Euripides

Life

Traditional accounts of the author's life are found in many commentaries and include details such as these: He was born on Salamis Island around 484 BC, with parents Cleito (mother) and Mnesarchus (father), a retailer who lived in a village near Athens. Upon the receipt of an oracle saying that his son was fated to win "crowns of victory", Mnesarchus insisted that the boy should train for a career in athletics. In fact the boy was destined for a career on the stage, where however he was to win only five victories, one of which was after his death. He served for a short time as both dancer and torch-bearer at the rites of Apollo Zosterius. His education was not confined to athletics: he also studied painting and philosophy under the masters Prodicus and Anaxagoras. 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 (The Cave of Euripides, where a cult of the playwright developed after his death). "There he built an impressive library and pursued daily communion with the sea and sky". Eventually he retired to the "rustic court" of King Archelaus in Macedonia, where he died in 406 BC. However, as mentioned in the introduction, biographical details such as these should be regarded with scepticism. They are derived almost entirely from three unreliable sources

folklore, employed by the ancients to lend colour to the lives of celebrated authors;
parody, employed by contemporary comic poets to ridicule tragic poets;
'autobiographical' clues gleaned from his extant plays (a mere fraction of his total output).

This biography is divided into three sections corresponding to the three kinds of sources.
A fabled life

Euripides was the youngest in a set of three great tragedians who were almost contemporaries: his first play was staged thirteen years after Sophocles's debut and only three years after Aeschylus's masterpiece, the Oresteia. The identity of the threesome is neatly underscored by a patriotic account of their roles during Greece's great victory over Persia at the Battle of Salamis—Aeschylus fought there, Sophocles was just old enough to celebrate the victory in a boys' chorus and Euripides was born on the very day of the battle. The apocryphal account that he composed his works in a cave on Salamis island was a late tradition and it probably symbolizes the isolation of an intellectual who was rather ahead of his time. Much of his life and his whole career coincided with the struggle between Athens and Sparta for hegemony in Greece but he didn't live to see the final defeat of his city. It is said that he died in Macedonia after being attacked by the Molossian hounds of King Archelaus and that his cenotaph near Piraeus was struck by lightning—signs of his unique powers, whether for good or ill (according to one modern scholar, his death might have been caused instead by the harsh Macedonian winter). In an account by Plutarch, the catastrophic failure of the Sicilian expedition led Athenians to trade renditions of Euripides's lyrics to their enemies in return for food and drink (Life of Nicias 29). Plutarch is the source also for the story that the victorious Spartan generals, having planned the demolition of Athens and the enslavement of its people, grew merciful after being entertained at a banquet by lyrics from Euripides's play Electra: "they felt that it would be a barbarous act to annihilate a city which produced such men" (Life of Lysander)

A comic life

Tragic poets were often mocked by comic poets during the dramatic festivals Dionysia and Lenaia and Euripides was travestied more than most. Aristophanes scripted him as a character in at least three plays: The Acharnians, Thesmophoriazusae and The Frogs. Yet Aristophanes borrowed rather than just satirized some of the tragedian's methods; he was once ridiculed by a colleague, Cratinus, as "a hair-splitting master of niceties, a Euripidaristophanist".According to another comic poet, Teleclides, the plays of Euripides were co-authored by the philosopher Socrates. According to Aristophanes, the alleged co-author was a celebrated actor, Cephisophon, who also shared the tragedian's house and his wife, while Socrates taught an entire school of quibblers like Euripides:

They sit at the feet of Socrates
Till they can't distinguish the wood from the trees,

And tragedy goes to POT;

They don't care whether their plays are art
But only whether the words are smart;
They waste our time with quibbles and quarrels,
Destroying our patience as well as our morals,

And making us all talk ROT.

