Heracles Mad

Euripides treats the legend of Heracles differently than other dramatists, focusing on his disgrace and misery. The play quickly turns to the assassination of Creon by Lycus, who usurps the kingship of Thebes, where Heracles’ family lives. Lycus seeks to destroy all of Creon’s heirs, including Heracles’ three sons. Heracles’ father, Amphitryon, and wife, Megara, keep the children in Zeus’ temple as long as possible.

In the temple, Amphytrion curses Zeus for allowing his grandchildren, Heracles’ sons, to be murdered by Lycus. The chorus then recites the twelve mighty deeds Heracles has wrought, including: killing a lion, a race of centaurs, and a hind; taming Diomede’s man-eating horses; executing Cycnus and the dragon that guarded the golden apples; supporting the heavens on his shoulders; stealing the girdle of the Amazon queen; slaying the Hydra and a three-bodied shepherd monster; and entering the underworld alive. Meanwhile, Megara believes that Heracles has died trying to carry out the twelve tasks demanded of him by Eurystheus, his old enemy, so she prays for Heracles’ ghost to come and scare Lycus away. As she is praying, Heracles himself returns, having finished his twelve tasks, the last one being to descend into Hades alive and return again to the world of the living. He explains that he was delayed because he stayed longer in Hades in order to free his friend, Theseus.

Heracles, along with his wife and father, set a trap for Lycus. When Lycus comes to murder Heracles’ sons, he is caught by surprise and killed by Heracles. But as soon as he has freed Thebes of the usurper, Hera sends Iris and Madness to punish Heracles for killing his grandfather in the course of completing his twelve tasks. While purifying himself to make an offering to Zeus, Heracles goes mad, and foaming at the mouth he hallucinates, thinking he is attacking his old enemy Eurystheus and his sons while in actuality he kills his three sons and his wife. He is knocked unconscious by Athena’s messenger before he can kill his father. The people of Thebes tie Heracles up so he can’t do any more harm.

When Heracles awakens, he thinks he is back in Hades when he sees all the carnage. When he realizes that he was the one who killed his wife and sons, he vows to commit suicide. However, Theseus comes to console him and talks him out of killing himself. He invites Heracles to return with him to Athens and he does.


I was reminded how often we, like Heracles’ father, complain to God for allowing evil to befall us without waiting patiently for his salvation. The Greeks also had a profound sense of retribution for evil actions, even when those actions were not intended. Heracles was punished by Hera for killing a relative, just like Orestes was put on trial for killing his mother and Oedipus was cursed for unwittingly killing his father and marrying his mother. Hubris and evil are punished by the gods, and Heracles was no exception.

Heracles also had to suffer the wrath of Hera because his mother conceived him by mating with Zeus. Many Greek heros had to suffer the jealousy and revenge of the gods. Fortunately, in Christ, there is no condemnation since the wrath of God has been propitiated by Christ’s death on the cross. While God will still discipline us for acts of hubris and sin, He does not seek revenge, but pardons us when we repent.

Heracles’ love for his friend Theseus drove him to put himself in danger in order to rescue him from the underworld. Because he risked his own life to save Theseus from Hades, Theseus was there to console him and keep him from committing suicide. So Heracles’ good deed was instrumental in the preservation of his own life. We should do good to all men, especially to those who are our brothers in Christ, not to get a reward, but realizing that by helping others we are also helping ourselves.

The Greeks also believed that the greater a man was the greater his sorrow would be. Greek tragedy abounds with examples of men, like Heracles, who do mighty deeds and exhibit superhuman character and then suffer incredible pain and loss. Those who desire to live godly lives in Christ will also be persecuted and suffer as Christ did.

