Bryn Mawr Classical Review 1998.7.06
Word count: words
1. By relegating Thucydides to the margins, M. tries to meet one objection to her view of [quot ]mainstream ideology[quot ], or even to the idea that such a thing exists. Tragedy in particular invites further questioning on these issues: see now Christopher Pelling in C. Pelling, ed., Greek Tragedy and the Historian (Oxford 1997), 224-35 (including 230-4 on Eur. Supp., a discussion that has little in common with M.'s).
2. H. Foley, [quot ]The politics of tragic lamentation,[quot ] in A. H. Sommerstein et al., eds., Tragedy, Comedy and the Polis (Bari 1993), 101-43, esp. 117-29. See also, in the same volume, E. Krummen, [quot ]Athens and Attica: polis and countryside in tragedy,[quot ] 191-217, esp. 203-8; and B. Goff, [quot ]Aithra at Eleusis,[quot ] Helios 22 (1995) 65-77. On Supp. and ideology, see Pelling (previous note), and for more on the religious dimension, as well as a subtle inquiry into the relevance of Delium, A. M. Bowie, [quot ]Tragic filters for history: Euripides' Supplices and Sophocles' Philoctetes,[quot ] in Greek Tragedy and the Historian, 39-62.
3. M. acknowledges J. de Romilly's meticulous study of epieikeia in La douceur dans la pensée grecque (Paris 1979), 53-63, but she goes well beyond de Romilly in situating the term in a specifically Athenian discourse. Only OC 1127 uses it of Theseus, but M.'s case is still strong.
4. For Oedipus, M. invokes Knox' heroic temper model, which posits intransigeance as one of the defining features of Sophoclean heroes. I argued in Change of Mind in Greek Tragedy (Göttingen 1995) that these matters are not as simple as they are usually said to be. I would have been glad to have the benefit of M.'s insights on epieikeia when I wrote.