Greek Drama Ep.7: Medea by Euripides (Theatrical Play)

medea (play)

Medea (Μήδεια) is one of the most controversial female heroines to have ever existed. In modern Greek, her name is given to women who end the lives of their children. We know Medea from ancient Greek mythology and specifically the Argonautica. But the character is widely known thanks to the theatrical play with the same name, presented by Euripides in 431 BC.

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Medea’s Mythological Background

Medea is a mythological princess who lived in the city of Colchis, on the coast of the Black Sea, in an unspecified timeline. According to the legend, she was related to Circe, the witch who was keeping Odysseus captive in her island. Medea, just like Circe, practiced witchcraft and she worshipped the chthonic goddess Hecate. According to Hesiod, she was a divine being herself; not a mortal but not a goddess either.

According to the legend of the Argonautica, when Jason, prince of Iolcos, arrived in Colchis to obtain the golden fleece, goddesses Hera and Aphrodite intervened. They used their powers to make Medea fall madly in love with Jason. The princess would be willing to sacrifice everything for him. Indeed, with the help of Medea, Jason was able to take the golden fleece and return to the Greek city of Iolcos.

Since Jason ended up being denied the throne of Iolcos, he fled to Corinth along with Medea. There, they got married and had many children. In some variations of the myth, Jason and Medea had 14 children, most of whom were boys. In Euripides’ version, they have two boys. Jason and Medea were happily married for ten years, until another person entered the scene: the princess of Corinth, Glauce. It is worth remembering that Jason had married Medea because she helped him in his quest. Medea, on the other hand, was obsessively in love with Jason, after Hera’s and Aphrodite’s intervention.

According to the different variations of the myth, Medea lost both her husband and her children. Her husband broke his marital oath and married the much younger Glauce, and their children died prematurely. Poet Eumelus says in “Korinthiaka” that Medea caused the deaths by accident. The poet Creophylus mentioned that the children were attacked by the angry citizens of Corinth. It was the tragedian Euripides who changed the ending of the story, giving her a more active role. In Euripides’ version, Medea takes revenge.

Medea by Euripides (Theatrical Play)

The play “Medea” («Μήδεια») was performed for the first time at the theatrical festival of Dionysia in 431 BC. The characters include Medea, Jason, Glauce, King Creon of Corinth, king Aegeus of Athens, a messenger, an elderly nurse, a tutor, Medea’s children (two in this version), and a Chorus consisting of the women of Corinth.

The play starts after Medea has found out that Jason considers marrying the much younger princess of Corinth, Glauce. The back story is narrated by an elderly nurse. A tutor who converses with the nurse, helps unravel the events that caused the couple to break up.  

She (Medea) gave all sorts of help to Jason. That’s when life is most secure and safe, when woman and her husband stand as one. But that marriage changed. Now they’re enemies.”, the nurse says.

Jason, after being denied the throne of Iolcos, finds the opportunity to gain power by marrying the daughter of king Creon of Corinth. Medea is distraught. She wants to end her life. She refuses to eat and curses Jason and their two young sons, who are unaware of what is going on. Both the women of the Chorus and the nurse are trying to make her think logically and avoid acting aggressively towards those who have nothing to do with her husband’s actions.

The person who was everything to me, my own husband, has turned out to be the worst of men. This I know is true. Of all things with life and understanding,    we women are the most unfortunate.”, Medea replies, explaining the hardships of women’s lives at that time (no possessions, pains of childbirth, no participation in public life*).

The local king, Creon, enters the scene and tries to banish Medea and her children from Corinth. He is afraid she will try to take revenge for her husband’s actions. But Medea insists that, although she is mad against Jason, she has nothing against him or Glauce. She asks Creon to stay one more day in Corinth before she and her children leave the city. Creon, feeling bad for the woman, agrees and Medea focuses all her energy on her revenge plan, with the help of Hecate.

 Jason then enters the scene and tries to defend his actions. He also denies that Medea helped him fetch the golden fleece, saying that it was goddess Aphrodite the one who assisted him. He also offers money to Medea, which she rejects.

