Tiresias: The Ancient Mediterranean Religions Source Database

145

Aeschylus, Prometheus Bound, 786-818
ἐπεὶ προθυμεῖσθʼ, οὐκ ἐναντιώσομαι Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind.
τὸ μὴ οὐ γεγωνεῖν πᾶν ὅσον προσχρῄζετε. Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind.
σοὶ πρῶτον, Ἰοῖ, πολύδονον πλάνην φράσω Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind.
ἣν ἐγγράφου σὺ μνήμοσιν δέλτοις φρενῶν. Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind.
ὅταν περάσῃς ῥεῖθρον ἠπείροιν ὅρον When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids
πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids
When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids
πόντου περῶσα φλοῖσβον, ἔστʼ ἂν ἐξίκῃ When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids
πρὸς Γοργόνεια πεδία Κισθήνης, ἵνα When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids
αἱ Φορκίδες ναίουσι δηναιαὶ κόραι three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind
τρεῖς κυκνόμορφοι, κοινὸν ὄμμʼ ἐκτημέναι three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind
μονόδοντες, ἃς οὔθʼ ἥλιος προσδέρκεται three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind
ἀκτῖσιν οὔθʼ ἡ νύκτερος μήνη ποτέ. three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind
πέλας δʼ ἀδελφαὶ τῶνδε τρεῖς κατάπτεροι three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind
δρακοντόμαλλοι Γοργόνες βροτοστυγεῖς three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind
ἃς θνητὸς οὐδεὶς εἰσιδὼν ἕξει πνοάς. whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons
τοιοῦτο μέν σοι τοῦτο φρούριον λέγω· whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons
ἄλλην δʼ ἄκουσον δυσχερῆ θεωρίαν· whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons
ὀξυστόμους γὰρ Ζηνὸς ἀκραγεῖς κύνας whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons
γρῦπας φύλαξαι, τόν τε μουνῶπα στρατὸν whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons
Ἀριμασπὸν ἱπποβάμονʼ, οἳ χρυσόρρυτον and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is.
οἰκοῦσιν ἀμφὶ νᾶμα Πλούτωνος πόρου· and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is.
τούτοις σὺ μὴ πέλαζε. τηλουρὸν δὲ γῆν and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is.
ἥξεις, κελαινὸν φῦλον, οἳ πρὸς ἡλίου and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is.
ναίουσι πηγαῖς, ἔνθα ποταμὸς Αἰθίοψ. and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is.
τούτου παρʼ ὄχθας ἕρφʼ, ἕως ἂν ἐξίκῃ Follow along its banks until you reach the cataract, where, from the Bybline mountains,
καταβασμόν, ἔνθα Βιβλίνων ὀρῶν ἄπο Follow along its banks until you reach the cataract, where, from the Bybline mountains,
ἵησι σεπτὸν Νεῖλος εὔποτον ῥέος. Follow along its banks until you reach the cataract, where, from the Bybline mountains,
οὗτός σʼ ὁδώσει τὴν τρίγωνον ἐς χθόνα Follow along its banks until you reach the cataract, where, from the Bybline mountains,
Νειλῶτιν, οὗ δὴ τὴν μακρὰν ἀποικίαν Follow along its banks until you reach the cataract, where, from the Bybline mountains,
Ἰοῖ, πέπρωται σοί τε καὶ τέκνοις κτίσαι. O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus
τῶν δʼ εἴ τί σοι ψελλόν τε καὶ δυσεύρετον O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus
ἐπανδίπλαζε καὶ σαφῶς ἐκμάνθανε· O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus
σχολὴ δὲ πλείων ἢ θέλω πάρεστί μοι. Χορός O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus

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

15 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, 561-785, 787-886, 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. Ovid, Metamorphoses, 1.583-1.750 (1st cent. BCE - missingth cent. CE)
14. 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.
15. Valerius Flaccus Gaius, Argonautica, 4.349-4.422

Subjects of this text:

subject	book bibliographic info
aeschylus	Gruen (2011), Rethinking the Other in Antiquity, 257
apollodorus	Gruen (2011), Rethinking the Other in Antiquity, 257
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
body	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295
boundary	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
clementia,altar of (ara clementiae)	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
cultic center of isis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 181
danube	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
demeter	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
deus ex machina	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
egypt,pharaonic	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143
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
fragments,of sophocles works	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
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
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
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
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
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
philomela	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
plays,lost	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
practice of circumcision,and trojan war'	Gruen (2011), Rethinking the Other in Antiquity, 257
procne	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
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
sophocles,lost plays and fragments of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
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
tereus (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
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
to demeter	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
travel	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
triptolemos,triptolemus (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 602
trojan war	Gruen (2011), Rethinking the Other in Antiquity, 257
violence	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276
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