A Commentary on Euripides’ Iphigenia in Tauris by Poulheria Kyriakou

By Poulheria Kyriakou

This is often the 1st significant statement 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 gentle on Euripides' interesting therapy of delusion, which makes the play an enticing scan in his profession. The advent and remark speak about broadly the play's well-known attractiveness and intrigue scenes and its interesting presentation of the connection of gods and people. The remark additionally bargains clean insights into the play's complicated depiction of Greeks and barbarians, and the function of cult in 5th century Athens.

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530-76, and other plays of Euripides himself (An. 624-25, El. 1018-29, Tr. 370-72, Or. 658-59). (2) Thus, while the salvation of Iphigeneia and her transport to Tauris is not Euripides' invention, Orestes' trip to Tauris, the recognition of the siblings, their return to Greece with the statue and the cults at Halae and Brauron possibly are. Similarly, the reason given in IT for Iphigeneia's sacrifice has no known precedent: in earlier versions of the story Artemis withheld the winds or sent adverse weather to punish Agamemnon for an offense committed at Aulis (see on 15-16).

P. 22-23, A. Ag. 184-257, 1412-21, 1555-59, S. El. 530-76, and other plays of Euripides himself (An. 624-25, El. 1018-29, Tr. 370-72, Or. 658-59). (2) Thus, while the salvation of Iphigeneia and her transport to Tauris is not Euripides' invention, Orestes' trip to Tauris, the recognition of the siblings, their return to Greece with the statue and the cults at Halae and Brauron possibly are. Similarly, the reason given in IT for Iphigeneia's sacrifice has no known precedent: in earlier versions of the story Artemis withheld the winds or sent adverse weather to punish Agamemnon for an offense committed at Aulis (see on 15-16).

A goddess Iphemedeia (I-pe-me-de-ja) is found in a Linear Β tablet (PY 172 = Tn 316) but the etymology of this name and the function of the goddess are unclear. It is clear, though, that the name, which lacks an initial digamma, is distinct from Iphimede/Iphigeneia. See Kahil (1990) 706 with previous bibliography and cf. M . Rocchi, "Osservazioni a proposito di I-pe-me-de-ja" in E. de Miro et al. ), Atti e memorie del secondo congresso internazionale di micenologia, Roma-Napoli, 1420 ottobre 1991 (Rome 1996) 861-67.

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