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 historical Greek texts yet that have quite a lot of attainable meanings. accumulating 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 each one psychic time period individually. She then discusses circumstances of the phrases in each one play, interpreting the that means of the psychic time period within the context of the play within which it sounds as if and delivering information on Aeschylus' utilization. This e-book sheds gentle at the wealthy and infrequently complex method within 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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Additional resources for Aeschylus' Use of Psychological Terminology: Traditional and New
This thumos is "self-taught" ( ). The adjective, found only here in the Aeschylus we have, echoes its one occurrence in Homer. Phemius at Od. 347 describes himself as "self-taught" and says that a "god planted all sorts of songs" in his phrenes. 57 It is filled with sorrow; it lacks all hope. Kardia. " In earlier poets we find no explicit mention of kardia and nouns for fear, but some passages suggest that it was involved in this emotion. At //. " As he insults Agamemnon, Achilles says that he has "the kradie of a deer" (//.
We heard above of phren being able to be "kindled into flame" (Ag. 2) and Pindar (Pyth. "135 Aeschylus uses the verb "warm," to suggest the joy that the bandit feels. Bum. 301. " Orestes will be so wretched that he will not be able to search out in his phrenes any sense of joy. 136 But Aeschylus does not associate love in an erotic sense with phren. Once we hear of the "loving" ( ) attitude of the Chorus to the dead Agamemnon (Ag. 1491). Earlier they addressed him also in a way "not unfriendly" ( ) after his return from Troy (Ag.
493). In Pindar, however, we hear of the "helpless phrenes of those dying here" paying the penalty for sins committed on earth (Ol. 57). At Pyth. 101 he speaks too of holy kings hearing with a "phren beneath the earth" ( ). Like Pindar, Aeschylus assumes that phren can be active in the dead, able to hear speech. Sept. 661. In this line we find a negative association of phrenes with speech. Eteocles responds to the picture on Polyneices' shield of Justice leading his brother back to Thebes: "soon we will know ...