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I0908: Iphigenia (1872). Anselm Feuerbach 1829-1890. Staatsgalerie, Stuttgart.
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Iphigenia was sacrificed in the Boeotian harbor of Aulis, opposite the island of Euboea, or as others say, was saved at the last moment by Artemis, who substituted
for her a deer or a bull at the altar, and
transported her to Tauris where she later, having
met his brother Orestes 2, was brought by him back home.
Never forgotten sacrifice
Iphigenia is most remembered on account of her
own sacrifice, whether she died on the altar or
not; for she is also said to have appeared many
years later in a remote land. But the deeds of her
alleged father Agamemnon, who was
held responsible for her plight, were neither
forgotten nor forgiven, and they contributed to the
downfall of this powerful king, who although
victorious in a great war, was defeated within the
walls of his own home.
First abduction of Helen
Agamemnon and Clytaemnestra are
regarded by many as Iphigenia's parents. Yet some
say that King Theseus of Athens, infatuated by the
beauty of Helen, once
abducted her and held her in his power somewhere in
Attica. For this outrage, he was punished by the
girl's brothers, the DIOSCURI, who raising
an army, came looking for their precious sister,
founding her at last in the city of Aphidnae, which
they razed to the ground. This was the end of Theseus' rule, and he
went into exile while the DIOSCURI appointed Menestheus 1 king of Athens. After
establishing in this city the kind of government
that suited them, the DIOSCURI returned to Sparta, bringing Helen with them, and as
some say, the little daughter Iphigenia that their
sister had borne to Theseus while she was
his prisoner. And they add that on her return to Sparta, Helen entrusted Iphigenia
to her sister Clytaemnestra, who
brought her up as if she had been her own child so
that Helen could pretend
that she was still a virgin.
The Oath of Tyndareus
Clytaemnestra married Agamemnon, and Helen chose as husband Agamemnon's brother Menelaus among her many SUITORS. But as war
among the SUITORS OF
HELEN was feared, they were all made to swear
what is known as The Oath of Tyndareus, promising
that they would defend and protect him who was
chosen as Helen's husband
against any wrong done against him in regard to his
marriage.
Second abduction of Helen
Thanks to this oath trouble was prevented, and
all kings and princes returned to their lands,
except Menelaus, who
remained in Sparta as
king. However, for reasons known by the gods and
only in part by mortals, the seducer Paris arrived to the city
years later. He enjoyed Menelaus' hospitality
for some time, but when the king had to leave for Crete in order to attend
the funeral of Catreus, Paris left Sparta taking with him Helen and a certain amount
of Spartan property to his home town Troy. It is on account of this abduction that The Oath
of Tyndareus was
invoked, forcing all princes that had sworn it to
join the coalition that was determined to sail to Troy in order to demand, by
persuasion or by force, the restoration of Helen and the property
that the seducer Paris,
breaking all laws of hospitality, had stolen. This is why the Boeotian harbor of Aulis came to witness an unprecedented naval activity; for the fleet which gathered in its narrow straits was formed by twelve hundred ships. However, when time came for the fleet to sail it could not, due to the absence of wind. This happened because Agamemnon had offended Artemis, boasting after
killing a stag:
"Artemis herself could not do it
better." (Agamemnon.
Apollodorus, Library "Epitome" 3.21).
Or as others say, because he had, on the year of
Iphigenia's birth, vowed to sacrifice to the
goddess the most beautiful creature brought forth
that year. Still others have said that Artemis wished Agamemnon to
pay for the omission of his father Atreus, who did not
sacrifice to her the golden lamb, as he should have
done.
Calchas' fabrications
In any case, because of the goddess' wrath, the
Achaean fleet was wind-bound at Aulis. It was then
that the seer Calchas,
eager to find a way out from a situation that
caused unease in the army, conceived the bizarre
idea of sacrificing a woman, so that the army could
sail and fetch another woman who was at Troy. And so he declared
that the fleet would neither be able to sail nor
sack the city of Troy,
unless the fairest among Agamemnon's daughters
were sacrificed to Artemis. Agamemnon is said
to have thought of disbanding the army, for even if
the ruler could accept the price, the father could
not. But Menelaus,
eager to be avenged and to have his wife and
property restored, persuaded his brother to become
the murderer of his own daughter. And so Clytaemnestra and
Iphigenia, who were at Mycenae, received a
deceitful letter from Agamemnon, asking them
to join him in Aulis where Iphigenia, he wrote, was
going to be given in marriage to Achilles. Others have
said that Odysseus and Diomedes 2 came
personally to Mycenae to
fetch the women, telling Clytaemnestra that
her daughter was to marry Achilles.
