
[tr. Murray (1906)]

O God, you have given to mortals a sure method
Of telling the gold that is pure from the counterfeit;
Why is there no mark engraved upon men's bodies
By which we could know the true ones from the false ones?
[tr. Warner (1944)]

O Zeus! Why have you given us clear signs to tell
True gold from counterfeit; but when we need to know
Bad men from good, the flesh bears no revealing mark?
[tr. Vellacott (1963)]

Zeus, why did you give to men clear signs
To distinguish counterfeit gold from true, but as for
Humans, no stamp is impressed on their bodies
By which the bogus ones can be discerned?
[tr. Podlecki (1989)]

O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify base men?
[tr. Kovacs (Loeb) (1994)]

O Zeus, why is it you have given men clear ways of testing whether gold is counterfeit but, when it comes to men, the body carries no stamp of nature for distinguishing bad from good?
[tr. Davie (1996)]

Oh Zeus! You gave such obvious signs for men to tell the difference between genuine gold and fake and yet you gave not a hint for people to tell who’s a good man and who an evil one!
[tr. Theodoridis (2004)]

Oh Zeus! Why have you given us a clear test
of gold to tell which is counterfeit
but of men — where to identify an evil one would be useful —
there is no such mark on his body?
[tr. Luschnig (2007)]

Oh Zeus, why have you given us clear signs to tell if gold has been adulterated, but tehre's no sign upon the body of a man by which we can find out who's evil?
[tr. Ewans (2022)]

Why, Zeus? Why did you give to men clear ways of knowing the counterfeited gold, while on men’s body no brand [kharaktēr] is stamped by which to know the kakos?
[tr. Coleridge / Ceragioli / Nagy / Hour25]

O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify bad men?
[tr. Kovacs / Zhang / Rogak]

 
Added on 20-Jan-26 | Last updated 25-Aug-26
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MEDEA: And furthermore we are women, unable to perform noble deeds, but most skillful architects of every sort of harm.

[ΜΉΔΕΙΑ:Πρὸς δὲ καὶ πεφύκαμεν
γυναῖκες, ἐς μὲν ἔσθλ᾽ ἀμηχανώταται,
κακῶν δὲ πάντων τέκτονες σοφώταται.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 407ff (431 BC) [tr. Kovacs (Loeb) (1994)]
    (Source)

Euripides presses his thumb on the scales a little bit heavily here.

(Source (Greek)). Other translations:

Altho' by nature form'd
Without a genius apt for virtuous deeds.
We women are in mischiefs most expert.
[tr. Wodhull (1782)]

Nature form'd our sex to good
Of slight capacity, but to revenge
Of ready and inventive subtlety.
[tr. Potter (1814)]

We women too art born
Most profitless indeed to noble works,
But cunningest devisers of all harms.
[tr. Webster (1868)]

We women, though by nature little apt for virtuous deeds, are most expert to fashion any mischief.
[tr. Coleridge (1891)]

Besides also we women are, by nature, to good actions of the least capacity, but the most cunning inventors of every ill.
[tr. Buckley (1892)]

Yea, our woman-nature 'tis --
Say they -- to be most helpless for all good,
But fashioners most cunning of all ill.
[tr. Way (Loeb) (1894)]

And God hath made thee woman, things most vain
For help, but wondrous in the paths of pain.
[tr. Murray (1906)]

And women, though most helpless in doing good deeds,
Are of every evil the cleverest of contrivers.
[tr. Warner (1944)]

We were born women -- useless for honest purposes,
But in all kinds of evil skilled practitioners.
[tr. Vellacott (1963)]

And what is more,
We're women, quite unable to manage good
But none more skilled when it comes to doing harm.
[tr. Podlecki (1989)]

And furthermore we are women, unable to perform great deeds of valor, but most skillful architects of every evil.
[tr. Kovacs (Perseus)]

What's more, we are women, quite helpless in doing good but surpassing any master craftsman in working evil.
[tr. Davie (1996)]

We women might be awful at doing something good but we are very competent when we’re doing something evil. No one is better than us.
[tr. Theodoridis (2004)]

And besides we are
women, most helpless for the good,
but skilled craftsmen of all that is evil.
[tr. Luschnig (2007)]

Besides, we possess a woman’s nature --
powerless to perform fine noble deeds,
but very skilled in every form of evil.
[tr. Johnston (2008)]

Also we were born as women, very helpless when it comes to doing good, but very wise creators of all kinds of harm.
[tr. Ewans (2022)]

And more than this, we are women, naturally most helpless [amēkhanai], when it comes to noble deeds [esthla], but for all evils [kaka] we are most skilled [sophai] contrivers.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 13-Jan-26 | Last updated 25-Aug-26
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CREON:Now stay here, if you must,
This one day. You can hardly in one day accomplish
What I am afraid of.

[ΚΡΈΩΝ: νῦν δ᾽, εἰ μένειν δεῖ, μίμν᾽ ἐφ᾽ ἡμέραν μίαν:
οὐ γάρ τι δράσεις δεινὸν ὧν φόβος μ᾽ ἔχει. ]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 355ff (431 BC)[tr. Vellacott (1963)]
    (Source)

Creon lets Medea stay one more day before her exile begins, giving us the most ironic line in the play. Some scholars or translators omit or bracket these lines, since Creon has already said he will let her stay.

