Tiresias: The Ancient Mediterranean Religions Source Database

10410

Sophocles, Electra, 639-661

nan	of many fruits, so that I may uplift my prayers for release from my present fears to this image of our King. Please, O Phoebus our defender, may you now listen to my prayer, though it is muffled; for I do not make my plea among friends, nor does it suit me to unfold it all

nan	to the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night

nan	to the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night

nan	to the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night

nan	to the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night

nan	to the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night

nan	in ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.

nan	in ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.

nan	in ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.

nan	in ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.

nan	in ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.

nan	Rather grant that living forever unharmed as I am I may govern the house of the sons of Atreus and their throne, sharing prosperous days with the friends who share them now, and with those of my children who feel no enmity or bitterness towards me.

nan	Rather grant that living forever unharmed as I am I may govern the house of the sons of Atreus and their throne, sharing prosperous days with the friends who share them now, and with those of my children who feel no enmity or bitterness towards me.

nan	Rather grant that living forever unharmed as I am I may govern the house of the sons of Atreus and their throne, sharing prosperous days with the friends who share them now, and with those of my children who feel no enmity or bitterness towards me.

nan	Rather grant that living forever unharmed as I am I may govern the house of the sons of Atreus and their throne, sharing prosperous days with the friends who share them now, and with those of my children who feel no enmity or bitterness towards me.

nan	Rather grant that living forever unharmed as I am I may govern the house of the sons of Atreus and their throne, sharing prosperous days with the friends who share them now, and with those of my children who feel no enmity or bitterness towards me.

nan	O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu

nan	O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu

nan	O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu

nan	O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu

nan	O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu

nan	Foreign ladies, how might I know for certain if this be the palace of the king Aegisthus? Choru

nan	Foreign ladies, how might I know for certain if this be the palace of the king Aegisthus? Choru

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

17 results

1. Homer, Iliad, 2.308, 3.302, 6.297-6.310, 9.223-9.225 (8th cent. BCE - 7th cent. BCE)

2.308. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 3.302. /may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 6.297. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.298. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.301. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.302. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.303. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.304. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.306. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.307. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.308. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.310. /on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 9.223. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.224. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.225. / Hail, O Achilles, of the equal feast have we no stinting, either in the hut of Agamemnon, son of Atreus, or now in thine; for here is abundance that satisfies the heart to feast withal. Yet matters of the delicious feast are not in our thoughts, nay, Zeus-nurtured one, it is utter ruin that we behold, and are afraid;

2. Homer, Odyssey, 3.273-3.275, 9.231-9.232, 14.437, 15.223, 15.257-15.258, 15.260, 16.18 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Agamemnon, 1055-1057, 91, 1054 (6th cent. BCE - 5th cent. BCE)

1054. πιθοῦ λιποῦσα τόνδʼ ἁμαξήρη θρόνον. Κλυταιμήστρα

1054. Obey thou, leaving this thy car-enthronement! KLUTAIMNESTRA.

4. Aeschylus, Libation-Bearers, 87 (6th cent. BCE - 5th cent. BCE)

87. τί φῶ χέουσα τάσδε κηδείους χοάς;

5. Aeschylus, Eumenides, 1037 (6th cent. BCE - 5th cent. BCE)

1037. καὶ τιμαῖς καὶ θυσίαις περίσεπτα τυχοῦσαι

6. Aeschylus, Persians, 205-208, 204 (6th cent. BCE - 5th cent. BCE)

204. θέλουσα θῦσαι πέλανον, ὧν τέλη τάδε.

7. Euripides, Alcestis, 12-14, 119 (5th cent. BCE - 5th cent. BCE)

8. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-

9. Herodotus, Histories, 1.50, 6.81-6.82, 6.108.4, 6.111.2, 7.117, 7.178, 7.189, 7.191, 7.219, 8.54, 8.122 (5th cent. BCE - 5th cent. BCE)

1.50. After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.82. But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. 6.108.4. So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. 6.111.2. Ever since that battle, when the Athenians are conducting sacrifices at the festivals every fourth year, the Athenian herald prays for good things for the Athenians and Plataeans together. 7.117. While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle. 7.178. So with all speed the Greeks went their several ways to meet the enemy. In the meantime, the Delphians, who were afraid for themselves and for Hellas, consulted the god. They were advised to pray to the winds, for these would be potent allies for Hellas. ,When they had received the oracle, the Delphians first sent word of it to those Greeks who desired to be free; because of their dread of the barbarian, they were forever grateful. Subsequently they erected an altar to the winds at Thyia, the present location of the precinct of Thyia the daughter of Cephisus, and they offered sacrifices to them. This, then, is the reason why the Delphians to this day offer the winds sacrifice of propitiation. 7.189. The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. ,Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. ,I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river. 7.191. There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.219. The seer Megistias, examining the sacrifices, first told the Hellenes at Thermopylae that death was coming to them with the dawn. Then deserters came who announced the circuit made by the Persians. These gave their signals while it was still night; a third report came from the watchers running down from the heights at dawn. ,The Hellenes then took counsel, but their opinions were divided. Some advised not to leave their post, but others spoke against them. They eventually parted, some departing and dispersing each to their own cities, others preparing to remain there with Leonidas. 8.54. So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl.

