The Children of Heracles, The Heracleidae, Herakles' Children, Ἡρακλεῖδαι.
This play was produced for Athens' City Dionysia some time between 430 and 427 BC.
Hypothesis/Argument
Iolaus was the son of Iphiclus, and the nephew of Hercules; and having joined him in his expeditions in his youth, in his old age he was a willing assistant to his sons. For his sons having been driven out of all Greece by Eurystheus, he came with them to Athens ; and there betaking himself to the gods, he was safe, Demophoon being king of the city; and when Copreus, the herald of Eurystheus, wished to drag the suppliants away, he prevented him; and he departed, bidding him, with threats, to expect war. But Demophoon despised him ; and receiving some oracles promising him victory if he sacrificed to Ceres [Demeter] the most noble of his virgins, he was grieved at the announcement; for he thought it not just to slay either his own daughter, or that of any citizen, for the sake of the suppliants. But one of the daughters of Hercules, Macaria, hearing of the prediction, willingly encountered death. So they honoured her, having nobly died. And they knowing that their enemies were at hand, went forth to battle.
Other Translation of Argument
Iolaus, son of Iphiclus, and nephew of Hercules, whom he had joined in his expeditions during his youth, in his old age protected his sons. For the sons of Hercules having been driven out of every part of Greece by Eurystheus, he came with them to Athens; and, embracing the altars of the Gods, was safe, Demophoon being king of the city; and when Copreus, the herald of Eurystheus, wished to remove the suppliants, he prevented him. Upon this he departed, threatening war. Demophoon despised him; but hearing the oracles promise him victory if he sacrificed the most noble Athenian virgin to Ceres, he was grieved; not wishing to slay either his own daughter, or that of any citizen, for the sake of the suppliants. But Macaria, one of the daughters of Hercules, hearing of the prediction, willingly devoted herself. They honored her for her noble death, and, knowing that their enemies were at hand, went forth to battle. The play ends with their victory, and the capture of Eurystheus.
Dramatis Personae
Iolaus - Nephew and Companion of Heracles
Copreus - Herald of Eurystheus
Demophon - King of Athens, Son of Theseus
Macaria - Daughter of Heracles
Serf/Servant - (of Hyllus, son of Heracles) [Messenger]
Alcmene - Mother of Heracles
Messenger.
Eurystheus - King of Argos and Mycenae
Chorus of Old Men of Marathon
Distribution of Parts
Protagonist: Iolaus, Eurystheus
Deuteragonist: Demophon, Alcmena
Tritagonist: Copreus, Makaria, Hyllus' Serf, Herald
Silent parts (kopha prosopa): Acamas, remaining Children of Heracles
Setting: The Skene building represents the temple of Zeus Agoraios at Marathon, with a prominently placed altar in front as the focal point for much of the action.
[In Athens, the altar of Zeus Agoraios was in the Agora (or at the Pnyx) because the god in this aspect was patron of assemblies. In actuality there was no temple of Zeus Agoraios at Marathon. Altar of Zeus Agoraios - Wikipedia]
Summary
Prologue [Lines 1-72]
Iolaus, Herakles' companion and nephew, and the children of Herakles are clinging to the altar of the temple of Zeus Agoraios at Marathon as suppliants. They are seeking sanctuary in Attica. Hercules is dead and his family is being persecuted by Eurystheus the king of Argos who wants to kill them. Iolaus had assisted Herakles in a great many of his Labours. He feels it is his reponsibility to be Herakles' children's guardian and he has taken them into his care. They have fled from Argos as exiles and have attempted to seek sanctuary in many cities throughout Greece, but every time they did so Eurystheus sent heralds to those cities telling them to drive them out, banishing them from their midst and threatening they will lose the friendship of Argos if they failed to do so. The wrath of the king of Argos was no small matter to them so they complied. Iolaus explains he shares exile with Herakles's children and their hardship is his too, after all he is kin to them.
Being barred from the rest of Greece they have come to Marathon. They are now suppliants at the temple of Zeus. They have heard that the sons of Theseus rule in this land, and they are close relatives of the Children, and these are the reasons they have come to this land of Athens. The two in charge of the exiled Children are both elderly, he and Alcmene, who has Herakles' daughters in her care: they are inside the temple. Hyllus and the oldest of the brothers have gone to try and find a stronghold somewhere if they are driven out of this land by force.
