Shirley Darcus Sullivan

Phrenes in Hesiod
In: Revue belge de philologie et d'histoire. Tome 67 fasc. 1, 1989. Antiquit - Oudheid. pp. 5-17.

Citer ce document / Cite this document : Darcus Sullivan Shirley. Phrenes in Hesiod. In: Revue belge de philologie et d'histoire. Tome 67 fasc. 1, 1989. Antiquit Oudheid. pp. 5-17. doi : 10.3406/rbph.1989.3653 http://www.persee.fr/web/revues/home/prescript/article/rbph_0035-0818_1989_num_67_1_3653

ARTICLES ET MLANGES ARTIKELEN EN MENGELINGEN

Phrenes in Hesiod Shirley Darcus Sullivan

I. Introduction In early Greek literature several terms are found to express psychological activity. One of these is the word phrn. This term appears over three hundred times in the Iliad and Odyssey of Homer and the Homeric Hymns C). In the Theogony and Works and Days and in the extant fragments of Hesiod, phrn appears only twenty-one times but, even though the instances are few, an examination of them is useful for showing the range of meaning oi phrn in this author. The present paper will give an analysis of this psychological term in Hesiod (2). In addition to the meaning oi phrn, this analysis will show how a person relates to phrenes in Hesiod. We will see that, as in Homer, a person most often acts in his phrenes, by means of them, or in company with them. Phrenes usually appear to be subordinate to the person ; in their activity they co-operate with him. A person finds (1) On phrenes in Homer see B. Snell, "-", in Glotta, 55 (1977), 34-64 = Der Weg zum Denken und zur Wahrheit (Gttingen, 1978), Hypomnemata, 57 ; S. Darcus, "A Person's Relation to in Homer, Hesiod, and the Greek Lyric Poets", in Glotta, 57 (1979), 159-173 ; A. Chews, "La notion de dans Y Iliade et l'Odysse, I", in Cah. Inst. Ling, de Louvain, 6 (1980), 121-202 ; M. Biraud, "La conception psycholo gique l'poque d'Homre: les Organes mentaux'", in Cratyle, 2 (1984), 17-23 ; S. D. Sullivan, Psychological Activity in Homer, A Study of Phrn (Ottawa 1988) with bibliography. (2) Sources for these instances of phrenes have been : W. Minton, Concordance to the Hesiodic Corpus (Leiden, 1976) and J. Tebben, Hesiod-Kondordanz (Hildesheim, 1977). I also used computer print-outs of every instance of phrn in the Theogony and Works and Days provided by the Thesaurus Linguae Graecae (Irvine, Calif.). The texts used were F. Solmsen, Hesiodi Theogonia, Opera et Dies, Scutum with Fragmenta selecta2 (Oxford, 1983) and R. Merkelbach and M. L. West, Fragmenta Hesiodea (Oxford, 1967).