In The Frogs, composed after Euripides and Aeschylus were both dead, Aristophanes imagines the god Dionysus venturing down to Hades in search of a good poet to bring back to Athens. After a debate between the two deceased bards, the god brings Aeschylus back to life as more useful to Athens on account of his wisdom, rejecting Euripides as merely clever. Such comic 'evidence' suggests that Athenians admired Euripides even while they mistrusted his intellectualism, at least during the long war with Sparta. Aeschylus had written his own epitaph commemorating his life as a warrior fighting for Athens against Persia, without any mention of his success as a playwright, and Sophocles was celebrated by his contemporaries for his social gifts and contributions to public life as a state official, but there are no records of Euripides's public life except as a dramatist—he could well have been "a brooding and bookish recluse". He is presented as such in The Acharnians, where Aristophanes shows him to be living morosely in a precarious house, surrounded by the tattered costumes of his disreputable characters (and yet Agathon, another tragic poet, is discovered in a later play, Thesmophoriazusae, to be living in circumstances almost as bizarre). Euripides's mother was a humble vendor of vegetables, according to the comic tradition, yet his plays indicate that he had a liberal education and hence a privileged background.

A tragedian's life

Euripides first competed in the City Dionysia, the famous Athenian dramatic festival, in 455 BC, one year after the death of Aeschylus, and it was not until 441 BC that he won a first prize. His final competition in Athens was in 408 BC. The Bacchae and Iphigenia in Aulis were performed after his death in 405 BC and first prize was awarded posthumously. Altogether his plays won first prize only five times.

His plays and those of Aeschylus and Sophocles indicate a difference in outlook between the three men—a generation gap probably due to the Sophistical enlightenment in the middle decades of the fifth century: Aeschylus still looked back to the archaic period, Sophocles was in transition between periods, and Euripides was fully imbued with the new spirit of the classical age. When Euripides's plays are sequenced in time, they also reveal that his outlook might have changed, providing a "spiritual biography" along these lines:

an early period of high tragedy (Medea, Hippolytus)
a patriotic period at the outset of the Peloponnesian War (Children of Hercules, Suppliants)
a middle period of disillusionment at the senselessness of war (Hecuba, Women of Troy)
an escapist period with a focus on romantic intrigue (Ion, Iphigenia in Tauris, Helen)
a final period of tragic despair (Orestes, Phoenician Women, Bacchae)

However, about 80% of his plays have been lost and even the extant plays don't present a fully consistent picture of his 'spiritual' development (for example, Iphigenia at Aulis is dated with the 'despairing' Bacchae, yet it contains elements that became typical of New Comedy).In the Bacchae, he restores the chorus and messenger speech to their traditional role in the tragic plot, and the play appears to be the culmination of a regressive or archaizing tendency in his later works (for which see Chronology below). Believed to have been composed in the wilds of Macedonia, Bacchae also happens to dramatize a primitive side to Greek religion and some modern scholars have therefore interpreted this particular play biographically as:

a kind of death-bed conversion or renunciation of atheism;
the poet's attempt to ward off the charge of impiety that was later to overtake his friend Socrates;
evidence of a new belief that religion cannot be analysed rationally.

One of his earliest extant plays, Medea, includes a speech that he seems to have written in defence of himself as an intellectual ahead of his time, though he has put it in the mouth of the play's heroine:

"If you introduce new, intelligent ideas to fools, you will be thought frivolous, not intelligent. On the other hand, if you do get a reputation for surpassing those who are supposed to be intellectually sophisticated, you will seem to be a thorn in the city's flesh. This is what has happened to me."— Medea, lines 298-302

Work

Athenian tragedy in performance during Euripides's lifetime was a public contest between playwrights. The state funded it and awarded prizes to the winners. The language was spoken and sung verse, the performance area included a circular floor or orchestra where the chorus could dance, a space for actors (three speaking actors in Euripides's time), a backdrop or skene and some special effects: an ekkyklema (used to bring the skene's "indoors" outdoors) and a mechane (used to lift actors in the air, as in deus ex machina). With the introduction of the third actor (an innovation attributed to Sophocles), acting also began to be regarded as a skill to be rewarded with prizes, requiring a long apprenticeship in the chorus. Euripides and other playwrights accordingly composed more and more arias for accomplished actors to sing and this tendency becomes more marked in his later plays: tragedy was a "living and ever-changing genre" (other changes in his work are touched on in the previous section and in Chronology; a list of his plays is given in Extant plays below).

