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The Meadow of Artemis and the Character of the Euripidean "Hippolytus" Author(s): Douglas L. Cairns Reviewed work(s): Source: Quaderni Urbinati di Cultura Classica, New Series, Vol. 57, No. 3 (1997), pp. 51-75 Published by: Fabrizio Serra editore Stable URL: http://www.jstor.org/stable/20546514 . Accessed: 18/05/2012 03:19
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The Meadow of Artemis and the Character of the Euripidean Hippolytus

Douglas L. Cairns

article deals with the character of the Euripidean Hippoly some to extent this will involve the normal tus-, (and perfectly legiti business of evaluating what the character mate) says, does, and suf fers, and what other characters say about him. But I shall also contend

This

that the speech in which Hippolytus dedicates his garland to Artemis (Hippolytus 73-87) performs the function of characterization in a
milieu different in a particular cultural way, by locating Hippolytus as a sociocultural a matter is This less of constructi. the poet's as an in that Hippolytus is who he is because of his history suggesting in society, dividual than of his characterizing him by (or categorizing) a one and in which call almost association, symbol technique might characterization 2. through metaphor Under view the orthodox of the character of Hippolytus, the an in which he dedicates his all manifests the of speech garland signs unbalanced But has had his defend 3. personality Hippolytus always rather
* An early version of this article The was presented final version I am at the conference, Greek Drama II, at the written in summer 1994 to the Alexander von Hum

Christchurch Seminar

NZ, February f?r klassische Philologie,

1992.

was

boldt-Stiftung
support. 1 But This

(Bonn) and

to Professor

G?ttingen;

grateful

Dr C. J. Classen

(G?ttingen)

for their

is not

the difference

is that speech in such a way been the experiences of an individual filtered that, in through personality so far as are traceable as traits of character, as are traits of our character they they individuals. 2 on forms in a for characterization For some remarks interesting of/possibilities see J. Gould, in 'Dramatic Character and "Human "world of metaphor", Intelligibility"

- we are. to say that you and I are not also sociocultural constructs us and the is characterized between who the meadow Hippolytus by we in for us the social and cultural which have grown up have systems

Greek Tragedy', Proc. Cambridge Philol. Soc. 24, 1978, pp. 43-67. 3 The orthodox view is familiar to all from the edition of W. S. Barrett, Oxford
1964; see his n. on 79-81 repression), puritanical and, for the essence cf. (e.g.) C. P. Segal, Interpreting of this approach unusualness, (Hipp.'s Greek Ithaca Tragedy, his 1986,

52

D.

L.

Cairns

the defence has consistently maintained that ers, and in recent years obvious facts about Greek cer and make it literature, culture, religion tain that the orthodox view is anachronistic and false. M. Heath, for a discussion a in the of relevance of character's moral example, quali ties in the emotional of the audience, claims engagement determining not is "morally but also that "noth blameless", only that Hippolytus in as to an audience's is so presented [his] behaviour ing mitigate *. From another B. Vickers that "the sympathies" argues angle Greeks of the fifth century would ...have regarded Hippolytus' cpurity' as ...a normal of the cult to which he had dedi consequence perfectly cated himself" for E. Segal Hippolytus, far from being "un D;while is as normal like then who "love now, balanced", many young men, of all else" 6. But the most recent de sport to the exclusion thorough is Kovacs's fence of Hippolytus or those who find negative problem atic elements in the characterization of Hippolytus, and who therefore, or "hate" him, do so be in Kovacs's critical terminology, "patronize" pp. 165-221 (=The Tragedy of the Hippoiytus: The Waters of Ocean and the Untou ched Meadow', Harv. Stud. Class. Philol. 70, 1965, pp. 117-169), and pp. 268-293 (= Tentheus and Hippoiytus on the Couch and on the Grid', Class. World 72,1978/79, pp.
with further refs. to 129-148), psychoanalytic in Hermes Puritv 98, Euripides' Hippoiytus', the approach taken readings 1970. pp. in p. 276 279-280; n. 13; id., "Shame and R. C. T. Parker, Mia

sma, Oxford 1983, p. 76; R. Garland, The Greek Way of Life, London 1990, p. 210; for
to extremes, see A. V. Rankin, A 'Euripides' Hippoiytus: Psychopa 7. Arethusa G. Devereux. The Character 1974, pp. 71-94; thological of the Euri Ca. 1985. The more or less Chico above evaluations make pidean Hippoiytus, explicit use of are older but the broad outlines of their than categories; psychoanalytic approach see U. von the fashion for Freud; Grie Wilamowitz-Moellendorff, Euripides Hippolytos. Hero',

chisch und Deutsch, Berlin 1891, pp. 51, 53, repeated in Griechische Trag?dien I, Ber lin 19044 (1898), pp. 115-118,120-121. Against Wilamowitz's view of Hipp., see (e.g.) M. Pohlenz, Die griechische Trag?die, G?ttingen 1954% I pp. 269-270 with II p. Ill (cf.W. H. Friedrich, Euripides und Diphilos, Munich 1953, p. 141 on Wilamowitz and
Phaedra); for an attempt to find a middle way, W. Fauth,

Abh. Mainz
4 The ling like the to convict

1958.9,
Poetics

1959.8,

I pp. 536-545.

Hippolytos

und

Phaedra,

with indications of anomaly which will have proved deeply disconcerting

audience.

London Heath 1987, wil is, however, of Greek pp. 84-87. Tragedy, of s fault is more and in a way he is Hipp, "imprudence', right that Hipp, than vice; but we part company on the scale of the and imprudence "imprudence" extent to which it (a) ranks as an offence in terms of Greek values and (b) belongs

to the original

Towards Greek Tragedy, London 1973, p. 147, citing H. Lloyd-Jones, Journ. Hell. Stud. 85, 1965, p. 166 (= Greek Epic, Lyric, and Oxford 1990, p. 424). Tragedy,
For total the view rejection that Greek of Aphrodite makes polytheism understandable, s exclusive Hipp, cf. D. Ko vacs, devotion The Heroic to Artemis Muse, and Baltimore his

1987, p. 37. 6 'Sex v. Sport inHippolytus\

athletic practice of abstaining from

Omnibus 3, March 1982, pp. 5-6, emphasizing

sex before a contest; see n. 30 below.

the

The Meadow cause

of Artemis

53

to a the Athenians of 428 B.C., belong they, unlike generation its freedom from puritan is irre cherishes and which repression awareness with the theories of (a garbled of) mediably stamped Freud 7. to oppose I want these views by arguing the opposite precisely that there are facts about Greek and religion which literature, culture, show that the Hippolytus of the meadow is, after all, a prob passage seems to me lematic character. This the obvious import of the text, in the play, but signs of anomaly both here and elsewhere and danger also exist at a deeper level in the conceptual fabric of this opening over to It is not that I want these deeper indications speech. privilege is simply the surface meaning that the of text and action; my point are matched indications and danger surface of strangeness and ex set tended by important dissonances up by the location of the meadow which in a particular cultural speech background. or to the wholly In strong contrast of a Vickers positive judgement a Kovacs character his stands the view of Hippolytus' enunciated by a sham - in just spite of his claims to be peris Hippolytus' sos (v. 948), in spite of the eccentric which Theseus affects posturings as those of an or to (w. 952-954), Orphic regard Hip Pythagorean a base adulterer, a traitor to his is about The point polytus philoi. these lines is not that they give us the last word on Hippolytus' charac ter (obviously terms in do but that recall the not), they they explicit in the play. Hippolytus first speech Hippolytus makes did claim to be to "consort" did stress his ability cf. v. 84), (v. 948, exceptional virtue was

father: in the eyes of Theseus

(in his denunciation

at w.

948-957)

(xyneinai) with the goddess (v. 949, cf. v. 85), did credit himself with

like the meadow (v. 949, cf. v. 80) 8, and did see himself, as akeratos he gathered the material for his garland, (v. to make in his is made these 9. turn, 73, 76) Hippolytus, on the of the meadow himself points again, drawing terminology no man more at w. there is 993-1007: (by birth, sophron speech, euse for he understands cf. w. ysya?, v. 995, also v. 1007, 79-80), aidos cf. v. 83), associates with those who possess beia (v. (v. 996, cf. v. 81) 10. The char 998, cf. v. 78), not with kakoi (w. 996-1001, sophrosyne from which 949, cf. w.
7 23. n. n.

Puritan

repression:

(n. 5),

pp.

26-27;

Freud:

pp.

126-127

13,

cf. p.

128

8A
kakia.

concept which

Theseus,

like Hipp,

at w.

80-81,

sharply opposes

to

9
10 at w.

Cf. Segal, Interpreting Greek Tragedy

The elements of eusebeia and sophrosyne 1364-1369.

(n. 3), p. 172.

are rehearsed once more in the lament

54 acterization

D.

L.

Cairns

an issue in the set up by the meadow is clearly speech course is of Theseus Theseus and But agon Hippolytus. are son: not virtues but about his his rooted, wrong deeply superficial is such as to make he is accused the crime of which and his character at the meadow unthinkable; then, we are to recall perhaps, speech in order to appreciate how wide of the mark these points precisely as traits he is character that the of Theseus really despises signs of to it be have been used establish eccentricity, already argued, might in the eyes of the audience, and it is this positive nobility Hippolytus' own allusions to the meadow in his recalls that impression Hippolytus on aspects seizes of Hip remains that Theseus But it possible speech. which the will found character audience also have problem polytus' between atic when one, upon one at first that later introduced an audience points of to them. What can the play. claims be is clear is that the and

which Hippolytus makes

in dedication of his garland is a significant

expected to remember reflect

speech

Let us begin with sophrosyne (and aidos, with which

"in all

it is closely

forever" respects associated); sophrosyne Hippolytus in the is the it the but clear reference of that (v. 80), primary quality to virtue is is the woman's meadow n. Sophrosyne passage chastity of women's its sexual conduct 12, and in the context par excellence as the chorus sense is to I.A. the of the fore, for, observe, inevitably arete of which central women's aidos and (to imperative sophrosyne to illicit sexual whereas the excel is resistance contribute) activity, can take countless in the public lence of men forms and is exercised arena of civic affairs and 13. So the use of sophrosyne (I.A. 558-572)
11 see A. K?hnken,

On

the

partiality

of Hipp.'s

sophrosyne, des Hippolytos

'G?tterrahmen von

und

menschliches
Schmitt,

Handeln

in Euripides' Hippolytos\ 3,1977,

Hermes
im

100, 1972, pp. 186-187; A.

