  From Homer to the end of the fifth century, the word ‘soul’ undergoes remarkable semantic expansion, in the course of which it comes to be natural not only to speak of soul as what distinguishes the living from the dead and (not the same distinction) the animate from the inanimate, but also to attribute to the soul a wide variety of activities and responses, cognitive as well as emotional, and to think of it as the bearer of such virtues as courage, temperance and justice. As a result of these developments, the language made available something that Homeric Greek lacked, a distinction between body and soul. Thus the Hippocratic author of Airs, Waters, Places writes of “endurance in body and soul” (ch. 23).  Antiphon says of a defendant who is sure of his innocence that though his body may surrender, his soul saves him by its willingness to struggle, through knowledge of its innocence. For the guilty, on the other hand, even a strong body is to no avail, since his soul fails him, “believing the vengeance coming to him is for his impieties” (Antiphon 5). Homer, by contrast, knows and speaks of a whole lot of different sources and bearers of psychological predicates, but lacks a word to pick out the soul as a single item to which the predicates in question can, in some way or other, be referred and which can be distinguished from, and in suitable contexts contrasted with, the body (cf. Snell 1975, 18-25). 