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Tiresias: The Ancient Mediterranean Religions Source Database



5634
Euripides, Orestes, 256-259


τὰς αἱματωποὺς καὶ δρακοντώδεις κόρας.Mother, I implore you! Do not shake at me those maidens with their bloodshot eyes and snaky hair. Here they are, close by, to leap on me! Electra


αὗται γὰρ αὗται πλησίον θρῴσκουσί μου.Mother, I implore you! Do not shake at me those maidens with their bloodshot eyes and snaky hair. Here they are, close by, to leap on me! Electra


μέν', ὦ ταλαίπωρ', ἀτρέμα σοῖς ἐν δεμνίοις:Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste


ὁρᾷς γὰρ οὐδὲν ὧν δοκεῖς σάφ' εἰδέναι.Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste


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

40 results
1. Homer, Iliad, 15.36-15.46 (8th cent. BCE - 7th cent. BCE)

15.36. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.37. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.38. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.39. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.40. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.41. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.42. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.43. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.44. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.45. /But I tell thee, I would counsel even him to walk in that way, wherein thou, O lord of the dark cloud, mayest lead him. So spake she, and the father of men and gods smiled, and made answer, and spake to her with winged words:If in good sooth, O ox-eyed, queenly Hera 15.46. /But I tell thee, I would counsel even him to walk in that way, wherein thou, O lord of the dark cloud, mayest lead him. So spake she, and the father of men and gods smiled, and made answer, and spake to her with winged words:If in good sooth, O ox-eyed, queenly Hera
2. Homer, Odyssey, 11.315-11.317 (8th cent. BCE - 7th cent. BCE)

3. Sappho, Fragments, 31 (7th cent. BCE - 6th cent. BCE)

4. Sappho, Fragments, 31 (7th cent. BCE - 6th cent. BCE)

5. Sappho, Fragments, 31 (7th cent. BCE - 6th cent. BCE)

6. Aeschylus, Agamemnon, 811, 810 (6th cent. BCE - 5th cent. BCE)

810. πρῶτον μὲν Ἄργος καὶ θεοὺς ἐγχωρίους 810. First, indeed, placeName key=
7. Aeschylus, Eumenides, 768-774, 767 (6th cent. BCE - 5th cent. BCE)

767. αὐτοὶ γὰρ ἡμεῖς ὄντες ἐν τάφοις τότε
8. Aeschylus, Seven Against Thebes, 574 (6th cent. BCE - 5th cent. BCE)

574. Ἐρινύος κλητῆρα, πρόσπολον φόνου
9. Euripides, Iphigenia Among The Taurians, 778, 934-935, 961-980, 1439 (5th cent. BCE - 5th cent. BCE)

10. Euripides, Medea, 410, 1389 (5th cent. BCE - 5th cent. BCE)

1389. The curse of our sons’ avenging spirit and of Justice
11. Euripides, Orestes, 1191-1204, 1408-1415, 225-226, 228, 234, 237-238, 251-252, 255, 257-275, 283-293, 314-315, 321, 356-359, 38, 380-459, 46, 460-467, 47, 479, 48, 480-481, 49, 492-499, 50, 500-541, 579, 582-584, 591-598, 612, 614-618, 622, 657, 665-668, 671-716, 1105 (5th cent. BCE - 5th cent. BCE)

1105. Let us kill Helen, a bitter grief to Menelaus. Oreste
12. Hippocrates, On Airs, Waters, And Places, 10 (5th cent. BCE - 4th cent. BCE)

13. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

485e. Now I, Socrates, am quite fairly friendly to you, and so I feel very much at this moment as Zethus did, whom I have mentioned, towards Amphion in Euripides. Call. Indeed I am prompted to address you in the same sort of words as he did his brother: You neglect, Socrates, what you ought to mind; you distort with a kind of boyish travesty a soul of such noble nature;
14. Sophocles, Ajax, 836-844, 835 (5th cent. BCE - 5th cent. BCE)