"Hippolytos" and Euripides',

'Zur Charakterdarstellung in A. his aidos

W?rzb. Jahrb. Altertumswiss.

Euripides' 1990, pp. Hippoiytus, On 76-107.

pp. 17-42; C. Gill, 'TheArticulation of the Self in

Women in general, London Sexuality, cf. D. L. Cairns, Aldos:

Powell, ed., Euripides, and his sophrosyne

The Psychology and Ethics ofHonour and Shame in Ancient Greek Literature. Oxford 1993, pp. 314-320. 12 See F. M. Cornford, 'Psychology and Social Structure in the Republic of Plato', Class. Quart. 6, 1912, p. 252 (with refs.); H. F. North, Sophrosyne, Ithaca 1966. pp. 1 n. 2, 21, 37, 71, 129, 252-253, 314.
13 When the chorus I find say that women's arete is manifested of H. "in the

led love" (w. 569-570)

arete to resist; the

they are clearly referring to adultery, which it is the job of their

alternative refers himself interpretation to moderate acknowledges, and P. Foley, Ritual Irony, Ithaca

sphere

of concea

1985, p. 80, and W. Stockert, ed., Euripides,

367-368 implausible. (that the phrase As Stockert

Iphigenie
discreet "In der

in Aulis II, Vienna

love within Regel weisen

1992, pp.
highly xpujrc?

marriage) Ktjjtqi?

und ?hnliches

auf den Bereich des Verbotenen

(Hipp. 154; El. 922; Ion 1524)".

The Meadow aidos in the

of Artemis context of chastity and sexual

55

women's

words of Artemis at v. 1302 - Aphrodite

whom who is a pleasure partheneia masculine generalizing plural] take pleasure concrete 15; notice ;parthenoi

suggest modesty might and there there is cer readily use of these terms in feminine about Hippolytus' tainly something own a to his him of devotion Artemis. up picture building Hippolytus self stresses the quasi-feminine he refers to aspect of his nature when v. his maiden 1006 the soul (jtcxQd?vov o|wxt|v ?x v) in 14. (Compare behaviour more than men's,

is inimical to all those for

that uall those" are female and is ooaioi [no it is females

in their maidenhood) 16. These of quasi-feminity indications do suggest (later) we note to his maiden should reference that (and anomaly Hippolytus' as we saw, takes up The soul falls in that part of his defence which, to the characteristics in the seus' reference back first adumbrated even with meadow But central this of possession passage). sophrosyne, to sexual chastity, is reference does not in itself mean that Hippolytus is effeminate. eccentrically Sophrosyne in adult men, it does not males; however, to sexual conduct reference that it does over is exercised citizen of the adult male used have of sexual continence in the specific and central in women, for the sophrosyne the desire for sexual pleasure in exactly i.e. as an the same way as over any other desire or impulse: to be master of the ability of the "man of honour" of himself aspect to his rather than slave So Hippolytus' Artemisian desires17. is not quite the same as of sexual purity, the sophrosyne sophrosyne, to manifest the sophrosyne which the citizen aner is (ideally) expected

14

For

the

phrase,

cf.

Jtaoftevi?

ipvx$

(of the Proetids, the Absence

re their

opposition

to mar

riage and the cult of Hera) at Bacch. 11, 47-48

Ode 108, thout of Bacchylides: 1988, pp. Maidenhead: trans. Hera, 118-119). The and Artemis, On the meaning Body

(with R. A. S. Seaford,

'The Eleventh
Stud. wi

Female

of parthenos, in Ancient Greece',

of Dionysus', Journ. Hell. see G. Sissa, 'Maidenhood in D. M. Halperin,

J. J. Win Wo 1983,

kler, F. I. Zeitlin, edd., Before Sexuality, Princeton 1990, pp. 339-364; Greek Virginity,
Eng. men', Cambridge in A. Cameron to Bleed: Artemis cf. H. King, Ma. 'Bound 1990; in Antiquity, and A. Kuhrt, edd., Images of Women and Greek London

Maiden, London 1989, p. 2; Garland (n. 3), p. pp. 111-113; K. Dowden, Death and the 164. 15 On this phrase, cf. Schmitt (n. 11), p. 26. 16 Cf. Segal, 'Shame and Purity' (n. 3), p. 293; Garland (n. 3), p. 164. 17 See K. J. Dover, Greek Popular Morality, Oxford 1974, pp. 116, 179, 208-211, London 1978, pp. 23, 47-49, 90, 97,164; cf. D. M. Halpe 215; Greek Homosexuality, London 1990, p. 69; and (on the difference rin, One Hundred Years ofHomosexuality, between the sexual sophrosyne of men and women) North (n. 12), pp. 76 n. 105, 206; A. Carson, 'Putting her in her Place: Women, Dirt, and Desire', inBefore Sexuality (n. 14), p. 142.

56 as one aspect of his overall not is typically at which stage excellence.

D.

L.

Cairns

sophrosyne the dreia)-, male find that

is that which it

sophrosyne

precedes is quite normal for that is in a fundamental

virtue But then as a masculine is an that of the citizen warrior (his virtue is the characteristic virtue of a sophrosyne we to manhood the transition here and 18; the way youth a form of to manifest to that of women. analogous

The prototype is Telemachus

in the Odyssey

(e.g. 3, 24; 4, 158-160),

are described and whose and timidity both as sophrosyne bashfulness as aidos. enters the context. of sexuality In his case no element But his is a trait that he shares with women, and shyness of this sort is shyness a form of in combined later literature with that is modesty frequently content. in is A Plato's sexual Charmides, specifically good example in the company him an excel whose erastai makes aidos of potential on the lent interlocutor towards of sophrosyne 19; modesty subject is also the ideal offered in the erastai Clouds Just (w. by Argument 973-980); young man Achilles and further be may of I.A. 21. of the type of representatives in the Ion of Euripides' found play the sophron 20, or in the

in young men is for the appropriateness of sophrosyne in their youth the Athenians both general relatively plentiful; prized to resistance of and the advances of erastai, modesty specific bearing to foster these 22. An exam and took steps, both in law and in custom, was in the fourth at least, of ten the provision, century ple of this one kosmetes, to oversee the the control under of sophronistai, general even the and institution of if the the of sophrosyne ephebes23; Evidence
18

See

Cornford

(n.

12),

pp.

252-258;

M.

Golden,

'Slavery

and Homosexuality

at

Athens', Phoenix
19 Greek other Charm. Homosexuality 'blushing

38, 1984, p. 313

154a-d,

(both with

refs.).

keley

1954, pp. 12-14, 145 n. 19. 20 Ion 150; Garland (n. 3), p. 145.
21 I.A. 821-840.

boys'

Cornford cf. Dover, 155b-e, 157d, 158c-d; (n. 12), p. 257; between and Charm., (on the similarity (n. 17), p. 84, and Hipp., in PL) A.-J. Personal the Ber Greeks, among Festugi?re, Religion

E.g. Ar. Clouds 961-983, Birds 137-142; PL Symp. 183c-d, Phdr. 255a; Xen. Symp. 8, 19; Aeschin. 1. 9-12, 18; cf. Dover, Greek Popular Morality (n. 17), p. 215; Greek Homosexuality (n. 17), pp. 81-85, 88-90; Halperin (n. 17), p. 93. 23 See Arist. Ath. Pol. 42, 2-3; Ch. P?l?kidis, Histoire de T?ph?bie attique, Paris 1962, pp. 104-108; North (n. 12), pp. 195, 255; O. W. Reinmuth, TheEphebic Inscrip tions of the Fourth Century BC, Leiden 1971, pp. 2-3, 120, 130-131; P. J. Rhodes, A
Commentary land (n. 3), phronistai eutaxia and on p. are the Aristotelian cf. inscriptions reminded Athenaion Politeia, Oxford 15, 17-20 for their 166; 11, 1-6, 8-9, of and praised Gar 1981, pp. 503-504; in Reinmuth, the so where duty of fostering sophrosyne

22

frequently in the ephebes.

The Meadow

of Artemis

57

cen form in the previous did not exist in its fourth-century ephebeia as the in is entirely virtue ephebe's tury 24, the stress on sophrosyne of assocations that with of other with youths ephebic quality harmony of the who fits the typology of Hippoiytus, the picture status, and with "\ respects important involve a form of sophrosyne lifestyle does, therefore, Hippoiytus' to that demanded but this is a feature of male of women, analogous to the female, out as similar that condition which marks adolescence him out as un does not in itself mark and so Hippoiytus' sophrosyne to his sophrosyne; for even lies in his attitude The problem usual. as total and perpet it is not envisaged is expected, that quality where cannot and women, of adults, both men The sophrosyne ual chastity. are married all normal adults connote because total celibacy, 26; the before abstinence total of involving parthenoi, though sophrosyne to sexual activity must afterwards 27; and in the give way marriage, not require are indications case of that sophrosyne need there youths, - a can in to sexual advances be total resistance sophron allegedly boy is to his submission in his erastes, discreet, private, provided giving a strategy this be and not immediately may 28; promoted forthcoming understand stand to gain, but one can nevertheless why by those who on sexual activity in youths might be felt as less rigor the prohibition - an eromenos on risk his civic sta ous than that might imposed girls or the sold his favours, of tus through having imputation promiscuity can a and mod discretion be avoided but this is danger which through on even the most adventure the part discreet eration; whereas amatory ephebe in several 24 See H. Jeanmaire, Couroi et Couret?s, Lille 1939, pp. 307-309; P?l?kidis (n. 23), pp. 71-79; Reinmuth (n. 23), pp. 123-138; Rhodes (n. 23), pp. 36-37, 51-52, 494-495; J. J.Winkler, 'The Ephebes' Song: Trag?idia and Polis', in J. J.Winkler and F. I. Zeitlin, edd., Nothing toDo with Dionysus?, Princeton 1990, pp. 25-31; Garland (n. 3), pp. 166, 183-187.
2o 156; cf. See id., The Black Hunter, P. Vidal-Naquet, Proc. 'The Black Hunter Revisited', Eng. trans. Baltimore Philol. Soc. Cambridge 1986, 32, pp. 1986, 106 pp.

