Tiresias: The Ancient Mediterranean Religions Source Database

5642

Euripides, Trojan Women, 1001-1059

τοῦ συζύγου τ' ἔτ' ὄντος, οὐ κατ' ἄστρα πω;

did you ever raise, though Castor was still alive, a vigorous youth, and his brother also, not yet among the stars? Then when you had come to Troy , and the Argives were on your track, and the mortal combat had begun, whenever tidings came to you of

ἐπεὶ δὲ Τροίαν ἦλθες ̓Αργεῖοί τέ σου

κατ' ἴχνος, ἦν δὲ δοριπετὴς ἀγωνία

εἰ μὲν τὰ τοῦδε κρείσσον' ἀγγέλλοιτό σοι

Μενέλαον ᾔνεις, παῖς ὅπως λυποῖτ' ἐμὸς

Menelaus’ prowess, you would praise him, to grieve my son, because he had so powerful a rival in his love; but if the Trojans prospered, Menelaus was nothing to you. Your eye was fixed on Fortune, and by such practice you were careful to follow in her steps, careless of virtue’s cause.

ἔχων ἔρωτος ἀνταγωνιστὴν μέγαν:

εἰ δ' εὐτυχοῖεν Τρῶες, οὐδὲν ἦν ὅδε.

ἐς τὴν τύχην δ' ὁρῶσα τοῦτ' ἤσκεις, ὅπως

ἕποι' ἅμ' αὐτῇ, τῇ ἀρετῇ δ' οὐκ ἤθελες.

κἄπειτα πλεκταῖς σῶμα σὸν κλέπτειν λέγεις

And then you assert that you tried to let yourself down from the towers by stealth with twisted cords, as if unwilling to stay? Where were you ever found fastening the noose about your neck, or whetting the knife, as a noble wife would have done in regret for her former husband?

πύργων καθιεῖς', ὡς μένους' ἀκουσίως;

ποῦ δῆτ' ἐλήφθης ἢ βρόχους ἀρτωμένη

ἢ φάσγανον θήγους', ἃ γενναία γυνὴ

δράσειεν ἂν ποθοῦσα τὸν πάρος πόσιν;

καίτοι ς' ἐνουθέτουν γε πολλὰ πολλάκις:

And yet often I advised you saying, Get away, daughter; my sons will take other brides, and I will belp you to steal away, and convey you to the Achaean fleet; oh, end the strife between us and Hellas ! But this was bitter to you.

̓͂Ω θύγατερ, ἔξελθ': οἱ δ' ἐμοὶ παῖδες γάμους

ἄλλους γαμοῦσι, σὲ δ' ἐπὶ ναῦς ̓Αχαιϊκὰς

πέμψω συνεκκλέψασα: καὶ παῦσον μάχης

̔́Ελληνας ἡμᾶς τε. ἀλλὰ σοὶ τόδ' ἦν πικρόν.

ἐν τοῖς ̓Αλεξάνδρου γὰρ ὕβριζες δόμοις

For you were wantoning in Alexander’s house, wishing to have obeisance done you by barbarians. Yes, it was a proud time for you; and now after all this you have adorned yourself, and come forth and have dared to appear under the same sky as your husband, revolting wretch!

καὶ προσκυνεῖσθαι βαρβάρων ὕπ' ἤθελες:

μεγάλα γὰρ ἦν σοι. — κἀπὶ τοῖσδε σὸν δέμας

ἐξῆλθες ἀσκήσασα κἄβλεψας πόσει

τὸν αὐτὸν αἰθέρ', ὦ κατάπτυστον κάρα:

ἣν χρῆν ταπεινὴν ἐν πέπλων ἐρειπίοις

Better if you had come in tattered raiment, cowering humbly in terror, with hair cut short, and if your feeling for your past sins were one of shame rather than effrontery. Menelaus, hear the conclusion of my argument;

φρίκῃ τρέμουσαν, κρᾶτ' ἀπεσκυθισμένην

ἐλθεῖν, τὸ σῶφρον τῆς ἀναιδείας πλέον

ἔχουσαν ἐπὶ τοῖς πρόσθεν ἡμαρτημένοις.

