Euripides is not a true thinker, and for that very reason fitly typifies a period when religion had been shaken to its very foundation, but still retained a strong hold on men’s minds, and might at any time reassert its ancient authority with unexpected vigour. We gather, also, from his writings, that ethical sentiment had undergone a parallel transformation. He introduces characters and actions which the elder dramatists would have rejected as unworthy of tragedy, and not only introduces them, but composes elaborate speeches in their defence. Side by side with examples of devoted heroism we find such observations as that everyone loves himself best, and that those are most prosperous who attend most exclusively to their own interests. It so happens that in one instance where Euripides has chosen a subject already handled by Aeschylus, the difference of treatment shows how great a moral revolution had occurred in the interim. The conflict waged between Eteoclês and Polyneicês for their father’s throne is the theme both of the Seven against Thebes and of the Phoenician Women. In both, Polyneicês bases his claim on grounds of right. It had been agreed that he and his brother should alternately hold sway over Thebes. His turn has arrived, and Eteoclês refuses to give way. Polyneicês endeavours to enforce his pretensions by bringing a foreign army against Thebes. Aeschylus makes him appear before the walls with an allegorical figure of Justice on his shield, promising to restore him to his father’s seat. On hearing this, Eteoclês exclaims:—
‘Aye, if Jove’s virgin daughter Justice shared
In deed or thought of his, then it might be.
But neither when he left the darkling womb,
Nor in his childhood, nor in youth, nor when
The clustering hair first gathered round his chin,
Hath Justice turned approving eyes on him;
Nor deem I that she comes as his ally,
Now that he wastes his native land with war,
Or Justice most unjustly were she called