(Source (Greek)). Other translations:

But if thou needs must tarry, tarry here
This single day, for in so short a space
Thou canst not execute the ills I dread.
[tr. Wodhull (1782)]

One single day, if so thy needs require,
I will indulge thee; in that little space
Thou wilt not do the horrid deeds I dread.
[tr. Potter (1814)]

But now if stay thou must, stay this one day;
Not so thou'lt compass any deed I dread.
[tr. Webster (1868)]

So now, if abide thou must, stay this one day only, for in it thou canst not do any of the fearful deeds I dread.
[tr. Coleridge (1891)]

But now if thou must stay, remain here yet one day, for thou wilt not do any horrid deed of which I have dread.
[tr. Buckley (1892)]

Now, if remain thou must, remain one day --
Too short for thee to do the deeds I dread.
[tr. Way (Loeb) (1894)]

So linger on,
If thou needs must, till the next risen sun;
No further. . . . In one day there scarce can be
Those perils wrought whose dread yet haunteth me.
[tr. Murray (1906)]

But now, if you must stay, stay for this day alone.
For in it you can do none of the things I fear.
[tr. Warner (1944)]

So remain, if you must, but only for one day.
You'll not do any of the terrible things I fear.
[tr. Podlecki (1989)]

Now stay, if stay you must, for one more day. You will not do the mischief I fear by then.
[tr. Kovacs (1994)]

Stay, if you need to but just one more day.
In any case, what harm could you do me in such a short time?
[tr. Theodoridis (2004)]

Now, if stay you must, stay for one day.
you can not do any dreadful deed of which I am in terror.
[tr. Luschnig (2007)]

So, if you must remain, stay one more day.
In that time you can’t do the harm I fear.
[tr. Johnston (2008), l. 421ff]

But now, if you must stay, stay this one day;
you won't do any of the ghastly things I fear.
[tr. Ewans (2022)]

So now, if you must remain, stay this one day only; for you will not do anything terrible [deinon] of which I am afraid.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 6-Jan-26 | Last updated 25-Aug-26
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MEDEA: Oh, what an evil power love has in people’s lives!

CREON: That would depend on circumstances, I imagine.

[ΜΉΔΕΙΑ: Φεῦ φεῦ, βροτοῖς ἔρωτες ὡς κακὸν μέγα.

ΚΡΈΩΝ: ὅπως ἄν, οἶμαι, καὶ παραστῶσιν τύχαι.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 330ff (431 BC) [tr. Vellacott (1963)]
    (Source)

After Creon has spoken of how both love of his country and his children requires him to banish Medea. She has already faced Jason's love gone wrong as well, and her reaction to that will give end up in bad circumstances to all involved.

(Source (Greek)). Other translations:

MEDEA: To Mortals what a dreadful scourge is love!
CREON: As Fortune dictates, Love becomes, I ween,
Either a curse or blessing.
[tr. Wodhull (1782)]

MEDEA: Alas, what fatal ills love works to man!
CREON: That is, I ween, as fortune guides th' event.
[tr. Potter (1814)]

MEDEA: Ah me! How great an ill to man is love!
CREON: That is, I doubt, as fortune waits on it.
[tr. Webster (1868)]

MEDEA: Ah me! ah me! to mortal man how dread a scourge is love!
CREON: That, I deem, is according to the turn our fortunes take.
[tr. Coleridge (1891)]

MEDEA: Alas! alas! how great an ill is love to man!
CREON: That is, I think, as fortune also shall attend it.
[tr. Buckley (1892)]

MEDEA: Alas! to mortals what a curse is love!
KREON: Blessing or curse, I trow, as fortune falls.
[tr. Way (Loeb) (1894)]

MEDEA: O Loves of man, what curse is on your wings!
CREON: Blessing or curse, 'tis as their chances flow.
[tr. Murray (1906)]

MEDEA: Oh what an evil to men is passionate love!
CREON: That would depend on the luck that goes along with it.
[tr. Warner (1944)]

MEDEA: Ah! What an evil thing men’s loves are!
CREON: It all depends, I suppose, on how things turn out.
[tr. Podlecki (1989)]

MEDEA: Oh, what a bane is love to mortals.
CREON: I fancy that depends on the circumstances.
[tr. Kovacs (1994)]

MEDEA: Ah, the loves of mortal men! What a boundless source of woe!
CREON: That would depend, I imagine, on the circumstances of each case.
[tr. Davie (1996)]
<
MEDEA: Oh! What a dreadful thing love is!
CREON: It depends ...
[tr. Theodoridis (2004)]

MEDEA: Feu, feu [Aah, aah] mortal affections, how great an affliction they are!
CREON: That, I think, depends on the circumstances.
[tr. Luschnig (2007)]

MEDEA:Alas,
love’s a miserable thing for mortal men.
CREON: I think events determine if that’s true.
[tr. Johnston (2008)]

MEDEA: Oh, how great an evil love is to mankind.
CREON: No, I am sure that depends on the circumstances.
[tr. Ewans (2022)]

MEDEA: Ah me! Ah me! To mortals how great an evil [kakon] is love!
CREON: That, I suppose, is according to the turn our fortunes take.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 30-Dec-25 | Last updated 25-Aug-26
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CREON: A woman of hot temper — and a man the same —
Is a less dangerous enemy than one quiet and clever.

[ΚΡΈΩΝ: Γυνὴ γὰρ ὀξύθυμος, ὡς δ᾽ αὔτως ἀνήρ,
ῥᾴων φυλάσσειν ἢ σιωπηλὸς σοφή.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 319ff (431 BC) [tr. Vellacott (1963)]
    (Source)

Expressing his mistrust of how reasonably, if tragically, Medea is presenting herself.