126-144. 26 See Dowden

27 xual E. On the intercourse

(n. 14), p. 115; Garland

medical long, of girls' dangers see G. E. R. Lloyd, Writers' Woman',

(n. 3), p. 199.

remaining Science, virgins/abstaining and Ideology, Folklore Sexuality (n. from se Cam

supposed for too

bridge 1983, pp. 69, 84-85,

A. Hansen, The Medical

187 (Soranus' contrary view); King (n. 14), pp. 112-117;

in Before 14), pp.

(e.g.) Xen. Symp. 8, 21; PL Symp. 184a-185b; Aeschin. 1, 137; Dover, Greek Homosexuality (n. 17), pp. 47, 52, 83-84, 89-91, 97, 103, 106-107; cf. E. Can
tarella, 22. Bisexuality in the Ancient World, Eng. trans. New Haven 1992, pp. 20

318-320. 28 See

58 child and disaster risks an illegitimate of a parthenos to sexual advances in any case, even if total resistance as the ideal in young males, to a stage of progression norm 29. This means once that the again Hippolytus' uin all things forever" manifest (v. 80), sophrosyne a is it (v. 87) constitutes he he began problem; taking to take it30. ther than it is normal

D.

L.

Cairns

for the oikos.

But

is to be regarded is sexual activity determination to end his sophrosyne to life as fur

What

age is Hippolytus?

He

calls himself

an aner

(w. 994,
says he are im com 14; cf. his ex

calls him a neanias (v. 43), and the Servant 1031), Aphrodite v. are neoi); neos is 1098: his homelikes the terms (v. 114; cf. sense is made clear by Aphrodite's 31, but their general precise not touch bed that he does "refuses and (v. plaint marriage" w. to be his bride is ended by the contest of kourai 1040-1041: ile). Hippolytus teenth year; but is old enough his refusal

to marry, and so at least in his eigh a to since has become for marry problem we cannot is how much he older, say; Aphrodite, probably though as in his twenties. most he is to be imagined Thus he is no probably no even a meirakion, even a pais, though he maintains longer longer to sexual advances demanded the resistance of those age-groups. for a contem the sexual possibilities, Rather he is at that age at which

29 3), pp.

On 84-94;

the

of life-long rarity cf. S. D. Goldhill.

chastity Reading

even Greek

as a

requirement Cambridge

of cult, 1986,

see Parker p. 118;

Tragedy,

(n. Do

wden
tative) again see W.

(n. 14), p. 132. 30 The (documented) chastity of youthful athletes in the Greek world, and the (pu
of hunters are, of course, chastity sex is never from such abstinence Burkert, 'Artemis Homo and Necans, Eng. Journ. both relevant envisaged Hell. Berkeley Stud. Oxford as to the of Hipp.; but presentation On athletic permanent. chastity, 1983, p. 102 and n. 43; H. Lloyd 1983, p. p. 99 326); D. (= Greek Sansone, Comedy, Greek

trans.

Jones, Hellenistic

Literature,

Iphigeneia', and Miscellanea,

103, 1990,

Burkert, pp. 60-61,

D?tienne Burnett, locus and not the points 'Hunt

Athletics and the Genesis of Sport, Berkeley 1988, pp. 52-54. 119-122; on hunting, see 81; Parker (n. 3), p. 84; Sansone, pp. 52, 70-71, 122; but, as M.
out Slain, {Dionysus Eng. in Hippoiytus', and Hearth also eros of are trans. in M. Baltimore Cropp, 1979, E. Fantham, forms (Dover, pp. cf. A. P. 23-52; S. E. Scully, edd., of sexual Greek

Greek Tragedy and its Legacy, Calgary 1986, pp. 168-169)

of sex but just of refusal links between and hunting indulgence frequent and

the world of the hunt is the

activity, Homose

in illicit strong

xuality 21).
31 relia niese', which

[n. 17], pp. 87-88;

See Dover, Greek

and the works

cited

in Halperin

[n. 17]. p. 172 n.

(n. 28), pp. 29-32, hist. Mel. arch. spans minority

Homosexuality 'Neaniskoi: ead.,

Ecole fr. Rome and majority). On

(n. 17), p. 86, Garland Classi di et? e passagi 102/1, 1990, pp. 37-51 neoi as young,

(n. 3), p. 14; cf. Canta ate di status nel diritto (neaniskos adults, as a term see C. A.

Forbes, Neoi: A Contribution to the Study of Greek Associations, Middletown 2. 5. 20 said passim; Garland (n. 3), pp. 200. 209 (on Hipp.).

post-ephebic

1933, pp.

The Meadow

of Artemis

59

were unlimited still to be porary Athenian, young perhaps, enough, to erastai, to marry, to pursue both attractive old enough old enough women at the point at which to and younger males 32. He is precisely a on the tal sexual sophrosyne becomes the problem; modesty enjoined virtuous which youth,
audience

meirakion is virtually in extreme

as

to develop is threatening into lifelong celibacy, carries unheard the virtue of and of, Hippolytus an must into manhood. This strike Athenian form,

anomalous.

that Hippolytus takes to extremes was a desired sophrosyne eras context in in of their dealings with the youths, quality especially in Hippoly tai. But and this brings us to another of danger element as desirable eras that same quality was also regarded tus' speech by of tai. The bashfulness and his modest the lover's of the pais rejection advances made him a more and more attractive quarry. challenging of Anacreon's uthe with the maid for Compare, example, pursuit boy a case Tta? in of 360 "aidos PMG; jtaQfl?viov ?Xejtoov, (ob enly glance" or if ever there was) the the eyes" bashfulness 33; (to fetching The

of Charmides in Plato's dialogue (158c); or the obvious aL?xx)VTT]X,ov) arousal of the Just Argument in Clouds as he dwells lovingly on the
manifestations 34. Hippolytus'

in the paides of sophrosyne of yore (w. 973 a re out as him thus marks 978) potential sophrosyne as Dover attentions but of erotic those of men, cipient (primarily seem to have in the same qualities admired out35, women points so it is case as did erastai); cata and the this of (in suggestive youths desire we have been led to expect of sexual by clysmic) approach en to the very qualities which 36. His reference Aphrodite's prologue various
32

On

the unlimited at Xen.

sexual

possibilities 2, 3; 4,

open 10-16;

to young 8, 2; Dover,

adult

Athenians,

see Dover,

Greek Popular Morality

case of Critobulus 33

(n. 17), p. 103; cf. Garland

Symp. on

(n. 3), pp. 207, 210; cf. (e.g.) the

Greek Homosexuality (n.

17), pp. 87, 171; Halperin

Cf. Ar. Clouds 980

(n. 17), p. 47.

the downcast gaze of the pais.

34

Cf. Dover, Greek Homosexuality

character of qualities

(n. 17), pp. 84-85,

admired

124-125,

198-199. On the
pp. 68-81;

feminine/masculine

in eromenoi,

cf. Dover,

Halperin (n. 17), p. 35. 35 Greek Homosexuality

36 Youthful more nos

(n. 17), pp. 69, 172.

of course,

it makes the chase erastai because also attracts sophrosyne, erome the typical with also bears and so Hippoiytus elegiac comparison thrilling, all the more burn makes the erastes"1 desire hard-heartedness whose fiercely (e.g.

1319-1322, 1299-1304, 1295-1298, esp. 1329-1334); Thgn. 237-254, 1263-1266, interesting in this connexion is Thgn. 1283-1294, where the boy playing hard to get is attributed to conceit as well as to sophrosyne
Hipp, were perceived as a (highly untypical) compared to Atalanta, who, though ripe, refused marriage. Playing hard to get can be

(e.g. PI. Lys. 205e-206a; Meno

conceited eromenos this would

76b); if
in

connect

60 tail both to remain the absence impervious of sexual to that desire in himself

D. L. Cairns and his determination suggests that he is a

and likely target typical I conclude From of Hippolytus' that consideration sophrosyne an extreme a virtue nor view he takes there are two problems: of (a) in those somewhat than him and admired commended younger mally his chastity the normal and prolongs cultural limit; and beyond as a the his he reveals of of (b) position recipient potential danger erotic attentions. Let us develop these the second points, taking first. self, For Kovacs, that Hippolytus of poetic density has been shown is a sign the poetic of the meadow passage beauty is an admirable character and sympathetic 37. But the than this, as and imagery goes far deeper language the exhaustive studies of A. 38, using by J. M. Bremer

in itself of others eros. of others'

triguingly

with

his

semnotes

(see below).

On

the power

of

the

eromenos,

cf. Golden

(n.

18), pp. 315-316. 37 (n. 5), p. 35; cf. A. N. Michelini, Euripides and the Tragic Tradition, Madison
she is (though in of intensity imagery and I cannot clearly symbolic, on this with Barrett point dicates and that symbolism, 1987, rare p. 291 as of the aware of the of the complexity meadow-imagery, is On the meadow account, this, a non-lyric any passage). n. 27 takes understand Schmitt issue (n. 11), p. 23 why can have Aidos as a in in itself that the meadow gardner the various indicators of purity in the meadow ("undefile only to be

d" [w. 73, 76], the bee [v. 77], personified Aidos, running water
to the meadow's is made of Hipp, clear by the reference purity quite to those who nature possess (w. 79-81). (For what sophrosyne by see J. strained of the meadow's interpretations symbols, Pigeaud, naissance On de soi', Et. class. the purity of 44, 1976, pp. 3-7). Cook, tienne, "Honeyed 'The Bee The in Mythology*, Journ. Hell. Stud. 15, 1895, pp. pp.