Murder awaits Iphigenia
Achilles himself was
not aware of how the king, or the two above
mentioned officers, were using his name, and as the
lie was only known by Agamemnon, Menelaus, Calchas, Odysseus, and Diomedes 2, the two
women, lured by the master of their own house, came
to Aulis, where murder, disguised as wedding,
awaited Iphigenia. This is how Agamemnon was plunged
in narrower straits than those of Aulis, since it
is painful to tell lies or break promises, and like
an actor, be forced to look for a mask suited to
confront those who have been deceived:
"Ah, woe is me! unhappy wretch, what can I say? where shall I begin? … what am I to tell my wife? how shall I welcome her?" (Agamemnon. Euripides, Iphigenia
in Aulis 441ff.).
And whereas an actor's masks serve the purpose
of revealing the characters he represents, those
worn by liars are intended not to reveal but to
conceal. And when the liars are at the same time
public servants or rulers, they often hide behind
the mask of duty, hoping that loyalty towards their
official obligations will excuse or justify their
crimes. That is why they might pity themselves
saying things like this:
"On kings and
captains weigh many a care." (Agamemnon to
Iphigenia. Euripides, Iphigenia
in Aulis 645).
And feeling unable to follow a fair path, though
they see it in front of them, they might complain:
"My wish is
barred: there lies my grief." (Agamemnon to
Iphigenia. Euripides, Iphigenia
in Aulis 657).
For they believe that their life is tyrannized
by the dignity of their office, and that they are
the slaves of the people, not even being allowed to
weep like common men do when they feel wretched.
And sometimes they are quite right; for Fortune, in giving power
and position to some, also cast them in bonds of
doom, encircling them with ruin in all directions,
and presenting them with painful choices. And as
they attempt to choose while still hiding behind
some mask, they must often be reminded that they
still are, despite their responsibilities towards
the state or their work, human beings, mortals,
husbands, and the like. This is why Clytaemnestra,
having learned Agamemnon's
intentions, first through Achilles, who knew
nothing about weddings, and then through a servant,
appealed to him as man and husband, begging him not
to murder Iphigenia:
"… suppose you sacrifice the child; what prayer will you utter, when it is done? what will the blessing be that you will invoke upon yourself as you are slaying our daughter?" (Clytaemnestra to Agamemnon. Euripides, Iphigenia
in Aulis 1185).
Also Iphigenia bade for her life:
"Do not destroy me before my time, for it is sweet to look upon the light, and do not force me to visit the world below … What have I to do with the marriage of Paris and Helen? Why is his coming to prove my
ruin, father? Look upon me; bestow one glance, one
kiss, that this at least I may carry to my death as
a memorial of you, though you do not heed my
pleading." (Iphigenia to Agamemnon. Euripides, Iphigenia
in Aulis 1219ff.).
… stating her view about life and death, and expressing her young heart's desire:
"… to gaze upon the light is man's most cherished gift; that life below is nothingness, and whoever longs for death is mad. Better live a life of woe than die a death of glory!" (Iphigenia to Agamemnon. Euripides, Iphigenia
in Aulis 1250).
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Agamemnon covers his face as Iphigenia is carried to be sacrificed. To the right is Calchas. 7103: The sacrifice of Iphigenia. Pompei, casa del Poeta Tragico. National Archaeological Museum, Naples.
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Lecture in Political Science
Yet nothing could alter Agamemnon's design.
For he felt that his obligations were first towards
the vastness of his naval army, which wished to
sail without delay to Troy and put an end to the rape of wives that had
culminated with the deed of the seducer Paris. And as fear also
plays a part in this kind of circumstance, Agamemnon explained to
Iphigenia that if he did not offer her according to Calchas' instructions,
he himself, along with his whole family, risked to
be slain by the impatient army. Besides, he
concluded, it was not Menelaus who had
enslaved him, nor was he following his wish to
recover Helen at whatever
price, as Iphigenia probably believed. There were
other reasons, higher than this; that is why he
lectured his daughter in Political Science, as he
understood it, saying:
"… it is Hellas, for whom I must sacrifice you whether I will or not; to this necessity I bow my head; for her freedom must be preserved …" (Agamemnon to
Iphigenia. Euripides, Iphigenia
in Aulis 1270).