15. Sophocles, Electra, 111-116, 276, 489-501, 110 (5th cent. BCE - 5th cent. BCE)

16. Sophocles, Oedipus At Colonus, 1299, 1434, 1298 (5th cent. BCE - 5th cent. BCE)

17. Sophocles, Women of Trachis, 1202, 1239-1240, 1248-1251, 807-812, 1185 (5th cent. BCE - 5th cent. BCE)

1185. Now, swear by the head of Zeus my begetter! Hyllus:
18. Aeschines, Letters, 1.88 (4th cent. BCE - 4th cent. BCE)

19. Aristotle, Nicomachean Ethics, 7.1, 7.5, 7.7, 7.10 (4th cent. BCE - 4th cent. BCE)

20. Aristotle, Problems, 30.1 (4th cent. BCE - 4th cent. BCE)

21. Cicero, On Invention, 2.51, 2.89-2.91 (2nd cent. BCE - 1st cent. BCE)

2.51. scentur, in contrarias partes diducuntur. certus autem locus est accusatoris, per quem auget facti atrocitatem, et alter, per quem negat malorum misereri oportere: defensoris, per quem calumnia accusatorum cum in- dignatione ostenditur et per quem cum conquestione misericordia captatur. hi et ceteri loci omnes com- munes ex iisdem praeceptis sumuntur, quibus ceterae argumentationes; sed illae tenuius et subtilius et acu- tius tractantur, hi autem gravius et ornatius et cum verbis tum etiam sententiis excellentibus. in illis enim finis est, ut id, quod dicitur, verum esse videatur, in his, tametsi hoc quoque videri oportet, tamen finis est amplitudo. Nunc ad aliam constitutionem transeamus. 2.89. gumentabitur: primum, cuius acciderit culpa, demon- strabit; deinde, cum id aliena culpa accidisset, ostendet se aut non potuisse aut non debuisse id facere, quod accusator dicat oportuisse; quid potuerit, ex utilitatis partibus, in quibus est necessitudinis vis implicata, demonstrabit quid debuerit, ex honestate considera- bitur. de utroque distinctius in deliberativo genere dicetur. deinde omnia facta esse ab reo, quae in ipsius fuerint potestate; 2.90. quod minus, quam convenerit, fac- tum sit, culpa id alterius accidisse. deinde alterius culpa exponenda demonstrandum est, quantum volun- tatis et studii fuerit in ipso, et id signis confirman- dum huiusmodi: ex cetera diligentia, ex ante factis aut dictis; atque hoc ipsi utile fuisse facere, inutile autem non facere, et cum cetera vita fuisse hoc magis consentaneum, quam quod propter alterius culpam non fecerit. si autem non in hominem certum, sed in rem aliquam causa demovebitur, ut in hac eadem re, si quaestor mortuus esset et idcirco legatis pe- cunia data non esset, accusatione alterius et culpae depulsione dempta ceteris similiter uti locis oportebit et ex concessionis partibus, quae convenient, assumere; de quibus nobis dicendum erit. 2.91. Loci autem communes idem utrisque fere, qui in superioribus assumptivis, incident; hi tamen certissi- me: accusatoris, facti indignatio; defensoris, cum in alio culpa sit, aut in ipso non sit, supplicio se affici non oportere. Ipsius autem rei fit remotio, cum id, quod datur crimini, negat neque ad se neque ad officium suum reus pertinuisse; nec, si quid in eo sit delictum, sibi adtribui oportere. id causae genus est huiusmodi: in eo foedere, quod factum est quondam cum Samnitibus, quidam adulescens nobilis porcum sustinuit iussu im- peratoris. foedere autem ab senatu inprobato et im- peratore Samnitibus dedito quidam in senatu eum quoque dicit, qui porcum tenuerit, dedi oportere.
22. Cicero, Tusculan Disputations, 4.31 (2nd cent. BCE - 1st cent. BCE)

