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[654] The epithet κλυτόπωλος, which recurs only in the parallel passages 11.445, 16.625, may perhaps mean only that Hades, like an earthly king, has splendid horses as a sign of regal magnificence. But as it is used of no other god it is possible that it indicates the connexion of the horse with the under-world. There is no other trace in Homer of such an idea; but the god of death is commonly associated with the horse in Etruscan art, and the modern Greek death-god Charos is always in the popular imagination conceived as riding. So too the horse always has his place in the story of the rape of Persephone, who is herself “λεύκιππος” in Pind. O. vi. 95.So Paus. (ix. 23. 4) says of an ode of Pindar, otherwise unknown, “ἐν τούτωι τῶι ἄισματι ἄλλαι τε ἐς τὸν Ἅιδην εἰσιν ἐπικλήσεις, καὶ χρυσήνιος, δῆλα ὡς ἐπὶ τῆς Κόρης τῆι ἁρπαγῆι”. For the bearing of this on the vexed question of the significance of the horse in sepulchral monuments see Prof. P. Gardner's paper in J. H. S. v. pp. 114, 131. It is probable that we have here a trace of the religious ideas, not of the Greeks strictly speaking, but of the earlier nonAryan population whom they subdued. Verrall (J. H. S. xviii. pp. 1 ff.) objects to the traditional explanation (a) that “πῶλος” in H. always means foal, not horse; (b) that “κλυτός” is, with one or two suspicious exceptions, used only of works of handicraft, or of famed individuals. There is some force in these objections; but his proposal to read “κλιτόπωλοςranger of the couched (the dead) is not likely to command acceptance. (This der. from “πωλέομαι” is mentioned by the scholia, and attributed to Ar. by Lex., “ δὲ Ἀρίσταρχος ἐπὶ τοῦψυχ. δ᾽ . κλ.” ἀκούει κλυτὴν ἐπιπόλησιν” (sic) “διὰ τὸ τοὺς τελευτῶντας ἐξακούεσθαι διά τε τοὺς θρήνους καὶ τὰς οἰμωγὰς τὰς ἐπ᾽ αὐτοῖς”, i.e. ‘the god of loud wakes.’)

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