[v. 78]) parallel the

accessibility seem to me

et la co 'Euripide see A. B. the bee, 1-24; H. Lloyd-Jones, 'The Myth Cambridge of

Females of the Species, London

Gardens Orpheus

1975, pp. 84, 86 (on Sem. 7, 83 and 90-91); M. D?

1977, Religion 79-81; id., and Society,

trans. Sussex of Adonis, Eng. ', in R. L. Gordon, ed., Myth,

1981, pp. 95-109; A. P. Burnett, Three Archaic Poets, London 1983, p. 57 n. 11; Par ker (n. 3), pp. 77-78, 83, 95, 101. It is often pointed out that the bee will appear later in the play (w. 563-564) in association with Aphrodite (B. M. W. Knox, Word and
Baltimore Action, and Characterization 1979, in p. 226 [orig. pub. Euripides' Hippoiytus", B. D. 1952]; Gr. Rom. an Frischer. Byz. Stud. 'Concordia 11, 1970, Discors p. 89;

Rankin

[n. 3], p. 85; Segal. Interpreting Greek Tragedy

prompt of the symbol of the motif

[n. 3], pp. 172, 173; Burnett

spectator but even [p. on it on 182 with vv.

this might p. 171); [n. 30], just perhaps to revise to the use his initial response cannot first n. be used to have hearing to Ar. Eccl. that suggest been perceived 973 there n. 55

the presence as a note does not

attentive extraordinarily in the meadow-passage, in that place might reference (Burnett's the bee was associated [see Ussher's

of dissonance prove is with that

39]

Aphrodite/Eros, 973a-975, 38 28. 1975, and

for cf.

certainly the association below]). and Two

the Muse

n.

'The Meadow pp. 268-280.

of Love Bremer

Passages on is excellent

in the

Euripides' significance

\Mnemosyne Hippoiytus of the meadow and asso

The Meadow

of Artemis

61

even to convince Motte with 39. Motte evidence demonstrates, enough are most the reader and kepoi "*?, that leimones sceptical persistent uses his work erotic images in Greek to relate and Bremer literature,

the Hippolytus

to three fragments of Archaic poetry

(Sappho 2 V.;

196a West2) 4l. Another excellent illus Ibycus 286 PMG-, Archilochus in which tration of the theme would be Plato's Phaedrus, the location a lush of the of Achelous and the nymphs precinct by the dialogue, the form and content banks of the Ilissus, profoundly influences of the to the discussion of eros 42. But the closest parallel passage Hippolytus

is Ibycus 286; Ibycus' uCydonian apples" (quinces)

river water semblance (cf. Hipp. 78), in the undefiled is striking this specific (akeratos,

are watered by
cf. Hipp. 73,

76) garden of the Maidens

(cf. Aidos as gardener, Hipp.

44, and poem

78). The re
to imag If so, by

in language and detail ine that Euripides does not have

it is hard in mind.

ciated

but does not go details, for the presentation sage means

far

39

enough of Hipp.

in

working

out what

the

imagery

of the pas

Prairies et jardins de la Gr?ce antique: de la religion ? la philosophie,

d'Aphrodite: du colloque

Brussels

1973. ques"

Cf. now

et C. Ca?ame, 'Prairies intouch?es jardins en Gr?ce', in A. Moreau, L'initiation: Actes ed.,

"initiati espaces international de

(11-14 Avril 1991) II, Montpellier 1992, pp. 103-118. Montpellier 40 See esp. (n. 39), pp. 198-232; cf. Ca?ame (n. 39), pp. 106-117.
41 Cf. K. J. Reckford. 'Phaethon.

103, 1972, p. 416; Knox (n. 37), p. 229 n. 8; Devereux (n. 3), pp. 10-12, 46-8; Segal, Interpreting Greek Tragedy (n. 3), pp. 172, 175, 280.
42 Phdr. 229a-b, 1987, 230b-c, pp. das, Cambridge 3-4, 241e; 238c-d, 18-20. cf. G. R. F. Ferrari, Listening to the Cica

Hippolytus,

Aphrodite',

Trans.

Am.

Philol.

Ass.

43 An erotic motif; cf. (e.g.) Sappho 105a Voigt (cf. Theoer. 11, 39); Stesich. 187 PMG/PMGF, Ar. Clouds 996-997; A.P. 5, 79-80 (= 'Plato' 4-5 in Page, FGE); Theocr.
on in Gow, is a voluminous ad loc). There literature (with parallels apples as erotic see B. O. Foster, in Classical The of the Apple Anti symbols: Symbolism Harv. Stud. Class. Philol. E. S. Macartney, the Apple Be 'How 10, 55; 1899, p. quity', came the Token of Love', Trans. Am. Philol. Ass. J. Trumpf, 56, 1925, pp. 70-81; zur M. Lugauer, Hermes 14-22; 88, 1960, pp. 'Kydonische Apfel', Untersuchungen 5, 88-89 (etc.)

Symbolik des Apfels in der Antike, Diss. Erlangen 1967; A. R. Littlewood, 'The Symbo lism of the Apple in Greek and Roman Literature', Harv. Stud. Class. Philol. 72, 1967, pp. 147-181; M. K. Brazda, Zur Bedeutung des Apfels in der antiken Kultur, Diss. Bonn 1977; D?tienne (n. 30), pp. 41-44; M. Davies, 'Symbolism and Imagery in the Poetry of Ibycus', Hermes 114, 1986. p. 400; J. J.Winkler, The Constraints of Desire, London 1990, pp. 183, 186, 234 n. 20.
44 share ?ame Hipp.'s ferent, The other the typology, passages but the more in Motte and many (n. 39), (n. 38), to the is less striking. Ca passage similarity Hipp, linguistic and but n.b. that the assimilation of 'meadows' 'gardens', cited by Bremer even on if the associations both. of meadow and garden are dif

(n. 39) argues has meadow Eur. is clearly

against a gardener; drawing

62 basing so closely Hippoiytus' speech of the erotic associations exploitation on the

D.

L.

Cairns

to place it firmly ing his audience the passage still draws on the poetic symbolism in the Ibycus fragment lustrated and elsewhere. in portraying sage is like the Ibycus fragment inviolate

of one previous language is forc of the meadow Euripides in an erotic context. But even if not, of the meadow The Hippoiytus the meadow/garden as il pas as -

to maturity is a facet of the growth and pure; but this purity as is normal a is in exuberant of poetry, Ibycus' garden, place fertility; soon to be to maturity, its flowers and fruits are growing The plucked.

of the ripening of the fruits in the garden and the violent juxtaposition 4o eros not is in and Kypris of effects (as Bowra certainly argued) to contrast in and appropriate tended the seasonal of passion growth the young with the perpetual arousal of the older poet, but rather sug storm that the result of of the strikes the speaker gests passion which of the garden 417 will be the violation of the purity 46. Cf. Anacreon now in the leimon, but PMG: the Thracian sport and play filly may soon be tamed is the symbol the will meadow of 4?; (w. 5-6) again a to be violated. innocence sexual about has tabular Motte, indeed, in length which is five pages demonstrates that the meadow 49 D? of the locus Io deflorations and Oreithyia 48. virtually obligatory are among in meadows. those virgins abducted from or deflowered a a meadow to in is dan Even more for flowers virgin precisely, pick summary

45 Greek
46 Boreas, the

Lyric Poetry, Oxford

19612, pp. 260-263.

n. the appropriateness (noting 50 below). of the presence of

Cf. Davies

47 Cf. the for the boy/horse image); (and 1267-1270 pais in Thgn. 1249-1252 Anac.'s Thracian filly is recalled in the reference to Iole in Hipp. 545-554 (cf.Phaethon
233-234, struction The image denominator with in Reckford also M. R. Halleran, and De 'Gamos pp. 424-425; [n. 41], Trans. Am. Philol. Ass. 121, 1991, pp. 113-114). Euripides' Hippoiytus', a as common of the maiden/youth and interesting filly/colt provides possible between the passion of Boreas for the maiden and (n. 50 below) Oreithyia

pp. 400-402 (n. 43), abductor of Oreithyia; cf.

for Trojan mares at //. 20, 219-229 (cf. Zephyrus, 16. 150-151). 48 208-212 (with refs.); for Motte, however, the numinous/religious (n. 39), pp.
aspects head: ment ant". of the meadow "Tout l'union are

cus of sexual congress (p. 212) secondary; yet his comment

se passe comme donc sans amoreuse que si les Grecs surgisse en ne leur pouvaient esprit

primary,

and

purely

erotic

applications

of the meadow se

as

lo

(p. 213) hits the nail on the

pas repr?senter d'un espace id?ale verdoy

l'image

49 d0
Choer.