“Erotic love with too much passion brings with it no fine reputation, brings nothing virtuous to men.”, the women of the Chorus conclude.

After Jason, another man enters the scene. He is Aegeus, king of Athens, who tries to find a cure for his sterility. Medea narrates her story to Aegeus and offers him potions to solve his problem. Aegeus feels sympathy for Medea and, wanting to thank her for her offer, he promises before the gods to offer Medea refuge in Athens in return.  

Medea is then left alone on stage, where she reveals her plan to seek revenge on her husband. She will try to seem agreeable and nice; as if she has accepted Jason’s decision. She will ask him to keep the children in Corinth and raise them with his new family. She will use the children as a “trojan horse”. They will bear gifts that will kill Glauce and then their lives will end as well. Jason will be left alive and alone – his children and his young bride lying dead. He will know that he is the one who brought this tragedy into his life.

Yes, I can endure guilt, however horrible; the laughter of my enemies I will not endure”, she says, shocking the women of the Chorus who warn her that such an action will make her unwelcome in the civilized city of Athens.

Medea follows her plan and Jason is very happy to raise his children with Glauce. She then has a dress and a coronet delivered to Glauce, which the princess accepts. But the dress and the coronet were drenched in a corrosive substance that killed Glauce and Creon who tried to save her.

At the same time, Medea decided to proceed with the murder of her own children and then leave with their bodies on a flying chariot which is pulled by her grandfather, the Sun. She has been wounded herself but this is a price she was willing to take to see Jason suffer. She refuses Jason to visit their sons burial grounds and leaves Corinth flying, cursing Jason to have an unheroic death. Jason and the Chorus are left wondering what are the plans of the gods, who often “contradict our fondest expectations”.

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Themes and Critical Perception of Medea by Euripides

The theatrical play Medea did not win the hearts of the Athenian audience. People were shocked with the ending, since it was very different from the ones they were used to. That is why Euripides was placed in the third place, although the play is now considered as one of the best ancient Greek dramas.

Medea and the Place of Women in Ancient Greece

There are also numerous ways to understand and analyze the story. Euripides’ plays tended to focus on marginalized people, such as women in the ancient world. We have already seen this in his play called “Helen”, where he gives voice to Helen of Troy. In Medea, he highlights the difficulties women face in their lives (*) through the voices of the Corinthian women and Medea herself. He then refuses to give a passive role to Medea and offers her the opportunity to take revenge by committing the biggest taboo of that time -and of today-: ending the lives of her own children.

Medea vs. Jason: Emotions vs. Logic

But “Medea” is not a play that focuses only on the place of women in the ancient Athenian society. There is another theme that is often overlooked and that is emotion vs. logic. Medea represents emotion (both positive and negative) and Jason represents logic.

Medea jumps from being extremely in love with Jason to hating him and wanting to harm him in a matter of seconds. She is lead by her emotions and her actions are ruled by them. She helps a man she just met, Jason, steal her family’s treasure (the golden fleece) and leaves with him because she fell in love. She brings chaos and destruction when she is filled with anger, jealousy, and other negative emotions.

Her emotional distress grows at the sight of Jason who remains composed and calm throughout the play. The women of Corinth feel sympathy for her but remind her to find “the middle way”, as they say. This refers to the Greek concept of the golden ratio and being able to find the middle ground of two extremes. But Medea is unable or unwilling to do so.

Jason, on the other hand, represents logic in its absolute form. He married Medea because she helped him obtain the golden fleece. He then decided to remarry to gain power in the city of Corinth. He remains calm when talking to his distressed wife and tries to reason with her, which she finds infuriating. He seems rigid and cold; unable to understand Medea’s feelings. Jason finally breaks down and releases his emotions when Medea leaves the scene on a flying chariot.

With his play “Medea”, Euripides showcases how destructive uncontrollable emotions and rigid logic can be. How would things end if Medea was able to control her extreme emotional responses and if Jason could develop a strong emotional attachment to his wife? Or even if he persisted on remarrying, how would things have developed if he showed empathy towards Medea?

