This much said Pentheus, ‘Women, what would ye?’ and thus answered Autonoe, ‘That shalt thou straightway know, ere thou hast heard it.’
The mother seized her child’s head, and cried loud, as is the cry of a lioness over her cubs, while Ino, for her part, set her heel on the body, and brake asunder the broad shoulder, shoulder-blade and all, and in the same strain wrought Autonoe. The other women tore the remnants piecemeal, and to Thebes they came, all bedabbled with blood, from the mountains bearing not Pentheus but repentance. [145]
I care for none of these things, nay, nor let another take thought to make himself the foe of Dionysus, not though one should suffer yet greater torments than these,—being but a child of nine years old or entering, perchance, on his tenth year. For me, may I be pure and holy, and find favour in the eyes of the pure!
From aegis-bearing Zeus hath this augury all honour, ‘to the children of the godly the better fortune, but evil befall the offspring of the ungodly.’
‘Hail to Dionysus, whom Zeus supreme brought forth in snowy Dracanus, when he had unburdened his mighty thigh, and hail to beautiful Semele: and to her sisters,—Cadmeian ladies honoured of all daughters of heroes,—who did this deed at the behest of Dionysus, a deed not to be blamed; let no man blame the actions of the gods.’
IDYL XXVII
THE WOOING OF DAPHNIS
The authenticity of this idyl has been denied, partly because the Daphnis of the poem is not identical in character with the Daphnis of the first idyl. But the piece is certainly worthy of a place beside the work of Theocritus. The dialogue is here arranged as in the text of Fritzsche.
The Maiden. Helen the wise did Paris, another neatherd, ravish!
Daphnis. ’Tis rather this Helen that kisses her shepherd, even me! [147]
The Maiden. Boast not, little satyr, for kisses they call an empty favour.