Women in Euripides' Alcestis, Medea, Andromache, and Bacchae

Both Clytemnestra and Antigone are driven by their passionate transgressions and desires due to conflicts within their families, and they are incapable of bearing the consequences they bring upon their nations and societies. There are times when personal sacrifices are necessary to the greater social progress, and the death of Iphigenia is an example in which case her death contributes to the victory of the Greek army. Agamemnon, the commander of the Greek army, decides to sacrifice the life of his own daughter in exchange of the wind that carries the Greek army to the land of Troy, which eventually leads to a glorious victory. However, Clytemnestra is overwhelmed by the death of her daughter, and she is not capable of perceiving the death of Iphigenia as a sacrifice to secure the Greeks’ victory with help from the Gods. Her husband Agamemnon, who lies to Iphigenia and sends her

She makes it obvious that she has made her final decision to stand by her brother showing an extremely poor sense of pride. She will stop at nothing to prove her abilities. Her pride takes over her thinking and clouds her from using good judgment. Antgone’s pride is exaggerated to a point where her arrogance is causing problems. For instance, it is difficult for her to admit to anything wrong she has done. Along with her close-minded nature, “it is Antigone’s splendid though perverse valor which creates the drama” (Rose 220). Her excessive pride to save her brother results in chaos for herself as well as those around her.

We know that Antigone and Ismene lost their father in war, and then their brothers died in battle at the hands of one another. The one brother, Polyneices, was left on the field to die and unburied. This was because Polyneices, decided to fight against Thebes in battle and chose Argos. The brother Eteocles fought for Thebes and Creon. The two sisters are all that is left of Oedipus. Now in the play you feel pity for the two sisters having lost so much at this stage in life and that they have experienced so much death and in such horrible situations.

Euripides was interested in how culture affected things. He was not the typical writer and his characters confirm this. In Medea, Euripides wanted his characters to participate in a culture that was under extreme stress, perhaps the same stress that his culture was experiencing. He exhibited this by writing as if his characters were transplanted into a different culture, unique from their own, as if to use the unfamiliarity as psychological strain. Therefore the strain would immortalize or distort them. The way in which Medea meditates the murder of her children is much admired, however Euripides' interest is in the collapse or derangement of culture that makes the murder both possible and necessary (Arrowsmith 357).

As shown, women were considered naturally submissive as in most other old cultures. This is somewhat understandable as women were the ones who bore children and men provided for the family unit. As time progressed, this stereotype was over emphasized into what is portrayed in these plays and poems. Despite this submissive image, Greek women were not considered naïve, but a pleasurable if a bit foolish kind of a creature. In Aristophane?s play, Lysistrata, this concept is amply portrayed. Most of the women are portrayed, as impulsive individuals while men are carnal gluttons. Notwithstanding this facet of their image women could also be wily as Medea and Lysistrata:

   Many different interpretations can be derived from themes in Euripides's The Bacchae, most of which assume that, in order to punish the women of Thebes for their impudence, the god Dionysus drove them mad. However, there is evidence to believe that another factor played into this confrontation. Because of the trend of male dominance in Greek society, women suffered in oppression and bore a social stigma which led to their own vulnerability in becoming Dionysus's target. In essence, the Thebian women practically fostered Dionysian insanity through their longing to rebel against social norms. Their debilitating conditions as women prompted them to search for a way to

The duty of women portrayed in Greek society is a major subject in Euripides Medea. In old Greek society, ladies are delicate and compliant as per men, and their social position is viewed as exceptionally mediocre. Feminism is the hypothesis of men being viewed different in contrast to women and the male predominance over ladies in the public eye. Women's lives are spoken to by the parts they either pick or have forced on them. This is obvious in the play Medea by Euripides through the characters of Medea and the medical attendant. During the day and age which Medea is set ladies have exceptionally restricted social power and no political power by any stretch of the imagination, despite the fact that a ladies' maternal and residential power was regarded in the protection of the home, "Our lives rely upon how his lordship feels." The constrained power these ladies were given is diverse to present day society yet parts are as yet forced on ladies to acclimate and be a devoted spouse. Ladies have dependably been dis engaged because of their sex in present day and antiquated circumstances alike. In Corinth they are required to run the family unit and fit in with social desires of an obedient spouse. Medea, being an eternal and relative from the divine beings has a specific power in insight and guileful keenness. Being an outsider, Medea's wayward nonsensical conduct was normal in this play as she was not conceived in Greece and was viewed as an exotic foreigner. She goes over to the group of onlookers as an intense female character regarding viciousness. Some of Medea's responses and decisions have all the earmarks of being made a huge deal about as creators for the most part influence characters to appear to be overwhelming; this makes a superior comprehension of the content and the issues which are produced through the characters. Medea's ill-conceived marriage and the double-crossing of Jason drive Medea to outrageous vengeance. Medea acts with her immortal self and confer coldhearted demonstrations of murder instead of legitimize the results of her actions. Medea see's this choice as her lone resort as she has been exiled and has no place to go, "stripped of her place." To make sensitivity for Medea, Euripides

