[1] E. Kammer, Einheit d. Odyssee, 510 ff.
[2] E.g. Il. Α 3, πολλὰς δ’ ἰφθίμους ψυχὰς (κεφαλάς Apol. Rhod., as in Λ 55: mistakenly) Ἄϊδι προΐαψεν ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν. Ψ 105, παννυχίη γὰρ μοι Πατροκλῆος δειλοῖο ψυχὴ ἐφεστήκει . . . ἔϊκτο δὲ θέσκελον αὐτῷ (cf. 66).
[3] E.g. Λ 262, ἔνθ’ Ἀντήνορος υἷες ὑπ’ Ἀτρείδῃ βασιλῆι πότμον ἀναπλήσαντες ἔδυν δόμον Ἄϊδος εἴσω. The ψυχή of Elpenor and afterwards that of Teiresias, of his mother, of Agamemnon, etc., is addressed by Odysseus in the Nekyia of the Od. simply as: Ἐλπῆνορ, Τειρεσίη, μῆτερ ἐμή, etc. And cf. such expressions as: Ψ 244, εἰς ὅ κεν αὐτὸς ἐγὼ Ἄϊδι κεύθωμαι, or Ο 251, καὶ δὴ ἔγωγ’ ἐφάμην, νέκυας καὶ δῶμ’ Ἀίδαο ἤματι τῷδ’ ἵξεσθαι . . . or Ξ 456 f., etc.
[4] The first view is Nägelsbach’s, the second that of Grotemeyer.
[5] And of civilized peoples, too, in antiquity. Just such a second self, an εἴδωλον duplicating the visible self of man, were, in their original significance, the genius of the Romans, the Fravashi of the Persians, the Ka of the Egyptians.
[6] ὑποτίθεται (sc. Homer) τὰς ψυχὰς τοῖς εἰδώλοις τοῖς ἐν τοῖς κατόπτροις φαινομένοις ὁμοίας καὶ τοῖς διὰ τῶν ὑδάτων συνισταμένοις, ἃ καθάπαξ ἡμῖν ἐξείκασται καὶ τὰς κινήσεις μιμεῖται στερεμνιώδη δὲ ὑπόστασιν οὐδεμίαν ἔχει εἰς ἀντίληψιν καὶ ἁφήν, Apollod. π. θεῶν ap. Stob., Ecl. i, p. 420 W.
[7] Cf. Cic., Div. i, 63: iacet corpus dormientis ut mortui, viget autem et vivit animus. Quod multo magis faciet post mortem cum omnino corpore excesserit. TD. i, 29: visis quibusdam saepe movebantur eisque maxime nocturnis, ut viderentur ei qui vita excesserant vivere. Here we have precise ancient testimony both for the subjective and the objective elements in dreaming and for their importance for the origin of belief about the soul.
[8] Τὸν δ’ ἔλιπε ψυχή . . . αὖτις δ’ ἀμπνύνθη, Ε 696 f. Τὴν δὲ κατ’ ὀφθαλμῶν ἐρεβεννὴ νὺξ ἐκάλυψεν, ἤριπε δ’ ἐξοπίσω, ἀπὸ δὲ ψυχὴν ἐκάπυσσεν . . . ἔπει οὖν ἄμπνυτο καὶ ἐς φρένα θυμὸς ἀγέρθη—X 466 ff., 475; and ω 348: ἀποψύχοντα.
[9] Speaking of suspirium (= λειποψυχία), Sen., Ep. liv, 2, says, medici hanc “meditationem mortis” vocant. faciet enim aliquando spiritus ille quod saepe conatus est.
[10] A remarkable idea seems to be obscurely suggested in an expression such as that of ξ 207, ἀλλ’ ἤτοι τὸν Κῆρες ἔβαν θανάτοιο φέρουσαι εἰς Ἀΐδαο δόμους; cf. Β 302. Usually the Keres bring death to men: here (like Thanatos himself in later poetry) they conduct the dead into the realm of Hades. They are daimones of Hades, originally and primitively themselves souls of the departed (see below, [p. 168]), and it is a natural idea to make such soul-spirits, hovering in the air, carry off the souls of men just dead to the realm of the souls. In Homer only a stereotyped phrase preserves the vague memory of such a conception. [45]