Complete Works of Euripides

by Euripides

  The Andromache is a picture of the hard lot of one who is not merely a woman, but a slave. Hector’s wife fell to Neoptolemus on the capture of Troy and bore him a son called Molossus. Later he married Hermione, daughter of Menelaus and Helen; the marriage was childless and Hermione, who loved her husband, persecuted Andromache. She took advantage of her husband’s absence to bring matters to a head. Andromache exposed her child, herself flying to a temple of Thetis when Menelaus arrived to visit his daughter. Hermione enters richly attired, covered with jewels “not given by her husband’s kin, but by her father that she may speak her mind.” She reviles Andromache as a slave with no Hector near and commands her to quit sanctuary. Menelaus brings the child; after a long discussion he threatens to kill him if Andromache does not abandon the altar, but promises to save him if she obeys. In this dilemma she prefers to die if she can thus save her son; but when Menelaus secures her he passes the child to his daughter to deal with him as she will. Betrayed and helpless, Andromache breaks out into a long denunciation of Spartan perfidy.

  Peleus, grandfather of Neoptolemus, hearing the tumult intervenes. After more rhetoric he takes Andromache and Molossus under his protection and cows Menelaus, who leaves for Sparta on urgent business. When her father departs, Hermione fears her husband’s vengeance on her maltreatment of the slave and child whom he loves. Resolving on suicide, she is checked by the entry of Orestes who is passing through Phthia to Dodona. She begs him to take her away from the land or back to her father. Orestes reminds her of the old compact which their parents made to unite them; he has a grievance against Neoptolemus apart from his frustrated wedlock, for he had called him a murderer of his mother. He had therefore taken measures to assassinate him at Delphi, whither he had gone to make his peace with Apollo.

  Hearing of Hermione’s flight Peleus returns, only to hear more serious news. Orestes’ plot had succeeded and Neoptolemus had been overwhelmed. In consternation he fears the loss of his own life in old age. His goddess-wife Thetis appears and bids him marry Andromachus to Hector’s brother Helenus; Molossus would found a mighty kingdom, while Peleus would become immortal after the burial of Neoptolemus.

  A very old criticism calls this play “second rate”. Dramatically it is worthless, for it consists of three episodes loosely connected. The motives for Menelaus’ return and Hermione’s flight with an assassin from a husband she loved are not clear, while the Deus ex machina adds nothing to the story. It is redeemed by some splendid passages, but is interesting as revealing a further development of Euripides’ thought. He here makes the slave, another downtrodden class, free of the privileges of literature, for to him none is vile or reprobate. The famous painting Captive Andromache indicates to us the loneliness of slavery.

  The same subject was treated more successfully in the Hecuba: she has received her immortality in the famous players’ scene in Hamlet. The shade of Polydorus, Hecuba’s son, outlines the course of the action. Hecuba enters terrified by dreams about him and her daughter Polyxena. Her forebodings are realised when she hears from a Chorus of fellow-captives that the shade of Achilles has demanded her daughter’s sacrifice. Odysseus bids her face the ordeal with courage. She replies in a splendid pathetic appeal. Reminding him how she saved him from discovery when he entered Troy in disguise, she demands a requital.

  “Kill her not, we have had enough of death. She is my comfort, my

  nurse, the staff of my life and guide of my way. She is my joy in

  whom I forget my woes. Victors should not triumph in lawlessness

  nor think to prosper always. I was once but now am no more, for

  one day has taken away my all.”

  He sympathises but dare not dishonour the mighty dead. Polyxena intervenes to point out the blessings death will bring her.

  “First, its very unfamiliar name makes me love it. Perhaps I might

  have found a cruel-hearted lord to sell me for money, the sister

  of Hector; I might have had the burden of making bread, sweeping

  the house and weaving at the loom in a life of sorrow. A slave

  marriage would degrade me, once thought a fit mate for kings.”

  Bidding Odysseus lead her to death, she takes a touching and beautiful farewell. Her latter end is splendidly described by Talthybius.