Iolaus: Children, children come here. I see Eurystheus' herald coming to hound us once more into exile. Foul creature, may the gods damn you and your master for all the evil messages you have delivered to these Children and their father.
Enter Copreus the Herald of Eurystheus bearing his staff of office.
Copreus: You think you have found safety here amongst allies. You are wrong. Eurystheus is mightier. The people here prefer his power to your feeble resources. You must get up and go back to Argos where you will be stoned to death.
Iolaus: We refuse. We are protected by the god of this altar and the freedom of this land.
Copreus tries to drag Iolaus away from the altar claiming that the Children belong to Eurystheus.
Iolaus screams for help from the Athenians, the sanctuary of their altar of Zeus, protector of suppliants, is being violated, bringing disgrace upon the city and dishonour to the gods.
Parodos [Lines 73-117]
The Chorus of Elderly men of Marathon (Athenians) enter.
They find Iolaus sprawled on the ground. Iolaus tells them that he has been dragged away from the altar. They ask him where he is from and how he came here. Iolaus explains they are from Mycenae and that he has brought with him the Children of Herakles, and that they have come as suppliants. The Chorus ask them why are they seeking supplication. Iolaus answers begging for them not to be returned to Argos.
Copreus, the Herald, tells the Chorus to ignore their request: it will not please their masters. The Chorus tell Copreus that the right of sanctuary is not to be ignored. The Herald tells the Chorus that if they banish these "chattels" of Eurustheus from the lands of Attica he will not use force. The Chorus answer the Herald that that would be a godless act. The Herald tells the Chorus they ought to act with prudence and stay out of trouble.
The Chorus Leader tells Copreus he should have gone to Athens' leader first before trying forcibly to drag these people away from the sanctuary. This would have shown respect for the sovereignty of Athens. Copreus asks who is Athen's leader. He is told Demophon, son of Theseus. Copreus says he will make his plea to him. The Chorus tells Copreus that he is coming here in person right now.
1st Episode [Lines 118-352]
Enter Demophon and his brother, Acamas [silent part]
He has heard Iolaus' cry for help. The Chorus explain the the situation to him. Demophon demands that Copreus justify himself.
Copreus tells Demophon he is an Argive and represents his king, Eurystheus. He says Eurystheus claims his own and that hitherto such demands have always been respected. The people claiming sanctuary here are also Argive, but have run away. In Argos they have been sentenced to death by due legal process there and must be returned to face their execution. These are the rights of an independent country to make judgements in accordance with its own laws. No other land in Hellas where they have also sought sanctuary has agreed to protect them. They don't want the trouble that the poweful state of Argos would bring down upon them. They have come here as they see a sense of foolishness in you. They cannot expect Athens, if it is thinking straight, of all the states in Hellas would be stupid enough to take pity on their plight.
What does Athens have to gain from letting these people stay in their country? If Athens refuses their sanctuary and surrenders the,, Athens will gain a powerful and strong ally in Argos and the full might of Eurystheus. But if Athens does grant them asylum then Argos will declare war upon it. Armed conflict will decide the issue.
Weigh up the options. How does Athens stand to profit by letting them stay or by letting Argos take them away? Copreus tells Demophon that the latter would give Athens the armed support of Argos and the might of Eurystheus. If Athens chooses the former, Argos will make war on it to decide the issue. Has Athens lost any territory and property? As Athens buries its dead what allies was it defending? A nobody of an old man with one foot in his grave? The children? Even when they grow up they'll be of no equal to the soldiers of the Argive army. Athens ought not to protect the weak when it could choose the strong as its friends.
Chorus: Audi alteram partem!
Iolaus addresses Demophon. He tells him it is customary in Athens for both sides of a case to be heard. Let no one be banished till their case has had its say. Argos has no jurisdiction over them as it has sent them into exile; that they now no longer have anything to do with Argos. What right does Argos have to drag them back as if they were citizens when it has driven them out of its lands? They are now foreigners as far as Argos is concerned. Is it right they should now also be exiled from all of Hellas? Are the Athenians really so scared of the Argives that they too have to expel the children of Heracles ?
Iolaus addressing Copreus the Herald. This is no Trachis or any ordinary town found in Hellas. This is Athens. That they have come here as suppliants to its altars. Copreus cannot have them driven away just by boasting about the stength and power of Argos. If the Athenians decide to cast them out then he will no longer describe Athens as a city of free men. But he knows different: Athenians prefer honour over their lives. Enough lionization of the city for indeed to praise a thing too much is invidious; but it is necessary for you to save these men, since Demophon, you are ruler over this land.
