[30\2: 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; but if nothing more was going to be done with his body why bring him to Aiaia? Acc. to Sch. Lyc., 805, he was raised to life again by Kirke, but what happened to him then? (Acc. to [Apollod.] _Epit._ vii, 37 W., the dead Odysseus seems to remain in Ithaka.--We have no grounds for altering the words to suit the Telegoneia as Wagner does, esp. as a complete correspondence with that poem cannot be obtained.) The death and burial of Od. among the Tyrrhenians (Müller, _Etruscans_ iii, 281 tr. Gray) belong to quite another connexion.] [31\2: The _Aithiopis_ is later than the Hades scenes in ~ô~, and consequently later still than the Nekyia of ~l~. The prophecy of the Translation of Menelaos in ~d~ is likewise later than the Nekyia but to all appearance older than the _Aithiopis_.] {85} [32\2: The extract from the Nostoi in Proclus, _Chrest._, is particularly inadequate and evidently gives no full idea of the very wide and various subject matter of that poem. Thus, too, the notices of it preserved from other sources give details of its subject matter (esp. of the Nekyia which was included in it) that cannot be fitted into the limits of Proclus' outline.] [33\2: The idea that the Bronze age is really identical with the age of Heroes is at first sight attractive (see e.g. Steitz, _Die W. u. T. des Hesiod_, p. 61); one soon finds, however, that it breaks down on closer examination.] [34\2: It does not seem to me absolutely necessary to strike out lines 124 f. (~hoi/ rha phula/ssousi/n te di/kas kai\ sche/tlia e/rga, êe/ra hessa/menoi pa/ntê phoitô=ntes ep' ai=an~). They are repeated in lines 254 f., but that is a natural place to repeat them. Proclus does not comment on them; but it does not follow that he did not have them before him; and Plutarch, _D.O._ 37, p. 431 B, seems to allude to l. 125 in its present context.] [35\2: Plu., _D.O._, 10, p. 415 B, in obvious error, takes Hesiod's ~dai/mones~ for such an intermediate class of beings; he supposes that Hesiod distinguishes four classes ~tô=n logikô=n, theoi/, dai/mones, hê/rôes, a/nthrôpoi~. In this Platonist division the ~hê/rôes~ would correspond rather with Hesiod's ~dai/mones~ of the first age. (What Proclus has to say on Hesiod, _Op._ 121, p. 101, Gaisf., is taken evidently word for word from Plutarch's commentary on Hesiod and resembles closely the remarks in the passage cited from the _Def. Orac._) Modern critics have often failed to notice the difference between the Hesiodic ~dai/mones~ and the Platonic. Plato himself is very decided about the difference (_Crat._ 397 E-398 C).] [36\2: ~êe/ra hessa/menoi~ 125 (cf. 223; ~X~ 282) is a naive equivalent for "invisible" as Tzet. correctly explains. This is how it is to be understood regularly in Homer whenever there is mention of envelopment in a cloud and the like.]