Further investigation of sacralized warrior relationships, focusing on that of the epíkouroi ‘allies’ as they appear in the Linear B tablets and also in Homeric epic, where the term typically identifies Anatolian allies. In those few instances in the Iliad in which the epic poet uses epíkouros to characterize Greek alliances, the poet does so within a certain Aeolian framing – cataloguing Aeolian contingents participating in the siege of Troy and, inversely, describing the search for Achaean allies to offer warrior aid in an epic assault on a great Aeolian city.

In Euripides’ Phoenician Women, produced around 410 BCE, actor’s lyric takes on a role of unprecedented importance in the shaping of plot and in the development of character, counterposed to and to some extent replacing choral lyric. Antigone, Jocasta, and Oedipus – all singing characters – are inextricably bound up in the ruin of their house. Three of the play’s four scenes of actor’s lyric feature Antigone; through song Euripides traces her progression from a sheltered maiden to a distraught mourner and finally to a mature woman who takes charge of her own and her father’s fate. Euripides here experiments with monody not only as a structural device to shape plot and create meaning but also as a means for the development of a complex female figure through the presentation of her evolving emotional state.

“The Isolation of Amphiaraos,” argues that Pindar generates tensions between Amphiaraos’ contemporary status as a Theban oracle and his identity as the noble Argive seer portrayed in epic and tragedy, in order to establish Amphiaraos as a site of contestation between modes of human and divine exaltation. In Nemean 9, Pindar contrasts Amphiaraos as underdetermined oracle with two figures defined by types of immortality also potentially available to the victor: Adrastos, who enjoys immortality in cult and Hektor, who enjoys poetic immortality in epic song. In Pythian 8, Pindar localizes this modeling more explicitly in the exaltation of epinician praise by first setting up Amphiaraos as a disoriented oracular voice, removed from the reciprocal systems of epinician exaltation, then reestablishing his right to participate in those systems by assimilating him to the contemporary model of the Aiginetan pater laudandi, thus reorienting him to his humanity.