S. D. SULLIVAN

in phrenes a psychological entity that acts in harmony with him. In general he does not need to control phrenes but simply acts in or with them. It will not be within the scope of this present article to discuss the complex question of whether or not Hesiod is earlier than Homer (3). Nonetheless, it will be of interest to note references to phrenes that are similar in the works of each poet and also the occasional differences that appear. But since there are only 21 occurrences of phrenes in Hesiod in contrast to the 343 in Homer, caution must be shown in drawing any conclusions from a comparison of how this word was used in the poems of the two authors. Because of this question concerning the dates of the two poets, we cannot assume that the works of one served as a model for those of the other. In any case, it may be more accurate to say that both Homer and Hesiod drew from a rich reservoir of formulaic epic language, each adapting the material to the needs of his particular poetry. The nature of epic language with its long history of formulas repeated for centuries by bards for entertainment must be kept in mind in any analysis of either Homer or Hesiod. In its treatment of passages in Hesiod where phrenes appear, this paper will examine whether the occurrences are appropriately called formulaic or not (see also the "Formulaic" = F column in the Appendix). In drawing conclusions concerning phrenes, we will recall Hesiod's use of epic language with its specific demands. Phrenes in the spoken language of Hesiod's time may have had a range of meaning and usage far broader than his poems suggest. In this study, therefore, we will speak of the range of meaning of phrenes only within the specific context of the didactic epic that Hesiod composed. In our examination of the passages in the Theogony, Works and Days, and fragments of Hesiod where phrenes appear (4), we will not discuss each passage in detail in the text but will describe all the instances in the Appendix (5). Our focus will be on what type of psychological entity phrenes appear to be in Hesiod. The scope of this article will not allow a full discussion of a different question concerning phrenes. What was their precise physical identity ? (6) It is likely that by the time of (3) By "Homer" I refer in this article to the author of the Iliad and Odyssey according to traditional usage. (4) Passages from the pseudo-Hesiodic Scutum will not be discussed. On this work see especially C. F. Russo, Hesiodi Scutum2 (Firenza, 1965). (5) Works consulted for this article are as follows. L. Di Gregario, Scholia vetera in Hesiodi Theogoniam (Milan, 1975) ; P. Mazon, Hsiode (Paris, 1928, Bud) ; A. Pertusi, Scholia vetera in Hesiodi Opera et Dies (Milan, 1955) ; C. J. Rowe, Essential Hesiod (Bristol, 1978) ; T. A. Sinclair, Hesiod, Works and Days (London, 1932, Hildesheim, 1966) ; W. J. Verdenius, A Commentary on Hesiod, Works and Days, vv. 1-382 (Leiden, 1985) ; M. L. West, Hesiod, Theogony (Oxford, 1966) ; M. L. West, Hesiod, Works and Days (Oxford, 1978); U. von Wilamowitz-Moellendorff, Hesiodos Erga (Berlin, 1928, repr. 1962). Reference will be made to these works by the author's name or the author's name with brief title. (6) For a full discussion of this question see especially Cheyns (note 1) and Sullivan (note 1), especially Chapter 1.

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both Homer and Hesiod the physical nature of phrenes had become rather vague and obscure. In terms of physical description, phrenes, in my view, are best interpreted in Homer and Hesiod as entities located generally within the chest region. As such, they were not specifically identified with any organ. Although it is still present, this physical nature is not their most prominent feature in either Homer or Hesiod. As I have suggested corporeal" best suits elsewhere their nature (7), a description in Homer and of phrenes the Homeric as "faculties Hymns. indeterminately This appears to be true for Hesiod as well. In his works phrenes still have some vague physical connotation. (This aspect will be indicated in the Appendix by the symbol "P".) Phrenes, however, function in most cases in Hesiod in a way that justifies the description of them as "faculties". It is with psychological activity that they are principally concerned. This psychological activity includes various aspects : intellectual, emotional and volitional. (All such aspects of phrenes will be indicated in the Appendix with the symbols, ", "E", and "V".) It must be remembered that these aspects, although they are treated in the present time as distinct categories, were still fused in the language of the early Greek poets. All four aspects may therefore be present in any occurrence of phrn. It is not possible to separate out these aspects but one can nonetheless speak of a predominance of one or the other of them in different passages. To these passages of Hesiod we will now turn. II. The Passages A. Phrenes as Present in a Person. In Theogony, 688 the phrenes of Zeus are mentioned during the battle with the Titans : ' p' , , "Nor longer did Zeus restrain his strength but now straightway his phrenes were filled with strength and he showed forth all his power". Zeus' display of his menos occurs as his phrenes "are filled" with it. The presence of menos in phrenes results in Zeus "showing forth all his power" (bi). Phrenes thus function as a seat of Zeus' power and energy. They can apparently lack menos or, as here, be suffused with it. The presence of menos in phrenes markedly affects Zeus' behaviour. In Homer menos is also associated with phrenes. In Od., 1.89 Athena places it into the phrenes of Telemachus just as Xanthus does into the phrenes of Asteropaeus in II. , 21.145. Agemamnon's "dark phrenes are filled about with menos" as he becomes angry with Achilles (//., 1.103) ; so too are those of Antinoos as he hears (7) See Sullivan (note 1), especially Introduction and Chapter 1.