  A serving woman enters with the body of Polydorus; she is followed by Agamemnon who has come to see why Hecuba has not sent for Polyxena’s corpse. In hopeless grief she shows her murdered son, begging his aid to a revenge and promising to exact it without compromising him. A message brings on the scene Polymestor, her son’s Thracian host with his sons. In a dialogue full of terrible irony Hecuba inquires about Polydorus, saying she has the secret of a treasure to reveal. He enters her tent where is nobody but some Trojan women weaving. Dismissing his guards, he lets the elder women dandle his children, while the younger admire his robes. At a signal they arose, slew the children and blinded him. On hearing the tumult, Agamemnon hurries in; turning to him, the Thracian demands justice, pretending he had slain Polydorus to win his favour. Hecuba refutes him, pointing out that it was the lust for her son’s gold which caused his death. Agamemnon decides for Hecuba, whereupon Polymestor turns fay, prophesying the latter end of Agamemnon, Hecuba and Cassandra.

  The strongest and weakest points of Euripides’ appeal are here apparent. The play is not one but two, the connection between the deaths of both brother and sister being a mere dream of their mother. The poet tends to rely rather upon single scenes than upon the whole and is so far romantic rather than classical. His power is revealed in the very stirring call he makes upon the emotions of pity and revenge; because of this Aristotle calls him the most tragic of the poets.

  The Supplices, written about 421, carries a little further the history of the Seven against Thebes. A band of Argive women, mothers of the defeated Seven, apply to Aethra, mother of Theseus, to prevail on her son to recover the dead bodies. Adrastus, king of Argos, pleads with Theseus who at first refuses aid but finally consents at the entreaties of his mother. His ultimatum to Thebes is delayed by the arrival of a herald from that city. A strange discussion of the comparative merits of democracy and tyranny leads to a violent scene in which Theseus promises a speedy attack in defence of the rights of the dead.

  In the battle the Athenians after a severe struggle won the victory; in the moment of triumph Theseus did not enter the city, for he had come not to sack it but to save the dead. Reverently collecting them he washed away the gore and laid them on their biers, sending them to Athens. In an affecting scene Adrastus recognises and names the bodies. At this moment Evadne enters, wife of the godless Capaneus who was smitten by the thunderbolt; she is demented and wishes to find the body to die upon it. Her father Iphis comes in search of her and at first does not see her, as she is seated on a rock above him. His pleadings with her are vain; she throws herself to her death. At the sight Iphis plunges into a wild lament.

  “She is no more, who once kissed my face and fondled my head. To a

  father the sweetest joy is his daughter; son’s soul is greater, but

  less winsome in its blandishments.”

  Theseus returns with the children of the dead champions to whom he presents the bodies. He is about to allow Adrastus to convey them home when Athena appears. She advises him to exact an oath from Adrastus that Argos will never invade Attica. To the Argives she prophecies a vengeance on Thebes by the Epigoni, sons of the Seven.

  This play is very like the Heraclidae but adds a new feature; drama begins to be used for political purposes. The play was written at the end of the first portion of the Peloponnesian war, when Argos began to enter the world of Greek diplomacy. This illegitimate use of Art cannot fail to ruin it; Art has the best chance of making itself permanent when it is divorced from passing events. But there are other weaknesses in this piece; it has some fine and perhaps some melodramatic situations; here and there are distinct touches of comedy.

  The Ion is a ret
urn to Euripides’ best manner. Hermes in a prologue explains what must have been a strange theme to the audience. Ion is a young and nameless boy who serves the temple of Apollo in Delphi. There is a mystery in his birth which does not trouble his sunny intelligence. Creusa, daughter of Erectheus King of Athens, is married to Xuthus but has no issue. Unaware that Ion is her son by Apollo, she meets him and is attracted by his noble bearing. A splendid dialogue of tragic irony represents both as wishing to find the one a mother, the other a son. Creusa tells how she has come to consult the oracle about a friend who bore a son to the god and exposed him. Ion is shocked at the immorality of the god he serves; he refuses to believe that an evil god can claim to deliver righteous oracles. Addressing the gods as a body, he states the problem of the play.

