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Tiresias: The Ancient Mediterranean Religions Source Database



10409
Sophocles, Antigone, 1064-1090


nanThen know, yes, know it well! You will not live through many more


nancourses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave


nancourses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave


nancourses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave


nancourses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave


nancourses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave


nanwhile you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers


nanwhile you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers


nanwhile you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers


nanwhile you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers


nanwhile you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers


nanthe Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.


nanthe Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.


nanthe Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.


nanthe Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.


nanthe Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanAll the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanlaunched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue


nanand a better mind within his breast than he now bears. Exit Teiresias.


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

8 results
1. Homer, Iliad, 1.68-1.120, 1.122 (8th cent. BCE - 7th cent. BCE)

1.68. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. 1.69. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before 1.70. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.71. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.72. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.73. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.74. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.75. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.76. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.77. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.78. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.79. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.80. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.81. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.82. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.83. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.84. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.85. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.86. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.87. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.88. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.89. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.90. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.91. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.92. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.93. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.94. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. Then the blameless seer took heart, and spoke:It is not then because of a vow that he finds fault, nor because of a hecatomb, but because of the priest whom Agamemnon dishonoured, and did not release his daughter nor accept the ransom. 1.95. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.96. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.97. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.98. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.99. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.100. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.101. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.102. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.103. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.104. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.105. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.106. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.107. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.108. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.109. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.110. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.111. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.112. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.113. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.114. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.115. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.116. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.117. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.118. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.119. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.120. /In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned 1.122. /In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned
2. Sophocles, Ajax, 133, 132 (5th cent. BCE - 5th cent. BCE)

3. Sophocles, Antigone, 10, 1000-1063, 1065-1099, 11, 1100-1114, 1192-1199, 12, 1200-1243, 1260-1299, 13, 1300-1353, 14-16, 162-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210, 22-24, 249, 25, 250-259, 26, 260-269, 27, 270-277, 28, 289, 29, 3, 30-39, 4, 40, 407-409, 41, 410-419, 42, 420-429, 43, 430-439, 44, 440, 446-449, 45, 450-459, 46, 460-469, 47, 470-479, 48, 480-489, 49, 490-499, 5, 50, 500-509, 51, 510-519, 52, 520-525, 53, 531-539, 54, 540-549, 55, 550-559, 56, 560-569, 57, 570-579, 58, 580-581, 59, 6, 60, 603-605, 61-63, 631-639, 64, 640-649, 65, 650-659, 66, 660-669, 67, 670-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-765, 77, 773-776, 78-79, 8, 80, 806-809, 81, 810-819, 82, 820-829, 83, 830-839, 84, 840-849, 85, 850-859, 86, 860-869, 87, 870-879, 88, 880-882, 89, 9, 90-94, 944-949, 95, 950-959, 96, 960-966, 97-98, 980-989, 99, 990-999, 1 (5th cent. BCE - 5th cent. BCE)

4. Sophocles, Oedipus At Colonus, 905-931, 904 (5th cent. BCE - 5th cent. BCE)

5. Sophocles, Oedipus The King, 227-229, 236-243, 273, 284-286, 298-304, 307, 312-313, 320-321, 324-403, 405, 408-425, 429-444, 452-453, 455, 523-524, 709, 711-712, 964-966, 223 (5th cent. BCE - 5th cent. BCE)

6. Thucydides, The History of The Peloponnesian War, 2.22.1 (5th cent. BCE - 4th cent. BCE)

2.22.1. He, meanwhile, seeing anger and infatuation just now in the ascendant, and confident of his wisdom in refusing a sally, would not call either assembly or meeting of the people, fearing the fatal results of a debate inspired by passion and not by prudence. Accordingly, he addressed himself to the defence of the city, and kept it as quiet as possible
7. Apollonius of Rhodes, Argonautica, 1.268-1.292 (3rd cent. BCE - 3rd cent. BCE)