Μενέλα', ἵν' εἰδῇς οἷ τελευτήσω λόγον

στεφάνωσον ̔Ελλάδ' ἀξίως τήνδε κτανὼν

crown Hellas by slaying her as she deserves, and establish this law for all other women: death to every one who betrays her husband. Chorus Leader

σαυτοῦ, νόμον δὲ τόνδε ταῖς ἄλλαισι θὲς

crown Hellas by slaying her as she deserves, and establish this law for all other women: death to every one who betrays her husband. Chorus Leader

γυναιξί, θνῄσκειν ἥτις ἂν προδῷ πόσιν.

crown Hellas by slaying her as she deserves, and establish this law for all other women: death to every one who betrays her husband. Chorus Leader

Μενέλαε, προγόνων τ' ἀξίως δόμων τε σῶν

Avenge yourself, Menelaus, on your wife, as is worthy of your home and ancestors

τεῖσαι δάμαρτα κἀφελοῦ, πρὸς ̔Ελλάδος

Avenge yourself, Menelaus, on your wife, as is worthy of your home and ancestors

ψόγον τὸ θῆλύ τ', εὐγενὴς ἐχθροῖς φανείς.

clear yourself from the reproach of effeminacy at the lips of Hellas , and let your foes see your spirit. Menelau

ἐμοὶ σὺ συμπέπτωκας ἐς ταὐτὸν λόγου

Your thoughts coincide with mine, that she, without constraint, left my palace, and sought a stranger’s bed, and now Cypris is introduced for mere bluster. Away to those who shall stone you

ἑκουσίως τήνδ' ἐκ δόμων ἐλθεῖν ἐμῶν

Your thoughts coincide with mine, that she, without constraint, left my palace, and sought a stranger’s bed, and now Cypris is introduced for mere bluster. Away to those who shall stone you

ξένας ἐς εὐνάς: χἡ Κύπρις κόμπου χάριν

Your thoughts coincide with mine, that she, without constraint, left my palace, and sought a stranger’s bed, and now Cypris is introduced for mere bluster. Away to those who shall stone you

λόγοις ἐνεῖται. — βαῖνε λευστήρων πέλας

Your thoughts coincide with mine, that she, without constraint, left my palace, and sought a stranger’s bed, and now Cypris is introduced for mere bluster. Away to those who shall stone you

πόνους τ' ̓Αχαιῶν ἀπόδος ἐν μικρῷ μακροὺς

and by your speedy death requite the weary toils of the Achaeans, so that you may learn not to bring shame on me! Helen

θανοῦς', ἵν' εἰδῇς μὴ καταισχύνειν ἐμέ.

and by your speedy death requite the weary toils of the Achaeans, so that you may learn not to bring shame on me! Helen

μή, πρός σε γονάτων, τὴν νόσον τὴν τῶν θεῶν

Oh, by your knees, I implore you, do not impute that heaven-sent affliction to me, or slay me; forgive me! Hecuba

προσθεὶς ἐμοὶ κτάνῃς με, συγγίγνωσκε δέ.

Oh, by your knees, I implore you, do not impute that heaven-sent affliction to me, or slay me; forgive me! Hecuba

μηδ' οὓς ἀπέκτειν' ἥδε συμμάχους προδῷς:

Do not betray your allies, whose death this woman caused;

ἐγὼ πρὸ κείνων καὶ τέκνων σε λίσσομαι.

on their behalf, and for my children’s sake, I entreat you. Menelau

παῦσαι, γεραιά: τῆσδε δ' οὐκ ἐφρόντισα.

Peace, revered lady; to her I pay no heed. I bid my servants take her away, aboard the ship, in which she is to sail. Hecuba

λέγω δὲ προσπόλοισι πρὸς πρύμνας νεῶν

Peace, revered lady; to her I pay no heed. I bid my servants take her away, aboard the ship, in which she is to sail. Hecuba

τήνδ' ἐκκομίζειν, ἔνθα ναυστολήσεται.

Peace, revered lady; to her I pay no heed. I bid my servants take her away, aboard the ship, in which she is to sail. Hecuba

μή νυν νεὼς σοὶ ταὐτὸν ἐσβήτω σκάφος.

Oh never let her set foot within the same ship as you. Menelau

τί δ' ἔστι; μεῖζον βρῖθος ἢ πάροιθ' ἔχει;

Why is that? is she heavier than before? Hecuba

οὐκ ἔστ' ἐραστὴς ὅστις οὐκ ἀεὶ φιλεῖ.

The one who loves once, must love always. Menelau

ὅπως ἂν ἐκβῇ τῶν ἐρωμένων ὁ νοῦς.