[Aesch.] P. V. 651-654. Soph. fr. 956 R.; PL Phdr. 229b; Oreithyia gathers flowers prior to abduction in
fr. 7 Bernab? = Supp. Hell. 321 Lloyd-Jones-Parsons; cf. (in gen.) K. Neuser,

Anemoi: Studien zur Darstellung 1982, pp. 30-87.

der Winde und Windgottheiten

in der Antike. Rome

The Meadow 51 gerous

of Artemis

63

53 ?4 and Kore suffer rape and lose their d2, Creusa Europa while has not only been pre flowers 55. virginity gathering Hippolytus to fashion a sent in the meadow, its flowers he has also picked garland. as a is being presented It is clear that Hippolytus the likely sex-object; is its also his but exuberant meadow's also sym purity, purity growth as a whole bolizes his own ripeness 56, and the passage suggests not the

lifelong purity he desires, but one which

and violent onrush of another's of

is inevitably ended by the

passion, then, by the coming danger (a

sudden The

sexual

of Aphrodite 57. danger to which Hippolytus

poetic associations the passage, suggest

is oblivious, but which

is underlined by

to end his life as he his ominous prayer began the more keenly felt (and we are all the more 51 wood,

is all it); and this danger alert to the erotic conno

See Jeanmaire (n. 24), pp. 271-272; Motte (n. 39), pp. 43-44; C. Sourvinou-In 'Reading' Greek Culture, Oxford 1991), p. 65; Ca?ame (n. 39), pp. 106-108. On
as ritual (esp. in the cult = Bacch. 89-112 (rape); of Art.), see Motte, pp. 38-47; M. Blech, Stu

flower-gathering 52 Hes.

dien zum Kranz

bei den Griechen, Berlin 1982, pp. 349-351.

fr. 10 Sn.-Maehl.; Moschus, for Europas abduction Eur. from 63-73 (flo the meadow,

fr. 140 Merk.-West in meadow),

wer-gathering cf. Aesch. fr. 99 R. 53 Eur. Ion 887-896. 04 H Horn. Cer. 2-21

(n.b.

nn. 56-57
?5 tions Cf.

the homology

between

maiden

and

flower

in v. 8;

cf.

below),
also

417-432.
(and her motif, are fr. 26,18-23 Merk.-West. sisters), Hes. cf. (e.g.) Helen's abduction by Hermes not erotic, but still the flower gathering face of unexpected first arouses violence); the passion For adapta at Eur. Hel.

Stratonike

of the flower-gathering intentions 244-249 (Hermes' Helen's she Theocr. desirability is gathering 11, 25-27; of the Muses /innocence

in the

534a-b; A.P. 9,187; Gow on Theocr. 1,146; Motte [n. 39], pp. 307-308, 368-369; J.H. Waszink, Biene und Honig als Symbol des Dichters und der Dichtung in der griechisch r?mischen Antike, Opladen 1974).
own to his reference is underlined That the meadow by his Hipp, parallels as the meadow; is as pure and inviolate in v. 79; his "growth" cf., then, Ibycus physis is a thalos in the context, the object of desire where 288 PMG/PMGF, clearly Euryalus, roses a of the Horae, and has been nurtured of the Graces, among by Aphrodite charge and desirabi reinforces and Peitho; the flower/vegetation imagery Euryalus "ripeness" ?6

that Galatea hyacinths the metaphorical Erinna while she is gathering and Hades snatches = Le?nidas at AP. of the 98 Gow-Page flowers 7,13 (n.b. also the presence see association for the specific bet ad loc., and cf. n. 37 above; cbee' motif; Gow-Page, ween Bacch. PI. Ion cf. 10. and bee and poetic the pure industrious 10; inspiration,

emphasizes it is when similarly, at of Polyphemus

lity; cf. Zenophila inA.P. 5, 144 (=Meleager 31 Gow-Page); also Straton, A.P. 12, 195 (the boy parallels the flowers both in his flourishing and in his imminent withe
ring). 57 ness In illustration of the young jxo? at Od. 6, 66 of the meadow the fertility between of the homology cites the 41 Motte for marriage (n. 39), p. telling phrases at H Horn. Cer. 79. and 20, 74, fro&eof) axoiti? and the ripe y?

datap?c

64 tarions

D.

L.

Cairns

of Hip of the meadow-imagery) because of the juxtaposition The the of with speech Aphrodite. poiytus' threatening prologue a sense not in is also it is associated another meadow place of danger sex but also with and fertility/fecundity, death 58. This as only with to the asso stands in no sharp antithesis however, pect of the meadow, ciation with coexists it as one and but rather with sex, life, fertility, are set for the whole. Meadows aside of ?9, and part regularly worship the presence for garlands and running water makes them a of flowers a process in which in the face locus of sacrifice, life is affirmed typical to is exploited of death 60. This antisyzygy of life and death particular at 777 ff. Aegisthus in watered Electra: is standing effect in Euripides' as a for a garland, for a sprigs of myrtle preparation gardens, plucking to the Nymphs with and childbirth al sacrifice (associated fertility v. 626) at when arrives him Orestes and makes the sacrificial 61, ready as a victim is high 62; the sinister aspect of the meadow place of death contrast the with ritual and the life-affirming fertility of the lighted by location. bolism in meadow/garden coexistence of vitality and mortality sym to the mystery is well documented Motte with reference 63, by 64 in Plato and elsewhere. and to eschatological But we myths religions see same order even in of the erotic passages, something specifically the abduction for in these the rape is and rape of maidens, involving not far short of death, creat itself an act of great violence, something victim. With this belongs ing terror in the innocent, flower-gathering This the identification persistent as abduction) sented and of death sexual abduction pre (or marriage in the of 6o, most myth obviously I.A. 1463,1544;Theocr.
the basic scenario.

58 See (e.g.) Em. El. 777-843; Pho. 1570-1576;

(with Gow on v. 5; cf. Eur. Ba. 1048-1049, and death: and, Motte, for

26,1-26
fr.

Chaeremon death:

14 Snell); A.P. 7. 189 (= Aristodocus

Page); meadow, flower-gathering,

2 Gow-Page),

7, 657. 7-8 (= Le?nidas

pp. 45-47; as abatos, (birth and)

19 Gow
pp.

157-158;
?9

death

(and rebirth): pp. 233-279.

pp. Greek 16-17, 30; hence their status akeratos; see Barrett

Motte

(n. 39),

on Hipp.
60 61 W. See

73-76; Davies
Burkert, F. I. Zeitlin.

on Soph. Tr. 200; Motte

Religion, 'The Argive Eng. Festival trans. of Hera

(n. 39), pp. 29 n. 11, 31.

1985, and pp. 85-86. Electra', Trans. Euripides'

Oxford

Am. Philol. Ass. 101, 1970, pp. 664-665. 62 Cf. Foley (n. 13). pp. 43-44; Michelini
135.

(n. 37). p. 214; Seaford

(n.14), p.

63
64 65

(n. 39), pp. 237-279.

Cf. Burkert (n. 30). 'The p. 292, on the Eleusinian Class. leimon. Philol. 20, 1925, pp. 238-242; See H. J. Rose. Bride of Hades,

Motte (n. 39), p. 232; Burkert (n. 30), pp. 62-63, 152, 261-262; I. Jenkins, 'IsThere Life after Marriage? A Study of the Abduction Motif in Vase Paintings of the Athenian

The Meadow

of Artemis in the case of

65

Kore 66, but also comes a sacrifice, in which she had

in I.A. - her be Iphigeneia wedding in the meadow and takes place the place of Artemis, to to the intended her premarital perform obligations innocent and has oblivious 67. (like Kore), Hippolytus, virgin goddess ominous the flowers of the meadow of and this detail Artemis, plucked our that he is to die as, in some sense, a victim of reinforces knowledge
eros.

saw to the theme We of marriage. already a constitutes that Hippolytus of marriage 68, and that part of problem was his determination to persist in the sophrosyne this problem which in those in the stage between is typical and recommended and puberty manhood. He is thus a figure in transition who refuses to move on, and to Artemis, his devotion the symbolism of the meadow, together with is a central aspect of this. Just as the purity of the meadow is not asex This brings back the preservation of an untamed, fertile ual, but rather exuberantly so natural the of and of those associate who Artemis, space, chastity with her, is not sexlessness, but wild, inviolate 69. untamed, sexuality is the perpetual Artemis but herself those human virgin, typi beings, are her devotees are associated now in with Artemis cally girls, who contrast with order that their present wildness their later tame may to the yoke of sexual activity their bending 70. The purity ness, with is never perpetual, defined demanded of a devotee of Artemis always to an opposite state must into which reference with the devotee 71 .
pass

us

Wedding Ceremony', Bull. Inst. Class. Stud. London 30, 1983, pp. 137-146; Foley (n. 13), pp. 85-87; R. A. S. Seaford, 'The Tragic Wedding', hum. Hell Stud. 107, 1987,
C. Sourvinou-Inwood, 'The Young Abductor of the Locrian 106-130; ead. Inst. Class. Stud. London 20, 1973, pp. 12-20; (n. 51), pp. 67-68; to Death, Princeton 1994. Marriage pp. Bull. Pinakes', R. Rehm,

66

Jeanmaire
On

(n. 24), pp. 268-307;

in the pp. 349-354 cult

Burkert
of Artemis,

(n. 30), pp. 261-262.

see Motte On 31, 2) abductions from (e.g. 77. see of Artemis, precincts I, Rome 1977, 176-177, pp. pp. (n. 39), of maidens 93-104

67

(meadows); H Horn. 16, 179-186, Les choeurs C. Ca?ame,

meadows/garlands Blech (n. 51), Ven.

117-121; fules

(garlands). Plut. Th?s. en Gr?ce

189; Burkert (n. 60), pp. 150-151; Burnett (n. 30), p. 185 n. 68; Sourvinou-Inwood 51), pp. 75-77, 99-143.
68 On "problems of marriage" pp. in Eur. in general, esp. pp. see R. A. S. Seaford. on 'The Struc

de jeunes

archa?que

(n.

tural Problems of Marriage

Hipp, marriage. 99. see Halleran (n. 47),

in Euripides',
109-121,

in Powell (n. 11), pp. 151-176;

118-119 Hipp,

specifically on
s refusal of

69 See Motte

(n.39), pp. 99-100; Burkert (n. 60), p. 150; Lloyd-Jones

(n. 30), p.