S. D. SULLIVAN

of Telemachus' departure (Od., 4.661). This present passage, Theogony, 688, seems very similar to the ones describing Agamemnon and Antinoos. In it, as in them, phrenes become full of menos. In these passages phrenes appear in the nominative case. In Hesiod this is the only occurrence of phrenes in this case. The passive picture of phrenes as "being filled" is perhaps significant. They are not described as acting as an independent agent within Zeus but as being acted upon. As we will see from other passages in Hesiod, this "passive" nature of phrenes accords with their presence within the person as subordinate and co-operative psychological entities. In the extant works of Hesiod we find only one instance of phrn in the genitive case. Fragment 204.120 reads : ' [] [. This passage mentions a perception of "the urging {horme) of a father's phrn". The genitive is subjective : phrn acts as the source of "urging". In Homer the genitive of phrn does not occur. This absence is likely a peculiar feature of epic language with its formulaic structure. The genitive may have been common in the spoken language in the time of Homer and before. This passage shows that it could form part of a dactylic hexameter line. It is not clear why it did not do so more frequently in the epic formulas present in Homer and Hesiod. B. A Person Acts in, by, or with Phrenes In several passages of Hesiod a person acts in phrenes as a location, by them as an instrument, or with them as an accompaniment to action. Three of these passages give clear instances of emotion being experienced in phrenes. First, joy. In Theogony, 173 Gaia responds to the offer of Cronus to join in her plan of attacking Uranus : . "Enormous Gaia rejoiced greatly in her phrenes". In this passage Gaia may feel joy either in her phrenes (locative dative) or perhaps by means of them (instrumental dative). But if the dative here is comitative-instrumental, she may also rejoice in company with phrenes which would share too in the joy being experienced. Second, anger. In two separate passages Zeus experiences anger in his phrenes. The cause is the same : the trickery of Prometheus. In Theogony, 554 Zeus reacts to Prometheus' attempt to deceive him with bones wrapped in fat : , , . "He was angry about his phrenes and anger came to him in his thumos, when he saw the white bones of the ox [placed] with deceptive skill". The mention of two psychological entities here, phrenes and thumos, suggests perhaps the completeness of Zeus' anger. Both entities function clearly as locations where Zeus experiences his anger.

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In Works and Days, 47 Hesiod alludes to this trick played on Zeus by Prometheus that is described in Theogony, 521-616. He does so in order to explain why Zeus concealed ease of livelihood from men : fjcfiv, "But Zeus hid livelihood (8), being angry in his phrenes because Prometheus of crooked counsel deceived him". Here Zeus experiences anger either in his phrenes, by means of them or, once again, perhaps in company with them. In the three passages just described phrenes are clearly associated with emotion. In Homer they were likewise frequently connected with both joy (9) and anger (10) that a person experienced in, by, or with them. The expressions found in both poets are formulaic. They indicate a long-standing connection of phrenes with these two emotions. Other passages in Hesiod suggest a predominance of the intellectual aspect of phrenes. First, in Works and Days, 688 Hesiod advised Perses : ' ' . "Terrible is it to die among the waves. But I bid you to consider all these things with your phrenes as I recount them". Hesiod in this passage is describing the dangers of going to sea. Perses is to weigh his advice, both that which has preceded line 688 and that which follows it. Once again phrenes act as a location, means, or accom paniment that Perses is to use in deliberating. The verb here, , cognate with phrn, has a broad meaning that includes observing, considering, thinking, ponder ing,and planning. In Homer it occurs only four times with phrenes. In these passages it is found in a similar form of expression as the one in Hesiod in which a person is to consider different topics in, by, or with phrenes (n). A similar use of the verb is found in fragment 283.1 : ' * , ' , "Now consider well for me each of these things with your wise phrenes. First, whenever you come home, perform rites for the immortal gods". Phrenes are to be the location where certain items are considered. The adjective peukalimos, found (8) The object of the verb is understood. See on line 47 West, W. & D., and Rowe. (9) See, e.g., IL, 8.559, 11.683 ; Od, 6.106, 24.382. (10) See, e.g., II, 16.61, 19.127 ; Od., 6.147. (11) These instances are //., 9.423, 15.163, 20.116, and Od, 1.294.

