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In Greek mythology, Iphigenia (; , ) was a daughter of King Agamemnon and Queen Clytemnestra, and thus a princess of Mycenae.
In the story, Agamemnon offends the goddess Artemis on his way to the Trojan War by hunting and killing one of Artemis's sacred stags. She retaliates by preventing the allied troops from reaching Troy unless Agamemnon kills his eldest daughter, Iphigenia, at Aulis as a human sacrifice. In some versions, Iphigenia dies at Aulis, and in others, Artemis rescues her. In the version where she is saved, she goes to the and meets her brother Orestes.Evans (1970), p. 141
Iphigenia and her mother Clytemnestra are brought to Aulis, under the pretence that Achilles will marry her. In some versions of the story, they realise the truth, while in others, Iphigenia remains unaware of her imminent sacrifice until the last moment, believing until the moment of her death that she is being led to the altar to be married.
In some versions, such as Hyginus's Fabulae, Iphigenia is not sacrificed. Some sources claim that Iphigenia was taken by Artemis to Tauris (in Crimea) at the moment of the sacrifice, the goddess having left a deer in her stead,Pseudo-Apollodorus, Epitome of the Library 3.21. or else a goat (actually the god Pan) in her place.
Euripides's description of her sacrifice is as follows:
"...we brought your child to the place where the Greek army had gathered, all together and all at once. When King Agamemnon saw his daughter proceeding to the altar to her death, he heaved a deep sigh and turned his head to one side and wept. He covered his eyes with his robe. But the young girl stood beside her father who had given her life and said: 'Fathers, as you bid me, I am here. I give my body, freely on behalf of my country, for all the land of Greece. Lead me to the altar. There, if that is the gods' will, sacrifice me. May this gift from me bring you success. May you win the crown of victory and win thereafter a glorious homecoming. And no, do not let any man lay his hands upon me. In peace and in good heart I offer you my throat.' So she spoke, and all stood by in wonder at the courage, yes, the virtue of her words. Then Talthybius, for so he was commanded, stood before the assembled army and ordered them to watch and keep holy silence. The Calchas, the prophet, took from its sheath a sharp knife and put it in a basket studded with gold. And upon the young girl's head he put a garland. Achilles, son of Peleus, circled the altar of the goddess, basket in hand, and upon her he sprinkled holy water and he said, 'Artemis, daughter of Zeus, slayer of wild beasts, you that spin the silver light at night, receive this sacrifice which we offer to you. We the Greek army and King Agamemnon offer to you the pure blood that flows from a virgin's throat. Grant our ships an untroubled journey. Grant that our spears will sack the towers of Troy.' The priest seized the knife and offered a prayer as he looked for a place to plunge the knife's point. My soul was deeply troubled and in pain. I stood by, head lowered. Suddenly, it was a miracle: everyone had heard the sound of the knife – but no one could see where in the world the young maiden had disappeared to. The priest cried out. The army echoed his cry, and then they saw the miracle, impossible to believe even as it happened before their eyes. There on the ground lay a deer, gasping for breath. She was a full-grown deer, beautiful, and the altar of the goddess was dripping with her blood. Then Calchas spoke – imagine the joy! – 'Leaders of this the Greek army, do you see this victim that the goddess has laid upon her own altar? This mountain deer? She accepts this offering with greater gladness than the child. For her altar will not now be stained with noble blood. She rejoices in the sacrifice. And she grants us fair sailing and success at Troy. Therefore, courage! To arms, to the ships! For on this day we must leave the hallow bay of Aulis and cross the Aegean Sea.' When the carcass had been reduced to ashes in Hephaestus's fire, Calchas offered a prayer for the safe homecoming of the army. Agamemnon sent me to tell you these things, to tell you of the good fortune he has received from the gods, and of the fame that is now his and will not die, I tell you what I saw. For I was there. There is no doubt your child has been taken to live amongst the gods."The Catalogue of Women called her Iphimede (Ἰφιμέδη)This fragmentary passage (fr. 23(a)17–26), found among the Oxyrhynchus Papyri, has been restored to its proper place in the Ehoeae, the Hesiodic Catalogue, in modern times; the awkward insertion of eidolon—the image of Iphimede—and lines where Artemis saves her are considered a later interpolation by Friedrich Solmsen, "The Sacrifice of Agamemnon's Daughter in Hesiod's' Ehoeae" The American Journal of Philology 102.4 (Winter 1981), pp. 353–58. and told that Artemis transformed her into the goddess Hecate.this doesn't appear in any of the surviving passages of the Hesiodic catalogue but is attested for it by Pausanias, 1.43.1. Antoninus Liberalis said that Iphigenia was transported to the island of Leuke, where she was wedded to immortality Achilles under the name Orsilochia. .|left]]In Aeschylus's Agamemnon, the first play in the Oresteia, the sacrifice of Iphigenia is given as one reason for Clytemnestra and her lover Aegisthus to plan to murder Agamemnon.