70 See Seaford (n. 14), p. 124 (with refs.). 71 See Parker (n. 3), p. 92; Seaford (n. 14), p. 127.

66

D. L. Cairns

to Artemis is part of the initiation Devotion 72; Hippoly complex is already problematic in that he has entered the liminal stage, the not to and of He does wish has made his offer progress. stage danger, to Artemis is not to obtain leave to 73, but the aim of his dedication ing be married, but rather that the goddess should allow him to end his as an aner, but life as he began. He may refer to himself by rejecting in favour to remain of Artemis, in the Aphrodite by attempting an aner in the to is meadow he of inviolate become sexuality, refusing full sense 74; if he is to meet the demands of his culture he must take as husband, an his place head of oikos 7o. father, is problematic This but there is an even greater distur enough, no in bance of the cultural in and doubt here; pattern myth, tragedy, mar in real life too, it is chiefly the girl, the parthenos, who rejects looms large as a sudden and cataclysmic ir riage, for whom marriage are course of adulthood There and 6. of ruption sexuality exceptions tus
72 progress: Unmarried see are under the main the of Artemis, Jeanmaire and must (n. 24), obtain pp. 246, her leave 257-263, de Col to

girls (to cite only 'Autour et

tutelage

discussions)

283-286,
290; Brauron; dstream logy.

319, 466, 510-514.

d'Artemis ibid. myst?re', A. R. Colledge, pp. 73-87

530; A. Brelich, Paides eparthenoi, Rome 1969, pp. 240

attique', 20, 1977, edd., XI Ant. Kunst pp. 86-98; International 'Le Crat?risque 8, 1965, pp. 20-33; 'La D?esse Artemis', 'L'Art?mis in J. N.

L. Kahil, rites

and M.

London

1978,

(cf. ead..

Archaeo of Classical Congress et le Brauronion d'Art?mis

de

l'Acropole', Hesperia
(n. 30), bridge pp. 1985, 62-63,

50. 1981, pp. 252-263);

(n. 60),

Ca?ame (n. 67), I pp. 174-190; Burkert

1988, passim; tals. Princeton

pp. 154-172; ead. (n. 51), 1991, pp.

Cam 151, 263; Lloyd-Jones Demos, (n. 30); R. Osborne. C. Sourvinou-Inwood, in Girls9 Transitions. Studies Athens Seaford Mortals and Immor (n. 14); J. P. Vernant. passim; see 209-212. For a good brief 215-219. 198-202, summary,

Garland
73 figurative, 'Artemis 184-185. Cf.

(n. 3), pp. 187-191.

Burnett

219-220.
for

229.

s the possibility that Hipp, be seen as a p. 177; (n. 30), garland see Reckford to Art., pre-marital (n. 41), p. 416; D. C. Braund, hair-offering Eukleia and Hell. Stud. 1980. Journ. 100, pp. Euripides' Hippoiytus',

74
the

Cf. F. I. Zeitlin,
in P. H.

'The Power of Aphrodite: Eros and the Boundaries of the Self in

Burian. ed.. Directions in

Hippolytus\ 7o Here we

1985, p. 56; Burnett

might character ventures s.v. surrounding is prominent

(n. 30), p. 182 n. 42; Goldhill

contrast his (see father, Jeanmaire Hipp.'s Theseus; [n. 24], pp. but situation the amatory

Euripidean in Eur. with

Criticism,

Durham

N.C.

(n. 29), pp. 120-121.

side

p. 323;

of an myths initiatory of Theseus' ad youthful F. Brommer, Theseus: Die Taten

des griechischen Helden

Frauen"; prove himself not only

in der antiken Kunst und Literatur, Darmstadt

as a future [n. 51], warrior and in Bacch. 17 59-65). as as a future lover/husband

1982, p. 131,
(e.g.) he has to (C. P. Segal,

Sourvinou-Inwood

The Myth of Bacchylides 17: Heroic Quest and Heroic Identity', ?ranos 11, 1979, pp. 23-37); cf. Jason in Pind. Pyth. 4 (C. P. Segal, Pindar's Mythmaking, Princeton 1986,
pp. 55-56 76 etc.) we as (on J. ephebe have also in A. R. Arg., of cf. R. L. Hunter, The Argonautica the meadow of Apol is more

lonius, Cambridge
As

1993, pp. 15-17).

seen, as a symbol virginitas violanda

The Meadow in myth

of Artemis

67 the fe as en

such as Melanion) say that at 77, and one might (figures a male or a can be in level of myth the pattern either exemplified one as sees is of D?tienne the it, male, that, only rejection marriage sexes to when of both open young people pect of the deviance they with Artemis, as well males and all she represents, 79. But is associated the basic in which with the transitions in myth,

ter the world of the hunt 78.And at the level of ritual it is true that
of as females is that fact reflected ritual, grew to 80. It is

girl tragedy to marriage to create problems tended of resistance maturity is the central rite of passage, and it is for that marriage for the female to transition life for the her that marriage the definitive adult marks male im may be a sine qua non, but sexual activity, marriage though a man's as not to in soci is of function central the portant, conception that rejection 81. And let us remember ety as it is to that of the woman

the

circumstances

a Greek

readily associated with girls than youths; cf.H Horn. 30, 14-15
Hesych. these s.v. taijiovi?c are nymphai 77 A neaniskos cxqxtoc* to be who v?fxqpai, EJtei?f] ai vij^qpai or divine. 783-796;

(Motte [n. 39], p. 81);

(Motte pp. 60,

?v xot? ^ei^icooiv

88); as with the parthenoi

of Ibycus 286,
regarded shunned marriage,

itmatters
Ar. Lys.

little (for our purposes) whether

see D?tienne (n. 31), p.

as human

41; Vidal-Naquet, (n. 51), pp. (n. 25), pp. 119-120; 86-87; Cantarella (n. 31), p. 42. 78 D?tienne (n. 30), pp. 24-26; Segal, Interpreting Greek Tragedy (n. 3), p. 273; Burnett (n. 30), p. 168. 79 Jeanmaire (n. 24), pp. 318-323; Brelich (n. 72), pp. 133-136, 140, 175-177, 185; Burkert (n. 30), p. 65 and n. 31; Lloyd-Jones (n. 30), p. 97; Seaford (n. 14); J.M.
Redfield, 'From Sex to Politics: The Rites of Artemis Triklaria and Dionysos Aisymn?t?s

Black Hunter

Sourvinou-Inwood

at Patras',
229-243, 80 The

in Before Sexuality
passim. loci classici are Soph.

(n. 14), pp. 115-134; Vernant

TV. 144-50 (see Davies's nn.

(n. 72), pp. 209-214,

ad loc), fr. 583 R.; see

further Wilamowitz (n. 3), Hippolytos, pp. 26-27; Trag?dien, pp. 102-103; Reckford M. R. Lefkowitz, Heroines and Hysterics, London 1981, p. 20; King (n. (n. 41), p. 415; (n. 51), pp. 68, 74; Seaford (n. 65), p. 106, 111 14), pp. 114-115; Sourvinou-Inwood id. Dowden 112; (n. 14), p. 89. (n. 14), p. 119; 81 Dowden is right to point out that the ultimate telos of a 114-115 (n. 14), pp.
woman's for existence too what the woman is not marriage per is a means marriage is for, se but motherhood/birth or sine that qua non); the activities of the first but motherhood which as well nearly and define as child (and is a function male are fe so

of marriage,

marriage

in a way

an adult

in the counsel the oikos, polis, (warfare, giving administering more is it much is for both if sexes, not; necessary marriage male. On gamos as telos for women, see J.-P. Vernant,

fatherhood) for the sufficient Society

Myth

in Ancient

Greece, Eng. trans. Sussex 1980, p. 89; D?tienne (n. 31), p. 32; Foley (n. 13), p. 89; Seaford (n. 65), p. 114; Garland (n. 3), p. 190. On the importance of the birth of the
first child, cf. A. van Gennep, The Rites of Passage,

King

(n. 14); p. 112; Garland, p. 241; Vernant

(n. 72), p. 202 n. 15.

Eng.

trans.

London

1960,

p.

177;

68 of marriage is basic to

D.

L.

Cairns

the Aphrodite's against Hippoiytus grudge is of stated in the 82. problem marriage early prologue we If that were all, however, to see be content might Hippoiytus' as an of marriage, it is, rejection problematic simply though example of a mythical/cultural more often pattern which, exemplified though in women, a man could none the less be exemplified is But this 83. by to ignore the aition which a close 8^: the grave of to the brings play is henceforth to be the focus for the songs, the offerings, Hippoiytus and the grief of to mar the transition adulthood girls making through are to make The to 8o. the riage gestures 86, girls appropriate mourning 82
pp. sting

This is the answer toKovacs

is more forces circumspect of human a sexuality

(n. 5), pp. 126-127 n. 13 and others (Heath [n. 4],

are accurate) no part that the of resi argue dangers the meaning of Eur.'s that play, to whom has caused per deity Hipp, but her demand for real acknowled of who

52-54 the

and more

powerful anthropomorphic is no mere Aphrodite symbol, of her of influence to ritual deference) shows that her gement (as opposed sphere purely as a status of is also to the fore force natural ackno personification powerful (a status in passages such as w. 359-360. this is not, however, 443, 447-450, wledged 555-564); mere or G?tterkritik the Irrationalist', in (E. R. Dodds, metaphor Euripidean 'Euripides The Ancient Oxford x? eve after is 1973, cupoooiaia, all, p. of Progress, Concept 87); ryday Greek for "sex". p. 63; Burkert Cf. Dover (n. 60), (n. 17), p. 152; Greek also sexuality, Morality, Popular J.-P. Vernant. Myth p. 205; Greek and Thought Homo among

is Aphrodite merely sonal offence. True.

the Greeks, Eng. trans. London 1983, p. 329; Schmitt (n. 11), pp. 24, 33, 35-36; Segal, Interpreting Greek Tragedy (n. 3), pp. 168-19 n. 8; Garland (n. 3), p. 209.
83 Or perhaps as an indication of the temporary

maire
14],

[n. 24], pp. 153, 321. 353-357; Brelich [n. 72]. pp. 31. 72 n. 60, 164 n. 156; Vi dal-Naquet, Black Hunter [n. 25], pp. 116-117; Vernant [n. 81], p. 24; Dowden [n.
pp. 84 ford, 65-67; F. I. Zeitlin, inWinkler and Zeitlin

"sex-change"

of the

initiate

(Jean

xuality

and Society.
On the

[n. 24].

p. 67; D.

