Euripides, The Trojan Women; Complaining about the outcome of the War

It's a quiet Sunday and I've done most of my chores. I mean, what else is the weekend for but catching up on chores or, at the absolute least, buying food :D... Anyway, it's nice and quiet as I write this, for a change. I bought some discount marshmallows too and now there is cornflour all over my keyboard and mouse.

The Story
The Trojan Women starts with a conversation between Poseidon and Athena, in which they plot the Greek forces downfall at sea. Poseidon does this, as he was patron of the Trojans that have been defeated, and Athena does it as she was slighted at he temple in the city of Troy by the conquerors when they took the city.
Priam's wife, Hecabe, enters and start bemoaning that Troy has fallen and that she will now be a slave. A messenger enters and tells the gathered women who their new masters will be, none are too happy about this.
Hectors wife, Hecabe's daughter-in-law enters, clinging to her young son. She is slightly happy that, at least, her son will survive. Then, the news comes that the boy is to be killed by being thrown off the walls of Troy. His mother wails and hopes she can give him a burial. The Greeks allow the boy to be buried on his father, Hector's, shield.
The play ends with the woman being sent to their given masters to start their voyage. And with Hector's wife swearing revenge against her master.
I know I've written a lot less about this play but it seems to me that there is not really so much going on.

Reflections
To be honest, I'm finding it hard to find things to comment on in such a strait forward play.
Hecabe's lament at the fall of, not just the city of Troy, but also of it's high houses, with Priam and both of his sons dead, shows how the Ancient Greeks and Trojans saw a man's legacy as only succeeding through his bloodline. This seems a little odd to the modern reader who is used to the idea that a man's legacy is through his work and that the remembering of that work is now equated with remembrance of the man himself. Following that, the death of the child seems so unnecessary to the modern reader, but to the Greek or Trojan it was the only way to keep the name from rising again and keeping the son from seeking revenge at a later date.

Comparisons
This is the first play where we see the Trojan horse actually mentioned as the trick that got the Greeks into Troy. By comparison, the Iliad finishes well before the end of the war and so we do not see it and in Agamemnon, although the war is finished, we do not hear how the war was won.
Also, we see the death of the young son of the fighting men of note, in this case Hector. By comparison Orestes escapes alive and comes back when he comes of age for his revenge.

Have you read The Trojan Women? If so what did you think of it?

Want to read The Trojan Women but haven't? Hopefully this inspires you to take the time to do so.
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Euripides, Ion; Apollo's son

Today, I'm listening to The Irish and Celtic Music Podcast while I'm typing. So, I'm just jamming away to these great tunes! My Husband and I have been into Celtic music for a few years now, going right back to our uni days where a penny whistle was a cheap and available instrument for a poor student to afford. I tend to prefer listening to tunes and performing songs. Tunes being music only and songs having lyrics. We were, for a while, regularly going to a session, or Celtic music gathering, one evening a week but life has since got in the way. In saying that, my Husband has just started practicing his Mandolin again, so maybe we will get back to it in the nearish future.

The Story
Ion opens with Hermes giving the background to the story we are about to see. Apollo has visited a woman, Creusa, and raped her. She becomes pregnant, which she manages to hide, and gives birth to a boy, who she abandons in a cradle in the place where she was raped. Hermes is then dispatched by Apollo to collect the infant and take him to the temple of Apollo at Delphi. Here, he is raised at the temple, not knowing mother or father. Creusa and Xuthus, King of Athens, arrive in Delphi to consult the oracle as they have been childless. Creusa arrives first and discusses with Ion his lack of parents and her own loss. Creusa leaves and Xuthus consults with the Oracle. Xuthus is told that Ion is his son. So, he leaves the oracle with gladness and approaches Ion who is a bit taken aback by this development and asks many questions about the life he is to be thrust into. Creusa hears of this and plans to kill Ion who, at this point, she believes is her step son. This is mainly due to him inheriting instead of any of the children she hopes to have later. An omen from Apollo causes Ion to pour out the wine on the floor that Creusa has had poisoned for him, birds come and drink the wine, and the one that drinks his wine falls down dead. The servants tell him who did the poisoning, who wanted him dead, and finds out it is Creusa. He then chases he to the alter, which she clings to for protection. As he threatens to kill her, the oracle comes in and tries to talk him out of it, saying that it will make him unclean. Ion is confused by this, as to kill one who tries to kill him is justified. The oracle then brings out the basket and clothes he was found in. Ion is distracted for a bit, thinking of how this might lead to his mother, when Creusa speaks up declaring he is her son. After quizzing her about the contents of the basket (which she has not seen) he accepts her as his mother, asks about his birth, and why he was abandoned. She explains that Apollo is his father. At first he disbelieves, as the oracle has just said Xuthus is his father. Then Athene arrives and convinces him of his birth, Apollo's plan to give him to the king of Athens, and that he could be with his mother. Also, telling him that he had kept them from killing each other. It is agreed that Xuthus can not know his true heritage.