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here with phrenes, describes them also in four passages of the IliadX12). Only with phrenes is this adjective found in Homer. Its meaning, although obscure, seems to be a positive one : "wise", "shrewd", or "clever". It is with such phrenes as location, means, or accompaniment that consideration of items is to take place. Another intellectual activity carried on by phrenes is indicated by the verb . In Theogony, 488 Hesiod describes the swallowing by Cronus of a stone in place of Zeus : , ' ', "Wretched, nor did he perceive with his phrenes that behind, in place of a stone, his son was left, unconquered and untroubled". In this instance Cronus fails to understand with his phrenes what is happening. Evidently one could see through a deception with phrenes but Cronus does not. In Homer and the Homeric Hymns activity indicated by noe occurs with phrenes nine times (13). Such intellectual perception, then, was associated with phrenes elsewhere too. Another activity frequently connected with phrenes in Homer is that of "placing" in them topics for consideration (14). In Works and Days, 106-108, Hesiod says (15) : ' , ' ' vi oijaiv ' . "If you wish, I will thoroughly tell you another tale, well and knowingly. You place in your phrenes how gods and mortal men have been born from a common origin". Perses is to consider in his phrenes a specific subject. The intellectual activity implied appears to be one of pondering or deliberating upon the point that Hesiod is making (16). A similar form of consideration or pondering is described in Works and Days, 274-275 : (12) These are IL, 8.366, 14.165, 15.81 and 20.35. See especially Sullivan (note 1) on Section III.57. (13) These are found in IL, 9.600, 15.81, 20.264, 20.310, 22.235 ; Od, 1.322, 3.26 ; H. Ven., 223, 289. (14) In Homer see, e.g., IL, 1.297, 4.39, 16.851 ; Od., 11.454, 16.299, 19.570. (15) On this passage as a whole and especially the authenticity of line 108, see West, W. & D., Rowe, and Verdenius. These scholars accept line 108 as authentic, questioned, however, by Solmsen in his text. (16) Verdenius translates with vi as "take to heart" and distinguishes this use from its appearance in line 274 with . There he translates the verb as "ponder over". This interpretation appears to distinguish too precisely between eni and meta. The verb with both prepositions may suggest active pondering.

PHRENES IN HESIOD , , ' .