The comic poet, Aristophanes, is the earliest known critic to characterize Euripides as a spokesman for destructive, new ideas, associated with declining standards in both society and tragedy (see Reception for more). However, fifth century tragedy was a social gathering for "carrying out quite publicly the maintenance and development of mental infrastructure" and it offered spectators a "platform for an utterly unique form of institutionalized discussion". A dramatist's role was not just to entertain but also to educate his fellow citizens—he was expected to have a message. Traditional myth provided the subject matter but the dramatist was meant to be innovative so as to sustain interest, which led to novel characterization of heroic figures and to use of the mythical past to talk about present issues. The difference between Euripides and his older colleagues was one of degree: his characters talked about the present more controversially and more pointedly than did those of Aeschylus and Sophocles, sometimes even challenging the democratic order. Thus, for example, Odysseus is represented in Hecuba (lines 131–32) as "agile-minded, sweet-talking, demos-pleasing" i.e., a type of the war-time demagogues that were active in Athens during the Peloponnesian War. Speakers in the plays of Aeschylus and Sophocles sometimes distinguished between slaves who are servile by nature and those who are slaves by mere circumstance but Euripides's speakers go further, positing an individual's mental rather than social or physical condition as the true index of worth. Thus in Hippolytus, a love-sick queen rationalizes her position and arrives at this comment on intrinsic merit while reflecting on adultery:

"It was from noble families that this evil first started, and when shameful things seem to be approved by the fashionable, then the common people will surely think them correct...This only, they say, stands the stress of life: a good and just spirit in a man."

Euripides's characters resembled contemporary Athenians rather than heroic figures of myth.

"For achieving his end Euripides' regular strategy is a very simple one: retaining the old stories and the great names, as his theatre required, he imagines his people as contemporaries subjected to contemporary kinds of pressures, and examines their motivations, conduct and fate in the light of contemporary problems, usages and ideals."—Moses Hadas

As mouthpieces for contemporary issues, they "all seem to have had at least an elementary course in public speaking". The dialogue often contrasts so strongly with the mythical and heroic setting, it looks as if Euripides aimed at parody, as for example in The Trojan Women, where the heroine's rationalized prayer provokes comment from Menelaus:

Hecuba:...O Zeus, whether you are the Law of Necessity in nature, or the Law of Reason in man, hear my prayers. You are everywhere, pursuing your noiseless path, ordering the affairs of mortals according to justice.
Menelaus: What's this? You are starting a new fashion in prayer.

Athenian citizens were familiar with rhetoric in the assembly and law courts, and some scholars believe that Euripides was more interested in his characters as speakers with cases to argue than as characters with lifelike personalities. They are self-conscious about speaking formally and their rhetoric is shown to be flawed, as if Euripides was exploring the problematical nature of language and communication: "For speech points in three different directions at once, to the speaker, to the person addressed, to the features in the world it describes, and each of these directions can be felt as skewed". Thus in the example above, Hecuba presents herself as a sophisticated intellectual describing a rationalized cosmos yet the speech is ill-matched to her audience, Menelaus (a type of the unsophisticated listener), and soon it is found not to suit the cosmos either (her infant grandson is brutally murdered by the victorious Greeks). In Hippolytus, speeches appear verbose and ungainly as if to underscore the limitations of language.