In the meantime, the army demanded the death of
Iphigenia, fearfully crying and saying that her
sacrifice was necessary. And those who opposed the
mob, as Achilles, put
themselves in danger from the tumult. For the
soldiers, with Odysseus at their head, threatened to stone to death anyone who attempted to defend Iphigenia. It was then that Iphigenia, seeing how hard it
is to persist in impossibilities, changed her mind,
resolving to die. For now, she reasoned, the eyes
of Hellas looked at her, and it was on her that the
passage over the sea and the sack of Troy depended. Suddenly she
understood that by losing her life she would gain
eternal Fame for having
helped to avenge the Achaeans. She would not any
longer try to preserve her own life; for after all,
she thought, those soldiers who now demanded her
life, were the same who had prepared themselves to
lose their own in the battlefield at Troy. And finally:
"If Artemis has decided to take my body, am I,
a mortal, to thwart the goddess?" (Iphigenia to Clytaemnestra.
Euripides, Iphigenia
in Aulis 1395).
On hearing these words, Achilles, some say,
expressed the desire of wedding her, wishing that Agamemnon's trick
about their marriage were true. Such was his
admiration for Iphigenia's nature and courage; for
himself thought that:
"… a dreadful ill is death." (Achilles to Iphigenia.
Euripides, Iphigenia
in Aulis 1415).
Achilles offered to
defend her, but Iphigenia replied:
"… be not slain yourself … nor seek to slay another on my account; but let me, if I can, save Hellas." (Iphigenia to Achilles.
Euripides, Iphigenia
in Aulis 1420).
This was Iphigenia's disposition at the time of
her sacrifice, believing herself to be the light of
Hellas, and persuaded that Fame would never desert
her. She was right in that, for even now she is
remembered; and when she was brought before the
altar, Agamemnon, they
say, turned away his face and, letting the tears
burst, held his robe before them. No one knows with
certainty for whom he wept, but Iphigenia addressed
to him her last words:
"O my father,
here I am; willingly I offer my body for my country
and all Hellas, that you may lead me to the altar
of the goddess and sacrifice me, since this is
Heaven's ordinance. May good luck be yours for any
help that I afford! and may you obtain the victor's
gift and come again to the land of your fathers. So
then let none of the Argives lay hands on me, for I
will bravely yield my neck without a word." (Iphigenia to Agamemnon. Euripides, Iphigenia
in Aulis 1555ff.).
Calchas' new wisdom
Then Calchas seized
his knife, and after scanning Iphigenia's throat,
dealt a blow. It was then, they say, (for
extraordinary things are rarely forgotten) that
Iphigenia vanished, and in her place lay upon the
ground a big deer, or some say a young bull,
bedewing the altar with its blood. This miracle,
they say, was performed by Artemis, while the ACHAEAN LEADERS were turning away their faces to avoid seeing the
bloody spectacle. Now seers, and others like them,
imagine that they know the will of the gods; that
is why, at the marvellous sight, Calchas, who before had
recommended Iphigenia's sacrifice, now said with
his usual wisdom, referring to the goddess' will:
"This is more
welcome to her by far than the maid, that she may
not defile her altar by shedding noble
blood." (Calchas to the Achaeans. Euripides, Iphigenia
in Aulis 1555ff.).
Whichever the victim, the sacrifice was performed, and Calchas now declared that the fleet could sail away. But for those who were close to Iphigenia there was no practical difference. For in spite of the deer, Iphigenia "had flown away to the gods," as a messenger told Clytaemnestra;
that is why she says:
"Which of the
gods, my child, has stolen you? How am I to address
you? How can I be sure that this is not an idle
tale told to cheer me, to make me cease my piteous
lamentation for you?" (Clytaemnestra. Iphigenia
in Aulis 1615).
Agamemnon defeated
Tales they are. And for those who sailed to Troy the sacrifice of Iphigenia became soon a minor tale, compared to what came after it. For the Achaeans, being unable to persuade the Trojans to restore Helen and the property,
had to fight ten years in that foreign land, going
through all what war may diligently provide. Yet
for those who remained at home, things looked
differently, and Clytaemnestra never forgot her sweet flower Iphigenia. And on
account of her daughter's sacrifice, and other
outrages inflicted on her by Agamemnon, she, taking
the king's cousin Aegisthus as lover,
awaited her victorious husband, not, as they say,
with crown and garland, but with a two-edged sword.
