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Psyche

Part 2 — INDEX

W. B. (William Bernard) Hillis translation

The figures indicate pages, except where they follow a Roman numeral, in which case they refer to the numbered notes.

Abarbareë and Boukolion, xiv, ii, 105.

Abaris, 300.

Abioi, 63.

Abipones in Paraguay, i, 30; viii, 28.

Academy, its doctrine of the Soul, xiv, 1.

Acheron, Ἀχερουσιὰς λίμην, i, 67; v, 25; 241.

Acheron, god of Hades, 591.

Achilles, i, 41; in Hades, 39; translated, 64 f.; on the μακάρων νῆσος, xiv, ii, 99; on Leuke, xiv, ii, 102; as Hero or God, 66; 126; iv, 3, 87, 137; xiv, ii, 42.

Admetos, xii, 40; ix, 90.

Adonis, iii, 30.

Adoption, 172; Ritual Act of Adoption in the Mysteries, 601 f.

Aeneas translated, xiv, ii, 110, 114 (ii, 3).

Aeracura, xiv, ii, 144.

Aeschylus, 157; vii, 12; 422 f.; Agam. 1235, 591 f.

Aether, the element of the Souls, 435 f.; dwelling place of Souls, 170–1; x, 45; xiv, 53, 69; 541.

Aethiopians, 63.

Ages, different, of Mankind (Hesiod), 67 f.; Golden Ages, ii, 49; vii, 18.

Agamemnon translated, xiv, ii, 99.

ἄγαμοι after death, 586; xiv, ii, 154.

Agathos daimon, v, 133.

Agides in Sparta, iv, 53.

Agon, see Funeral Games.

Agriania, viii, 28; ix, 11–12.

Agrianios, name of a month in Boeotia, v, 92.

Aiaia, ii, 14.

Aiakos, vii, 13.

Aias, Hero, 126; 137; xiv, ii, 55, 102; Sophokles’ Aias, xii, 88.

αἴδεσις, v, 151.

Ἅιδης = θάνατος, Θάνατος, xii, 4; = the grave, xiv, ii, 135; confusion of the two ideas, ib., 92; cf. Hades.

εἰς Ἀίδαο, Ἄϊδόσδε, i, 32.

Ἅιδου μήτηρ, 591 f.

αἱμακουρία, iv, 13.

Aipytos, 123; iv, 53.

Air, see Aether.

Aithalides, xi, 51; 599.

Aithiopis, 64; v, 166; xiv, ii, 102.

Akrisios, iii, 43.

Aktaion, 134.

Akousilaos, 593.

Alabandos, iv, 138.

Alaric, xiv, ii, 172.

ἀλάστωρ, v, 148, 178; xii, 73; 592, 595.

Albanians in the Caucasus, i, 30.

Aletes, ix, 66.

Alexander the Great reaches the land of the Blest, xiv, ii, 101; translated, ib., 107; Return of, and false Alexanders, ib., 112.

Alexander of Aphrodisias, xiv, 34.

Alexis, comic poet, xiv, ii, 143.

ἀλιτήριος, v, 176, 178.

Alkandros, iii, 56.

Alkmaion Hero, iv, 105, 136; Physician, xi, 28, 35, 40, 55; xii, 150; xiii, 22.

Alkmaionis, v, 17, 40.

Alkmene, iv, 134; translated, xiv, ii, 99.

Alkon, iii, 56.

ἀλλαθεάδες, v, 88.

Allegorical interpretation of myths, vi, 23.

Althaimenes, iii, 4.

Ambrosia, 58.

Ameinias (Pythagorean), xi, 30.

Amelesagoras, ix, 58.

ἀμεταστρεπτί, ix, 104.

Ampelius, Lib. Mem., viii, 3; iii, 12.

Amphiaraos, translated, 89 f., 92–3; (Zeus Amph.), 94, 101, 159; (not originally a god), iii, 57; (later cult of), xiv, ii, 104.

ἀμφιδρόμια, ix, 72.

Amphilochos translated, iii, 5, 13, 56; 133; iv, 105; xiv, ii, 104, 114.

Amphilytos, ix, 59.

Amphion, 238.

ἀμύητοι, 586 f.

Amyklai, 99 f.

ἀναβιώσεις, xi, 103.

Anæsthesia, see Insensibility.

Anagyros, Hero, 134.

ἀνάμνησις as taught by Pythagoras, Empedokles, Plato, xi, 96; 598 f.

Anaxagoras, vi, 23; 386; 432; xii, 143; fr. 6 [12], xi, 110–11.

Anaximander, x, 38; 366; xi, 98.

Anaximenes, 366; xi, 98.

Ancestor-cult, 10 f.; 27 f.; 77 f. (Hesiod); Ancestors in the cult of Heroes, 119 f., 527 f.; of the γένη, etc., 124 f. (with nn.).

Anchises translated, xiv, ii, 110.

ἀγχιστεία (in the cult of souls), v, 42, 141; 176; xiv, ii, 10.

ἀνιέναι (τὰ καλά, etc.), v, 120.

Anima and animus in Lucretius, xiv, 74.

Animals in cult of the dead, v, 105; care of animals enjoined, vi, 35 (and see Food); skin of, apotropaic use of, xi, 58 (v, 167); souls of, x, 45; xiii, 40.

Andronikos (Peripatetic), 512.

ἄνεμοι, x, 45.

ἀνεμοκοῖται, ix, 107.

Angekoks, of Greenland, 262; ix, 117.

Angels, xiv, ii, 144.

Anthropogony (Orphic), 341 f., (Hesiodic) 67 f.

Anios, iv, 102.

Anthesteria, 168; ix, 11.

Anthologia Palatina, xiv, ii, 122.

ἀνθρωποδαίμων, ii, 43.

Antichrist, xiv, ii, 113.

Antigone, 163; 426; xii, 94.

Antilochos translated, xiv, ii, 102 (p. 567).

Antinous translated, xiv, ii, 114.

Antiochos of Kommagene, his tomb, xiv, ii, 13 (p. 554).

Antiphon (of Rhamnous, the orator), v, 176; 588.

Antipodes, xiv, ii, 101.

ἀωροθάνατοι, 594 (add Phryn. App. Soph. in Bekk. Anecd., 24, 22).

ἄωροι, xiii, 36; 533; 553; 594; 604; xiv, ii, 154.

ἀωροβόρος Hekate, ix, 92.

Apis, ix, 68.

ἀποκατάστασις, x, 47; 519.

Apollo, 97 f.; 130; xii, 40; god of expiation, 180 f.; as leader of the Souls, xiv, ii, 146; and Dionysos, 287 f.; supplants Gaia, 290; Hyakinthos, 99 f.; Ἀτύμνιος, etc., iv, 99.

Apolline mantiké, 289 f.

Apollonia in Chalkidike, v, 92.

Apollonios of Tyana, ii, 18; xiv, ii, 115.

ἀπομαγδαλίαι, 595.

ἀπομάττειν, 589, 590.

ἀπόνιμμα, ix, 88.

ἀποπομπή (δαιμόνων), v, 168.

ἀπόταφοι, xiv, ii, 20.

ἀποτροπαῖοι (θεοί), v, 168.

Apparitions of the departed, xiv, ii, 154; see Ghosts.

ἄψυχα trial held over, iv, 118.

ἀραῖος (νέκυς, δαίμων), v, 148; xii, 107.

Aratos as Hero, xiv, ii, 57 f.

ἀρχηγοί, ἀρχηγέται, iv, 51, 55; 527.

Archelaos, the philosopher, 432; xii, 152.

Archemoros Vase, v, 40.

Archilochos, v, 173.

Archon Basileus at Athens, 178.

Areopagos, 162; v, 145; 178.

Argeios and Herakles, i, 35.

Argimpaioi, x, 78.

Arginousai, battle of, 162.

Aristaios, iii, 6.

Aristeas of Prokonnesos, 300, 596.

Aristogeiton and Harmodios in Hades, 237.

Aristogeiton, Speech against, vii, 15.

Aristomenes as Hero, 528.

Aristophanes Frogs, 240.

Aristophon, comic poet, 601.

Aristotle, 383; xiv, 1; 493 f. (An. 408b, 18; xiv, 27).

Aristoxenos, xi, 47, 52; 512.

Aristophanes of Byzantium, 583.

Arkesilaos, xiv, 1.

Art of the Greeks, 157; Cult of Souls as represented in, v, 105.

Askesis (Asceticism), vi, 35; 302, 338; Orphic, 343; Thracian, x, 78; Pythagorean, xi, 47; Empedokles, 381; practised in foreign mystery-religions, 546.

Asklepiades, doctor, xi, 69.

Asklepios, iii, 13; chthonic, mantic, 100 f.; his death by lightning, 582; Asklepiadai, iv, 92 f.

Asphalt (bitumen), apotropaic virtue of, v, 95.

ἀσφόδελος sacred to the χθόνιοι, ix, 115.

Associations: burial, xiv, ii, 4; religious, xiv, ii, 53.

Astakides, xiv, ii, 105; 582.

Astarte, iii, 30.

Astrabakos, 137.

ἄταφοι, restless wandering of, 163; v, 147; 595 (i, 33).

ἀτέλεστοι, uninitiated, lying in mud in the underworld, vii, 15; 586 f.

ἀθάνατος πηγή (in the underworld), xiv, ii, 151.

Athenaeus (139 E), iii, 48.

Athenaïs, ix, 59.

Athene ἀποτροπαία, v, 168.

Athenodoros, philosopher and Hero, 530.

Athens, 98; A. and Eleusis, 219 f.

Atlantes, x, 78.

Atomists, 385 f.; 506.

Atonement in Plato (Purgation), xiii, 36.

Attis, iii, 30; viii, 55; 546.

Augustine, xiv, ii, 87.

Augustus, ascent to Heaven, of, xiv, ii, 107.

Aurelius, M. Antoninus, xiv, 44, 63, 69; 504.

Ausonius, xiv, ii, 167.

Australian natives, religious dances of, viii, 55; 585.

Autolykos, iv, 101; xiv, ii, 43.

Authority, later Antiquity's need of, 545.

Axiochos, the pseudo-Platonic dialogue, vii, 15; xii, 120; 602 f.

Avenging spirit, v, 148, 176; cf. ἀλάστωρ.

Averting the eves from the sight of spirits, ix, 104.

Avoiding the sight of spirits, iv, 84; ix, 104.

Baal, ecstatic prophets of, viii, 43.

Babo, v, 19; 591.

Babylonia, i, 44.

Bacchanalia in Rome, xiv, ii, 106; viii, 54.

Bakchiadai, iv, 46, 47.

Βάκχος, viii, 10, 35; 335; cf. Dionysos.

Βάκχοι, viii, 31 f.

Bakis, Bakides, 292; ix, 58, 63, 66; 595.

Banishment, 163; in expiation of murder, 175 f. (v, 142 f.).

Banquet of the Pure (Orphic doctrine of), in the other world, vii, 18; x, 70.

Barathron at Athens, v, 32.

Barbarossa, legend of, iii, 16.

Βασιλίδαι, iv, 47.

Βασσαρεύς (Bassarides), viii, 10 f.

Batloka, viii, 30.

Baubo, 591 f.

Beans, see Food, prohibition of.

Beer known to the Thracians, viii, 38.

Bendis, Bendideia at Athens, x, 4.

Berenike, translated, xiv, ii, 107.

Bessoi in Thrace, 260; viii, 53–4.

βιαιοθάνατοι (βιοθάνατοι, βίαιοι), 175 f.; v, 148, 176; 594 f.; 604.

Birds (incarnations of Heroes), xiv, ii, 102.

Birth, pollution of, 295.

Birthday as day of remembrance of the dead, v, 89; xiv, ii, 18, 45.

Biton and Kleobis, xiv, ii, 148, 170.

Black objects (trees, fruit, etc.) sacred to χθόνιοι, and hence have kathartic properties, v, 61; ix, 81; cf. ix, 26; 590.

Blest, of the dead, 171; vii, 10; xiv, ii, 31; 541 (cf. μακαρίτης and Islands of the Blest).

Blindness follows the sight of a deity, xiv, ii, 41.

Bliss, life of, in Hades; see Utopia.

Blood = thought, 380.

Boccaccio, iv, 134.

Boëthos, xiv, 34 (fin.), 57.

Bones of Heroes, cult paid to, 122.

Born, better not to be, xii, 10.

Boukolion, xiv, ii, 105.

Βουκόλοι, Dionysiac, viii, 35.

Bouselidai, v, 69, 129.

Brahminism, 302; x, 83.

Brasidas, as Hero, iv, 20; 128.

Breathing out the soul, i, 25; 30.

Bride, contests for the hand of a, i, 19.

Bronze: see Noise, etc.

Brotinos (Pythagorean), x, 7.

Brutus, 515; xiv, ii, 88.

Buddhism, viii, 60; x, 83; xi, 54, 96.

Burial, i, 34; oldest customs of, 22 f.; coffinless, v, 61, 62; inhumation and burning in Attica, v, 58; within the house, at the hearth, v, 66; xiv, ii, 9; within the city, v, 68; xiv, ii, 8.

Burial societies, xiv, ii, 4.

Burning and inhumation, 19 f.; burning the possessions of the dead, i, 30, 51; burning the dead; see Cremation.

Butios of Antilles, 262.

Cæsar, deification of, xiv, ii, 111.

Calling home the Souls, 42.

Canosa, vase from, vii, 27.

Cannibalism, x, 54.

Caracalla as an avatar of Alexander, xiv, ii, 112.

Cato of Utica, xiv, 64.

Cave of Zeus in Crete, 96 f.

Cave-deities, 89 f.; viii, 68.

Caves, sleep in, ix, 116.

Catacombs, xiv, ii, 144, 166, 174.

Celsus, xiv, ii, 96.

Celts, x, 81.

Cenotaph, i, 88.

Ceremonial of funerals restricted, 165, 167; v, 135; 540.

Cities, Founders of, 127 f.; cf. ἀρχηγοί.

Chains attached to a sacred statue, iv, 108.

χαῖρε on tombstones, 526 f.

Chalkis, criminal law of, v, 145.

χάρισμα, 292.

Charon, 237.

Χαρώνιον, v, 23.

Charon's fare given to the dead, 18; 162; vii, 9.

Children, importance of, 172; xii, 7.

China, ancestor-worship in, v, 129.

χοαί, for the dead, v, 106, 120.

Choes, v, 95; ix, 11.

χρηστοί of the dead, xiv, ii, 29 f. (vii, 10).

Christianity; ascetics and exorcists, 292, xiv, ii, 171, 179; use of word ἥρως, xiv, ii, 82; violation of graves by, xiv, ii, 11; Hell, 242; future rewards and punishments, xiv, ii, 96; rebirth, 602; Antichrist, xiv, ii, 113.

Christi, Russian sect of, viii, 57.

Chrysippos, xiv, 40, 47, 60-1; xiv, ii, 87.

Chthonic deities, 158 f., 218 f.; vi, 29; groups of χθόνιοι, v, 19; invoked at marriage and birth, 171; ix, 91.

Chytroi, festival at Athens, 168; ix, 11.

Cicero, vi, 22, 23; xiv, 54; 519; xiv, ii, 71, 96.

Cliff of Leukas, xiv, ii, 102.

Closing the eyes of the dead, i, 25.

Coffin-burial, v, 60.

Collegia funeraticia, xiv, ii, 4.

Colonies, Greek, 27; 156.

Comedy, Descents to Hades in, 240.

Conscience, 294, 384.

Consciousness division of, 595; see ἔκστασις.

Consolationes, xiv, ii, 6, 100.

Corinth, criminal law of, v, 145.

Cornutus, 504.

Corpes devoured by a daimon (Eurynomos), vii, 25; (Hekate), ix, 92.

Cosmopolitanism, v, 34; 499 f.

Cosmos, 29.

Costume, see Dress.

Coulanges, Fustel de, iv, 48; v, 131.

Cremation, 8, 19 f., 28; i, 66; iv, 38; v, 33, 58; and burial in later period, v, 58.

Crete, cult of Zeus in, 96 f.; v, 167; ix, 113–14 (mantic and kathartic reputation).

Creuzer, 223.

Crossways, 216; ix, 88.

Crowning the dead body with garlands, v, 40.

Crowns (of flowers) for the dead, v, 40.

Crumbs, etc., left on the ground for the Souls, v, 114.

Cult-societies, 221.

Cure of diseases by prophets, 294 f.

Curses against tomb-violators, 526 f.

Curse-tablets; see Defixiones.

Cycle, Epic, 34, 64 f., 75, 90.

Cyclic poetry, editing of, x, 17.

Cynics, v, 34; 499.

Cypress at funerals, v, 39.

Daeira, Daira, Δαειρίτης at Eleusis, vi, 8.

daemonium meridianum, ix, 96; 592.

Daimones, deities of second rank, i, 56; distinct from Heroes, iv, 23; xii, 121; in Hesiod, 70 f.; Empedokles, 381; Stoics, 500.

δαίμων, personal, of individual men, xiv, 44; (= πότμος), xii, 26; xiv, 44; ἀγαθὸς δ., v, 133; cf. xiv, 44; δαίμων θνητός (ἀνθρωποδαίμων, νεκυδαίμων), ii, 43.

δαίμονες ἀποτρόπαιοι, v, 168; ἀραῖοι, v, 148; μειλίχιοι, v, 168; πλάνητες, 592; προστρόπαιοι, v, 148, 176; = Angel, xiv, ii, 144; δαιμόνων μήτηρ, 591.

Daites, Trojan Hero, iv, 3.

Damon, ix, 19.

Danaides, 242; 587.

Dances, religious, 257; viii, 55; ix, 19.

Dance, circular, in cult of Dionysos, viii, 15.

Dante, 33, 242.

Danube, mouths of, xiv, ii, 102.

Daphne, 100.

δάφνη, v, 38, 95; ix, 46; xi, 85.

Daphnis, xiv, ii, 105.

Days, unlucky, v, 158.

Dea Syria, viii, 55.

Dead, offerings to, 18 f.; 165 f.; v, 105; dirge for the, 18, 164; Banquet of, 168; sacrifices to (Patroklos), 12 f.; in Mycenean graves, 22 f.; in Od. λ, 36 f.; elsewhere, 116, 164, 167 f.; Oracles of the, 24; i, 73; Judges of the (Aesch. and Plato), 238 f.; (Pindar), xii, 34 f.; (Aesch.), xii, 77; (later), 541; classes of the, xii, 62; xiv, ii, 127; imagined as skeletons, xiv, 11, 92; exorcism, conjuration of, see Souls and Ghosts.

Death, 3; superior to life, 229, 542; causing pollution, 295; of gods, iii, 30; Black Death, 284.

Defixiones, ix, 92, 107; 534, 594, 603 f.

Deification of Rulers, 537 f. (cf. 530 f.).

Delos, purification of, ix, 119.

Delphic Oracle, regulates expiatory rites, v, 167; 180 f.; authority of, in the cult of Heroes, 128 f.; gives support to the cult of Souls, 174; to the Eleusinian worship, vi, 5; to the worship of Dionysos in Attica, vi, 9; sources of oracular inspiration, 289 f.; importance of D. in religious life of Greece, 157; grave of Python at D., 97; Delphic funeral ordinance, v, 45.

Delphinion at Athens, v, 172.

Demeter (and Kore), 160 f.; v, 168; 218 f.

Demetrios Poliorketes as Hero, xiv, ii, 69.

Demetrios, Cynic, xiv, 64.

Demigods (ἡμίθεοι), iv, 23.

δῆμοι called after γένη in Attica, etc., iv, 52.

Demokritos, xi, 35; 385 f.; xii, 150; xiii, 27; περὶ τῶν ἐν ᾅδου, xi, 103 (fragg. moral.).

Demonassa, vi, 35.

Demonology, 534.

Demophoön, i, 41.

De mortuis nil nisi bene, v, 81; 170.

Dervishes, viii, 15, 43; 262, 266.

Devil’s Bride, ii, 7.

Devil’s Mother, 591.

Dexikreon, ix, 111.

Dexion the Hero (Sophokles), iv, 71.

Diagoras of Melos, 240; xii, 65.

Diana = Empousa, 592; in the Middle Ages, ix, 101.

Diasia at Athens. v, 168.

Dies nefasti, v, 158.

Dikaiarchos, xi, 52; 512; 599.

Dikte, Mt. in Crete, 96.

Diochaites, Pythagorean, xi, 30.

Diogenes, of Apollonia, 432, 436.

Diogenes, Cynic, vi, 27; 239.

Diogenes Laertius (viii, 31), xi, 50.

Diomedes, 67; on the μακάρων νῆσος, xiv, ii, 99.

Dionysos, the Thracian, 256 f.; Greek god, 282 f.; Greek (not Thracian) name, ix, 1; Orphic, 335 f.; 340 f.

Διόνυσος μαινόμενος, viii, 4; Lord of Souls, 168, 271; ix, 11; at Delphi, 97, 287; Oracle of Dionysos, 260, 290; as Bull, viii, 19, 33, 35; x, 35; as βουκόλος, viii, 35; at Eleusis, vi, 9; Epiphanies of, 258, 279, 285; Worship of, in Rome, viii, 54; xiv, ii, 106.

Dioscuri, ἑτερήμεροι, xi, 51; translated, xiv, ii, 109.

Dipylon, cemetery at Athens, v, 58.

Dipylon vases, 165.

Dirge, 164.

Discovery, geographical, xiv, ii, 101.

Disease, origin of, in daimonic influence, 294 f.; ix, 81–2.

Division of consciousness, 595 f.

Dodona, iii, 14; ix, 42.

Dogs sacrificed to Hekate, 298, 589–90; Hekate appears as a dog, ix, 99; 595; on grave reliefs, v, 105.

Dorians in the Peloponnese, 27.

Drakon, 115, 176.

Drama, 285, 421; in cult, 222, 258; mystic drama at Eleusis, 227.

Dreams, visions of the dead in, 7 (proving survival); xiv, ii, 154; i, 55; see Incubation and Prophecy.

Dress in Dionysiac worship, 257.

Drimakos (Hero), 530.

Driving out the souls, v, 99, 100.

Druids, x, 81.

Drusilla (ascent to heaven), xiv, ii, 107.

Dryopes, v, 18.

Δύαλος, viii, 10.

Duty, as conceived by the Stoics, 498 f.

Earth = Hell, xi, 75.

Earth-deities; see Chthonic.

Earth, Oracle of, at Delphi, 97, 160; ix, 46.

Echetlos (Hero), 136.

Echidna, v, 23.

Eckhart, xiii, 75.

ἐγχυτρίστριαι, v, 77.

Eggs, kathartic use of, x, 55; 590.

Egypt, i, 5, 39; 242; 335; x, 8, 45; 346; xiv, ii, 109, 152–3, 144.

ἐκφορά of the dead body, v, 46, 50, 60.

ἔκστασις (ἐνθουσισμός, κατοχή), 30, 255; viii, 24; 258 f.; 284 f.; 293; 300 f.; 384; 471; 547; 595 f.

Eleatics, 371 f.

Elements, the four, xi, 28; 379.

Eleusinian Mysteries, 218 f.; secrecy at, 222; promises made by, 223; modern interpretations of, 223 f.; symbolism at, 226; later mention and end of (fourth century), 542; xiv, ii, 172; “Lesser Mysteries” at Athens, 220; and Morality, 228.

Eleusis, v, 19, 21.

Elijah, ii, 18; xiv, ii, 109.

ἐλλέβορος kathartic effects of, ix, 26, 75.

Elpenor, 17; i, 29, 33; 19; 20; 36.

Elysium, 55 f., 59 f., 75 f.; xiv, ii, 99; 541.

Embalming in Egypt, i, 39; in Sparta, iv, 46.

Empedokles, 378 f.; x, 72; xi, 28, 34, 42, 50, 56 f.; xii, 41; xiii, 40, 68; xiv, ii, 107; 597.

Empedotimos, ix, 111–12; xii, 44; xiv, 53.

Empousa, vii, 25; 591.

ἐναγίζειν, iv, 15, 86.

ἔνατα, an offering to the dead, v, 82–3.

Enemies of the gods in Hades, 238, 241.

ἐνιαύσια for the dead, v, 81, 90, 92.

ἔνθεος (ἐνθουσιασμός): see ἔκστασις.

ἐνθύμιον, 216.

Enlightenment in Greece, 79, 115, 292.

ἐνναετηρίς in expiation of murder, xi, 78; xii, 34, 40; 180.

Enoch, ii, 18; xiv, ii, 109.

Eoiai, Hesiodic, 593.

ἐπαγωγή (δαιμόνων), ix, 106–7.

Ephialtes (daimon), ix, 102; xiv, ii, 86; 592.

Ephyrai in Thesprotia, v, 23.

Epicharmos, vi, 5; 436 f.; xii, 151; xiv, 53.

Epidauros, iii, 13, 54.

Epidemics, religious, 284.

Epigenes, 597.

Epikteta, Testament of, v, 126; xiv, ii, 18, 71.

Epiktetos, 504; xiv, 3, 41, 44.

Epicurus, doctrine of the soul, 504 f.; foundation for the cult of his soul, v, 126, 137.

Epigrammata Graeca, ed. Kaibel, xiv, ii, 119 f. (No. 594: 141).

Epilepsy (see mental diseases), viii, 39.

Epimachos, v, 19.

Epimenides, 301; iii, 24; v, 57; 596; Theogony of, ix, 123.

ἐπιφάνεια of Dionysos, 258; viii, 68; 285.

ἐπιπομπαί (δαιμόνων), v, 168; ix, 107.

Epitaphs, 539 f. (see Anth. Pal.).

ἐπῳδαί, ix, 81–2, 107.

Erechtheus (Erichthonios), 98; 581.

Erinyes, ii, 6; v, 5, 97, 121; 178 f.; vii, 6; xii, 75; 592.

ἐρινύειν, ix, 58.

Eros, v, 112.

ἐσχάρα, i, 53.

Eskimo, manner of burial, v, 67.

Essenes, x, 78; xiv, ii, 117.

Esthonian cult of the dead, v, 99.

ἔται, v, 141.

Eteoboutadai, iv, 52.

εὐαγής, xii, 58.

Εὐάγγελος Hero, xiv, ii, 63, 144.

Euadne, 582.

Εὐάπαν, ix, 102

Eubouleus (Euboulos), god of the underworld, v, 7, 19; 220; xiv, ii, 145.

Eudemos, Ethics of, 512.

Euhemeros, iii, 28.

Eukleides (Socratic), xiv, 44.

Euklos, ix, 58.

Eumolpos, Eumolpidai, vi, 6, 16; x, 70.

Eunostos (Hero), 134.

Euodos (Hero), 529.

Eupatridai in Athens, iv, 47; v, 139; 602 f.

Euphemistic names for χθόνιοι, v, 5.

Euphorbos, 599.

Euripides, 432 f.; Alcestis, xii, 121; Bacchae, 286; Hecuba, viii, 70; orthodoxy of, xii, 135.

Eurynomos, Hades-daimon, vii, 25.

Eurypontidai, iv, 53.

Eurysthenidai, iv, 53.

εὐσεβῶν χῶρος, vii, 15; xiv, ii, 133.

Euthykles, iv, 117.

Euthymos, 135; 581.

Evil, speaking, of the dead forbidden, v, 115.