The play “Medea” is a reminder that extremities can lead to tragedies. It is important to find the golden ratio between emotions and logic. To not ignore our emotions, positive or negative, but learn how to control them. And lastly, Euripides reminds us that people who take revenge end up being as hurt, if not more, than those who receive it.

Medea by Euripides in an Essence:

  1. “Medea” was presented in 431 BC in the festival of Dionysia.
  2. It features a wife, Medea, taking revenge on her unfaithful husband, Jason, by killing everyone he cares for.
  3. Euripides was placed in the third position for his play “Medea”.
  4. The play contradicts previous mythological stories by giving Medea a less passive role – she is a victim and a villain.
  5.  “Medea” is more than a story about romantic betrayal, jealousy, and revenge.
  6. The play showcased the difficulties women faced in the ancient world.
  7. The main theme is logic (Jason) vs. emotions (Medea) and the importance of finding the golden ratio.
  8. “Medea” also proves that revenge always backfires.

Greek Drama Ep.6: The Concepts of Hybris, Nemesis, and Catharsis

Hybris, nemesis, and catharsis are three important aspects of every ancient Greek tragedy. Hybris and nemesis were mentioned way before the birth of Greek theatre; we know the terms from ancient Greek mythology. And catharsis is a concept that was introduced in drama. But what is the meaning of these three theatrical terms?

Greek Drama Ep.5: Antigone by Sophocles

Antigone by Sophocles is one of the most well-known ancient Greek theatrical plays. It belongs to a collection of tragedies – the Theban plays – since it takes place in the Greek city of Thebes. It was written by the great tragedian Sophocles and was presented at the theatrical competition of Dionysia in 441 BC. It is based on the myth of Oedipus but Sophocles manages to make the story even more tragic. It focuses on the subject of written vs. unwritten rules and absolute power.

Greek Drama Ep.6: The Concepts of Hybris, Nemesis, and Catharsis

Hybris, nemesis, and catharsis are three important aspects of every ancient Greek tragedy. Hybris and nemesis were mentioned way before the birth of Greek theatre; we know the terms from ancient Greek mythology. And catharsis is a concept that was introduced in drama. But what is the meaning of these three theatrical terms?

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Hybris and Ancient Greek Drama | Pride and Injustice

The English word “hybris” derives from the Greek «ὕβρις». In modern Greek, the term is used in a way that can be translated as “insult” or “curse word”. But in ancient Greek, the term refers to an insult which was targeted towards gods and goddesses, rather than other humans. But how could a mortal offend a god or a goddess?

The easiest way an ancient Greek could manage to commit hybris, was by being excessively proud and overconfident. This is why the English word “hybris” is often translated as “excess pride”. Odysseus, for example, committed hybris when he started mocking Cyclops Polyphemous, after managing to blind him. Blinding him was an act of self-defense – it was the only way he could escape the island. But repeatedly making fun of him was unnecessary. Odysseus insulted Poseidon in this way, and the god of the sea punished him for his arrogance.

In ancient Greek theatre, the concept of hybris still revolved around excess pride and overconfidence but it also included other negative traits and actions. The gods and goddesses in ancient drama were presented as more sensitive and caring than in ancient Greek mythology. They also cared for the injustices towards humans.

For example, the tragedies of Oedipus and Antigone root back to an hybris that was committed by a human towards another human. Oedipus’ father had attacked a young boy, which enraged the gods. The entire family got stuck into a series of tragedies. In Antigone, the ruler Creon enrages the gods for being both arrogant and being cruel towards Antigone and her deceased brother, Polynices. Therefore, “hybris”, in the context of drama, can also be translated as “injustice”, “outrage”, or “immoral act”.

The necessity of hybris in ancient tragedy is therefore obvious. Tragic events would not be possible without an act of hybris. Hybris – either in the form of arrogance and pride or in the form of injustice- is the usual cause of every single tragedy. And from the stories that ancient tragedians narrated on stage, we can assume that pride and injustice are often connected – with acts of injustice being the result of excess pride. In other words, an arrogant and proud person is more likely to be unjust and, as a result, insult the gods and goddesses.