4.31. et ut corporis est quaedam apta figura membrorum cum coloris quadam suavitate eaque ea quae X dicitur dicuntur G 1 pulchritudo, sic in animo opinionum iudiciorumque aequabilitas et constantia cum firmitate quadam et stabilitate virtutem subsequens aut virtutis vim ipsam continens pulchritudo vocatur. itemque viribus corporis et nervis et efficacitati similes similibus quoque similibus quoque Man. similibusque verbis animi vires nomitur. velocitas autem corporis celeritas appellatur, quae eadem ingenii etiam laus habetur propter animi multarum rerum brevi tempore percursionem. propter ... percursiones Non. 161, 20 ( s. l. percursionem) percussionem X ( corr. V rec periussionem K 1 ) Illud animorum corporumque dissimile, St. fr. 3, 426 quod animi valentes morbo temptari non possunt, temptari non possunt ut c. Bentl. sed cf. Galen de Hipp. et Pl. 409, 1 M. al. corpora corpora autem p. G ( exp. 2 ) possunt; sed corporum offensiones sine culpa accidere possunt, animorum non item, quorum omnes morbi et perturbationes ex aspernatione rationis eveniunt. veniunt H itaque in in om. H hominibus solum existunt; nam bestiae simile quiddam quidam GR 1 V 1 ( corr. R 2 V c ) faciunt, sed in perturbationes non incidunt.
23. Posidonius Apamensis Et Rhodius, Fragments, 154 (2nd cent. BCE - 1st cent. BCE)

24. Dio Chrysostom, Orations, 19.5 (1st cent. CE

19.5.  And the most of what they give us comes from ancient times, and from much wiser men than those of the present. In the case of comedy everything is kept; in the case of tragedy only the strong parts, it would seem, remain — I mean the iambics, and portions of these they still give in our theatres — but the more delicate parts have fallen away, that is, the lyric parts. I might illustrate by the case of old men: all the firm parts of the body resist the ravages of time, namely, the bones and the muscles; but everything else shrivels up. This is the reason that the bodies of the extremely old men are seen to be wasted and shrunken, whereas all those old men who are corpulent because of their wealth and luxury, although they have no strength left but only fat instead of flesh, do seem well nourished and younger to the great majority.
25. Epictetus, Discourses, 1.28.33 (1st cent. CE - 2nd cent. CE)

26. Longinus, On The Sublime, 10.2-10.3, 15.2-15.3 (1st cent. CE - 1st cent. CE)

27. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE)

28. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)

29. Plutarch, Placita Philosophorum (874D-911C), 4.12 (1st cent. CE - 2nd cent. CE)

30. Seneca The Younger, On Anger, 1.3.6 (1st cent. CE - 1st cent. CE)

31. Galen, On The Doctrines of Hippocrates And Plato, 4.5.4, 5.1.10 (2nd cent. CE - 3rd cent. CE)

32. Posidonius Olbiopolitanus, Fragments, 154 (2nd cent. CE - 2nd cent. CE)

33. Sextus, Against The Mathematicians, 8.56 (2nd cent. CE - 3rd cent. CE)

34. Sextus, Outlines of Pyrrhonism, 1.69 (2nd cent. CE - 3rd cent. CE)

35. Sextus Empiricus, Against Those In The Disciplines, 7.192, 7.249 (2nd cent. CE - 2nd cent. CE)

36. Diogenes Laertius, Lives of The Philosophers, 7.53, 7.158 (3rd cent. CE - 3rd cent. CE)

7.53. By incidence or direct contact have come our notions of sensible things; by resemblance notions whose origin is something before us, as the notion of Socrates which we get from his bust; while under notions derived from analogy come those which we get (1) by way of enlargement, like that of Tityos or the Cyclops, or (2) by way of diminution, like that of the Pygmy. And thus, too, the centre of the earth was originally conceived on the analogy of smaller spheres. of notions obtained by transposition creatures with eyes on the chest would be an instance, while the centaur exemplifies those reached by composition, and death those due to contrariety. Furthermore, there are notions which imply a sort of transition to the realm of the imperceptible: such are those of space and of the meaning of terms. The notions of justice and goodness come by nature. Again, privation originates notions; for instance, that of the man without hands. Such are their tenets concerning presentation, sensation, and thought. 7.158. We hear when the air between the sot body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent.
37. Origen, On First Principles, 3.1.2 (3rd cent. CE - 3rd cent. CE)