Why, that depends how those we love are minded. But your wish shall be granted; she shall not set foot upon the same ship with me; for your advice is surely sound;

ἔσται δ' ἃ βούλῃ: ναῦν γὰρ οὐκ ἐσβήσεται

Why, that depends how those we love are minded. But your wish shall be granted; she shall not set foot upon the same ship with me; for your advice is surely sound;

ἐς ἥνπερ ἡμεῖς: καὶ γὰρ οὐ κακῶς λέγεις:

Why, that depends how those we love are minded. But your wish shall be granted; she shall not set foot upon the same ship with me; for your advice is surely sound;

ἐλθοῦσα δ' ̓́Αργος ὥσπερ ἀξία κακῶς

and when she comes to Argos she shall die a shameful death as is her due, and impress the need of chastity on all women. No easy task; yet shall her fate strike their foolish hearts with terror, even though they are more lost to shame than she. Exit Menelaus, dragging Helen with him. Choru

κακὴ θανεῖται καὶ γυναιξὶ σωφρονεῖν

πάσαισι θήσει. ῥᾴδιον μὲν οὐ τόδε:

ὅμως δ' ὁ τῆσδ' ὄλεθρος ἐς φόβον βαλεῖ

τὸ μῶρον αὐτῶν, κἂν ἔτ' ὦς' ἐχθίονες.

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

16 results

1. Homer, Iliad, 3.169 (8th cent. BCE - 7th cent. BCE)

3.169. /who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld

2. Aeschylus, Agamemnon, 1206, 1181 (6th cent. BCE - 5th cent. BCE)

1181. πνέων ἐσᾴξειν, ὥστε κύματος δίκην

1181. Breathing, to penetrate thee: so as, wave-like

3. Euripides, Electra, 1001-1010, 1024-1029, 1032, 1035, 1055-1059, 1064, 107, 1071-1073, 108, 1097, 1107, 1118-1119, 1124-1131, 175-180, 184-185, 239, 241, 302-311, 998-1000 (5th cent. BCE - 5th cent. BCE)

4. Euripides, Hecuba, 252-295, 923-925, 251 (5th cent. BCE - 5th cent. BCE)

5. Euripides, Hippolytus, 972, 971 (5th cent. BCE - 5th cent. BCE)

6. Euripides, Medea, 1137-1230, 324, 346-347, 475, 515, 522, 546, 1136 (5th cent. BCE - 5th cent. BCE)

7. Euripides, Orestes, 1112 (5th cent. BCE - 5th cent. BCE)

1112. They are only fit to look after mirrors and perfumes! Pylade

8. Euripides, Phoenician Women, 469-472, 481-495, 499-503, 524-525, 468 (5th cent. BCE - 5th cent. BCE)

9. Euripides, Suppliant Women, 164, 176-179, 188-189, 163 (5th cent. BCE - 5th cent. BCE)

10. Euripides, Trojan Women, 1002-1059, 1070, 1096, 1277-1278, 130-137, 675, 766-773, 860-1000 (5th cent. BCE - 5th cent. BCE)

1000. did you ever raise, though Castor was still alive, a vigorous youth, and his brother also, not yet among the stars? Then when you had come to Troy , and the Argives were on your track, and the mortal combat had begun, whenever tidings came to you of

11. Herodotus, Histories, 1.4.2, 1.5.2, 2.113-2.115 (5th cent. BCE - 5th cent. BCE)

1.4.2. “We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. 1.5.2. But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. 2.113. When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. 2.114. When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” 2.115. Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.”

