Great Books Ep 89. Euripides - Heracles Mad. The Dark Side of Heroism
As modern citizens, we have to be skeptical of people being deified as flawless beings or demonized as fallen people - both accounts are most likely to be false, and the truth is somewhere in between.
“Night, harden thy heart relentlessly, send forth frenzy upon him, confound his mind … that he may learn to know how fiercely against him the wrath of Hera burns and may also experience mine; otherwise, if he escape punishment, the gods will become as naught, while man’s power will grow.”
~ ‘Heracles Mad’ by Euripides (Edward P. Coleridge translation. GB5 - p. 372)
Brief Summary
The play starts with a monologue from Amphitryon, Heracles’ earthly father (Heracles was the son that his wife conceived through Zeus). Amphitryon is originally from Argos and settled in Thebes after Heracles married Megara, daughter of Creon, the King of Thebes. He says he was exiled for slaying Electryon, and for his sake, Heracles offered to do the twelve labors for Eurystheus. Heracles is currently in his final labor and has gone to Hades and has not returned yet. In the meantime, Lycus, from Euboea, slays King Creon and takes over Thebes, saying his ancestors originally ruled Thebes. He now wants to kill Heracles’ children also so that they will not take revenge in the future. Amphitryon, Megara, and the children have taken refuge at Zeus’ altar for protection against Lycus.
Lycus comes in and mocks them for waiting for Heracles’ return. He mocks Amphitryon for claiming that Heracles’ is Zeus’ son and belittles Heracles’ achievements as ordinary tasks blown out of proportion. He criticizes Heracles’ use of a bow, saying it is a coward’s weapon. Amphitryon defends Heracles and says archery is actually superior to spear-fighting since you can keep yourself safe and harm the enemy at the same time. Lycus asks his servants to prepare wood for killing everyone by burning them alive. Megara is ready to accept her fate and asks to be executed rather than burnt. Also asks Lycus to kill her and her father-in-law before killing the children so that they don’t have to see the children die. Lycus agrees and leaves, and Megara gets everyone, including the children, ready for execution.
Heracles comes in and is surprised to see his children in funeral robes. Megara tells him about Lycus and him wanting to have them all executed. Heracles gets furious and wants to confront Lycus right away. Amphitryon urges caution, saying Lycus has many supporters, and asks Heracles if the Hades expedition was successful. Heracles says it was, and he brought Theseus out of Hades. He saw a bad omen when he reached the city and hence came in stealthily. Lycus comes in after some time and Heracles kills him.
The Chorus celebrates Heracles’ victory and being freed from the rule of a tyrant. But they see Iris and Madness approaching the palace and get worried. Iris explains that Hera has sent Madness to make Heracles spill kindred blood so that he may know the wrath of Hera and that gods will not allow man’s power to grow. Though Madness is reluctant, with Iris’ urging, she goes into Heracles’ mind and makes him mad. After a while, a messenger comes in and tells the Chorus what happened. During the cleansing ceremony, Heracles suddenly stops and with rolling eyes and maniacal laughter, he attacks his family. He thinks he is attacking Eurystheus and his children and kills all his three sons and his wife. Just as he was approaching his father, Athena throws a stone at him and knocks him down. He goes into a long sleep.
Heracles wakes up and finds himself in chains, wondering if he is still in Hades. He sees his father weeping and questions him. Amphitryon slowly reveals what happened, and Heracles is fully distraught. He says all the toils that he went through to kill various monsters are useless since he has killed his own family and contemplates suicide. Theseus comes in saying he has come to rescue Thebes from Lycus. When he finds Heracles’ family dead, he asks if Lycus has killed them. Amphitryon explains the situation to him. Theseus goes to Heracles to console his friend and tells him that it is god’s doing, especially Hera, who is jealous and angry with him, and that he is not to blame. He offers him a sanctuary in Athens. The play ends with Heracles bidding farewell to his father and going to Athens with Theseus.
My Thoughts
The title ‘Heracles Mad’ suggested that Heracles would go mad. I was expecting the story around him throwing Iole’s brother Iphitus over the city wall to his death. Looks like these events happened way before Heracles fell in love with Iole and before his marriage to Deianeira. It could also be that Sophocles and Euripides interpreted the mythologies differently and had a different set of timelines. I was also thinking of Megara’s father, Creon. Since this is a generation or two after Oedipus, could Creon, who was Oedipus’ brother-in-law, be this Creon? Looks like that is not the case. There are three Creon’s that I’ve read about so far - 1) Creon, Oedipus’ brother-in-law (and uncle!) who became the king of Thebes after Oedipus’ exile and later after Eteocles’ death; 2) Creon, Heracles’ father-in-law and also king of Thebes; 3) Creon, the King of Corinth who was killed by Medea.
What struck me about Heracles’ madness was that it was mentioned and retold in stories in ancient times. There are countless stories and movies in modern times about Hercules’ heroism and his extraordinary conquests. I’m not sure if modern TV audiences would know about Hercules’ madness since he is always portrayed in a good light. I guess one must always be skeptical when stories and myths portray someone as extremely good and deify them.