Hecuba

Euripides wrote Hecuba around 425 B.C., his first anti-war drama, which depicts the plight of Hecuba, the queen of Troy, after the city was destroyed and she was taken captive. While she is a prisoner of Agamemnon, encamped on the shores of Thrace, she has to endure the sacrifice of her daughter, Polyxena, on the tomb of Achilles as his just reward for his death at the hands of Paris. That very same day, the corpse of her son Polydorus washes ashore and is brought to Hecuba. Bereft of two children in one day, Hecuba seeks vengeance on Polymestor, king of Thrace, who murdered Polydorus. Before Troy fell, king Priam had sent Polydorus to Trace with a large cache of gold in order for him to be kept safe by Polymestor. However, as soon as Troy fell, Polymestor murdered Polydorus and stole the gold.

Hecuba entreats Agamemnon to avenge her son’s death but he refuses since there is a treaty between him and Polymestor. Hecuba then devises a plot, using the large contingent of Trojan maidens being held captive, so that Agamemnon doesn’t have to break his treaty. Hecuba calls Polymestor to bring his two children and meet with her. While in her tent, the Trojan maidens kill the two children and poke out Polymestor’s eyes. Polymestor begs Agamemnon to avenge him, but he refuses. Polymestor then curses Agamemnon, Cassandra and Hecuba. He relays a prophesy by Dionysus that Hecuba will commit suicide by jumping into the sea and Agamemnon, along with Cassandra, will be murdered by his own wife, Clytemnestra when he returns home. Agamemnon scoffs and has Polynestor banished to a deserted island.

Euripides portrays the horrible aftermath of war and all of the political and personal intrigue that follows. Violence begets more violence and those who live by violence die violent deaths. This echoes Jesus’ warning, “All who draw the sword will die by the sword.” (Matthew 26:52).

Bacchantes

In his last days, Euripides wrote the tragedy Bacchantes, which was performed after his death in 405 B.C.. While living with King Archelaus of Macedon, Euripides became disillusioned with the corruption in Athens and the excesses of the fanatical Dionysian festivals.

The story takes place outside the palace of Thebes near the shrine of Semele, who gave birth to Dionysus after copulating with Zeus. Semele’s sisters have been driven mad by Dionysus because they claim that he is merely a mortal and not the son of Zeus. The women are all reveling in a drunken stupor caused by Dionysus. Among the women is Agave, the king’s mother, daughter of Cadmus, the prior king, and sister of Semele.

Pentheus, king of Thebes, is outraged at this display of excess and tries to stop the madness by arresting the women. The women miraculously escape from prison and Pentheus then has Dionysus arrested since he is causing the problem. Dionysus escapes and then leads Pentheus to the women, who are engaging in a wild sexual orgy in a secret spot in the forest. When Pentheus finds the women, Dionysus calls to them and tells them to attack Pentheus who is spying on them. The women attack him and tear him limb from limb, scattering the parts of his body all around.

Agave returns to the palace proudly holding the head of Pentheus, her son, thinking it is the head of a lion. When her father Cadmus sees what has happened, he has all the parts of Pentheus gathered and brought back to Thebes. He then convinces Agave that the head belongs to her son and not a lion. When she finally realizes what she has done, she is struck with horror and regret. The play ends with her being exiled from Thebes for her vicious crime. Dionysus has gotten his revenge on the two most outspoken critics of his deity.

Electra

Euripides’ version of the Electra story differs from Sophocles’ in both setting and focus. The story tells the revenge Electra and her brother Orestes take on their mother and step-father for murdering their father, Agamemnon. Clytemnestra, and her lover Aegisthus, murdered Agamemnon on his return from the Trojan war, and then plotted to kill both Electra and Orestes. The head servant hid Orestes and took him to safety where he lived as an exile. Clytemnestra pleaded with Aegisthus not to kill Electra, so he forced her to marry an old peasant so that any children she might bear would be poor and of ignoble birth, making it unlikely that they would threaten his usurped throne.

Orestes now returns in disguise to avenge his father’s death. He reveals himself to his sister, Electra, and they plot to kill Aegisthus and their mother. Orestes hacks down Aegisthus with a meat cleaver while he is offering a sacrifice to the nymphs. He hides the body in Electra’s house and they wait for their mother to complete their task. Clytemnestra comes and tries to justify her murder of Agamemnon by claiming it was revenge for his offering their daughter as a sacrifice before leaving for Troy, as well as for bringing back Cassandra as a concubine from Troy. The dialogue between Electra and her mother highlights the differences in their values; Electra values justice while Clytemnestra values expediency.

