Tiresias: The Ancient Mediterranean Religions Source Database

145

Aeschylus, Prometheus Bound, 700-741

τὴν πρίν γε χρείαν ἠνύσασθʼ ἐμοῦ πάρα

You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand.

κούφως· μαθεῖν γὰρ τῆσδε πρῶτʼ ἐχρῄζετε

You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand.

τὸν ἀμφʼ ἑαυτῆς ἆθλον ἐξηγουμένης·

You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand.

τὰ λοιπὰ νῦν ἀκούσαθʼ, οἷα χρὴ πάθη

You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand.

τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα.

You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand.

σύ τʼ Ἰνάχειον σπέρμα, τοὺς ἐμοὺς λόγους

And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell

θυμῷ βάλʼ, ὡς ἂν τέρματʼ ἐκμάθῃς ὁδοῦ.

πρῶτον μὲν ἐνθένδʼ ἡλίου πρὸς ἀντολὰς

στρέψασα σαυτὴν στεῖχʼ ἀνηρότους γύας·

Σκύθας δʼ ἀφίξῃ νομάδας, οἳ πλεκτὰς στέγας

πεδάρσιοι ναίουσʼ ἐπʼ εὐκύκλοις ὄχοις

in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron

ἑκηβόλοις τόξοισιν ἐξηρτυμένοι·

οἷς μὴ πελάζειν, ἀλλʼ ἁλιστόνοις πόδας

χρίμπτουσα ῥαχίαισιν ἐκπερᾶν χθόνα.

λαιᾶς δὲ χειρὸς οἱ σιδηροτέκτονες

οἰκοῦσι Χάλυβες, οὓς φυλάξασθαί σε χρή.

the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself

ἀνήμεροι γὰρ οὐδὲ πρόσπλατοι ξένοις.

ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον

ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν

πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν

ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος

loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come

κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ

κορυφὰς ὑπερβάλλουσαν ἐς μεσημβρινὴν

βῆναι κέλευθον, ἔνθʼ, Ἀμαζόνων στρατὸν

ἥξεις στυγάνορʼ, αἳ Θεμίσκυράν ποτε

κατοικιοῦσιν ἀμφὶ Θερμώδονθʼ, ἵνα

inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach

τραχεῖα πόντου Σαλμυδησσία γνάθος

ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν·

αὗταί σʼ ὁδηγήσουσι καὶ μάλʼ ἀσμένως.

ἰσθμὸν δʼ ἐπʼ αὐταῖς στενοπόροις λίμνης πύλαις

Κιμμερικὸν ἥξεις, ὃν θρασυσπλάγχνως σε χρὴ

the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe

λιποῦσαν αὐλῶνʼ ἐκπερᾶν Μαιωτικόν·

ἔσται δὲ θνητοῖς εἰσαεὶ λόγος μέγας

τῆς σῆς πορείας, Βόσπορος δʼ ἐπώνυμος

κεκλήσεται. λιποῦσα δʼ Εὐρώπης πέδον

ἤπειρον ἥξεις Ἀσιάδʼ·. ἆρʼ, ὑμῖν δοκεῖ

you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor

ὁ τῶν θεῶν τύραννος ἐς τὰ πάνθʼ ὁμῶς

βίαιος εἶναι; τῇδε γὰρ θνητῇ θεὸς

χρῄζων μιγῆναι τάσδʼ ἐπέρριψεν πλάνας.

πικροῦ δʼ ἔκυρσας, ὦ κόρη, τῶν σῶν γάμων

μνηστῆρος. οὓς γὰρ νῦν ἀκήκοας λόγους

for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io

εἶναι δόκει σοι μηδέπω ʼν προοιμίοις. Ἰώ

for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io

Intertexts (texts cited often on the same page as the searched text):

16 results

1. Hesiod, Works And Days, 101-105, 42-100 (8th cent. BCE - 7th cent. BCE)

100. Which brought the Death-Gods. Now in misery

2. Hesiod, Theogony, 522-616, 521 (8th cent. BCE - 7th cent. BCE)

521. Proud sons should rule on high, for he had found

3. Homer, Odyssey, 9.19 (8th cent. BCE - 7th cent. BCE)

4. Sappho, Fragments, 94 (7th cent. BCE - 6th cent. BCE)

5. Sappho, Fragments, 94 (7th cent. BCE - 6th cent. BCE)

6. Sappho, Fragments, 94 (7th cent. BCE - 6th cent. BCE)

7. Aeschylus, Agamemnon, 177 (6th cent. BCE - 5th cent. BCE)

177. σαντα, τὸν πάθει μάθος

177. Appoints that suffering masterfully teach.

8. Aeschylus, Eumenides, 275 (6th cent. BCE - 5th cent. BCE)

275. δελτογράφῳ δὲ πάντʼ ἐπωπᾷ φρενί. Ὀρέστης

275. and he observes all things and within his mind inscribes them. Orestes

9. Aeschylus, Prometheus Bound, 232, 519, 561-699, 701-886, 932-933, 151 (6th cent. BCE - 5th cent. BCE)

151. κρατοῦσʼ, Ὀλύμπου· νεοχμοῖς 151. τὰ πρὶν δὲ πελώρια νῦν ἀιστοῖ. Προμηθεύς

10. Aeschylus, Seven Against Thebes, 562, 574, 587-588, 561 (6th cent. BCE - 5th cent. BCE)

561. πυκνοῦ κροτησμοῦ τυγχάνουσʼ ὑπὸ πτόλιν.