J. Cohen,

Law,

Se

Cambridge

1991. pp. 192-193;

aitia, 1994, cf.

Ca?ame

[n. 39], p. 113).

Reciprocity 385-386. 80 On the relevance

of Euripidean importance and Ritual. Oxford

(n. 13), p. 21 n. 4; R. A. S. Sea Foley 124-129. 364-365. 275-277, 132, pp. s case, see Fauth II pp.

of

the aition

to

Reckford (n. 41), pp. 414-419; G. E. Dimock, ded', Yale Class. Stud. 25. 1977, pp. 241-242; 66-67; Segal, Interpreting Greek Tragedy (n. witz (n. 3), Hippolytos, pp. 27-31; Trag?dien,
zenian story cult as the origin Mythology in Greek of the Hipp, and Ritual, myth, Berkeley

Hipp,

(n. 3),

392-393;

'Euripides Hippoiytus, or Virtue Rewar Foley (n. 13), p. 87; Zeitlin (n. 74), pp. 3), p. 281; still fundamental isWilamo pp. 99-104 (despite his view of the Tro
see W. p. HI). Burkert. For a Structure dissenting and Hi voice, see 1979,

on which

(n. 11). p. 40 n. 93. On haircutting, see van Gennep (n. 81), pp. 130. 166-167; Jeanmaire (n. 24). pp. 257-248, 284. 380: Fauth (n. 3), II pp. 389-392; Burkert (n. 30), p. 63 n. 20; Sea ford (n. 65), p. 114; Dowden (n. 14). pp. 2-3. 66, 68.123; Garland (n. 3). pp. 179-180, Schmitt 86
326-327. pos wden. of Both initiaton s death and Hipp, as death: see van 35-37 etc. the

Fauth. II pp. 392-393;

pp. 3,

Gennep.

of the hair-offering girls draw 92; Jeanmaire. pp. 82-84.

on pp.

the common 300. 341-342;

to

Burkert (n. 30). p. 185; Burnett

(n. 30), p. 177 and n. 73; Do

The Meadow are to lament

of Artemis the death of the virginal (as, in other

69 cities,

Hippolytus

they lamented the death of female virgins) 8?, but they do make

the

with the example of Hippolytus before them they confront transition; the danger and overcome their fears. In cultural of deviation, terms, at the in dramatic the norm is restored but the of close, economy play's as reso is instituted the play itself, the ritual (the norm for the future) lution of the problem that Hippolytus We can now see the represents. extent in the cultural pattern consti that Hippolytus a not is but also in tutes; he only in that he rejects marriage, problem of the male the categories and the female; his very pe that he subverts is enshrined in his cult, his tomb venerated like those of dead culiarity of the dislocation

but around this central reminder of the youth who behaved maidens, like a parthenos life goes on as normal; before girls, with his example them as a reminder of deviance, make the transition of the possibilities to womanhood 88. on several The meadow dissonance levels: then, presents passage, as too far, his the social, takes his sophrosyne retaining Hippolytus as a man; the poetic, when he should be becoming youthful femininity undercuts the erotic image of the meadow determination Hippolytus' as to remain pure; and the religious/cultural/mythological, Hippoly a tus takes on the character and the of ini of maiden subverts process is tiation. I have but the separation treated these themes separately, are all of a and the three complexes artificial, piece. in the cultural the problem So far we have situated of Hippolytus woven. is These material from which the text of the meadow passage an audience's of I think, necessarily condition evaluation none as a character, to entail that is in but itself Hippolytus enough to him as an individual. We the audience will react unsympathetically on the basis of this could leave the matter there, and observe that, a whole from positive of audience characterization, responses, gamut a mistake, to negative, for part of But this would be be possible. might a to is with of the meadow the function passage supply Hippolytus in the play and conditions the his conduct character which motivates to that audience and of the external both of other characters responses factors will, 87

Jeanmaire (n. 24), pp. 341-342; Barrett, p. 4 n. 3; J.M. Redfield, 'Notes on the Greek Wedding', Arethusa 15,1982, p. 191; Seaford (n. 65), p. 108; id. (n. 14), p. 124;
Dowden 88 (n. If the then 14), tomb pp. of 2-4. of deviance only Hipp., be respected; and Trozen in the cult but cf. also Ph.'s the asso p. at the negative represents possibility Hipp, not of the maidens, Trozen, songs commemorating must that Aphrodite reaffirm the norm love (w. 1428-1430) at both Athens ciation and Aphr. between (vv. 31-32) Hipp, the

(Barrett,

5).

70 conduct. Thus we should consider

D. L. Cairns in the how the problems embodied are of the meadow matched by signs of negative speech on the surface level of action, and evalua reaction,

levels deeper characterization

tion.

drew between his own how Hippolytus the connexion the the untouched meadow his of (w. 79-81); purity physis phy comes his innate is contrasted with the sis, from which sophrosyne, or or ac to of the who seek learn kakoi, presumably pretend plight are aristocratic cannot be doubted; sentiments quire virtue. That these innate and acquired is a commonplace the contrast between capacity We saw and in the epinicio which hellenic lence praises between 89; and the antithesis games terms and the kakoi the (however agathos for the of Pindar, those with for performance poetry and leisure the wealth at aristocratic komoi to compete in the Pan those of inherited excel and kakos might be 90.

intended) is a typical ploy of the reactionary politics of the Theognid

corpus, poetry again designed These shades of archaic poetry untouched meadow belong lyric colouring in a specific social itself, and help set Hippolytus crass to it would be of that indication Now, every suggest background. to in aristocratic contributes characteri background negative tragedy of the genre that zation, but it is one of the most striking anachronisms or are to autocrats aristovirtues made democratic 91. espouse "good" Few members of the original audience will have entertained doubts he is an aristocrat; but he is an aristo about Hippolytus just because as kakoi, crat who the of humankind and this is majority regards in of the ethos the democratic fact, rejects hardly polis. Hippolytus, to play his part as an adult head of household, the polis 92; he refuses a select group of to be a citizen on equal terms with others, and prefers w. to like-minded "the mob" cf. 997-1001; (w. 983-989, philoi come at these remarks the where the illus point precisely qualities are once in the meadow at trated his ambitions passage issue); again in the Panhellenic extend to hope of victory games, but not to politics to enjoy constant he prefers in the company of the "best of eutychia 89 See 01. 2. 86-88;
90 deum', 91 1985, 92 Aphr.'s above See, in G. Kurz. all, H.

symposia with the

of a leisured

class

of the

9. 100-103; Pyth.
edd..

8, 44-45; Nem.
Arete-kanon Gnomosyne:

1. 25-28;

3. 41-42.
Theogni Munich

Das Patzer, D. M?ller. W. Nicolai,

archaische

im Corpus W. Festchrift Marg. Hell.

1981. pp. 197-226;

See pp. Cf.

cf. Cairns

(n. 11). pp. 167-175.

in Greek Tragedy'. Journ. Stud. 105.

P. E. Easterling. 2-3. Segal, Interpreting against Hipp,

Anachronism

Greek

grievance

280. N.b. that (n. 3), pp. 277, Tragedy is that he alone of the of Trozen politai rejects

part her

of (v.

12).

The Meadow friends"

of Artemis contrast between

71

a small and his fellows, Hippoiytus true excellence, and everyone else, group of aristoi who alone possess our reaction in the drama; the kakoi, recurs at crucial points negative are not unambivalent when he to this, I think, means that our feelings 93. This

is later suspected and accused of being kakos himself (w. 942, 945, 959, 1031, 1071, 1075, 1191) 94.This is a very common word, but
them is an im of who the kakoi are and how we recognize the question recur at w. and the persistent theme 428-430); portant (e.g. Phaedra rence of the term in the evaluation be character must of Hippoiytus' at Theseus' kakos and considered horror thematic; being Hippoiytus' us of the meadow and remind conviction that he is kakos speech, even we know is of and innocent that Hippoiytus rape, though though to see him as kakos, we do feel that we not go so far as actually might so. in his being considered of poetic there is an element justice are that Of the several key terms of the meadow passage repeated is eusebeia is eusebeia. the play another Hippoiytus' throughout euse to and his claims of Artemis; closely bound up with his worship are out by the testimony of borne beia to a paramount amply degree w. 1417 at the play's close 1339-1340 the goddess herself 9o, (w. at least towards his chosen is eusebes, deity, and 1419): Hippoiytus we cannot convict him of any delusions of his rela about the closeness does not just comment objectively tionship with her 96. But Hippoiytus it in on the fact of his unique he with Artemis; presents relationship terms as a privilege he is innately he alone enjoys because normative or to learn has who else, everyone everyone acquire sophron-,

sophrosyne (if such is possible in Hippoiytus'

On Hipp.'s 70-71. 52-56, 93 cf. L. B. Carter, The

view) is kakos. Is it not

Oxford 1986,

apragmosyne,

Quiet

Athenian,

pp.

Segal, Interpreting Greek Tragedy (n. 3), p. 190; Schmitt (n. 11), p. 21; C. Mirror: A Study ofKnowledge inEuripides' Hippolytus, A. E. Luschnig, Time Holds the Leiden 1988, p. 46 (though I doubt that Hipp, ever modifies his sophron/kakos polarity,
as Luschnig, 9d N.b. of p. the 84, argues). eusebes/kakos but the do regret in vv. if the gods 1339-1341; has every reason then Aphr. the non-eusebeis/kakoi, vv. of her favourite, death the future for regretting in is that, The to the same (w. 5-6). point principle share, Aphr.'s of her favourites of her enemy's punishment s eusebeia eusebeia. Hipp, is hybris is as par antithesis

94 Cf.

deaths for

the eusebeis,

Hipp, regarding for she subscribes 1420-1422), terms of the values which they legitimate as Artemis'

destroy as kakos (and

both

as

defence

tial as his sophrosyne; he does not "know how to sebein the gods" (plural, v. 996), he is n. not legiti theoseptor (v. 1364) of one god alone. Greek polytheism (see 5 above) does
mize

(n. 4), p. 85; Kovacs (n. 5), p. 35 (cf. Class. Philol. 75, 1980, pp. 134 135); contrast K?hnken (n. 11), pp. 188-189.