1 1

" Perses, you consider these things with your phrenes and now hear justice and entirely forget violence". What Perses is to ponder with his phrenes is the message that Hesiod has just delivered concerning injustice and one that he will elaborate on further in the lines to follow. Once again, an intellectual activity of deliberating or pondering is suggested by the verb ball. In three fragments in which the context is not clear, the activities of the verbs oida and ossomaiaie associated with phrenes. In fragment 43 a 9 "knowing wise counsels (medea) with phrenes" is mentioned. In fragment 276.2 reference is made to the act of "knowing counsels (medea) equal to phrenes". Whether phrenes are involved in the "knowing" counsels" in phrenes described i}1).here In these is not passages clear. Homer that speaks refer to twice "knowing of people "knowing counsels" in Homer and Hesiod the emphasis appears to be upon intellectual activity, even though the verb oida is found in several other passages of Homer with a much broader meaning (18). Finally, in fragment 1.10 some form of "glancing (ossomai) with phrenes" is mentioned. Perhaps this activity too involved some form of intellectual activity in phrenes. C. A Person is Described in Relation to Phrenes. In one passage of the Works and Days, Hesiod advises Perses to have his wagon ready for ploughing. He refers ironically to the man who imagines that he has all in readiness (455-456) : ' , '~ ' . "The man, rich in phrenes, says that he has made his wagon ready. Fool ! Nor does he know this : a hundred planks of the wagon [are needed]". The description, "rich in phrenes", is clearly ironic here (19). A man who was truly "rich in phrenes" would perceive what repairs his wagon needed. Phrenes, it seems, can act as a location of a person's practical knowledge or, in this case, lack thereof. In some passages of Homer a person is described in respect to phrenes, sometimes in a positive way (20), in others, in a negative way (21). No one, however, is called "rich in phrenes" in Homer. In the present passage of Hesiod, such a description is clearly positive ; in this case, however, the person's claim to it is only imaginary. (17) These are //., 17.325 and Od., 11.445. (18) See, e.g., expressions where people "experience" (oida) things "suitable" (artia) or "just" (aisima) in phrenes: IL, 5.326 and Od., 2.231. For other passages see Sullivan (note 1), especially Section III.94- 111. (19) See the remarks of Sinclair and West, W. & D. (20) See, e.g., IL, 1.115, 13.432, 20.35 ; Od, 4.264, 18.249. (21) See, e.g., IL, 13.394, 15.128 ; Od., 2.243, 18.327, 23.14.

12 D. Impersonal Expression.

S. D. SULLIVAN

In Works and Days, 531 the phrenes of certain animals are mentioned : , , , "And then horned and hornless animals, dwelling in the forests, with teeth chattering piteously in the woods of the glens, flee and to all in their phrenes this is a care, who, desiring shelter, have close-packed hiding places and a rocky cave". Although in Homer (as in Hesiod) phrenes are usually found in human-beings, a few references to those of animals occur, namely of fawns, wolves, and a lion (22). In the Hymn to Ceres, 175 another such reference occurs : it speaks of the phrenes of deer. In this passage of Hesiod, we find a formulaic expression, common in Homer : "to be a care to phrenes" (23). In this instance the "care" involves the seeking of familiar shelter by animals. Phrenes act as a location for such concern. E. Outside Agents Act on Phrenes. In three passages of Hesiod an outside agent affects the phrenes belonging to another. First, Theogony, 889 : ' ' ' , ' , "But when she [Metis] was about to give birth to bright-eyed Athena, then having deceived her phrenes by a trick, with wheedling words, he [Zeus] swallowed her down into his own stomach". The phrenes of Metis proved susceptible to Zeus' words and he was able to trick her. What he may have done was to persuade her to change her form into water and then to drink her down (24). The passage suggests that phrenes were associated with some form of intellectual activity that could help a person make correct choices. When her phrenes were deceived, Metis made a wrong choice or decision. The passage suggests too that phrenes could be susceptible to the "wheedling words" of another. As a consequence they might function, as they do here, in a way that could prove harmful to the person in whom they are found. Second, in Works and Days, 55, Zeus says to Prometheus : , (22) These are found in IL, 4.245, 16.157, and 17.111. (23) See, e.g., II, 18.463, 19.343, 24.181 ; Od., 1.151, 13.362, 16.436. (24) For the specific "trick" that Zeus used, see West, Theog., on line 889.

