  However, it is not just that soul is said to be present in every living thing. It is also the case that an increasingly broad range of ways of acting and being acted on is attributed to the soul. Thus it has come to be natural, by the end of the fifth century, to refer pleasure taken in food and drink, as well as sexual desire, to the soul. (For detailed discussion, see Claus 1981, 73-85.) People are said, for example, to satisfy their souls with rich food (Euripides, Ion 1170), and the souls of gods and men are claimed to be subject to sexual desire (fragment assigned by Nauck to Euripides' first Hippolytus). In contexts of intense emotion or crisis, feelings like love and hate, joy and grief, anger and shame are associated with the soul. “Nothing bites the soul of a man more than dishonor”, says Ajax in a fragment from a tragedy of unknown authorship, just before he commits suicide (Nauck, TGF, Adesp. fr. 110).  Oedipus says that his soul laments the misery of his city and its inhabitants (Oedipus Tyrannus 64). Moreover, the soul is also importantly connected with boldness and courage, especially in battle.  Courageous people are said, for instance in Herodotus and Thucydides, to have enduring or strong souls (cf. Laches' second definition of the virtue that is courage, in Plato's Laches 192c, as “strength of the soul”; also relevant is Pindar, Pythian 1.47-8, “standing in battle with an enduring soul”).  In the Hippocratic text Airs, Waters, Places, the soul is thought of as the place of courage or, as the case may be, its opposite: in the case of lowland inhabitants, courage and endurance are not in their souls by nature, but must be instilled by law (ch. 23); similarly in benign climates, men are fleshy, ill-jointed, moist, without endurance and weak in soul (ch. 24). 