It shows how she does have a heart and a conscience, which was something readers weren’t too sure about prior to this internal conflict, since she killed her brother without any issues. Euripides makes it obvious that she is strong, and headstrong about her decision to destroy Jason.

In “The Trojan Women,” there are four enduring women who dominate the play and only two men who say anything at all. Moving us with their rants and dramatic reactions, these women engulf the audience in overwhelming grief and irresistible pride. Euripides emphasizes these four women to help us understand one of his main themes. Hecuba with her pride, Cassandra with her virginity and uncanny wisdom, Andromache with her misery and heartache, and Helen with her powerful, seductive reasoning all represent superior illustrations of feminism throughout the play.

Centuries of traditions has enabled men and women to define gender roles in society. Although some critics declare gender roles do not exist today, others believe they do. In society, men and women are defined by gender roles throughout their activities and emotions. A doctor is typically portrayed by a male while women rear the children and cook for the men. However, although still in existence, today these roles are less obvious but tend to have similar meaning when compared to the past. In ancient Greece, women suffered great hardships. Currently, females work, vote, and run for office. In comparison to ancient Greece, these activities are a phenomenal leap from being under the direct supervision of a male husband.

Hesiod leaves no doubt that the existence of women is on balance a terrible thing for men. Zeus ordered Hephaistos to create women as a punishment for his having been decieved.. Women were to be a poisoned gift for men, which "all shall take to their hearts with delight, an evil to love and embrace" (W&D, 57-59). In the Theogony women are called "a great plague" because they are "ill-suited to Poverty’s curse, but suited to Plenty" (592-93), among other flaws. While Hesiod offers some well-turned phrases in praise of womens’ good qualities, it is unmistakable that these positive attributes are all put there by Zeus for the sole purpose of making woman an "inescapable

The different portrayals of female characters Antigone and Lysistrata illustrate the fundamental nature of the proper Athenian woman. Sophocles' Antigone allows the reader to see that outrage over social injustices does not give women the excuse to rebel against authority, while Aristophanes' Lysistrata reveals that challenging authority in the polis becomes acceptable only when it's faced with destruction through war. Sophocles and Aristophanes use different means to illustrate the same idea; the ideal Athenian woman's ultimate loyalty lies with her polis. This Greek concept of the proper woman seems so vital when considering Athenian society because both a tragedy and comedy revolve around this concept. The differing roles accorded to

For the women in ancient Greece, justice was far from reach. In the Greek society, men were allowed to abandon their wives in order to marry younger ones and Medea was not invulnerable to this fate. Despite all of her devoutness to her husband, he relinquished her for someone new. “Oh how unhappy I am, how wretched my sufferings. Oh woe is me. I wish I could die”, Medea cried out at the horrendous news (page 3, line 9). Euripides created a tragedy that many women during the ancient Greek time could relate to.

This, to me, is completely asinine. To me, that’s like saying to your child, “hey, driving you to school is going to make me late to work and I don’t want to be late to work, so what I’m going to do is throw you out of the car on the freeway. It’s better for me that way.” Well, that’s completely rational. Epictetus suggests that family has value only when it’s convenient and that it’s better not to love your wife or child, but to simply not be offended by their presence. “In the case of anything attractive or useful or that you are fond of, remember to say just what sort of thing it is… If you are fond of a jug, say ‘I am fond of a jug!’. For when it is broken you will not be upset. If you kiss your child or wife, say that you are kissing a human being; for when it dies you will not be upset.” (3) Now, I elect to give Epictetus the benefit of the doubt here and suggest that what he means by this is that a person is more then a body and the body is what is lost when a human being dies, not the person itself. Yet, this too proves itself a bit perplexing. When a person dies, that person is gone. A dead person will never come back to life, you can’t seek physical comfort from a dead person, have a conversation with a dead person, be in a relationship with a dead person and because of these things, you can not

He ended up in Thebes because he went to the oracle at Delphi just like his