Great Books Ep 93. Euripides - Iphigenia at Aulis. Perils of Impersonation
Identity theft or impersonation can make someone an involuntary participant in harm to others, even without their knowledge or consent.
“for I will not lend myself to thy husband's subtle tricks; no! for it will be my name that kills thy child, although it wieldeth not the steel. Thy own husband is the actual cause, but I shall no longer be guiltless..”
~ ‘Iphigenia at Aulis’ by Euripides (Edward P. Coleridge translation. GB5 - p. 433)
Brief Summary
The play opens at Agamemnon’s tent on the sea coast at Aulis, where Agamemnon is facing a dilemma and is writing and rewriting a letter. The Greek army is stranded at the coast due to unfavorable winds and not able to set out for the war with Troy. Agamemnon had reluctantly agreed to sacrifice his daughter Iphigenia to appease Artemis so that the fleet could sail. He had sent a letter to his wife Clytemnestra asking her to bring Iphigenia to Aulis so she could wed Achilles. But, he is now having second thoughts and has written another letter to his wife to not get their daughter. He explains the situation to his attendant and gives him the letter. But his brother Menelaus intercepts the attendant, snatches the letter and confronts him, calling him a coward. He says Agamemnon wanted the leadership of all the Greeks and needs to do what is right since he has the responsibility.
Clytaemnestra arrives with Iphigenia and baby Orestes, joyfully expecting a wedding. They accidentally meet Achilles, who knows nothing about the wedding. Clytaemnestra is distraught at learning the truth, and Achilles is upset that his name was used for this treachery, vowing to make things right. Clytaemnestra confronts her husband, and Iphigenia pleads with her father not to ‘destroy her before her time’ and says that she was the first to call him father. Agamemnon says that he loves his family but is duty-bound to his armies. Achilles returns and says that he cannot prevent the sacrifice since he faced violent opposition from the entire army, including his own Myrmidons.
Seeing that her fate is sealed, Iphigenia willingly embraces her sacrifice, seeing it as a noble death that will benefit all of Greece. She asks her mother not to mourn and walks proudly to the altar. The play ends with a messenger informing that in the last moment, Iphigenia is replaced with a deer and what the people see is a big deer with head cut off. They interpret it as a sign of Artemis’ blessing. Agamemnon tells his wife that their daughter is with the gods.
My Thoughts
I think one of the key issues that famous people have to deal with, probably on a constant basis, is impersonation. People have long misused others’ names and reputations for their own ends. As Agamemnon says, Achilles is not lending himself but his name.
It is but his name, not himself, that Achilles is lending, knowing nothing of the marriage or of my scheming or my professed readiness to betroth my daughter to him for a husband’s embrace.
With AI now being able to create images, videos and audio effortlessly, I guess impersonation is going to become more rampant in the future. So, if we see a video or audio of someone doing something or saying something, we have to train our minds to be skeptical. In the past few decades, as the world was becoming more prosperous with less poverty, diseases, etc., the average person was probably becoming more naive and carefree. But it seems like things are taking a different turn and it is probably a good skill to have to be more skeptical and critical of the things that you see and hear, especially as misinformation is constantly being bombarded. With major social media platforms that facilitate the spread of information washing their hands off by saying that they cannot filter things or do fact-checking, it is now up to the average person to fight against misinformation. Is it a losing battle, I wonder! There are so many places in which people are brainwashed into believing illogical things and doing barbaric things in order to please a made-up deity. It is actually difficult for the common person to really distinguish between fact and fiction, especially because most people are busy just making a living. The deepfakes seem so real. People lack the time and resources to do effective fact-checking. With so much information being bombarded from a variety of sources, it is not easy. If one does abstain from everything, say a digital detox - no smart devices, no social media, etc., one risks not being in touch with the times. Legacy media is becoming less relevant, and all the information, especially the most current ones, is flowing through social media. The situation seems dire when one thinks about it, but I guess the feeling that things are bad could also be because I’m influenced by the articles that I’ve seen online about deepfakes and impersonation. So, while things may not be as bad as we think they are, they are worse than before the AI chatbot boom.