(Source (Greek)). Other translations:

For 'gainst those
Of hasty tempers with more ease we guard.
Or men or women, than the silent foe
Who acts with prudence.
[tr. Wodhull (1782)]

A woman, or a man, whose fiery spirit
Flames out with anger, puts us on our guard,
More than the prudent calmness that conceals
Its hate in silence.
[tr. Potter (1814)]

For a woman passionate, yea and a man,
Is easier warded than a silent plotter.
[tr. Webster (1868)]

For cunning woman, and man likewise, is easier to guard against when quick-tempered than when taciturn.
[tr. Coleridge (1891)]

For a woman that is quick to anger, and a man likewise, is easier to guard against, than one that is crafty and keeps silence.
[tr. Buckley (1892)]

The vehement-hearted woman -- yea, or man --
Is easier watched-for than the silent-cunning.
[tr. Way (Loeb) (1894)]

A woman quick of wrath, aye, or a man,
Is easier watching than the cold and still.
[tr. Murray (1906)]

A sharp-tempered woman, or, for that matter, a man,
Is easier to deal with than the clever type
Who holds her tongue.
[tr. Warner (1944)]

A woman, just like a man, who is quick to wrath
Is easier guarded than one wise and silent.
[tr. Podlecki (1989)]

A hot-tempered woman -- and a hot-tempered man likewise -- is easier to guard against than a clever woman who keeps her own counsel.
[tr. Kovacs (1994)]

A woman who is hot-tempered, and likewise a man, is easier to guard against than one who is clever and controls her tongue.
[tr. Davie (1996)]

You’re too silent now and whilst it is easy to protect oneself from a hot-headed man or woman, it is impossible to do so when the woman is scheming and silent.
[tr. Theodoridis (2004)]

For a quick-tempered woman -- the same goes for a man --
is easier to guard against than a silent clever one.
[tr. Luschnig (2007)]

Passionate people, women as well as men,
are easier to protect oneself against,
than someone clever who keeps silent.
[tr. Johnston (2008)]

It is easier to guard against a hot-headed woman, or a man, than against one who is scheming and silent.
[ed. Yeroulanos (2016)]

A woman of sharp temper or indeed a man is easier to guard against than one who's clever and stays silent.
[tr. Ewans (2022)]

For a woman with a sharp thūmos, and likewise a man, is easier to guard against than a sophē one who is silent.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 23-Dec-25 | Last updated 25-Aug-26
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MEDEA: Men say we live a safe life in the home,
While they do battle with the spear.
But they are wrong; I’d rather stand three times
with shield in hand than give birth once.

[ΜΉΔΕΙΑ: λέγουσι δ᾽ ἡμᾶς ὡς ἀκίνδυνον βίον
ζῶμεν κατ᾽ οἴκους, οἱ δὲ μάρνανται δορί,
κακῶς φρονοῦντες: ὡς τρὶς ἂν παρ᾽ ἀσπίδα
στῆναι θέλοιμ᾽ ἂν μᾶλλον ἢ τεκεῖν ἅπαξ.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 248ff (431 BC) [tr. Ewans (2022)]
    (Source)

This passage was often used by woman suffragists.

(Source (Greek)). Other translations:

They still contend
That we, at home remaining, lead a life
Exempt from danger, while they launch the spear:
False are these judgements; rather would I thrice,
Arm'd with a target, in th' embattled field
Maintain my stand, than suffer once the throes
Of childbirth.
[tr. Wodhull (1782)]

Yet will they say
We live an easy life, at home, secure
From danger, whilst they lift the spear in war:
Misjudging men; thrice would I stand in arms
On the rough edge of battle, e'er once bear
The pangs of childbirth.
[tr. Potter (1814)]

But, say they, we, while they fight with the spear,
Lead in our homes a life undangerous:
Judging amiss; for I would liefer thrice
Bear brunt of arms than once bring forth a child.
[tr. Webster (1868)]

And yet they say we live secure at home, while they are at the wars, with their sorry reasoning, for I would gladly take my stand in battle array three times o'er, than once give birth.
[tr. Coleridge (1891)]

But they say of us that we live a life of ease at home, but they are fighting with the spear; judging ill, since I would rather thrice stand in arms, than once suffer the pangs of child-birth.
[tr. Buckley (1892)]

But we, say they, live an unperilled life
At home, while they do battle with the spear.
Falsely they deem: twice would I under shield
Stand, rather than bear childbirth peril once.
[tr. Way (Loeb) (1894)]

And then, forsooth, 'tis they that face the call
Of war, while we sit sheltered, hid from all
Peril! -- False mocking! Sooner would I stand
Three times to face their battles, shield in hand,
Than bear one child.
[tr. Murray (1906)]

But we, they say, live a safe life at home,
While they, the men, go forth in arms to war.
Fools! Three times would I rather take my stand
With sword and shield than bring to birth one child.
[tr. Murray (1906), per Yeroulanos]

They tell us we live a sheltered life at home while they go to the wars; but that is nonsense. For I would rather go into battle twice than bear a child once.
[Source (1927)]

What they say of us is that we have a peaceful time
Living at home, while they do the fighting in war.
How wrong they are! I would very much rather stand
Three times in the front of battle than bear one child.
[tr. Warner (1944)]