Evil, nature of, 470 (Plato); 498; xiv, 40, 60.

Exegetai, their advice sought in questions relating to the cult of Souls, v, 139, 174.

Exorcism, 604.

Expiation, gods of, v, 168; sacrifices of, made to χθόνιοι, v, 167; after murder, 180 f.

Eyes of the dead, closing of, i, 25.

Fainting (λιποψυχία), i, 9.

Fame, all that is left to the dead, 43; xii, 13, 20, 25; xiv, ii, 169.

Family graves in the country, v, 69, 70; 525 f.

Fate and guilt, 423 f., 426 f.

Fear of the dead, 16, 163, 169; of death, dispelled by Epicurus, 506; breaks out at the end of the classical period, 545 (xiv, ii, 170).

Feet of the corpse pointing towards the door, i, 26.

Fetishism in Greece, iv, 118.

Figs, kathartic uses of, 590.

Fire, kathartic uses of, i, 41; ix, 127.

Fish: see Food, prohibition of.

Flaminius as Hero, 531.

Folk-poetry, 25; belief about the souls, 524; legends about the “translated”, xiv, ii, 105.

Folk tales (Greek), iv, 115; xiv, ii, 151.

Food, Prohibition of certain foods (attributed to Eleusis), vi, 35; among the Orphics, x, 54–5; Thracian, x, 78; by Pythagoras, xi, 42, 47; Empedokles, xi, 76, 85.

Fountains in Hades, xii, 62; xiv, ii, 151; of Immortality, xiv, ii, 151.

Fravashi (Persian), i, 5.

Frederick, legend of the return of the Emperor, 93; xiv, ii, 112.

Freewill: see Will.

Friendship in the doctrine of the Epicureans, 506.

Funeral rites, in Homer, 17 f.; in later times, 162 f., 524 f.; of princes, i, 17; of kings in Sparta, Corinth, Crete, iv, 46; at public expense, xiv, ii, 5; refusal of, v, 32–3.

Funeral feast in Homer, 18; later (περίδειπνον), 167; games, in Homer, 15; for Heroes, 116 f.; procession, v, 60.

Furious Host, ii, 7; 298; xiii, 5; (593).

Fustel de Coulanges; see Coulanges.

Gabriel, the Archangel, iv, 134.

Gaia, 160, 168; v, 121; at Delphi, 290.

Gambreion, mourning period of, v, 86.

Games, 15, 116 f.; iv, 22; originally funeral ceremonies, 116 f.

Ganymedes, 58.

Garganus, mountain in Italy, iv, 92, 96.

Garlands for the dead, v, 40.

Gauls, x, 81.

Gello, 592.

γενέθλιος δαίμων, xii, 26.

Γενέσια, private and public, v, 15; 167.

Genesis, ii, 18.

Genetyllis, ix, 91.

γένη, 124.

Genius, i, 5; v, 132; xiv, 44.

γεννήτης τῶν θεῶν, 603.

German tribes, i, 34; 22.

Getai, 263.

Ghosts, 9; 21; 29; 134; v, 99, 104, 114; 534; xiv, ii, 154; 566; 590 f.

Γίγων, viii, 10.

Glaukos, xiv, ii, 151.

Gnostics, xiv, ii, 179.

Gods, in Homer, 25 f.; Olympians and others,i, 56; idea of divinity, xiv, ii, 107; Gods not immortal, 384; asleep or dead, iii, 30; buried, 96 f.; birthdays of, v, 89; in human shape, iv, 134; visiting men, ii, 38; compared with men, 253 f., 414; periodically appearing, viii, 28; of expiation, v, 168; amours of, iv, 134; conductors into the lower world, xiv, ii, 144 f.; unknown, iv, 62; statues of, 136; see Chthonic.

Goethe, xiii, 64.

Golden Age, 67 f.; ii, 49; vii, 18.

γονεῖς, iv, 49; v, 146.

Gorgias, pupil of Empedokles, 378.

Γοργύρα, Γοργώ, vii, 25; 591.

Grace of the gods (salvation), 342.

Grave and Hades confused, xiv, ii, 92.

Graves: see Burial, Family-graves, and Rock-graves; of Gods, 96; of Asklepios, 101; Erechtheus, 98; Hyakinthos, 99; Kekrops, iii, 41; Plouton, iii, 34; Python, 97; Zeus, 96; of Heroes, 121; cult of, 123, 166 f.; silence at, v, 110; curses attached to, xiv, ii, 13.

Grave-monuments, i, 28; v, 69 f.

Grave-robbers, 526.

Gregory the Great, xiv, ii, 87.

Grief, display of, disturbing to the dead, v, 49.

Guardian spirit of individuals, xiv, 44.

Guilt: see Sin and Fate.

Hades, 26, 35 f., 159, 223, 236 f.; xii, 4, 62; 500, 535 f., 540 f.; Picture of, painted by Polygnotos, 241 f.; on vases from Southern Italy, vii, 27; cult of, 159; mother of, 591; entrances to (Ploutonia), v, 23; Ferryman of, vii, 9; Descents to, 32 f.; i, 62, 65; iii, 8; 236 f.; 240 f.; (Epic), vii, 2–4; (Theseus and Peirithoos), vii, 3; (Herakles), 591; (in comedy), 240 f.; (vases), vii, 27; (Orphic), x, 60; (Pythag.), 600 f.; rivers of, 35, 237; vii, 21; Judges in, 247.

Hail: see Weather-magicians.

αἱμακουρία, iv, 13.

Hair, offering of, i, 14.

Hallucinations, 259; 262.

Haloa, 222; vi, 35.

Hamilcar, translation of, xiv, ii, 109.

Haokah dance of the Dakota, viii, 55.

Harmodios, translation of, xiv, ii, 99; and Aristogeiton in the other world, vii, 5.

Harmonia and Kadmos, xiv, ii, 99.

ἁρμονία (of the soul), xi, 52.

Harpocration on Ἄβαρις, ix, 108.

Harpies, 56; v, 124; 593.

Hashish, 259.

Hasisatra, ii, 18; xiv, ii, 109.

Hearth, earliest place of burial, v, 66.

Heaven (the sky), as dwelling place of the Blest, xii, 44, 62; xiv, ii, 134; ascent to, of Roman Emperors, xiv, ii, 107; of Apollonios of Tyana, xiv, ii, 115.

Hedonism, 492 (xiv, 3).

Hegesias, xiv, 3.

Heirs, their duties to the dead, v, 129.

Hekabe, ix, 99.

Hekate, v, 5, 88, 168; 297 f., 590 f.; (H. Hek., p. 289 Ab.), 594; Hosts of 593 f.; Banquet of, v, 97; 216; ix, 88, 103.

Ἑκατικὰ φάσματα, 590 f.

Hektor, as Hero, iv, 35; xiv, ii, 41 (still worshipped with sacrifice in the middle of the fourth century in the Troad: Julian, Ep. 78, p. 603–4 H.).

Helen, legend of her εἴδωλον, i, 79; translated, ii, 21; xiv, ii, 99, 102; given heroic honours, 137.

Helios in Hades, xii, 38.

Hell, punishment in, 40 f.; 238 f., 242, 344, 415, 536; creatures of, 25, 590 f. (see Kerberos).

Hemithea, iv, 103.

ἡμίθεος, iv, 23.

Hephaistion, xiv, ii, 70.

Herakles in the Odyssean Nekyia, 39; his descent to Hades, v, 25; vii, 4; 591; H. and Argeios, i, 35; H. and Eurystheus (Omphale), xii, 40; as Hero-God, 132; translated, 581; xiv, ii, 103.

Herakleides Ponticus, ix, 58, 60 (Sibyls), 108 (Abaris), 111, 96; xii, 44 (Empedotimos); xi, 61 (Empedokles); xiv, i, 53 (souls in the air); 599 f. (Pythagoras).

Herakleitos, 367 f.; xi, 5, etc., 101; xii, 137, 150; 464; xiv, 32; 499; 504; 597.

Hermes, conductor of souls, 9, 168; xiv, ii, 145.

Hermione, cult of χθόνιοι there, iii, 34; v, 18, 26.

Hermippos, 600.

Hermotimos, 300 f.

Hero of Alexandria, xii, 150.

Herodes Atticus, xiv, ii, 71, 131.

Herodikos, of Perinthos, vii, 3; x, 7.

Heroes, 74, 97 f., 115 f.; iii, 46; 254; 416; xii, 121; help in war, 136 f.; graves of, 121; v, 68; games for, 116 f.; bones of, transferred and worshipped, iv, 35–6; 529; as Birds, xiv, ii, 102; relation with θεοί and δαίμονες, iv, 25; become gods, 132; Homeric “Heroes”, iv, 26; in Hesiod, 74 f., 118; nocturnal sacrifice to, iv, 9; what falls to the ground sacred to, v, 114; in Pindar, 414 f.; legends of, 134 f.; later, 527 f.

ἥρως = a dead person, v, 110, 134; 531; (Christian), xiv, ii, 82; applied to the living, 530 f.; xiv, ii, 68; nameless or adjectival Heroes, 126 f., 529; xiv, ii, 61–2; ἡ. ἰατρός iv, 94–5; xiv, ii, 45; ἡ. συγγενείας, v, 132.

Heroized Kings and Lawgivers, 128; Kings of Sparta, Corinth, and Crete, iv, 46; Warriors of the Persian Wars, 528; prominent men of later times, 530; Heroizing easier in Boeotia, v, 134; in Thessaly, xii, 121; 532; becomes common, 531 f.; substitution of descendants for original Hero, xiv, ii, 65.

Hero-Physicians (Oracular), 133; xiv, ii, 45.

ἥρωες δυσόργητοι, v, 119.

ἡρῷα at the doors, iv, 105, 136; v, 68.

Ἡρωϊκός of Philostratos, xiv, ii, 41.

ἡρωῒς, ἡρωϊκά, ix, 11; xiv, ii, 50; Birthday festivals of H., v, 89.

ἡρωϊσταί, xiv, ii, 53.

Herodotos, 115; xii, 8.

Herophile of Erythrai, ix, 60.

Hesiod, The Five Ages, 67 f.; Op. et D. (124), ii, 34; (141), ii, 41; Theog. (411), ix, 95a.

Hesychos, vii, 6.

Hierapolis, its πλουτώνιον, v, 23.

ἱεροθέσιον, xiv, ii, 13 (p. 554).

Hierophant at Eleusis, εὐνουχισμένος, vi, 12.

ἱλασμός, v, 167.

Hippokrates, cult of, v, 89; xiv, ii, 45.

Hippolytos, iv, 38.

Hippon of Samos, 432.

Hippotes, xii, 40.

Herdsman (shepherd), type of God, xi, 36; (see divine apparitions), xiv, ii, 41.

Homer, 25 f., 157.

Homicide, state trials of, 176 f.; held over inanimate objects (in Athens), iv, 118.

Horace (Odes, iv, 2, 21), xii, 45.

Honey-cakes offered to the underworld, i, 13; v, 98; vii, 6.

ὥρια, ὡραῖα offered to the dead, v, 128.

Horse in the cult of the dead, v, 105.

Host, Furious, ii, 7; 298; xiii, 5; (593).

House, earliest place of burial, v, 66.

House-spirit, v, 132.

Human sacrifice, ix, 87; in the cult of Dionysos, 285; offered by Epimenides, ix, 121; in the cult of Heroes, xiv, ii, 49; replaced by animal sacrifice or ποινή, v, 144; 179–80.

Humanity: see Mankind.

Hunt: see Host.

Hyades, iii, 45.

Ὑακίνθια, 99 f.

Hyakinthides, iii, 45.

Hyakinthos, 99 f.

Hydromantia, 589.

Hydrophoria at Athens, v, 98.

Hylas, xiv, ii, 105.

Hylozoism, 365, 385, 432.

ὑποφόνια, v, 154.

Iamblichos, Vit. Pythag., viii, 77.

Iakchos, 220 f.

Ianthe, iii, 3.

Iaso, iii, 56.

Iatromantic, 133.

Iatros, Hero, iv, 94–5; xiv, ii, 45.

Iceland, i, 43.

Idaian cave in Crete, 96; 161.

Images, cult of, 136.

Immortal = godlike (becoming god), in Homer, 57; = being a god, 253 f.

Immortality, Belief in, connected with Dionysiac religion, 263 f.; among Orphics, 343 f.; in Philosophy, 365 f.; 463 f.; 496; xiv, 60; in Popular Religion, 538 f.; 542; 546; doubts of, xiv, ii, 157.

Imprecations: see Curses.

Incas, i, 30.

Incense in temples, viii, 39; ix, 19.

Incubation, iii, 8; 92; ix, 46; Heroic oracles of, 133.

Indians, Burial customs, 10, 21–2; cult of the dead, i, 75; v, 84–6, 90, 105, 123; Yama in Hades, vii, 6; religious anæsthesia, viii, 26; Yogis, viii, 43; kartharsis, ix, 78; Ascetics, 343; x, 78; philosophy (Jainism), xi, 16; (South American) mutilation of corpses, i, 34; (North American) cult of souls, v, 136.

Individualism, 117; 388 f.; 499 f.; 545.

Inheritance, laws of, v, 146.

Ino Leukothea, 58; iv, 104.

Insanity: see Madness and Mental.

Inscriptions (I.G. (xiv) Sic. et It. 641), xii, 49 f.; (IG. M. Aeg. i, 142), xiv, ii, 146; (Ath. Mitt.), xiv, ii, 164, 168.

Insensibility to pain, etc., in visionary states, viii, 43.

Inspiration, prophecy of, 92 f.; (in Thrace), 260; (in Greece), 289 f.

Intoxication, religious use of, viii, 39.

Invisibility (in Homer), 56.

Iolaia in Thebes, iv, 21.

Ionia, 27 f.

Iphigeneia, 64, 66; xiv, ii, 99, 102.

Iphis, iii, 3.

Iron keeps away daimones and the dead, i, 72.

Isaeus, v, 129.

Ischys, iii, 56.

Isis, mysteries of, xiv, ii, 174.

Islands of the Blest (Hesiod). 68 f.; (Pindar), 415 f.; translation of Heroes to, xiv, ii, 99; dwelling-place of all the pious, xiv, ii, 100, 130 f.; discovered by sailors, xiv, ii, 101; identified with Leuke, xiv, ii, 99, 102.

Isodaites, 271.

Isokrates, vi, 22; ii, 43.

Isthmian Games, iv, 22.

Isyllos, iv, 2.

Ixion, vii, 11.

Jainism (see Indian), xi, 16.

Japan, cult of dead in, v, 99.

Jaws of the dead, binding up the, xiv, ii, 2.

Jewish forgery of a Pindaric poem, xii, 45.

Jews, influenced by Greeks, xiv, ii, 14.

Jews influence Greeks, xiv, ii, 144.

Judaeo-Hellenistic doctrine of the soul, xiv, ii, 117.

Judgment in Hades, 238 f., 535 f., 541; Orphic, 344; Pindar, 415; Plato, xiii, 36.

Julian the Apostate, xiv, ii, 107, 144, 171.

Julius Kanus, xiv, 64.

jus talionis, x, 71.

Justin, πρὸς Ἕλλ., 3, xiv, ii, 151. (The emendation πιδύσας is already mentioned, as I see too late, in the Mauriner edition of Justin Martyr. The apparently traditional ὅρη πηδήσας is indeed possible on grammatical grounds [analogous constructions, otherwise peculiar to poetry, are not unknown in prose: see Lobeck ad Aiac.3, p. 69–70], but provides no satisfactory sense.)

Ka of Egyptians, i, 5.

Kadmos translated to Islands of the Blest, xiv, ii, 99.

Kaiadas at Sparta, v, 32.

Kaineus, iii, 3.

Kalchas, iv, 96.

Kalypso, xiv, ii, 105.

Kanobos, iii, 43.

Kanus Julius, xiv, 64.

Kapaneus, 581 f.

Καρκώ, 592.

Karmanor, ix, 113.

Karneades, xiv, 59, 61, 83.

καρποῦν, v, 126.

Kassandra, viii, 52; ix, 65.

καταδεῖν, κατάδεσμος, κατάδεσις in magic, ix, 107; 604.

καθάρματα given up to the spirits, ix, 88 (cf. 81).

Kathartic practices, etc., v, 36; 180; vi, 18; vii, 15; 294 f.; 302; 378; 582; 585; 589 f.

κάθαρσις μανίας (music), ix, 19; (of Pythagoreans), xi, 48; by Melampous, 287; Bakis, 294; Orphic, 338 f.; 343; Empedokles, xi, 85; Plato, 470.

καθέδραι, festival of Souls, v, 86.

κάτοχος, of magic, ix, 107.

κάτοχοι, κατοχή, κατέχεσθαι, of “possession”, viii, 24, 44.

Kattadias (Devil-priests of Ceylon), viii, 55.

Kaukones, v, 12.

Kaunians, v, 99.

Kausianoi, viii, 75, 77.

Kekrops, iii, 41.

Keos, funeral ordinance from, v, 42, 52, 56, 74, 76-7, 87, 92, 135.

Kerberos, vii, 6.

κῆρες = souls, i, 10; v, 100; ix, 92.

Kerkops (Pythagorean), x, 7; 597.

Kerykes, vi, 6, 16.

Key, keeper of, in Hades, vii, 13.

Kikones of the Odyssey, 42.

Kimon as Hero, 129.

Kirke, 32; v, 169.

Kissing the hand to a grave, xiv, ii, 26–7.

Kleanthes, xiv, 41, 47.

κλειδοῦχοι θεοί, 247.

Kleisthenes, 124.

Kleitos, 58.

Kleobis and Biton, xiv, ii, 148.

Kleombrotos, xiv, 3.

Kleomedes (Hero), 129; xiv, ii, 114.

Kleomenes as Hero, xiv, ii, 59.

Klymenos = Hades, v, 8, 18; reduced to rank of Hero, iii, 34.

Knossos, 96; iii, 25.

Kore, 160; v, 11; 219 f.; 224; xiv, ii, 146.

Koronis, iii, 56.

Korybantism, viii, 36, 52; 286 f.

Kos (Ge), v, 16.

Kotytto, 336.

Kouretes, v, 167.

κωλύματα, magic spells, ix, 81.

Kragos, iii, 30.

Krantor, xiv, 1.

Krataiis, 593.

Krates (Cynic), v, 34.

Kratinos, vii, 17.

Kratippos, 512.

κρείττονες = the dead, v, 65, 110, 117.

Krinagoras, vi, 22.

Kritias, Sisyphos, x, 54.

Kritolaos, xiv, 32.

Krobyzoi, viii, 65, 75.

Krokos, iii, 43.

Kronos, ruler in Elysium, 76.

κτέρεα κτερείζειν, i, 20, 29.

Kybele, 257; viii, 32, 43, 55; 286 f.; ix, 56; xiv, ii, 174.

Kychreus (πυχρείδης ὄφις), iv, 129.

Kydas, ix, 66.

Kyffhäuser, legend of, 93; xiv, ii, 112.

Kylon, at Athens, ix, 120.

Kyme, criminal law of, v, 145.

Kypria, 64.

Labyadai, their funeral ordinance in Delphi, v, 52, 85, 128.

Lamentation disturbs the dead, v, 49.

Lamia, vii, 25; 592 f.

Lanterns, feast of in Japan, v, 99.

Laodike, iii, 6.

Lar familiaris and Lares at Rome, v, 132.

Latinus, translation of, xiv, ii, 110.

Laurel, drives away ghosts, v, 95.

Law, unwritten, 163, 426; xii, 94.

Lebadeia, 90 f., 95; iii, 26; v, 19, 133; xiv, ii, 104.

Lectisternia, iii, 26; iv, 16.

Lekythoi, v, 38; 169; 170; 237.

Lemnos, feast of the dead in, ix, 76.

Lemuria in Rome, v, 99.

Leonidas (as Hero), iv, 20; 528.

Leosthenes (Hero), vii, 5; xiv, ii, 59.

Lerna, ix, 88; viii, 28.

Lethe, vii, 21; xii, 37; and Mnemosyne, fountains of, xiv, ii, 151.

Leto, iii, 46.

Leuke, I. of Achilles, 65, 66; xiv, ii, 102; Cliff of, ib.

Leukothea: see Ino.

Lie, justification of, xii, 72.

Life, 3, 31; repudiation of, viii, 75; only lent, xiv, ii, 161; 505; Water of life, xiv, ii, 151–2; Future Life, 236 f.; see Hades and Ways.

Lightning sanctifies its victim, iii, 39; 100; v, 68; ix, 127; xii, 54; xiv, ii, 154; 581 f.

Linos, iii, 43.

Lobeck, 222.

Local deities and their cults, 25 f.; 27.

λόγος, 499; xiv, 69.

Lokroi, criminal law of, v, 145.

Lot, oracles received by means of (Delphi), 290.

λουτροφόροι, 587.

Lucian, iii, 28; 236; de Luctu, xiv, ii, 2; Philops., xiv, ii, 87, 144; ix, 96.

Lucretius, 505.

Lydia, v, 167.

Lying-in-state of the dead, 165.

Lykaios, Zeus, v, 170.

Lykas (Hero), iv, 114.

Lykia, imprecatory tablets from graves in, 553.

Lykian language, iv, 99.

Lykos (Hero), iv, 114.

Lykourgos, King of Edonians, ix, 3; in Sparta worshipped as Hero and God, 132; sanctified by lightning, 581.

Lyric poetry of the Greeks, 157; 411 f.

Lysander as Hero, 531.

Lysimachos (Hero), xiv, ii, 67.

λύσιος Διόνυσος, ix, 21; λύσιοι θεοί, x, 50.

λύσις of the soul, x, 61, 66; xiii, 67.

Mâ, worshipped with ecstatic cult, viii, 43, 55.

Macedonians, viii, 31.

Machaon and Podaleirios, iv, 92.

Macriani, xiv, ii, 112.

Madness cured by magic, ix, 19, 81; cf. Mental diseases.

Magical papyri, xiv, ii, 144; 589; 592; 604; cf. Defixiones.

Magicians, among savage peoples, 261 f.; Greek, 294 f., 298 f.; xi, 58; 533 f.; 604.

Mahâbhârata, iii, 3.

μαινάς, 256.

μακαρίτης (of the dead), vii, 10; xiv, ii, 31.

μακάρων νῆσοι: see Islands of the Blest.

Manes, v, 99, 133.

μανία, divine, 255 f.; 286 f.; in the worship of Dionysos, 282 f.

Manichaeans, x, 83.

Mankind, origin of, according to the Orphics, 341 f.; generations (Ages) of, in Hesiod, 67 f.

μάντεις, ix, 41 f.; as magicians, ix, 68.

Mantiké (inspired prophecy), 260, 289 f.

Marathon, iv, 84; 136; Grave of the dead at, xiv, ii, 37.

Marjoram, kathartic, apotropaic uses of, v, 36.

Maron (Hero), xiv, ii, 41.

μασχαλισμός, 181; 582 f.

Massagetai, 259.

Materialism, 385.

“Matriarchy,” not Greek, xii, 75.

Medea translation of, xiv, ii, 99; (v, 169).

Medicine men (North American Indians), 262; ix, 68, 117; dance of the Winnebago, viii, 55.

μέγαρα, iii, 7.

μειλίχοι θεοί, v, 168; Διόνυσος μειλίχιος, ix, 21.

Meilinoe, v, 5; ix, 96.

Melampous, 89; 287.

Melanippides, xii, 1, 21.

Melesagoras, ix, 58.

Memnon, 64 f.

Menelaos (translation of), 55 f.; iv, 2; ii, 21.

Menestheus, iv, 100.

Mental diseases, origin and cure of, 286 f.; ix, 19, 81.

Metal, noise of, drives away ghosts, i, 72; ix, 83; see Iron, Bronze.

Metamorphoses, iii, 3; x, 82.

μετεμψύχωσις, x, 84; see Transmigration.

Metrodoros, allegorical interpretation of mythology, vi, 23.

Metrodoros (Epicurean), xiv, 85, 86, 97.

μὴ φῦναι, xii, 10.

μήνιμα θεῶν, v, 148; ἀλιτηρίων, v, 176.

μίασμα, v, 176; 295 f.

μιάστωρ, v, 178.

Michael, the Archangel, iv, 96.

Midas, 412.

Mid-day, spectres appearing at, ix, 96; xiv, ii, 41; 592 f.

Migrations, Greek, 27, 155, 161, 284.

Milky Way (abode of the souls), ix, 111; xii, 44.

Miltiades, as Hero, iv, 20.

Mimnermos, xii, 7.

Mind, 5, 29 f., 383, 387, 493 f.

Mingrelians, i, 30.

Minos (and Zeus, in Crete), 96; Judge in Hades, vii, 13.

Minyas, vii, 3; 237, 238, 282.

Miracle, 254; xiv, ii, 40–1, 45, 70; 537; desire for in later ages of antiquity, 546 f.

Missions, sent out from Eleusis, 161.

Mithras, Mysteries of, xiv, ii, 144, 153, 172, 174.

Mitylene, funeral ordinance of, v, 54.

Mitys, iv, 118.

μνήμη (Empedokles and Pythagorean), xi, 96; and λήθη in Hades (Pindar), xii, 37; xiv, ii, 151.

Mnemosyne, xii, 37; xiv, ii, 151.

μοῖρα, 29.

Moon and stars inhabited by souls, x, 75; xi, 116; xiv, 53.

Monism, 432; 500.

Mopsos, iii, 5, 13; 133.

Morality, 40; 228; 294 f.; 302; 376.

Μορμολύκη, Μορμώ, vii, 25; 592.

Moschion, x, 54.

Moses, ii, 18; xiv, ii, 109.

Motes in the sunbeam = Souls (Pythagoras), xi, 40; Emped. xi, 101.

Mountains, legends about, 263; viii, 68.

Mourning, period of, 167.

Mousaios, x, 70.

μύχιοι θεοί, iii, 35.

μυεῖν, vi, 16.

Murderer, excluded from religious worship, vi, 17.

Murder, action for, religious sense of, 180 f.; expiation of, 174 f., 138; xii, 34, 40.

Murder trials; see Homicide.

Music in Dionysiac worship, 257; as a cure for Korybantic frenzy and other diseases, 286 f.; ix, 19; xi, 48.

Musonius, v, 34; 503.

Mutterrecht, not Greek, xii, 75.

Mutilation of the dead, 582 f.

Mycenae, 22, 27, 122.

Mykonos (cult of Chthonic Zeus), v, 3, 7, 16.

Myrtle sacred to χθόνιοι, iv, 21; v, 40, 61.

Mysians, x, 78.

Mysteries: see Eleusinian M.; Orphic, 343 f.; Samothracian, vi, 34; (see also Isis and Mithras).

Mysticism, 225 f., 254 f., 262, 291 f., 344; xiii, 75, 104; xiv, 1.

Myth, allegorical interpretation of, vi, 23.

Name, calling the dead by, 42, 527; of Hero used in sacrificing, iv, 62; in invocation of avenging spirits, 604.

Nameless Gods, iv, 62; Heroes, 126 f.; 529; xiv, ii, 61, 63.

Namnites in Gaul, viii, 55.

Narcissus (Orphic?), x, 29.

νάρθηξ, viii, 22.

National Heroes: see ἀρχηγοί.

“Nature,” religion of, 223 f.

Naulochos (Hero), xiv, ii, 74.