Addressing Demophon, Iolaus tells him that he is related to Heracles' Children. All Greece knows this and that Heracles had rescued his father, Theseus, from Hell. That these Children had come to Attica as suppliants and should not be dragged away by force. He makes a plea to Demophon not to dishonour the Children, but be a father, brother ... to them.
Demophon considers his judgement. He is indeed bound by gratitude to their father and by kinship to them. He cannot allow the altar of Zeus and law of supplication to be violated or for suppliants to be dragged away by force. Attica is a free country. He tells Copreus to go back to Argos and tell Eurystheus if he has any accusation to make against the Children let him come here to make his case.
Copreus argues with Demophon that he is not allowed to do this. Demophon orders him not to touch the Children.
The Chorus warns Demophon not to strike a Herald and tells Copreus to leave.
Copreus leaves saying that he might next time come back with a force of a myriad shield-bearers, with King Eurystheus as their general. That he awaits on the frontier to learn of his Herald's experience here.
Demophon tells Copreus he is not afraid of Argos' threats.
Exit Copreus and his guard.
The Chorus tells Demophon to make ready to deal with the army of the Argives before they cross the frontier. And not to listen to the Herald as it generally their common practice doubly to exaggerate their cause.
Iolaus tells the Children that should they ever return to Argos to make a promise that they will never raise arms in hostility against Attica.
Demophon invites them to go to his palace, that he will send spies to watch for the Argive forces.
Iolaus tells Demophon that he and the Children will remain behind at the temple of Zeus as suppliants.
Exit Demophon and Akamas with retinue
1st Stasimon [Lines 353-380]
The Chorus of Athenian men deem Copreus’ claims as boastful; that even though they prefer peace, that if the Argive army attacks Athens, it will stand no chance against its brave citizens. Nor will Athens surrender its suppliants to violent hands.
2nd Episode [Lines 381-607]
Demophon re-enters.
He tells Iolaus that Eurystheus has come with his army. They are camped on the frontiers of Attica. That the Atenenians are ready to confront them. But he has consulted many oracles who have all told him the same thing, that in order to win against them a virgin of noble birth has to be sacrificed. He says to Iolaus that he is not prepared to allow the daughter of an Athenian to be used for this end. If he did the people would consider they were not free. That if he does not treat his people fairly they will not deal with him fairly.
Iolaus tells Demophon that the winds of fate have blown them back once more from a safe harbour. The gods have willed their death. Iolaus offers himself up to be surrendered to Eurystheus instead of the Children.
Demophon tells him that Eurystheus is not interested in taking him captive, but wants the Children of his foe, Heracles; that there was nothing that can be done about this.
Iolaus groans
At his juncture Macaria enters from the Temple. Iolaus tells her of the oracles' demand, that Demophon refuses to do anything more till a suitable sacrificial victim is found. Uncompelled she offers herself up for sacrifice.
Macaria: Be not afraid. Shall the Athenians risk their lives for us and we, the Children of Heracles, not offer of our own? If I refuse I would die anyway, at Eurystheus' hand. Or wander as a coward as an outcast. What man would take me then as mother for his children?
Iolaus: You are truly the daughter of Heracles, but let all your sisters come and let who must be sacrified be decided by lot.
Macaria: I refuse to allow my life to be decided by the casting of a die.
Iolaus: So be it. Do as you will.
Macaria: Be present at my death. I want to die by your own hands though you must not fear that my blood will cause you religious pollution. I am dying of my own free will. And when I am dead cover my dead body with my garments.
Iolaus: I could not standby and watch you die.
Macaria: Then arrange for women to be in attendance when I die.
Demophon: So be it. Your wishes will be granted.
Macaria make a farewell speech in which she implies death is the cure for all sufferings.
Exit Macaria
Iolaus falls to the ground in despair.
2nd Stasimon [Lines 608-629]
The Chorus tries to console Iolaus with meditations on human fate. The Chorus consoles Iolaus, telling him that everybody is destined to die and that at least Macaria’s death is the most glorious one can imagine or wish for. “Her deeds were worthy of her father,” they sing, “worthy of her noble lineage.” The gods put down the mighty and exalt the humble and meek.