And so Agamemnon,
though being the greatest conqueror of his time,
was defeated and murdered in his own home by his
wife and her lover, as the result of a domestic
conspiracy.
Vengeance of Orestes 2
Aegisthus and Clytaemnestra reigned in Mycenae for
seven years. But then vengeance came in the shape
of Agamemnon's son Orestes 2, who being
determined to avenge his father, murdered not only
the usurper but also his own mother. For committing
matricide, Orestes 2 was prostrated and spent most of the time in bed
wasted with a fierce disease, having fits of
madness, and being tortured by the ERINYES, who turn
painful remorse into the master of both heart and
mind. Having both escaped and wandered, Orestes 2 came to Athens, where he was
brought to trial by the ERINYES. The votes at his trial were equal, and so Orestes 2 was
acquitted, being helped by Athena, who presided the
first court which tried a case of homicide. But
despite the acquittal, Orestes 2 remained
insane, having fits of madness as before, and
recovering his senses only now and then. And as
several purifications also failed, he went to Delphi in order to
inquire how he should be rid of his mental
disorders; the oracle then answered that he would
be rid of them if he should fetch from a temple in
Tauris the statue of Artemis.
Tauris
Tauris, which today is called Crimea and is a
peninsula in the northern coast of the Black Sea,
was a part of the realm of Scythia. In this
country, called after the bull (Taurus) that
appeared on the altar at Aulis, hospitality was
dishonoured, and foreigners, or whatever stranger
who happened to come within the Taurian borders,
were systematically put to death and thrown into
the sacred fire in the temple of Artemis. To such a
country came Orestes 2,
following the oracle, in the company of his friend
Pylades, and soon after their arrival they were
seized by the Taurians, and brought to the temple
of Artemis to be
sacrificed. As it turned out, the priestess of this temple was the same Iphigenia that had been sacrificed at Aulis, little less than twenty years before. Now, if attention had been paid to Tauris, then it would be known what she did all these years. But Tauris seeming less interesting, and Iphigenia being supposed to "have flown away to the gods," attention was turned for almost two decades to the alternatives of the Trojan
War, and other exciting events such as Odysseus' efforts to
come home, or Agamemnon's wretched
fate.
Iphigenia in Tauris
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Iphigenia recognizes her brother. The ERINYES, still watching him, are seen behind. 3720: Johann Heinrich Wilhelm Tischbein, 1751-1829: Iphigenie erkennt Orest, 1787/88. Landesmuseum Oldenburg, Das Schloß.
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As a result not much is known about Iphigenia's life in Tauris, except that she performed the rites that were prescribed, sending strangers to the altar of Artemis where
they were butchered by other attendants. For these
barbarian customs she never blamed the gods, as
others who do similar things would:
"… Men of this country, being murderers, impute their sordid practice to divine command. That any god is evil I do not believe." (Iphigenia. Euripides, Iphigenia
in Tauris 390).
But whereas very little was known about Tauris
and Iphigenia before the arrival of Orestes 2 and Pylades
to the country, she, on the other hand, knew enough
to ask appropriate questions to a stranger coming
to her remote exile, where she arrived being
carried through the air by Artemis. This was not a
happy exile; for she says:
"… as a stranger I live in an unfertile home on this sea that is hostile to strangers, without marriage, or children, or city, or friends …" (Iphigenia. Euripides, Iphigenia
in Tauris 219).
Prisoners brought to priestess
The prisoners Orestes 2 and Pylades were then brought to the
priestess Iphigenia in order to be sacrificed. And
when Orestes 2 heard her sister, whom he had not yet recognized, call them "unhappy strangers," he addressed her and death, in much the same way as Iphigenia herself had confronted her own fate at Aulis:
"I do not
think the one who is about to die wise, if he
wishes to conquer the fear of death by wailing, nor
the one who laments when Hades is near and there is no hope of
safety; for so he puts together two ills out of
one, incurring a charge of folly and dying all the
same; we must let fate alone." (Orestes 2 to
Iphigenia. Euripides, Iphigenia
in Tauris 485).
Before performing her rites and sending the
strangers to death, Iphigenia, by questioning them,
learned some news that had not reached Tauris. And
when she heard that Calchas had died, she
said:
" O goddess,
how good that is!" (Iphigenia. Euripides, Iphigenia
in Tauris 533).
