Tiresias: The Ancient Mediterranean Religions Source Database

5630

Euripides, Medea, 249-251
ζῶμεν κατ' οἴκους, οἱ δὲ μάρνανται δορί And yet they say we live secure at home, while they are at the wars
κακῶς φρονοῦντες: ὡς τρὶς ἂν παρ' ἀσπίδα with their sorry reasoning, for I would gladly take my stand in battle array three times o’er, than once give birth.
στῆναι θέλοιμ' ἂν μᾶλλον ἢ τεκεῖν ἅπαξ. with their sorry reasoning, for I would gladly take my stand in battle array three times o’er, than once give birth.

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

13 results
1. Hesiod, Shield, 49, 48 (8th cent. BCE - 7th cent. BCE)
2. Homer, Iliad, 6.490-6.493, 11.740 (8th cent. BCE - 7th cent. BCE) 6.490. /Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 6.491. /Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 6.492. /Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 6.493. /Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 11.740. /and had to wife his eldest daughter, fair-haired Agamede, who knew all simples that the wide earth nourisheth. Him as he came against me I smote with may bronze-tipped spear, and he fell in the dust; but I leapt upon his chariot and took my stand amid the foremost fighters. But the great-souled Epeians
3. Homer, Odyssey, 5.118-5.129 (8th cent. BCE - 7th cent. BCE)
4. Aeschylus, Agamemnon, 486-487, 11 (6th cent. BCE - 5th cent. BCE) 11. γυναικὸς ἀνδρόβουλον ἐλπίζον κέαρ. 11. The man’s-way-planning hoping heart of woman.
5. Aeschylus, Libation-Bearers, 305 (6th cent. BCE - 5th cent. BCE) 305. θήλεια γὰρ φρήν· εἰ δὲ μή, τάχʼ εἴσεται. Χορός 305. For he has a woman’s mind, or if not, it will soon be found out. Chorus
6. Aeschylus, Suppliant Women, 749, 748 (6th cent. BCE - 5th cent. BCE) 748. μόνην δὲ μὴ πρόλειπε· λίσσομαι, πάτερ. 748. Do not leave me forlorn, I implore you, father. A woman abandoned to herself is nothing. There is no Ares in her.
7. Euripides, Medea, 1358, 225, 230-248, 250-251, 255, 260, 263-266, 395, 574, 1244 (5th cent. BCE - 5th cent. BCE)
8. Herodotus, Histories, 4.110-4.116 (5th cent. BCE - 5th cent. BCE) 4.110. About the Sauromatae, the story is as follows. When the Greeks were at war with the Amazons (whom the Scythians call Oiorpata, a name signifying in our tongue killers of men, for in Scythian a man is “oior” and to kill is “pata”), the story runs that after their victory on the Thermodon they sailed away carrying in three ships as many Amazons as they had been able to take alive; and out at sea the Amazons attacked the crews and killed them. ,But they knew nothing about ships, or how to use rudder or sail or oar; and with the men dead, they were at the mercy of waves and winds, until they came to the Cliffs by the Maeetian lake; this place is in the country of the free Scythians. The Amazons landed there, and set out on their journey to the inhabited country, and seizing the first troop of horses they met, they mounted them and raided the Scythian lands. 4.111. The Scythians could not understand the business; for they did not recognize the women's speech or their dress or their nation, but wondered where they had come from, and imagined them to be men all of the same age; and they met the Amazons in battle. The result of the fight was that the Scythians got possession of the dead, and so came to learn that their foes were women. ,Therefore, after deliberation they resolved by no means to slay them as before, but to send their youngest men to them, of a number corresponding (as they guessed) to the number of the women. They directed these youths to camp near the Amazons and to imitate all that they did; if the women pursued them, not to fight, but to flee; and when the pursuit stopped, to return and camp near them. This was the plan of the Scythians, for they desired that children be born of the women. The young men who were sent did as they were directed. 4.112. When the Amazons perceived that the youths meant them no harm, they let them be; but every day the two camps drew nearer to each other. Now the young men, like the Amazons, had nothing but their arms and their horses, and lived as did the women, by hunting and plunder. 4.113. At midday the Amazons would scatter and go apart from each other singly or in pairs, roaming apart for greater comfort. The Scythians noticed this and did likewise; and as the women wandered alone, a young man laid hold of one of them, and the woman did not resist but let him do his will; ,and since they did not understand each other's speech and she could not speak to him, she signed with her hand that he should come the next day to the same place and bring another youth with him (showing by signs that there should be two), and she would bring another woman with her. ,The youth went away and told his comrades; and the next day he came himself with another to the place, where he found the Amazon and another with her awaiting them. When the rest of the young men learned of this, they had intercourse with the rest of the Amazons. 4.114. Presently they joined their camps and lived together, each man having for his wife the woman with whom he had had intercourse at first. Now the men could not learn the women's language, but the women mastered the speech of the men; ,and when they understood each other, the men said to the Amazons, “We have parents and possessions; therefore, let us no longer live as we do, but return to our people and be with them; and we will still have you, and no others, for our wives.” To this the women replied: ,“We could not live with your women; for we and they do not have the same customs. We shoot the bow and throw the javelin and ride, but have never learned women's work; and your women do none of the things of which we speak, but stay in their wagons and do women's work, and do not go out hunting or anywhere else. ,So we could never agree with them. If you want to keep us for wives and to have the name of fair men, go to your parents and let them give you the allotted share of their possessions, and after that let us go and live by ourselves.” The young men agreed and did this. 4.115. So when they had been given the allotted share of possessions that fell to them, and returned to the Amazons, the women said to them: ,“We are worried and frightened how we are to live in this country after depriving you of your fathers and doing a lot of harm to your land. ,Since you propose to have us for wives, do this with us: come, let us leave this country and live across the Tanaïs river.” 4.116. To this too the youths agreed; and crossing the Tanaïs, they went a three days' journey east from the river, and a three days' journey north from lake Maeetis; and when they came to the region in which they now live, they settled there. ,Ever since then the women of the Sauromatae have followed their ancient ways; they ride out hunting, with their men or without them; they go to war, and dress the same as the men.
9. Sophocles, Antigone, 62, 61 (5th cent. BCE - 5th cent. BCE)
10. Thucydides, The History of The Peloponnesian War, 2.45.2 (5th cent. BCE - 4th cent. BCE) 2.45.2. On the other hand if I must say anything on the subject of female excellence to those of you who will now be in widowhood, it will be all comprised in this brief exhortation. Great will be your glory in not falling short of your natural character; and greatest will be hers who is least talked of among the men whether for good or for bad.
11. Xenophon, On Household Management, 3.10-3.12, 7.22-7.25, 7.35-7.36 (5th cent. BCE - 4th cent. BCE) 3.10. Would you have me break in colts, Socrates ? of course not, no more than I would have you buy children to train as agricultural labourers; but horses and human beings alike, I think, on reaching a certain age forthwith become useful and go on improving. I can also show you that husbands differ widely in their treatment of their wives, and some succeed in winning their co-operation and thereby increase their estates, while others bring utter ruin on their houses by their behaviour to them. 3.11. And ought one to blame the husband or the wife for that, Socrates ? When a sheep is ailing, said Socrates , we generally blame the shepherd, and when a horse is vicious, we generally find fault with his rider. In the case of a wife, if she receives instruction in the right way from her husband and yet does badly, perhaps she should bear the blame; but if the husband does not instruct his wife in the right way of doing things, and so finds her ignorant, should he not bear the blame himself? 3.12. Anyhow, Critobulus, you should tell us the truth, for we are all friends here. Is there anyone to whom you commit more affairs of importance than you commit to your wife? There is not. Is there anyone with whom you talk less? There are few or none, I confess. 7.22. And since both the indoor and the outdoor tasks demand labour and attention, God from the first adapted the woman’s nature, I think, to the indoor and man’s to the outdoor tasks and cares. 7.23. For he made the man’s body and mind more capable of enduring cold and heat, and journeys and campaigns; and therefore imposed on him the outdoor tasks. To the woman, since he has made her body less capable of such endurance, I take it that God has assigned the indoor tasks. 7.24. And knowing that he had created in the woman and had imposed on her the nourishment of the infants, he meted out to her a larger portion of affection for new-born babes than to the man. 7.25. And since he imposed on the woman the protection of the stores also, knowing that for protection a fearful disposition is no disadvantage, God meted out a larger share of fear to the woman than to the man; and knowing that he who deals with the outdoor tasks will have to be their defender against any wrong-doer, he meted out to him again a larger share of courage. 7.35. Then shall I too have to do these things? said my wife. Indeed you will, said I; your duty will be to remain indoors and send out those servants whose work is outside, and superintend those who are to work indoors, and to receive the incomings 7.36. and distribute so much of them as must be spent, and watch over so much as is to be kept in store, and take care that the sum laid by for a year be not spent in a month. And when wool is brought to you, you must see that cloaks are made for those that want them. You must see too that the dry corn is in good condition for making food.
12. Theocritus, Idylls, 2.10, 2.16, 2.24-2.29, 2.40, 2.69 (4th cent. BCE - 3rd cent. BCE)
13. Lysias, Orations, 3.6

