The Iphigenia in Tauris

The Iphigenia in Tauris (tr Gilbert Murray)

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Title: The Iphigenia in Tauris
Author: Euripedes
Release Date: February, 2004 [EBook #5063] [Yes, we are more than one year ahead of schedule] [This file was first posted on April 12, 2002]
Edition: 10
Language: English
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THE IPHIGENIA IN TAURIS OF EURIPIDES
TRANSLATED INTO ENGLISH RHYMING VERSE WITH EXPLANATORY NOTES BY
GILBERT MURRAY, LL.D., D. Litt.
REGIUS PROFESSOR OF GREEK IN THE UNIVERSITY OF OXFORD

PREFACE
The Iphigenia in Tauris is not in the modern sense a tragedy; it is a romantic play, beginning in a tragic atmosphere and moving through perils and escapes to a happy end. To the archaeologist the cause of this lies in the ritual on which the play is based. All Greek tragedies that we know have as their nucleus something which the Greeks called an Aition--a cause or origin. They all explain some ritual or observance or commemorate some great event. Nearly all, as a matter of fact, have for this Aition a Tomb Ritual, as, for instance, the Hippolytus has the worship paid by the Trozenian Maidens at that hero's grave. The use of this Tomb Ritual may well explain both the intense shadow of death that normally hangs over the Greek tragedies, and also perhaps the feeling of the Fatality, which is, rightly or wrongly, supposed to be prominent in them. For if you are actually engaged in commemorating your hero's funeral, it follows that all through the story, however bright his prospects may seem, you feel that he is bound to die; he cannot escape. A good many tragedies, however, are built not on Tomb Rituals but on other sacred Aitia: on the foundation of a city, like the Aetnae, the ritual of the torch- race, like the Prometheus; on some great legendary succouring of the oppressed, like the Suppliant Women of Aeschylus and Euripides. And the rite on which the Iphigenia is based is essentially one in which a man is brought to the verge of death but just does not die.
The rite is explained in 11. 1450 ff. of the play. On a certain festival at Halae in Attica a human victim was led to the altar of Artemis Tauropolos, touched on the throat with a sword and then set free: very much what happened to Orestes among the Tauri, and exactly what happened to Iphigenia at Aulis. Both legends have doubtless grown out of the same ritual.
Like all the great Greek legends, the Iphigenia myths take many varying forms. They are all of them, in their essence, conjectural restorations, by poets or other 'wise men,' of supposed early history. According to the present play, Agamemnon, when just about to sail with all the powers of Greece against Troy, was bound by weather at Aulis. The medicine-man Calchas explained that Artemis demanded the sacrifice of his daughter, Iphigenia, who was then at home with her mother, Clytemnestra. Odysseus and Agamemnon sent for the maiden on the pretext that she was to be married to the famous young hero, Achilles; she was brought to Aulis and treacherously slaughtered--or, at least, so people thought.
There is a subject for tragedy there; and it was brilliantly treated in Euripides' Iphigenia in Aulis, which was probably left unfinished at his death. But our play chooses a later moment of the story.
In reality Artemis at the last moment saved Iphigenia, rapt her away from mortal eyes and set her down in the land of the Tauri to be her priestess. (In Tauris is only the Latin for "among the Tauri.") These Tauri possessed an image of Artemis which had fallen from heaven, and kept up a savage rite of sacrificing to it all strangers who were cast on their shores. Iphigenia, obedient to her goddess, and held by "the spell of the altar,"