Note 89 — PART I CHAPTER I ΒELIEFS ABOUT THE SOUL AND CULT OF SOULS IN THE HOMERIC POEMS (continued 2)

δ 584, χεῦ’ Ἀγαμέμνονι τύμβον ἷν’ ἄσβεστον κλέος εἴη. λ 75 f., σῆμά τέ μοι χεῦαι πολιῆς ἐπὶ θινὶ θαλάσσης, ἀνδρὸς δυστήνοιο, καὶ ἐσσομένοισι πύθεσθαι. Achilles in the second Nekyia, ω 30 ff., says to Agam.: Would thou hadst died before Troy, for then the Achaeans would have set up a tomb for thee and καὶ σῷ παιδὶ μέγα κλέος ἤρα’ ὀπίσσω (cf. 93 f., where Agam. says to Achilles ὡς σὺ μὲν οὐδὲ θανὼν ὄνομ’ ὤλεσας ἀλλά τοι αἰεὶ πάντας ἐπ’ ἀνθρώπους κλέος ἔσσεται ἐσθλὸν Ἀχιλλεῦ). The words of Hektor, Η 84 ff., show how the σῆμα ἐπὶ πλατεῖ Ἑλλησπόντῳ served to remind sailors as they passed, ἀνδρὸς μὲν τόδε σῆμα πάλαι κατατεθνηῶτος κτλ. and to suggest that this was the proper and principal purpose of such erections.—In contrast with this cf. what is stated of the inhabitants of the Philippine Islands: “they laid their illustrious dead in a chest and set them up on a high place or on a rock by the bank of a river in order that they might be worshipped by the pious”: Lippert, Seelencult, p. 22.