  “Ye are unjust in pursuing pleasure rather than wisdom; no longer

  must we call men evil, if we imitate your evil deeds; rather the

  gods are evil, who instruct men in such things.”

  Xuthus embraces Ion as his son in obedience to a command he has just received to greet as his child the first person he meets on leaving the shrine. Ion accepts the god’s will but longs to know who is his mother. Seeing an unwonted dejection in him Xuthus learns the reason. Ion is afraid of the bar on his birth which will disqualify him from residence at Athens, where absolute legitimacy was essential; his life at Delphi was in sharp contrast, it was one of perfect content and eternal novelty. Xuthus tells him he will take him to Athens merely as a sightseer; he is afraid to anger his wife with his good fortune; in time he will win her consent to Ion’s succession to the throne.

  Creusa enters with an old man who had been her father’s Tutor. She learns from the Chorus that she can never have a son, unlike her more lucky husband who has just found one. The Tutor counsels revenge; though a slave, he will work for her to the end.

  “Only one thing brings shame to a slave, his name. In all else he

  is every whit the equal of a free man, if he is honest.”

  The two decide to poison Ion when he offers libations. But the plot failed owing to a singular chance. The birds in the temple tasted the wine and one that touched Ion’s cup died immediately. Creusa flees to the altar, pursued by Ion who reviles her for her deed. At that moment the old Prophetess appears with the vessel in which she first found Ion. Creusa recognises it and accurately describes the child’s clothing which she wove with her own hands; mother and son are thus united. The play closes with an appearance of Athena, who prophesies that Ion shall be the founder of the great Ionian race, for Apollo’s hand had protected him and Creusa throughout.

  The central problem of this piece is whether the gods govern the world righteously or not. No more vital issue could be raised; if gods are wicked they must fall below the standard of morality which men insist on in their dealings with one another. Ion is the Greek Samuel; his naturally reverent mind is disturbed at any suggestion of evil in a deity. His boyish faith in Apollo is justified and Euripides seems to teach in another form the lesson that “except we become as children, we cannot enter the kingdom of Heaven.”

  The Hercules Furens belongs to Euripides’ middle period. Amphitryon, father of Heracles, and Megara, the hero’s wife, are in Theban territory waiting for news. They are in grave danger, for Lycus, a new king, threatens to kill them with Heracles’ children, as he had already slain Megara’s father. He has easy victims in Amphitryon, “naught but an empty noise”, and Megara, who is resigned to the inevitable. Faced with this terror, Amphitryon exclaims: —

  “O Zeus, thou art a worse friend than I deemed. Though a mortal,

  I exceed thee in worth, god though thou art, for I have never

  abandoned my son’s children. Thou canst not save thy friends;

  either thou art ignorant or unjust in thy nature.”

  As they are led out to slaughter, Amphitryon makes what he is sure is a vain appeal to Heaven to send succour. At that moment the hero himself appears. Seeing his family clad in mourning, he inquires the reason. At first his intention is to attack Lycus openly, but Amphitryon bids him wait within; he will tell Lycus that his victims are sitting as suppliants on the hearth; when the King enters Heracles may slay him without trouble.

  When vengeance has been taken Iris descends from heaven, sent by Hera to stain Heracles with kindred bloodshed. She summons Madness who is unwilling to afflict any man, much less a famous hero. Reluctantly consenting she sets to work. A messenger rushes out telling the sequel. Heracles slew two of his children and was barely prevented from destroying his father by the intervention of Athena. He reappears in his right mind, followed by Amphitryon who vainly tries to console him. Theseus who accompanied Heracles to the lower world hurries in on hearing a vague rumour. To him Heracles relates his life of never-ending sorrow. Conscious of guilt and afraid of contaminating any who touch him, he at length consents to go to Athens with Theseus for purification. He departs in sorrow, bidding his father bury the slain children.

  Like the Hecuba, this play consists of two very loosely connected parts. The second is decidedly unconvincing. Madness has never been treated in literature with more power than in Hamlet and Lear. Besides Shakespeare’s work, the description in the mouth of a messenger, though vivid enough, is less effective, for “what is set before the eyes excites us more than what is dropped into our ears” as Horace remarks. But the point of the play is the seemingly undeserved suffering which is the lot of a good character. This is the theme of many a Psalm in the Bible; its answer is just this— “Whom the Lord loveth He chasteneth.”