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Nemesis and Ancient Greek Drama | Divine Punishment

Nemesis is the result of hybris. It derives from the Greek word «νέμεσις» that can be translated as “delivering justice”. That meant bringing good fortune to the virtuous and bad fortune to immoral people. Similar to the concept of karma. But, because the term “nemesis” was used predominantly in tragedies, the negative aspect persisted. “Nemesis” today is translated as “punishment” or “bad karma”.

It is important to note that the concept of nemesis has been personified. Goddess Nemesis, also called Rhamnousia, has been mentioned in many ancient texts, including Hesiod’s “Theogony”. She is the goddess who punishes the ones who commit hubris.

Just like hybris, nemesis is an important part of every ancient Greek tragedy. Without it, the tragic characters will never face their problems or deal with their inner demons. Nemesis – divine punishment- leads us to the final and most important concept of ancient Greek drama: catharsis.

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Catharsis and Ancient Greek Drama | Emotional Cleansing

Hybris and nemesis were two concepts that were present in ancient Greek myths. A hero or heroine would be blinded by his or her pride and they would be punished for it with a long period of bad luck. But ancient Greek theatre was born at a time when ancient Athenians were rethinking their old values and tried to construct a more sensitive and humanitarian society. Ancient Greek drama does not stop at nemesis. Punishment for the shake of punishment is too cruel. Instead, punishment should be a learning lesson for the person who receives it and anyone who witnesses it.

Catharsis is tragedy’s ultimate goal. The term derives from the Greek «κάθαρσις», which means “cleanse”. But it is mostly known for its metaphorical meaning – the “spiritual or emotional cleanse” that can be achieved through art. Catharsis is the reason why rich Athenians paid for the tickets of the financially struggling citizens. Every Athenian had to participate to “cleanse” their soul and be better citizens.

The term is attributed to Aristotle who used the metaphor of soul cleansing in his work “Poetics”. In tragedy, catharsis is experienced by both the play’s characters and the audience. The tragic characters who commit hybris and then receive nemesis, “cleanse” their mind and heart from all the negative emotions that led them to make unjust decisions or actions.

In Antigone, the tyrannical ruler of Thebes, Creon, sees the body of his diseased son and immediately regrets all his past decisions. The audience leaves knowing that, from now on, he will be an empathetic and caring leader. Having experienced tragedy, he will be able to get in other people’s shoes.

At the same time, the members of the audience of a tragic play can leave the theatre feeling “lighter”. They experienced intense negative emotions while watching the tragic characters’ misfortunes but, in the end, something positive comes out of it. Theatre acts as a form of psychotherapy. The viewers can resurface their suppressed emotions – jealousy, fear, regret, anger- and let them go. They exit the theatre with their emotions purified. And that is what catharsis is.

Greek Drama Ep.4: Helen by Euripides

In 412 BC, the ancient Greek tragedian Euripides presented a trilogy of plays at the annual theatrical competition of Dionysia in Athens. One of those plays was Helen – inspired by the legend of Helen of Troy.

Greek Drama Ep.4: Helen by Euripides

A beautiful woman accused of causing chaos and bringing all evils to this world. She could be Eve or Pandora. But, this time, she is Helen. The one accused of causing the Trojan War. The one who left her husband’s side and traveled to Troy with another man, Paris.

Greek mythology and the Homeric hymns that kept them alive focused on brave heroes who fought battles and explored the world. Greek tragedy, on the other hand, placed the misunderstood characters under the spotlight. In the IIiad and the Odyssey, we hear what men had to say about Helen. In the play Helen by Euripides, we listen to her side of the story.

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Euripides’ Helen (Theatrical Play)

In 412 BC, the ancient Greek tragedian Euripides presented a trilogy of plays at the annual theatrical competition of Dionysia in Athens. One of those plays was Helen – inspired by the legend of Helen of Troy.

