Animus Classics Journal: Vol. 1, Issue 1

108
ANIMUS VOL. 1
within her character.
But only Iphigenia’s actions—her heroic acceptance of sacrifice—
bridge the gap between the Chorus’ lyrics (erōs) and the action of the play,
which Helene Foley terms “the ever-increasing lust (erōs) for violence (eris).” 18
Iphigenia exhibits all the definitions of aretē provided—especially the
explicitly male standard—through her accomplishment. When she first hears
of Agamemnon’s true intention to sacrifice her to Artemis so that the army
might have favorable winds for sailing to Troy, Iphigenia is reluctant to accept
her fate. She struggles against her father, reasoning, pleading, and begging
him not to carry out this act. He responds only by telling her that the needs of
the many outweigh the needs of the few—ἐλευθέραν γὰρ δεῖ νιν ὅσον ἐν σοί,
τέκνον, / κἀμοὶ γενέσθαι, “it is necessary to make [Hellas] free, child, as much
as you and I [are able]” 19 —no matter how much they might wish it otherwise.
Initially, his words fall on deaf ears. Clytemnestra, who mourns already for the
loss of her eldest daughter, begins plotting to find another solution by Achilles’
clout in the army. 20 But Iphigenia ruminates upon her fate and interrupts with
a different conclusion: μῆτερ, εἰσακουστέα / τῶν ἐμῶν λόγων· μάτην γάρ σ’
εἰσορῶ θυμουμένην / σῶι πόσει· τὰ δ’ ἀδύναθ’ ἡμῖν καρτερεῖν οὐ ῥάιδιον,
“Mother, listen well to my reasonings [τῶν ἐμῶν λόγων]; for I know [εἰσορῶ]
your wroth for your husband to be folly; although these impossible things are
not easy for us to endure.” 21 This first portion of Iphigenia’s defense invokes
the Chorus’ primary definition of aretē, as having the grace to understand
(ἐσορᾶν) what is right, 22 but it is her delay to realize the justice of her father’s
ruling which distances her from the deferent obedience (κατήκοος) posited
in Plato’s Meno and instead proves her sound judgement (γνώμας), 23 wisdom
(σοφία), 24 and internal order (κόσμος ἔνδον), 25 all of which are put towards
advancing Hellas. 26
These values are corroborated by Achilles once Iphigenia has finished
her defense. He honors her words, saying that “you have spoken well things
worthy of your fatherland,” 27 and praises her judgement “because in avoiding a
fight with the gods, which would prevail you, you have reckoned what is right
[τὰ χρηστά] and what is necessary.” 28 Though he still attempts to persuade
her to denounce her appointed fate and instead allow him to fight against
the Argives on her behalf, Iphigenia is now decided: she will die σῶσαί μ’
Ἑλλάδ’, ἢν δυνώμεθα, “to save Hellas, if I can.” 29 This concluding conditional
statement encapsulates the heroic nature of Iphigenia’s actions: she places the
value of Hellas’ freedom and success above that of her own life. In this claim
and subsequent action, Iphigenia will realize her self-appointed status as a
“public good” (κοινός) 30 who has been raised as a “light to Hellas” (ἐθρέψαθ’
Ἑλλάδι με φάος). 31
But her self-identification of being born a φάος goes beyond
aggrandizement—it represents real expectations of women in Greek society.