Electra then invites her mother into the house and is slaughtered by Orestes who is waiting for her. She cries out for mercy and tries to play on Orestes’ instincts for loving his mother, but he refuses to listen to her desperate cries for mercy. Orestes and Electra emerge from the house, covered in blood and gore, shocked at the horror of their deed.

Electra must atone for her deed by marrying Orestes’ companion and Orestes must go to Athens to stand trial, most likely to be acquitted. Euripides clearly sees the two as innocent for seeking vengeance but still realizes the horror of killing one’s mother. The end of the play is a graphic description of how revenge wreaks havoc on those who pursue it. While contemplating revenge, Electra and Orestes are convinced of the justice of their actions, but after the deed is done, they are forever changed by the horror of their actions. You cannot get revenge without affecting the core of your being.

One quote from the play that I found profound was the line Electra speaks to Aegisthus, condemning him for marrying her mother: “Who so fixes his gaze on wealth or noble birth and weds a wicked woman, is a fool; better is a humble partner in his home, if she be virtuous than a proud one.” Great advice.

Andromache

In Andromache, Euripides dramatizes how the bitter jealousy of Hermione spurs her to seek the death of her rival, Andromache. Hermione is the wife of Neoptolemus, the son of Achilles, killed by Paris at Troy, and Andromache is the widow of Hector, brother of Paris, killed by Achilles at Troy. Andromache was given to Neoptolemus as the prize of war won by his father. The presence of Andromache infuriates Hermione, and becomes utterly unbearable when Andromache has a son by Neoptolemus while she remains barren. Her jealousy causes her to plot the death of Andromache and her son.

In order to carry out her plot, she summons her father, Menelaus, king of Sparta. He comes and is about to carry out the murders when he is confronted by Peleus, Achilles’ father, Neoptolemus’ grandfather. Peleus shames Menelaus for attempting to commit such a heinous crime, and he returns to Sparta, leaving Hermione alone. Hermione repents of her attempted murders and seeks to commit suicide before her husband returns and sends her away.

While Hermione is in a suicidal rage, Orestes, son of Agamemnon, brother of Menelaus, comes and stops her. He agrees to murder Neoptolemus and marry Hermione, so they run off together to Delphi to carry out the deed. Orestes lies, telling the residents of Delphi that Neoptolemus is going to rob the temple of Apollo. Arousing their anger, he gets them to kill Neoptolemus.

Peleus is distraught, having seen both the death of his son and his grandson. However, his wife, Thetis, the sea goddess who bore Achilles, predicts that Andromache’s son will move to Molosia, where his descendants will become an unbroken line of mighty kings.

Jealousy, untimely death, murder, and misfortune all tend to disrupt the plans of men, yet the gods also open up unexpected opportunities through these tragedies. The play ends with the chorus singing: “Many are the shapes of Heaven's denizens, and many a thing they bring to pass contrary to our expectation; that which we thought would be is not accomplished, while for the unexpected God finds out a way. E'en such hath been the issue of this matter.”


Here are several quotes from the play that I found interesting:

Adromache laments the cruelty of women when jealousy embitters them: “How strange it is, that though some god hath devised cures for mortals against the venom of reptiles, no man ever yet hath discovered aught to cure a woman's venom, which is far worse than viper's sting or scorching flame; so terrible a curse are we to mankind.”