Like Euripides, both Aeschylus and Sophocles created comic effects contrasting the heroic with the mundane, but they employed minor supporting characters for that purpose, whereas the younger poet was more insistent, using major characters as well. His comic touches can be thought to intensify the overall tragic effect, and his realism, which often threatens to make his heroes look ridiculous, marks a world of debased heroism: "The loss of intellectual and moral substance becomes a central tragic statement". Psychological reversals are common and sometimes happen so suddenly that inconsistency in characterization is an issue for many critics, such as Aristotle, who cited Iphigenia in Aulis as an example (Poetics 1454a32). For others, psychological inconsistency is not a stumbling block to good drama: "Euripides is in pursuit of a larger insight: he aims to set forth the two modes, emotional and rational, with which human beings confront their own mortality." Some however consider unpredictable behaviour to be realistic in tragedy: "everywhere in Euripides a preoccupation with individual psychology and its irrational aspects is evident....In his hands tragedy for the first time probed the inner recesses of the human soul and let passions spin the plot." The tension between reason and passion is symbolized by his character's relationship with the gods, as in Hecuba's prayer, answered not by Zeus, nor by the Law of Reason, but by brutal Menelaus as if speaking on behalf of the old gods, and most famously in Bacchae, where the god Dionysus savages his own converts. And yet when the gods appear deus ex machina, as they do in eight of the extant plays, they appear "lifeless and mechanical". Sometimes condemned by critics as an unimaginative way to end a story, the spectacle of a "god" making a judgement or announcement from a theatrical crane might actually have been intended to provoke scepticism about the religious and heroic dimension of his plays.Similarly his plays often begin in a banal manner that undermines theatrical illusion. Unlike Sophocles, who established the setting and background of his plays in the introductory dialogue, Euripides used a monologue in which a divinity or human character directly and simply tells the audience all it needs to know in order to understand the subsequent action.

Aeschylus and Sophocles were innovative, but Euripides had arrived at a position in the "ever-changing genre" where he could move easily between tragic, comic, romantic and political effects, a versatility that appears in individual plays and also over the course of his career. Potential for comedy lay in his use of 'contemporary' characters, in his sophisticated tone, his relatively informal Greek (see In Greek below), and in his ingenious use of plots centred on motifs that later became standard in Menander's New Comedy, such as the 'recognition scene'. Other tragedians also used recognition scenes but they were heroic in emphasis, as in Aeschylus's The Libation Bearers, which Euripides parodied with his mundane treatment of it in Electra (Euripides was unique among the tragedians in incorporating theatrical criticism in his plays). Traditional myth, with its exotic settings, heroic adventures and epic battles, offered potential for romantic melodrama as well as for political comments on a war theme, so that his plays are an extraordinary mix of elements. The Trojan Women for example is a powerfully disturbing play on the theme of war's horrors, apparently critical of Athenian imperialism (it was composed in the aftermath of the Melian massacre and during the preparations for the Sicilian Expedition) yet it features the comic exchange between Menelaus and Hecuba quoted above and the chorus considers Athens, the "blessed land of Theus", to be a desirable refuge—such complexity and ambiguity are typical both of his "patriotic" and "anti-war" plays.

Tragic poets in the fifth century competed against each other at the City Dionysia with a tetralogy each i.e. three tragedies and a satyr-play. The few extant fragments of satyr-plays attributed to Aeschylus and Sophocles indicate that these were a loosely structured, simple and jovial form of entertainment. However, in Cyclops (the only complete satyr-play that survives) Euripides structured the entertainment more like a tragedy and introduced a note of critical irony typical of his other work. His genre-bending inventiveness is shown above all in Alcestis, a blend of tragic and satyric elements. This fourth play in his tetralogy for 438 BC (i.e., it occupied the position conventionally reserved for satyr-plays) is a "tragedy" that features Heracles as a satyric hero in conventional satyr-play scenes, involving an arrival, a banquest, a victory over an ogre (in this case, Death), a happy ending, a feast and a departure to new adventures. Most of the big innovations in tragedy were made by Aeschylus and Sophocles and yet "Euripides made innovations on a smaller scale that have impressed some critics as cumulatively leading to a radical change of direction".