AI Response to the Post
Podcast of the episode (Generated by Notebooklm)
Text Response (Gemini)
1. Expanding on Impersonation and Deepfakes:
Your connection of Agamemnon’s use of Achilles’ name to modern deepfakes is insightful. The play highlights how easily reputation and identity can be manipulated. In the ancient world, a name carried immense weight, representing a person’s honor, lineage, and social standing. Agamemnon’s exploitation of Achilles’ name is a form of symbolic impersonation, leveraging his prestige to lend credibility to a deceitful plan.
Deepfakes take this manipulation to a new level. They create a hyperreal simulation of a person, blurring the line between reality and fabrication. This has profound implications:
Erosion of Trust: As you mentioned, deepfakes erode trust in visual and auditory media. We can no longer assume that what we see or hear is authentic. This creates a climate of suspicion and makes it harder to discern truth from falsehood.
Weaponization of Identity: Deepfakes can be used to damage reputations, spread misinformation, and even incite violence. Imagine a deepfake of a political leader making inflammatory statements or a business executive engaging in unethical behavior. The consequences could be devastating.
Amplification of Existing Biases: Deepfakes can reinforce existing societal biases and prejudices. For example, a deepfake of a person of color committing a crime could further fuel racial stereotypes.
The Problem of Proof: How can we prove that a deepfake is fake? This is a significant challenge, as the technology is constantly evolving and becoming more sophisticated.
Just as Achilles was powerless to prevent the use of his name in the play, individuals today may find themselves victims of deepfake technology with little recourse. This raises important questions about accountability, regulation, and the need for media literacy.
2. Deeper Analysis of Themes and Symbolism:
The Conflict Between Public Duty and Private Morality: This is the central conflict of the play. Agamemnon is torn between his responsibility to his army and his love for his daughter. He ultimately chooses the perceived good of the state over his personal moral compass, a choice that has tragic consequences. This resonates today in discussions about national security, political leadership, and the sacrifices demanded in times of crisis.
The Power of Rhetoric and Persuasion: The play demonstrates how language can be used to manipulate and persuade. Agamemnon’s initial deception, Clytemnestra’s passionate pleas, and Iphigenia’s final acceptance all highlight the power of words to shape events. This is especially relevant in our age of social media and political rhetoric, where carefully crafted messages can sway public opinion.
The Role of Sacrifice: Iphigenia’s sacrifice is a complex and disturbing act. Initially, she is a victim, but she ultimately embraces her fate, transforming it into a noble act of selflessness. This raises questions about the nature of sacrifice, the justifications for it, and the potential for it to be manipulated for political gain. In today’s world, we see similar dynamics in discussions of military service, national duty, and even personal sacrifices made for career or family.
The Fragility of Human Agency: The characters in the play are often portrayed as being at the mercy of fate or the gods. This raises questions about free will and the extent to which we control our own destinies. This theme is particularly relevant in the face of global events like pandemics or climate change, which can make us feel powerless.
Symbolism: The setting of Aulis, a place of waiting and stagnation, symbolizes the paralysis of the Greek army and Agamemnon’s internal conflict. The wind, or lack thereof, represents the forces beyond human control that dictate events. The deer, which replaces Iphigenia at the altar, could be seen as a symbol of Artemis’s intervention or a representation of the unpredictable nature of fate.
Lessons for Today’s World:
Critical Thinking and Media Literacy: We must cultivate critical thinking skills and media literacy to navigate the complex information landscape of today. This includes being skeptical of what we see and hear, verifying information from multiple sources, and understanding the potential for manipulation.
Ethical Leadership: Leaders must prioritize ethical decision-making and avoid sacrificing individual rights or moral principles for perceived political expediency.
Empathy and Understanding: We must strive to understand different perspectives and avoid demonizing those who disagree with us. The play shows the tragic consequences of failing to empathize with others.
The Importance of Dialogue and Communication: Open and honest communication is essential for resolving conflicts and preventing misunderstandings. The lack of clear communication in the play leads to tragedy.
3. Thought-Provoking Questions for Modern Readers:
In a world saturated with information and misinformation, how can we discern truth from falsehood?
What are the ethical implications of using technology like deepfakes? How can we prevent their misuse?
When is it justifiable to sacrifice individual rights for the greater good? Who gets to make that decision?
How do we balance our personal responsibilities with our obligations to society?
To what extent are we free agents, and to what extent are we subject to forces beyond our control?
How do we maintain our humanity in an increasingly technological world?