Helbig appears to think that to clothe the dead in _garments_ was an Ionian, not an ancient epic custom. But in Homer the dead always wear at least one garment, the [Greek: pharos], a large mantle, either white or purple, such as Agamemnon wears in peace (Iliad, II 43), except when, like Eetion and Elpenor in the Odyssey, they are burned in their armour. In _Iliad,_ XXIII. 69 _ff_., the shadow of the dead unburned Patroclus appears to Achilles in his sleep asking for "his dues of fire." The whole passage, with the account of the funeral of Patroclus, must be read carefully, and compared with the funeral rites of Hector at the end of Book XXIV. Helbig, in an essay of great erudition, though perhaps rather fantastic in its generalisations, has contrasted the burials of the two heroes. Patroclus is buried, he says, in a true portion of the old Aeolic epic (Sir Richard Jebb thought the whole passage "Ionic"), though even into this the late Ionian _bearbeiter_ (a spectral figure), has introduced his Ionian notions. But the Twenty-fourth Book itself is late and Ionian, Helbig says, not genuine early Aeolian epic poetry. [Footnote: Helbig, _Zu den Homerischen Bestattungsgebrauechen_. Aus den Sitzungsberichten der philos. philol. und histor. Classe der Kgl. bayer. Academie der Wissenschaften. 1900. Heft. ii. pp. 199-299.] The burial of Patroclus, then, save for Ionian late interpolations, easily detected by Helbig, is, he assures us, genuine "kernel," [Footnote: 2 Op. _laud._, p. 208.] while Hector's burial "is partly Ionian, and describes the destiny of the dead heroes otherwise than as in the old Aeolic epos." Here Helbig uses that one of his two alternate theories according to which the late Ionian poets do not cling to old epic tradition, but bring in details of the life of their own date. By Helbig's other alternate theory, the late poets cling to the model set in old epic tradition in their pictures of details of life. Disintegrationists differ: far from thinking that the late Ionian poet who buried Hector varied from the AEolic minstrel who buried Patroclus (in Book XXIII.), Mr. Leaf says that Hector's burial is "almost an abstract" of that of Patroclus. [Footnote: Leaf, Iliad, XXII Note to 791.] He adds that Helbig's attempts "to distinguish the older AEolic from the newer and more sceptical 'Ionic' faith seem to me visionary." [Footnote: Iliad, vol. ii. p. 619. Note 2] Visionary, indeed, they do seem, but they are examples of the efforts made to prove that the Iliad bears marks of composition continued through several centuries. We must remember that, according to Helbig, the Ionians, colonists in a new country, "had no use for ghosts." A fresh colony does not produce ghosts. "There is hardly an English or Scottish castle without its spook (_spuck_). On the other hand, you look in vain for such a thing in the United States"--spiritualism apart. [Footnote: Op. _laud._, p. 204.]