Sacrificed or Saved?: The Sacrfice of Iphigenia

The Myth of Iphigenia:

Many people in today’s society are intrigued by Greek mythology, especially when it comes to appeasing the gods through sacrifice.  The sacrifice of Iphigenia by Euripides is no different.  Many plays, musicals and paintings have adapted Iphigenia’s story to entertain an audience. 

Iphigenie (1862) by Anselm Feuerbach

Background:

While many believe that Clytemnestra and Agamemnon, head of the Greek military, are Iphigenia’s parents, some myths hint at Helen of Troy and King Theseus of Athens as being the true, biological parents.  Myths clearly tell us that Theseus abducted Helen and held her captive in Attica.  When rescued by her brothers, Theseus was punished. Helen, along with whom many researchers believe to be Iphigenia, born of Helen while she was prisoner to Theseus, was brought back to Sparta.   “Helen entrusted Iphigenia to her sister, Clytemnestra, who brought her up as if she had been her own child so that Helen could pretend that she was still a virgin” (Parada). 

The Appeasement of Artemis:

Many stories vary as to why Artemis was offended by Agamemnon, but most of them claim that Agamemnon had boasted after killing a sacred animal.  "Artemis herself could not do it better" (Apollodorus & Frazer).  Other accounts in addition mention that he did “not sacrifice to her the golden lamb” (Apollodorus & Frazer).  Nonetheless, Artemis was indeed angry, causing the fleet of Troy to be wind-bound at Aulis. 

Agamemnon turned to a seer named Calchas as the troops were becoming uneasy.  Calchas returned an oracle, saying that only if he sacrificed his fairest daughter, Iphigenia, would they then be able to sail again.  At first Agamemnon denied this request, but as the troops became more restless he realized he was left with no choice. 

Agamemnon went to his wife and told her that their daughter was to be married to Achilles because of his military service.  While Iphigenia was sent to the altar in Aulis, Clytemnestra learned of her husband’s trickery when realizing Achilles knew nothing of the marriage. 

The Sacrifice of Iphigenia (1671) by Jan Havicksz Steen

Iphigenia’s Reaction:

Iphigenia begged to her father, "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” (Euripides).  But Agamemnon had angry and restless troops forcing him to perform the sacrifice.  Eventually, Iphigenia accepted death, as she knew that she would be remembered as a saving light.  It is said that Agamemnon burst into tears and looked away as his daughter was led to the altar. 

Sacrifice or Saved?

From here there are again variances.  Some say the sacrifice was made and the ships were able to continue their travels.  Others say that Artemis saved her at the last moment by placing a deer in her place.  Artemis then gave her a spot as a priestess and possibly immortality as well. 

This tale seems minor in comparison to what follows.  The troops sailed on to fight a bloody, ten-year battle and Agamemnon was killed not in battle, but by Clytemnestra, who harbored revenge for Iphigenia.  

The Sacrifice of Iphigenia (1749) by Francesco Fontebasso

Iphigenia’s Effect on Greek Society:

The Greek’s highly regarded Iphigenia’s sacrifice.  She “goes willingly to her death to allow a military expedition of aggression for which she has no responsibility against a foreign foe in which she has no real investment” (Kovacs).  Her bravery and nobility was said to be greater than most kings and soldiers, for which the Greek’s honored her.  In Marianne McDonald’s book on Classical culture she describes Iphigenia as both “consistent and heroic, exhibiting what I call a new heroism: no longer are Homeric heroes the sole repository of virtue; now virtue is to be found in women, slaves and children” (McDonald).  This proves that while Greek society did see women as the lesser of the two sexes, some exceptions were made to women that showed outstanding morals. 

Conclusion:

Whether Iphigenia was truly sacrificed or whether she was saved at the last minute by the same god that demanded her sacrifice, Greeks and scholars alike hold her story in high regards.  The bravery and virtues that she had, gives her infamy as well as praise. 

Bib:

Apollodorus, and James George Frazer. Apollodorus: The Library. London: W. Heinemann, 1921. 

Feuerbach, Anselm. Iphigenie. 1862.

Fontebasso, Francesco. The Sacrifice of Iphigenia. 1749.

Gross, Rachel & Grote, Dale. "Iphigenia." Encyclopedia Mythica. 2014. Encyclopedia Mythica Online. 28 Jan. 2014.

Kovacs, George Adam. "Iphigenia at Aulis": Myth, Performance, and Reception.” Order No. NR97110 University of Toronto (Canada), 2010 Ann Arbor ProQuest. 28 Jan. 2014 .

McDonald, Marianne. "Iphigenia's "Philia": Motivation in Euripides "Iphigenia at Aulis""Quaderni Urbinati Di Cultura Classica:. 1st ed. Vol. 34. Roma: Ed. Dell'Ateneo, 1986. 69-84. 

Parada, Carlos. "Iphigenia - Greek Mythology." Greek Mythology Link. Web. 28 Jan. 2014.

Steen, Jan Haviscksz The Sacrifice of Iphigenia. 1671. by Jan Havicksz. Steen