By Shirley D. Sullivan

Sullivan makes a speciality of 8 key mental phrases - phr n, thumos, kardia, kear, tor, nous, prapides, and psych - that seem usually in historic Greek texts yet that have a variety of attainable meanings. collecting situations from The Persians, Seven opposed to Thebes, Suppliants, Agamemnon, Choephoroi, and Eumenides (instances from Prometheus sure, whose authorship is in query, are handled in notes and an appendix), Sullivan first examines every one psychic time period individually. She then discusses circumstances of the phrases in every one play, reading the which means of the psychic time period within the context of the play within which it seems that and supplying information on Aeschylus' utilization. This e-book sheds gentle at the wealthy and occasionally problematic means during which Aeschylus makes use of mental terminology and is a wonderful reference for classicists, psychologists, philosophers, and students of comparative literature.

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372, Supp. 775, Ag. 1491, 1550. In some passages Aeschylus likewise refers to phrenes as a source of speech. At Per. 372 Xerxes, unaware of the disaster to come, "spoke these things, very much with a cheerful phren"*8 Danaus refers to himself as an "old messenger, young with an eloquent ( ) phren" (Supp. 775). At Ag. 1491 (repeated at 1515) the Chorus wonder how they are to mourn over Agamemnon: "whatever am I to say from a loving ( ) phrenT*9 At 1550 they ask Clytemnestra: "who will labour with truth ( ) of phrenes" over his grave?

661) and the power of speech to make phrenes incapable of functioning well (Eum. 332). Prophecy Sept. 25, Ag. 1084, Eum. ij. 94 At //. 36 Achilles is described as "avoiding some oracle" ( ) in his phrenes. At //. " At Sept. " Teiresias' phrenes can judge correctly; with them he can practise his techne well. At Ag. 1084 the Chorus remark that "the divine gift ( r) remains in a phren, even though it is a slave's ( )," as they see Cassandra about to prophesy. At Eum. 17 the Pythian priestess says that Zeus gave Delphi to Apollo, "having established his phren inspired of prophetic skill" ( ).

Od. 825). In them and 8eog are found (//. 152; Od. 88). Anacreon speaks of "fearful ( ) phrenes" (343-3)- Pindar twice mentions "fear ( ;)" in phrenes (Pyth. 32; Nem. 39). Per. 115. Aeschylus also relates phren to fear in several passages. At Per. " Aeschylus calls phren here "black-robed," the only instance of this adjective in his work. Elsewhere too he refers to the "darkness" of phren: Ag. 546 and Choe. " In such a condition, it is also "torn" with fear. 112 The verb, found only in these two passages in Aeschylus, suggests deep "rending" of phren within.

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