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"You rejoice, having stolen fire and having deceived my phrenes". Once again, as in the previous passage, phrenes appear to be associated with intellectual activity that could have resulted in different action. But when they are deceived, the activity of phrenes leads a person to make mistakes or poor choices (25). In the two passages just discussed, different verbs for "deceive" are found : and . These verbs occur with phrenes elsewhere too. With the first verb, Aphrodite "deceives" the phrenes of Zeus in H. Ven., 38. With the second, Athena is accused of "deceiving" the phrenes of Odysseus {Od, 13.327). All such passages show that phrenes were susceptible to deception. They were open to outside influences that could distort their function. In the third passage of this Section, fragment 69, Hesiod describes phrenes as being "removed" : "And then Zeus removed the phrenes from the chest of Athamas". As happens in five passages of the Iliad (26), a god can take phrenes out of a person. In the case of Athamas, this removal may have resulted in his shooting his child Learchon with a bow (2?). The description of phrenes being taken out of a person does not imply their actual physical absence. What is lost is their admirable and useful function. They do not act at all and thus seem to be missing. When this occurs, the person's behaviour becomes negative in some way. In the present passage the absence of thought or judgement in Athamas had terrible consequences. F. Phrenes as Location ofThumos. In Homer phrenes serve as the location of thumos, kr, noos, and tor but most often (17 times) of thumos (28). Hesiod mentions phrenes as a seat of thumos three times. In Theogony, 239 Eurybie has "a thumos of adamant in his phrenes". In Theogony, 549 Prometheus tells Zeus to choose from the two offerings of meat whichever his "thumos in his phrenes" orders him. In Works and Days, 381 Hesiod speaks of "a thumos in phrenes" that desires wealth (29). In these passages, as in similar ones in Homer, phrenes function as a location of thumos. These passages suggest more than others we have discussed the physical aspect of phrenes. As mentioned in the Introduction, this physical nature of phrenes is not clearly delineated either in Homer or Hesiod. The formulaic expressions that describe phrenes in this way suggest their association with a specific location where (25) Note that in the story of the division of meat, it is the noos of Zeus that Prometheus deceives. See West, W. D., line 55. (26) These are IL, 6.234, 9.377, 17.470, 18.311, and 19.137. (27) See M. L. West, The Hesiodic Catalogue of Women (Oxford, 1985), 66, n. 79. (28) See, e.g., IL, 9.462, 15.165, 19.178, and Od, 15.486, 16.73, 20.38. (29) On the reading of in line 38 1 meaning "your" and modifying phrenes, see Sinclair, West, W. & D., and Verdenius.

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thumos is to be found. In certain passages in Homer where phrenes function as a location of other psychic entities, phrenes too may take some part in the activities described (30). In these passages of Hesiod, however, this does not appear to be the case. In them the focus is upon the nature or activity of thumos. III. Conclusion The above analysis of the twenty-one passages in Hesiod where phrenes are mentioned illustrates the range of meaning of this term in his poems. It shows too how a person related to this psychic entity. In ten of the twenty-one passages, a person acts in, by, or with phrenes to perform certain functions. He can feel joy and danger with phrenes. He can also ponder or perceive situations in them. He can put things into them for consideration ; he can "know wise counsels" with them. All these instances suggest a relationship of harmony between person and phrenes. He appears to find in them a useful location, instrument, or accompaniment to his action. Phrenes are likely subordinate to him ; if they join in the different psychologic al activities described, they appear to co-operate with him. In these features phrenes in Hesiod are very similar to those found in Homer. In three passages Hesiod mentions phrenes that are susceptible to the influence of outside agents. In this characteristic too these phrenes are similar to those mentioned in the Iliad ana Odyssey. In Homer phrenes are very much an "open field of energy" (31) that outside forces and agents can affect. Hesiod too shows phrenes open to such outside influences. He speaks of phrenes that can be deceived or removed. When phrenes prove vulnerable to deception or removal, they fail to function in a positive manner within the person or to function at all. When this occurs, the person's behaviour is negatively affected. In three other passages phrenes serve as the location of thumos. These instances suggest in particular the physical aspect of phrenes. They are able to contain other psychic entities. The remaining passages where phrenes occur in Hesiod make various mentions of them. They can be "filled with menos". A person can be "rich in phrenes". Something can be a "care" to the phrenes of animals. An "impulse" (horm) can come from phrn. In one passage only is a descriptive adjective mentioned with phrenes: they are called "wise" (peukalimai). This adjective suggests a positive function of phrenes in the person. Phrenes appear to be an important psychological entity in Hesiod. They are associated with intellectual, emotional, and volitional activities. In certain passages in particular they exhibit a physical aspect. They seem generally to be subordinate to the person in whom they are found. Unlike other psychic entities over which he (30) See Sullivan (note 1), especially Chapter 5. (31) An apt description applied to Homeric man in general by H. Frnkel, Dichtung und Philosophie des frhen Griechentums2 (Munich, 1962), 88-90. See also Sullivan (note 1), especially Chapter 6.