Nectar, 58.

nefasti dies, v, 158.

Negro tribes, i, 34; v, 110; 271.

Nekyia of the Odyssey, 32 f.; iii, 8; 237 f.; 240 f.; 2nd Nekyia, i, 62, 65; N. in other epics, 237 f., (see Descents); on vases, vii, 27.

νεκύσια, v, 92.

Nemea, iv, 22.

νεμέσεια, νέμεσις, Νέμεσις, v, 91.

Neoplatonic writers, x, 27, 29, 38; 596 f.

Neoptolemos, translation of, xiv, ii, 99.

Nero, translated (Antichrist), xiv, ii, 113.

Neurotic diseases, cure of, 286 f.

New Zealand (method of burial), v, 67.

Nightmare, ix, 102; xiv, ii, 86.

Nine, sanctity of number, v, 84; xiii, 45; xiv, ii, 154.

Noise of bronze or iron drives away ghosts, i, 72; v, 167; ix, 83.

Nostoi, 66 f.

Novel (Greek, etc.), iv, 134; xiv, ii, 87.

Novemdialia: festival in Rome, v, 84.

νοῦς, in Anaxagoras, 387 f.; in Aristotle, 493 f.; cf. 383.

Numbers (Pythagorean mystical theory of), x, 9.

Nyktelios, Nyktelia, viii, 28; 285; ix, 36.

νυμφόληπτος, ix, 63.

ἐκ νυμφῶν κάτοχος, ix, 58.

Nymphs, agents of Translation, xiv, ii, 105.

Oath, religio-juristic significance of, 41 f.; v, 156; 238; xi, 77; xii, 40.

Oath-breaking punished in Hades; see Perjury.

Oath taken by both parties in a suit, v, 156.

Obolos for the ferryman of the dead: see Charon.

Ocrisia, v, 132.

Odyssey, 32 f., 55, 62 f., 236; 2nd Nekyia, i, 62, 65.

Odysseus, end of, ii, 30; oracle of, iv, 97; as Hero, xiv, ii, 41; O. and Kalypso, xiv, ii, 105.

Oedipus, 430 f.; xii, 85, 112 f.

Oikistes, 127 f.

Oinomaos, iv, 2.

Oknos, 241.

Olbia, xiv, ii, 102.

Olive, kathartic effects of, v, 36–7, 61; ix, 72.

Olympos as dwelling-place of souls, xiv, ii, 135.

Olympia, iv, 22, 62; 121, 160; v, 98.

ὠμοθετεῖν, 584 f.

ὀμφαλός at Delphi, iii, 31.

Onomakritos, 336–7, 338 f.; (the Lokrian), ix, 113.

Oracles of Heroes, 133 f.; of Earth, 160; see Delphi, Dodona, Incubation.

Orators, Greek, 413.

Orators’ official speeches of consolation, xiv, ii, 6.

Orestes, iv, 35; 178; 424, 426.

Orgeones, 124.

Orgiastic cults in Greece, ix, 56; in Thessaly and Phrygia, 257.

Orient influenced by Greece, 539.

Origen, c. Cels., iii, 20; xiv, 33.

Orion, 39; 58.

Oropos, 92; iii, 19, 56; xiv, ii, 104.

Orpheus, κατάβασις εἰς Ἅιδου, vii, 3, 27; x, 60; of Kamarina, x, 7; of Kroton, x, 7, 11.

Orphics, v, 99; 124; vi, 13; vii, 15, 18; 335 f.; xii, 137; xiii, 44; 70a; 586; alleged influence in Homer, x, 5.

Orphic cult of Bakchos, x, 1; poetry, authorship of, x, 7; Rhapsodical Theogony, ix, 123; 339–40; 596 f.; other Theogonies, x, 21; origin of mankind in, 339 f.; x, 77; six Rulers of the world, x, 40; Asceticism, 342 f.; kathartic doctrine, 338; ideas of Hades, 344 f.; doctrine of rebirth and Transmigration of souls, 345 f.; grave-tablets (Sicily), 417 f.; xiv, ii, 151; 598, 601; Hymns, xiv, ii, 173.

Orphica (fr. 120). x, 22; (fr. 226), x, 48.

Orphico-Pythagorean Hymnus on Number, x, 9.

Ὀρτυγίη, ii, 25.

Os resectum of the Romans, i, 34.

ὅσιοι, the Pure, vi, 18; 343.

Osiris, xiv, ii, 152.

Ostiaks, religious dances of the, viii, 55.

ὀξυθύμια, 216; ix, 88.

οὐκ ἤμην, γενόμην κτλ. on epitaphs, xiv, ii, 167.

Ouranos, x, 28.

Paetus Thrasea, xiv, 64.

Palamedes, xiv, ii, 41.

Palaimon, iii, 38.

παλαμναῖος, v, 178.

παλιγγενεσία, 224; vii, 21; x, 47, 81, 84; 519; xiv, i, 68, 142; 547.

Pan, ix, 56.

Panaitios, xiv, 24; 501 f.

Pandaemonism, 519.

Pandareos, daughters of, ii, 5.

Pantheism, 261, 498 f.; xiv, 60; 504.

Panchatantra, iv, 134.

Paradise, imaginary, in Hades, vii, 18.

παραμυθητικὰ ψηφίσματα, xiv, ii, 6.

Pardon for Homicide, v, 144, 151, 154.

Parentalia in Rome, v, 90.

Parmenides, 372; 408; 597.

Parsley used in cult of the dead, iv, 22; v, 40, 107.

Pasiphaë, iv, 104.

πάτραι, iv, 49; v, 131; in Rhodos, iv, 52.

Patroklos, Funeral of, 12 f.; Translation of, xiv, ii, 102.

πατρομύστης, 602.

Pausanias, Spartan King, v, 173; Periegeta, 126; 529; (4, 32, 1) 554; Doctor (pupil of Empedokles), 378; xi, 61.

Pehuenchen Indians (S. America), i, 26.

Peirithoös, vii, 3.

Pelasgians, v, 18.

Peleus, Translation of, xiv, ii, 99.

Pellichos, xiv, ii, 45.

Pelops, 121; iv, 37.

Penates, v, 132–3.

Penitents undergoing punishment in Hades, 40 f., 238, 241; vii, 27.

Pentheus, 283.

περίδειπνον, 167.

περικάθαρμα, 589.

περιμάττειν, 590.

Perjury punished in Hades, 41 f.; v, 156; 238; xi, 77; xii, 40.

Peripatetics, 512.

περιψῆν, 589.

Persephone, 158 f.; v, 5; 160 f.; 220; 222 f.; and see Koré.

Perseus and the Mainades, ix, 3.

Persian War, Heroizing of those who fell in, 131.

Persians, i, 5; 10; 22; v, 85–6; kathartic practice among, ix, 78.

Persinos of Miletos, x, 7.

Persius, i, 31; 504.

Personality, reduplication of, 595 f.; cf. ἔκστασις.

Peru, religious dances in, viii, 55.

Pessimism, 412, 545.

Petelia, grave tablet from, 417 f., 601 f., 598.

Phaeacians, 63; ii, 17, 46.

Phaënnis, ix, 59.

Phaëthon, iii, 35.

Phanes, x, 9; 598.

Pharisees, xi, 50.

φαρμακοί, ix, 87; 589 f.

φάσματα Ἑκατικά, 590 f.

Pherekrates, comic poet, vii, 17.

Pherekydes, 301; x, 79; xi, 51; vi, 25; 597.

Philippos of Opos, author of Epinomis, xiv, 1.

Philiskos, xii, 157.

Philo Judaeus, xiv, ii, 117; (ap. Gal. xiii, 268), iii, 43.

Philodamos of Skarpheia, his Hymn to Dionysos, vi, 9.

Philolaos, x, 44; xi, 35–6, 50, 55.

Philopoimen, as Hero, xiv, ii, 49.

Philopregmon (Hero), 529.

Philosophy, 362 f.; 432 f.; 463 f.; 490 f.

Philostratos, Heroikos, xiv, ii, 41; V. Apoll., xiv, ii, 115.

φιμοῦν, φιμωτικόν, 604.

Phokion, v, 66.

Pseudo-Phokylides, xiv, ii, 117.

Phormion, of Sparta, ix, 111.

Phratriai in Athens, 124 f.

Phrygians, v, 167; 257; viii, 52; 286; xiv, ii, 13, 174.

Phylai in Athens, 124 f.

Pig, in cult of the dead, v, 105.

Pitch, kathartic property of, v, 95; ix, 72.

Piety of the Greeks, 28 f.

Piety towards the dead, 16, 164, 169.

Pindar, 7, 115, 157; vi, 22; 238; 412; 414 f.; (O. 2, 57), xii, 35; (O. 2, 61), xii, 38; (P. 8, 57), iv, 105; (fr. 129–30), xii, 37; (fr. 132), xii, 45; (fr. 133), xii, 34, 41.

πίθος τετρημένος in Hades, 586 f.

Pittakos of Mitylene, v, 54.

Pixodaros (Hero), xiv, ii, 63.

Plato, ix, 107; 383; xi, 96; 463 f.; xiv, ii, 108; 547; Beauty in 473; influence of, on popular belief, xiv, ii, 143; doctrine of Ideas, 470 f.; different strata of the Republic, xiii, 8; 474; Laws, xiii, 36, 37; 476; Gorgias, vii, 13; xiii, 36, 96; Meno, xiii, 100; Phaedo, xiii, 36; 468 f.

Plants with souls, xi, 72, 82; 382; xi, 117; xiii, 40.

οἱ πλείους, the dead, xiv, ii, 124.

Plotinos, 547 f.

Plouton, iii, 34; 160.

πλουτώνια, v, 23.

Plutarch, v, 34; vi, 23; vii, 1; xiv, ii, 85, 87.

Pluto, iii, 34; 160.

πνεῦμα = soul, xii, 150; 498; 541 f.

Podaleirios, iii, 13; 133.

ποινή for homicide, in Homer, 175; forbidden, v, 154; and see Murder.

Polemon, xiv, 1.

Polemokrates (Hero), iv, 93.

Politics, Epicurean withdrawal from, 506 f.

Pollution, 294 f.

πολυάνδριοι δαίμονες, 604.

Polyaratos, ix, 111.

Polybios, 492.

Polyboia, 100.

Polygnotos’ picture of Hades, 241 f.; 586.

Polynesians, v, 161.

Pomegranate in the cult of the dead, v, 105.

Pomptilla, grave in Sardinia, xiv, ii, 71.

Poplar in the cult of the dead, v, 61; xiv, ii, 102.

Popular belief about the dead, 524.

Popular version of “Translation”, xiv, ii, 105.

Poseidonios, x, 78; xi, 35, 55; xiv, 40, 44, 51, 53–4; 502; xiv, 60–2.

Possession, 255; 595; see ἔκστασις.

Possessions of the dead burnt with the body, i, 30, 51.

Postponement of coming events by the gods, ix, 120.

Poulytion, 222.

Praetextatus, xiv, ii, 172.

Praise of the dead at the περίδειπνον, v, 81.

Pre-existence: see Soul.

Prophecy by Incubation (dream-oracles), 92 f., 289 f.; by Heroes, 133; in Thracian worship of Dionysos, 260; two kinds of (τεχνική and ἄτεχνος), 289; by “inspiration”, 289 f.; at Delphi, 289 f.; in Greek worship of D., 289 f.; wandering prophets, 292 f.; by means of lots at Delphi, 289; in Leuke, xiv, ii, 102.

Prodikos of Keos, vi, 23; of Phokaia, vii, 3; of Samos, vii, 3; x, 7.

Proërosia, ix, 108.

Proitides, 282, 287.

Proklidai, iv, 53.

Prophecy: see Mantiké.

Prophetic power of the dying, i, 69.

προσφάγιον, v, 46.

προστρόπαιος, v, 148, 176.

Protagoras, 438.

Protesilaos, iv, 98.

Proteus in the Odyssey, 55.

πρόθεσις of the corpse, 164 (v, 41 f.).

Proverbs, Greek, v, 120; xii, 3; 586.

Prussia, cult of the dead in, v, 99, 114.

ψυχή in Homer, 4 f.; 30 f.; 364 f.; = alter ego, 6; in Pindar, xii, 32; in Philosophy, 364 f.; situated in eye or mouth, i, 25; = Life, i, 59; xi, 1.

ψυχαγωγός, ix, 106.

Psyche (of Apuleius), xiv, ii, 151.

Psychology, Homeric, 30 f.; of the philosophers, 364 f.

ψυχομαντεῖα, v, 23.

ψυχπομπεῖα, v, 23.

ψυχοστασία, v, 100.

Punishment of guilty through descendants, xii, 7, 65; xiv, ii, 96.

Purification: see Kathartic, κάθαρσις; after a funeral, v, 77; [after seeing a corpse: Jul., Ep. 77, p. 601, 20 f. H.]; carried out by ἐξηγηταί, v, 139; of murderers, 179 f.; 295; (this not Homeric), v, 166; ritual, in daily life, 295; of the new-born, ib.; by blood, 296; by fire, 21; by running water, 588 f.; removal of the polluting substance with figs or eggs, 589 f.

“Pure, the,” vi, 18; 343.

Purgation in Plato, xiii, 36.

Purple (Red) colour proper to the dead, v, 61.

Pythagoras, 374 f.; xii, 150; and Zalmoxis, viii, 68; and Abaris, ix, 108, 122; his previous births, 598 f.; descent to Hades, 600 f.

Pythagoreans, suicide, v, 33; bury the body on leaves, v, 61; and Orphics in Herodotos, 336; x, 8; in Athens, 337; psychology, xi, 55; Transmigration-doctrine, x, 79, 81; xi, 42; xiii, 40; ψυχή (Alkmaion), xi, 28, 35; and Parmenides, xi, 30; Empedokles and P. ἀνάμνησις, xi, 96; Υ Pythag., xii, 62; and Plato (divisions of the soul), xiii, 27; (transmigration of the soul), xiii, 40; and the Stoics (souls in the air), xiv, 53.

Pythia, viii, 52–3; ix, 45; 289 f.; 596.

Pythian Games, iv, 22.

Python, 97; 180 f.

Quietism, 380.

Ram, in cult of the dead, v, 105, 107; as expiatory sacrifice, v, 167.

Rationalism among the Greeks, 29 f.; 122; 492; 545.

Rebirth (see παλιγγενεσία), xiv, ii, 174; 602.

Recurrence, periodical, of everything, x, 47; xiv, 68.

Red colour belonging to the dead, v, 61.

Reduplication of Personality, 595 f.

Regilla, wife of Herodes Atticus, xiv, ii, 71, 131.

Relatives obliged to prosecute vendetta, v, 141.

“Release” of man from fate, etc., 342 f.; xi, 50; 384.

Religion, Homeric, 28 f.; of “Nature” 223 f.; Symbolic, ib.

Relics, cult of, iv, 2; 121 f.; 529.

Responsibility, moral, in Tragedy (Aesch.), 423 f.

Resurrection of the body, xiv, ii, 174.

Revenge and Vendetta, circle of those expected to carry it out (in Homer), v, 141; Vend. bought off (in Homer), v, 143; this later forbidden, v, 154; Vend. in Tragedy, 424 f., 434.

Rewards and punishments transmitted to descendants, xii, 65 (x, 47); exact equivalence, x, 71; xi, 44; in Hades, 40–1; 239 f.; 467 f.; 536.

Right and left, significance of, in Hades, xii, 62.

Rhadamanthys, 55 f.; ii, 17, 23; 247; xiv, ii, 132.

ῥάμνος, kathartic uses of, v, 95; xi, 85.

Rhea: see Kybele.

Rhesos, iv, 36; 557.

Rock graves, v, 62, 66.

Rome, genius, i, 5; v, 132; marriage ceremonies, v, 95; Lares, v, 66, 132; Lemuria, v, 99; Manes, ib.; v, 133; Novemdialia, v, 83–4; os resectum, i, 34; Parentalia, v, 90; Penates, v, 132–3; Cult of Souls in, v, 114; Cremation, i, 37, 39.

Romans, admitted to Eleusinian Mysteries, 226.

Romulus, translation of, xiv, ii, 103, 107, 110.

Sabazios (Sabos), viii, 10.

σάβος, σαβάζιος, viii, 32.

Σαβάζια in Athens, x, 12.

Sabazios Mysteries (late), xiv, ii, 174.

Sacrifice at graves, 167, 169; made to Heroes before gods, iii, 46; kathartic, 585.

Salamis, 136 f.

Salmoneus, 581.

Samothrace, Mysteries of, vi, 34.

Sappho, xii, 12

Sarpedon, ii, 28; iv, 99.

Satrai, viii, 53.

Scapegoat, ix, 87.

Schelling, 223.

Scheriê, ii, 46.

Schol. Aristoph. Vesp. 1038, ix, 102.

Scythians, 259; ix, 15; x, 78.

Second sight, 260; 293 (see ἔκστασις).

Second-sight of the dying, i, 69.

Secret cults, 219.

Sects, Orphic, 335.

Seers, ecstatic: see μάντεις and Prophecy.

Seirenes, ix, 102; 593.

σέλινον sacred to the dead, v, 40, 107.

Σέλλοι, iii, 14.

Semele, 581.

Seminoles of Florida, i, 25.

Semitic influence on Greeks, 60; 96.

Semonides (Simonides of Amorgos), xii, 4, 8, 15.

Seneca, xiv, 41, 56, 68; 503.

Sertorius, his search for the Islands of the Blest, xiv, ii, 101.

Severus Alexander, xiv, ii, 112.

Servius ad. Aen. vi, 324 (Poeta Anon.), xi, 77.

Sex, changes of, in legend, iii, 3.

Shamans, viii, 43; 262.

Sheep (or Ram), v, 105, 107, 167.

Sibyls, viii, 52; 292 f.; 596.

Sicily, xii, 47; 417 f.

Sikyon (limitation on the length of epitaphs), xiv, ii, 118.

Silenus, legend of, xii, 10 (viii, 15, 31).

Silence in passing graves, v, 110.

Simonides of Keos, xii, 1, 3, 11.

Sin, 294 f., 343, 381, (Plato) 466; consciousness of, 242.

Sisyphos, i, 82; 241; vii, 27.

Sit tibi terra levis, xiv, ii, 120.

Sithon, iii, 3.

Sitting (not reclining) at feasts in honour of the dead, v, 86.

Skedasos, daughters of, xiv, ii, 35.

Skeletons, the dead as, xiv, ii, 92.

σκίλλα, kathartic property of, ix, 115; xi, 85; 589 f.

Skiron, v, 168.

Skotos, vii, 6.

Skylla (daughter of Hekate), 593.

Slaves admitted to initiation at the Mysteries, vi, 14; when freed, bound to keep up the cult of their dead master, v, 128.

Slavonic cult of souls, v, 161.

Sleep and Death, ii, 28; Death only Sleep, xiv, ii, 140; of the Gods, iii, 30; “Temple-sleep”: see Incubation.

Snakes, form in which χθόνιοι appear, iii, 12, 33; 98; iii, 55; iv, 129; v, 105, 113, 133, 168; 602.

Societies: see Associations.

Sokrates, 463.

Solon, date of archonship, ix, 120; as Hero, iv, 38; limits funeral pomp, 4, 45, 57, 75; protects the memory of the dead, v, 115; his view of life, xii, 6; and Croesus, xiv, ii, 170.

Sorcery: see Magic and Conjuration of the dead.

Sortilege, oracle of at Delphi, 290.

Soul = breath (πνεῦμα), 500 f.; xiv, ii, 138; represented on lekythoi as winged, 170; Pre-existence of, taught by Pythagoras, xi, 49; by Plato, 465 f.; Aristotle, 495 f.; Stoics, xiv, 60; by Jews under Greek influence, xiv, ii, 117; Soul and Mind, in Aristotle, 496; “Poor Souls,” v, 114; x, 66; Souls become daimones (Hesiod), 67 f.; transition from Soul to daimon, v, 133, 148; 179; v, 176; assist growth of crops, v, 120; called upon at marriages, v, 121; appearances after death, ix, 105; 533 f.; xiv, ii, 154; dissipated by wind after leaving the body, xiii, 5; xi, 102; xiv, 49, 77; of murdered men, 181 f.; kingdom of Souls in the air, in the Aether or in Heaven, 342; xi, 35; 436 f.; Stoic, 500 f.; 541 f.; cf. Hades; in popular belief, xiv, ii, 142; in Neoplatonism, 547; parts of the soul, acc. to Pythagoras, xi, 55; Plato, 466 f.; Peripatetics, 512; Stoics, xiv, 60; Epicureans, 505; conjuration of souls not known in Homer, 24; later, v, 23; ix, 106; xiv, ii, 87, 90; on Defixions, 594 f., 604 f.; Souls, Cult of, after burial, 22 f., 77 f., 158 f., 163 f., 166 f., 181 f., 253 f.; Rudiments of, in Homer, 12 f.; in the family, 172 f.; represented on sepulchral reliefs, v, 105; Souls, Festival of, 168; in cult of Dionysos, ix, 11; Soul, “Salvation” of the, 172.

Souls: Transmigration of Souls—Greek names for, x, 84; Thracian belief in, 263 f.; Egyptian belief in, 346; Orphic, 337; 342 f.; 346 f.; Pythagorean, 375; xi, 50, 55; in Pindar, 415 f.; Empedokles, xi, 75, 96; Plato, 467; Stoics (Poseidonios?), xiv, 60.

σῶμα—σῆμα: Orphic, 342; x, 73; Pythagoras, 375; xi, 50; Empedokles, xi, 75; Euripides, xii, 137; Plato, xiii, 44; in popular belief, xiv, ii, 141.

Somnium Scipionis, xiv, 53, 54, 62; xiv, ii, 58.

Sophists, 432.

Sophokles, vi, 22, 26; 426 f.; as Hero, iv, 71; Oed. Col. 1583, xii, 112.

σωτήρ (ἥρως), xii, 128.

Sparta; funeral of kings, iv, 46; burial customs, v, 61; reliefs representing feasts of the dead, v, 105, 86; criminal law of, v, 145.

Speaking ill of the dead forbidden, v, 115.

Spell: see Magic.

Spencer, Herbert, 6.

Spielhansel, folk-tale of, i, 82.

Spiritualism, 264 f.; 385; 500; 595.

Spirits: see Ghosts.

Spirits, island of (Leuke), xiv, ii, 102; nocturnal battle of, xiv, ii, 37; magical compulsion of, ix, 107.

Spitting, apotropaic effect of, 586.

Stars inhabited, xi, 116; by the souls of the departed, x, 75–6; myths, 58.

State: see Politics; State Funerals, xiv, ii, 5–6.

Statues of Heroes, miracles performed by, 136.

στέφανος, iv, 21.

Stertinius, C. Xenophon (Hero), xiv, ii, 64.

Stobaeus, Ecl. i, 49, 46; xiv, ii, 138.

Stoics, xi, 98; xii, 67; 497 f.; 542.

Stones (a soul attributed to), xi, 72.

Stormclouds, shooting at, viii, 63; cf. Weather-magicians.

Straton, xii, 150; xiv, 34.

Striking the ground in calling on χθόνιοι, iii, 10.

Styx, vii, 21.

Subterranean translation among the Greeks, 89 f.; xiv, ii, 104; in Germany, 93; in Mexico and in the East, iii, 17.

Sûfis of Persia, viii, 60; 266.

Suicide forbidden (Orphic), x, 44; suicides refused burial, v, 33.

Suidas on ἐμασχαλίσθη, 582 f.

Sulphur, kathartic property of, v, 95.

Swoon (πιοψυχία), i, 9.

Syrians, xiv, ii, 174.

Sybaris (Lamia), iv, 115; Orphic gold tablets from, 417 f.; 598; 601.

Symbolism in religion, 224, 226 f.

Symmachos, xiv, ii, 172.

Syncretism, 288; 534.

Syrianos, 596 f.

Syrie, 62 f.

Tacitus, xiv, 47.

Tahiti, funeral dirges of, v, 48.

Talthybios, 134.

Tantalos, 40 f., 241; vii, 27.

Tarantism, ix, 19.

Taraxippos (Hero), 127.

Tarentum, v, 68.

Tartaros, 76; vii, 6; 340; xi, 38.

Tasmania, cult of dead in, 585.

Ταῦτα, τοσαῦτα in epitaphs, xiv, ii, 167.

Teiresias, 36 f., 41; iii, 3, 8.

Telegoneia, 65, 90.

Teleology in Anaxagoras, xi, 104.

Tellos the Athenian, xiv, ii, 170.

Temesa, the Hero of, 135 f.

Temple-sleep: see Incubation.

Tenes, iv, 138.

Terizoi in Thrace, viii, 65.

Thales, vi, 25; 366.

Thamyris, 238.

Thanatos, xii, 4, 121; and Hypnos, ii, 28.

Thargelia, ix, 87.

Theagenes (Hero), 136; iv, 119, 134.

Thebais, 75, 90, 93.

θεῖος ἀνήρ, xiii, 68.

Themistokles as Hero, iv, 30.

Theognetos (Orphic), x, 7; 597.

Theognis, 411 f.; xii, 13.

Theogony of Epimenides, ix, 123; of Hesiod, x, 5; Orphic, 339 f.; 596.

Theokrasia, x, 24.

Theology, Homeric, 25 f., 31 f.; of the court in Hellenistic period, 538 (see Orphics).

Theophanes (Hero), xiv, ii, 64.

Theophrastos, xiv, 34; Testament of, v, 137.

Theopompos, on Abaris, ix, 108; Aristeas, ix, 109; Bakis, ix, 66; Epimenides, ix, 117; Hermotimos, ix, 112; Phormion, ix, 111.

ὁ θεός, ἡ θεά at Eleusis, v, 19.

Theosophy (Orphic), 336.

Theoxenia, 96; iv, 16, 71; festival at Delphi, iv, 82.

Theron, 416.

Theseus, transfer of his bones to Athens, 122; expiation of murder of Skiron, v, 168; Descent to Hades, vii, 3.

Thesmophoria, 222.

θίασος, Dionysiac, Thracian, viii, 31.

30,000 = innumerable, xi, 78.

θόλοι, iii, 31.

Thorn: see White-thorn.

Thracians, viii, 11; cult of Dionysos, 256 f.; belief in immortality, 263 f.; in Transmigration, 263 f.; Ascetic practices, x, 78.

Thrasea Paetus, xiv, 64.

θρόνον στρωννύναι for a god, iii, 26.

θρόνωσις (of mystai), ix, 19.

Thunder clouds driven away by noise, etc., viii, 63.

θύειν, iv, 15.

Thyme used in burial, v, 36.

θυμός and ψυχή, i, 58; xi, 1.

Thyrsos, viii, 22.

Tii of Polynesia, v, 161.

Timokles of Syracuse, x, 7.

Timoleon as Hero, xiv, ii, 59.

Titans (Orphic), 340 f.; x, 77 (cf. p. 76).

Tithonos, 58.

Tityos, 40 f.

Tragedy, Greek, 421 f.

Τράλεις, Thracian tribe of mercenaries, viii, 77.

Tralles in Karia, criminal law of, v, 150.