Subjects of this text:

subject	book bibliographic info
action/activity,nocturnal	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
aegisthus	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
agency	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
alcmena	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 67
amazons,gender status of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154
amazons,hybris of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154
anaxagoras of clazomenae	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
andromache	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
aphrodite	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
apollo	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66
apollonius of rhodes	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
artemis	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66
causality	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
childbirth	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66, 67
chorus of agamemnon	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
chorus of suppliants	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
circe	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
citizen,status of	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
clytemnestra	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
comedy	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
community	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
conflict	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
coronis	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66
corpse	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66
deception	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
deformity	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
division	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
dover,kenneth	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
duncan,anne	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
ehoie	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66, 67
epinician	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
euripides	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
femininity	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
gender,definitions of	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
grief	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
griffiths,frederick	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
group	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
harmony	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
hecate	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
hector	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
hecuba	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
helen	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66
heracles	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 67
homer,iliad	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
immortality	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 67
jason	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
logos	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
love	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
magic	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
medea	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66, 67; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
mythology	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
orestes	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
phratria	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
pohlenz,m.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
polis	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
reason	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
rhetoric	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
seduction,female	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
seduction,male	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
selene	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
semele	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 66
semonides	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
simaetha	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
simile	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
skylla	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 52
slaves	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
socrates	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
theocritus	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
theseus	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
thestylis	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
truth,and reciprocity'	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
unity	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
women,and politics	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154
women,and war	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154
women,role	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154
women,seclusion	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154
women	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339
work	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 196
xenophon	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 339