3rd Episode [Lines 630–747]
Enter Hyllus' Serf [as Messenger. Hyllus is Heracles' eledst son.]
He says he has come with good news and tells Iolaus to pick himself up off the ground.
The Serf tells Iolaus that Hyllus is at hand together with an army.
Iolaus calls for Alcmene to come out of the temple to listen to the good news.
Alcmene enters from the Temple.
Alcmene thinks the messenger to be another Herald from Argos and will personally try to stop him if he attempts to abduct the Children. Iolaus tells her that the Messenger is not another Herald from Argos, but has come from Hyllus, her grandson. The Serf tells them that Hyllus is engaged organising his troops, setting up their camp, but says that this is not of any real interest to them - [they're too old].
Iolaus tells the serf that they are interested. He questions the Messenger about Hyllus' and Demophon's combined armies. How big are the armies? How many troops? How far away is the Argive army.
The Serf says he does not know the exact numbers, but the Argive army and its general can clearly be seen in the distance.
Iolaus: What's the Argive general doing? Is he organising his troops into ranks?
Serf: That's what we think he is doing, but we can't hear his orders.
The Chorus chant a prayer to Athena. They pray to Zeus and Athena for help, hoping that Athens will emerge victorious from the war against the Mycenaeans, who are famed for their war-strength. But Athens would be disgraced if she were to hand the suppliants simply at the bidding of Argos. Zeus stands with the Athenians. Athena send this lawbreaker from Argos on his way.
4th Episode [Lines 784–891]
The Serf re-enters [as Messenger].
He brings joyful news of an Athenian victory. Many are the Argive dead, and their armour and weapons captured as trophies.
Alcmene asks whether Iolaus lives.
The Serf says yes, and that he is greatly honoured for his glorious deeds. He left old age behind and fought like a young man again. And then he describes the battle, how it went.
The two sides were drawn up face to face. Hyllus raced out on his chariot midway between the two lines of spears shouting that this dispute can be resolved as a combat between two men, of which he will willingly risk his life to be one, in thanks to Athens for her hospitality. If Argos loses just one life that will do her no great injury. So fight with him. If he is killed let Argos take the sons of Heracles away, but if Argos's champion is killed let Hyllus have his father's throne, palace and royal rights.
Both ranks cried out "well said" hoping that a full battle might be avoided.
But Eurystheus' cowardice made itself known to his men. He refused to venture forth within the reach of a hero's spear. This was his nature.
Hyllus withdrew to his line. And priests cut the throats of victims spilling their blood which bodes success. Some mounted chariots; others raised their shields in defence of their bodies. The king of Athens then spoke a word of encouragement to him men:
"This land gave birth to you. Now repay the debt you owe her."
The other side implored their men not to bring disgrace down upon Argos and Mycenae.
At the sound of trumpets the two sides locked in battle. Shield met shield. At first the Argive spears shattered the Athenian ranks. Foot soldiers fought against foot soldiers. many fell.
Then two cries went up, one from each side, extolling their men each to save their cities from disgrace.
After supreme effort at last the Athenian side prevailed. The Argive side gave way and turning their backs they fled. Iolaus caught sight of Hyllus charging forth on his chariot, and begged him to let him ride with him. With Iolaus holding the reins they drove hard after Eurystheus. As they passed the Pallenian hill sacred to Athena [said to be near Marathon] Iolaus prayed to Zeus and Hebe to give him strength, that he might be young again. A miracle occurred. Their chariot was raised up into a cloud emerging a few moments later with Iolaus as a strong young man. The glorious Iolaus pursued Eurystheus' chariot and captured him. Eurystheus has been bound and brought back here as a prisoner.
Let Eurystheus' fate be a lesson: none should envy his seeming happiness, for one's fortune may vanish in a day.
Chorus: Now the bright day of deliverance dawns.
Alcmene: O Zeus, you have heeded my sufferings. Children you are now free, freed from all your troubles and that bastard Eurystheus. You will see your father's city and stand on the soil of your inheritance. Your wretched exile is over. You may return home and make sacrifices to your father's gods. [To the Serf] What did Iolaus intend should be done with Eurystheus? Why did he spare him instead of killing him?
Serf: He did it so that you may see him captive with your own eyes, and be subjected to whatever fate suits your will. He was brought here by force against his own will. May he suffer your revenge if you so choose. Alcmene, please keep the promise you made to set me free when I first brought you news. Noble people like you, ought to have mouths which are free from falsehood.