Translation, in Homer, 55 f.; subterranean, 89 f.; in Pindar, 414; in Euripides, xii, 127; Semitic, 60; xiv, ii, 109; German, 93; Italian, xiv, ii, 110; Tr. to Islands of the Blest, xiv, ii, 99; to the Nymphs, xiv, ii, 105; into a river, xiv, ii, 114; by lightning, 583; Tr. of Achilles, 64 f.; Alkmene, xiv, ii, 99; Althaimenes, iii, 4; Amphiaraos, 89 f.; Amphilochos, iii, 5; Antinous, xiv, ii, 114; Apollonios of Tyana, xiv, ii, 116; Aristaios, iii, 6; Aristeas (?), ix, 109; Berenike, etc., xiv, ii, 107; Diomedes, 67; xiv, ii, 99; Emperors, xiv, ii, 107; Empedokles, xi, 61; Erechtheus, 98; Euthymos, 136; Hamilcar, xiv, ii, 109; Helen, ii, 21; Herakleid. Pont., xi, 61; Iphigeneia, ii, 26; Kleomedes, 129; Laodike, iii, 6; Memnon, 64; Menelaos, 55; ii, 21; Oedipus, xii, 112; Phaethon, iii, 35; Rhadamanthys, ii, 17; Telegonos and Penelope, 65; Trophonios, 90; Tr. no longer understood in later ages, xiv, ii, 103; effected mechanically, xiv, ii, 106.

Trausians, viii, 75.

Trees planted round graves, i, 28; v, 73; sacred to the χθόνιοι, v, 61.

Τριακάδες, v, 86 f.; xiv, ii, 17.

Trieteric festival of Dionysos, 258, 285.

Triopion, ancient Greek cult there, ix, 89.

Triphylians, v, 11.

Triptolemos, i, 41; 220; vi, 35; as Judge in Hades, vii, 14.

τρίτα (sacrifice to the dead), v, 83.

τριτοπάτορες, v, 123 f.; x, 45.

Trophonios, 90 f., 101, 121, 159, 161; v, 133; viii, 68; xiv, ii, 104; Zeus Troph., iii, 18.

Trojan Heroes, xiv, ii, 41.

Tronis in Phokis, iv, 34.

Turning one’s back on spirits: see Avoiding, etc.

Turnus, translation of, xiv, ii, 110.

τυμβωρύχος, xiv, ii, 11.

Twelve Tables influenced by Solon, v, 47.

Typhon, vii, 6.

Tyrtaios, xii, 13.

Underworld, pictures of on vases, vii, 27; Polygnotos’ picture of, 241 f., 586 f.

Unknown gods, iv, 62; Heroes, 127.

Unlucky days, v, 158.

Utopia in Hades, vii, 18.

Vampyre, v, 161; xiv, ii, 86.

Vapour-baths used by Scythians and Indians to produce religious intoxication, viii, 39.

Varro, i, 21, 34; iii, 31; vi, 23; ix, 111.

Vendetta: see Revenge.

Venus, conductress of souls, xiv, ii, 146.

Vergil, i, 37; vii, 6; xi, 50; xii, 62; 535.

Vibia, tomb of, xiv, ii, 144, 174.

Vine, cultivation of in Thrace, viii, 38; branches used in burial, v, 37.

Virbius, legend of, iv, 38.

Visions, 30 f., 258 f. (and see ἔκστασις).

Visits of Gods to men, ii, 38 (iv, 134).

Voodoo, Negro sect in Haiti, viii, 55.

Wanderings: see Migration.

Water polluted by the neighbourhood of a corpse, v, 38; ix, 76; flowing, kathartic properties of, 588 f.; cold water in the lower world, xiv, ii, 151; of Life in folk-lore, ib.; speaking, ib.

Ways, Two, Three, in the lower world, xii, 62.

Weather-magicians, viii, 63; ix, 107.

Weregild, 175 f.; forbidden, v, 154.

Will, freedom of, 423 f.; 498 f.

Wind = Soul, xiii, 5; Spirits of, v, 124; Bride of, ii, 7.

Wine, belongs to later Dionysos, viii, 3.

Wisdom of Solomon, xiv, ii, 117.

White-thorn, v, 95.

Witches, etc. (see also Hekate), ix, 101.

Works of “supererogation” assist others, x, 66.

World, different Ages of, in Hesiod, 67 f.

World, withdrawal , in later Greek life, 546 f.; enjoyment of, in early period, 3, 63; xiv, ii, 170; hatred of, Christian-Gnostic, xiv, ii, 179; periods of (Orphic), 342.

Wolf-shape, of spirits, iv, 114; 590.

Wool, kathartic properties of, 590.

ξενικοὶ θεοί, x, 3.

Xenokrates, vi, 35; x, 39; xiv, 1.

Xenophanes, 371 f.; xi, 42; xii, 150; xiv, 53.

Xenophon C. Stertinius (Hero), xiv, ii, 64.

Yama, Indian god of the lower world, vii, 6.

Yogis of India, viii, 43.

Zagreus, 340 f.; viii, 28; x, 9, 12, 77; 598.

Zaleukos, v, 145.

Zalmoxis, iii, 13; viii, 10, 28; 263.

Zeno (Eleatic), 372 f.

Zeno (Stoic), xiv, 43.

Zeus in Crete, 97 f., 161; ix, 56; and Alkmene, iv, 134; as conductor of Souls, xiv, ii, 146.

Ζεὺς Ἀμφιάραος, iii, 19; χθόνιος, 159; v, 167; 220; Εὐβουλεύς, Βουλεύς, v, 7, 19; Λύκαιος, v, 170; μειλίχιος, v, 168; προστρόπαιος, v, 148; φίλιος, ii, 38; Σαβάζιος, viii, 10; Τροφώνιος, iii, 18.

Zopyros, x, 7, 11.

Zoroastrianism, 302.

Transcriber’s Note and Extended List of Abbreviations

This version follows the 1925 translation by W.B. Hillis, but with the following changes:

A lot of quotations from Latin and some from French were left in ordinary type-face; here they have been italicised. The .txt version preserves the original text. If anyone wants the .htm version to reflect the original they can remove the lines for .latin and .french from the style declaration at the beginning of the .htm file.

Except for three occasions early on, the English translation ignores Rohde’s emphases within quotations from Greek (and Latin). This version has restored Rohde’s “gesperrt” text.

When there are minor differences (usually punctuation) between the German edition and the translation with respect to Greek or other quotations, this version follows the translation, unless a correction is indicated (by red dotted underlining). Corrections have restored the text in the German edition, supported where possible by reference to original versions online, such as at the Perseus Project.

A similar comment can be made about the Index. No attempt has been made to correct its lapses from alphabetical order. It might be worth observing that when the Index picks out a footnote it is sometimes only clear why, if one follows the footnote back to the main text.

This version has put an entry for the Index in the Table of Contents, as in the German editions. And one to these Notes. (Most other items in [ ] are Hillis’ doing.)

Printed page numbers have been rendered in red within the text. When words were hyphenated across pages, the number has been put before the hyphenated word.

None of this would be possible without the materials so lavishly provided by the Internet Archive.

The English translation employed a lot of abbreviations in the footnotes, often without ever using a fuller form. In 1925 it may have been reasonable to assume that Lob. would call up Christian Lobeck (died 1860) and his major work published in 1829, but I have often found problems in tracking down such references so I am inserting here an extended version of Hillis’ list of abbreviations, to which I have added in many cases an online source for a version of the text (not necessarily the same edition as Rohde or Hillis used). Those sources are abbreviated thus: IA = Internet Archive (sometimes I give its ID for a work – putting that after the base URL should select the text in question, but as with the few complete URLs, these things are liable to change); Hathi = Hathi Trust; Migne = contained in one of the Patrologiae, texts of which are listed and linked to at various sites; Perseus = Perseus Project. For other sources I usually give only the basic website URL. For the most part I have not included abbreviations of works by ancient authors: they can be identified from the lists of works given for each writer at Perseus. Nor have I included abbreviations of English language texts.

. . . . . .

