Note 32 — Chapter XII · THE LAY AUTHORS

Pindar in these lines speaks only of the αἰῶνος εἴδωλον; but that by this he means the ψυχή is obvious in itself and is stated by Plutarch, who preserves the lines, Cons. ad Apoll. 35, p. 120 D (περὶ ψυχῆς λέγων; cf. Rom. 28).—ψυχή in Pindar sometimes stands for what is otherwise called καρδία or φρήν, “heart” or “disposition” e.g. P. i, 48; iv, 122; N. ix, 39; I. iv, 53b, and O. ii, 77, and prob. also P. iii, 41; “disposition,” N. ix, 32. The word is sometimes (as in Homer) equivalent to ζωή, P. iii, 101, ψυχὰν λιπών. It simultaneously = “life” and the alter ego dwelling within the living man, O. viii, ψυχὰς βάλον; cf. N. i, 47. But the poet knows also the full meaning of ψυχά in the older idiom and belief. Entirely in the manner of Homeric usage ψυχά denotes the spiritual double of mankind, which survives the man himself, in those instances where the ψυχή of the dead is said to be still in existence: ψυχὰν κομίξαι, P. iv, 159; N. viii, 44 f.; σὺν Ἀγαμεμνονίᾳ ψυχᾷ (is Kassandra sent into Hades), P. xi, 20 f. Persephone ἀναδιδοῖ ψυχὰς πάλιν (out of Hades), fr. 133, 3 (Bgk.); I. i, 68, ψυχὰν Ἀΐδᾳ τελέων (in death).—ψυχαί is also used in the old idiomatic sense in fr. 132, 1: which is, however, spurious.—ψυχά in Pindar never denotes the psychical powers of the living man inclusive of the intellect, much less the intellect, νοῦς, alone.