96 Heath

Hipp.'s

partial

eusebeia;

it reveals

it to be

imprudent

and

dangerous.

72

D. L. Cairns

to conclude that along with Hippoiytus' of Artemis worship possible a too view of himself? exalted somewhat goes to Kovacs, is culturally this line of argument inappro According no not have rec for "smug", had word and would the Greeks priate; to which that term applies the concept 9?. There is, however, ognized or does connote the word semnos, which self-importance exaggerated denies that semnos could translate and Kovacs "smug", self-respect. the question but this is just thus dismisses of Hippoiytus' semnotes-, cannot be if Hippoiytus the fallacy of false alternatives by qualified some same semantic the range as "smug", exactly adjective covering or self-im of his being considered conceited then there is no question even semnos is is that who But anyone accepts portant. Hippoiytus semnos is is he and that himself achtheinos clearly (v. 94); suggested .The Ser with the Servant esp. v. 93) (w. 88-120, by the exchange concern in Hippoiytus' vant's from what he has heard springs directly on the danger of his master's failure to dedicatory speech, and focuses a she deserves, the honour which he accord Aphrodite failure which a sense as a as of lack but also 105, 115, represents (w. 119), good be honoured breach of the rule that gods must (v. 107). Hippoiytus' to honour from his refusual then, cannot be separated "imprudence", a a to not is and refusal honour divinity divinity; only be "wrong" cause are it entails disastrous but because divinities consequences, by 97
98

(n. 5), pp. 24, 125 n. 4.

The Servant also this is no criticism

to the semnotes of Aphr. herself (w. 99, emphasizes Hipp, nor any of the goddess, that Aphr. suffers from suggestion semnos is fault as Hipp., of mortals, (a) because positive regularly pejorative to it is a central when and theme of the Servants that (b) because gods; applied speech same standards not be must at all costs be mortals and gods must judged by the gods must in the face of the be deferential human (not semnos) respected, beings majesty 103), but the same (true semnotes) that one should Class. Rev. of the The traditional gods. so Barrett, call masters", p. 156; 16.1966, pp. ad of interpretation is loc.) clearly Bull. Inst. v. 88 right Class. ("for {pace Stud. M. it is the gods L. West. London 27.

15,1965,

274-275;

1980, pp. 10-11; Kovacs

address to The same

[n. 5], pp. 128-129 n. 29), for it is answered by the Servants

v. ob? jto?jcei ?ouXoi? Xeyziv at w.115-117 Kimoi, 117). (n.b. ??ojtoiva Aphr. on the ismade the in v. 4. and by the remarks ?ooxc?v greater point by pointed an audience at w. wisdom of the gods and their capacity for syngnome which 117-120; in the has seen Aphr. is knows that the Servants and that the prologue hope misplaced,

capacity for forgiveness is one of the ways in which gods do differ from mortals
reason to be circumspect and avoid senses of semnos applications when (particularly is so familiar) does that choice semnotes). the distinction not make confusion (n. 11). his That in sense argument the Servant between confused,

(all the
two hu

more

upon plays the divine and as Kovacs

man

would

have us believe (p. 37; cf. Class. Philol. 75, 1980, pp. 132-133),
conclusion plausible tness of his master's the Servants '. Cf. K?hnken and their "testifies] 185-186, cf. N. and, Loraux. Ma.

drawing the highly im

to mortals of semnos plication nes. Paris 1981, pp. 324-328

(= Eng.

pretensions, trans. Cambridge

to the correc unwittingly on the ap pejorative L'invention d'Ath? 1986. pp. 319-322).

The Meadow definition

of Artemis

73

when

and one's good fortune that Aphrodite identifies as "thinking big" and which might legitimately be rephrased as hybris-, and the subjective
side valuation cern of which of hybris, the over-valuation of others, might equally on the Servant focuses so excite of the be described self which entails as semnotes. the qualities an under The con

to honour to complain entitled from mortals (and entitled is not forthcoming). that honour the point made This is precisely in the prologue; the gods demand of their su by Aphrodite recognition as re and mortals from any god would, (w. 7-8), periority Aphrodite, man sents any mortal who "thinks a to her For (w. 5-6). big" against can a to deference from withhold that he imagine god is for him adopt mor to the misguided conceit that the constraints which other apply as the Nurse tals do not apply to him; and this is "thinking big" (or, . w. con at at 474-476, puts hybris) quite legitimately Hippoiytus' in he is of his Artemis the of ception unique privilege enjoys worship a as the but of the result "more than homi mortal facts; justified by an he feels able to dishonour lia" (v. 19) he enjoys with one goddess, sense other. This the entails of oneself, one's claims, over-developed

Aphrodite's But Hippoiytus' rejection to devotion Artemis, complete

precisely resentment. of Aphrodite a devotion

of Hippoiytus

is only an aspect of his in which he prides himself

and through which he differentiates himself from the kakoi. This is the
at his worship of Artemis, himself point: Hippoiytus, through places sem the centre of the universe for anyone and has little concern else; nos is, of course, cognate with sebas, and it is no accident that the pos semnos is raised immediately after he has sibility of Hippoiytus' being on and commented His his particular brand of eusebeia. demonstrated if we need in fact, is his eusebeia viewed And semnotes, negatively. to Theseus' of this, we only have to turn once more de confirmation as we have in which, of the meadow seen, the qualities nunciation, are central. To wish for the ability passage extraordinary Hippoiytus' to stand beside his own tears himself and witness (w. 1078-1079)
99 that ment desire

Contrast

N.

R. E.

the Nurse's that may

argument "persuasive an illicit to is tantamount resisting passion dishonouring of but the Nurse's be illegitimate, equation "seeking

Fisher, here

Hybris, involves

Warminster a

1992, pp. definition''

who claims 413-415, of hybris; the argu of sexual the goddess to be stronger than the

gods" and hybris is perfectly justified in terms of the everyday understanding

ter term claims clearly,

of the lat

as a way own claim to honour in the face of the of one's legitimate exalting accuses is in the same way, the "thinking of of others; which big" Aphr. Hipp, see D. L. Cairns, at least, in her mind pp. 416-418); hybris {pace Fisher,

'Hybris, Dishonour, and Thinking Big', Journ. Hell. Stud. 116, 1996, pp. 15-16; and, on Hipp.'s ?berheblichkeit, K?hnken (n. 11), pp. 184-189; this, as T. C. W. Stinton
points out {Class. Quart. 25, 1975, pp. 247-248), is Hipp.'s hamartia.

74 Theseus (oavxov... retorts, you're better practised in being just and pious

D. L. Cairns in worshipping towards your

"Aye, than ae?etv)

yourself parents"

(w. 1080-1081).

Theseus'

reply has the air of long familiarity with

it belongs with the same negative evaluation of the ways; Hippoiytus' we considered set forth in the meadow that earlier; speech qualities sees the element not in Hippoiytus' Theseus of narcissism bizarre only too much it to his eusebeia, which he sees as entailing wish, he relates semnotes is it is sebas for himself 10?. If this precisely, psychologizing, in the play to adumbrate in the very terms used and psychologizing comment motivation its of characters. the upon in the play, then, the audience, in spite of its appre At this point ciation

is likely to feel for him in that situation 101,is reminded of the possibil
a construction of his character; when Theseus catego ity of negative as an eccentric comments he rizes Hippoiytus when charlatan, Orphic we on his son's sebas that these evaluations, for himself, recognize an assessment of his guilt, nevertheless with unjust they belong though as are not in of Hippoiytus without foundation the character entirely so far 102.And, uses the terms of when again, key presented Hippoiytus as an in his of the allu the meadow rebuttal of passage part charges, sive contrast between his own character and that of Phaedra, although we get the point of the allusion is right, still and know that Hippoiytus we are reminded of the precious of the meadow passage, exclusivity can a and how Theseus be infuriated and understand further, only by one semnotes is indication of his son's This 103. irrelevant, apparently in tragedy: of these "heart versus head" that are so frequent conflicts we know to is innocent, and we are inclined sympathize Hippoiytus with but a certain has him on that basis, been antipathy already our not and emotional does itself with aroused, response entirely align our rational of the rights and wrongs of the situation. Our appreciation
100 semnotes, terpretation aw/os/self-respect Cf. Vernant and contrast on how aidos shades into (n. 81), p. 336, Hipp.'s {qua self-respect) in Gould 57-58. who. in (n. 2), pp. deprecating psychological for the identification of excessive remark, ignores Thes.'s reply; semnotes see v. 490, and cf. I.A. 900-901. 996-997 (reading L"s

of Hippoiytus'

innocence,

and

thus

in spite

of the

sympathy

it

of Hipp.'s with

1342-1344, with Cairns (n. 11). pp. 276 n. 41, 284, 313. aideisthai), 101 See Fauth (n. 3), I pp. 542-543; Vickers (n. 5), p. 294. 102Cf. Vernant (n. 81). p. 327; Michelini (n. 37), p. 308. On characterization
this agon 103 Cf. in general, cf. M. Lloyd. The Agon in Euripides, the to focus forget Oxford 1992,

in
pp.

43-51. v. 1364, towards - even as oe^iv?? ?ycb xai Oeooejitcdq the end of the play we are not allowed on Hipp.'s pitiable the problems of his

fate narrows

character (cf. Frischer p. 543).

[n. 37]. p. 96; K?hnken

[n. 11]. p. 185; contrast Fauth

[n. 3], I

The Meadow

of Artemis

75

of Hippolytus' of his violation of cultural strangeness, appreciation and various of the dissonances created the meadow norms, by speech a to him as a character which is never degree of antipathy belongs with not is certainly the normal; wholly dispelled. Hippolytus "perfectly" sets up he dedicates his garland of character speech in which problems on both and cultural and individual levels which condi surface, deep to him tion our response the play. throughout

University

of Leeds