Notes in this chapter

Note 5 · And of civilized peoples, too, in antiquity. Just such a second self, an εἴδωλον duplicating the visible self of man, were, in their originaNote 9 · Speaking of suspirium (= λειποψυχία), Sen., Ep. liv, 2, says, medici hanc “meditationem mortis” vocant. faciet enim aliquando spiritus ille Note 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 ἈΐδNote 13 · It cannot be denied that the libation of wine poured out by Achilles during the night (to which he expressly summons the psyche of PatroklosNote 14 · On Greek hair offerings see Wieseler, Philol. ix, 711 ff., who rightly regards these offerings as symbolic and as substitutes for primitive Note 17 · From descriptions in ancient poetry? or had similar customs—at least, at the funerals of chieftains—survived into the poet’s own time? EspecNote 19 · As Aristarchos noticed: see Rh. Mus. 36, 544 f. Rather different are the (certainly ancient) games and contests for the hand of a bride (cf.Note 20 · Cf. Ψ 274, εἰ μὲν νῦν ἐπὶ ἄλλῳ ἀεθλεύοιμεν Ἀχαιοί, i.e. in honour of Patroklos; cf. 646: σὸν ἑταῖρον ἀέθλοισι κτερέϊζε. κτερεΐζειν means to Note 21 · Aug., CD. viii, 26: Varro dicit omnes mortuos existimari manes deos, et probat per ea sacra quae omnibus fere mortuis exhibentur, ubi et ludNote 25 · —ἰόντι εἰς Ἀΐδαο χερσὶ κατ’ ὀφθαλμοὺς ἐλέειν σύν τε στόμ’ ἐρεῖσαι, λ 426; cf. Λ 453, ω 296. To do this is the duty of the next of kin, motheNote 26 · And even ἀνὰ πρόθυρον τετραμμένος, Τ 212, i.e. with feet turned towards the door. The reason for this custom—which existed elsewhere, too, aNote 28 · τύμβος and στήλη, Π 457, 675, Ρ 434, Λ 371, μ 14. A heaped-up σῆμα as the burial-place of Eetion round which the Nymphs plant elms: Ζ 419 ffNote 29 · κτέρεα κτερεΐζειν in the formula σημά τέ οἱ χεῦαι καὶ ἐπὶ κτέρεα κτερεΐζειν, α 291, β 222. Here the κτερεΐζειν comes after the heaping up ofNote 30 · —a custom that originally belonged to all primitive peoples and remained in force for a very long time among many of them. All the possessioNote 31 · Examples given by O. Jahn, Persius, p. 219 fin.Note 32 · ψυχὴ δ’ ἐκ ῥεθέων πταμένη Ἄϊδόσδε βεβήκει, ὃν πότμον γοόωσα λιποῦσ’ ἀνδροτῆτα καὶ ἥβην, Π 756. Χ 362 cf. Υ 294, Ν 415. ψυχὴ δ’ Ἀϊδόσδε κατῆλNote 33 · Aristonikos on Ψ 104: ἡ διπλῆ ὅτι τὰς τῶν ἀτάφων ψυχὰς Ὅμηρος ἔτι σωζούσας τὴν φρόνησιν ὑποτίθεται. (Rather too systematically put by Porph.Note 34 · Plin. vii, 187, explains the change among the Romans from burial to cremation as being due to the fear that in times of war and disturbance Note 35 · Only once is there any mention of taking home the burnt bones, Η 334 f. Aristarch. rightly recognized this as being in conflict with the norNote 37 · It would apply better to Roman beliefs; cf. Vg., A. iv, 698–9—though even that means something else. (Cf. also Oldenberg, Rel. d. Veda, 585,Note 39 · Serv. ad A. iii, 68: Aegyptii condita diutius servant cadavera scilicet ut anima multo tempore perduret et corpori sit obnoxia nec cito ad aNote 41 · It lies at the root of the stories of Demeter and Demophoon (or Triptolemos), and also that of Thetis and Achilles, when the goddess, layingNote 43 · Light may be incidentally thrown on the question of the transition from burial to cremation by such a story as that which an Icelandic Saga Note 44 · It is natural to think of Asiatic influence. Cremation hearths have recently (1893) been discovered in Babylonia.Note 46 · That the men of the “Mycenaean” culture, though much affected by foreign influences, were Greeks—the Greeks of the Heroic age of whom Homer Note 49 · Cf. K. Weinhold, Sitzb. Wien. Ak., 1858 (Phil. hist. Cl.), xxix, pp. 121, 125, 141. The remarkable coincidences between the Mycenaean and thNote 51 · The soul of a dead man from whom a favourite possession is withheld returns (equally whether the body and the possessions with it are burnt Note 53 · ἐσχάρα is essentially ἐφ’ ἧς τοῖς ἥρωσιν ἀποθύομεν, Poll. i, 8; cf. Neanthes ap. Ammon., Diff. Voc., p. 34 V. Such an altar rested directly Note 55 · It is doubtful whether Homer even knew of dream-oracles (which would be closely related to oracles of the dead). That in Α 63 ἐγκοίμησις is Note 56 · Even the river-gods and Nymphs who are usually confined to their own homes are called to the ἀγορά of all the gods in Olympos, Υ 4 ff. TheseNote 58 · The belief in the existence of more than one soul in the same person is very wide-spread. See J. G. Müller, Americ. Urrelig., p. 66, 207 f.,Note 59 · περὶ ψυχῆς θέον, X 161; περὶ ψυχέων ἐμάχοντο, χ 245; ψυχὴν παραβαλλόμενος, I 322; ψυχὰς παρθέμενοι, γ 74, ι 255; ψυχῆς ἀντάξιον, I 401; and Note 62 · A final example of such pictures intended to suggest the background of the Odyssey is the conversation between Achilles and Agamemnon in theNote 65 · I can see no essential difference between the conception and situation of Hades as indicated in the Iliad and the account given in the NekyiNote 66 · Sch. H.Q., κ 514, Πυριφλεγέθων, ἤτοι τὸ πῦρ τὸ ἀφανίζον τὸ σάρκινον τῶν βροτῶν, cf. Apollodor., π. θεῶν, ap. Stob., Ecl. i, p. 420, 9 W. ΠυρNote 67 · Acheron, too, seems to be regarded as a river. The soul of the unburied Patroklos, which has already departed, ἀν’ εὐρυπυλὲς Ἄϊδος δῶ, and hNote 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 esNote 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 irNote 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, 5Note 75 · In accordance with primeval sacrificial custom. To the dead only female (or castrated) animals are offered (see Stengel, Chthon. u. Todtenc.Note 3 · Cf. Rh. Mus. 1, 625 ff. The nearest parallel to such a distinction between an εἴδωλον and the fully animated αὐτός is to be found in what StNote 6 · [Apollod.] 1, 9, 3, 2; Sch., Α 180 (p. 18b, 23 ff., Bekk.) gives as reason for the punishment of Sisyphos that he betrayed to Asopos the rapNote 12 · The command of Athene to Telem., α 291, presupposes as universally customary the erection of a cenotaph for those who die in foreign lands uNote 1 · 127 See above, chap. i, n. 41. Archiloch. fr. 12: κείνου κεφαλὴν καὶ χαρίεντα μέλη Ἥφαιστος καθαροῖσιν ἐν εἵμασιν ἀμφεπονήθη. E., Or. 40 f.:Note 3 · The following are made invisible (by envelopment in a cloud) and carried away—this, though not always stated, is most probably to be understNote 5 · One would like to know more of this strange story, but what we learn elsewhere of Pandareos and his daughters (Sch. υ 66–7; τ 518; Ant. Lib.Note 6 · The Erinyes live normally in Erebos, as is shown esp. by I 571 f.; Τ 259. But when they punish during the lifetime of the criminal acts doneNote 7 · “When the Bride of the Wind comes by you must throw yourself on the ground as though it were the Muodisheere (on which see Grimm (E.T.), p. Note 14 · Ἠὼς . . . ἀπ’ Ὠκεανοῖο ῥοάων ὤρνυθ’, ἵν’ ἀθανάτοισι φόως φέροι ἠδὲ βροτοῖσιν, Τ 1 f.: cf. ψ 244 (h. Merc., 184 f.). So also h. Ven., 224 ff.Note 17 · The reasons for the special favour shown to Rhadamanthys are as unknown to us as they evidently were to the Greeks of later times. What is gNote 18 · Hasisatra’s Translation: see the translation of the Babylonian account in Paul Haupt’s Der Keilins. Sintfluthber. (Leip. 1881), p. 17, 18. TNote 21 · One might even suspect that Menelaos is translated to everlasting life not merely because he has Helen, Zeus’ daughter, to wife: οὕνεκ’ ἔχειNote 23 · We are told that Rhadamanthys was once conveyed by the Phaeacians to Euboea ἐποψόμενος Τιτυὸν Γαιήϊον υἱόν (η 321 ff.). We have no grounds aNote 25 · To identify Ὀρτυγίη, ο 404, with Delos, and Συρίη with the island Syros as the older commentators and K. O. Müller, Dorier, i, 381 [? not inNote 26 · Ἄρτεμις δὲ αὐτὴν ἑξαρπάξασα εἰς Ταύρους μετακομίζει (cf. the μετέθηκεν αὐτὸν ὁ θεός of Enoch, Gen. 524) καὶ ἀθάνατον ποιεῖ, ἔλαφον δὲ ἀντὶ τNote 28 · It cannot be doubted (in spite of Meier, Annali dell’ Inst. Arch., 1883, p. 217 ff.) that the story given in Π of Sarpedon’s death and the cNote 30 · What became of Odysseus? Proclus is silent on the point, and we have no means of guessing. According to Hyginus 127 he was buried in Aiaia; Note 34 · It does not seem to me absolutely necessary to strike out lines 124 f. (οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα, ἠέρα ἑσσάμενοι πάντη φοNote 38 · ρ 485 ff. It follows that the descriptions of the visits paid by gods to the homes of men are of great antiquity; cf. my Griech. Roman, p. 5Note 41 · l. 141: τοὶ μὲν ὑποχθόνιοι (ἐπιχθόνιοι all MSS. except one, see Köchly’s Apparatus; also Tz.) μάκαρες θνητοὶ καλέονται.—φύλακες θνητοὶ was rNote 43 · Similarly, though the oxymoron is much less daring in his case, Isocrates, 9, 72, has δαίμων θνητός. In order to describe a daimon who has oNote 46 · See Welcker, Kl. Schr. ii, 6, who, however, in the desire to rule out all possibility of identifying Scherie with Korkyra asserts too positiNote 49 · Before Hesiod we have no mention of the myth of a Golden, Saturnian Age, nor any complete description of the imaginary life upon Blessed IslNote 3 · Pi., fr. 167, A.R. i, 57–64 (ζωός περ ἔτι . . . ἐδύσετο νειόθι γαίης). Orph., Arg., 171–5 (φασὶν . . . ζωόν τ’ ἐν φθιμένοισι μολεῖν ὑπὸ κεύθNote 4 · Althaimenes, son of Katreus (cf. Rh. Mus. 36, 432 f.), εὐξάμενος ὑπὸ χάσματος ἐκρύβη [Apollod.], iii, 2, 2, 3. Rationalistic version of ZenoNote 5 · Amphilochos appeared in person to sleepers at his dream-oracle at Mallos in Cilicia (Luc., Philops., 38)—so also did his rival Mopsos, Plut.Note 6 · Laodike, daughter of Priam [Apollod.], Epit. v, 25; Nicol. Prog. ii, 1.—Aristaios, who ἄφαντος γίγνεται in M. Haemus and is now honoured ἀθαNote 7 · The regular expression for these subterranean dwelling-places is μέγαρα. Lex. rhet. ap. Eust., Od., 1387, 17 f. Hence also the sacrificial pNote 8 · κ 492 ff., ψυχῇ χρησομένους Θηβαίου Τειρεσίαο, μάντηος ἀλαοῦ τοῦ τε φρένες ἔμπεδοί εἰσιν· τῷ καὶ τεθνηῶτι νόον πόρε Περσεφόνεια, οἴῳ πεπνῦσθNote 10 · Those who wished to inquire of his oracle offered by night to Trophonios, before going down into the cave, a ram, sacrificing it in a pit (βNote 12 · Trophonios himself was supposed to appear in the cave at Lebadeia. The inquirer goes down to it δεόμενος συγγενέσθαι τῷ δαιμονίῳ (Max. Tyr. Note 13 · Speaking of Zalmoxis among the Getae (cf. Str. 297 f.; 762; Hdt. iv, 95–6. EM. Ζάλμ.), Mopsos in Cilicia, Amphilochos in Akarnania, AmphiaraNote 14 · The ὑποφῆται of the Dodonian Zeus the Σελλοί, ἀνιπτόποδες χαμαιεῦναι, Π 234 f., were explained by some already in antiquity as priests of anNote 16 · Henry the Fowler in Sudemerberg: Kuhn and Schwartz, Nordd. Sag., p. 185. The other examples in Grimm, ch. xxxii.—G. Voigt in Sybel’s hist. ZNote 17 · Grimm, pp. 959–61. Simrock, D. Myth.3, p. 144.—How easily similar legends can appear spontaneously among different peoples without interconnNote 18 · Διὶ Τρεφωνίοι Insc. from Lebadeia, Meister, Böot. Insc. 423 (GDI. i, p. 163); otherwise only Τρεφωνίοι (n. 407, 414, καταβὰς ἐν Τρεφώνιον BCNote 19 · Διὸς Ἀμφιαράου ἱερόν (at Oropos): [Dicaearch.] Descr. Gr. i, § 6 (i, 100 Mü.). Even Hyperides in the speech for Euxenippos refers throughoutNote 20 · Origen is expressing it in his own way, but he is quite right in principle when he distinguishes the local gods remaining in the countrysideNote 24 · Max. Tyr. 16, 1 (cf. 38, 3; prob. from Max. only, Theod. Met. Misc. c. 90, p. 580 Mü.). Cf. Rh. Mus. 35, 161 f. Max. speaks of the cave of DNote 25 · Schol. Plat., Leg. i, introd. (p. 372 Herm.) and Leg. 625 B, see Lob., Agl. 1121. (Διὸς Ἰδαίου μύστης, Eur., Cret. fr. 472, 10 N.) Recently Note 26 · Porph., VP. 17, p. 25 N.: εἰς δὲ τὸ Ἰδαῖον καλούμενον ἄντρον καταβὰς ἔρια ἔχων μέλανα τὰς νομιζομένας τρὶς ἐννέα (cf. Nauck on S., OC. 483) Note 28 · The grave of Zeus in Crete is spoken of without exact specification of the place by Call., loc. cit., Cic., ND. iii, 53; D.S. 3, 61, 2; MelaNote 30 · Examples are frequent in the mythology of Oriental, and generally but not exclusively Semitic peoples. It is generally “Kronos” who is burieNote 31 · Varro, LL. vii, 17, p. 124 Sp.2, compares the shape of the Omphalos with a thesaurus, i.e. with one of the vaulted buildings which used to bNote 33 · That the snake killed by Apollo was the guardian of the old μαντεῖον χθόνιον we have on unimpeachable authority (testim. collected by Th. ScNote 34 · An instructive parallel may be added. In [Clem.] Hom. 5, 22, p. 70, 32 Lag., there is mention of a grave of Plouton ἐν τῇ Ἀχερουσίᾳ λίμνῃ. TNote 35 · κὰδ δ’ ἐν Ἀθήνῃσ’ εἶσεν, ἑῷ ἐνὶ πίονι νηῷ. These words may be kept in mind in order to explain the mysterious narrative in Hesiod Th. 987 ffNote 38 · Thus there was, at the temple of Palaimon on the Isthmus, an ἄδυτον καλούμενον, κάθοδος δὲ ἐς αὐτὸ ὑπόγεως, ἔνθα δὴ τὸν Παλαίμονα κεκρύφθαι Note 39 · χάσμα κρύπτει χθονός, Eur. Ion, 292.—Erechtheus ab Iove Neptuni rogatu fulmine est ictus, Hyg. 46. That is only another kind of translation.Note 41 · Clem. Al. Protr. iii, p. 39 P. (with Arnob. and the others who copy him); [Apollod.] 3, 14, 7, 1. Clemens (quoting Antiochos of Syracuse) meNote 43 · The story of Hyakinthos is found in its familiar form in the poets of the Hellenistic period and their imitators, Nikander, Bion, Ovid, etc.Note 45 · The Ὑακινθίδες at Athens were regarded as the daughters (strangely migrated to Athens) of the “Lacedaemonian” Hyakinthos. i.e. the one burieNote 46 · πρὸ τῆς τοῦ Ἀπόλλωνος θυσίας Paus. 3, 19, 3. More than once it is stated that at a particular festival sacrifice to the Hero preceded that tNote 48 · The second day of the festival was sacred to Apollo and not to Hyakinthos: τὸν θεὸν ᾄδουσιν Ath. 139 E. (It has been rightly said that this Note 54 · Cicero quoting the pragmatical “theologi” says, ND. iii, 57, Aesculapius (the second one) fulmine percussus dicitur humatus esse Cynosuris (Note 55 · The chthonic character of Asklepios is shown specially by the fact that not only are snakes sacred and dedicated to him but that he himself Note 56 · The connexion between Amphiaraos and Asklepios is shown also by the fact that Iaso, one of the allegorical figures attached to Asklepios, thNote 57 · Sulla counted Amphiaraos a “god” and hence the territory belonging to his temple at Oropos was excepted from the lease for the collection ofNote 2 · It is not quite clear whether it is legitimate to see in what Paus. 2, 2, 2, says about the graves of Neleus and Sisyphos a first trace of tNote 3 · One Daites ἥρωα τιμώμενον παρὰ τοῖς Τρωσίν is mentioned by Mimn. fr. 18. Still earlier Alc. seems to refer to the cult of Achilles as a HeroNote 9 · Sacrifice to Heroes ἐν δυθμαῖσιν αὐγᾶν and throughout the night, Pi., I. iv, 65 ff. ὑπὸ κνέφας, Ap. Rh. i, 587 (= περὶ ἡλίου δυσμάς, Schol.)Note 13 · αἱμακουρία, Pi., O. i, 90. Plu., Aristid. 21. The word is supposed to be Boeotian acc. to Schol. Pi., O. i, 146 (hence Greg. Cor., p. 215, SNote 15 · ἐναγίζειν to heroes, θύειν to gods. Pausanias in particular is careful in his use of the words, but even he, and Herodotos, too, occasionallNote 16 · Cf. Deneken, de theoxeniis (Berl. 1881), cap. 1; Wassner, de h. cult., p. 12. The expressions used by primitive peoples allow us to see the Note 20 · e.g. on the command of the oracle an ἀγὼν γυμνικὸς καὶ ἱππικός was founded in honour of the fallen Phocaeans in Agylla, Hdt. i, 167. Agon foNote 21 · At the Iolaia in Thebes μυρσίνης στεφάνοις στεφανοῦνται οἱ νικῶντες· μυρσίνῃ δὲ στεφανοῦνται διὰ τὸ εἶναι τῶν νεκρῶν στέφος, Sch. Pi., I. iiNote 22 · General statement: ἐτελοῦντο οἱ παλαιοὶ πάντες ἀγῶνες ἐπὶ τισι τετελευτηκόσι, Sch. Pi., I, p. 349 Ab. (τὰς ἐπιτυμβίους ταυτασὶ πανηγύρεις, CNote 23 · “Half-gods,” ἡμίθεοι. The name does not, as is sometimes declared, imply that the Heroes were spirits who thus constituted a class of intermNote 25 · τίνα θεόν, τίν’ ἥρωα, τίνα δ’ ἄνδρα; Pi., O. ii init. οὔτε θεοὺς οὔτε ἥρωας οὔτε ἀνθρώπους αἰσχυνθεῖσα, Antiph. i, 27. With “daimones” addedNote 26 · Aristarchos’ remark that in Homer not only kings but πάντες κοινῶς are designated as ἥρωες, was directed against the mistaken limitation of Note 30 · Grave in the market: Battos in Kyrene, Pi., P. v, 87 ff., and frequently. Hero-graves in the Prytaneion at Megara, Paus. 1, 43, 2–3. AdrastoNote 35 · Most of the examples are mentioned by Lobeck, Agl. 281 [u], but he omits the most remarkable case, fully reported by Hdt. i, 67–8, of the trNote 36 · Plu., Cim. 8; Thes. 36; Paus. 3, 3, 7.—In the year 437–6 we hear of the removal by Hagnon and his Athenians, at the command of the oracle, oNote 37 · Sometimes only single parts of the body, e.g. the shoulder-blade of Pelops at Olympia (Paus. 5, 13).—In Argos on the road to the Akropolis tNote 38 · See Lob., Agl. 281. This only can be the meaning of Soph., OC. 1522 f. (Nauck otherwise).—A strange case is that of Hippolytos in Troizen: ἀNote 46 · The ceremonial announcement of death, the καταμιαίνεσθαι of the proper persons (as usual the next of kin to the dead); the assembling of SpaNote 47 · Εὐπατρίδαι, οἱ . . . μετέχοντες τοῦ βασιλικοῦ γένους, EM. 395, 50.—Thus the Bakchiadai in Corinth were descendants of the royal family of thNote 48 · Here some reference might have been expected to Fustel de Coulanges’ brilliant and penetrating work La Cité antique. In that book the attempNote 49 · Those worshipped by a γένος regarded as its progenitors, γονεῖς: AB. 240, 31 (τὰ θύματα δίδωσιν) εἰς τὰ γονέων (ἱερὰ) τὰ γένη.—Physical relaNote 51 · Instead of the common ἐπώνυμοι we also find the word ἀρχήγεται used of the Heroes of the phylai: Ar. Γῆρας, fr. 126 H.–G. (AB. 449, 14); Pl.Note 52 · Thus we know of both δῆμος and γένος of the Ionidai, Philaïdai, Boutadai (for the intentional distinctness of the Eteoboutadai see Meier, p.Note 53 · Thus the descendants of Bakchis in Corinth traced their descent to Aletes (D.S. 7, 9, 4; Paus. 2, 4, 3); the descendants of Aipytos in MesseNote 55 · See Paus. 10, 4, 10. In an oracle ap. Plu., Sol. 9: ἀρχηγοὺς χώρας θυσίαις ἥρωας ἐνοίκους ἵλασο.Note 62 · In Phaleron there was an altar, καλεῖται δὲ “ἥρωος”—the learned declared it to be an altar of Androgeos the son of Minos: Paus. 1, 1, 4.—Cf.Note 71 · In the case of Sophokles the “heroizing” had a special superstitious reason. He had once received Asklepios as a guest into his house (and eNote 82 · γίνεται ἐν Δελφοῖς ἥρωσι ξένια, ἐν οἷς δοκεῖ ὁ θεὸς ἐπὶ ξένια καλεῖν τοὺς ἥρωας, Sch. Pi. N. vii, 68.Note 84 · Paus. 1, 32, 4: σέβονται δὲ οἱ Μαραθώνιοι τούτους, οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες. They lay buried on the field of battle, PauNote 86 · Hdt. ii, 44, has recourse to the idea that there was a difference between the god Herakles and the Hero Herakles the son of Amphitryon: καὶ Note 87 · Varying worship of the same person as Hero and as god, e.g. Achilles. He was a god in Epirus for example (called upon as Ἄσπετος, Plu., Pyr.Note 92 · Machaon’s μνῆμα and ἱερὸν ἅγιον at Gerenia, Paus. 3, 26, 9. His bones had been brought by Nestor when he came home from Troy: § 10. Cf. SchoNote 93 · Paus. 2, 38, 6.—The brother of Polemokrates, Alexanor, had a heroön at Titane in the territory of Sikyon: Paus. 2, 11, 7; 23, 4; but we hearNote 94 · Sanctuary of Ἥρως ἰατρός near the Theseion: Dem. 19, 249; 18, 129; Apollon., V. Aesch., p. 265, 5 f. West. Decree about melting down silver Note 96 · Cenotaph of Kalchas in Apulia near the heroön of Podaleirios, Lyc. 1047 ff.—his body was said to be buried in Kolophon: Νόστοι; Tz. Lyc. 427Note 97 · Lyc. 799 f. Arist. and Nicand. in Schol. ad loc. Was there a legend that made Odysseus die there? Lyc. himself, it is true, gives quite a diNote 98 · Grave of Prot.: Hdt. ix, 116 ff.; Lyc. 532 ff. ἱερὸν τοῦ Πρωτεσιλάου Thuc. viii, 102, 3. Oracle: Philostr., Her. 678, p. 146 f. K. It was esNote 99 · An oracle “Sarpedonis in Troade” is mentioned in a cursory enumeration of oracular sites by Tert., An. 46. It is difficult to imagine how SaNote 100 · The inhabitants of Gadeira sacrificed to Men.; Philostr., VA. 5, 4, p. 167, 10 K. τὸ Μενεσθέως μαντεῖον on the Baetis is mentioned by Str., Note 101 · Str. 546. Autol. came there as a sharer in the expedition of Herakles against the Amazons and with the Argonauts. A.R. ii, 955–61. Plut., LuNote 102 · For Anios see Meineke, An. Alex. 16–17; Wentzel in Pauly-Wissowa Anios. Apollo taught him the mantic art and gave him great τιμάς: D.S. 5, 6Note 103 · D.S. 5, 63, 2. There she is identified with Molpadia, daughter of Staphylos. In that case ἡμιθέα would more probably be an adjectival title Note 104 · Plut., Agis, 9, cf. Cic., Div. i, 43. At Thalamai we hear of a dream-oracle of Ino in front of which was a statue of Pasiphaë: Paus. 3, 26, Note 105 · Something of the kind seems to be suggested by Pi., P. viii, 57: I praise Alkmaion γείτων ὅτι μοι καὶ κτεάνων φύλαξ ἐμῶν ὑπάντασέ τ’ ἰόντι γNote 108 · Paus. 9, 38, 5. The fetters were no doubt intended in such cases to fasten the statue (as the abode of the Hero himself) to the site of his Note 114 · According to Paus. the ghost was explained to be one of the companions of Odysseus. Strabo says more particularly Polites, who was one of thNote 115 · The story in its general outline recalls esp. the other Greek legends in which similar rescues occur; we are reminded not merely of the storNote 117 · Paus. 6, 11, 2–9; D. Chr. 31, 340 M. [i, 247 Arn.]. Cf. Oinom. ap. Eus. PE. 5, 34, p. 231–2 V. Oinomaos 232 C refers to a similar legend of Note 118 · The story of Mitys (or Bitys) in Argos is known from Arist. Po. 9, p. 1452a, 7 ff. (Mirab. 156). A few more such stories are recorded in WytNote 119 · Luc., D. Conc. 12; Paus. 6, 11, 9.Note 129 · Kychreus: Paus. 1, 36, 1. The Hero himself appeared as a snake, as also e.g. Sosipolis in Elis before the battle, Paus. 6, 20, 4–5; ErichthoNote 134 · Hdt. vi, 69. Thus, too, the Theagenes mentioned above was regarded in Thasos not as the son of Timosthenes, τοῦ Θεαγένους δὲ τῇ μητρὶ ἩρακλέNote 136 · Hero ἐπὶ προθύρῳ, Callim., Ep. 26; a Hero πρὸ πύλαις, πρὸ δόμοισιν, late epigram from Thrace, Epigr. Gr. 841; ἥρωας πλησίον τῆς τοῦ ἰδόντος Note 137 · Κύπρῳ ἔνθα Τεῦκρος ἀπάρχει. Aias ἔχει Salamis and Achilles his island in the Pontus; Θέτις δὲ κρατεῖ Φθίᾳ, and so, too, Neoptolemos in EpiruNote 138 · Cf. Alabandus whom the inhabitants of Alabanda sanctius colunt quam quemquam nobilium deorum: Cic., ND. iii, 50 (in connexion with an anecdoNote 1 · 40 Crowning of the dead with garlands, afterwards a general custom, is first mentioned in the Ἀλκμαιωνίς (epical, but hard to date preciselyNote 4 · Hes. Op. 465, εὔχεσθαι δὲ Διὶ χθονίῳ Δημήτερί θ’ ἁγνῇ κτλ. It is impossible even by far-fetched methods of interpretation (such as Lehrs makNote 6 · Thus Persephone is called Ἁγνή, Δέσποινα, etc. (Lehrs, Pop. Aufs.2 288), also Μελιτώδης, Μελίβοια; Μελινδία, consort of Hades, Malalas, p. 6Note 8 · Cult of Ζεὺς Εὐβουλεύς at Amorgos, Paros (insc. cit. by Foucart, BCH. vii, 402), of Ζεὺς Βουλεύς at Mykonos, SIG. 615 (Ζεὺς Βουλαῖος, Ins. PNote 9 · Lasos fr. 1 (PLG. iii, 376), etc.—Consecration to Κλύμενος from Athens: CIG. 409.—Hesych. Περικλύμενος· ὁ Πλούτων (it is no accident that gaNote 12 · In Elis ἱερὸς τοῦ Ἅιδου περίβολός τε καὶ ναός, Paus. 6, 25, 2. Cult of Demeter and Kore and of Hades in the very fertile Triphylia, Str. 344Note 13 · Kaukones from Pylos, the Nelidai at their head, reach Attica: connexion with the cult of the χθόνιοι in Phlya in Eleusis: see K. O. Müller, Note 16 · At the Genesia (Nekysia) sacrifice for Ge and the dead, Hesych. Γενέσια.—χοαὶ Γῇ τε καὶ φθιτοῖς, A. Pers. 220: calling to Hermes, Ge, and AïNote 17 · Γαῖος in Olympia, Paus. 5, 14, 10; cf. E. Curtius, Altäre v. Olymp., p. 15. At Kos it would seem to have been stated that Ge was worshipped Note 18 · πότνια Γῆ Ζαγρεῦ τε, θεῶν πανυπέρτατε πάντων, Alkmaionis fr. 3 (Kink.).Note 19 · Cult of Klymenos and Demeter Χθονία (her festival Χθόνεια: see also Ael. HA. xi, 4) in Hermione, Paus. 2, 35, 4 ff. Pausanias also thinks (3Note 20 · There was a common worship of: Zeus Eubouleus, Demeter, and Kore at Amorgos; Zeus Eub., Demeter Thesmophoros, Kore, Here, Babo at Paros; PloNote 22 · It cannot, however, be denied that already in Homer Persephone is the daughter of Demeter and Zeus. Adducing Ξ 326 and λ 217 K. O. Müller (KNote 24 · Aornon and νεκυομαντεῖον (ψυχοπομπεῖον Phot. Θεοὶ Μολοττικοί cf. Append. prov. iii, 18 L.-S.; Eust. κ 514, p. 1667) at Ephyre on the River ANote 26 · Paus. 2, 35, 10. The precinct of the temple was an Asylon, Phot. Ἑρμίονη; AB. 256, 15; Znb. ii, 25 (Ar. Βαβυλ.).