Exit the Serf.
4th Stasimon [Lines 892–927]
The Chorus dance and chant an ode of joy at the news the Serf has brought. They glorify Athens’ piety and rejoices at Heracles’ new life among the gods. They celebrate the victory of Athens over Argos and gives gratitude to the gods, especially to Athena who must have helped Heracles’ children just as she had so many times helped their father. She has saved these Children and checked the abusive power of a man who preferred violence and anger to justice.
Exodos [Lines 928–1055]
Re-enter the Serf together with Eurystheus who is bound.
The Serf tells Alcmena that he has brought Eurystheus for her to see and deal with in any way whatever she may choose, something she would never have expected to see or have happened. He, too, never expected this. He set out from Mycenae intent of bringing destruction down upon Athens. Hyllus and Iolaus were setting up an image of Zeus as a token of their victory. They told him to bring Eurystheus for her to see, to make her happy.
Alcmene turns to Eurystheus telling him what a foul creature and brute he is; telling him that he should have the courage to face his enemies in humiliation now that he has been overpowered. She then tells him how he had bullied her son, Heracles, sending him out to kill hydras and lions, and missions alive down into Hades. And as if that was enough he also dared to drive his Children into exile, and that not being enough wanting to drive them out of all Greece. For his cruelty he deserves a punishment no less than death. He must be put to death like a criminal. He seserves to die more than once.
The Serf tells her that this is not allowed.
She asks "What? Why have you brought him here?"
The Serf: Athens demands that he should live. It is the will of those who rule this land. Prisoners captured alive in battle have the right to live.
Alcmene: Eurystheus should die. He should already be dead.
The Serf; There is no one to put him to death.
Alcmene: I will do it myself.
The Serf: Don't. You will face a great deal of criticism if you do.
Alcmene: I love this city. But this man is mine. Let them call me an assertive brazen woman, arrogant beyond a woman's righ. But there is no man alive who will rescue him.
The Chorus: What you propose doing is excusable.
Eurystheus then makes a speech: Woman, I am no coward and am not afraid to die. I was your cousin by birth, and a relative of your son, Hercules; but whether I liked it or not, it was the goddess Hera, who forced me to toil through this ill, to make an enemy of Heracles. But when I took up enmity towards him I became a contriver of many evils, and involved my self in many plans how to rid myself of my enemies, so that I might live unmolested by fear. Indeed Heracles was brave man, and in many ways honourable. But he was my enemy, and after he was dead, did it not behove me, being hated by these Children, and their father's hatred towards me, to move every stone, slaying and banishing them, and contriving, that by doing such things, to preserve and ensure the safety of my own affairs? Would not you, having obtained my fortunes, have suppressed with evils the hostile offspring of a hated lion? Or would you have wisely let them live in Argos? You would convince no one by this line of reasoning. Now since I have not been killed, but have now become subject to the laws of the Greeks, my remains would bear witness, if slain, to the pollution caused. This city, being wise, has let me go, having greater respect for its gods than enmity towards me. You may now consider and call me at once both brave and a suppliant. I do not wish to die, but I will not grieve at leaving life.
Chorus: Alcmene, may we advise you to let this man go?
Alcmene: Only his death can satisfy my revenge, for by slaying him I will give his corpse to his friends for I will not deny his burial.
Chorus: Then to spare his life was not a just act.
Eurystheus: Then slay me. Do not expect me to plead humbly for my life. I will present an ancient oracle of Apollo to this city which will in time bring great benefit to it. Bury me when I am dead before the temple of Athena Pallene. There I will lie as Athens' protector, such that when the children of these Childrens' children march against her, I will be their implacable enemy, for they will betray the kindness you show them today. Do not let anyone pour libations on my remains, or allow the spilling of the blood of a sacrifice on my tomb. I will repay with sorrow their homecoming. By my death you will gain two benefits, blessing for Athens and injury for her enemies.
Chorus: We agree to this. Slaves take him away and put him to death. None of this will pollute our king.
Exeunt.
