  The connection between the soul and characteristics like boldness and courage in battle is plainly an aspect of the noteworthy fifth century development whereby the soul comes to be thought of as the source or bearer of moral qualities such as, for instance, temperance and justice. In Pericles' funeral oration that Thucydides includes in his account of the Peloponnesian War, he says that those who know most clearly the sweet and the terrible, and yet do not as a result turn away from danger, are rightly judged “strongest with regard to soul” (2.40.3). This text, and others like it (cf.  also Herodotus 7.153), indicate a semantic extension whereby ‘soul’ comes to denote a person's moral character, often, but not always, with special regard to qualities such as endurance and courage. While the connection with courage is obvious in a number of texts, there are other texts in which the soul is the bearer of other admirable qualities, such as a Euripidean fragment that speaks of the desire characteristic of a soul that is just, temperate and good (fr. 388). Hippolytus, in Euripides' play named after him, describes himself as having a “virgin soul” (Hippolytus 1006), obviously to evoke his abstinence from sex. In Pindar's second Olympian, salvation is promised to those who “keep their souls from unjust acts” (2.68-70). The last two texts mentioned may well be influenced by Orphic and Pythagorean beliefs about the nature and immortality of the soul, to which we will turn in due course. But it would be a mistake to think that the moralization of the soul (i.e. its association with moral characteristics) wholly depended on Orphic and Pythagorean speculation. It would, at the very least, be to disregard the soul's connection with courage in poetry, the historians and in Hippocratic writings.