—Kerberos is brought up fromNote 27 · Strabo viii, 373—the same is reported by Call. fr. 110 of the inhabitants of Αἰγιαλός (prob. = Sikyon, where there was a cult of Demeter, PaNote 33 · The βάραθρον at Athens, the Καιάδας at Sparta. But the bodies were often given up to the relatives to bury, and in any case the refusal of bNote 34 · Athenian law, Xen., HG. 1, 7, 22; common Greek institution at least as against temple-robbers, D.S. 16, 25. Examples of the enforcement of tNote 35 · Cf. the words of Teles περὶ φυγῆς ap. Stob., Fl. 40, 8 (iii, p. 738, 17 ff. Hens.), and the answer of Krates Cyn. to Demetrius of Phaleron aNote 37 · Ar., Ec. 1030. Origanon (wild marjoram, white thyme) possesses apotropaic power: it keeps away evil spirits. The ancients knew of the virtueNote 38 · Ar., Ec. 1031. The corpse lay on vine branches in several of the recently discovered Dipylon graves at Athens: Athen. Mitt. 1893, pp 165, 18Note 39 · λήκυθοι, τοὔστρακον: Ar., Ec. 1032 f.; χέρνιψ ἐπὶ φθιτῶν πύλαις: Eur., Al. 98 ff. The bowl was called ἀρδάνιον: Sch. Ar., Ec. 1033; Poll. viNote 40 · Serv., A. iii, 680: apud Atticos funestae domus huius (cupressi) frondo velantur. The object may have been to warn the superstitious againstNote 41 · Pl., Lg. 959 A. Poll. iii, 65. A still stranger reason added ap. Phot. πρόθεσις.Note 42 · Permission to attend either the πρόθεσις of the corpse (and the funeral lamentation) or the funeral procession (the ἐκφορά) given only to woNote 45 · Plu., Sol. 21: καὶ τὸ κωκύειν ἄλλον ἐν ταφαῖς ἑτέρων ἀφεῖλεν. This must surely mean: Solon forbade dirges to be sung at a funeral of one perNote 46 · In Athens it had once been the custom ἱερεῖα προσφάττειν πρὸ τῆς ἐκφορᾶς, i.e. while still in the house of the dead person: [Pl.] Min. 315 CNote 47 · The Solonian restrictions says Plu. (Sol. 21) have been for the most part adopted in our (i.e. the Boeotian) νόμοι—as acc. to the indubitablNote 48 · We have a very naive expression of the ideas lying behind such violent lamentations, self-inflicted injuries, and other excessive demonstratNote 49 · It is a very ancient idea common to many different nations that too violent expressions of grief for the dead man may disturb his rest and mNote 50 · ἐκφέρειν τὸν ἀποθανόντα τῇ ὑστεραίᾳ ᾗ ἂν προθῶνται, πρὶν ἥλιον ἐξέχειν, Solonian law in D. 43, 62; cf. Antipho, Chor. 34. Klearch. ap. ProclNote 52 · So in particular the funeral-law from Keos, SIG. 877; cf. Plu., Sol. 21; Bergk, Rh. Mus. 15, 468. Funeral-law of the Labyadai at Delphi, l. Note 54 · The law in D. 43, 62 (cf. 64), makes restrictions in the attendance at a funeral which are to apply to women only (and only then for those uNote 56 · τὸν θανόντα δὲ φέρεν κατακεκαλυμμένον σιωπῇ μέχρι ἐπὶ τὸ σῆμα, SIG. 877, 11. Funeral-law of Labyad., l. 40 ff. τὸν δὲ νεκρὸν κεκαλυμμένον φεNote 57 · Solon diminished (under the alleged influence of Epimenides) at funerals τὸ σκληρὸν καὶ τὸ βαρβαρικὸν ᾧ συνείχοντο πρότερον αἱ πλεῖσται γυναNote 58 · In the list of quotations from individual authors from the fifth century on, given in Becker Char.2 iii, 98 ff. [= E.T.3 pp. 390–1], only thNote 60 · The custom of ἐκφορά on an open κλίνη is not in harmony with the intention of laying the body of the dead in a coffin, but evidently presuppNote 61 · Coffinless burial was usual in the graves of the “Mycenaean” period, and also in the oldest times in Attica. The Spartans were merely keepinNote 62 · Thus in the letter of Hipparchos, in Phlegon, 1; similarly Xen. Eph. 3, 7, 4 (see my Griech. Roman, p. 391 n. 2). Plato wished his Euthynoi Note 65 · βελτίονες καὶ κρείττονες. Arist., Eudem. 37 [44] ap. Plu., Cons. Apoll. 27, p. 115 BC.Note 66 · [Pl.] Min. 315 D. To raise doubts on this point is mere perversity. It is of no avail to advance the argument (which is commonly used also aNote 67 · This occurs among the New Zealanders, Eskimos, etc.; cf. Lubbock, Prehistoric Times, pp. 465, 511, etc.Note 68 · In Sparta and Tarentum: see Becker, Char.2 iii, 105 (E.T.3 p. 393). Acc. to Klearch. ap. Ath. 522 F certain men of Tarentum were struck by lNote 69 · The μνῆμα κοινὸν πᾶσι τοῖς ἀπὸ Βουσέλου γενομένοις was a πολὺς τόπος περιβεβλημένος, ὥσπερ οἱ ἀρχαῖοι ἐνόμιζον: D. 43, 79. The Bouselidai coNote 70 · The speaker in Dem. 55, 13 ff., mentions the παλαιὰ μνήματα of the πρόγονοι of the earlier possessors of his χωρίον (country-estate). This cNote 73 · Nemora aptabant sepulcris ut in amoenitate animae forent post vitam: Serv., A. v, 760. In lucis habitabant manes piorum: iii, 302; cf. ad i,Note 74 · Cf. the ins. from Keos, SIG. 877, 8–9. Eur. IT. 633 ff.: ξανθῷ τ’ ἐλαίῳ σῶμα σὸν κατασβέσω, καὶ . . . γάνος ξουθῆς μελίσσης ἐς πυρὰν βαλῶ.Note 76 · προσφαγίῳ (at the funeral) χρῆσθαι κατὰ τὰ πάτρια, SIG. 877, 13. In general, however, the sacrifice of animals at the graves of private indiNote 77 · Cf. esp. the ins. from Keos, l. 15 ff., 30. The ἐγχυτρίστριαι employed in old Athenian usage, [Pl.] Min. 315 C, seem to have been women who Note 81 · Cic., Lg. ii, 63 (cf. λέγειν ἐπιδέξια ἐπὶ τεθνηκότι, Anaxandr. ap. Ath. 464 A.). On the other hand, mentiri nefas erat. And yet εἰώθεσαν οἱ Note 82 · These meals given to the dead took place at the grave itself. Ar., Lys. 612 f. ἥξει σοι . . .; Is. 8, 39, τὰ ἔνατα ἐπήνεγκα.Note 83 · The τρίτα and ἔνατα, at any rate, were held on the third and ninth days after the funeral, and not after the day of death. It is true the reNote 84 · That this was the object of the Novemdialia festival at Rome is shown clearly enough by the evidence; that the same was true of Greece is atNote 85 · A χρόνος πένθους of eleven days, the mourning concluded with a sacrifice to Demeter: Plu., Lyc. 27; cf. Hdt. vi, 58 fin. The Labyadai at DelNote 86 · Lex. Rh., in AB. 268, 19 ff.; Phot. a little differently: καθέδρα· τῇ τριακοστῇ (πρώτῃ Phot.: Α instead of Λ) ἡμέρᾳ τοῦ ἀποθανόντος οἱ προσήNote 87 · The Lexicographers, Harp., Phot., etc. (AB. 308, 5, is ambiguous, too), speak of the τριακάς in a way that makes it hard to see whether theyNote 88 · τὰ νεκύσια τῇ τριακάδι ἄγεται: Plu., Prov. Alex. viii, p. 6, 10 Crus. (App. prov. Vat. in Schneidewin’s Crit. App. to Diogen. viii, 39). TheNote 89 · The son ἐναγίζει καθ’ ἕκαστον ἐνιαυτόν to his dead father, Is. 2, 46. This sacrifice to the dead, celebrated once every year (θυσία ἐπέτειοςNote 90 · This is the public festival meant by Phryn., p. 103 Lob. = 83, p. 184 Ruth., when, to distinguish it from the birthday celebrations of livinNote 91 · The Νεμέσεια is mentioned by Dem. 41, 11. The context suggests a rite performed by a daughter in honour of her dead father. It is a quite ceNote 92 · At Apollonia in Chalcidice there was a yearly custom to τὰ νόμιμα συντελεῖν τοῖς τελευτήσασιν in early times in Elaphebolion, later in AntheNote 95 · Phot. μιαρὰ ἡμέρα· ἐν τοῖς Χουσὶν Ἀνθεστηριῶνος μηνός, ἐν ᾧ (ἐν οἷς?) δοκοῦσιν αἱ ψυχαὶ τῶν τελευτησάντων ἀνιέναι, ῥάμνον ἕωθεν ἐμασῶντο, καNote 97 · Worshippers offered the χύτραν πανσπερμίας to Hermes ἱλασκόμενοι τὸν Ἑρμῆν καὶ περὶ τῶν ἀποθανόντων, Sch. Ar., Ach. 1076 (Didymus from TheopNote 98 · EM. 774, 56: Ὑδροφόρια· ἑορτὴ Ἀθήνησι πένθιμος (so far Hesych. too, s.v.) ἐπὶ τοῖς ἐν τῷ κατακλυσμῷ ἀπολομένοις. The feast of Chytrai was alNote 99 · Ovid’s account of the Lemuria at Rome, F. v, shows the closest resemblances to the Athen. customs. The spirits are finally driven out: ManesNote 100 · θύραζε Κῆρες, οὐκ ἔτ’ Ἀνθεστήρια. This is the correct wording of the formula; Κᾶρες the form common later and explained with mistaken ingenuNote 104 · How the mode of conceiving the spiritual activity of the dead and consequently the cult of the dead was at first more solemn and awestruck aNote 105 · The reliefs represent a man enthroned, sometimes alone, sometimes with a woman beside him, stretching out a kantharos to receive the offerinNote 106 · The χοαί, ἅπερ νεκροῖσι μειλικτήρια, of wine, honey, water, or oil, which are offered in Tragedy by children at the grave of a father—A. PerNote 107 · The regular animal used as victim in ἐναγίσματα for the dead is a sheep; other animals occur less frequently. The black colour is general; tNote 110 · Sch. Ar., Av. 1490 (referring to the Τιτανόπανες of Myrtilos, a poet of the Old Comedy). Phot. κρείττονες (Hesych. κρείττονας) οἱ ἥρωες· δοκNote 112 · See O. Jahn, Archäol. Beitr. 128 ff.; Benndorf, Griech. u. sicil. Vasenb., p. 33 f., p. 65 (on Pl. 14, 32); also Pottier, Lécythes blancs, pNote 113 · We frequently on vases see the occupant of a grave represented in the form of a snake at the foot of his tomb, etc.; e.g. on the Prothesis vNote 114 · What falls to the ground belongs to the ἥρωες (= souls of the dead): Ar. Ἥρωες fr. 305 H. and G. τοῖς τετελευτηκόσι τῶν φίλων ἀπένεμον τὰ πίNote 115 · Solonian law: D. 20, 104; 40, 49. Plu., Sol. 21, Σόλωνος ὁ κωλύων νόμος τὸν τεθνηκότα κακῶς ἀγορεύειν. καὶ γὰρ ὅσιον τοὺς μεθεστηκότας ἱεροὺNote 117 · κρείττονες Hesych. Phot. s.v. Arist. ap. Plu., C. Apoll. 27, p. 115 C.Note 119 · That the ἥρωες δυσόργητοι καὶ χαλεποὶ τοῖς ἐμπελάζουσι γίγνονται (Sch. Ar., Av. 1490) applies equally to the “Heroes” properly so called—seeNote 120 · Ar., Tagenist. fr. 485, 13: καὶ χοάς γε χεόμενοι (to the dead) αἰτούμεθ’ αὐτοὺς τὰ καλὰ δεῦρ’ ἀνιέναι (intended as a παροιμία or at any rateNote 121 · Electra in A., Ch. 486 ff., makes a vow to the soul of her father: κἀγὼ χοάς σοι τῆς ἐμῆς παγκληρίας οἴσω πατρῴων ἐκ δόμων γαμηλίους· πάντωνNote 123 · The form of the word itself shows that the τριτοπάτορες are simply πρόπαπποι. τριτοπάτωρ is the earliest ancestor, ὁ πάππου ἢ τήθης πατήρ (ANote 124 · The Tritopatores are most distinctly referred to as ἄνεμοι: Demon ap. Phot. Suid. τριτοπ. cf. δεσπόται ἀνέμων Phot. τριτοπάτωρ; Tz. Lyc. 738Note 126 · Epicurus devotes by will certain definite πρόσοδοι to the yearly offering of ἐναγίσματα to his parents, his brothers, and himself: D.L. x, 1Note 128 · In manumission records it is sometimes definitely enjoined that the freed persons shall at the death of their masters θαψάντω καὶ τὰ ὥρια αὐNote 129 · The foll. are the expressions occurring in the speeches of Isaeus which conclusively warrant what is said above. The childless Menekles ἐσκόNote 131 · This is true at least of the Greeks, as ancient philosophy was already aware: Arist., Pol. i, 2; Dicaearchus ap. St. Byz. πάτρα (who apparenNote 132 · The idea of the Lar familiaris can be translated into Greek not inadequately by the words ὁ κατ’ οἰκίαν ἥρως, ἥρως οἰκουρός, as is done by DNote 133 · The ἀγαθὸς δαίμων of which Attic writers in particular often speak has very indefinite features. Those who used the word combined ideas—no lNote 134 · In Boeotia (and elsewhere, particularly in Thessaly) the designation of the dead as ἥρως—always an indication of a higher conception of its Note 135 · Among the Epizephyrian Locrians ὀδύρεσθαι οὐκ ἔστιν ἐπὶ τοῖς τελευτήσασιν, ἀλλ’ ἐπειδὰν ἐκκομίσωσιν, εὐωχοῦνται, Heraclid., Pol. 30, 2. In KNote 136 · e.g. Is. 2, 47: βοηθήσατε καὶ ἡμῖν καὶ ἐκείνῳ τῷ ἐν Ἅιδου ὄντι. Strictly speaking no one can βοηθεῖν the departed in Hades. Few nations haveNote 137 · —idne testamento cavebit is qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere? Cic., Fin. ii, 102.—Besides Epic., TheophrNote 139 · Inquiry, at sacrifices to the dead, of an ἐξηγητής: Is. 8, 39; of the ἐξηγηταί (who give detailed instructions and advice): [D.] 47, 68 ff. Note 141 · That already in Homer the circle of the ἀγχιστεῖς (in the Athenian legal sense) was called upon to prosecute the blood-feud is certainly proNote 142 · Flight, indeed ἀειφυγία, on account of φόνος ἀκούσιος: Ψ 85 ff. (The fugitive becomes the θεράπων of the person who receives him into his hoNote 143 · I 632 ff. καὶ μέν τίς τε κασιγνήτοιο φονῆος ποινὴν ἢ οὗ παιδὸς ἑδέξατο τεθνηῶτος· καί ῥ’ ὁ μὲν ἐν δήμῳ μένει αὐτοῦ πόλλ’ ἀποτίσας τοῦ δέ τ’ Note 144 · It is very natural to suppose that the ποινή (as K. O. Müller suggests in Aesch. Eum. 145 [122 E T.]) may have arisen out of the substitutioNote 145 · We have very few details on this point. In Sparta οἱ γέροντες (δικάζουσι) τὰς φονικὰς (δίκας), Arist., Pol. 3, 1, p. 1275b 10 (and in CorintNote 146 · The limits of those qualified to inherit extends in Athenian law μέχρι ἀνεψιαδῶν παίδων (Law ap. D. 43, 51; cf. § 27) as did the duty of aveNote 147 · As to the restless wandering of the βιαιοθάνατοι more details will be given below [Append. vii]. In the meantime it will be enough to refer Note 148 · In Homeric times the injured dead becomes a θεῶν μήνιμα to the evil-doer (X 358, λ 73). Later times believed that the soul of the dead man hNote 150 · When the victim was a citizen, and also in wilful murder of a non-citizen. See Mei. and Sch., Att. Proc.2, p. 379, n. 520.—When the citizensNote 151 · On the expiry of the legally appointed period of banishment the relations of the dead man do not seem to have been allowed to refuse αἴδεσιςNote 154 · Such prohibition against taking a ποινή for murder is made by the Law ap. D. 23, 28: τοὺς δ’ ἀνδροφόνους ἐξεῖναι ἀποκτείνειν . . . λυμαίνεσθNote 156 · αἱ διωμοσίαι καὶ τὰ τόμια, Antiphon, Herod. 88. In more detail D. 23, 67–8. Those who had to take an oath swore by the Σεμναὶ θεαί and otherNote 158 · οἱ Ἀρεοπαγῖται τρεῖς που τοῦ μῆνος ἡμέρας τὰς φονικὰς δίκας ἐδίκαζον, ἑκάστῃ τῶν θεῶν μίαν ἡμέραν ἀπονέμοντες, Sch. Aeschin. 1, 188, p. 282 Note 161 · The Erinyes are said ἀπὸ ζῶντος ῥοφεῖν ἐρυθρὸν ἐκ μελέων πέλανον, A., Eum. 264 f.; cf. 183 f.; 302; 305. In this they closely resemble the “Note 166 · In the Iliad and the Odyssey there is a total absence not only of all reference to purification from blood-guiltiness but of the necessary cNote 167 · E g. offering of cakes, sacrifice of drink-offerings without wine, burning of the materials of sacrifice; cf. the description of ἱλασμός (inNote 168 · On the chthonic character of the deities of expiation see in gen. K. O. Müller, Aesch. Eum., p. 139 ff. (112 ff.). Chief among them is Ζεὺς Note 169 · e.g. in the description of the ἱλασμός of Medea by Kirke in A.R. iv, 712 ff.Note 170 · K. O. Müller, Dorians, i, 328, 336; cf. the same ancient custom of flight for nine years and penance for the slaying of a man in the legend Note 172 · The Delphinion, the court for trying φόνος δίκαιος, and the ancient dwelling of Aegeus (Plu., Thes. 12), was at the same time (and perhaps oNote 173 · Plu., Ser. Num. 17, p. 560 EF. Note the expressions: ἱλάσασθαι τὴν τοῦ Ἀρχιλόχου ψυχήν, ἱλασασθαι τὴν Παυσανίου ψυχήν. Suid. Ἀρχίλοχος, fromNote 174 · The three ἐξηγηταὶ πυθόχρηστοι, οἷς μέλει καθαῖρειν τοὺς ἄγει τινὶ ἐνισχηθέντας, Tim. Lex. p. 109 R.Note 176 · I set down here the expressions occurring in the speeches and the (at any rate contemporary [see Appendix iv]) Tetralogies of Antiphon, whicNote 178 · Xen., Cyr. 8, 7, 17 ff.: οὐ γὰρ δήπου τοῦτό γε σαφῶς δοκεῖτε εἰδέναι ὡς οὐδέν εἰμι ἐγὼ ἔτι, ἐπειδὰν τοῦ ἀνθρωπίνου βίου τελευτήσω· οὐδὲ γὰρ Note 1 · 154 The soul of a dead son (who as it appears from ll. 1, 2, 6 ff. had been killed by a flash of lightning and therefore removed to a higherNote 2 · 83 Clashing of bronze used at ἀποκαθάρσεις to drive away ghosts: see above, chap. v, n. 167; cf. also Macr. 5, 19, 11. Claud. iv. Cons. Hon.Note 1 · 40 fr. 133 ἐνάτῳ ἔτεϊ. What is meant is beyond all question “after the expiration of an ennaëteris” (period of 99 months, i.e. 8 years and 3Note 5 · κατὰ τὰ πάτρια καὶ τὴν μαντείαν τὴν ἐκ Δελφῶν, SIG. 20, l. 5; 26 f.; 35 [IG. i, Supp., p. 59, 27b]. In Sicily the Eleusinia are already wellNote 6 · We can only state this definitely of the Eumolpidai who provided the male and female hierophants. Severely as the genealogy of this family hNote 8 · It is doubtful what part the goddess Daeira played in the Eleusinia: that she played some part must be regarded as certain from the fact thaNote 9 · So also in the recently discovered Paean (fourth century B.C.) of Philodamos of Skarpheia addressed to Dionysos (BCH. 1895, p. 403), where iNote 12 · Was the birth of Iakchos any part of the spectacle at the mysteries? It might be thought so from what we are told by Hippol., RH. 5, 8, p. 1Note 13 · An opportunity of speaking in more detail of Orphic doctrine will occur later on. Here I will only point out in passing that the ancients thNote 14 · As to the admission of slaves to the Eleusinian initiation ceremonies K. O. Müller, Kl. Schr. ii, 56, opposes Lobeck (Agl. 19) and suggests Note 16 · μυεῖν δ’ εἶναι τοῖς οὖσι Κηρύκων καὶ Εὐμολπιδῶν as the law appoints, CIA. i, 1 (more exactly Supp. p. 3 f.), ll. 110–11. Thus the μύησις belNote 17 · The πρόρρησις of the Basileus and the proclamations of the hierophant and dadouchos excluded all ἀνδροφόνοι from those taking part in the myNote 18 · ὅσιοι μύσται, Ar., Ran. 336. (So, too, the Mystai of the Orphic mysteries are called οἱ ὅσιοι: Pl., Rp. 363 C; Orph., H. 84, 3.) ὅσιος is prNote 22 · The well-known statements of Pindar, Sophokles, Isokrates, Krinagoras, Cicero, and others are collected by Lobeck, Agl. 69 ff. There is a reNote 23 · That is, in the time of still vital religion and in the circles which still retained an unspoilt feeling for it. Apart from these it is trueNote 25 · It may be mentioned here by anticipation that a real doctrine of the indestructibility of the human soul was first traditionally attributed Note 26 · Soph. fr. 753 N. [791 P.] ὡς τρὶς ὄλβιοι κεῖνοι βροτῶν, οἳ ταῦτα δερχθέντες τέλη μόλωσ’ ἐς Ἅιδου· τοῖσδε γὰρ μόνοις ἐκεῖ ζῆν ἔστι, τοῖς δ’ ἄNote 27 · The privileged position of the initiated is exhibited with striking vigour in the well-known outburst of Diogenes: τί λέγεις, ἔφη, κρείττοναNote 29 · Preller, for example (stimulated by K. O. Müller), is fond of dwelling on the special character and meaning of the worship of the chthonic dNote 34 · No one says anything of any kind of moral obligation undertaken by the Mystai or of any consequent moral influence of the festival: not evenNote 35 · Formal or verbal instruction of a theological or moral kind was not supplied at Eleusis; so much may be stated without fear of contradictionNote 1 · Plu. (the MSS. wrongly give Themistios) de An. fr. 6 ap. Stob., Fl. iv, 52 b, 48 H. = p. 107, 27 ff. Mein.; Luc., Catapl. 23.Note 2 · Paus. 9, 31, 5.Note 3 · The remains in Kinkel, Frag. Epic. i, 215 ff. This Μινυάς was identified by K. O. Müller, Orchom2., p. 12, with the Orphic κατάβασις εἰς ἍιδNote 4 · Allusions in the Iliad and Odyssey presuppose the existence of an old poem on the journey to Hades of Herakles: how he was commissioned by ENote 5 · Hyperides, Epit. § 35–9 = p. 92 f. (Blass3): Leosthenes will meet ἐν Ἅιδου the Heroes of the Trojan war, the Persian war, and also HarmodiosNote 6 · Kerberos is first named in Hes., Th. 311, and he is the same hound of Hades which Homer knows and leaves unnamed, as Hesiod does, Th. 769 ffNote 9 · Charon’s fare (2 obols instead of the otherwise usual one—the difference not satisfactorily explained) is first mentioned in Ar., Ran. 140, Note 10 · Ar., Tagenist. fr. 488, 9: διὰ ταῦτα γάρ τοι καὶ καλοῦνται (οἱ νέκροὶ) μακάριοι· πᾶς γὰρ λέγει τις, ὁ μακαρίτης οἴχεται κτλ., μακαρίτης, theNote 11 · The punishment of Ixion for his ingratitude to Zeus consisted according to the older form of the story in his being fastened to a winged wheNote 12 · Aesch., Eum. 273 f.; cf. Supp. 230 f. The fact that in this passage the poet says ἐκεῖ δικάζει τὰμπλακήμαθ’, ὡς λόγος, Ζεὺς ἄλλος simply shoNote 13 · Gorg. 523 A ff. (whence Axioch. 371 B ff., etc.). When Plato keeps closer to popular belief, in Ap. 41 A, he speaks of the judges in Hades, Note 14 · This is obviously Attic invention. Plato certainly mentions Triptolemos in addition to Minos and the other judges. But it seems that to the Note 15 · Ar., Ra. 145 ff., 273 ff. “Darkness and mud,” σκότος καὶ βόρβορος, as manner and place of punishment for ἀμύητοι καὶ ἀτέλεστοι, are derived Note 17 · Descents to Hades occurred in the Κραπάταλοι of Pherecr. (i, p. 167 K.); the Βάτραχοι and Γηρυτάδης of Ar.; [Pherecr.] Μεταλλ. (i, p. 174 K.Note 18 · Utopian existence in Hades; see in partic. [Pherecr.] Μεταλλ. (i, p. 174 K.). A pretext for such parodies was perhaps given by the Orphic prNote 21 · τὸ Λήθης πεδίον, l. 186. This is the earliest reference to Lethe of which we can be quite sure; but it is made so casually that it is obviouNote 25 · Eurynomos: dark-blue body like a bluebottle, with prominent teeth, sitting on a vulture’s skin, Paus. 10, 28, 7. There seems to be no mentioNote 27 · The third century vase-paintings from Southern Italy also as a rule keep within the limits of the epic Nekyia. In addition to the few speciaNote 3 · Even the late interpolated passages Ξ 325, ω 74, are not quite conclusive. Apart from these the statement of Sch. ι 198 applies strictly thrNote 4 · Ζ 132 ff. The scene is evidently meant to be a Bacchic festival. This is shown by the θύσθλα, which the Διωνύσοιο τιθῆναι let fall out of thNote 10 · Sabazios: Σαβάζιον τὸν Διόνυσον οἱ Θρᾷκες καλοῦσιν Sch. Ar., Ves. 9; cf. Sch. Ar., Lys. 388; D.S. 4, 4, 1; Harp. Σαβοί; Alex. Polyh. ap. MacNote 11 · At any rate the people whom Thuc., Ephoros, and others call Thracians and regarded as having been once settled in Phokis, Boeotia, etc., areNote 15 · Complete revolution round one’s own axis, as in the dance of a dervish, is known at least only in the more fanatic dance-festivals of antiquNote 19 · The Βάκχαι of Macedonia and the Μιμαλλόνες, in all respects resembling the Thracian Bacchants, κερατοφοροῦσι κατὰ μίμησιν Διονύσου: Sch. LycNote 22 · Snakes and daggers are found in the hands of the μιμαλλόνες καὶ βασσάραι καὶ λυδαί in the train of Ptol. Philad.: Kallixenos ap. Ath. 198 E.Note 24 · κατοχαὶ καὶ ἐνθουσιασμοί in the Thrako-Macedonian worship of Dionysos: Plu., Alex. 2. (The Mimallones imitantur furorem Liberi, Sch., Pers. Note 26 · So too the wild shaking and whirling-round of the head, which acc. to innumerable literary and pictorial descriptions was a regular feature Note 28 · ἀφανισμός followed by ἐπιφάνεια of Dionysos represent, as we frequently learn, the varying relationship of the god with mankind. These are aNote 30 · ταυρόφθογγοι δ’ ὑπομυκῶνταί ποθεν ἐξ ἀφανοῦς φοβεροὶ μῖμοι: A. Ἠδωνοί describing the Thracian worship of D. (fr. 57). This was “certainly inNote 31 · The women taking part in the trieteric festival of the god play the part of the μαινάδες in his train; D.S. 4, 3, 3. Imitation of the ΝύμφαιNote 32 · The βακχεύοντες τῷ θεῷ (i.e. Sabazios, Sabos) are called σάβοι καὶ σάβαι καὶ σαβάζιοι: Phot. σαβούς; cf. Eust., β 16, p. 1431, 46. Harp. (PhNote 33 · Διόνυσος ὠμάδιος (Porph., Abs. ii, 55), ὠμηστής (Plu., Them. 13), λαφύστιος, ταυροφάγος (Soph. fr. 607 N.).—At other times we catch a glimpsNote 35 · See above, n. 19 (ὁ βούκερως Ἴακχος, Soph., fr. 874, ταυρόκερως θεός, E., Ba. 100). The Greek Dionysos is often described as bull-shaped andNote 36 · The special flute-melodies going under the name of Olympos were called θεῖα ([Pl.] Min. 318 B); κατέχεσθαι ποιεῖ (Pl., Smp. 215 C); ὁμολογουNote 38 · The drunkenness of the Thracians and their ancient cultivation of the vine are well known. They even brewed beer from barley: Ath. 547 BC (cNote 39 · Mela, 2, 21 (and from him Solin. 10, 5, p. 75, 16 Mom.) says of the Thracians epulantibus ubi super ignes quos circumsident quaedam semina iNote 43 · Anaesthesia of the Bakchai: ἐπὶ δὲ βοστρύχοις πῦρ ἔφερον οὐδ’ ἔκαιεν, Ba. 757 f.—suum Bacche non sentit saucia volnus, dum stupet Edonis exuNote 44 · κατεχόμενος ἐκ τοῦ θεοῦ (Pl., Men. 99 D; X., Sym. i, 10. κατεχόμενοι ὥσπερ αἱ βάκχαι, Pl., Ion, 534 A; Sym. 215 C. μανέντι τε καὶ κατασχομένNote 52 · μάντις δ’ ὁ δαίμων ὅδε (Dionysos)· τὸ γὰρ βακχεύσιμον καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει· ὅταν γὰρ ὁ θεὸς εἰς τὸ σῶμ’ ἔλθῃ πολύς, λέγειν τNote 53 · Hdt. vii, 111 (for Hdt. the Βησσοί seem to be a division, perhaps a clan, of the Satrai. Polyb., Strabo, Pliny, Dio C., and others know themNote 54 · ὁ Θρῃξὶ μάντις Διόνυσος, E., Hec. 1267. Rhesos dwelling in Mt. Pangaios is Βάκχου προφήτης, Rh. 972. ἀφικέσθαι τοῖς Λειβηθρίοις παρὰ τοῦ ΔιοNote 55 · Compare, for example, what we are told of the religious dances of the Ostiaks (Erman, Travels in Siberia, ii, 45 f., E. T., Cooley), the HaoNote 57 · The most remarkable case of this is provided by the history of a religious sect of our own day widely spread in Russia, who call themselves Note 60 · When it acquires a more philosophical temper mysticism seeks its unification with the highest (the ἔλλαμψις τῆς φύσεως τῆς πρώτης) more by mNote 63 · . . οὐδένα ἄλλον θεὸν νομίζοντες εἰ μὴ τὸν σφέτερον (the Zalmoxis just mentioned) Hdt. iv, 94 fin. There we are told that the Getai πρὸς βροNote 65 · ἀθανατίζουσι δὲ καὶ Τέριζοι (τερετιζοι Phot.) καὶ Κρόβυζοι καὶ τοὺς ἀποθανόντας ὡς Ζάλμοξίν φασιν οἴχεσθαι, Phot. Suid., EM. Ζάμολξις. The KNote 68 · Hdt. iv, 95, Zalmoxis, a slave of Pythagoras in Samos, is set free and comes back a rich man to his poverty-stricken country. He collects toNote 70 · In E., Hec. (1265 ff.) the Thracian Polymestor prophecies to Hekabe that she shall become a dog after her death, πύρσ’ ἔχουσα δέργματα. HekaNote 75 · Hdt. v, 4 (speaking of the Τραυσοί. Hsch. has the same, s.v. Τραυσός). The story was then added to the regular list of νόμιμα βαρβαρικά usedNote 77 · See Jul., Caes. 327 D, Mela, ii, 18. Likewise of the Καυσιανοί in Anon. ap. Mahaffy (see n. 75), p. 29, 10–12. Iamb., VP. 173: as a result oNote 3 · We may safely take it for granted that Διόνυσος is the Greek name of the god, though a completely convincing etymology for the word has yet Note 5 · Resistance of Perseus to Dionysos who in this account arrives with the Mainads from the islands of the Aegean Sea (so Paus.); victory of PerNote 13 · At Delphi there was a festival called ἡρωΐς in which the Dionysiac Thyiades took part; a Σεμέλης ἀναγωγή was the chief feature of the δρώμενNote 17 · We need only recall the remarkable story of Hdt. (iv, 79) about the Scythian king who in Borysthenes was initiated into the mysteries of DioNote 21 · Use of dance and music to cure those who are attacked by Korybantic excitement: Pl., Lg. 790 DE, 791 A. More especially the melodies for theNote 23 · Διόνυσος λύσιος (like Δ. μειλίχιος ἐλευθερεύς and σαώτης) is rightly taken as the “freer from orgiastic frenzy” (and not in the ordinary polNote 28 · καθαρμοί [Apollod.] § 8. The regular kathartic materials are σκίλλα, ἄσφαλτος, water, etc.; Diphilus, fr. 126 K., employs them all for his oNote 38 · Arg., Sch. Pi., P., p. 297, Böckh [p. 2, 5 ff. Drch.]: . . . τοῦ προφητικοῦ τρίποδος (in Delphi) ἐν ᾧ πρῶτος Διόνυσος ἐθεμίστευσε. And againNote 43 · The Ps.