By Poulheria Kyriakou
This can be the 1st significant remark onEuropides' Iphigenia in Tauris to seem in English in additional than sixty five years and does complete justice to an undeservedly missed tragedy. It sheds mild on Euripides' exciting therapy of fantasy, which makes the play an enticing scan in his occupation. The advent and statement speak about greatly the play's well-known attractiveness and intrigue scenes and its attention-grabbing presentation of the connection of gods and people. The observation additionally bargains clean insights into the play's advanced depiction of Greeks and barbarians, and the position of cult in 5th century Athens.
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Additional info for A Commentary on Euripides’ Iphigenia in Tauris
The play's reception in literature and the visual arts 41 evidence that either may have been produced along with Helen and Andromeda in 412. All three surviving plays share a basic thematic and structural pattern, salvation that involves recognitions and intrigues and follows long suffering. Especially IT and Helen are very closely connected. Both dramatize in innovative ways parts of the same saga, their dramatic time is quite close and their plot-structure very similar. In both the heroines escape after many years from remote barbarian places, the land of the Taurians and Egypt respectively, where they were transported by gods shortly before the beginning of the Trojan war without the knowledge of their families and compatriots.
23b). The Catalogue says that Clytaemestra's daughter Iphimede was sacrificed by the Achaeans but saved by Artemis who substituted a phantom for the girl and immortalized Iphimede as her attendant under the name of Artemis Einodia. 1) report that Iphigeneia became Hecate according to Hesiod. This points to a modification of the Hesiodic version on the part of Stesichorus or is simply a mistake. Stesichorus' fr. 217 perhaps also refers to the marriage intrigue. Herodotus reports that the Taurians sacrificed shipwrecked sailors and captured Greeks to a Maiden whom they identified 13 In some versions of the myth, Helen, herself originally a goddess of fertility and birth, is Iphigeneia's mother; see on 442-45.
Such an assumption is belied by two related considerations. First, the Greeks apparently took much more kindly to poetic criticism (and, in the case of comedy, ridicule) of their gods than modern adherents of monotheistic religions usually do. 19 Besides, to take the example of Artemis in IT again, there is little conceivable point in a poet's going to some fictional lengths in order to suggest the ambivalent aspects of a divinity 18 See the discussion of Sommerstein (1989) 19-32. Dunn (2000), who generally fails to distinguish between invented aetiologies and invented cults, suggests that "rather than make a straightforward (and unproductive) connection between mythic past and civic present, Athena makes the false (and meaningful) assertion that they have an essential connection in Athenian judicial deliberations" (7) but Aeschylus' version is no more or less true, fictional, or rhetorically meaningful than other accounts and there is no indication that the audience would prefer (or reject) it as such.
A Commentary on Euripides’ Iphigenia in Tauris by Poulheria Kyriakou