late compiler of the Odyssey, in the seventh century, never
wanders thus from the Homeric standard in taste. What a skilled
archaeologist he must have been! The author of the Cypria knew the
Iliad, [Footnote: Monro, Odyssey, vol. ii. p. 354.] but his
knowledge could not keep him true to tradition. (7) In the
AEthiopis (about 776 B.C.) men are made immortal after death, and
are worshipped as heroes, an idea foreign to Iliad and Odyssey.
(8) There is a savage ritual of purification from blood shed by a
homicide (compare Eumenides, line 273). This is unheard of in
Iliad and Odyssey, though familiar to Aeschylus. (9) Achilles,
after death, is carried to the isle of Leuke. (10) The fate of
Ilium, in the Cyclic Little _Iliad_, hangs on the Palladium,
of which nothing is known in _Iliad_ or _Odyssey_. The
_Little Iliad_ is dated about 700 B.C. (11) The _Nostoi_
mentions Molossians, not named by Homer (which is a trifle); it
also mentions the Asiatic city of Colophon, an Ionian colony,
which is not a trivial self-betrayal on the part of the poet. He
is dated about 750 B.C.

Thus, more than a century before the _Odyssey_ received its
final form, after 660 B.C., from the hands of one man (according
to the theory), the other Ionian poets who attempted Epic were
betraying themselves as non-Homeric on every hand. [Footnote:
Monro, _Odyssey_, vol. ii. pp. 347-383.]

Our examples are but a few derived from the brief notices of the
Cyclic poets' works, as mentioned in ancient literature; these
poets probably, in fact, betrayed themselves constantly. But their
contemporaries, the makers of late additions to the
_Odyssey_, and the later mosaic worker who put it together,