[72\1: ~koinê/ tis para\ anthrô/pois esti\n hupo/lêpsis ho/ti nekroi\ kai\ dai/mones si/dêron phobou=ntai~, Sch. Q., ~l~ 48. It is really the _sound_ of the bronze or iron that drives away spirits: Luc., _Philops_. 15 (cf. O. Jahn, _Abergl. d. bös. Blicks_, 70). But even the mere presence of iron objects is sufficient: [Aug.] _Hom. de sacrileg._ (about the seventh century), 22, states that to the _sacrilegi_ belong among others those who wear rings or armlets of iron, aut qui in domo sua quaecumque de ferro, propter ut daemones timeant, ponunt.] [73\1: The idea that the Thesprotian ~nekuomantei=on~ by the river Acheron was the original of the Homeric picture was first started by Paus. 1, 17, 5. He was followed by K. O. Müller, _Introd. to a Scientific System of Myth._, pp. 297-8 (_E. T._, Leitch), who has been followed by many others. But it has scarcely more justification than has e.g. the localization of the Homeric entrance to Hades at Cumae, Herakleia Pont. (cf. _Rh. Mus._ 36, 555 ff.), or other places of ancient worship of the dead (e.g. Pylos). At such places the traditional names of Acheron, Kokytos, Pyriphlegethon were easily introduced--but taken from Homer and not coming thence into Homer. The fact that it is just this Thesprotian oracle of the dead that is mentioned in Hdt.'s well-known story (v, 92 ~ê~) does not at all prove that this was the oldest of all such oracles.] [74\1: To this extent Lobeck's denial of necromancy to the Homeric poems (_Agl._ 316) may, perhaps, require to be modified; but so modified it may be accepted.] {53} [75\1: In accordance with primeval sacrificial custom. To the dead only female (or castrated) animals are offered (see Stengel, _Chthon. u. Todtenc._, 424). Here it is a ~stei=ra bou=s, a/gona toi=s ago/nois~ (Sch.). So among the Indians, "to the Manes that are without the powers of life and procreation" a wether instead of a ram was offered: Oldenberg, _Rel. d. Ved._, 358 [= 306 Fr. T.].] [76\1: ~Ô~ 592 ff. Achilles says to the dead Patroklos ~mê/ moi Pa/trokle skudmaine/men ai/ ke pu/thêai ein A/ïdo/s per eô\n ho/ti He/ktora di=on e/lusa patri\ phi/lô|, e/pei ou/ moi aeike/a dô=ken a/poina. soi\ d' au= egô\ kai\ tô=nd' apoda/ssomai ho/ss' epe/oiken~. The possibility that the dead in Hades may be able to know what is happening in the upper world is referred to only hypothetically (~ai/ ke~)--not so, however, the intention of giving the dead man a share in the gifts of Priam (~di' epitaphi/ôn eis auto\n agô/nôn~ as Sch. B.V. on 594 thinks). The strangeness of such a promise seems to have been one of the reasons that made Aristarch. (unjustly) athetize ll. 594-5.] [77\1: 40-1. This is not un-Homeric, cf. esp. ~X~ 456. Thus on many vase-paintings we see the psyche of a fallen warrior flying over the corpse, often clad in full armour, but very diminutive in size--to express invisibility.]