1.268. μήτηρ δʼ ὡς τὰ πρῶτʼ ἐπεχεύατο πήχεε παιδί 1.269. ὧς ἔχετο κλαίουσʼ ἀδινώτερον, ἠύτε κούρη 1.270. οἰόθεν ἀσπασίως πολιὴν τροφὸν ἀμφιπεσοῦσα 1.271. μύρεται, ᾗ οὐκ εἰσὶν ἔτʼ ἄλλοι κηδεμονῆες 1.272. ἀλλʼ ὑπὸ μητρυιῇ βίοτον βαρὺν ἡγηλάζει· 1.273. καί ἑ νέον πολέεσσιν ὀνείδεσιν ἐστυφέλιξεν 1.274. τῇ δέ τʼ ὀδυρομένῃ δέδεται κέαρ ἔνδοθεν ἄτῃ 1.275. οὐδʼ ἔχει ἐκφλύξαι τόσσον γόον, ὅσσον ὀρεχθεῖ· 1.276. ὧς ἀδινὸν κλαίεσκεν ἑὸν παῖδʼ ἀγκὰς ἔχουσα 1.277. Ἀλκιμέδη, καὶ τοῖον ἔπος φάτο κηδοσύνῃσιν· 1.278. ‘αἴθʼ ὄφελον κεῖνʼ ἦμαρ, ὅτʼ ἐξειπόντος ἄκουσα 1.279. δειλὴ ἐγὼ Πελίαο κακὴν βασιλῆος ἐφετμήν 1.280. αὐτίκʼ ἀπὸ ψυχὴν μεθέμεν, κηδέων τε λαθέσθαι 1.281. ὄφρʼ αὐτός με τεῇσι φίλαις ταρχύσαο χερσίν 1.282. τέκνον ἐμόν· τὸ γὰρ οἶον ἔην ἔτι λοιπὸν ἐέλδωρ 1.283. ἐκ σέθεν, ἄλλα δὲ πάντα πάλαι θρεπτήρια πέσσω. 1.284. νῦν γε μὲν ἡ τὸ πάροιθεν Ἀχαιιάδεσσιν ἀγητὴ 1.285. δμωὶς ὅπως κενεοῖσι λελείψομαι ἐν μεγάροισιν 1.286. σεῖο πόθῳ μινύθουσα δυσάμμορος, ᾧ ἔπι πολλὴν 1.287. ἀγλαΐην καὶ κῦδος ἔχον πάρος, ᾧ ἔπι μούνῳ 1.288. μίτρην πρῶτον ἔλυσα καὶ ὕστατον. ἔξοχα γάρ μοι 1.289. Εἰλείθυια θεὰ πολέος ἐμέγηρε τόκοιο. 1.290. ᾤ μοι ἐμῆς ἄτης· τὸ μὲν οὐδʼ ὅσον, οὐδʼ ἐν ὀνείρῳ 1.291. ὠισάμην, εἰ Φρίξος ἐμοὶ κακὸν ἔσσετʼ ἀλύξας.’ 1.292. ὧς ἥγε στενάχουσα κινύρετο· ταὶ δὲ γυναῖκες
8. Statius, Thebais, 10.699-10.711 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
aeson Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
affective charge of hosios Peels (2016), Hosios: A Semantic Study of Greek Piety, 101, 102
ajax (sophocles),seer in Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
alcimede Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
anger,vs. wisdom Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
antigone Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
antigone (sophocles),a seer in Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376, 380
antigone (sophocles),and oedipus the king (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
antigone (sophocles),political heroes in Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
antigone (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489
apollonius rhodius Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
belief/s,as traits of character Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
calchas,as the voice of the gods Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
characters,tragic/mythical,antigone Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
characters,tragic/mythical,creon,king of thebes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
characters,tragic/mythical,haemon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
characters,tragic/mythical,ismene Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
characters,tragic/mythical,polyneices Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
characters Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
corpse as source of pollution Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
creon,as a political hero Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
creon,feminized Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
creon,theb. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
cries,of characters Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 756
divination,by signs Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
divine punishment/retribution Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
emotions,stoic views Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
episodes,of antigone (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489
episodes,of oedipus the king (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
error,human Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
eteocles,theb. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
eulogy,of human beings Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489
euripides,and political as opposed to rhetorical tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
eusebês (and cognates),usage Peels (2016), Hosios: A Semantic Study of Greek Piety, 101, 102
fear,associated with women/the feminine Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
fear,emasculating emotion Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
general parodos,of oedipus the king (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
gods,and humans Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376, 380
hamartanō Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 756
heroes,political Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
hosios (and cognates),in context of death and burial Peels (2016), Hosios: A Semantic Study of Greek Piety, 101, 102
humans,and the gods Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376, 380
iliad (homer),and seers Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
interpreters,of the gods Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
jocasta (epicaste),and tiresias Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
judgment,vs. anger Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
justice,in sophocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
kings,as political heroes Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
menoeceus Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
oedipus,and tiresias Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
oedipus,as a political hero Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
oedipus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
oedipus the king (sophocles),political heroes in Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
oedipus the king (sophocles),seer in Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376, 380
oedipus the king (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
oracle,challenges to Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
oracle,veracity of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
oracle,vs. seers Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
paean,to human beings Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489
past,the,and oedipus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
pericles,nature of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
phren/phrenes,seat of purity/impurity,in the antigone' Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
power,political Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
reciprocity Peels (2016), Hosios: A Semantic Study of Greek Piety, 101
recognition,of fulfillment Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
referential meaning Peels (2016), Hosios: A Semantic Study of Greek Piety, 102
rome,and civil war Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
seers,and creon Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
seers,challenges to Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
seers,veracity of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
seers,vs. oracles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
sophocles,and rhetoric/tragedy as a rhetorical form Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 278
sophocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
stasima,of antigone (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489
structure,of antigone (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 489
structure,of oedipus the king (sophocles) Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 508
teiresias Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178
thebes,and civil war Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
thucydides (politician),on pericles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
tiresias,and apollo Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
tiresias,and oedipus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
tiresias,challenges to Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376
tiresias Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74
tyrant,oedipus as Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336
veracity,of seers and oracles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 380
zeus Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178