In Euripides's Iphigenia at Aulis, it is Menelaus who convinces Agamemnon to heed the seer Calchas's advice. After Agamemnon sends a message to Clytemnestra informing her of Iphigenia's supposed marriage, he immediately regrets his decision and tries to send another letter telling them not to come. Menelaus intercepts the letter and he and Agamemnon argue. Menelaus insists that it is Agamemnon's duty to do all he can to aid the Greeks. Clytemnestra arrives at Aulis with Iphigenia and the infant Orestes. Agamemnon tries to convince Clytemnestra to go back to Argos, but Clytemnestra insists on staying for the wedding. When she sees Achilles, Clytemnestra mentions the marriage; Achilles, however, appears to be unaware of it, and she and Iphigenia gradually learn the truth. Achilles, angry that Agamemnon has used him in his plot, vows to help prevent the murder of Iphigenia. Iphigenia and Clytemnestra plead with Agamemnon to spare his daughter's life. Achilles informs them that the Greek army, eager for war, has learned of the seer's advice and now demand that Iphigenia be sacrificed. If Agamemnon refuses, it is likely they will turn on him and kill him and his family. Iphigenia, knowing she is doomed, decides to be sacrificed willingly, reasoning that as a mere mortal, she cannot go against the will of a goddess. She also believes that her death will be heroic, as it is for the good of all Greeks. Iphigenia exits, and the sacrifice takes place offstage. Later, Clytemnestra is told of her daughter's purported death—and how at the last moment, the gods spared Iphigenia and whisked her away, replacing her with a deer.
Euripides's other play about Iphigenia, Iphigenia in Tauris, takes place after the sacrifice, and after Orestes has killed Clytemnestra and Aegisthus. Apollo orders Orestes—to escape persecution by the Erinyes for killing his mother, Clytemnestra, and her lover—to go to Tauris.Tauris is now the Crimea. While in Tauris, Orestes is to carry off the xoanon (carved wooden cult image) of Artemis, which had fallen from heaven, and bring it to Athens. When Orestes arrives at Tauris with Pylades, son of Strophius and intimate friend of Orestes, the pair are immediately captured by the Tauri, who have a custom of sacrificing all Greek strangers to Artemis. Iphigenia is the priestess of Artemis, and it is her duty to perform the sacrifice. Iphigenia and Orestes don't recognize each other (Iphigenia thinks her brother is dead—a key point). Iphigenia finds out from Orestes, who is still concealing his identity, that Orestes is alive.
Iphigenia then offers to release Orestes if he will carry home a letter from her to Greece. Orestes refuses to go, and bids Pylades to take the letter while Orestes will stay to be slain. After a conflict of mutual affection, Pylades at last yields, and the letter makes brother and sister recognize each other, and all three escape together, carrying with them the image of Artemis. After they return to Greece—having been saved from dangers by Athena along the way—Athena orders Orestes to take the Xoanon to the town of Halae, where he is to build a temple for Artemis Tauropolos. At the annual festival held there, in honor of Artemis, a single drop of blood must be drawn from the throat of a man to commemorate Orestes's near-sacrifice. Athena sends Iphigenia to the sanctuary of Artemis at Brauron where she is to be the priestess until she dies. According to the Spartans, however, they carried the image of Artemis to Laconia, where the goddess was worshipped as Artemis Orthia.
These close identifications of Iphigenia with Artemis encourage some scholars to believe that she was originally a hunting goddess, whose cult was subsumed by the Olympian Artemis.J. Donald Hughes, "Goddess of Conservation." Forest and Conservation History 34.4 (1990): 191–97.
The earliest surviving full accounts of the purported death of Iphigenia are in Euripides's Iphigenia at Aulis and Iphigenia in Tauris, Athenian tragedies of the fifth century BC set in the Heroic Age. In the latter drama, the Taurians made Iphigenia a priestess of Artemis at her temple. Many traditions arose from the sacrifice of Iphigenia. One prominent version is credited to the Spartans. Rather than sacrificing virgins, they would whip a male victim in front of a sacred image of Artemis. However, most tributes to Artemis inspired by the sacrifice were more traditional. Taurians especially performed sacrifices of bulls and virgins in honour of Artemis.Robert Graves, The Greek Myths, London: Penguin, 1955; Baltimore: Penguin pp. 73–75: "Iphigenia Among the Taurians"
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