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In many places, those who part with or give away the belongings of the deceased become possessed by a spirit or vampire, which is said to be “hungry for life.” Those who visit or who know about the gifts give specific objects were dominated by a spirit or a vampire, and these objects are believed to be possessed by it. Gifts are usually made at earliest after the death of the deceased, and the spirit of the deceased is said to get or know about these gifts. The spirit of the dead person or even the spirit of a relative may get or know about these objects.
Borrowing the classical notion of the baleful night that goes with the poltergeist trope, this mythic category of supernatural agency is probably the most striking feature of the Irish legends, the damned who are trapped as animated corpses or as loathsome demons in an inanimate world, or are condemned to eternal suffering. Conversely, they are at liberty to travel to America by the power of the fairy taboo name, and the baleful night is a time for their entry into the world. (Chapter 9.3.1)
If the Pythoness first emerged at Pheneus, from which Aeschylus (c. 550 BC) made his reference to a Pythoness in the Prometheus Bound, the Pythoness cult became widespread in the Greek world, apparently inspired by Delphic priestesses. Pythonesses (Roweras, Lakadikas, Dactyls) were priestesses who aided the Greeks in making the necessary sacrifices and offering the correct propitiatory gifts. Her principal sanctuary was on a hill near the temple of Apollo in Delphi, associated with the goddesses of prophecy. Pythonesses were notably introduced into the fascinating Odyssey, where they menaced Odysseus’ son Telemachus into heading across the sea with the ominous warning of the shades of the underworld. It is possible that the Pythoness was introduced into the Odyssey also in anticipation of a share of the sacred supper. d2c66b5586