Helen’s Myth | Helen of Troy

According to the myth, Helen was the most beautiful woman in the world. She was the daughter of Zeus and Leda and wife of king Menelaus of Sparta. One night, Helen reportedly escaped Sparta with her Trojan lover, Paris. The latter was a young prince who was promised by goddess Aphrodite the most beautiful woman in the world. And, despite popular belief, it is not clear whether Helen chose to leave with Paris.

Ancient Greek sources are contradictory regarding Helen’s stance on this matter. Herodotus and most sources mention she was abducted by Paris. The poet Sappho, however, argues that Helen left Sparta willingly. “Full easy it is to make this understood of one and all: for she that far surpassed all mortals in beauty, Helen her most noble husband. Deserted, and went sailing to Troy, with never a thought for her daughter and dear parents.”, she writes.

Looking closely at the storyline, we can easily notice how irrelevant Helen’s stance appeared to be. Nobody really cared whether Helen was abducted or decided to escape from Sparta because she was unhappy. She was portrayed as the destructive woman – source of all evils- for whom several ships sailed towards Troy. And many young men fought and lost their lives. She, a “wicked woman”, was blamed for starting a vicious war.

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Euripides’ Take on Helen’s Myth

The unconventional ancient Greek tragedian Euripides wanted to defend Helen. Inspired by Herodotus’ claim that the Spartan queen was taken to Egypt by god Hermes, he told her version of the story.

In Euripides’ version of the story, Paris did not travel to Troy with Helen herself, but with an “eidolon” – a lifeless copy of her. Goddess Hera, protector of marriage, wanted to stop Paris from doing so. The Trojan prince had offered the apple of discord to another goddess and she aimed at punishing him. She ordered the messenger god Hermes to guide Helen out of her palace and transport her to Egypt, where she took refuge at the palace of Proteas.

The play starts with Helen standing next to Proteas’ grave, explaining her story. She is hopeless. She was taken away from home against her will. She had no way of returning home and she knew her name was tainted anyways. Not only that, but she felt uneasy in Egypt after her protector’s death. King Proteas’ son, Theoklymenos, put a lot of pressure on her. He wanted to marry her.

Helen then comes across a familiar face. Teucros, the best Greek archer who participated at the Trojan war, had visited the palace of Proteas to ask for a prophecy. Proteas’ daughter, Theonoe, was a well-known fortune teller at that time. Helen is desperate to know where her husband is and if he is searching for her. Teucros, however, informs her that Menelaos is probably dead. She also becomes aware of how hated she is by both Greeks and Trojans. Helen then starts mourning on stage, along with a group of Spartan women. She has lost all hope.

But what Helen, the tragic character of play, does not know, is that Menelaos is alive and hiding on the riverside of the Nile. He was washed ashore when his ship sunk. Him, the counterfeit Helen, and his men, were all hiding in a cave.

Menelaos then decides to seek for help at the palace of Proteas, where he comes across an old maid. The woman explains that Greeks are not welcome here. Theoklymenos, the son of Proteas, will execute any Greek who steps foot at his house, to keep Helen by his side. Menelaos is buffled. Who is this Helen she is talking about?

Menelaos and Helen finally meet and after a long dialogue – during which they are both skeptical about each other – they reunite. “I was tricked by the gods into taking to my arms a misty phantom-form, to my sorrow.”, he says. With one of the characters replying: “How so? Was it then for this we vainly toiled?”.

With Theonoe’s help, they manage to escape by boat and return to Sparta. Theoklymenos becomes enraged and almost kills his sister. But Theonoe is saved last minute with the help of the gods and goddesses.

Helen, a Play with Anti-War Sentiment

On a surface level, the tragedy focuses on the importance of virtue and oaths, especially between husband and wife. But Helen is more than a play about loyalty. The play is about the nonsense of war. What was the purpose of the Trojan war? Just a lifeless shadow. Euripides had just witnessed the defeat of Athens in the Sicilian Expedition. This war had caused great panic to Athenians and people started questioning the necessity of war.

Moreover, the play brings forward the voices of women who have been shamed and blamed from society without much proof. Both the feminist and anti-war sentiment of the play were inspired by the teachings of the sophists. The latter were Greek lecturers who questioned the values and ethics of their time. Some of them argued that women should be equal to men, that war only brings destruction, gods and goddesses do not exist, and that humanity should focus on science.