-Plutarch of the last note does, however, find in Theoklymenos’ position among the suitors, υ 345–57 (in any case a passage added by Note 44 · Pytho: θ 80, I 405. Dodona: Π 234, ξ 327 f., τ 296 f. An oracle is questioned perhaps in π 402 f. See Nägelsbach, Hom. Theol., p. 181 f.Note 47 · Even the h. Hom. Merc. to the Pythian Apollo, though it describes the institution of the cult and oracle of Apollo at Delphi, nowhere mentioNote 48 · See Eur., IT. 1234 ff. Oracles of earth-divinities were always given by Incubation. Even Cicero (Div. i, 38, following Chrysippos it seems) Note 58 · The cult of Zeus in Crete was held μετ’ ὀργιασμοῦ: Str. 468. The same applies to the cult offered in many places to the various and very difNote 60 · The ancients knew quite well that Βάκις and Σίβυλλα were really common nouns denoting inspired χρησμῳδοί: thus the Σίβυλλα is the παρωνυμία Note 61 · Of this description were the χρησμολόγοι of the fifth and fourth—even of the expiring sixth—centuries (Onomakritos belongs entirely to this Note 62 · Herakl. Pont. ap. Cl. Al., Str. i, 21, p. 384 P., seems to have been the first to speak definitely of two Sibyls, Herophile of Erythrai and Note 65 · The Sibyl is overcome by the furor divinus in such a way ut quae sapiens non videat ea videat insanus, et si qui humanos sensus amiserit divNote 67 · Homer knows Kassandra as one of the daughters of Priam and indeed as Πριάμοιο θυγατρῶν εἶδος ἀρίστην, Ν 365; probably that it why she is allNote 68 · About the Arcadian Bakis (Kydas or Aletes by name) Θεόπομπος ἐν τῇ θʹ τῶν Φιλιππικῶν ἄλλα τε πολλὰ ἱστορεῖ παράδοξα καὶ ὅτι ποτὲ τῶν ΛακεδαιNote 70 · καθαρμοὶ . . . κατὰ τὴν μαντικήν, Pl., Crat. 405 AB. The μάντεις are able e.g. to drive away by magic the mist that is so dangerous for the Note 74 · Thus at the ἀμφιδρόμια all who have had anything to do with the μαίωσις, ἀποκαθαίρονται τὰς χεῖρας (Suid. s.v.). But even the child is lustrNote 77 · Purification of houses (χ 481 ff.); e.g. [D.] 47, 71. It was customary to purify οἰκίας καὶ πρόβατα with black hellebore: Thphr., HP. 9, 10,Note 78 · Presence of a dead body in a house makes the water and fire unclean; “clean” water and fire must then be brought in from elsewhere. See Plu.Note 80 · We can only here allude to the remarkable parallel provided by the purificatory and expiatory ritual of India, which is completely analogousNote 83 · Diseases come παλαιῶν ἐκ μηνιμάτων, Pl., Phdr. 244 DE; i.e. from the rage of departed generations of souls or of χθόνιοι, Lob., Agl. 635–7. Note 88 · The φαρμακοί are put to death at the Thargelia of Ionic cities: Hipponax fr. 37. In other places on extraordinary occasions, but regularly aNote 89 · Among the ingredients of a Ἑκάτης δεῖπνον ἐν τῇ τριόδῳ was an ὠὸν ἐκ καθαρσίου: Luc., DM. 1, 1; or the testicles of a sucking pig that had bNote 90 · Annual τελετή to Hekate in Aegina reputed to have been founded by Orpheus. Hekate and her καθαρμοί were there regarded as valuable against iNote 91 · χθονία καὶ νερτέρων πρύτανις: Sophr. fr. 7 Kaib. ap. Sch. Theoc. ii, 12.—She is actually queen in Hades, sharing the throne of Plouton it seNote 92 · Hekate goddess of childbirth: Sophr. fr. 7. worshipped in Athens as κουροτρόφος, Sch. Ar., V. 804. Samian worship of the κουροτρόφος ἐν τῇ τNote 93 · Hekate present at funerals (rushing πρὸς ἄνδρας νεκρὸν φέροντας, Sophr. fr. 7) ἐρχομένα ἀνά τ’ ἠρία καὶ μέλαν αἷμα Theoc. ii, 13. χαίρουσα σNote 97 · The late interpolation in Hes., Th. 411–52, in praise of Hekate leaves out the uncanny side of her character altogether. Hekate has here becNote 98 · Hekate (ναίουσα at the crossroads, S. fr. 492 N.) meets men as an ἀνταία θεός (S. fr. 311) and is herself called ἀνταία (fr. 311, 368; cf. ENote 101 · Hekate herself is regarded as having the head of a dog: undoubtedly an ancient conception of her (she has σκυλακώδεα φωνήν, H. Mag. 5, 17 AbNote 103 · The Italian Diana who had long become identical with Hekate remained familiar to the Christianized peoples of the early Middle Ages (allusioNote 104 · ὁκόσα δείματα νυκτὸς παρίσταται, καὶ φόβοι καὶ παράνοιαι καὶ ἀναπηδήσεις ἐκ τῆς κλίνης καὶ φόβητρα καὶ φεύξεις ἔξω, Ἑκάτης φασὶν εἶναι ἐπιβοNote 105 · The “Banquets of Hekate”, besides the καθάρματα referred to above (n. 88), included also the specially prepared dishes that were made and puNote 106 · The person καθάρματα ἐκπέμψας throws them away ἀοστρόφοισιν ὄμμασιν: A., Cho. 98–9. The vessel filled with the purificatory offerings was emNote 107 · Appearance of εἴδωλα of the dead: not as in Homer in dreams only, but openly before men’s waking eyes. Stories of this go back as far as theNote 108 · Spirit-raising at entrances to the underworld at definite ψυχομαντεῖα or νεκυομαντεῖα: see above, chap. v, n. 23. There were, however, ψυχαγNote 109 · ἀγύρται καὶ μάντεις profess ἐάν τίς τιν’ ἐχθρὸν πημῆναι ἐθέλῃ μετὰ σμικρῶν δαπανῶν ὁμοίως δίκαιον ἀδίκῳ βλάψειν, ἐπαγωγαῖς τισι καὶ καταδέσμNote 110 · Abaris had been mentioned by Pindar (Harp. Ἄβαρις); Hdt. mentions him in iv, 36. There we hear of the arrow which he bore along with him κατNote 111 · Ekstasis of Aristeas: τούτου φασὶ τὴν ψυχὴν, ὅταν ἐβούλετο, ἐξιέναι καὶ ἐπανιέναι πάλιν. Suid. Ἀριστέας. His body lies as if dead ἡ δὲ ψυχὴ Note 113 · Dexikreon in Samos, Plu., Q. Gr. 54.—Polyaratos of Thasos, Phormion of Sparta: Cl. Al., Str. i, 21, p. 399 P. Phormion is better known becauNote 114 · Apollon., Mirab. 3 (prob. from Thpomp.); Plin., NH. vii, 174; Plu., Gen. Soc. 22, p. 592 C (Ἑρμόδωρος—the same copyist’s error occurs in ProNote 115 · Hence the legend that Apollo after the murder of Python was purified not at Tempe, as the story generally went, but in Krete at Tarrha by KaNote 117 · Legend of the ἄλιμον of E.: H. Smyrn. 18. D.L. i, 114. Plu. 7 Sap. 14. He was prepared for it by living on ἀσφόδελος, μαλάχη and the edible Note 118 · οὗ (Ἐπιμενίδου) λόγος ὡς ἐξίοι ἡ ψυχὴ ὅποσον ἤθελε χρόνον καὶ πάλιν εἰσῄει ἐν τῷ σώματι, Suid. Ἐπιμεν. This is possibly the meaning of προσπNote 119 · σοφὸς περὶ τὰ θεῖα (δεινὸς τὰ θεῖα, Max. Tyr. 38, 3) τὴν ἐνθουσιαστικὴν σοφίαν, Plu., Sol. 12. Epimen. is put among the ἔνθεοι μάντεις, BakiNote 121 · Delos: Plu., Sept. Sap. 14, p. 158 A. (There is no need to suppose that there has been any confusion between this μέγας καθαρμός by EpimenidNote 122 · The purification of Athens from the Kylonian ἄγος by Epimenides is now further confirmed by the Aristotelian Ἀθ. πολ. 1 fin. This admittedlyNote 123 · Details of the expiation ceremonies: D.L. i, 111–12; Neanthes ap. Ath. 602 C. It is not the human sacrifice but the sentimental interpretatiNote 124 · Such a connexion must at least be intended when Aristeas is brought to Metapontum and Phormion to Kroton, both important centres of the PythNote 125 · It would certainly be necessary to deny to Epimenides the “Theogony” that the whole of antiquity read and quoted under the name of EpimenideNote 1 · . . ὅς ποτε καὶ τελετὰς μυστηρίδας εὕρετο Βάκχου, AP. vii, 9, 5 (Damagetos). διὸ καὶ τὰς ὑπὸ τοῦ Διονύσου γενομένας τελετὰς Ὀρφικὰς προσαγορNote 3 · θεοὶ ξενικοί, Hsch., see Lob., Agl. 627 ff. A nameless θεὸς ξενικός occurs in CIA. i, 273 f., 18.—The foundation of such θίασοι for foreign Note 4 · The Bendideia early became a state festival in Athens (even fifth century, CIA. i, 210, fr. K, p. 93). An allusion in Plato (Rp. 327 A), howNote 5 · Alleged traces of Orphic influence on special sections of the Iliad (Διὸς ἀπάτη) or the Odyssey are entirely illusory, nor did the Orphic doNote 7 · Among the writers of Orphic poems mentioned by (1) Clem. Al., Str. 1, 21, p. 397 P. (from Epigenes) and (2) Suidas (from Epigenes and anotheNote 8 · ὁμολογέουσι δὲ (sc. Αἰγύπτιοι) ταῦτα (prohibition to bury the dead in woollen clothing) τοῖσι Ὀρφικοῖσι καλεομένοισι, καὶ Βακχικοῖσι, ἐοῦσι Note 9 · Frr. 143–51 (cf. Lob. 715 ff.). Here, indeed, Orphic and Pythagorean doctrine are mixed up inextricably. Fr. 143 (Πυθαγορείως τε καὶ ὈρφικῶςNote 11 · Zopyros of Herakleia, Orpheus of Kroton: Tz., Prol. in Aristoph. ([p. 20, 28 Kaibel, Com. Fr.] Ritschl, Opusc. i, 207); Suid. Ὀρφ. ΚροτωνιάτNote 12 · We may not simply take it for granted that the account given in Dem. 18, 259–60, of the nocturnal initiations and the processions by day thrNote 17 · Tatian, Gr. 41 (p. 42 Schw.), seems to speak only of redaction (συντετάχθαι) of the εἰς Ὀρφέα ἀναφερόμενα among already existing Orphic poemNote 21 · Besides the three Theogonies distinguished by Damascius there were (apart from other more doubtful traces) at least two other variations of Note 22 · (Zeus) . . . πρωτογόνοιο χανὸν μένος Ἠρικαπαίου, τῶν πάντων δέμας εἶχεν ἑῇ ἐνὶ γαστέρι κοίλῃ, fr. 120 (from the Rhapsodiai). We are accustomNote 24 · Theokrasia must have belonged to Orphic theology from the outset: Lob. 614; though the most extreme examples of this may perhaps come from lNote 27 · In the statements of the Neoplatonic writers this first Orphic Dionysos is regularly called Διόνυσος simply (perhaps also Βάκχος: fr. 192). Note 28 · Ouranos casts the Titans into Tartaros: frr. 97, 100. Acc. to Procl. (fr. 205) and Arn. (196: prob. not from the Rhaps.) we should be led toNote 29 · Nonn. vi, 173; O., fr. 195. Perhaps Proclus is right in explaining this doubling of the god’s figure in the mirror as meaning his entrance uNote 35 · That the tearing in pieces of the bull in the primitive Thracian manner occurred also in the Orphic ὄργια may perhaps be deduced from the faNote 38 · This explanation of the διαμελισμός of Zagreus is often put forward (though subtilized into a Neoplatonic sense) by those who use the OrphicNote 39 · See the accounts given in Lob. 565 f.: they come from the Rhapsodiai. The fact that the origin of men and the doctrine of Metempsychosis as Note 40 · Dionysos is the last of the divine rulers of the world: frr. 114, 190. Hence δεσπότης ἡμῶν, Procl. in Crat., pp. 59, 114 Boiss. (though ProcNote 44 · fr. 221 (Phd. 62 B with Sch.). The similar saying of Philolaos is, as Plato’s manner of recording it shows (Phd. 61 E–62 B) evidently deriveNote 45 · According to the Ὀρφικὰ ἔπη καλούμενα, ap. Arist. de An. 1, 5, p. 410b, 28 ff.: τὴν ψυχὴν ἐκ τοῦ ὅλου εἰσιέναι ἀναπνεόντων φερομένην ὑπὸ τῶνNote 47 · οἱ δ’ αὐτοὶ πατέρες τε καὶ υἱέες ἐν μεγάροισιν (πολλάκις) ἠδ’ ἄλοχοι σεμναὶ κεδναί τε θύγατρες . . . γίγνοντ’ ἀλλήλων μεταμειβομένῃσι γενέθλNote 48 · κύκλον τε λῆξαι καὶ ἀναπνεῦσαι κακότητος were the words Proclus probably had before him: (fr. 226) in Tim. 330 B. The forms ἂν λήξαι καὶ ἀναNote 50 · frr. 208, 226. Διόνυσος λυσεύς, λύσιος, θεοὶ λύσιοι; see Lob. 809 f. and cf. fr. 311 (Ficinus).Note 54 · ἄψυχος βορά of the Orphics: E., Hp. 952, Pl., Lg. 782 CD; Lob., p. 246. This, too, is the meaning of Ar., Ra. 1032, Ὀρφεὺς μὲν γὰρ τελετάς θNote 55 · Prohibition to bury corpses in woollen garments: Hdt. ii, 81 (in each case in order that nothing θνησείδιον might cling to the departed). PrNote 60 · Especially in the κατάβασις εἰς Ἅιδου (Lob. 373; cf. above, chap. vii, n. 3). The descent lay through the chasm at Tainaron: see above, chapNote 61 · λύσεις καὶ καθαρμοί of the living and even the dead carried out by Orphic priests: Pl., Rp. 364 E. Reward of the initiated in Hades: cf. theNote 66 · fr. 208 (Rhaps.) ὄργιά τ’ ἐκτελέσουσι (ἄνθρωποι), λύσιν προγόνων ἀθεμίστων μαιόμενοι· σὺ (sc. Dionysos) δὲ τοῖσιν (dat. commodi), ἔχων κράτοNote 70 · συμπόσιον τῶν ὁσίων in Hades, μέθη αἰώνιος their reward: Pl., Rp. 336 CD (cf. Dieterich, Nekyia, 80 n.). Plato there mentions Mousaios and hNote 71 · Pl., Lg. 870 DE; then in more detail for a special case but derived from same source: νόμῳ . . . τῷ νῦν δή (i.e. in 870 DE) λεχθέντι 872 DE,Note 72 · We may, however, suppose that the ideas of the Orphics corresponded with the statements of Empedokles, Plato, etc., about the series of birtNote 73 · σῶμα—σῆμα is Orphic: Pl., Crat. 400 C.Note 75 · frr. 1, 81. The moon was regarded as inhabited, like the world, by Pythagoreans too (esp. Philolaos) and also by Anaxagoras.Note 77 · Orphic poetry must have varied in its account of what happened to the dismembered limbs of Zagreus-Dionysos. That the Titans tore the god liNote 78 · Of the Thracian Mysoi λέγει ὁ Ποσειδώνιος καὶ ἐμψύχων ἀπέχεσθαι (which Pythagoras is said to have learnt from Zalmoxis, Str. 298) κατ’ εὐσέβNote 79 · ii, 123. His words make it plain that the Greek teachers of transmigration of souls whom he has in mind (Pherekydes, Pythagoras, Orphics, EmNote 81 · It is sufficient to refer to Tylor’s collections: ii, 3 ff.—In antiquity the Greeks met with a doctrine of Transmigration, apart from ThraceNote 82 · That it was not unnatural for the Greeks also to have the conception of the migration of the soul from its first body to some other suitableNote 83 · Brahmins, Buddhists, Manichaean, etc.Note 84 · A fixed term for “transmigration of souls” does not seem to have been offered by Orphic teaching. It was later called παλιγγενεσία (a term wNote 2 · 44 According to the Pythagoreans τὸ δίκαιον is nothing else than τὸ ἀντιπεπονθός, i.e. ἃ τις ἐποίησε ταῦτ’ ἀντιπαθεῖν: Arist., EN. 5, 5, p. Note 3 · ψυχή = “life,” “concept of life,” in Homer (though not indeed used to denote psychical powers during lifetime): see above, pp. 30, 31. So, tNote 6 · Metaphorical language: Θαλῆς ᾠήθη πάντα πλήρη θεῶν εἶναι, Arist., An. 1, 5, p. 411a, 8. τὸν κόσμον (ἔμψυχον καὶ) δαιμόνων πλήρη, D.L. i, 27;Note 17 · That Herakleitos drew the conclusions affecting also the “Soul”—the spiritual man—freely paraphrased in the text, arising necessarily out ofNote 29 · γεγενῆσθαι τὴν τῶν πάντων φύσιν ἐκ θερμοῦ καὶ ψυχροῦ καὶ ξηροῦ καὶ ὑγροῦ, λαμβανόντων εἰς ἄλληλα τὴν μετανολήν, καὶ ψυχὴν κρᾶμα ὑπάρχειν ἐκ Note 31 · Parmenides pupil of Diochaites the Pythagorean and of Ameinias, also as it appears a Pythagorean: Sotion ap. D.L. ix, 21; Vors. 138. He was Note 35 · Emped. 427 ff. Mull.; fr. 129 Diels. That this praeconium does really refer to Pythag. (as Timaeus and others supposed) and not to ParmenideNote 36 · ψυχαί filling the whole air, not distinguished from δαίμονες and ἥρωες, Alex. Polyh. ap. D.L. viii, 32; Vors.4 i, xliv (who in this section Note 37 · ἐν φρουρᾷ, Pl., Phd. 62 B. This is traced back to Pythag. belief (though he misinterprets the meaning of the word φρουρά) by Cic., Sen. 73; Note 39 · οἱ ἐν τῷ ταρτάρῷ terrified by thunder acc. to Pythag. belief: Arist., An. Po. 94b, 32 ff.; σύνοδοι τῶν τεθνεώτων in the depths of the earth,Note 41 · Arist., An. 1, 2, 4, p. 404a, 16 ff.; Vors. 357, 1; many called the ἐν τῷ ἀέρι ξύσματα themselves “souls”, others τὸ ταῦτα κινοῦν. This may Note 43 · That the Pythagoreans believed in the entry of the soul into the bodies of animals also is implied in the satirical verses of Xenophanes (frNote 47 · Ancient testimony ascribes to the Pythagoreans: abstinence from flesh-food or at least from the flesh of such animals as are not sacrificed Note 48 · Efforts in a more positive direction may perhaps be seen in the practice of the musical form of κάθαρσις which Pythag. and the Pythagoreans Note 49 · Good formulation of Pythag. belief ap. Max. Tyr. 16, 2, i, 287 R.: Πυθαγόρας πρῶτος ἐν τοῖς Ἕλλησιν ἐτόλμησεν εἰπεῖν, ὅτι αὑτῷ τὸ μὲν σῶμα τNote 50 · The withdrawal of the soul from the κύκλος ἀνάγκης and its return to an emancipated existence as a bodiless spirit was never so clearly heldNote 51 · Pythagoras is called the pupil of Pherekydes as early as Andron of Ephesos (before Theopompos): D.L. i, 119; Vors. ii, 199, 18. Pherekydes wNote 52 · Macr., Som. Scip. 1, 14, 19, attributes this view to Pythagoras and Philolaos, being certainly correct in the case of the latter; since the Note 54 · It was in itself almost unavoidable that a community founded like the Pythagorean mainly on a mystical doctrine but not ill-disposed to scieNote 55 · The division of the soul, or the δυνάμεις of the soul, into the λογικόν and the ἄλογον was made, before Plato, by Pythagoras—so we might havNote 56 · 401 ff. Mull.; fr. 112, 5 Diels.Note 58 · Satyros ap. D.L. viii, 59; Vors. 195, 26.—Especially famous was his feat of driving away adverse winds from Akragas (cf. fr. 111, 3); see alNote 61 · The well-known story of Empedokles’ leap into the crater of Mt. Aetna—intended by his complete disappearance to call forth the belief that hNote 69 · A kind of συγγυμνασία τῶν αἰσθήσεων as the physician Asklepiades defines the idea of the ψυχή (Dox. 378a, 7).—It resembles what Arist. callsNote 72 · 298 Mull.; fr. 110, 10: πάντα γὰρ ἴσθι φρόνησιν ἔχειν καὶ νώματος αἷσαν. The πάντα must be understood quite literally; for it is the elementNote 75 · ἄτης λειμών, fr. 121, 4 (21 Mull.; cf. 16) is the name given by Empedokles to the earth; and not to Hades (as has been supposed), of which—aNote 76 · 3 Mull.; fr. 115, 3: εὖτέ τις (τῶν δαιμόνων) ἀμπλακίῃσι φόνῳ φίλα γυῖα μιηνῃ. He means βρῶσις σαρκῶν καὶ ἀλληλοφαγία as Plu. paraphrases it,Note 77 · fr. 115, 4. The earth then becomes the place of their banishment and punishment for gods that have broken their oath. This is a version of tNote 78 · 30,000 ὧραι: which means probably “years” (hardly “seasons” as Dieterich, Nekyia, 119, takes it). The figure 30,000 has no special meaning (Note 82 · Peculiar to Emp. is the attempt to give actual details of the crimes for which the spirits are condemned to ἐνσωμάτωσις; and also the extensNote 85 · frr. 136–7, 128, 9 f. (424, 440). Very remarkable in a thinker of such an early period is what is said (fr. 135) about the πάντων νόμιμον whNote 96 · τὸ ὅλον, the whole reality of Being and Becoming in the world, cannot be comprehended by man through his senses nor even with νοῦς: fr. 2 (3Note 98 · θεοὶ δολιχαίωνες (frr. 20, 12, 23, 8). Exactly the same is said of the δαίμονες οἵτε βίοιο λελόγχασι μακραίωνος (115, 5). In the face of theNote 101 · All that is essential on the subject of Demokritos’ doctrine of the soul is to be found in Arist., An. i, 2, p. 403b, 31–404a, 16; 405a., 7–Note 102 · The soul acc. to Dem. ἐκβαίνει μὲν τοῦ σώματος, ἐν δὲ τῷ ἐκβαίνειν διαφορεῖται καὶ διασκεδάννυται, Iamb. ap. Stob., Ecl. i, p. 384, 16 f. W.Note 103 · Dem. φθαρτὴν (εἶναι τὴν ψυχὴν) τῷ σώματι συνδιαφθειρομένην, Dox. 393a, 8 [Vors. A 109]. Since the disruption of the soul-atoms is not effectNote 104 · Dem., whose inquiries set out from the study of inorganic nature, was led to predicate a mechanical obedience to law in organic nature as weNote 110 · Anaxag. fr. 6 [12]: τὰ μὲν ἄλλα <πάντα> παντὸς μοῖραν μετέχει, νόος δέ ἐστι ἄπειρον καὶ αὐτοκρατὲς καὶ μέμικται οὐδενὶ χρήματι, ἀλλὰ μοῦνος Note 116 · D.L. ii, 8 [Vors. 375]. Acc. to Anaxag. the moon has οἰκήσεις (ἀλλὰ καὶ λόφους καὶ φάραγγας). Fr. 10 [4] probably refers to the men and otheNote 117 · Anaxag. counted the plants as ζῷα and ascribed emotions to them: ἥδεσθαι καὶ λυπεῖσθαι [Arist.] Plant. 815a, 18. Like Plato and Demokritos ANote 2 · 151 —τὸν ἀθάνατοι φιλέεσκον· τοὔνεκα καὶ πηγαῖς λοῦσαν ἐν ἀθανάτοις (we are reminded of the ἀθάνατος πηγή out of which Glaukos drew ἀθανασίαNote 2 · The learned and more particularly the philosophers of later ages paid special attention to utterances of the older poetry that gave expressiNote 4 · θανάτῳ πάντες ὀφειλόμεθα—an ancient saying often repeated; cf. Bergk on Simon. 122, 2; Nauck on Soph., El. 1173 [Blaydes ad loc.].Note 5 · Hades himself plays the part of Thanatos and carries off the souls to the lower world. Thus as early as Semon. i, 13 f., τοὺς δ’ Ἄρει δεδημέNote 7 · See esp. Sol. 13, 29 ff.: Thgn. 731–42; 205 ff.Note 8 · Mimn. ii, 13: ἄλλος δ’ αὗ παίδων ἐπιδεύεται, ὧντε μάλιστα ἱμείρων κατὰ γῆς ἔρχεται εἰς Ἀΐδην. Without children there can be no assurance thaNote 9 · Semon. 1; 3. Mimn. 2. Sol. 13, 63 ff.; 14. Thgn. 167 f.; 425 ff. We may also add here the expressions of resignation, Hdt. vii, 46; i, 31.Note 11 · On the story of Midas and Silenos see Griech. Roman, p. 204 f. As to the ancient and often repeated maxim ἀρχὴν (or πάντων) μὲν μὴ φῦναι ἐπιNote 12 · Simon, fr. 39; 38.Note 13 · fr. 137.—Usener, Götternamen, 229, 13, says of Sappho that “she was possessed by the belief that as a poetess she would live again after herNote 14 · Of the man who has fallen in glory on the battlefield Tyrtaios says, 12, 31 f.: οὐδέ ποτε κλέος ἐσθλὸν ἀπόλλυται οὐδ’ ὄνομ’ αὔτοῦ, ἀλλ’ ὑπὸ Note 16 · Semon. 2, τοῦ μὲν θανόντος οὐκ ἂν ἐνθυμοίμεθα, εἴ τι φρονοῖμεν, πλεῖον ἡμέρης μιῆς.—Stes. 51, ἀτελέστατα γὰρ καὶ ἀμάχανα τοὺς θανόντας κλαίεNote 21 · The only thing ἀγήραντος about those who have fallen in the wars of freedom is their εὐλογίη Simon. 100, 4; cf. 106, 4 (with Bgk.’s note). 9Note 22 · κλῦθί μοι ὦ πάτερ, θαῦμα βροτῶν, τᾶς ἀειζώου μεδέων ψυχᾶς, Melanipp. 6. The words θαῦμα βροτῶν (modelled on the θαῦμα βροτοῖσι of Homer) canNote 26 · For him who dies fighting for his country there is in store—not blessedness but only Fame, I. vii, 26 ff. He who comes καλὰ ἔρξαις ἀοιδᾶς ἄτNote 27 · A strange expression is the δαίμων γενέθλιος of O. xiii, 105 (in the same poem we also have Ξενοφῶντος δαίμων 28, which in this case at leasNote 33 · 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, Note 35 · οἶσι δὲ Φερσεφόνα ποινὰν παλαιοῦ πένθεος δέξεται—fr. 133. What is meant is undoubtedly the ancient “guilt” of the soul for which Perseph. reNote 36 · O. ii, 63–5. Everything here refers to judgment and compensation in Hades. In the words θανόντων μὲν ἐνθάδ’ αὐτίκ’ ἀπάλαμνοι φρένες ποινὰς ἔNote 38 · Plu., de Lat. Viv. 7, p. 1130 C after citing the lines of Pindar fr. 130 (95) adds: (the rivers of Erebos) δεχόμενοι καὶ ἀποκρύπτοντες ἀγνοίNote 39 · τοῖσι λάμπει μέν μένος ἀελίου τὰν ἐνθάδε νύκτα κάτω fr. 129. In this naive conception, what Helios only threatens to do in Homer, δύσομαι εἰNote 41 · fr. 133. The similarity to the promises made by Emped. fr. 146 (457 f.) is immediately apparent, but is not to be explained by imitation of Note 44 · ἔτειλαν Διὸς ὁδὸν παρὰ Κρόνου τύρσιν, O. ii, 77. What exactly is to be understood by the “way of Zeus” was presumably clearer to the συνετοίNote 45 · In O. ii, 84–5, it is certainly Kronos who is meant (as Didymos took it, though he gave an absurd interpretation of the passage) and not ZeuNote 47 · Sicily was rich in cults of χθόνιοι, in which Gelon, Hieron and their ancestors were hierophants, Hdt. vii, 153; Pi., O. vi, 95. So, too, AkNote 49 · IG. xiv = IG. Sic. et It., 641, 1–2–3. [Harrison-Murray, Prolegom. 661 ff.; Vors. 66 B, 18, 19.]—The inscription of the oldest of these poemNote 54 · ἀλλά με μοῖρ’ ἐδάμασσε καὶ ἀστεροπῆτα κεραυνῶν (particip.): so in the original to which the readings of three versions point, as restored byNote 58 · ὥς με πρόφρων πέμψῃ ἕδρας ἐς εὐαγέων. The ἕδραι εὐαγέων correspond to the χῶρος εὐσεβῶν of other poets and mythologists. But the strange phrNote 62 · Worth remarking is the instruction ἀλλ’ ὁπόταμ’ ψυχὴ προλίπῃ φάος ἀελίοιο, δεξιὸν εἰσιέναι πεφυλγμένος εὖ μάλα πάντα (this or something likeNote 65 · This idea is alluded to as early as Δ 160 ff. Then Hes., Op. 282 ff. It is established for Hdt.; cf. i, 91, vi, 86. Further examples collectNote 67 · In this way, too, the Stoics saved the responsibility of men for their own deeds in spite of the unavoidable εἰμαρμένη. The deeds would not Note 72 · ἀπάτης δικαίας οὐκ ἀποστατεῖ θεός, fr. 301 S. This, too, must be the meaning of other expressions in which the poet refers less plainly to tNote 73 · Ag. 1497–1508. Here there is a clear opposition between the popular view which attributed all guilt to an ἀλάστωρ tempting to crime (a reminNote 75 · The Erinyes only avenge the murder of a blood-relation and not therefore when one of a married pair is murdered by the other, Eum. 210–12, 6Note 77 · κἀκεῖ δικάζει τἀμπλακήμαθ’, ὡς λόγος, Ζεὺς ἄλλος (cf. Ζῆνα τῶν κεκμηκότων 158) ἐν καμοῦσιν ὑστάτας δίκας, Suppl. 230 f.; cf. 414 ff.