Men boast their battles: I tell you this, and we know it:
It is easier to stand in battle three times, in the front line, in the stabbing fury, than to bear one child.
[tr. Jeffers (1946)]

And, they tell us, we at home
Live free from danger, they go out to battle: fools!
I'd rather stand three times in the front line than bear
One child.
[tr. Vellacott (1963)]

They say that we spend all our time at home,
And live safe lives, while they go out to battle.
What fools they are! I'd rather stand three times
Behind a shield, than bear a child once!
[tr. Podlecki (1989)]

Men say that we live a life free from danger at home while they fight with the spear. How wrong they are! I would rather stand three times with a shield in battle than give birth once.
[tr. Kovacs (1994)]

They say we live sheltered lives in the home, free from danger, while they wield their spears in battle -- what fools they are! I would rather face the enemy three times over than bear a child once.
[tr. Davie (1996)]

Then people also say that while we live quietly and without any danger at home, the men go off to war. Wrong! One birth alone is worse than three times in the battlefield behind a shield.
[tr. Theodoridis (2004)]

They say that we live a life free of danger
at home while they face battle with the spear.
How wrong they are. I would rather stand three times
in the line of battle than once bear a child.
[tr. Luschnig (2007)]

[...] I would rather stand behind a shield three times than give birth once.
[tr. @sentantiq (2011)]

They say that we live a peaceful life at home, while they do battle at spear point, but they reckon wrongly: I would rather stand armed with a shield thrice than give birth once.
[tr. @sentantiq [Erik] (2015)]

They say we live secure in our households [oikoi], while they are off at war -- how worthlessly [kakōs] they think! How gladly would I three times over take my stand behind a shield rather than once give birth!
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 16-Dec-25 | Last updated 25-Aug-26
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NURSE: But not long
Can the extremes of grandeur ever last;
And heavier are the curses which it brings
When Fortune visits us in all her wrath.

[ΤΡΟΦΌΣ:Τὰ δ᾽ ὑπερβάλλοντ᾽
οὐδένα καιρὸν δύναται θνητοῖς,
μείζους δ᾽ ἄτας, ὅταν ὀργισθῇ
δαίμων οἴκοις, ἀπέδωκεν.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 127ff (431 BC) [tr. Wodhull (1782)]
    (Source)

(Source (Greek)). Other translations:

But the height
Of tow'ring greatness long to mortal man
Remains not fix'd; and, when misfortune comes
Enraged, in deeper ruin sinks the house.
[tr. Potter (1814)]

But too high-pitched luck
Stands no mortal in stead at the time of need;
Nay, more, when the god is stirred to his wrath,
Dowers greater curse on the house.
[tr. Webster (1868)]

But greatness that doth o'erreach itself, brings no blessing to mortal men; but pays a penalty of greater ruin whenever fortune is wroth with a family.
[tr. Coleridge (1891)]

But excess of fortune brings more power to men than is convenient, and has brought greater woes upon families, when the Deity be enraged.
[tr. Buckley (1892)]

But to men never weal above measure
Availed: on its perilous height
The Gods in their hour of displeasure
The heavier smite.
[tr. Way (Loeb) (1894)]

But the fiercely great
Hath little music on his road,
And falleth, when the hand of God
Shall move, most deep and desolate.
[tr. Murray (1906)]

Greatness brings no profit to people.
God indeed, when in anger, brings
Greater ruin to great men’s houses.
[tr. Warner (1944)]

This is the wild and terrible justice of God: it brings on great persons
The great disasters. [tr. Jeffers (1946)]

To be rich and powerful brings no blessing;
Only more utterly
Is the prosperous house destroyed, when the gods are angry.
[tr. Vellacott (1963)]

Excess on the other hand
Always surpasses what is appropriate for men.
When heaven is angered at a house
It pays back ruin in plenty.
[tr. Podlecki (1989)]

But excessive riches mean no advantage for mortals, and when a god is angry at a house, they make the ruin greater.
[tr. Kovacs (1994)]

Excess, though, means no profit for man and pays him back with greater ruin, whenever a house earns heaven's anger.
[tr. Davie (1996)]

If man holds something else dearer to moderation, he will most certainly lose out in the end. Add to that the wrath of the gods, which will fall most heavily upon such a man’s house and which will destroy him.
[tr. Theodoridis (2004)]

But excess
never should have a place in our lives.
It brings all the greater ruin
when some god feels spite toward a house.
[tr. Luschnig (2007)]

Going for too much brings no benefits.
And when the gods get angry with some home,
the more wealth it has, the more it is destroyed.
[tr. Johnston (2008)]

Excess does not yield any gain,
for when a god is angry with a house
it pays with great destruction.
[tr. Ewans (2022)]

Extreme greatness brings no balance to mortal men, and pays a penalty of greater disaster [atē] whenever a superhuman force [daimōn] is angry with a household [oikos].
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 9-Dec-25 | Last updated 25-Aug-26
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NURSE: Terrible is the temperament of royalty,
Who are rarely controlled, always imperious;
It is hard for them to give up their wrath.
To get used to living like everybody else
Is better.

