"Ion" is one of many plays by Euripides in which he tried to show his Athenian audience that when judged by ordinary human standards the gods themselves would fall short. In this play, Apollo, the god of truth, brutally rapes a helpless young girl, Creusa, and then abandons her, which is not exactly something new for one of the Olympian deities. Creusa has a son (Ion), whom she abandons in a cave; when she goes back to find the child, he is gone. Years later she marries Xuthus, a solider of fortune who becomes king of Athens, which is where Euripides picks up the story.

At the start of the play Xuthus and Creusa are childless and go to Delphi for aid. There they are told that Ion, a young temple servant who has been raised from infancy, is the son of Xuthus. Creusa, outraged that Apollo let their own son die but preserved the life of a child begotten by Xuthus on some Delphian woman, tries to have Ion killed. Of course, in reality, Ion is her own child, abandoned in that cave. Condemned to death by the Delphians, Creusa escapes Ion's vengeance by taking refuge at Apollo's altar. There the priestess presents the tokens that allow Creusa to recognize Ion as her own son. Telling him the truth about his father, Ion tries to enter the temple to demand of Apollo the truth.

There is some academic debate over how much "Ion" reflects the noted religious skepticism of Euripides. After all, we can certainly believe that Creusa was raped by a human and that he child died in that cave and that the priestess who bore Ion was simply setting up a convenient fiction that would make her son the prince of Athens. Apollo is the subject of the indictment, but the gods who introduce and end the play are Hermes and Athena. However, I do consider "Ion" to be one of the best examples of Euripides's cynical view of the gods the Greeks were supposed to be worshipping. Athena forestalls a confrontation between Ion and Apollo, but this particular example of deus ex machina certainly rings hollow. After all, Delphi is Apollo's holy place and if Athena's words are true, he should be there to reveal the truth to his son instead. Ultimately, "Ion" is one of the more provocative of the extant plays of Euripides.

"Ion" is one of many plays by Euripides in which he tried to show his Athenian audience what the gods were liked when judged by ordinary human standards. In this play, Apollo, the god of truth, brutally rapes a helpless young girl, Creusa, and then abandons her. Creusa has a son, whom she abandons in a cave; when she goes back to find the child, he is gone. Years later she marries Xuthus, a solider of fortune who becomes king of Athens. At the start of the play Xuthus and Creusa are childless and go to Delphi for aid. There they are told that Ion, a young temple servant who has been raised from infancy, is the son of Xuthus. Creusa, outraged that Apollo let their own son die but preserved the life of a child begotten by Xuthus on some Delphian woman, tries to have Ion killed. Of course, in reality, Ion is her own child, abandoned in that cave. Condemned to death by the Delphians, Creusa escapes Ion's vengeance by taking refuge at Apollo's altar. There the priestess presents the tokens that allow Creusa to recognize Ion as her own son. Telling him the truth about his father, Ion tries to enter the temple to demand of Apollo the truth.

There is debate over how much "Ion" reflects the noted skepticism of Euripides. After all, we can certainly believe that Creusa was raped by a human and that he child died in that cave and that the priestess who bore Ion was simply setting up a convenient fiction that would make her son the prince of Athens. However, I have always taken "Ion" as being one of the best examples of Euripides's cynical view of the gods the Greeks were supposed to be worshipping. Athena forestalls a confrontation between Ion and Apollo, but this particular example of deus ex machina certainly rings hollow. After all, Delphi is Apollo's holy place and if Athena's words are true, he should be there to reveal the truth to his son instead.

"The Children of Herakles" has usually been considered a minor political play by Euripides. First performed in 430 B.C.E. it tells of how the children of Herakles were exiled by from their home by the murderous King Eurystheus of Argos (the one who imposed the famous Twelve Labors on the demi-god) after their father's death. The children and their mother fled from country to country in search of sanctuary until, of course, they came to Athens. At first, the Athenians are reluctant to grant asylum, since Eurystheus might bring political and military strife on the city. But Demophon, King of Athens, agrees to admit them. Indeed, the army of Eurystheus surrounds the city and the oracles declares that the safety of Athens depends on the sacrifice of a virgin. Macaria, one of the daughters of Herakles, offers herself as the sacrificial victim. There is then a surprising twist as Eurystheus is captured and Alkmene, the mother of Herakles, insists that the tyrant be put to death.

The play has usually been considered to be nothing more than a glorification of Athens, but, of course, in more contemporary terms it is worth reconsidering this Greek tragedy as a look at the problem of political refugees. This comes approach focuses on the debate the Athenians have over accepting the refugees. In this context it is not simply that Athens is a great place because it accepts the children of Herakles but rather that doing so is a political action of some significance; historically we know that the Athenians were not as generous as Euripides depicts them, but then we also recognize that the tragic playwright was try to inspire his audience. There is also a clear sense of the refugees as being heroic rather than pathetic, not only because of Macaria's willingness to be sacrificed but simply because they have survived. You can consider every refugee to be a success story because they have survived and made it out of their troubled homeland alive.

"The Children of Herakles" works well as an analog to "Medea," with the one play dealing with the topic of how Athens treated refugees and the other touching on how the city tolerated foreigners. However, as with other plays by Euripides, such as "Trojan War," this tragedy is also a meditation on the effects of war. This is one of the shortest plays in Greek drama, but it is arguably one of the most complex of the plays of Euripides. The play suffers from having a particular character dominate the action or a truly great heroic scene and this is never going to be one of the first Greek tragedies anybody is going to look at (indeed, it apparently was never performed in the United States until just recently). But even if it comes at the end of your study of Euripides, it is still a play worth considering for what it says about the playwright and his attempts to inspire his Athenian audience.