The Chorus sings the bitterness that arises from jealousy when two women are married to the same man: “Never, oh! never will I commend rival wives or sons of different mothers, a cause of strife, of bitterness, and grief in every house. would have a husband content with one wife whose rights he shareth with no other. Not even in states is dual monarchy better to bear than undivided rule; it only doubles burdens and causes faction amongst the citizens. Often too will the Muse sow strife 'twixt rivals in the art of minstrelsy. Again, when strong winds are drifting mariners, the divided counsel of the wise does not best avail for steering, and their collective wisdom has less weight than the inferior mind of the single man who has sole authority; for this is the essence of power alike in house and state, whene'er men care to find the proper moment. This Spartan, the daughter of the great chief Menelaus, proves this; for she hath kindled hot fury against a rival, and is bent on slaying the hapless Trojan maid and her child to further her bitter quarrel. 'Tis a murder gods and laws and kindness all forbid. Ah! lady, retribution for this deed will yet visit thee.”

PELEUS: Surely after this every prudent man will seek to marry a wife of noble stock and give his daughter to a husband good and true, never setting his heart on a worthless woman, not even though she bring a sumptuous dowry to his house. So would men ne'er suffer ill at heaven's hand.

Helen

Most people are familiar with the story of Helen and how her running off with Paris to Troy started the Trojan War depicted in Homer’s Iliad. However, I was surprised to discover that there is an alternate tradition that exonerates Helen by placing her in Egypt while the war was supposed to have taken place. Even Herodotus writes in his history that Egyptian priests reported a tradition that Helen stayed in Egypt. Euripides picks up on this tradition in his play Helen, which was most likely influenced by a sixth century BC poet Stesichorus.

According to Euripides’ play, Helen was not guilty of running off with Paris because she had been whisked away to Egypt while a wraith was put in her place to mislead Paris and start the war. The play opens with Helen in Egypt living in a temple. The king, Theoclymenus is determined to marry Helen, but she repeatedly refuses because she believes her husband, Menelaus, will come rescue her. After the ten year long war ends in the fall of Troy, Menelaus is tossed about at sea for seven years until his ship is wrecked and he is washed ashore at Egypt.

Theoclymenus hears of the Greek shipwreck and searches for survivors in order to kill them. Menelaus escapes capture and discovers Helen, who has to work hard to convince him she is the real Helen. When word comes that the wraith Helen has vanished, Menelaus believes the real Helen and they plan their escape. Menelaus is no longer angry at Helen, since he now knows that it wasn’t her at all who left him for Paris.

Helen deceives Theoclymenus by telling him that her husband was killed in the shipwreck and she agrees to marry him after a proper Greek ceremony is performed at sea. Theoclymenus thinks that Menelaus is merely a lowly sailor from the shipwreck, so he agrees to let Helen and the stranger carry out the ceremony. Helen, Menelaus and a small band of Greek sailors who survived the wreck board the ship supplied by Theoclymenus. As they get far enough from shore the Greeks overpower the Egyptian sailors, capture the ship, and sail for Greece.

It shows the love that Helen has for her husband and how she has remained chaste for seventeen years while waiting for him to rescue her. This is in stark contrast to the view of Helen in the Iliad, who is complicit in seducing Paris and leaving her husband for him. About the only other interesting thing about this play is the vivid description of the Greek’s battle to capture the ship from the Egyptians.

Ion

In his play, Ion, Euripides attempts to answer the question of why the gods hold back justice. In the play, Creusa is seduced by Apollo and she becomes pregnant. In order to avoid shaming her father, Creusa abandons her son in a cave near Apollo’s temple at Delphi. She later marries Xuthus, who is unaware that she ever gave birth to a child. The two travel from Athens to Delphi because Xuthus wants to seek an oracle from Apollo concerning a male heir since they are childless.

At the temple, Creusa meets a young man named Ion who is the keeper of the temple. He tells Creusa of how he was abandoned as an infant and taken into custody at the temple, where he has lived for his whole life. He longs to know his mother and father but has lost all hope of ever knowing who they were. Touched by his sad story, Creusa tells of her misfortune, only she says it is a story of one of her friends.

Meanwhile, Xuthus receives an oracle in the temple telling him the next person he sees will be his son. As soon as he exits the temple he sees the Ion and runs and embraces him. Ion is startled, but when he hears that he will be adopted as Xuthus’s heir, he rejoices because at least he will have a father and a future.