12. Sophocles, Ajax, 501-505, 510-513, 500 (5th cent. BCE - 5th cent. BCE)

13. Thucydides, The History of The Peloponnesian War, 3.34-3.50 (5th cent. BCE - 4th cent. BCE)

14. Xenophon, Hellenica, 1.6.27, 1.7, 2.3.24-2.3.29 (5th cent. BCE - 4th cent. BCE)

2.3.24. Then when Theramenes arrived, Critias arose and spoke as follows: Gentlemen of the Senate, if anyone among you thinks that more people than is fitting are being put to death, let him reflect that where governments are changed these things always take place; and it is inevitable that those who are changing the government here to an oligarchy should have most numerous enemies, both because the state is the most populous of the Greek states and because the commons have been bred up in a condition of freedom for the longest time. 2.3.25. Now we, believing that for men like ourselves and you democracy is a grievous form of government, and convinced that the commons would never become friendly to the Lacedaemonians, our preservers, while the aristocrats would continue ever faithful to them, for these reasons are establishing, with the approval of the Lacedaemonians, the present form of government. 2.3.26. And if we find anyone opposed to the oligarchy, so far as we have the power we put him out of the way; but in particular we consider it to be right that, if any one of our own number is harming this order of things, he should be punished. 2.3.27. Now in fact we find this man Theramenes trying, by what means he can, to destroy both ourselves and you. As proof that this is true you will discover, if you consider the matter, that no one finds more 404 B.C. fault with the present proceedings than Theramenes here, or offers more opposition when we wish to put some demagogue out of the way. Now if he had held these views from the beginning, he was, to be sure, an enemy, but nevertheless he would not justly be deemed a scoundrel. 2.3.28. In fact, however, he was the very man who took the initiative in the policy of establishing a cordial understanding with the Lacedaemonians; he was the very man who began the overthrow of the democracy, and who urged you most to inflict punishment upon those who were first brought before you for trial; but now, when you and we have manifestly become hateful to the democrats, he no longer approves of what is going on,—just so that he may get on the safe side again, and that we may be punished for what has been done. 2.3.29. Therefore he ought to be punished, not merely as an enemy, but also as a traitor both to you and to ourselves. And treason is a far more dreadful thing than war, inasmuch as it is harder to take precaution against the hidden than against the open danger, and a far more hateful thing, inasmuch as men make peace with enemies and become their trustful friends again, but if they catch a man playing the traitor, they never in any case make peace with that man or trust him thereafter.

15. Apollonius of Rhodes, Argonautica, 2.502, 4.1024-4.1025 (3rd cent. BCE - 3rd cent. BCE)

2.502. παρθενίη καὶ λέκτρον ἀκήρατον. αὐτὰρ Ἀπόλλων 4.1024. μῆτις ἔην. ἔτι μοι μίτρη μένει, ὡς ἐνὶ πατρὸς 4.1025. δώμασιν, ἄχραντος καὶ ἀκήρατος. ἀλλʼ ἐλέαιρε

16. Quintus Smyrnaeus, Posthomerica, 14.41-14.42, 14.47-14.62

Subjects of this text:

subject	book bibliographic info
adultery	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
agamemnon	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
agon	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
agôn/-es	Markantonatos, Brill's Companion to Euripides (2015) 578
aidos	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
ajax, greater	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
alexandros	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
amazons, attic amazonomachy	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 177
and ares, in \u00100000lagrante	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
andromache	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
antiope, abducted by theseus	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 149
antiope, elopement with theseus	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 149, 177
apollonius rhodius	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
arete	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
arginusae	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
aristotle, poetics	Markantonatos, Brill's Companion to Euripides (2015) 578
athens	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
barbarians, trojans as	Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
beauty	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
beauty contests	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
body, human, in antiquity, and desire	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
body, human, in antiquity, and feminism	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47
body, human, in antiquity, female	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
body, human, in antiquity, ideals of	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
body, human, in antiquity, in athens	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
body, human, in antiquity, in greek tragedy	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
characters	Markantonatos, Brill's Companion to Euripides (2015) 578
chorus	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
collard, c.	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
commodification	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 48
community	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
deiphobos	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
desire	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
dubischar, m.	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
electra	Markantonatos, Brill's Companion to Euripides (2015) 578; Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 48
emotions, anger/rage	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
emotions, anger management	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
euripides	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170; Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
female body	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
forensic oratory	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
gorgias	Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 120
hair	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48
hecuba	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170; Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
hecuba (hecabe)	Markantonatos, Brill's Companion to Euripides (2015) 578
helen	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170; Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
hippolytus	Markantonatos, Brill's Companion to Euripides (2015) 578
homer	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
hybris, and religion	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 149
literary sources for the humanbody in antiquity, greek	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
lloyd, m.	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
male body	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
mastronarde, d. j.	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
medea	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170; Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48
menelaus	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
mytilene	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
narcissism	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47
oral poetry	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
oratory	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
osullivan, p.	Markantonatos, Brill's Companion to Euripides (2015) 578
pain/suffering	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
palamedes	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
priam	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
prostitutes	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
rape, in athenian law	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 177
rhetoric	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85; Markantonatos, Brill's Companion to Euripides (2015) 578
rhêsis/eis	Markantonatos, Brill's Companion to Euripides (2015) 578
scodel, ruth	Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
seduction, in athenian law	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 177
seduction	Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 149, 177
simile	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 170
sophocles	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
sparta	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
speaker	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
spectacle, body as	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 51
speech, and narrative	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
syracuse	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
thucydides	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218
tragedy, greek	Montserrat, Changing Bodies, Changing Meanings: Studies on the Human Body in Antiquity (1998) 47, 48, 51
trial–debate	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
trojan women	Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 85
trojan women (euripides), and trojan futures	Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
trojan women (euripides)	Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
trojan women (troades)	Markantonatos, Brill's Companion to Euripides (2015) 578
troy, greek perceptions of	Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
winds'	Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 105
xenophon	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218