[ΤΡΟΦΌΣ: δεινὰ τυράννων λήματα καί πως
ὀλίγ᾽ ἀρχόμενοι, πολλὰ κρατοῦντες
χαλεπῶς ὀργὰς μεταβάλλουσιν.
τὸ γὰρ εἰθίσθαι ζῆν ἐπ᾽ ἴσοισιν
κρεῖσσον.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 119ff (431 BC) [tr. Podlecki (1989)]
    (Source)

(Source (Greek)). Other translations:

For the souls
Of Kings are prone to cruelty, so seldom
Subdued, and over others wont to rule,
That it is difficult for such to change
Their angry purpose. Happier I esteem
The lot of those who still are wont to live
Among their equals.
[tr. Wodhull (1782)]

Kings have a fiery quality of soul,
Accustom'd to command, if once they feel
control, though small, their anger blazes out
Not easily extinguish'd: hence I deem
An equal mediocrity of life
More to be wish'd.
[tr. Potter (1814)]

Dread are the humours of princes: as wont
To be ruled in few things and in many to lord,
It is hard to them to turn from their wrath.
But to lead one's life in the level ways
Is best.
[tr. Webster (1868)]

Strange are the tempers of princes, and maybe because they seldom have to obey, and mostly lord it over others, change they their moods with difficulty. 'Tis better then to have been trained to live on equal terms.
[tr. Coleridge (1891)]

Dreadful are the dispositions of tyrants, and somehow in few things controlled, in most absolute, they with difficulty lay aside their passion. The being accustomed then to live in mediocrity of life is the better.
[tr. Buckley (1892)]

Ah princes -- how fearful their moods are! --
Long ruling, unschooled to obey, --
Unforgiving, unsleeping their feuds are.
Better life's level way.
[tr. Way (Loeb) (1894)]

Rude are the wills of princes: yea,
Prevailing alway, seldom crossed,
On fitful winds their moods are tossed:
'Tis best men tread the equal way.
[tr. Murray (1906)]

Great people’s tempers are terrible, always
Having their own way, seldom checked,
Dangerous they shift from mood to mood.
How much better to have been accustomed
To live on equal terms with one’s neighbors.
[tr. Warner (1944)]

Oh, it's a bad thing
To be born of high race, and brought up wilful and powerful in a great house, unruled
And ruling many: for then if misfortune comes it is unendurable, it drives you mad. I say that poor people
Are happier: the little commoners and humble people, the poor in spirit.
[tr. Jeffers (1946)]

The mind of a queen
Is a thing to fear. A queen is used
To giving commands, not obeying them;
And her rage once roused is hard to appease.
To have learnt to live on the common level
Is better.
[tr. Vellacott (1963)]

The minds of royalty are dangerous: since they often command and seldom obey, they are subject to violent changes of mood. For it is better to be accustomed to live on terms of equality.
[tr. Kovacs (1994)]

They have frightening natures, those of royal blood; because, I imagine, they’re seldom overruled and generally have their way, they do not easily forget a grudge. Better to have formed the habit of living on equal terms with your neighbours.
[tr. Davie (1996)]

How afraid I am of these royal rages! It’s so hard for such rages to subside.
Kings and queens have always been spoiled by power. They’re not used to taking orders. No, they’d much rather give them!
Kings and Queens only do what they want and forget about everyone else!
Oh, how much better it is to live a balanced life: to be an equal among equals.
[tr. Theodoridis (2004)]

Tyrants’ tempers are insufferable:
they are seldom under control, their power is far-reaching.
It is hard for them to swallow their rages.
To get used to living on terms of equality
is better.
[tr. Luschnig (2007)]

The pride of rulers is something to fear --
they often order men, but seldom listen,
and when their tempers change it’s hard to bear.
It’s better to get used to living life
as an equal common person.
[tr. Johnston (2008)]

The temperaments of royalty are fearsome;
because they're almost unrestrained
and are so powerful, it is rare
for them to overcome their rage.
To be accustomed to live in equality
is best.
[tr. Ewans (2022)]

Terrible / wonderful [deina] are the tempers of turannoi; maybe because they seldom have to obey, and mostly lord it over others, they change their moods with difficulty. It is better then to have been trained to live in equality.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
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NURSE: We’re ruined, then, if we must add a new
Evil to the old one we’ve hardly saved ourselves from.

[ΤΡΟΦΌΣ: Ἀπωλόμεσθ᾽ ἄρ᾽, εἰ κακὸν προσοίσομεν
νέον παλαιῷ, πρὶν τόδ᾽ ἐξηντληκέναι.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 78ff (431 BC) [tr. Podlecki (1989)]
    (Source)

Reacting to the news that King Creon is going to banish Medea and her sons, on top of the existing problem of Medea's broken marriage and fraying sanity. (Turns out, she's not wrong.)

(Source (Greek)). Other translations:

We shall be plung'd
In utter ruin, if to our old woes
Yet unexhausted, any fresh we add.
[tr. Wodhull (1782)]

Rain would follow, to the former ill
If this were added e'er the first subsides.
[tr. Potter (1814)]

We are undone then if to the first ill,
Ere yet it be drained dry, we add a new.
[tr. Webster (1868)]

Undone, it seems, are we, if to old woes fresh ones we add, ere we have drained the former to the dregs.
[tr. Coleridge (1891)]

We perish then, if to the old we shall add a new ill, before the former be exhausted.
[tr. Buckley (1892)]

We are undone then, if we add fresh ill
To old, ere lightened be our ship of this.
[tr. Way (Loeb) (1894)]

But this is ruin! New waves breaking in
To wreck us, ere we are righted from the old!
[tr. Murray (1906)]