3.1.2. of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e., a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e., a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e., a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey. 3.1.2. But with respect to the declaration of the apostle, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, Whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchastity, and fornication, and uncleanness, which they had committed? How, also, does he greatly praise those who acted rightly, like the house of Onesiphorus, saying, The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he had come to Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day. Now it is not consistent with apostolic gravity to blame him who is worthy of blame, i.e., who has sinned, and greatly to praise him who is deserving of praise for his good works; and again, as if it were in no one's power to do any good or evil, to say that it was the Creator's doing that every one should act virtuously or wickedly, seeing He makes one vessel to honour, and another to dishonour. And how can he add that statement, We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he has done, whether it be good or bad? For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his Maker? Then, again, how is not this opposed to that other declaration elsewhere, that in a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, prepared unto every good work. He, accordingly, who purges himself, is made a vessel unto honour, while he who has disdained to cleanse himself from his impurity is made a vessel unto dishonour. From such declarations, in my opinion, the cause of our actions can in no degree be referred to the Creator. For God the Creator makes a certain vessel unto honour, and other vessels to dishonour; but that vessel which has cleansed itself from all impurity He makes a vessel unto honour, while that which has stained itself with the filth of vice He makes a vessel unto dishonour. The conclusion from which, accordingly, is this, that the cause of each one's actions is a pre-existing one; and then every one, according to his deserts, is made by God either a vessel unto honour or dishonour. Therefore every individual vessel has furnished to its Creator out of itself the causes and occasions of its being formed by Him to be either a vessel unto honour or one unto dishonour. And if the assertion appear correct, as it certainly is, and in harmony with all piety, that it is due to previous causes that every vessel be prepared by God either to honour or to dishonour, it does not appear absurd that, in discussing remoter causes in the same order, and in the same method, we should come to the same conclusion respecting the nature of souls, and (believe) that this was the reason why Jacob was beloved before he was born into this world, and Esau hated, while he still was contained in the womb of his mother. 3.1.2. Nay, that very declaration, that from the same lump a vessel is formed both to honour and to dishonour, will not push us hard; for we assert that the nature of all rational souls is the same, as one lump of clay is described as being under the treatment of the potter. Seeing, then, the nature of rational creatures is one, God, according to the previous grounds of merit, created and formed out of it, as the potter out of the one lump, some persons to honour and others to dishonour. Now, as regards the language of the apostle, which he utters as if in a tone of censure, Nay but, O man, who are you that replies against God? he means, I think, to point out that such a censure does not refer to any believer who lives rightly and justly, and who has confidence in God, i.e., to such an one as Moses was, of whom Scripture says that Moses spoke, and God answered him by a voice; and as God answered Moses, so also does every saint answer God. But he who is an unbeliever, and loses confidence in answering before God owing to the unworthiness of his life and conversation, and who, in relation to these matters, does not seek to learn and make progress, but to oppose and resist, and who, to speak more plainly, is such an one as to be able to say those words which the apostle indicates, when he says, Why, then, does He yet find fault? For who will resist His will?