[65\1: I can see no essential difference between the conception and situation of Hades as indicated in the Iliad and the account given in the Nekyia of the Odyssey. J. H. Voss and Nitzsch were right in this matter. Nor do the additional details given in the "second Nekyia" of ~ô~ essentially "conflict" (as Teuffel, _Stud. u. Charact._, thinks) with the description of the first Nekyia. It does not adhere {52} slavishly to its original, but it rests upon the same fundamental conceptions.] [66\1: Sch. H.Q., ~k~ 514, ~Puriphlege/thôn, ê/toi to\ pu=r to\ aphani/zon to\ sa/rkinon tô=n brotô=n~, cf. Apollodor., ~p. theô=n~, ap. Stob., _Ecl._ i, p. 420, 9 W. ~Puriphlege/thôn ei/rêtai apo\ tou= puri\ phle/gesthai tou\s teleutô=ntas~.] [67\1: Acheron, too, seems to be regarded as a river. The soul of the unburied Patroklos, which has already departed, ~an' eurupule\s A/ïdos dô=~, and has therefore passed over Okeanos, is prevented by the other souls from passing over "the river", ~Ps~ 72 f. This can hardly be the Okeanos, and must, therefore, be Acheron (so, too, Porph. ap. Stob., _Ecl._ i, p. 422 f., 426 W.). ~k~ 515 does not in the least prove that Acheron was thought of as a lake and not a river, as Bergk, _Opusc._ ii, 695, thinks.] [68\1: Cf. ~l~ 206 ff., 209-393 ff., 475.] [69\1: See ~P~ 851 ff. (Patroklos), ~Ch~ 358 ff. (Hektor), ~l~ 69 ff. Behind each of these there lies the ancient belief that the soul in the moment of escape achieves a higher state of being and returns to a form of knowledge independent of sense-perception (cf. Artemon ap. Sch., ~P~ 854, Arist. _fr._ 12 (10) R.). Otherwise this power belongs to gods and, strictly, only to Zeus, who can foresee everything (in Homer). But the statements are intentionally modified to suggest an undefined middle position between prophecy in the full sense and mere ~stocha/zesthai~ (cf. Sch. B.V., ~Ch~ 359)--~Ch~ 359 at the most may go beyond this point.] [70\1: ~l~ 218-24.] [71\1: ~o/ïn arneio\n rhe/zein, thê=lu/n te me/lainan, eis E/rebos stre/psas~, ~k~ 527 f. From the word ~me/lainan~ the ~o/ïn arneio\n~ is also to be understood ~apo\ koinou=~ as being, more precisely, black (and so again in 572)--the ram offered to the gods (or Souls) of the underworld is regularly black. ~eis E/rebos stre/psas~, i.e. bending the head downwards (not towards the west) = ~es bo/thron~, ~l~ 36--as Nitzsch rightly explains it. Everything corresponds to the regular ~e/ntoma~ of later times for the underworld beings (cf. Stengel, _Ztsch. f. Gymn._, 1880, p. 743 f.).]