It’s black indeed for us, when we add new to old
Sorrows before even the present sky has cleared.
[tr. Warner (1944)]

Then we're lost, if we must add new trouble
To old, before we're rid of what we had already.
[tr. Vellacott (1963)]

We are done for, it seems, if we add this new trouble to our old ones before we've weathered those.
[tr. Kovacs (1994)]

That’s scuppered us, then, if a new wave is going to crash over us before we’ve managed to bale out the old one!
[tr. Davie (1996)]

Well then, we are finished, old man!
We are destroyed! New troubles arrive even before the old ones have gone!
[tr. Theodoridis (2004)]

It’s all over for us, if we take on new troubles
on top of the old, before they have been drained out.
[tr. Luschnig (2007)]

If we must add these brand-new troubles
to our old ones, before we’ve dealt with them,
then we’re finished.
[tr. Johnston (2008)]

Then we are lost, if we must add this new evil
before we've drained the old one to the dregs.
[tr. Ewans (2022)]

That's it, we're doomed. New troubles are poured in our cup
Faster than we can drink the old ones to the dregs.
[tr. Hill (2025)]

Then we are ruined, if we add new trouble [kakon] to old, before we have bailed out the latter.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 25-Nov-25 | Last updated 25-Aug-26
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NURSE:Surely this doth bind,
Through all ill days, the hurts of humankind,
When man and woman in one music move.

[ΤΡΟΦΌΣ: ἥπερ μεγίστη γίγνεται σωτηρία,
ὅταν γυνὴ πρὸς ἄνδρα μὴ διχοστατῇ.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 14ff (431 BC) [tr. Murray (1906)]
    (Source)

(Source (Greek)). Other translations:

Hence bliss supreme arises, when the bond
Of concord joins them.
[tr. Wodhull (1782)]

This is the state of firmest happiness,
When from the husband no discordant will
The wife estranges.
[tr. Potter (1814)]

In which the better part of safety lies
That the woman should not differ from the man.
[tr. Webster (1868)]

The greatest safeguard this when wife and husband do agree.
[tr. Coleridge (1891)]

Which is the surest support of conjugal happiness, when the wife is not estranged from the husband.
[tr. Buckley (1892)]

Which is the chief salvation of the home,
When wife stands not at variance with her lord.
[tr. Way (Loeb) (1894)]

This is indeed the greatest salvation of all --
For the wife not to stand apart from the husband.
[tr. Warner (1944)]

Happy is the house
Where the man and the woman love and are faithful.
[tr. Jeffers (1946)]

And in a marriage that's the saving thing,
When a wife obediently accepts her husband's will.
[tr. Vellacott (1963)]

This, to my mind, is a woman’s greatest safety:
Not to take the opposite side from her husband.
[tr. Podlecki (1989)]

This it is that most rescues life from trouble, when a woman is not at variance with her husband.
[tr. Kovacs (1994)]

This is what keeps a marraige intact more than anything, when a husband can count on complete support from his wife.
[tr. Davie (1996)]

That, you see, is how a woman earns her security: never argue with your husband!
[tr. Theodoridis (2004)]

This is what brings the greatest stability at home:
when a woman does not challenge her husband.
[tr. Luschnig (2007)]

That’s when life is most secure and safe,
when woman and her husband stand as one.
[tr. Johnston (2008)]

This provides the greatest security,
when a wife doesn't oppose her husband.
[tr. Kovacs / Kitzinger (2016)]

That is the best security,
when the wife does not quarrel with her husband.
[tr. Ewans (2022)]

This is the greatest safety [sōtēriā], when wife does not stand apart from husband.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
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MEDEA: Of all creatures that live and understand,
we women suffer most.
In the first place we must, for a vast sum,
buy a husband; what’s worse,
with him our bodies get a master.
And here’s what’s most at stake:
Did we get a man who’s good or bad?

ΜΉΔΕΙΑ: πάντων δ᾽ ὅσ᾽ ἔστ᾽ ἔμψυχα καὶ γνώμην ἔχει
γυναῖκές ἐσμεν ἀθλιώτατον φυτόν:
ἃς πρῶτα μὲν δεῖ χρημάτων ὑπερβολῇ
πόσιν πρίασθαι, δεσπότην τε σώματος
[λαβεῖν: κακοῦ γὰρ τοῦτ᾽ ἔτ᾽ ἄλγιον κακόν].
κἀν τῷδ᾽ ἀγὼν μέγιστος, ἢ κακὸν λαβεῖν
ἢ χρηστόν.

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 230ff (431 BC) [tr. Kovacs / Kitzinger (2016)]
    (Source)

Speaking to the women of Corinth (the Chorus).

(Source (Greek)). Other translations:

But sure among all those
Who have with breath and reason been endued.
We women are the most unhappy race,
First with abundant gold are we constrain'd
To buy a husband, and in him receive
A haughty master. Still doth there remain
One mischief than this mischief yet more grievous.
The hazard whether we. procure a mate
Worthless or virtuous.
[tr. Wodhull (1782)]

Thus is it, of all beings, that have life
And sense, we women are most wretched; first
With all our dearest treasures we must buy
A husband, and in him receive a lord:
And hardship this: a greater hardship yet
Awaits us; here's the question, if this lord
Prove gentle, or a tyrant.
[tr. Potter (1814)]

Aye, of all living and of reasoning things
Are woman the most miserable race:
Who first needs buy a husband at great price,
To take him then for owner of our lives:
For this ill is more keen than common ills.
And of essays most perilous is this,
Whether one good or evil do we take.
[tr. Webster (1868)]