Reflections
Creusa spends most of the play angry at Apollo. First, for her rape and then, for her infertility. She feels that she has given up her best to Apollo and believes he did not save his son. Because of this, she treats Apollo with despondency. Until she finds out that Ion is that very son, then she changes her tune and praises him for his foresight.
It is interesting that Ion is unnamed until Xuthus gives him a name, showing how seriously the Greek took naming by the father. It is also worth noting that although he has no name he is named in the text as Ion throughout the entire play, the author clearly thinks that the players are aware of the story's end before it starts.
Apollo is both the villain in this piece as well as the hero. He causes all the problems, the pregnancy, the abandonment, and the infertility. Yet, he is also what brings about the reunion and keeps mother and son from killing each other before they know the truth.

Comparisons
Ion is like Iphignia in Tauris and Alcsetis , starting with a god addressing the crowd, but unlike them, the god does not give a summary of the whole play but rather lays out the backstory before the play starts. These plays all taking place in one location, so there is no need for a scene change, as we would do in modern theater.
The play differs to the other pieces of Euripides. So far, we also end the play with a dialogue with a god too, explaining things happening away from stage. Though, surprisingly, it is not Apollo but Athene, on behalf of Apollo. We are also starting to see a trend in Euripides for writing both tragedy and general drama.

Have you read Ion? If so what did you think of it?

Want to read Ion but haven't? Hopefully this inspires you to take the time to do so.
Get a copy of Ion.

Saint Augustine, The City of God 1A; Why the pagans are wrong

Ok so I'm going back to The City of God. It should have been the first book on my list but I was planning to put it on a Theology list, until my husband told me it was considered the precursor to the novel, so it has been added to this list. This book is huge, even bigger than Herodotus. Hopefully, it's not going to be as much hard work, though. Because of its size, I'm going to break it up. There are two parts in it and I will split each of these in half, so this work is Part 1A.
Also, because it is so large I'm going to break up my synopsis, reflections, and maybe comparisons into the respective books that the work is split into, just to make it more accessible.

The Story
Book I
During the sacking of Rome, Pagans and Christians sought refuge in the churches and places dedicated to Saints. Augustine is arguing against those who are now saying that Christianity is the reason for the sacking of Rome, by pointing to the saving work of Christ in those churches and holy places. He points out that it is anything but normal for an invading army to leave the holy places alone in their sacking of a city.
He also spends time comforting those who were raped in the sack. He argues eloquently that the sin of the man does not contaminate the chastity of the woman involved if, in her heart, she is against the act.
Related to this, he speaks against suicide. The thing to be aware of here is that culturally it was expected for a person to cause their own death if they have lost their chastity or virginity, and other situations considered to be highly shameful. Augustine, rightfully, argues that to take one's own life is to sin against the commandment "thou shall not kill" and, to add another sin on top of what has happened or will happen, is not to be promoted.

Book II
Augustine's main argument in this book is that the Roman gods did not give the people any moral instructions and that this, which is the cause of the decay in Rome, is a big part of why they cannot be gods but rather are demons. He also spends a lot of time detailing the depravity of the theater, which is dedicated to the gods, and uses that to argue again that they must not be very great or big gods.
He again uses Roman sources to lay out the history of the decline from the early days of Rome to his modern day. From these sources, he lays out that the community and commonwealth of Rome is actually already dead, with the moral decay it has come apart and there is, by this definition, no longer a community or commonwealth. He eventually contrasts this with the moral compass and teachings that come with Christianity.