References
Children of Heracles - Wikipedia
Iolaus - Wikipedia
Eurystheus - GreekMythology.com
Children of Heracles by Euripides - GreekMythology.com
Heracleidae - Euripides - Ancient Greece - Classical Literature
The Children of Heracles - Ancient History Encyclopedia
A Dictionary of Greek and Roman biography and mythology, Heracleidae
The Heracleidae
Euripides : Melchinger, Siegfried - Internet Archive
Euripides: Heracleidae - Tom's Learning Notes
Euripides: Children of Heracles (Ἡρακλεῖδαι) - - Major Reference Works - Wiley Online Library
Desmond J. Conacher (15 December 1967). Euripidean Drama: Myth, Theme and Structure. Chapter 6: The Heracleidae: University of Toronto Press, Scholarly Publishing Division. pp. 171–. ISBN 978-1-4426-3759-7.
Günther Zuntz (1955). The Political Plays of Euripides. Chapter Two Interpretation of the Heraclidae: Manchester University Press. pp. 26–.
Burian, Peter. “Euripides' Heraclidae: An Interpretation.” Classical Philology, vol. 72, no. 1, 1977, pp. 1–21. JSTOR, www.jstor.org/stable/267645.
Avery, Harry C. “Euripides' ‘Heracleidai.".” The American Journal of Philology, vol. 92, no. 4, 1971, pp. 539–565. JSTOR, www.jstor.org/stable/292663
PAPADODIMA, EFI. “THE BATTLE OF MARATHON IN FIFTH-CENTURY DRAMA.” Bulletin of the Institute of Classical Studies. Supplement, no. 124, 2013, pp. 143–154. JSTOR, www.jstor.org/stable/44216261
Zuntz, G. “Is the Heraclidae Mutilated?” The Classical Quarterly, vol. 41, no. 1/2, 1947, pp. 46–52. JSTOR, www.jstor.org/stable/636836.
McLean, John H. “The Heraclidae of Euripides.” The American Journal of Philology, vol. 55, no. 3, 1934, pp. 197–224. JSTOR, www.jstor.org/stable/289771
Macurdy, Grace Harriet. “The Heraclidae of Euripides. Has Our Text of This Play Been Mutilated or Revised?” The Classical Quarterly, vol. 1, no. 4, 1907, pp. 299–303. JSTOR, www.jstor.org/stable/636464
Kelly, John M., "Audi Alteram Partem;Note" (1964).Natural Law Forum.Paper 84
http://scholarship.law.nd.edu/nd_naturallaw_forum/84
Crowell's handbook of classical drama p.162- https://bit.ly/3aIG9Qt Heracleidae
Greek Versions
Heraclidae: Euripides - Internet Archive
Euripides Heraclidae: Euripides - Internet Archive
Heracleidae of Euripides : Euripides - Internet Archive
The Heraclidae; : Euripides - Internet Archive
Euripides Heraclidae : Euripides - David Wilkins - Internet Archive
Euripides, Heracleidae - Perseus Digital Library
William Allan; Euripides; Collard C. C. (2001). The Children of Heracles. Oxford University Press. ISBN 978-0-85668-740-2.
Translations
The Bacchæ and Heraclidæ, Literally Translated, from the Text of Dindorf. T... - Google Books
Euripides, Heracleidae - Perseus Digital Library
The Internet Classics Archive - The Heracleidae by Euripides E.P. Coleridge
The Project Gutenberg eBook of the Tragedies of Euripides, Volume I. Heracleidae trans. by T.A. Buckley (1892)
Heracleidae Ηρακλείδαι - Bacchicstage
Children of Heracles ; Hippolytus ; Andromache ; Hecuba : Euripides - Internet Archive
Medea and other plays : Children of Heracles p.95 Euripides - Internet Archive
Alcestis and other plays : Euripides - Internet Archive
Orestes, and other plays : Euripides - Internet Archive
The Plays of Euripides (Coleridge)/Heracleidae - Wikisource
Euripides I : Euripides : The Heracleidae p. 109-: Internet Archive
Euripides (2003). Heracles and Other Plays. Oxford University Press. pp. 74–. The Children of Hercules ISBN 978-0-19-283259-7.
Euripides (1891). The Plays of Euripides: Translator's preface. Memoir of Euripides. Rhesus. Medea. Hippolytus. Alcestis. Heracleidae. The suppliants. The Trojan women. Ion. Helen. Heracleidae: G. Bell. pp. 151–.
The Bacchæ and Heraclidæ, literally translated, from the text of Dindorf. - Internet Archive
Audio/Visual
Heracleidae, Euripides - YouTube - Center for Hellenic Studies
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