Among other abstract ideas are those of _Arete_ (Virtue) and _Hedone_ (Pleasure), which have been suggested as represented on one vase.[1083] On a R.F. vase in Vienna, _Dike_ (Justice) is seen overcoming _Adikia_ (Injustice)[1084]; _Apate_ (Deceit) on the vase with Dareios in council beguiles the goddess Asia with bad advice,[1085] and also leads Tereus astray[1086]; _Phobos_ (Fear) drives the chariot of Ares when he assists Kyknos against Herakles[1087]; he is specially associated with the god of war, the idea being that of inducing panic among enemies; and in many cases his head appears, like that of the Gorgon, as a device on shields.[1088] In one instance he appears as a lion-headed monster.[1089] Artemis, in the capacity of _Aidos_ (Shame), hinders Tityos from carrying off Leto.[1090] _Eris_ (Strife) appears on B.F. vases as a winged female figure running, in scenes of combat, chariot-races, etc., or as a single figure.[1091] But the identification is not always certain; in some combat scenes it is possible that Ate or a Ker is meant, and in those of an agonistic character we may see Agon, the personification of athletics (see above, p. 89).[1092] * * * * * VIII. The metaphysical ideas next to be discussed are almost exclusively punitive agencies, either connected with scenes in the under-world (Ananke, Poinae, and the Furies), or bringing down penalties and disasters on the heads of wrong-doers, such as the personifications of madness which occur in many of the tragic subjects on Apulian vases. In the first group we reckon _Ananke_ (Necessity) and the _Poinae_ (Punishments), who appear with the Furies in a scene from the under-world,[1093] _Ate_ or _Ker_ (Destiny), a winged figure seen at the death of Hector[1094] and at the madness of Lykourgos[1095]; and _Nemesis_ (Vengeance) in the scene between Atreus and Thyestes,[1096] with reference to its fate-fraught character. In less tragic circumstances the latter is present in a bridal scene, with attributes of a flower and an apple.[1097] The Moirae or Fates have already been mentioned (p. 83), as has Themis or Divine Ordinance (p. 74). The second group includes _Lyssa_ (Frenzy), who drives Aktaeon, Hippolytos, and Lykourgos to madness or destruction[1098]; _Mania_ (Madness), who similarly drives Herakles to slay his children[1099]; and _Oistros_ (_E.g._ a Gad-fly), who performs similar functions when Medeia is about to slay hers.[1100] * * * * * IX. Personifications relating to social enjoyments, such as games, the drama, or banquets, are closely analogous to many of those described under headings III. and VI., and occur in the same connection. Thus in Dionysiac scenes we find Choro (Dance), Molpe (Song), Dithyrambos, Hedymeles (Sweet Song), Komos (Revelry), Komodia and Tragoedia (Comedy and Tragedy), and Pannychis and Kraipale, typifying all-night revels and their consequences.[1101]