Book III
In a lot of ways this book is a rinse and repeat of book II, but instead of focusing on the moral decay that happened before Christ as an argument against those who want to blame the sacking of Rome, by the Goths, on the worship of Christ, and the decrease of worship in the "Roman" gods: Augustine focuses on the calamity's that have befallen Rome. He runs through these calamities in broad sweeps, including earlier sacks of Rome, civil wars, and wars abroad and points out that, if the roman gods aren't to blame for that, how can Christ be to blame for what has come after the national conversion.

Book IV
This book starts with a recap of the previous three books. After that, Augustine launches into a proof that the Roman gods are false or demons, and that Rome's fortunes are actually blessings from the one true God. He does this by logically questioning the order of the Roman gods and suggesting that the only god it makes sense to worship is Felicity or of being happy. So, it makes more sense to worship the one God who gives good felicity and happiness, rather than worship the fortune itself.

Book V
Augustine reiterates that felicity is not a goddess but a gift from the True God. Then, continues with the debunking of Astrology and star-based divination. He uses the example of twins, especially those that are male and female, to show that the differences are bigger than a small change of stars should indicate. He continues by explaining how the expansion of Rome, and its good fortune, are actually gifts from God and show that the Roman pursuit of glory has no place in the heavenly city.

Reflections
Book I
Augustine uses scripture and history to prove that, even under the old Roman gods, bad things happened. So, it was too much of a stretch to say that the sacking of Rome was due to the disregarding those gods and the rise of Christendom. He points to the moral decay of people being too comfortable, without any more wars, as the reason for the sacking.
The biggest point that stuck with me over the rape, was the argument: the reiteration that, in the case of rape, the woman is blameless. Though, Augustine does add that she is blameless if she did not want it in her heart. This still rings true today and in it's time was a huge departure from the idea that the woman was somehow spiritually sullied by the act. That is not to say that there is no wound that need healing for the woman but that she is blameless when law and order breaks down as in a sack.
With suicide, in the modern context, where there is no societal pressure to suicide, if disgraceful things happen to you, I have a saying "you can believe that suicide is a thing a Christian should not do and still be suicidal." If you are in that place please seek help. I know that knowing it is a sin and that this is probably not much help right now. Also, I think that the early church took it a step too far and decided that because there was no opportunity to repent of your own murder it must be unforgivable but this does not line up with scripture where Christ says that the only unforgivable sin is the blasphemy of the Holy Spirit.

Book II
I feel like Augustine spends far to long on this but as a direct rebuff to an opinion, I guess, it is well formulated. In the process of defining his argument, he does reiterate his point a fair bit. I think Augustine's tendency to quote Roman writers (yes and Greek) would strengthen his point to his target audience, but, at times, I find it a little hard to follow, as I haven't finished my BC list yet. This is why I started with my BC list, but as you know, I needed a little more variety.

Book III
Again, this is a well formed argument that steps through the history of Rome from Roman sources.
The first book was just an overview and in these following books Augustine fleshes out his arguments. In this case, he takes a tour through the history of what has gone wrong or the bad that has come against, or to, Rome.

Book IV
Today, in Christianity, most times, when we talk about other religions, the strongest language we seem willing to use is to call them "false gods", and we treat them like they don't exist. Augustine, on the other hand, starts with the idea they are false religions and is not shy about calling their gods, demons. He is very aware that they exist but that they are spirits working in deception for the prince of darkness.

Book V
Sometimes, today, we can look around at what is going on in the world and despair at the bad and good in it. Augustine reminds us that pursuing things other than God, like the good approval of men, is sinful and will lead to eternal destruction. He also reminds us that God lifts up Nations in their time and that this is still a work of his hand, even when it doesn't look like it.

Comparisons
There is not much to compare it to at this point. I think that once I get into the Roman writers, both proceeding and contemporary to this work, there will be more that can be said.  I may end up coming back to it once I have read some of the Roman authors, as, I think, it will be quite interesting to do. I just do not have the background at this point.

Have you read The City of God? If so what did you think of it?

Want to read The City of God but haven't? Hopefully this inspires you to take the time to do so.
Get a copy of The City of God.