Pylades And Orestes Quotes

Pylades: I’ll take care of you. Orestes: It’s rotten work. Pylades: Not to me. Not if it’s you.

PYLADES: I'll take care of you. ORESTES: It's rotten work. PYLADES: Not to me. Not if it's you.

One might almost say that affinities begin with the letters of the alphabet. In that sequence, O and P are inseparable. You might just as well say O and P as Orestes and Pylades. A true satellite of Enjolras, Grantaire lived within this circle of young men. He dwelt among them, only with them was he happy, he followed them everywhere. His pleasure was to watch these figures come and go in a wine-induced haze. They put up with him because of his good humour. In his belief, Enjolras looked down on this sceptic; and in his sobriety, on this drunkard. He spared him a little lordly pity. Grantaire was an unwanted Pylades. Always snubbed by Enjolras, spurned, rebuffed and back again for more, he said of Enjolras, ‘What marmoreal magnificence'.

I was so wretched that I felt a greater attachment to my life of misery than to my dead friend. Although I wanted it to be otherwise, I was more unwilling to lose my misery than him, and I do not know if I would have given up my life for him as the story reports of Orestes and Pylades: if it is not fiction, they were willing to die for each other together, because it was worse than death to them not to be living together. But in me there had emerged a very strange feeling which was the opposite of theirs. I found myself heavily weighed down by a sense of being tired of living and scared of dying.

The third feature which is of importance for romantic subjectivity within its mundane sphere is fidelity. Yet by ‘fidelity’ we have here to understand neither the consistent adherence to an avowal of love once given nor the firmness of friendship of which, amongst the Greeks, Achilles and Patroclus, and still more intimately, Orestes and Pylades counted as the finest model. Friendship in this sense of the word has youth especially for its basis and period. Every man has to make his way through life for himself and to gain and maintain an actual position for himself. Now when individuals still live in actual relationships which are indefinite on both sides, this is the period, i.e. youth, in which individuals become intimate and are so closely bound into one disposition, will, and activity that, as a result, every undertaking of the one becomes the undertaking of the other. In the friendship of adults this is no longer the case. A man’s affairs go their own way independently and cannot be carried into effect in that firm community of mutual effort in which one man cannot achieve anything without someone else. Men find others and separate themselves from them again; their interests and occupations drift apart and are united again; friendship, spiritual depth of disposition, principles, and general trends of life remain, but this is not the friendship of youth, in the case of which no one decides anything or sets to work on anything without its immediately becoming the concern of his friend. It is inherent essentially in the principle of our deeper life that, on the whole, every man fends for himself, i.e. is himself competent to take his place in the world. Fidelity in friendship and love subsists only between equals.

Your influence over me is inexpressibly bland and soothing. You certainly are my good spirit. I like you so much, that I have been quite content with your isolation; I get you all to myself. These walks with you, since that famous oyster supper, the very day of my return home, have been the chief feature of my life. I count my hour with you as the pay for my scuffle with the world. A third party would spoil the whole! What would become of our confidence, our intimate exchange of thought on every possible subject, if there were another fellow by, who might be a vulgarian or a muff? What could we do with a chap to whom we should have to explain our metaphysics, give page and line for our quotations, interpret our puns, translate our allusions, analyze our intuitions, define our God? Such a companion would take the sparkle and the flash of this rapid and unerring sympathy out of our lives. No, Dreeme, this isolation of yours suits me; and since you continue to tolerate my society, I must suit you. We form a capital exclusive pair, close as any of the historic ones, — Orestes and Pylades, for example, — to close my long discourse classically.