Animus Classics Journal: Vol. 1, Issue 1

NOTES
1. See Helleman (1995) for analysis of Penelope’s status as a Homeric hero.
2. E.g., Heracles lines 342 and 697; Heracleidae lines 625ff. and 775;
Andromache line 226.
3. Cf. Ajax lines 617 and 1357; Philoctetes lines 669, 1420 and 1425;
Trachiniae line 645.
4. Cf. Agamemnon lines 184–249. Greek of Aeschylus comes from Page
(1972). All translations are my own.
5. See esp. Agamemnon lines 228–30: λιτὰς δὲ καὶ κληδόνας πατρώιους /
παρ’ οὐδὲν αἰῶνα παρθένειόν τ’ / ἔθεντο φιλόμαχοι βραβῆς,“…but for the
prayers, cries of ‘Father,’ and life of the young girl the war-lusting chiefs
cared nothing.”
6. Euripides Iphigenia at Aulis, lines 561–7. Greek of the Iphigenia at Aulis
comes from Diggle (1994).
7. The question of whether aretē was teachable or innate was a popular
subject in 5th-century thought, and later became a key aspect of Platonic
philosophy (e.g., Republic 492e) (cf. Collard and Morwood, Euripides:
Iphigenia at Aulis, 389ff.).
8. Euripides, Iphigenia at Aulis, lines 568–72.
9. Cf. Iphigenia at Aulis, lines 543–57. See Collard and Morwood 391ff. for
further commentary.
10. Thucydides, Historiae, 2.43–45: Pericles commends soldiers for their
death, and women for their conduct at home. Greek from Thucydides
comes from Jones and Powell (1970 [1942]).
11. Meno 71e: ἀνδρὸς ἀρετή, ἱκανὸν εἶναι τὰ τῆς πόλεως πράττειν, καὶ
πράττοντα τοὺς μὲν φίλους εὖ ποιεῖν, τοὺς δ’ ἐχθροὺς κακῶς, […]
γυναικὸς ἀρετήν, […] κατήκοον οὖσαν τοῦ ἀνδρός, “a man’s aretē is to be
capable to manage the affairs of the city, and these things are managed to
benefit his friends and to harm his enemies, […] the aretē of a woman, […]
[is] being obedient to her husband.” Greek from Plato comes from Burnet
(1968 [1903]).
12. Euripides, Iphigenia at Aulis, line 994.
13. Iphigenia at Aulis, line 561.
14. Iphigenia at Aulis, line 562.