I wonder if the deification of people is more among the poorer sections of society than the affluent. Leaders from some countries are viewed with so much reverence that no one dares to talk against them. Is it because there is so much scope for goodness in a place torn with war and poverty that some people rise up to be truly and completely selfless? Since everyone is suffering, they genuinely end up worshipping a person who helps them. Or is it that when you’re suffering, you’re looking for someone to deliver you from the daily pain, looking for someone to worship? But when you’re out of poverty, you have time to think critically and see people for who they are. So, a leader from an affluent country with freedom of speech who has good and bad things said about them might actually be a better person than a leader from another place that is either authoritarian and does not allow people to express their opinion or a downtrodden place where people don’t have the mental bandwidth to think critically.
I also wonder if it could be true that once a person’s mind is set on doing monumental things, you have to account for some craziness? I doubt it. I think if you’re a genius and can do great things, you can also be a good human being at all times. One does not preclude the other. I think in the past, when most of the world was living in lack and poverty, geniuses were rare, and people gave a lot of leeway to leaders and people with extraordinary talents. But there are a lot more educated people and many more geniuses now that you don’t have to make excuses for bad behaviors from exceptional people. You should hold high achievers to the same moral standards as everyone else and have them accountable regardless of their talents. But, one could also say that someone who is ascending always incurs the jealousy of other people - people in power as well as their peers, and could hurl accusations at them, casting them in bad light. That is also true. I guess as modern citizens, we have to be skeptical of people being deified as flawless beings or demonized as fallen people - both accounts are most likely to be false, and the truth is somewhere in between.
AI Response to the Post
Podcast of the episode (Generated by Notebooklm)
Text Response (Gemini)
It’s great you’re engaging with Euripides’ “Heracles Mad” on such a deep level! Here are some thoughts based on your insightful summary and reflections:
1. Expanding on Your Thoughts about Leaders and Madness
You’ve hit upon a crucial point about the deification of leaders and the potential for unethical behavior, even from those perceived as exceptional. Your observation about the difference between how leaders are viewed in poorer societies versus affluent ones is particularly interesting. Here are some ideas to consider:
The “Great Man” Myth: The tendency to deify leaders often stems from a deep-seated human need for heroes and saviors. In societies struggling with poverty, war, or oppression, this need can be even more pronounced. A charismatic leader who promises solutions can easily become a symbol of hope, and any criticism of them might feel like a betrayal of that hope.
Power Corrupts: The ancient Greeks were acutely aware of the corrupting influence of power. “Heracles Mad” serves as a cautionary tale about the dangers of unchecked ambition and the hubris of believing oneself to be above the laws of gods and men. This remains relevant today, as we see leaders across the globe succumbing to the temptations of power and engaging in unethical behavior.
Critical Thinking and Accountability: As you rightly pointed out, education and critical thinking are essential tools in preventing blind faith in leaders. In societies with greater access to education and freedom of speech, there’s a higher chance of holding leaders accountable for their actions, regardless of their talents or achievements.
The Danger of “Ends Justify the Means” Thinking: Heracles’ madness can be interpreted as a consequence of his relentless pursuit of glory and his willingness to use violence to achieve his goals. This raises questions about the ethical implications of the “ends justify the means” philosophy, a question that continues to plague us today in areas like warfare, politics, and even technological advancement.
2. Deeper Analysis of Themes and Symbolism
The Fragility of Human Happiness: Euripides masterfully portrays the fleeting nature of happiness. Just as Heracles achieves victory and returns home, his world is shattered by madness and tragedy. This reminds us that even the strongest and most accomplished individuals are vulnerable to fate and the whims of the gods (or, in a modern interpretation, to circumstances beyond their control).
The Duality of Human Nature: Heracles embodies the contradictions inherent in human nature. He is both a hero capable of extraordinary feats of strength and a flawed individual susceptible to rage and violence. This duality challenges the simplistic notion of heroes and villains and encourages us to acknowledge the complexities within ourselves and others.
The Wrath of the Gods (or the Unconscious): Hera’s relentless persecution of Heracles can be seen as a metaphor for the destructive forces that lie beyond human control. In a modern context, this could represent the power of the unconscious mind, trauma, or even societal pressures that can drive individuals to act against their own best interests.
The Importance of Reason and Compassion: The play contrasts Heracles’ madness with Theseus’ compassion and reason. Theseus’ willingness to stand by Heracles in his darkest hour highlights the importance of empathy and forgiveness in the face of human fallibility.
Lessons for Today’s World:
Beware of Hero Worship: The play warns against blindly following charismatic leaders and encourages critical engagement with those in power.
Acknowledge Human Fallibility: Even the most accomplished individuals are capable of great harm. We must recognize the potential for darkness within ourselves and others and strive for self-awareness and compassion.
Seek Balance in Life: Heracles’ relentless pursuit of glory ultimately leads to his downfall. The play suggests the importance of finding balance between ambition and inner peace, between action and contemplation.
Embrace Empathy and Forgiveness: Theseus’ compassion towards Heracles offers a powerful example of how to respond to human suffering with understanding and support.
3. Thought-Provoking Questions for Modern Readers:
How does the play’s depiction of madness resonate with modern understandings of mental health?
Is the idea of divine intervention (or fate) still relevant in a secular world? How might we interpret Hera’s role in a contemporary context?
To what extent are individuals responsible for their actions when driven by forces beyond their control?
How can we reconcile the need for heroes with the recognition of human fallibility?
What are the ethical implications of pursuing greatness at all costs?
How can we cultivate compassion and forgiveness in a world that often celebrates success and condemns failure?