— to such an one may the censure of the apostle rightly be directed, Nay but, O man, who are you that replies against God? This censure accordingly applies not to believers and saints, but to unbelievers and wicked men. 3.1.2. But since the words of the apostle, in what he says regarding vessels of honour or dishonour, that if a man therefore purge himself, he will be a vessel unto honour, sanctified and meet for the Master's service, and prepared unto every good work, appear to place nothing in the power of God, but all in ourselves; while in those in which he declares that the potter has power over the clay, to make of the same lump one vessel to honour, another to dishonour, he seems to refer the whole to God — it is not to be understood that those statements are contradictory, but the two meanings are to be reduced to agreement, and one signification must be drawn from both, viz., that we are not to suppose either that those things which are in our own power can be done without the help of God, or that those which are in God's hand can be brought to completion without the intervention of our acts, and desires, and intention; because we have it not in our own power so to will or do anything, as not to know that this very faculty, by which we are able to will or to do, was bestowed on us by God, according to the distinction which we indicated above. Or again, when God forms vessels, some to honour and others to dishonour, we are to suppose that He does not regard either our wills, or our purposes, or our deserts, to be the causes of the honour or dishonour, as if they were a sort of matter from which He may form the vessel of each one of us either to honour or to dishonour; whereas the very movement of the soul itself, or the purpose of the understanding, may of itself suggest to him, who is not unaware of his heart and the thoughts of his mind, whether his vessel ought to be formed to honour or to dishonour. But let these points suffice, which we have discussed as we best could, regarding the questions connected with the freedom of the will. 3.1.2. of things that move, some have the cause of their motion within themselves; others, again, are moved only from without. Now only portable things are moved from without, such as pieces of wood, and stones, and all matter that is held together by their constitution alone. And let that view be removed from consideration which calls the flux of bodies motion, since it is not needed for our present purpose. But animals and plants have the cause of their motion within themselves, and in general whatever is held together by nature and a soul, to which class of things they say that metals also belong. And besides these, fire too is self-moved, and perhaps also fountains of water. Now, of those things which have the cause of their movement within themselves, some, they say, are moved out of themselves, others from themselves: things without life, out of themselves; animate things, from themselves. For animate things are moved from themselves, a phantasy springing up in them which incites to effort. And again, in certain animals phantasies are formed which call forth an effort, the nature of the phantasy stirring up the effort in an orderly manner, as in the spider is formed the phantasy of weaving; and the attempt to weave follows, the nature of its phantasy inciting the insect in an orderly manner to this alone. And besides its phantasial nature, nothing else is believed to belong to the insect. And in the bee there is formed the phantasy to produce wax. 3.1.2. But since the apostle in one place does not pretend that the becoming of a vessel unto honour or dishonour depends upon God, but refers back the whole to ourselves, saying, If, then, a man purge himself, he will be a vessel unto honour, sanctified, meet for the Master's use, and prepared unto every good work; and elsewhere does not even pretend that it is dependent upon ourselves, but appears to attribute the whole to God, saying, The potter has power over the clay, of the same lump to make one vessel unto honour and another to dishonour; and as his statements are not contradictory, we must reconcile them, and extract one complete statement from both. Neither does our own power, apart from the knowledge of God, compel us to make progress; nor does the knowledge of God (do so), unless we ourselves also contribute something to the good result; nor does our own power, apart from the knowledge of God, and the use of the power that worthily belongs to us, make a man become (a vessel) unto honour or dishonour; nor does the will of God alone form a man to honour or to dishonour, unless He hold our will to be a kind of matter that admits of variation, and that inclines to a better or worse course of conduct. And these observations are sufficient to have been made by us on the subject of free-will.
38. Epigraphy, Rhodes & Osborne Ghi, 88.11-88.16

