[69] See Π 851 ff. (Patroklos), X 358 ff. (Hektor), λ 69 ff. Behind each of these there lies the ancient belief that the soul in the moment of escape achieves a higher state of being and returns to a form of knowledge independent of sense-perception (cf. Artemon ap. Sch., Π 854, Arist. fr. 12 (10) R.). Otherwise this power belongs to gods and, strictly, only to Zeus, who can foresee everything (in Homer). But the statements are intentionally modified to suggest an undefined middle position between prophecy in the full sense and mere στοχάζεσθαι (cf. Sch. B.V., X 359)—X 359 at the most may go beyond this point.
[70] λ 218–24.
[71] ὄϊν ἀρνειὸν ῥέζειν, θῆλύν τε μέλαιναν, εἰς Ἔρεβος στρέψας, κ 527 f. From the word μέλαιναν the ὄϊν ἀρνειὸν is also to be understood ἀπὸ κοινοῦ as being, more precisely, black (and so again in 572)—the ram offered to the gods (or Souls) of the underworld is regularly black. εἰς Ἔρεβος στρέψας, i.e. bending the head downwards (not towards the west) = ἐς βόθρον, λ 36—as Nitzsch rightly explains it. Everything corresponds to the regular ἔντομα of later times for the underworld beings (cf. Stengel, Ztsch. f. Gymn., 1880, p. 743 f.).
[72] κοινή τις παρὰ ἀνθρώποις ἐστὶν ὑπόληψις ὅτι νεκροὶ καὶ δαίμονες σίδηρον φοβοῦνται, Sch. Q., λ 48. It is really the sound of the bronze or iron that drives away spirits: Luc., Philops. 15 (cf. O. Jahn, Abergl. d. bös. Blicks, 70). But even the mere presence of iron objects is sufficient: [Aug.] Hom. de sacrileg. (about the seventh century), 22, states that to the sacrilegi belong among others those who wear rings or armlets of iron, aut qui in domo sua quaecumque de ferro, propter ut daemones timeant, ponunt.
[73] The idea that the Thesprotian νεκυομαντεῖον by the river Acheron was the original of the Homeric picture was first started by Paus. 1, 17, 5. He was followed by K. O. Müller, Introd. to a Scientific System of Myth., pp. 297–8 (E. T., Leitch), who has been followed by many others. But it has scarcely more justification than has e.g. the localization of the Homeric entrance to Hades at Cumae, Herakleia Pont. (cf. Rh. Mus. 36, 555 ff.), or other places of ancient worship of the dead (e.g. Pylos). At such places the traditional names of Acheron, Kokytos, Pyriphlegethon were easily introduced—but taken from Homer and not coming thence into Homer. The fact that it is just this Thesprotian oracle of the dead that is mentioned in Hdt.’s well-known story (v, 92 η) does not at all prove that this was the oldest of all such oracles.
[74] To this extent Lobeck’s denial of necromancy to the Homeric poems (Agl. 316) may, perhaps, require to be modified; but so modified it may be accepted. [53]
[75] In accordance with primeval sacrificial custom. To the dead only female (or castrated) animals are offered (see Stengel, Chthon. u. Todtenc., 424). Here it is a στεῖρα βοῦς, ἄγονα τοῖς ἀγόνοις (Sch.). So among the Indians, “to the Manes that are without the powers of life and procreation” a wether instead of a ram was offered: Oldenberg, Rel. d. Ved., 358 [= 306 Fr. T.].
[76] Ω 592 ff. Achilles says to the dead Patroklos μή μοι Πάτροκλε σκυδμαινέμεν αἴ κε πύθηαι εἰν Ἄϊδός περ ἐὼν ὅτι Ἕκτορα δῖον ἔλυσα πατρὶ φίλῳ, ἔπει οὔ μοι ἀεικέα δῶκεν ἄποινα. σοὶ δ’ αὖ ἐγὼ καὶ τῶνδ’ ἀποδάσσομαι ὅσσ’ ἐπέοικεν. The possibility that the dead in Hades may be able to know what is happening in the upper world is referred to only hypothetically (αἴ κε)—not so, however, the intention of giving the dead man a share in the gifts of Priam (δι’ ἐπιταφίων εἰς αὐτὸν ἀγώνων as Sch. B.V. on 594 thinks). The strangeness of such a promise seems to have been one of the reasons that made Aristarch. (unjustly) athetize ll. 594–5.
[77] 40–1. This is not un-Homeric, cf. esp. Ξ 456. Thus on many vase-paintings we see the psyche of a fallen warrior flying over the corpse, often clad in full armour, but very diminutive in size—to express invisibility.
[78] Strictly speaking Odysseus is supposed to enter into conversation with the women while each informs him of her fate (231-4); every now and then comes a φάτο 236, φῆ 237, εὔχετο 261, φάσκε 306. But the whole section is little more than a review at which Odysseus assists without taking any real part.