10. Sophocles, Ajax, 1176-1179, 1389-1392, 220, 387-391, 712-713, 1175 (5th cent. BCE - 5th cent. BCE)

11. Sophocles, Antigone, 1001-1022, 1081-1083, 999-1000 (5th cent. BCE - 5th cent. BCE)

12. Sophocles, Electra, 111-120, 1376-1383, 1424-1425, 190, 280-281, 32-34, 341-344, 349, 35, 350, 36, 365-368, 37, 378-379, 38, 380-382, 39-41, 417-419, 42, 420-423, 43, 432-434, 438-463, 472-507, 51, 513-519, 52, 520-529, 53, 530-557, 560-575, 579-581, 585, 597-598, 608-609, 624-627, 634-638, 640-661, 67-72, 764-765, 770-771, 786, 788-796, 817-819, 82, 820-822, 83-85, 110 (5th cent. BCE - 5th cent. BCE)

13. Sophocles, Oedipus At Colonus, 1371-1396, 607-608, 864-870, 1370 (5th cent. BCE - 5th cent. BCE)

14. Sophocles, Oedipus The King, 14-19, 2, 20-22, 3-5, 911-923, 1 (5th cent. BCE - 5th cent. BCE)

15. Sophocles, Women of Trachis, 1165-1174, 169-172, 200-201, 238, 303-305, 88, 1164 (5th cent. BCE - 5th cent. BCE)

1164. perish by no creature that had the breath of life, but by one already dead, a dweller with Hades. So this savage Centaur in death has killed me alive, just as the divine will had been foretold. And I will show you how

16. Heliodorus, Ethiopian Story, 3.2-3.5 (2nd cent. CE - 4th cent. CE)

17. Pausanias, Description of Greece, 2.20.9, 3.23.8-3.23.9, 9.3.8, 10.14.5-10.14.6 (2nd cent. CE - 2nd cent. CE)

2.20.9. But Telesilla mounted on the wall all the slaves and such as were incapable of bearing arms through youth or old age, and she herself, collecting the arms in the sanctuaries and those that were left in the houses, armed the women of vigorous age, and then posted them where she knew the enemy would attack. When the Lacedaemonians came on, the women were not dismayed at their battle-cry, but stood their ground and fought valiantly. Then the Lacedaemonians, realizing that to destroy the women would be an invidious success while defeat would mean a shameful disaster, gave way before the women. 3.23.8. About two stades to the right is the water of Ino, as it is called, in extent like a small lake, but going deeper into the earth. Into this water they throw cakes of barley meal at the festival of Ino. If good luck is portended to the thrower, the water keeps them under. But if it brings them to the surface, it is judged a bad sign. 3.23.9. The craters in Aetna have the same feature; for they lower into them objects of gold and silver and also all kinds of victims. If the fire receives and consumes them, they rejoice at the appearance of a good sign, but if it casts up what has been thrown in, they think misfortune will befall the man to whom this happens. 9.3.8. The cities with their magistrates sacrifice severally a cow to Hera and a bull to Zeus, burning on the altar the victims, full of wine and incense, along with the daedala. Rich people, as individuals, sacrifice what they wish; but the less wealthy sacrifice the smaller cattle; all the victims alike are burned. The fire seizes the altar and the victims as well, and consumes them all together. I know of no blaze that is so high, or seen so far as this. 10.14.5. The Greeks who fought against the king, besides dedicating at Olympia a bronze Zeus, dedicated also an Apollo at Delphi, from spoils taken in the naval actions at Artemisium and Salamis . There is also a story that Themistocles came to Delphi bringing with him for Apollo some of the Persian spoils. He asked whether he should dedicate them within the temple, but the Pythian priestess bade him carry them from the sanctuary altogether. The part of the oracle referring to this runs as follows:— The splendid beauty of the Persian's spoils Set not within my temple. Despatch them home speedily. 10.14.6. Now I greatly marveled that it was from Themistocles alone that the priestess refused to accept Persian spoils. Some thought that the god would have rejected alike all offerings from Persian spoils, if like Themistocles the others had inquired of Apollo before making their dedication. Others said that the god knew that Themistocles would become a suppliant of the Persian king, and refused to take the gifts so that Themistocles might not by a dedication render the Persian's enmity unappeasable. The expedition of the barbarian against Greece we find foretold in the oracles of Bacis, and Euclus wrote his verses about it at an even earlier date.