Euripides’ plays were controversial, since they questioned the morals of his time. He is known as the misunderstood tragedian and it took years to get recognized for his contribution to theatre. Helen has inspired many contemporary artists, including the Greek poet Yorgos Seferis.

Greek Drama Ep.3: Ancient Greek Stage Machinery (Mechane, Periaktos etc.) | Ancient Theatrical Tricks

Theatrical machinery – devices used for theatrical effects – are much older than you might think. They were used on stage since the beginning of the history of theater. Here are some of the tricks ancient Greeks used to help the audience get fully immersed into the play.

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Ancient Greek Stage Machinery:

  1. Mechane
  2. Periaktos
  3. Ekkyklema
  4. Theologeion
  5. Anapiesma (Trap)
  6. Vronteio & Keravnoskopeion
  7. Other Theatrical Tricks

Mechane/ Deus ex Machina

You may know this machine with its latin name “Deus ex Machina”. “Mechane” or “Aiorima” was a crane used in ancient Greek drama. Ancient Greek tragedies would often require the intervention of a god or goddess in times of crisis. The divine character would hang over the stage with the help of the mechane and provide a solution to the tragic character’s problem. Euripides, the most alternative tragedian, used the aiorima for a non-divine character – Medea. Since then, mechane has been used to land any type of character on stage, if the plot requires them to fly around.  


Periaktos -often seen in plural as periaktoi – was a wooden device that rapidly changed the theatrical scenes. It had the shape of a triangle with three different backgrounds painted on each side. The periaktos would rotate, changing the set of each scene. This device gained popularity during the Renaissance period and that is when theatrical designers, such as Nicola Sabbatini, were admired for their work.


Ancient tragedies often delt with the darkest side of the human psyche. The plot usually included violent crimes, including murder. But depicting such devious scenes was not allowed. That is why they would use a wheeled platform called ekkyklema to remove and reintroduce characters on stage. For example, a character would be rolled out of the scene before his murder and pushed back in while laying on the ground.  


Theologeion was a stage trick similar to mechane. It was a raised platform which was very well disguised as part of the scene. Actors who played divine characters would climb up these platforms and spoke the word of god from above.

Anapiesma (Trap)

Anapiesma was the ancient Greek version of the stage trap we know today. It was a concealed opening under the stage floor, where actors and props would be hidden before they appeared on stage. Such traps are used even today.

Vronteio & Keravnoskopeion

In ancient Greek drama, weather changes often symbolized the mood of the gods and goddesses. Storms would take place when a character committed hybris. Tragedians would employ two devices to mimic the sounds and lightnings of a stormy weather: vronteio and keravnoskopeion. The first was a metal box full of rocks that was shaken to produce loud noises. The second was a type of periaktos that had a side with a mirroring effect. It was used to reflect the sunlight in a way that resembled a lightning.

Other Theatrical Tricks

Ancient Greeks constructed their theaters amphitheatrically. The goal was that everyone could see and hear whatever happened on stage. The locations were chosen carefully, and Greek theaters still have incredible acoustic. The acoustic did not only occur naturally but also with the construction of obstruction behind the stage. This happened in order to enhance the physical phenomenon of reflection, which causes echoes.

If you enjoyed watching this video, feel free to like, share, and subscribe. Stay tuned because, next week, we will be covering the plot of our first tragedy.

medea (play)

Greek Drama Ep.7: Medea by Euripides (Theatrical Play)

Medea (Μήδεια) is one of the most controversial female heroines to have ever existed. In modern Greek, her name is given to women who end the lives of their children. We know Medea from ancient Greek mythology and specifically the Argonautica. But the character is widely known thanks to the theatrical play with the same name, presented by Euripides in 431 BC.