  In 415 Euripides told how Hecuba lost her last remaining child Cassandra. The plot of the Trojan Women is outlined by Poseidon and Athena who threaten the Greeks with their hatred for burning the temples of Troy. After a long and powerful lament the captive women are told their fate by the herald Talthybius. Cassandra is to be married to Agamemnon. She rushes in prophesying wildly. On recovering calm speech she bids her mother crown her with garlands of victory, for her bridal will bring Agamemnon to his death, avenging her city and its folk. Triumphantly she passes to her appointed work of ruin.

  Andromache follows her, assigned to Neoptolemus. She sadly points out how her faithfulness to Hector has brought her into slavery with a proud master.

  “Is not Polyxena’s fate agony less than mine? I have not that thing

  which is left to all mortals, hope, nor may I flatter my mind heart

  with any good to come, though it is sweet to even to dream of it.”

  This despair is rendered more hopeless when she learns that the Greeks have decided to throw her little son Astyanax from the walls.

  Menelaus comes forward, gloating at the revenge he hopes to wreak on Helen. On seeing him Hecuba first prays: —

  “Thou who art earth’s support and hast thy seat on earth, whoever

  thou art, past finding out, Zeus, whether thou art a natural

  Necessity or man’s Intelligence, to thee I pray. Moving in a

  noiseless path thou orderest all things human in righteousness.”

  She continues: —

  “I praise thee, Menelaus, if thou wilt indeed slay thy wife, but

  fly her sight, lest she snare thee with desire. She catcheth men’s

  eyes, sacketh cities, burneth homes, so potent are her charms. I

  know her as thou dost and all who have suffered from her.”

  Hecuba and Helen then argue about the responsibility for the war. The latter in shameless impudence pleads that she has saved Greece from invasion and that Love who came with Paris to Sparta was the cause of her fault. Hecuba ridicules the idea that Hera and Artemis could desire any prize of beauty. It was lust of Trojan gold that tempted Helen; never once was she known to bewail her sin in Troy, rather she always tried to attract men’s eyes. Such a woman’s death would be a crown of glory to Greece. Menelaus says her fate will be decided in Argos. Talthybius brings in the body of Astyanax, over which Hecuba bursts into a lament of exceptional beauty a
nd then passes out to slavery.

  In this drama Euripides draws upon all his resources of pathos. It is a succession of brilliantly conceived sorrows. Cassandra’s exulting prophecy of the revenge she is to bring is one of the great things in Euripides. In this play we have a most vivid picture of the destructive effects of evil, an inevitable consequence of which it is that the woman, however innocent she may be, always pays. Hecuba drank the cup of bereavement to the very last drop.

  The Electra, acted about 418, is characteristic. Electra has been compelled to marry a Mycenean labourer, a man of noble instincts who respects the princess and treats her as such. Both enter the scene; the man goes to labour for Electra, “for no lazy man by merely having God’s name on his lips can make a livelihood without toil”. Orestes and Pylades at first imagine Electra to be a servant; learning the truth they come forward and question her. She tells the story of her mother’s shame and Aegisthus’ insolence which Orestes promises to recount to her brother, “for in ignorant men there is no spark of pity anywhere, only in the learned.” The labourer returns and by his speech moves Orestes to declare that birth is no test of nobility. Electra sends him to fetch an old Tutor of her father to make ready for her two guests; he departs remarking that there is just enough food in the house for one day.

  The old Tutor arrives in tears; he has found a lock of hair on Agamemnon’s tomb. Gazing intently on the two strangers, he recognises Orestes by a scar on the eyebrow. They then proceed to plot the death of their enemies. Orestes goes to meet Aegisthus is close by sacrificing, and presently returns with the corpse, at which Electra hurls back the taunts and jeers he had heaped on her in his lifetime. She had sent to her mother saying she had given birth to a boy and asking her to come immediately.