Subjects of this text:

subject	book bibliographic info
achaeans	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170, 335
actium, battle of	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 204
aegina	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 170
aegisthus	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
aeschylus	Markantonatos, Brill's Companion to Sophocles (2012) 577; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141, 170
agamemnon, and clytemnestra	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
agamemnon	Markantonatos, Brill's Companion to Sophocles (2012) 412, 424, 440; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 170, 335
agōn scene	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
ajax	Markantonatos, Brill's Companion to Sophocles (2012) 412; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
alcestis	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
antigone, heroism of	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
apollo	Markantonatos, Brill's Companion to Sophocles (2012) 412, 420, 440, 577; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
ares	Markantonatos, Brill's Companion to Sophocles (2012) 412
argos	Markantonatos, Brill's Companion to Sophocles (2012) 440
artemis	Markantonatos, Brill's Companion to Sophocles (2012) 412
athena	Markantonatos, Brill's Companion to Sophocles (2012) 412
atossa	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 141, 170
audience, theatre	Markantonatos, Brill's Companion to Sophocles (2012) 424
cerberus	Markantonatos, Brill's Companion to Sophocles (2012) 412
characters	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chorus, the, and women	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chrysothemis, and electra	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chrysothemis	Markantonatos, Brill's Companion to Sophocles (2012) 420, 577
cithaeron, mount	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
cleombrotus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
clytaemestra	Markantonatos, Brill's Companion to Sophocles (2012) 412, 420, 424, 440
clytemnestra	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 335
clytemnestra (sophocles), and electra	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
coirtiridas	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
creon, and antigone	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
creon	Markantonatos, Brill's Companion to Sophocles (2012) 412
croesus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
darius	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
deianeira	Markantonatos, Brill's Companion to Sophocles (2012) 412
delphi	Markantonatos, Brill's Companion to Sophocles (2012) 412, 420, 424; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 141
delphic	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
dionysus	Markantonatos, Brill's Companion to Sophocles (2012) 412
dodona (oracle)	Markantonatos, Brill's Companion to Sophocles (2012) 412
dreams	Markantonatos, Brill's Companion to Sophocles (2012) 412
electra, heroism of	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
electra	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497; Markantonatos, Brill's Companion to Sophocles (2012) 412
electra (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
empyromancy	Markantonatos, Brill's Companion to Sophocles (2012) 412, 420
epidaurus limera	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
episodes, of electra (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
eros	Markantonatos, Brill's Companion to Sophocles (2012) 412
etna, mount	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
eumaeus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
euripides	Markantonatos, Brill's Companion to Sophocles (2012) 577; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 141
furies	Markantonatos, Brill's Companion to Sophocles (2012) 412, 577
gods, named and unnamed	Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 142
hades	Markantonatos, Brill's Companion to Sophocles (2012) 412
helen	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
heliodorus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
hera	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 170
heracles	Markantonatos, Brill's Companion to Sophocles (2012) 412; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77
hermes	Markantonatos, Brill's Companion to Sophocles (2012) 412
hermione	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
herodotus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
heroism, of young women	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
hierarchy, of social function, and women	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
hieroscopy	Markantonatos, Brill's Companion to Sophocles (2012) 412
hyllus	Markantonatos, Brill's Companion to Sophocles (2012) 412
jocasta	Markantonatos, Brill's Companion to Sophocles (2012) 424; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
justice (dikè), in electra	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
laius	Markantonatos, Brill's Companion to Sophocles (2012) 412
loyalty, of young women	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
lycian	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170, 335
matricide	Markantonatos, Brill's Companion to Sophocles (2012) 420, 577
menander	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
merope	Markantonatos, Brill's Companion to Sophocles (2012) 420
mycenae	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
mycene/mycenae	Markantonatos, Brill's Companion to Sophocles (2012) 440
names, gods named and unnamed	Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 142
neoptolemus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
orestes, and electra	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
orestes	Markantonatos, Brill's Companion to Sophocles (2012) 420
parmenio	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
parthenon	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
persephone	Markantonatos, Brill's Companion to Sophocles (2012) 412
persian wars	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
persians	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
phoebus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
plataea	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
plutarch	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
polieus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
polybus	Markantonatos, Brill's Companion to Sophocles (2012) 420, 424
prudentius, allegory of	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 204
prudentius, virgilianism of	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 204
pylades	Markantonatos, Brill's Companion to Sophocles (2012) 440
red sea, crossing of, figure of baptism	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 204
red sea, crossing of	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 204
ritual time	Markantonatos, Brill's Companion to Sophocles (2012) 424
sacrifiant'	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
sophocles	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 141, 170
sparta	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
stasima, of electra (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
storm imagery	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 204
structure, of electra (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
tiresias/teiresias	Markantonatos, Brill's Companion to Sophocles (2012) 412, 420
tiresias	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 170, 335
women, young	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
xerxes	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
zeus	Markantonatos, Brill's Companion to Sophocles (2012) 412; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 170