In the Grip of Disease: Studies in the Greek Imagination by G. E. R. Lloyd

By G. E. R. Lloyd

This unique and vigorous booklet makes use of texts from old medication, epic, lyric, tragedy, historiography, philosophy, and faith to discover the impact of Greek principles on wellbeing and fitness and ailment on Greek inspiration. primary matters are deeply implicated: causation and accountability, purification and toxins, the mind-body courting and gender transformations, authority and the professional, fact and appearances, sturdy govt, and sturdy and evil themselves.

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39), or the worship of the gods (Euripides, Trojan Women 27, Poseidon speaks), or a person’s eyes, that is their ability to see straight (Euripides, Helen 575). What these various subjects may suffer from includes faction (Herodotus 5. 28, cf. Plato, Sophist 228a), or folly (Plato, Laws 691d), or wickedness (Xenophon, Memorabilia 3. 5. 18), or injustice (Plato, Gorgias 480b), or an unrestrained tongue (Euripides, Orestes 10), or childlessness (Euripides, Ion 620), or hatred of enemies (Aeschylus, Prometheus Vinctus 978), or love (Euripides, Hippolytus 767, Sophocles, Trachiniae 491), or madness (Aeschylus, Persians 750–1) or any terrible affliction, anguish or distress (Sophocles, Oedipus Tyrannus 1293, Oedipus at Colonus 544).

39), or the worship of the gods (Euripides, Trojan Women 27, Poseidon speaks), or a person’s eyes, that is their ability to see straight (Euripides, Helen 575). What these various subjects may suffer from includes faction (Herodotus 5. 28, cf. Plato, Sophist 228a), or folly (Plato, Laws 691d), or wickedness (Xenophon, Memorabilia 3. 5. 18), or injustice (Plato, Gorgias 480b), or an unrestrained tongue (Euripides, Orestes 10), or childlessness (Euripides, Ion 620), or hatred of enemies (Aeschylus, Prometheus Vinctus 978), or love (Euripides, Hippolytus 767, Sophocles, Trachiniae 491), or madness (Aeschylus, Persians 750–1) or any terrible affliction, anguish or distress (Sophocles, Oedipus Tyrannus 1293, Oedipus at Colonus 544).

There were rather a lot of them and they came in different guises. While the claims they made for themselves— or that were made for them—were that they had special powers, their being special immediately posed problems: what was the origin of these powers? Was it entirely benign? How could they be understood? Could they indeed be believed? We shall see these themes return in our next study. 1 Homer, Iliad 1. 8–26, 33–108 Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he, angered at the king, roused throughout the army an evil pestilence, and the men were perishing, because to Chryses his priest the son of Atreus had done dishonor.

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