The concordance 16 witnesses
Orientation
Homer’s warriors do not decide; something decides in them. Menos surges into a fighter’s limbs unbidden, and Albrecht Dihle shows that this closest Greek analogue to the will was never part of a person’s natural equipment: it is numinous, appearing only where the gods unpredictably interfere in human affairs. E.R. Dodds had already found repression at work in the same landscape, reading the curse-narratives of Oedipus, Phoenix, and Hippolytus as transparent projections of unconscious desire onto mythological screens. Jan Bremmer, applying Ernst Arbman’s distinction between free-soul and ego-soul, finds in early Greek belief not one interior self but several: an ego-soul lodged in the person as a semi-autonomous being endowing it with thought and will, and a free-soul most active precisely when waking consciousness goes quiet in sleep. Shirley Darcus Sullivan’s survey of phrenes, thymos, noos, and psyche across the lyric poets and Presocratics reaches a similar plurality, proposing “psychic entities” as the least distorting name for organs at once bodily, functional, and agentive. What emerges across these readings is a mind built from parts, invaded rather than sovereign.
The peculiar horror with which the Greeks viewed offences against a father, and the peculiar religious sanctions to which the offender was thought to be exposed, are in themselves suggestive of strong repressions.
Dodds reads archaic Greek myth and law as evidence of psychological repression, identifying in the curse-narratives of Oedipus, Phoenix, and Hippolytus the transparent projection of unconscious desires onto mythological screens.
, The Greeks and the Irrational, 1951thesis
It seems reasonable to apply his method to the problem of Greek soul belief in order to establish its value for the study of archaic Greek soul belief.
Bremmer argues that Arbman’s comparative anthropological method — distinguishing free-soul from ego-soul — offers the most rigorous framework for reconstructing the archaic Greek concept of the soul from Homer through the fifth century.
, The Early Greek Concept of the Soul, 1983thesis
it is not an expression for the individual’s own personality, but a being within the individual which endows him with thought and will etc.
Bremmer identifies the archaic ego-soul as a semi-autonomous inner being rather than a reflection of unified selfhood, noting its structural parallels to thymos, noos, and menos while underscoring the distinctiveness of Greek psychic plurality.
, The Early Greek Concept of the Soul, 1983thesis
Mevoq, however, does not belong to the normal or natural equipment of man according to Homeric psychology. It is something numinous which only appears where the gods unpredictably interfere with human affairs.
Dihle demonstrates that the nearest Homeric analogue to the modern will — menos — was understood as a numinous divine intrusion rather than an endogenous human capacity, establishing the theocentric structure of archaic Greek psychological agency.
, The Theory of Will in Classical Antiquity, 1982thesis
This book has focused upon the Archaic Age, slightly extended to include the later lyric poets and Presocratics.
Sullivan frames her systematic survey of archaic Greek psychological terminology — phrenes, thymos, noos, psyche — as the first rigorous effort to read poets and philosophers together as a composite witness to the period’s psychological and ethical ideas.
, Psychological and Ethical Ideas What Early Greeks Say, 1995thesis
‘Psychic’ suggests a range of psychological functions. ‘Entities’ points to the presence in the person of distinct seats of psychological activity.
Sullivan proposes ‘psychic entities’ as the most accurate neutral description for archaic Greek psychological terms, preserving their simultaneous physical, functional, and agentive dimensions without anachronistic unification.
, Psychological and Ethical Ideas What Early Greeks Say, 1995supporting
But when the body is at rest the soul (psyche), being set in motion and awake, administers her own household and of herself performs all the acts of the body.
Bremmer traces the archaic and post-Homeric understanding of the free soul as most active during sleep, citing Hippocrates as evidence that the soul’s independence from bodily consciousness was a well-developed archaic Greek psychological doctrine.
, The Early Greek Concept of the Soul, 1983supporting
Under the influence of Spencer, he accepted the idea that the Greeks shared ‘a mode of thought that lies so close to the mind of primitive mankind,’ in other words the concept of a shadowy double without φρένες which is active only when the man himself is asleep, unconscious, or dead.
Caswell traces Rohde’s foundational treatment of thymos within the Homeric soul-vocabulary, noting how his evolutionary-primitivist framework shaped the subsequent debate about whether archaic Greeks held a unified or divided conception of the inner self.
, A Study of Thumos in Early Greek Epic, 1990supporting
When the archaic Greek poured liquids down a feeding-tube into the livid jaws of a mouldering corpse, all we can say is that he abstained, for good reasons, from knowing what he was doing; or, to put it more abstractly, that he ignored the distinction between corpse and ghost.
Dodds interprets archaic Greek mortuary practice as evidence of a psychologically significant failure to differentiate — a fantasy-driven conflation of corpse and ghost that operates beneath the threshold of rational reflection.
, The Greeks and the Irrational, 1951supporting
When Lycambes was such, he thought well and acted wisely. Other lyric and elegiac poets too associate phrenes with wise thinking.
Sullivan demonstrates through Archilochus and the elegiac poets that phrenes in the archaic period functioned as the primary locus of rational judgment and ethical self-governance, establishing continuity between Homeric and post-Homeric psychological vocabulary.
, Psychological and Ethical Ideas What Early Greeks Say, 1995supporting
The Aristeas legend then reveals the journey of the free soul in a trance but not so far any influence from shamanism.
Bremmer situates the archaic Greek legends of Aristeas and Hermotimos within a comparative framework of ecstatic soul-journeys, carefully distinguishing indigenous Greek free-soul beliefs from shamanistic influence while tracing the northern mythological motif of the wisdom-journey.
, The Early Greek Concept of the Soul, 1983supporting
On the weakness of the ‘ego-consciousness’ among primitives see also Hans Kelsen, Society and Nature.
Dodds draws on cross-cultural evidence for weak ego-boundaries and plural inner voices in Homer, situating archaic Greek psychology within a broader anthropological discourse on the distributed and permeable self.
, The Greeks and the Irrational, 1951supporting
In this picture of the Greeks and their inner adventure - a domain in which even what seems most assured can only be provisional, as I well know- there are many blank spots and empty spaces.
Vernant situates the study of archaic Greek inner life as a field irreducibly marked by lacunae, while arguing that fifth-century tragedy produced the first ‘hesitant sketches’ of the self-responsible agent — implying that archaic psychology preceded this development.
, Myth and Thought Among the Greeks, 1983supporting
it appears probable that the life-soul, in its character a breath-soul, has emancipated itself from its immediate physical functions and in consequence of its airy consistency been assimilated with and finally absorbed the conception of the free-soul.
Bremmer traces the developmental process by which the archaic Greek breath-soul gradually absorbed the free-soul to produce a unitary soul-concept, using cross-cultural parallels to contextualize the pre-Platonic evolution of Greek psychic terminology.
, The Early Greek Concept of the Soul, 1983supporting
The book will bring together authors often treated separately by those studying the Archaic Age. By so doing, it will allow a composite view of what was being written about these ideas in both poets and philosophers during this period.
Sullivan’s methodological preface signals her intention to read lyric poets and Presocratic philosophers together as co-constitutive witnesses to archaic Greek psychological thought.
, Psychological and Ethical Ideas What Early Greeks Say, 1995aside
In Greece evidence regarding the absence of laughter can only be found in the period after the Archaic Age.
Bremmer uses the ritual prohibition on laughter at the oracle of Trophonios — a post-archaic phenomenon — to indicate by contrast that laughter in archaic Greece carried distinct soteriological and apotropaic significance in relation to the soul’s journey.
, The Early Greek Concept of the Soul, 1983aside