Of all things that have life and sense we women are the most hapless creatures; first must we buy a husband at an exorbitant price, and o'er ourselves a tyrant set which is an evil worse than the first; and herein lies the most important issue, whether our choice be good or bad.
[tr. Coleridge (1891)]

But of all things as many as have life and intellect, we women are the most wretched race. Who indeed first must purchase a husband with excess of money, and receive him a lord of our persons; for this is a still greater ill than the former. And in this is the greatest risk, whether we receive a bad one or a good one.
[tr. Buckley (1892)]

Surely, of creatures that have life and wit,
We women are of all things wretchedest,
Who, first, must needs, as buys the highest bidder,
Thus buy a husband, and our body's master
So win—for deeper depth of ill is this.
Nay, risk is dire herein, -- or shall we gain
An evil lord or good?
[tr. Way (Loeb) (1894)]

Oh,
Of all things upon earth that bleed and grow,
A herb most bruised is woman. We must pay
Our store of gold, hoarded for that one day,
To buy us some man's love; and lo, they bring
A master of our flesh! There comes the sting
Of the whole shame. And then the jeopardy,
For good or ill, what shall that master be.
[tr. Murray (1906)]

We women are the most unfortunate creatures.
Firstly, with an excess of wealth it is required
For us to buy a husband and take for our bodies
A master; for not to take one is even worse.
And now the question is serious whether we take
A good or bad one.
[tr. Warner (1944)]

Surely, of all creatures that have life and will, we women
Are the most wretched. When, for an extravagant sum,
We have bought a husband, we must then accept him as
Possessor of our body. This is to aggravate
Wrong with worse wrong. Then the great question: will the man
We get be bad or good?
[tr. Vellacott (1963)]

Of all creatures that live and have understanding
We women are the wretchedest breed alive;
First, we must use excessive amounts of cash
To buy our husbands, and what we get are masters
Of our bodies. This is the worst pain of all.
In fact, this is no small struggle, whether he’ll be
A good or bad one.
[tr. Podlecki (1989)]

Of all creatures that have breath and sensation, we women are the most unfortunate. First at an exorbitant price we must buy a husband and master of our bodies. [This misfortune is more painful than misfortune.] And the outcome of our life's striving hangs on this, whether we take a bad or a good husband.
[tr. Kovacs (1994)]

Of all creatures that have life and reason we women are the most miserable of specimens! In the first place, at great expense we must buy a husband, taking a master to play tyrant with our bodies (this is an injustice that crowns the other one). And here lies the crucial issue for us, whether we get a good man or a bad.
[tr. Davie (1996)]

Of all the living things, of all those things that have a soul and a sense, we, yes we, the women, are the most pathetic!
Imagine!
We need to spend a fortune to buy us a man who -- what will he do? He will become the master of our bodies! And, it’s obvious, that this dangerous thing we do, becomes even more dangerous when we don’t find the right husband. Is he a good husband? Or is he a bad one? By the time you find that out it’s already too late.
[tr. Theodoridis (2004)]

Of all creatures that have life and reason
we women are the sorriest lot:
first we must at a great expenditure of money
buy a husband and even take on a master
over our body: this evil is more galling than the first.
Here is the most challenging contest, whether we will get a bad man
or a good one.
[tr. Luschnig (2007)]

Of all things with life and understanding,
we women are the most unfortunate.
First, we need a husband, someone we get
for an excessive price. He then becomes
the ruler of our bodies. And this misfortune
adds still more troubles to the grief we have.
Then comes the crucial struggle: this husband
we have selected, is he good or bad?
[tr. Johnston (2008)]

Of every creature that’s alive and capable of thought
We women are most wretched.
First we must buy a husband with a massive dowry,
then subject our bodies to his mastery --
and that's the worse of the two evils.
In this the stakes are very high -- whether we get
a bad man or a good one.
[tr. Ewans (2022)]

Of all things that have psūkhē and intelligence, we women are the most wretched creatures: first we must buy a husband at too high a price, and then acquire a master of our bodies—an evil thing [kakon] yet more evil [kakon].But in this lies the most important ordeal [agōn], whether our choice is good or bad [kakon].
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Of all things that have life and sense, we women are most wretched. For we are compelled to buy with gold a husband who is also -- worst of all -- the master of our person. And on his character, good or bad, our whole fate rests.
[Source]

 
Added on 24-Mar-25 | Last updated 25-Aug-26
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CHORUS: There be many shapes of mystery.
And many things God makes to be,
Past hope or fear.
And the end men looked for cometh not,
And a path is there where no man thought.
So hath it fallen here.

[ΧΟΡΟΣ: πολλαὶ μορφαὶ τῶν δαιμονίων,
πολλὰ δ᾿ ἀέλπτως κραίνουσι θεοί·
καὶ τὰ δοκηθέντ᾿ οὐκ ἐτελέσθη,
τῶν δ᾿ ἀδοκήτων πόρον ηὗρε θεός.
τοιόνδ᾿ ἀπέβη τόδε πρᾶγμα.]

Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 1388ff, final lines (405 BC) [tr. Murray (1902)]
    (Source)

This sort of coda, as the Chorus exits, was normal with Euripides. In fact this same text shows up in five of his plays (Bacchæ, Alcestis, Andromache, Helen, and slightly modified, Medea), all of which have to do with reversals of fortune. The identical text has some scholars debating whether one or more might later additions. See Kirk, Esposito, Gibbons / Segal for more discussion.