And having learned that Odysseus was alive but
had not yet returned, she exclaimed:
"May he die
and never achieve a return to his country!" (Iphigenia. Euripides, Iphigenia
in Tauris 535).
Now, in the course of this conversation
Iphigenia conceived the idea to save the life of
one of the prisoners so that he could carry a
message to her brother Orestes 2 in Mycenae. It was then
that they understood who they were; and together
they made a plan to remove the statue of Artemis, as the oracle
at Delphi had
recommended, and escape out of the country. While Iphigenia was removing the statue,
however, the king of the Taurians came and asked
her why she was moving it from its inviolable
place. She then answered that impure men, who had
killed their mother, had come into the temple. For
that reason, Iphigenia said, she was taking, along
with the prisoners, the statue of Artemis out under the
pure heaven, to be purged of blood, and then to the
beach to be cleansed by the water of the sea,
which, they say, can wash clean all the foulness of
mankind.
Escape (I)
Having come to the beach, where Orestes 2's ship was
anchored out of sight, they tricked the guards and
the temple attendants, and escaped with the statue,
which they brought to Athens, although some
have said that the ship of Orestes 2 was driven in
a storm to Rhodes, and
that in accordance with an oracle, the statue was
dedicated there.
Escape (II)
Still others say that by a favoring wind, the
ship of Orestes 2 was borne to the island of Zminthe, where the family of Chryses 3, priest of Apollo, lived. This Chryses 3 is the same priest who in the last year of the Trojan War asked the Achaeans to set free his daughter Chryseis 3, whom they held prisoner, and had his request denied by the arrogance of Agamemnon. Some time
after, however, the girl was released in order to
placate Apollo, who hearing the prayers of Chryses 3, had sent a plague which decimated the Achaean army. The priest's daughter was pregnant when she was set free, and later she gave birth to a boy Chryses 4, who was the son of Agamemnon.
Now, when Iphigenia arrived with Orestes 2 and Pylades to Zminthe, they were seized by Chryses 4, who decided to return them to King Thoas 3 and the Taurians. But having learned through his grandfather Chryses 3 that he too was son of Agamemnon, Chryses 4, joining his forces to those of his half-brother Orestes 2, attacked the Taurians and killed their king Thoas 3.
Iphigenia in Delphi
In any case, Iphigenia, Orestes 2, and Pylades
returned to Hellas. But in the meantime, some say,
a messenger had come to Electra 2 in Mycenae falsely saying
that Orestes 2 and Pylades had been sacrificed in Tauris. It was then that Aletes 1, son of Aegisthus and Clytaemnestra,
having heard that the family of the Atrides was
extinct, seized power in Mycenae. Electra 2 then,
accompanied by the messenger, traveled to Delphi in order to
inquire about her brother's death, entering the
city the same day that Iphigenia and Orestes 2 arrived. When
the sisters met, the false messenger said that
Iphigenia was the murderess of her brother, and Electra 2, having
seized a burning torch from the altar, would have
blinded her sister Iphigenia if Orestes 2 had not
appeared and intervened. Having thus reunited at Delphi, they, carrying
the statue of Artemis,
returned to Mycenae where Orestes 2, after killing Aletes 1, became king. Others have said that Iphigenia landed at Brauron near Marathon, leaving the image of Artemis there, and
coming back home to Argos or Mycenae via Athens; but others say
that the image was brought to Lacedaemon, which was
the place where Orestes 2 had his home; and others affirm that it was
brought to Athens, and so on, and so on … For the fame of that statue remained so high that the Cappadocians dwelling on the Euxine claimed to own it, as also did the Lydians. And in historical times, they say, the statue from Brauron became the booty of the Persians, who brought it to Susa; and afterwards Seleucus gave it to the Syrians of Laodicea, who kept it in their possession.
Death of Iphigenia
According to some, Iphigenia, who after flying
to the gods returned home, died in Megara, by coincidence or
not, the home-town of the seer Calchas. Others say that she is Hecate by the will
of Artemis, and that the
Taurians sacrificed castaways to a maiden called
Iphigenia, daughter of Agamemnon.
Immortality of Iphigenia
Iphigenia, others assert, was made immortal and ageless by Artemis, and
she lives, married to Achilles, in the White Isle, which is in the Black Sea near the mouths of the Danube. But Lycophron has affirmed that Iphigenia and Achilles already
consummated their marriage at Aulis, and that Neoptolemus was
their son. |