[99\5: Ovid's account of the _Lemuria_ at Rome, _F._ v, shows the closest resemblances to the Athen. customs. The spirits are finally driven out: Manes exite paterni! (443). The same happens in the festivals of the dead in many places: esp. in India, Oldenberg, 553; cf. also the Esthonian customs: Grimm, p. 1844, n. 42. A parallel from ancient Prussia is given (after Joh. Meletius, 1551) by Ch. Hartknoch, in _Alt- u. Neues Preussen_, 1684, pp. 187-8. There on the third, sixth, ninth, and fortieth day after the funeral a banquet of the relatives of the dead was held. The souls of the dead were invited and (with other souls as well) entertained. "When the feasting was ended the priest rose from the table and swept out the house, driving forth the souls of the dead as though he were driving out fleas, saying the while: 'Ye have eaten and drunk, O ye Blessed Ones, depart hence! depart hence!'" At the close of the lantern-feast to the dead in Nagasaki (Japan) when the entertainment of the souls was over a great noise was made all over the house "so that no single soul should remain behind and haunt the place--they must be driven out without mercy": _Preuss. Exped. nach Ostasien_, ii, 22. Other examples of the expulsion of souls given in Tylor, ii, 199. The ghosts were thought of in a thoroughly materialistic fashion, and driven out by waving clubs in the air, swinging torches, etc., as in the case of the ~xenikoi\ theoi/~ of the Kaunians: Hdt. i, 172. Compare with this the prayers addressed to Herakles in the Orphic Hymns (reproducing ancient superstitions as frequently): ~elthe\ ma/kar . . . exe/lason de\ kaka\s _a/tas, kla/don en cheri\ pa/llôn_, ptênoi=s t' iobo/lois _kê=ras_ chalepa\s apo/pempe~ (12, 15-16). It will be clear how near such personified ~a=tai~ and ~kê=res~ are to the angry "souls", from which in fact they have arisen; cf. besides, Orph., _H._ 11, 23; 14, 14; 36, 16; 71, 11.--~kê=ras apodiopompei=sthai~, Plu., _Lys._ 17.] [100\5: ~thu/raze _Kê=res_, ouk e/t' Anthestê/ria~. This is the correct wording of the formula; ~Ka=res~ the form common later and explained with mistaken ingenuity. Photius has it right and explains, ~hôs kata\ tê\n po/lin toi=s Anthestêri/ous tô=n _psuchô=n_ perierchome/nôn.--Kê=res~--is clearly a most primitive equivalent for ~psuchai/~ which has become almost completely obscured in Homer, though it dimly appears in ~B~ 302, ~x~ 207, where the ~Kê=res~ are spoken of as those who carry away other ~psuchai/~ to Hades. Aeschylus knew it (presumably from old Attic speech) and simply substituted ~psuchai/~ for the Keres in the fate-weighing scene in Homer, thus turning the Kerostasia into a ~Psuchostasi/a~ (to the surprise of the Schol. A, ~Th~ 70; A.B. ~Ch~ 209). See O. Crusius in Ersch-Gruber, "Keren," 2, 35, 265-7 [Aesch. _fr._ 279 Sidg.].] [101\5: Cf. the collections in Pottier, _Les lécythes blancs attiques à représ. funér._, p. 57, 70 ff.]