could mean ‘something else (sc. than 
), a pleasure’ as 
’, as argued by 
as 
and 
(by hendiadys)‘ long leisurely talks’. In fact Phaidra's list is short but perfectly adequate with three items. My paraphrase ‘some dubious pleasure’ rests on the assumption that 
has the rare meaning here ‘something other than true or good’ i.e.‘ illusory, bad’ (cf. LSJ III 3 and 4). A good example of this meaning comes at Hesiod, Works and Days 344 
‘any untoward affair in the village’ (Paley).
has no plural form in Greek is no objection to the view that Euripides is talking here of two different types or aspects of 
. Kovacs makes too much of this difficulty, concluding that Euripides must be talking of two types of 
instead (above n. 2). 
… and 
arguing that they should share the same subject. I see the greatest difficulty with this view in v. 387 
… as the statement‘ there would not be two of them…’ (the number two underlined by the dual verb) contradicts 383, where pleasures are said to be many. Cairns recognizes the difficulty and resorts to the expedient of understanding ‘of two types’ in 387. But that is not what the Greek says.
of Phaedra and the meaning of the Hippolytus', CR 39 (1925), 102–4, similarly points to this earlier scene of the play as an indicator as to what aidos in the great speech means, but he identifies the pleasure deriving from Phaidra's submission to the nurse's entreaties as the ‘pleasures of confession’ i.e. Phaidra had been (subconsciously) longing to tell someone of her illicit passion for Hippolytos, and when the nurse supplicated her, this provides a welcome excuse to succumb to conventional aidos in order to ease her aching heart by revealing her secret. In a brief but lucid treatment of our passage from the point of view of ethical philosophy, 
Maas: 
O:
p: om. A: 
Bergk: 
Young. The reading is adopted by 
shame, respect 
respectable → passive 
honour, esteem. He finds the meaning ‘esteem’, ‘honour’ particularly prominent in Tyrtaios (pp. 59–60). Van Groningen (previous note) translates ‘respect de soi’. For the phrase,
0 Kern 336.
which means both what someone believes and what others believe of him, i.e. reputation.
came to denote a banqueting room—where couches for dining, conversation and entertainment were placed around the walls of the room—and then, by association, the conversation or gossip which characterized gatherings in these public meeting places. It might be remarked in passing that these pleasures mentioned by Phaidra appear more characteristic of the leisure activities of fifth-century Athenian men, rather than women, as the latter had little opportunity for social gatherings at home. There was no equivalent to the men' dining room, andron
415–18 express her outrage at the women' hypocrisy.
Clearly aidos is pulling Agamemnon in two directions here: on the one hand his high rank prevents him giving in to his natural grief; on the other this very suppression of emotion causes him shame
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