The Papyrus
The Euripidean text dates to the 3rd century CE. It is written on the back of a land survey from the late 2nd century CE or early 3rd century CE.
It contains an excerpt from Ino in the first column and an excerpt from Polyidos in the first and second columns. The title “Of Polyidos” (indicated by the red arrow) separates the two excerpts.
You can see three types of marginal signs in the left margin of the second column. One indicates change of speaker; the second indicates overlaps between the papyrus text and the tradition of Euripides quotations. The function of the third is the subject of scholarly debate.
Selections from the text:
Ino column 1, lines 1-12
INO (spoken)
… and I filled the mother with anger. Let her/him enjoy … to the gods … sacrifices such as may no one of my friends …
THEMISTO (sung)
The age-old customs of mortals do not revere taking pleasure in two beds.
INO (spoken)
Indeed there is [no] silence from laments in the house. It is fair, it seems, for a fair face to be put on evil deeds.
THEMISTO (sung)
But the changeable divinity, always proceeding obscurely now this way, now that, acts in secret.
INO (spoken)
Yes, for what was unclear shines brilliantly [among?] witnesses. … I detest you and whoever [plots] something evil in haste rather than something noble at leisure. …
N.B. We have presented our view of how the text originally ran. Other scholars may interpret it differently. Since the left-hand margin of this part of the papyrus is missing, we cannot be sure where speeches began and ended. Text included within square brackets is supplied by us as editors to fill gaps in the papyrus text.
Polyidos column 2, lines 1-16
MINOS (spoken)
Polyidos, there is no defense against necessity for mortals: don’t receive my words in anger. Don’t you see? The ocean-dwelling dolphin rules the sea, among birds the eagle’s strength rules. Zeus has greatest sway in heaven, tyrannies on land: since you are of lower station, you must endure my misfortunes under compulsion.
POLYIDOS (spoken)
You may not have said this properly, considering that I am a free man. Shouldn’t you use my skill in accordance with my will, and not seek to have what is mine against my will? On terms like these, the wise would be inferior to those without wisdom, if we are going to be wise to our ruin. Don’t offer me wealth in exchange for my life: to sell a life is a bad way to earn. I fear that in helping you, I may incur wretched detentions, and that you, having received a good turn once, may seek to do so again and again.
P. Phil. Nec. 23