To the ordinary reader this does not seem, in the circumstances, a strong mark of different ages and different burial customs. Priam did not bring any linen sheet--or whatever [Greek: heanos lis] may be--in the waggon as part of Hector's ransom; and it neither became Achilles to give nor Priam to receive any of Achilles's stuff as death-garb for Hector. The squires, therefore, gave back to Priam, to clothe his dead son, part of what he had brought; nothing can be more natural, and there, we may say, is an end on't. They did what they could in the circumstances. But Helbig has observed that, in a Cean inscription of the fifth century B.C., there is a sumptuary law, forbidding a corpse to wear more than three white garments, a sheet under him, a chiton, and a mantle cast over him. [Footnote: op. _laud_., p. 209.] He supposes that Hector wore the chiton, and had one [Greek: pharos] over him and the other under him, though Homer does not say that. The Laws of Solon also confined the dead man to three articles of dress. [Footnote: Plutarch, Solon, 21.] In doing so Solon sanctioned an old custom, and that Ionian custom, described by the author of Book XXIV., bewrays him, says Helbig, for a late Ionian _bearbeiter_, deserting true epic usages and inserting those of his own day. But in some Attic Dipylon vases, in the pictures of funerals, we see no garments or sheets over the corpses. Penelope also wove a [Greek: charos] against the burial of old Laertes, but surely she ought to have woven for him; on Helbig's showing Hector had _two_, Patroclus had only one; Patroclus is in the old epic, Hector and Laertes are in the Ionian epics; therefore, Laertes should have had two [Greek: charea] but we only hear of one. Penelope had to finish the [Greek: charos] and show it; [Footnote: Odyssey, XXIV. 147.] now if she wanted to delay her marriage, she should have begun the second [Greek: charos] just as necessary as the first, if Hector, with a pair of [Greek: charea] represents Ionian usage. But Penelope never thought of what, had she read Helbig, she would have seen to be so obvious. She thought of no funeral garments for the old man but one shroud [Greek: speiron] (Odyssey, II. 102; XIX. 147); yet, being, by the theory, a character of late Ionian, not of genuine old AEolic epic, she should have known better. It is manifest that if even the acuteness and vast erudition of Helbig can only find such invisible differences as these between the manners of the genuine old epic and the late Ionian innovations, there is really no difference, beyond such trifles as diversify custom in any age.