Greek Drama Ep.2: Introducing the Greek Tragedians (Euripides, Aeschylus, Sophocles)

Last time, we discussed the basics of ancient Greek theater. The history of drama, its peak years with the Dionysian competitions, and the formation of the three distinct types of drama, which are tragedy, comedy, and satyr. Today, Helinika is introducing the big- three ancient Greek tragedians: Aeschylus, Sophocles, Euripides. Before we get started, make sure you are subscribed to this YouTube channel and never miss a video in the future.

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Aeschylus: The Father of Tragedy | Greek Drama

Our understanding of the earliest Greek tragedies comes from Aeschylus. He is the tragedian who gave great power to the art of tragedy. He added more characters than usual in his plays and added more interactions between them. He basically introduced the theatrical dialogues and the concept of the protagonist and deuteragonist (second actor). That is why he is known as the “father of tragedy”.

Aeschylus was born in 525 BC in the city of Eleusis, just few kilometers away from Athens. He came from a noble family and, before his theatrical career, he worked at a vineyard. He was a respectable member of the Athenian community.

The tragedian had also fought at the battle of Marathon against the Persians in 490 BC, where he lost his brother. One of his most well-known works are “Persai” (The Persians), the only ancient Greek tragedy that was inspired by real events, rather than ancient Greek mythology.

Aeschylus died in 455 BC in Sicily. It is rumored that he died under comico-tragical circumstances. He was allegedly walking on a field, when a turtle fell on his head and killed him. According to the story, an eagle had caught the turtle and dropped it on the ground to break its shell; a technique that eagles often use to eat their pray.

Popular Works from Aeschylus:

There are many tragedies attributed to Aeschylus. Many of them have not been saved (e.g. Myrmidons, Nereids etc.). Here are some popular tragedies by the “father of tragedy”:

  • The Persians
  • Seven Against Thebes
  • The Suppliants
  • The Oresteia
  • Prometheus Bound

Sophocles: A Successful Tragedian | Greek Drama

Sophocles was one of the most successful playwrights in the Dionysian competitions. He won 24 out of the 30 theatrical competitions he participated in. He is attributed with adding a third actor on stage and reducing the importance of the chorus – the dancing choir – in the plot. The plays now started to resemble more the theatrical plays we watch today.

The Greek dramatist was born in 497 BC in Colonus, in the outskirts of Athens. He was born into wealth and his father was an armor manufacturer. He died at the age of 91 in 406 BC in Athens. There are several urban legends on how he died. Athenians would say that he choked on a grape or that he tried to recite a long sentence from one of his plays, without pausing to take a breath.

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Popular Works from Sophocles:

Sophocles wrote over 120 plays but few have been saved:

  • Ajax
  • Antigone
  • Women of Trachis
  • Oedipus Rex
  • Electra
  • Philoctetes
  • Oedipus at Colonus

Euripides: The Misunderstood Tragedian | Greek Drama

Euripides is now one of the greatest ancient Greek tragedians, but he needed time and hard work to be recognized as such. He was the youngest of the big-three and the one who was ridiculed the most at the start of his career. He was the target of the “father of comedy”, Aristophanes.

The tragedian is attributed with many theatrical innovations. He represented mythical heroes as ordinary people. The audience could identify with their suffering. He shocked his colleagues with how he represented women: as humans with real and complicated personalities. Women were as virtuous as men, if not more. “I would rather stand three times with a shield in battle than give birth once.” – his heroine Medea says.

Euripides was the “most tragic” of the poets. He cared for the misunderstood and the misfits more than he cared for the war heroes. He died in 406 BC at the age of 74 in the Greek kingdom of Macedonia. Some say he was struck by lightning. Others, that the cold winter in the northern part of Greece were to blame.

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Popular Works from Euripides:

Euripides wrote between 92 to 95 plays, from which eighteen survived. Some of his most popular plays are:

  • Medea
  • Electra
  • The Trojan Women
  • Helen
  • Iphigeneia in Tauris
  • Iphigeneia in Aulis
  • Bacchae
  • Orestes

Stay tuned till the next episode. We will be discovering the tricks ancient tragedians used to help the audience get immersed into the plot. Did they use any machines? If you enjoyed this video, feel free to comment and like.