Dcn. Harrison Garlick and Adam Minihan are reunited to intro Aeschylus, the Father of Greek Tragedy.

Aeschylus (b. 525 BC) was a warrior, statesman, and the father of Greek tragedy. Born into nobility, he grew up in Athens during its pivotal transition from tyranny to democracy. Furthermore, he famously fought in the Battle of Marathon (490 BC), defending a nascent Western civilization against Persian invasion. Aeschylus died in 456 BC, leaving behind a legacy that shaped the foundation of Greek drama.

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From our guide on the Oresteia:

1. What is the Ionian Revolt?

To understand Aeschylus, we must first understand the Greco-Persian War (c. 499 BC to 429). In sum, what is called the “First Persian Empire,” founded by Cyrus the Great around 550 BC, stretched from modern-day Iran, Asia Minor, modern day Israel, and Egypt. In Asia Minor, this Persian empire ruled over Hellenistic city-states. One may recall that Troy, a polis with both Hellenistic and eastern traits, was also located in Asia Minor. In 499 BC, the city-states rebelled against their Persian overlords with the support of Athens in what is known as the “Ionian Revolt.” The revolt failed and the Persians retained control of Asia Minor; however, King Darius of the Persian Empire believed Athens should be punished and elected to invade Greece.

2. What was the first invasion in the Greco-Persian Wars?

The Ionian Revolt sparked the larger Greco-Persian Wars and led to King Darius’ invasion of ancient Greece in 492 BC. Athens led the federation of city-states against the Persians, and Aeschylus fought for the Athenian army. Notably, Aeschylus and his brother both fought at the famous Battle of Marathon in 490 BC at which the first Persian invasion was defeated.[1] Aeschylus’ brother, however, died in the conflict.[2] The Battle of Marathon is often held as a watershed moment in the birth of Western culture. The battle is also the namesake of running a marathon, as the legend has it that an Athenian runner ran the twenty-six miles from Marathon to Athens to tell them of the Athenian victory.

3. What was the second Persian invasion in the Greco-Persian Wars?

Ten years later, a second Persian invasion was headed by King Darius’ son, King Xerxes. This is the setting for the famous Battle of Thermopylae (480 BC), in which the smaller Spartan force of approximately 7000 men under King Leonidas held off 120,000-300,000 Persian invaders. The word Thermopylae means “hot gates” and takes its name from the hot springs in that area—it is also fittingly one of the mythological entrances to Hades. After Thermopylae, the Athenians won a great naval battle against the Persians at Salamis in 480 BC. Notably, Aeschylus is said to have fought in this battle as well and wrote his play The Persians about the conflict. The Greeks, led by the Athenians and Spartans, would eventually expel the Persians and bring peace in 449 BC.

4. What do we know about Aeschylus’ writings?

Aeschylus is the “earliest Greek tragic poet whose work survives,” and “he wrote some seventy to ninety plays.”[3] Aeschylus is considered the “real founder of Greek tragedy.”[4] He won his first victory as a tragic poet in 484 BC. It should be noted that the competitions for best tragic play were religious and civil festivals; thus, the plays have deep ramifications for the spiritual and political realities of the Athenians.[5] Only seven of his plays still exist: the Persians (472), the Seven Against Thebes (476), the Oresteia triad (458), the Supplicants (463), and Prometheus Bound—the last of which has disputed authorship and was produced after Aeschylus’ death.[6]

5. Why do we read the Oresteia?

Aeschylus is a teacher. He is a teacher of justice, suffering, and order. The Oresteia is a triad or three plays telling the story of the death of Agamemnon, the death of Clytemnestra, and the trial of Orestes. Aeschylus takes a story well known in Homer and masterfully moves it into a story revealing how Athens matured in its understanding of justice. The execution of justice moves from a familial blood avenger model to a more procedural model of the polis. It represents a considerable step forward in the Greek understanding of justice. In many ways, Aeschylus’ Oresteia gives us a more robust ending that what we received in the Odyssey. Looking forward, it brings us one step closer to considerations of justice in Plato’s Republic. The Oresteia, like all great books, comments on the human condition, and offers perennial truths for those with the patience to listen.

Coming up! Join us in reading the Oresteia:

Agamemnon Part I
Agamemnon Part II
Libation Bearers Part I
Libation Bearers Part II
Eumenides Part I
Eumenides Part II

Footnotes:

[1] Companion, 15.

[2] Companion, 15.

[3] Companion, 15.

[4] Companion, 15.

[5] Companion, 16.

[6] Companion, 15.

Heidi A. Ross

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