Creusa, however, is outraged at this, fearing that Xuthus will kill her and give her inheritance and kingdom to Ion. She devises a plan to murder Ion with poison, lest she lose all she has. She has her servant put a drop of gorgon venom into Ion’s wine cup while he is partying with his friends over his good fortune and Xuthus is offering a sacrifice to Apollo. Ion, however, anticipates treachery and pours out the wine and has new wine brought. A bird drinks the wine and dies, confirming Ion’s suspicions. He calls the leaders of the city to arrest Creusa and throw her off a cliff for her crime.

Creusa hides in the temple but is found by Ion. Fortunately, Creusa realizes that Ion is the son she abandoned many years earlier when he tells her about the blanket and the basket he was left in. Ion rejoices to be reunited with his real mother and to learn that his father is a god. He agrees to keep this a secret from Xuthus, and they prepare to return to Athens as a happy family.

As they are leaving the temple, Athena appears and explains why Apollo had them wait so long to be reunited and why they had to go through such trying circumstances. Creusa repents of her anger and hatred towards Apollo, realizing that he had a greater plan to bless the region with a powerful new nation. Ion will have four sons who will set up power city states along the coast and on the islands of the Aegean Sea. This Ionian kingdom with have great influence throughout Asia and Europe. Xuthus will also have a natural son, Dorus, who will become a powerful king in Achaea.

Athena concludes her speech: “Heaven’s justice may tarry a while, yet comes it at the last in no wise weakened.”

The play ends with the chorus chanting: “’Tis only right that he, whose house is sore beset with trouble, should reverence God and keep good heart; for at the last the righteous find their just reward, but the wicked, as their nature is, will never prosper.”

The Greeks, as well as the Hebrews, struggled with the sovereignty of God (the gods) and the problem of evil. Both concluded that while the righteous may suffer, in the end, they will be blessed by God, and while the wicked may prosper for a while, they will not ultimately prosper in the end. God is in control and has our ultimate blessing in mind even though we may have to endure some trouble along the way. Don’t curse God when trouble comes; be patient and remain righteous.

The Trojan Women

In his epic poem, The Illiad, Homer describes the heroic deeds of both the Greek and the Trojan warriors. Euripides, however, takes a different vantage point to the fall of Troy in his play, The Trojan Women. Instead of painting war in the colors of valor and heroism, Euripides paints war in the colors of sorrow and loss by focusing on the fate of the women of Troy after the fall of their city. The horrors of war and the tragedy suffered by non-combatants are a counterbalance to the popular view of the war.

The story chronicles the fate of Hecuba, queen of Troy, widow of king Priam and mother of Paris and Hector. Hecuba, along with her daughters, Cassandra and Polyxena, along with the other Trojan women have been raffled off to the Greek generals. Hecuba is to be given to Odysseus, Cassandra belongs to Agamemnon, and Polyxena, fated to guard the grave of Achilles, commits suicide and lies dead on his tomb. Andromache, Hector’s widow, has been given to Neoptolemus, Achilles’ son, and her infant son, Astyanax, by command of Odysseus, is thrown down from the city walls and killed. Hecuba tries to commit suicide but is stopped and forced to return to Ithaca with Odysseus.

Helen, who had left her husband Menelaus to marry Paris, is captured and brought to the Greeks. Menelaus is furious with her and almost has her stoned to death. Helen tries to lie, saying that she was taken by force and had tried to escape many times but failed. Hecuba is outraged by Helen’s feeble attempt to escape punishment and tells Menelaus the truth that Helen came to Troy willingly and never once regretted her decision. The play ends with the women boarding the Greek ships as Troy burns to the ground.

Euripides effectively shows that war is not as glorious as the Greeks believe. Many innocent non-combatants suffer and the conquered are frequently mistreated. I feel it is good to balance the heroism and valor of soldiers in war with the suffering and pain caused by those warriors. We need both Homer and Euripides in order to have a more complete view of the Trojan war. Both remind us to look at both sides of war today so that we do not become too enamored with it.