—μέγας γNote 85 · The reason for this will of the gods is not revealed to us, either in OT. or in the subsequent treatment given in OC. The only thing that isNote 88 · Aias has angered the goddess because he has boasted that he could do without her help. Thus he has drawn upon himself ἀστεργῆ θεᾶς ὀργήν, 77Note 94 · Nor is Antigone affected by such motives as might appear from a casual or isolated study of such lines as Ant. 73 ff. The whole play shows tNote 107 · Herakles in giving his last commands to Hyllos finally threatens the latter: εἰ δὲ μή, μενῶ σ’ ἐγὼ καὶ νέρθεν ὤν, ἀραῖος εἰς ἀεὶ βαρύς, Tr. Note 112 · Oedipus does not die but vanishes (is seen no more, 1649); the depths of the earth open and receive him: 1661 f., 1681. What is meant is traNote 120 · Prodikos is, acc. to Welcker, Kl. Schr. ii, 497 ff., responsible for most of the theories propounded in the Ps.-Platonic Axiochus on the subNote 121 · In the Prologue Thanatos at once describes his claims and his office. He has to receive the departed and cut off the lock of hair from the fNote 127 · Translation miracles are touched upon by the poet with obvious pleasure; cf. transl. of Kadmos and Harmonia, Bac. 1330 ff., 1338 ff.: of PelNote 128 · Eurystheus buried in the temple of Athene Pallenis will bring safety to Athens and evil to her enemies: Hcld. 1026 ff. Eurysth. says σοὶ μὲνNote 135 · It might seem simpler to regard all the utterances of persons in the plays which correspond to conventional beliefs as being merely dramaticNote 137 · Polyid. fr. 638; Phrixos, fr. 833. It is usual (cf. Bergk, Gr. Litt. 3, 475, 33) to see here a reminiscence of Herakleitos. But the latter’sNote 143 · That it was not Anaxagoras, or at least not he alone, who gave the decided direction to the philosophic ideas of Eurip. has rightly come to Note 150 · συνεκρίθη καὶ διεκρίθη, κἀπῆλθεν ὅθεν ἦλθεν πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμ’ ἄνω· τί τῶνδε χάλεπόν; οὒδὲ ἕν, Epich. ap. Plu., Cons. ad Apoll. 15Note 151 · Numerous references in Eurip. to verses of Epicharm. are pointed out by Wilamowitz, Eurip. Herakles, i, 29. The fact that Eurip. knew the poNote 152 · Archelaos makes a less satisfactory model for Eurip. here. Arch. in his reconciliation of the doctrines of Anaxagoras and Diogenes did not sNote 157 · ὁ νοῦς τῶν κατθανόντων ζῇ μὲν οὔ, γνώμην δ’ ἔχει ἀθάνατον, εἰς ἀθάνατον αἰθέρ’ ἐμπεσών, Hel. 1013 ff.—Ambiguity attaches to the passages in Note 5 · Pl., Phd. 70 A, 77 B, 80 D. This belief of the πολλοί and παῖδες looks indeed much more like a piece of superstition than a denial of the coNote 8 · It is probable that in the Πολιτεία two essentially distinct stages of Platonic doctrine are found side by side with only an external bond oNote 22 · Phdr. 245 C–246 A. The soul is τὸ αὑτὸ κινοῦν, and indeed continually, ἀεικίνητον, it is τοῖς ἄλλοις ὅσα κινεῖται πηγὴ καὶ ἀρχὴ κινήσεως (thNote 27 · Pythagoreans, see above (chap. xi, n. 55); hardly Demokritos (Dox., p. 390, 14). The trichotomy can exist very well side by side with the diNote 36 · Purgatory, punishment and rewards in the other world: Gorg. 523 ff.: Rp. x, c. 13 ff., 614 A ff. (vision of Er, son of Armenios in the contiNote 37 · Choice of their new state of life by the souls in the other world, Rp. 617 E ff.; Phdr. 249 B. The purpose of this arrangement is made clearNote 40 · Incarnation in animals, Phdr. 249 B; Rp. 618 A, 620 ff.; Phd. 81 E; Tim. 42 BC. That this part was any less seriously meant than any other pNote 44 · E.g. appeal made to τελεταί, παλαιοὶ λόγοι ἐν ἀπορρήτοις λεγόμενοι, and particularly to Orphic doctrine, in those places where he is speakinNote 45 · Nine (an ancient sacred number) stages from the φιλόσοφος downwards to the τύραννος, Phdr. 248 DE.Note 64 · The eye is ἡλιοειδέστατον τῶν περὶ τὰς αἰσθήσεις ὀργάνων, Rp. 508 B.—Goethe is alluding either to these words or to the phrase of Plotinos tNote 67 · λύειν τὴν ψυχὴν from the body and from sense-perception, Phd. 83 AB, 65 A, 67 D. λύσις and καθαρμός of the soul by φιλοσοφία, Phd. 82 D. λύσNote 68 · θεῖος εἰς τὸ δυνατὸν ἀνθρώπῳ γίγνεται—said of the true philosopher, Rp. 500 D; ἀθάνατος, Smp. 212 A. The φιλόσοφος is perpetually in contactNote 71 · The soul that has through philosophy become completely “pure” is withdrawn from the cycle of Rebirth and from the whole material world. EvenNote 76 · χωρίζειν ὅτι μάλιστα ἀπὸ τοῦ σώματος τὴν ψυχὴν, Phd. 67 C. ἀναχωρεῖν, 83 (quite in the manner of genuine mysticism—it is the “separateness” Note 97 · οὗτος ὁ τρόπος ἄριστος τοῦ βίου, Gorg. 527 E—(this is the real subject of the Gorg., viz. ὅντινα χρὴ τρόπον ζῆν, 500 C, and not the nature oNote 101 · The ἄλλαι ἀρεταὶ καλούμεναι (even including σοφία regarded as practical shrewdness: Rp. 428 B ff.) as ἐγγὺς οὖσαι τῶν τοῦ σώματος become of Note 105 · “That into which I sink myself—that becomes one with me: when I think on Him I am as God that is the Fount of Being”—the true mystic note. FNote 1 · At first the philosophy of Plato’s old age lived on in spirit in the Academy. Just as his pupils carried on his Pythagorean speculations aboNote 3 · Not that such hopes or fears were entirely absent. The reader will remember the case of Kleombrotos of Ambrakia (Call., Ep. 25), who by readNote 11 · θύραθεν ἐπεισέρχεται into the man as he is being made, GA. 736b, 28; cf. ὁ θύραθεν νοῦς, 744b, 21.Note 24 · Cicero makes a distinction of this kind between ratio and animus. Off. i, 107 (after Panaetius): intellegendum est, duabus quasi nos a naturNote 27 · de An. 408b, 18 ff.: νοῦς οὐ φθείρεται, nor ὑπὸ τῆς ἐν τῷ γήρᾳ ἀμαυρώσεως . . . τὸ νοεῖν καὶ τὸ θεωρεῖν μαραίνεται (in old age) ἄλλου τινος Note 32 · EN. x, 7–9.—δοκεῖ ἡ φιλοσοφία θαυμαστὰς ἡδονὰς ἔχειν καθαριότητι καὶ τῷ βεβαίῳ. εὔλογον δὲ τοῖς εἰδόσι τῶν ζητούντων ἡδίω τὴν διαγωγὴν εἶναιNote 33 · οἶμαι δὲ τοῦ γινώσκειν τὰ ὄντα καὶ φρονεῖν ἀφαιρεθέντος οὐ βίον ἀλλὰ χρόνον εἶναι τὴν ἀθανασίαν, Plu., Is. et Os. i, fin., p. 351 E. Origen Note 34 · Theophrastos discussed (by the method of ἀπορίαι fashionable with the school) the obscurities and difficulties inherent in the doctrine of νNote 40 · Acc. to the older Stoical doctrine as systematized by Chrysippos the soul is absolutely simple and unified, having sprung from the universalNote 41 · ἀκολούθως τῇ φύσει ζῆν (but our φύσεις are μέρη τῆς τοῦ ὅλου), i.e. in harmony with the κοίνος νόμος ὅσπερ ἐστὶν ὁ ὀρθὸς λόγος ὁ διὰ πάντων Note 43 · Enemies and strangers are μὴ σπουδαῖοι to one another—πολῖται καὶ φίλοι καὶ οἰκεῖοι οἱ σπουδαῖοι μόνον. Zeno, ἐν τῇ Πολιτείᾳ, ap. D.L. vii, Note 44 · ὁ παρ’ ἑκάστῳ δαίμων which one must keep in harmony πρὸς τὴν τοῦ τῶν ὅλων διοικητοῦ βούλησιν, D.L. vii, 88, after Chrysipp. [iii, 4 Arn.]. INote 47 · Κλεάνθης μὲν οὖν πάσας (τὰς ψυχὰς) ἐπιδιαμένειν (λέγει) μέχρι τῆς ἐκπυρώσεως, Χρύσιππος δὲ τὰς τῶν σοφῶν μόνον, D.L. vii, 157. A statement oNote 49 · The predominance of the materialistic point of view is remarkable in those Stoici who acc. to Seneca, Ep. 57, 7, existimant animum hominis mNote 51 · S.E., M. ix, 71–3. The naive but quite plain statements go back to Poseid. as has often been pointed out (e.g. by Corssen, de Pos. Rhod., p.Note 53 · Abode of the souls in the air: S. E., M. ix, 73; Cic., TD. i, 42–3, both probably after Poseid. Cf. sapientum animas in supernis mansionibusNote 54 · Cicero, following Poseid., imagines a blissful observation of the earth and the stars by the souls in the air: TD. i, 44–7 (cf. Sen., C. ad Note 56 · A frequently repeated Stoic dogma (stated with particular fullness by Senec., Ep. 93): see Gataker on M. Ant. (iii, 7), p. 108–9. The happinNote 57 · Acc. to Panaitios there are duo genera in the soul which he calls inflammata anima (Cic., TD. i, 42). It is at any rate very probable that PNote 59 · Panaitios denied not merely the immortality but even the διαμονή of the soul after death: Cic., TD. i, 78–9. Two reasons are there given: evNote 60 · Poseidonios distinguished in the human soul not three parts but three δυνάμεις μιᾶς οὐσίας ἐκ τῆς καρδίας ὁρμωμένης (Gal. v, 515), namely, tNote 61 · Schmekel (Phil. d. mittl. Stoa, 1892) maintains convincingly that Panaitios was led to his view of the nature and fate of the soul chiefly bNote 62 · That Pos. is being used in the first book of Tusc. Disp. is admitted on all hands (as to the extent of that use conjecture may indeed be varNote 63 · οὐ κατὰ ψιλὴν παράταξιν, ἀλλὰ λελογισμένως καὶ σεμνῶς though not always quite ἀτραγῴδως (M. Ant. xi, 3).Note 64 · Julius Kanus when condemned to death by Gaius only attempts to enquire whether there is any truth in the belief in immortality: Sen., Tr. AnNote 68 · Where Seneca admits more positive conceptions of a life after death he never goes beyond a fortasse, si modo vera sapientium fama est (Ep. 6Note 69 · It is very rarely that the utterances of the Emperor on the subject of what happens after death resemble those of a convinced Stoic of the oNote 74 · The ἄλογον ὃ ἐν τῷ λοιπῷ παρέσπαρται σώματι, τὸ δὲ λογικὸν ἐν τῷ θώρακι, Sch. D.L. x, 67 (p. 21 Us.), fr. 312, 313 Us. anima and animus, LucNote 77 · The soul διασπείρεται, λυομένου τοῦ ὅλου ἀθροίσματος and cannot retain any αἴσθησις apart from its ἄθροισμα, D L. x, 65–6. The winds dispersNote 83 · dolor and morbus, leti fabricator uterque, affect the soul too, Lucr. iii, 459 ff., 470 ff., 484 ff. Nothing that can be broken up into partNote 85 · To be able to see μηδὲν πρὸς ἡμᾶς εἶναι τὸν θάνατον, ἀπόλαυστον ποιεῖ τὸ τῆς ζῳῆς θνητόν, οὐκ ἄπειρον προτιθεῖσα χρόνον ἀλλὰ τὸν τῆς ἀθανασίNote 86 · γεγόναμεν ἅπαξ, δὶς δὲ οὐκ ἔστι γενέσθαι κτλ. hence carpe diem! fr. 204; see also fr. 490–4. Metrod. fr. 53 K.Note 92 · —σὺ δὲ τῆς αὔριον οὐκ ὢν κύριος ἀναβάλλῃ τὸν καιρόν· ὁ δὲ πάντων βίος μελλησμῷ παραπόλλυται . . . fr. 204.Note 97 · οὐκέτι δεῖ σῴζειν τοὺς Ἕλληνας, οὐδ’ ἐπὶ σοφίᾳ στεφάνων παρ’ αὐτοῖς τυγχάνειν . . . Metrod. fr. 41.Note 3 · 135 ψυχὴ πρὸς Ὄλυμπον ἀνήλλατο, Ep. 646a, 3. ψυχὴ δ’ ἐν Ὀλύμπῳ, 159, 261, 11. ἦλθεν δ’ εἰς Ἀιδαο δέμας, ψυχὴ δ’ ἐς Ὄλυμπον, AP. vii, 362, 3.Note 5 · Lucian 50, De Luctu: washing, anointing, crowning of the dead body, πρόθεσις: c. 11. Violent dirge-singing over the dead, 12; accompanied byNote 7 · ὁμόταφοι are mentioned among other associations as occurring in a Solonian law: Digest. 47, 22, 4. These would probably be special collegia Note 8 · δημοσία ταφή frequently. Resolution πανδημεὶ παραπέμψασθαι τὸ σῶμα τοῦ δεῖνος ἐπὶ τὴν κηδείαν αὐτοῦ, inscr. of Amorgos, BCH. 1891, p. 577 (lNote 9 · This seems to have been particularly common in Amorgos; cf. CIG. 2264b: four inss. from Amorgos. BCH. 1891, p. 574 (153-4 B.C.), 577, 586 (2Note 11 · At Athens his friend vainly tries to obtain burial intra urbem for the murdered Marcellus: quod religione se impediri dicerent; neque id antNote 12 · σῆμα, i.e. probably grave and monument, of Messia set up by her husband in his own house: Epigr. Gr. 682 (Rome).Note 13 · Thus Inscr. Perg. ii, 590, ζῶν ὁ δεῖνα κατεσκεύασε τὸ μνημεῖον τῇ ἰδίᾳ μάμμῃ . . . καὶ τῷ πάππῳ, ἑαυτῷ, γυναικί, τέκνοις, ἐκγόνοις ἀνεξαλλοτNote 14 · There was even a Solonian law against violation and plunder of tombs: Cic., Lg. ii, 64. The specially invented word τυμβωρύχος shows that suNote 16 · Curses directed against those who bury unauthorized persons in a grave or damage the monument are rare in European Greece: e.g. Aegina, CIG.Note 17 · From the point of view of religion, at any rate, it is true, though with considerable reservations, that most of the Greeks and Macedonians Note 20 · ἐπεὰν δὲ τοῖς καμοῦσιν ἐγχυτλώσωμεν, Herond. v, 84 (i.e. at the end of the month: festival of the dead at the τριακάδες, see above, chap. v,Note 21 · Epikteta: see above, chap. v, n. 126. Traces of a similar foundation on an inscr. from Thera ap. Ross, Inscr. Gr. 198 (ii, p. 81).—OtherwiseNote 23 · The ἀπόταφοι: this is the name given to those ἀπεστερημένοι τῶν προγονικῶν τάφων, EM. 131, 44. They even had a burial place of their own: ἀπNote 26 · χαίρετε ἥρωες. χαῖρε καὶ σὺ καὶ εὐόδει, CIG. 1956 (more given by Böckh, ii, p. 50; see also on 3278); Inscr. Cos, 343; IG. Sic. et It. 60, 3Note 29 · Often represented on Attic lekythoi: Pottier, Les lécythes blancs, p. 57.Note 32 · χρηστοὺς ποιεῖν euphemism for ἀποκτιννύναι in a treaty between Tegea and Sparta: Arist., fr. 542 [592]. They become χρηστοί only after deathNote 34 · With Gutscher, op. cit., i, 24; ii, 39.—From the fact that in Attica this word does not seem to be given to natives no conclusion is to be dNote 38 · Paus. 9, 13, 5–6. Sacrifice (ἐντέμνειν) of a white mare to the Heroines: Plu., Pelop. 20–2. The same thing is briefly referred to in Xen., HNote 40 · At Marathon: crowning and ἐναγισμός at the πολυάνδρειον of the Marathonian Heroes carried out by the epheboi: CIA. ii, 471, 26. Cf. more genNote 43 · Ἕκτορι ἔτι θύουσιν ἐν Ἰλίῳ, says Luc. (expressly speaking of his own times), D. Conc. 12. Apparition of Hektor in Troad: Max. Tyr. 15, 7, p.Note 44 · In the Ἡρωικὸς Philostratos gives plenty of evidence of this. Most of what he says about the Heroes of the Trojan war is entirely without trNote 45 · 102 Leuke, to which already in the Aithiopis Achilles had been translated, was originally a purely mythical place (see above, p. 65), the isNote 46 · Again in 375 A.D. Achilles preserved Attica from an earthquake (Zosim. iv, 18); in 396 he kept Alaric away from Athens; ib., v, 6.Note 47 · Plu., Lucull. 23; App., Mithr. 83. Lucullus was Roman enough to carry off from the inhabitants of Sinope their much-honoured statue of AutolNote 49 · Hero-physicians: see above, chap. iv, § 10. Our knowledge of the cult and activity of these Heroes is chiefly derived from evidence from latNote 53 · At the monument of Philopoimen, Plu., Philop. 21.Note 54 · ἐν τοῖς Ἡρωϊκοῖς καὶ ἐν ταῖς ἄλλαις ἑορταῖς—in Priansos and Hierapytna in Crete (third century B.C.), CIG. 2556, 37. Annual festival of the Note 57 · Collegia of ἡρωισταί: Foucart. Assoc. relig. 230 (49), 233 (56). CIA. ii, 630. In Boeotia, Ath. Mitt. 3, 299 = IG. Sept. i, 2725.Note 59 · διαμένουσι δὲ καὶ ἐς τόδε τῷ Αἴαντι παρ’ Ἀθηναίοις τιμαί, αὐτῷ τε καὶ Εὐρυσάκει, Paus. 1, 35, 3 (Αἰάντεια in Salamis in first century B.C., Note 61 · Aratos received from the Achaeans after his death θυσίαν καὶ τιμὰς ἡρωικάς in which he may take pleasure himself εἴπερ καὶ περὶ τοὺς ἀποιχομNote 62 · πάντες ἥρωας νομίζουσι τοὺς σφόδρα παλαιοὺς ἄνδρας, καὶ ἐὰν μηδὲν ἐξαίρετον ἔχωσι, δι’ αὐτὸν οἶμαι τὸν χρόνον. But only a few of them have rNote 63 · Pelopidas, Timoleon, Leosthenes, Aratos become Heroes: see Keil, Anal. epigr. et onom. 50–4. Kleomenes Plu., Cleom. 39. Philopoimen, Philop.Note 65 · The very charming and characteristic story of Drimakos, the leader and law-giver of the δραπέται in Chios, is told by Nymphodoros (ap. Ath. Note 67 · Pixodaros, a shepherd of Ephesos, discovered in a strange fashion a very excellent kind of marble, a discovery which he communicated to the Note 68 · Luc., Macrob. 21 (for Athenod. see FHG. iii, 485 f.).—In Kos an exedra in the theatre was dedicated to C. Stertinius Xenophon (court-physiciNote 69 · On a stele in Messene there was a portrait of a certain Aithidas of the beginning of the third century B.C.; instead of whom a descendant ofNote 71 · Cult paid to king Lysimachos in his lifetime in Samothrake, SIG. 190 (Archäol. Unters. auf. Samoth. ii, 85, n. 2). “Heroizing” of Diogenes pNote 72 · ἥρως applied to a living person occasionally on inss. of the Imperial age, CIG. 2583, Lyttos, Crete; 3665 ἡρωίς, living, Kyzikos second centNote 73 · When Demetrios Poliorketes conquered and rebuilt Sikyon in 303 the inhabitants of the city which is now called “Demetrias” offer to him whilNote 74 · D.S. 17, 115. Alexander after inquiry at the oracle of Ammon commanded that he should be worshipped as ἥρως (the oracle having granted in hiNote 75 · Cf. the Testament of Epikteta and other foundations mentioned above, this chap., n. 18, and chap. v, n. 126. Or cf. the elaborate arrangemenNote 78 · Like that Naulochos whom Philios of Salamis saw three times in a dream appearing in company with Demeter and Kore. The city of Priene thereuNote 86 · It is curious how, much later, in Christian times, ὁ ἥρως is applied to one who has recently died (exactly synonymous with ὁ μακαρίτης): cf.Note 89 · Plu., Dio, 2: some say that only children and women and foolish men see ghosts, δαίμονα πονηρὸν ἐν αὐτοῖς δεισιδαιμονίαν ἔχοντες. Plu. on thNote 90 · Cf. the story of Philinnion and Machates in Amphipolis: Phleg., Mirab. 1. Procl. in Rp., p. 64 Sch. [ii, p. 116 Kr.; see Rohde in Rh. Mus. 3Note 91 · The Φιλοψευδής is a genuine treasure-house of typical narratives of apparitions and sorceries of every kind. δαίμονας ἀνάγειν καὶ νεκροὺς ἑώNote 92 · Plu., Dio, 2, 55: Cimon, 1; Brut. 36 f., 48.Note 94 · ψυχὰς ἡρώων ἀνακαλεῖν among the regular arts of the magician, Cels. ap. Orig., Cels. 1, 68, p. 127 Lomm.Note 96 · And in consequence we sometimes have the most surprising confusion of the two states of being. Lucian, e.g. (in D. Mort. frequently, cf. 18,Note 100 · How far indeed this really happened is of course not to be answered decisively. The Celsus against whom Origen wrote his polemical treatise Note 103 · Peleus, Kadmos, Achilles in the Islands of the Blest: Pi., O. ii, 86 ff. (Peleus and Kadmos the supreme examples of εὐδαιμονία: P. iii, 86 fNote 104 · Fortunatorum memorant insulas quo cuncti qui aetatem egerint caste suam conveniant, Plaut., Trin. 549 f. Menand. Rh., Encom. 414, 16 ff. Sp.Note 105 · Sertorius: Plu., Sert. 8–9; Sall., H. 1, fr. 61, 62; Flor. 2, 10 (Hor., Epod. 16, 39 ff.). Some even thought that they had found (cf. Phoen.Note 106 · Cic., speaking of the “translations” of Herakles and Romulus, says non corpora in caelum elata, non enim natura pateretur . . . (ap. Aug., CNote 107 · Celsus and Plutarch both know and describe the ancient cult and oracular power of Amphiaraos (only at Oropos now) as still in existence; theNote 108 · Ἀστακίδην τὸν Κρῆτα, τὸν αἰπόλον, ἥρπασε νύμφη ἐξ ὀρέων καὶ νῦν ἱερὸς Ἀστακίδης (he has become divine, i.e. immortal): Call., Ep. 24. Of a sNote 109 · In the extravagant and fanatical worship of Dionysos that was transplanted from Greece to Italy and Rome in the year 186 B.C. the miracle ofNote 110 · Plainly so in the case of Berenike the consort of Ptolemy Soter: Theoc. 17, 46. Theocritus addresses Aphrodite: σέθεν δ’ ἕνεκεν Βερενίκα εὐεNote 111 · Phdr. 246 CD. πλάττομεν . . . θεὸν, ἀθάνατόν τι ζῷον, ἔχον μὲν ψυχήν, ἔχον δὲ σῶμα, τὸν ἀεὶ δὲ χρόνον ταῦτα ξυμπεφυκότα. In acc. with the wiNote 112 · Hasisatra, Enoch: see above, chap. ii, n. 18. Moses, too, was translated acc. to later legend, and Elijah (cf. after the battle of Panormos Note 113 · Stories of the disappearance (non comparuit, nusquam apparuit = ἠφανίσθη) of Aeneas and Turnus, King Latinus, Romulus and others: Preller, RNote 114 · So too Caesar in deorum numerum relatus est non ore modo decernentium sed et persuasione volgi, Suet., Jul. 88.Note 115 · D.C. 79, 18.—It is natural to suppose that some prophecy of the return of the great Macedonian was current and encouraged the attempt to turNote 116 · The Christian anticipation of the return of Nero (as Antichrist) is well known: he was supposed to have disappeared and not to have died. ThNote 117 · This was the idea lying behind the deification of Antinous commanded by the Emperor; as may be seen from the connexion in which Celsus speakNote 118 · Philostr., V. Ap. viii, 29–30 (not indeed from Damis as Ph. himself definitely asserts; but certainly from sincere accounts derived from theNote 119 · τοῦ Ἀπολλωνίου ἐξ ἀνθρώπων ἠδη ὄντος, θαυμαζομένου δὲ ἐπὶ τῇ μεταβολῇ καὶ μηδ’ ἀντιλέξαι θαρροῦντος μηδένος ὡς οὐκ ἀ θάνατος εἰη, Philostr. Note 120 · Pre-existence of the soul, return of the souls of the good to their home with God, punishment of the wicked, complete ἀθανασία of all souls Note 121 · e.g. in Sikyon as it appears: Paus. 2, 7, 2.Note 122 · Perhaps in Epigr. Gr. ed. Kaibel (which will be referred to in this section as Ep.), 35a, p. 517; but this belongs to the fourth century B.CNote 123 · γαῖαν ἔχοις ἐλαφράν, Ep. 195, 4; cf. 103, 9; 538, 7; 551, 4; 559, 3; IG. Sic. et It. 229; Rhodian inscr., IGM. Aeg. i, 151, 3–4 (first-seconNote 125 · Φερσεφόνης θάλαμος, θάλαμοι, Ep. 35, 4; 50, 2; 201, 4; 231, 2; Anth. Pal. vii, 507–8 “Simonides”. φθιμένοις ἀέναος θάλαμος, Ep. 143, 2. δόμοNote 127 · οἱ πλείους = the dead (like the Latin plures: Plaut., Trin. 291, Petron. 42): ἐς πλεόνων in Hades, Ep. 373, 4; AP. vii, 731, 6; xi, 42. AlreNote 130 · The division of the dead into two classes is implied where the pious departed is said to be about to dwell ἐν μακάρεσσιν, etc. But the distiNote 133 · ναίεις μακάρων νήσους θαλίῃ ἐνὶ πολλῇ, Ep. 649, 2; 366, 6; 648, 9. νῆσον ἔχεις μακάρων, 473, 2; 107, 2; AP. vii, 690, 4. μακάρων πεδίον, Ep.Note 134 · Description of the charms of the μακάρων νῆσοι and the Elysian fields where οὐδὲ ποθεινὸς ἀνθρώπων ἔτι βίοτος, Ep. 649. More elaborate in thNote 135 · Clearly e.g. the place where Rhadamanthys holds sway in Hades, Ep. 452, 18–19.Note 136 · The χῶρος εὐσεβέων clearly indicates Hades: Ἀίδεω νυχίοιο μέλας ὑπεδέξατο κόλπος, εὐσεβέων θ’ ὁσίην εὔνασεν ἐς κλισίην, Ep. 27, 3–4; cf. insNote 137 · The χῶρος μακάρων in the sky: ψυχὴ δ’ ἀθανάτων βουλαῖς ἐπιδήμιός ἐστιν ἄστροις καὶ ἱερὸν χῶρον ἔχει μακάρων, Ep. 324, 3–4. καὶ ναίεις μακάρωNote 140 · See above, p. 500 f. πνεῦμα, Ep. 250, 6; 613, 6; πνεῦμα λαβὼν δάνος οὐρανόθεν τελέσας χρόνον ἀνταπέδωκα (cf. πνεῦμα γάρ ἐστι θεοῦ χρῆσις θνηNote 142 · This retains its full and original meaning (as in Call., Epigr. 11); cf. Ep. 559, 7, λέγε Ποπιλίην εὕδειν ἄνερ· οὐ θεμιτὸν θνήσκειν τοὺς ἀγαNote 143 · Ep. 651: θνητὸν σῶμα . . . τὸ δ’ ἀθάνατον ἐς μακάρων ἀνόρουσε κέαρ· ψυχὴ γὰρ ἀείζως ἣ τὸ ζῆν παρέχει καὶ θεόφιν κατέβη . . . σῶμα χιτὼν ψυχῆNote 144 · Once at the most: εἰ πάλιν ἔστι γενέσθαι . . . εἰ δ’ οὐκ ἔστιν πάλιν ἐλθεῖν—Ep. 304 (cf. above, chap. xii, n. 138).Note 145 · The epitaphs quoted in n. 141 have a theological meaning but do not allude to any specifically Platonic opinion or doctrines. There is no neNote 146 · Ep. 650, 12. I belong to the company of the blessed which τείρεσσι σὺν αἰθερίοισι χορεύει, λαχὼν θεὸν ἡγεμονῆα. These last words must refer Note 147 · Hermes the conductor of the souls as ἄγγελος Φερσεφόνης Ep. 575, 1. Hermes brings the souls to Eubouleus and Persephone, Ep. 272, 9.—He leadNote 148 · Ep. 218, 15, ἀλλὰ σύ, παμβασίλεια θεά, πολυώνυμε κουρά, τήνδ’ ἄγ’ ἐπ’ εὐσεβέων χῶρον, ἔχουσα χερός. 452, 17 ff. Of the souls of the dead manNote 150 · By their noble death the gods show ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν, Hdt. i, 31; cf. [Pl.] Axioch. 367 C; Cic., TD. i, 113; PlNote 153 · εὐψύχει κυρία καὶ δοίη σοι ὁ Ὄσιρις τὸ ψυχρὸν ὕδωρ, IG. Sic. et It. 1488; 1705; 1782; Rev. Arch. 1887, p. 201. (And once the line σοὶ δὲ ὈσεNote 154 · On sarcophagi in Isauria the lion is sometimes represented on the lid with the inscr. describing the contents: ὁ δεῖνα ζῶν καὶ φρονῶν ἀνέθηκNote 157 · εἴ γέ τι ἔστι (ἐστέ) κάτω, CIG. 6442.—κατὰ γῆς εἴπερ χρηστοῖς γέρας ἐστίν, Ep. 48, 6; 63, 3. εἴ γ’ ἐν φθιμένοισί τις αἴσθησις, τέκνον, ἐστίνNote 161 · πνεῦμα λαβὼν δάνος οὐρανόθεν τελέσας χρόνον ἀνταπέδωκα, Ep. 613, 6. (This is a commonplace of popular philosophy: “life is only lent to man”Note 164 · παύσασθαι δεινοῦ πένθους δεινοῦ τε κυδοιμοῦ· οὐδὲν γὰρ πλέον (ΠΑCIΝ the stone as stated) ἐστί, θανόντα γὰρ οὐδένα (read οὐδὲν) ἐγείρει κτλ.,Note 166 · εὐψύχει, τέκνον, οὐδεὶς ἀθάνατος, IG. Sic. et It. 1531; 1536 (cf. 1743 ad fin.); 1997 and frequent; CIG. 4463; 4467 (Syria), εὐψύχει ἈταλάντNote 167 · οὐκ ἤμην, γενόμην, οὐκ ἔσομ’ οὐ μέκει μοι· ὁ βίος ταῦτα. IG. Sic. et It. 2190 (the original form of the ending is probably οὐκ ἔσομαι· τί πλNote 168 · γνοὺς ὡς θνατοῖς οὐδὲν γλυκερώτερον αὐγᾶς ζῆθι, Ep. 560, 7. Coarser admonitions to enjoy the passing hour, CIG. 3846 (iii, p. 1070). Ep. 362Note 169 · εἰ καὶ . . . φροῦδον σῶμα . . . ἀλλ’ ἀρετὰ βιοτᾶς αἰὲν ζωοῖσι μέτεστι, ψυχᾶς μανύουσ’ εὐκλέα σωφροσύνην, Ep. 560, 10 ff. σῶμα μὲν ἐνθάδ’ ἔχεNote 170 · From an earlier period (ca. third century B.C.), Ep. 44: ἢν ὁ σύνευνος ἔστερξεν μὲν ζῶσαν ἐπένθησεν δὲ θανοῦσαν. φῶς δ’ ἔλιπ’ εὐδαίμων, παῖδNote 171 · Mundus senescens, Cyprian, ad Demetr. 3 ff. The Christians lay the blame for the impoverishment and decay of life on the heathen. The latterNote 172 · We know of a certain Nikagoras Minuc. f. (significantly enough an ardent admirer of Plato) temp. Const. δᾳδοῦχος τῶν ἁγιωτάτων Ἐλευσῖνι μυστNote 173 · The Orphic hymns in the form in which we have them all belong as it seems to one period, and that can hardly have been earlier than the thirNote 174 · Probably all these cults promised immortality to their mystai. This is certain in the worship of Isis (cf. Burckhardt, Zeit Constantins d. GNote 179 · Flight from the ἐν σώματι κάλλος to the τῆς ψυχῆς κάλλη, etc., 5, 9, 2. And again in the fine treatise, π. τοῦ καλοῦ, 1, 6, 8. Though even h
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