[38\4: See Lob., _Agl._ 281. This only can be the meaning of Soph., _OC._ 1522 f. (Nauck otherwise.--A strange case is that of Hippolytos in Troizen: ~apothanei=n auto\n ouk ethe/lousin (hoi Troizê/nioi) sure/nta hupo\ tô=n hi/ppôn oude\ to\n ta/phon apophai/nousin eido/tes; to\n de\ en ouranô=| kalou/menon hêni/ochon tou=ton ei=nai nomi/zousin ekei=non (ekei=noi?) Hippo/luton, timê\n para\ theô=n tau/tên e/chonta~ Paus. 2, 32, 1. Here it seems as if the grave were not shown because Hipp. was not regarded as having died and therefore would not have a grave; he is said to have been _translated_ and set among the stars. But there _was_ a grave and the translation story must therefore only be an afterthought. (The death of Hipp. is spoken of clearly enough by the poets: but what happened to him after Asklepios had restored him to life again? The Italian Virbius legend seems to have been little known in Greece. Paus. 2, 27, 4, knows it from Aricia.)--Very occasionally the possession of the relics of the Hero was secured by burning the bones and scattering the ashes in the market place of the city. Thus Phalanthos in Tarentum, Justin. 3, 4, 13 ff.; Solon in Salamis, D.L. i, 62; Plu., _Sol._ 32. As a rule the scattering of ashes is intended to serve a different purpose, cf. Plu., _Lycurg._ 31 fin.; Nic. Dam., _Paradox._ **16, p. 170 West.] [39\4: A few examples: ~keno\n sê=ma~ of Teiresias in Thebes, Paus. 9, 18, 4; of Achilles at Elis, Paus. 6, 23, 3; of the Argives who fought in the war against Troy, at Argos, Paus. 2, 20, 6; of Iolaos at Thebes, Paus. 9, 23, 1; Sch. Pi., _N._ iv, 32 (in the tomb of Amphitryon? Pi., _P._ ix, 81); of Odysseus at Sparta, Plut., _Q. Gr._, 48, 302 C; of Kalchas in Apulia, Lyc. 1047 f.] [40\4: Perhaps by ~ana/klêsis~ of the ~psuchê/~? see above, Ch. I, n. 86 (at the foundation of Messene ~epekalou=nto en koinô=| kai\ hê/rôa/s sphisin epanê/kein sunoi/kous~, Paus. 4, 27, 6).] [41\4: ~kai\ tethneô\s kai\ ta/richos eô\n du/namin pro\s theô=n e/chei to\n adike/onta ti/nesthai~, Hdt. ix, 120.] [42\4: No detailed proof of this statement is needed. We will only remark that the attempt to conceal the grave is often met with among so-called "savage" tribes and has the same purpose as in the Greek Hero-cult: cf. on this subject Herbert Spencer, _Princ. of Sociol._ i, p. 176.] [43\4: See Helbig, _D. hom. Epos aus Denkm._^1, p. 41.] [44\4: See above, p. 23.] [45\4: ~B~ 603 ~hoi\ d' e/chon Arkadi/ên hupo\ Kullê/nês o/ros aipu/, Aipu/tion para\ tu/mbon~.--Cf. Paus. 8, 16, 2-3.--In the Troad the frequently mentioned ~I/lou sê=ma~, the ~sê=ma poluska/rthmoio Muri/nês~ which "men" call ~Bati/eia~, were similar monuments.]