(Source (Greek)). Other translations:

A thousand shapes our varying Fates assume,
The Gods perform what least we could expect,
And oft the things for which we fondly hop'd
Come not to pass: Heaven finds a clue to guide
Our steps thro' the perplexing maze of life,
And thus doth this important business end.
[tr. Wodhull (1809)]

Many are the forms of divine things, and the gods bring to pass many things unexpectedly; what is expected has not been accomplished, but the god has found out a means for doing things unthought of. So too has this event turned out.
[tr. Buckley (1850)]

Many the forms in which God is made manifest,
Often He orders what seemed unexpected,
Much men resolve on remains uneffected,
Such men can not do God finds a way for;
Such is the meaning of what ye see.
[tr. Rogers (1872), l. 1358ff]

Many are the forms the heavenly will assumes, and many a thing the gods fulfil contrary to all hope; that which was expected is not brought to pass, while for the unlooked-for Heaven finds out a way. E’en such hath been the issue here.
[tr. Coleridge (1891)]

O the works of the Gods -- in manifold wise they reveal them:
Manifold things unhoped-for the Gods to accomplishment bring.
And the things that we looked for, the Gods deign not to fulfil them;
And the paths undiscerned of our eyes, the Gods unseal them.
So fell this marvelous thing.
[tr. Way (1898)]

The gods have many shapes.
The gods bring many things
to their accomplishment.
And what was most expected
has not been accomplished.
But god has found his way
for what no man expected.
So ends the play.
[tr. Arrowsmith (1960)]

Many are the shapes of things divine;
much the gods achieve beyond expectation;
and what seems probable is not accomplished,
whereas for the improbable, god finds a way.
Such was the result of this affair.
[tr. Kirk (1970)]

Gods manifest themselves in many forms,
Bring many matters to surprising ends;
The things we thought would happen do not happen;
The unexpected God makes possible:
And that is what has happened here to-day.
[tr. Vellacott (1973)]

Many the guises of the divine ones,
many surprises gods may accomplish'
and the expected finds no fruition,
all unexpected god finds a pathway.
Such was the outcome in this, our play.
[tr. Neuburg (1988)]

The Gods take many forms.
They manifest themselves in unpredictable ways.
What we most expect
does not happen.
And for the least expected
God finds a way.
This is what happened here today.
[tr. Cacoyannis (1982)]

Divinity takes many forms.
The gods accomplish many things beyond all hope.
What is expected is not brought to pass.
But god discovers means
To bring about the unexpected.
Such was the outcome here.
[tr. Blessington (1993)]

Many are the shapes of divinity,
many the things the gods accomplish against our expectation.
What seems proper is not brought to pass,
whereas for the improbable god finds a way.
Such was the outcome of this story.
[tr. Esposito (1998)]

Many are the shapes the gods will take,
many the surprises they perform.
What was thought likely did not transpire,
and what was unlikely the god made easy.
That is how this matter ended.
[tr. Woodruff (1999)]

Many are the shapes of what's divine.
Many unforeseen events the gods design.
What seemed most likely was not fulfilled;
What was unlikely, the god has willed.
Such were the things that end in this decline.
[tr. Gibbons/Segal (2000), l. 1609ff]

What heaven sends has many shapes, and many things the gods accomplish against our expectations. What men look for is not brought to pass, but a god finds a way to achieve the unexpected. Such was the outcome of this story.
[tr. Kovacs (2002)]

The gods take many forms,
The gods move in strange ways,
That which seemed, does not transpire
And that which did not, does.
That is what transpired here.
Turn out the lights.
[tr. Teevan (2002)]

That which was expected in this story did not come to pass, and for that which was expected, the god found a way. Perhaps mortals can never really grasp the workings of gods, for they do not follow a human design. They are a power of life we do not know, nor can fully understand.
[tr. Rao/Wolf (2004)]

The Fates have many guises and the gods bring about many things unexpected by mortals.
Those things we expect do not necessarily happen.
So ends this play.
[tr. Theodoridis (2005)]

Many are the forms of the Divine
And the gods brought to pass much unexpected,
And what was expected, not brought to pass;
And they did make possible th’impossible:
Thus did the affair turn out.
[tr. Valerie (2005)]

The gods appear in many forms,
carrying with them unwelcome things.
What people thought would happen never did.
What they did not expect, the gods made happen.
That's what this story revealed.
[tr. Johnston (2008)]

The gods take many shapes,
accomplish many things beyond our expectations.
What we look for does not come to pass;
what we least expect is fashioned by the gods.
And that is what has happened here today.
[tr. Robertson (2014)]

The shapes of god shift through many forms,
and lives are changed more than we could dream.
What we thought would happen did not,
but we have seen the god reveal
the true order of the world.
[tr. Behr/Foster (2019)]

Many are the forms of divine powers
Many are the acts the gods unexpectedly make.
The very things which seemed likely did not happen
but for the unlikely, some god found a way.
This turned out to be that kind of story.
[tr. @sentantiq (2019)]

Many are the forms of things of the daimones, and the gods bring many things to pass unexpectedly. What is expected does not come to telos, and a god finds a way for the unexpected. So too has this affair turned out.
[tr. Buckley/Sens/Nagy (2020)]

 
Added on 19-Jul-23 | Last updated 26-Aug-26
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