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15

exercises control (thumos, e.g., and kradi), phrenes appear to be an entity with which the person acts in harmony. Even though the number of occurrences is so much smaller than in Homer, phrenes in Hesiod appear very similar to those found in the Iliad and Odyssey. One difference, however, is present. Possibly because of the few instances, phrenes do not appear as a location of a person's character or disposition in Hesiod. In Homer, in contrast, they function in this way quite frequently (32). Otherwise Homer and Hesiod speak alike oi phrenes. This was to be expected since both poets drew on a rich tradition of epic formulaic language. The analysis given in this paper has, we hope, presented a comprehensive picture of Hesiod's use of this particular psychic term.

APPENDIX Phrenes in Hesiod A. Phrenes as Present in a Person. Passages 1. Theog. 688 2. Fr. 204.120 Description F Phrenes of Zeus are filled with F menos, () An urging of phrn. () Syntax Nom. Gen. s. Aspects E-I? E-I?-V?

. A Person Acts in, by, or with Phrenes. 3. Theog. 173 Gaia rejoiced greatly in her phrenes. () 4. Theog. 554 Zeus was angry about phrenes. () 5. W. & D. 47 Zeus, being angry in his phrenes. () 6. W. D. 688 I bid you to ponder all these things with your phrenes. () F F F F Dat./loc./ C-I Ace. () Dat./loc./ C-I Dat./C-I () E E I-V?

(32) See, e.g., //., 1.115, 13.432 and Od., 4.264, 11.337, 18.249. For farther discussion on this aspect oi phrenes, see Sullivan (note 1), especially Chapter Six.

16 7. Fr. 283.1 8. 9. 10. 11. 12. 13.

S. D. SULLIVAN Ponder each of these things with wise phrenes. {, ) Theog. 488 Cronus did not perceive with his phrenes how ... () W. & D. 107 Perses, you consider in your phrenes how ... () W.&D.21A Perses, you consider these things with your phrenes. () Fr. 43 a 9 ? Knowing wise counsels with phrenes. () Fr. 276.2 ? To know counsels equal to phrenes. () Fr. 1.10 ? Glancing with phrenes. () F F F F Dat./C-I {) DatVloc./ () Dat./loc./ () Dat./C-I () Dat./loc./ C-I Dat. I-V? I I-V ? I-V? I

with I ? I?

DatVloc./ C-I

C. A Person Is Described in Relation to Phrenes. 14. W. & D. 455 Man, rich in phrenes. () D. Impersonal Expression. 15. W. & D. 531 This is a care to all [animals] F in their phrenes. () Dat. with verb "" Ace./ resp. I-V?

. Outside Agents Act on Phrenes. 16. Theog. 889 17. W. & D. 55 18. Fr. 69 Zeus, having deceived her F [Metis'] phrenes with a trick. () Prometheus, having deceived F my [Zeus'] phrenes. () Zeus took out the phrenes from F the chest of Athamas. () Acc./d.o. Acc./d.o. Acc./d.o. I-E? I-E? I-E?

PHRENES IN HESIOD F. Phrenes as Location of Thumos. 19. Theog. 239 20. Theog. 549 21. W. & D. 381 Eurybie, having a thumos of F adamant in his phrenes. () Zeus, choose whichever F mos in phrenes orders you. () If thumos in your phrenes F res wealth ... () Dat./loc. () Dat./loc. () Dat./loc. (0 P-E?

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