11. Aeschylus, Suppliant Women, 16-19, 2, 274-299, 3, 300-324, 356, 4, 540-573, 1 (6th cent. BCE - 5th cent. BCE)

1. Ζεὺς μὲν ἀφίκτωρ ἐπίδοι προφρόνως

1. May Zeus who guards suppliants look graciously upon our company, which boarded a ship and put to sea from the outlets of the fine sand of the

12. Herodotus, Histories, 2.41, 4.13.1, 4.16.1, 7.150 (5th cent. BCE - 5th cent. BCE)

2.41. All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. 4.13.1. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. 7.150. Such is the Argives' account of this matter, but there is another story told in Hellas, namely that before Xerxes set forth on his march against Hellas, he sent a herald to Argos, who said on his coming (so the story goes), ,“Men of Argos, this is the message to you from King Xerxes. Perses our forefather had, as we believe, Perseus son of Danae for his father, and Andromeda daughter of Cepheus for his mother; if that is so, then we are descended from your nation. In all right and reason we should therefore neither march against the land of our forefathers, nor should you become our enemies by aiding others or do anything but abide by yourselves in peace. If all goes as I desire, I will hold none in higher esteem than you.” ,The Argives were strongly moved when they heard this, and although they made no promise immediately and demanded no share, they later, when the Greeks were trying to obtain their support, did make the claim, because they knew that the Lacedaemonians would refuse to grant it, and that they would thus have an excuse for taking no part in the war.

13. Septuagint, Judith, 2.1 (2nd cent. BCE - 0th cent. CE)

2.1. In the eighteenth year, on the twenty-second day of the first month, there was talk in the palace of Nebuchadnezzar king of the Assyrians about carrying out his revenge on the whole region, just as he said.

14. Ovid, Metamorphoses, 1.583-1.750 (1st cent. BCE - missingth cent. CE)

15. Apollodorus, Bibliotheca, 2.1.3 (1st cent. CE - 2nd cent. CE)

2.1.3. Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν.

16. Valerius Flaccus Gaius, Argonautica, 4.349-4.422

Subjects of this text:

subject	book bibliographic info
aeschylus	Gera (2014), Judith, 152; Gruen (2011), Rethinking the Other in Antiquity, 257
alexander the great	Gera (2014), Judith, 152
apollodorus	Gruen (2011), Rethinking the Other in Antiquity, 257
arabia	Gera (2014), Judith, 152
aramaic	Gera (2014), Judith, 152
argos	Gruen (2011), Rethinking the Other in Antiquity, 257
arimaspi	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
aristeas of proconnesus	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 299, 300
babylon and babylonians,chronicles and inscriptions	Gera (2014), Judith, 152
body	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295
book of judith,author	Gera (2014), Judith, 152
book of judith,chronology	Gera (2014), Judith, 152
book of judith,exaggerated numbers	Gera (2014), Judith, 152
book of judith,fictionality	Gera (2014), Judith, 152
book of judith,geography and movement	Gera (2014), Judith, 152
book of judith,manuscripts	Gera (2014), Judith, 152
boundary	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
catalogues	Gera (2014), Judith, 152
cilicia	Gera (2014), Judith, 152
clementia,altar of (ara clementiae)	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
coastal cities and people	Gera (2014), Judith, 152
cultic center of isis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
damascus	Gera (2014), Judith, 152
danube	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
egypt,pharaonic	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
egypt and egyptians	Gera (2014), Judith, 152
emotional restraint,narratology of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
emotions,agony	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
emotions,joy	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295
euphrates	Gera (2014), Judith, 152
gold	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
gorgon	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
griffons	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
guest-friendship in egypt,and io-isis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 181
harvest,wheat	Gera (2014), Judith, 152
hathor,egyptian deity	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
hellenization of egyptian institutions,in herodotus	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
hera	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
heracles/hercules,greek heracles	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296, 301
herodotus,and egypt	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
hesiod	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296, 301
holophernes	Gera (2014), Judith, 152
initiation	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
insider and outsider	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
intertextuality,allusion	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 300
io,ancestor of the danaids	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
io,in ovid and valerius flaccus	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
io,transformed into isis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
io	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
isaeum campense,temple of isis,anthropomorphic and theriomorphic	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
jupiter (also zeus)	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
menelaus	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 297
messenger-speech	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 301
metanarrative	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 297
metanarrative perspectives	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
metaphor	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 299
metatheatre	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 301
mise en abyme	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
music	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295
narratee	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 300
nebuchadnezzar,historical	Gera (2014), Judith, 152
nile,delta (mouths of the nile)	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
nile,departure and destination	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
nile,langia	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
nile,peaceful retreat	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
nineveh	Gera (2014), Judith, 152
odysseus	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 297
orpheus	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
pain/suffering	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
pathos (πάθος)	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
pausanias	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
perseus,and egypt	Gruen (2011), Rethinking the Other in Antiquity, 257
perseus,associated with persia	Gruen (2011), Rethinking the Other in Antiquity, 257
perseus,legends of	Gruen (2011), Rethinking the Other in Antiquity, 257
practice of circumcision,and trojan war'	Gruen (2011), Rethinking the Other in Antiquity, 257
prometheus	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
prometheus bound	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
pythian	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
ring-composition	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 300
rite de passage	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296, 299
river	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
sappho	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 298
space	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 297, 299
speech,embedded speech	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 301
statue	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
time,analepsis	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 297
time,prolepsis	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 297
travel	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
trojan war	Gruen (2011), Rethinking the Other in Antiquity, 257
violence	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
vulgate judith	Gera (2014), Judith, 152
xerxes	Gruen (2011), Rethinking the Other in Antiquity, 257
zeus	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 298, 300