39. Stobaeus, Eclogues, 3.18.24

40. Stoic School, Stoicor. Veter. Fragm., 2.87



Subjects of this text:

subject book bibliographic info
aeschylus Markantonatos, Brill's Companion to Euripides (2015) 523
agamemnon Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 221
ajax, greater de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
alcestis, children of Naiden,Ancient Suppliation (2006)" 35
alcmaeon Graver, Stoicism and Emotion (2007) 240
amphion Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
androtion Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219
animals, complex behavior in Graver, Stoicism and Emotion (2007) 240
animals, impressions of Graver, Stoicism and Emotion (2007) 240
apollo Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 221
arai (curses) Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
areopagus council, ephebic oath Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
argos Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221
aristotle, on brutishness Graver, Stoicism and Emotion (2007) 240
aristotle, on melancholy Graver, Stoicism and Emotion (2007) 240
audience Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
becker, lawrence Graver, Stoicism and Emotion (2007) 240
brutishness Graver, Stoicism and Emotion (2007) 240
callicles Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
calydonians Naiden,Ancient Suppliation (2006)" 35
cannibalism Graver, Stoicism and Emotion (2007) 240
captatio benevolentiae Markantonatos, Brill's Companion to Euripides (2015) 523
centaur Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
characters, tragic/mythical, electra Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 313
characters, tragic/mythical, furies (erinyes) Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 313, 315
characters, tragic/mythical, orestes Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 313, 315
chorostatas (kho-), in postclassical tragic plays/performances Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 315
chrysippus, on drunkenness Graver, Stoicism and Emotion (2007) 240
chrysippus Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
cicero, on species-level classification Graver, Stoicism and Emotion (2007) 240
commentary passim, tradition Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
diogenes laertius Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
dragon Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
electra Markantonatos, Brill's Companion to Euripides (2015) 523
emotions, examples of Graver, Stoicism and Emotion (2007) 240
emotions, fear (fright) de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
emotions, modern theories Graver, Stoicism and Emotion (2007) 240
ephebic oath Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
epictetus, on insanity Graver, Stoicism and Emotion (2007) 240
erinyes Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
esther Naiden,Ancient Suppliation (2006)" 35
eupatheiai, classified by species Graver, Stoicism and Emotion (2007) 240
euripides, and the second sophistic, tragedy and phantasia Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 313, 315
euripides, phaethon Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 315
euripides Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
exegesis Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
exile Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 221
hallucinations Graver, Stoicism and Emotion (2007) 240
heracles, in ephebic oath Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
heracles Graver, Stoicism and Emotion (2007) 240
hyllus, oath with, oaths invoking Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
impressions, disordered, in the insane Graver, Stoicism and Emotion (2007) 240
impressions, of animals Graver, Stoicism and Emotion (2007) 240
insanity, as derangement Graver, Stoicism and Emotion (2007) 240
insanity, in aristotle Graver, Stoicism and Emotion (2007) 240
intertextuality Markantonatos, Brill's Companion to Euripides (2015) 523
iphigeneia Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
iphigenia Naiden,Ancient Suppliation (2006)" 35
isnardi–parente, m. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
longinus, on the sublime Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 315
longinus Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 315; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
madness, in the orestes Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221
matricide, resulting in pollution Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221
medea, children of Naiden,Ancient Suppliation (2006)" 35
medical writers, greek, on insanity Graver, Stoicism and Emotion (2007) 240
melancholia Graver, Stoicism and Emotion (2007) 240
menelaus Naiden,Ancient Suppliation (2006)" 35; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221
nestor Naiden,Ancient Suppliation (2006)" 35
nominalism Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
olympiodorus, knowledge of drama Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
orestes Graver, Stoicism and Emotion (2007) 240; Markantonatos, Brill's Companion to Euripides (2015) 523; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
pathos (πάθος) de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
pentheus Graver, Stoicism and Emotion (2007) 240
phemius Naiden,Ancient Suppliation (2006)" 35
pigeaud, j. Graver, Stoicism and Emotion (2007) 240
plato, gorgias Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
plato, philebus Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
plato, republic Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
pohlenz, m. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
proclus Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
pucci, p. xxv Markantonatos, Brill's Companion to Euripides (2015) 523
purity, of the leader Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219
pylades Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221
quotations Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
reaching (orexis) Graver, Stoicism and Emotion (2007) 240
revenge curses Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 27
sacrifice, animal, pre-battle Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219
sappho de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
scholars/scholarship, ancient and byzantine (on tragedy), dio chrysostom Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 313, 315
seneca, on anger Graver, Stoicism and Emotion (2007) 240
sextus empiricus Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
socrates Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
sophia Markantonatos, Brill's Companion to Euripides (2015) 523
sophocles Markantonatos, Brill's Companion to Euripides (2015) 523
speech de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
sublime de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603
supplication, and purification of homicide Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221
supplication, in the orestes' Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 221
telemachus Naiden,Ancient Suppliation (2006)" 35
tieleman, teun Graver, Stoicism and Emotion (2007) 240
tityos Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 173
tragedy Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
tyndareus Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 221
yielding (eixis) Graver, Stoicism and Emotion (2007) 240
zethus Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 192
zeus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 603