Iphigenia at Aulis
By Euripides
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Euripides
Euripides was a tragedian of classical Athens. He was born on Salamis Island around 480 BC to his mother, Cleito, and father, Mnesarchus, a retailer who lived in a village near Athens. He had two disastrous marriages, and both his wives—Melite and Choerine (the latter bearing him three sons)—were unfaithful. He became a recluse, making a home for himself in a cave on Salamis. Along with Aeschylus and Sophocles, he is one of the three ancient Greek tragedians for whom any plays have survived in full. He became, in the Hellenistic Age, a cornerstone of ancient literary education. The details of his death are uncertain.
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Iphigenia at Aulis - Euripides
Euripides
Iphigenia at Aulis
Published by Good Press, 2022
goodpress@okpublishing.info
EAN 4064066463540
Table of Contents
Persons Represented
The Argument
Copyright
Persons Represented
Table of Contents
AGAMEMNON.
OLD MAN.
MENELAUS.
ACHILLES.
MESSENGER.
ANOTHER MESSENGER.
IPHIGENIA.
CLYTÆMNESTRA.
CHORUS.
The Argument
Table of Contents
When the Greeks were detained at Aulis by stress of weather, Calchas declared that they would never reach Troy unless the daughter of Agamemnon, Iphigenia, was sacrificed to Diana. Agamemnon sent for his daughter with this view, but repenting, he dispatched a messenger to prevent Clytæmnestra sending her. The messenger being intercepted by Menelaus, an altercation between the brother chieftains arose, during which Iphigenia, who had been tempted with the expectation of being wedded to Achilles, arrived with her mother. The latter, meeting with Achilles, discovered the deception, and Achilles swore to protect her. But Iphigenia, having determined to die nobly on behalf of the Greeks, was snatched away by the Goddess, and a stag substituted in her place. The Greeks were then enabled to set sail.
Iphigenia at Aulis
Table of Contents
AGAMEMNON. Come before this dwelling, O aged man.
OLD MAN. I come. But what new thing dost thou meditate, king Agamemnon?
AG. You shall learn.[1]
OLD M. I hasten. My old age is very sleepless, and sits wakeful upon mine eyes.
AG. What star can this be that traverses this way?
OLD M. Sirius, flitting yet midway (between the heavens and the ocean,)[2] close to the seven Pleiads.
AG. No longer therefore is there the sound either of birds or of the sea, but silence of the winds reigns about this Euripus.
OLD M. But why art thou hastening without the tent, king Agamemnon? But still there is silence here by Aulis, and the guards of the fortifications are undisturbed. Let us go within.
AG. I envy thee, old man, and I envy that man who has passed through a life without danger, unknown, unglorious; but I less envy those in honor.
OLD M. And yet 'tis in this that the glory of life is.
AG. But this very glory is uncertain, for the love of popularity is pleasant indeed, but hurts when present. Sometimes the worship of the Gods not rightly conducted upturns one's life, and sometimes the many and dissatisfied opinions of men harass.
OLD M. I praise not these remarks in a chieftain. O Agamemnon, Atreus did not beget thee upon a condition of complete good fortune.[3] But thou needs must rejoice and grieve; [in turn,] for thou art a mortal born, and even though you wish it not, the will of the Gods will be thus. But thou, opening the light of a lamp, art both writing this letter, which thou still art carrying in thy hands, and again you blot out the same characters, and seal, and loose again, and cast the tablet to the ground, pouring abundant tears, and thou lackest naught of the unwonted things that tend to madness. Why art thou troubled, why art thou troubled? What new thing, what new thing [has happened] concerning thee, O king? Come, communicate discourse with me. But thou wilt speak to a good and faithful man, for to thy wife Tyndarus sent me once on a time, as a dower-gift, and disinterested companion.[4]
AG. To Leda, daughter of Thestias, were born three virgins, Phœbe, and Clytæmnestra my spouse, and Helen. Of this latter, the youths of Greece that were in the first state of prosperity came as suitors. But terrible threats of bloodshed[5] arose against one another, from whoever should not obtain the virgin. But the matter was difficult for her father Tyndarus, whether to give, or not to give [her in marriage,] and how he might best deal with the circumstances, when this occurred to him; that the suitors should join oaths and plight right hands with one another, and over burnt-offerings should enter into treaty, and bind themselves by this oath, Of whomsoever the daughter of Tyndarus shall become wife, that they will join to assist him, if any one should depart from his house taking [her] with him, and excluding the possessor from his bed, and that they will make an expedition in arms, and sack the city [of the ravisher,] Greek or barbarian alike.
But after they had pledged themselves, the old man Tyndarus somehow cleverly overreached them by a cunning plan. He permits his daughter to choose one of the suitors, toward whom the friendly gales of Venus might impel her. But she chose (whom would she had never taken!) Menelaus. And he who, according to the story told by men, once judged the Goddesses, coming from Phrygia to Lacedæmon, flowered in the vesture of his garments, and glittering with gold, barbarian finery, loving Helen who loved him, he stole and bore her away to the bull-stalls of Ida, having found Menelaus abroad. But he, goaded hastily[6] through Greece, calls to witness the old oath given to Tyndarus, that it behooves to assist the aggrieved. Henceforth the Greeks hastening with the spear, having taken their arms, come to