[27\5: If a father makes money by his son's unchastity, the son is released from the duty of providing food or shelter for his father while the latter is alive--~apothano/nta d' auto\n thapte/tô kai\ ta=lla poiei/tô ta\ nomizo/mena~: Solonian law ap. Aeschin., _Tim._ 13.] [28\5: Dem. 43, 57-8.] [29\5: Sch. Soph., _Ant._ 255. Philo ap. Euseb., _PE._ viii, 358 D; 359 A. See Bernays, _Berichte Ber. Ak._ 1876, p. 604, 606 f.] [30\5: ~Ps~ 71 ff.] [31\5: Isoc. 14, 55.] [32\5: The ~ba/rathron~ at Athens, the ~Kaia/das~ at Sparta. But the bodies were often given up to the relatives to bury, and in any case the refusal of burial can only have been temporary--it is incredible that they could have wished to leave the bodies to putrify in the open air.] [33\5: Athenian law, Xen., _HG._ 1, 7, 22; common Greek institution at least as against temple-robbers, D.S. 16, 25. Examples of the enforcement of this law in the fifth and fourth centuries discussed by W. Vischer, _Rh. Mus._ 20, 446 ff.--Suicides in some places were refused burial honours (in Thebes and Cyprus); even in Athens it was customary to cut off the hand of the suicide and bury it separately (Aeschin., _Ctes._ 244). This is the punishment of ~auto/cheires~. Self-starvation was considered less shocking and that is perhaps why it occurs so frequently as a method of suicide. Cf. Thalheim, _Gr. Rechtsalt._ p. 44 f. Perhaps also the religious objection of the Pythagoreans (and Platonists) to taking this means of escape from an existence that has become unbearable rests upon popular feeling and belief--it was not shared at all by the enlightened of later ages. (There is, however, nothing in ancient beliefs that points to the idea that the body of the suicide should be allowed only burial, not burning. Acc. {188} to the ~Ilia\s mikra/~ Aias after taking his own life was buried, not burnt, ~dia\ tê\n orgê\n tou= basile/ôs~--_fr._ 3: [Apollod.] _Epit._ v, 7. There is no ground for supposing that the fable of Philostr., _H._ 721, p. 188 K., acc. to which Kalchas declared the burning of the bodies of suicides to be not ~ho/sion~, is taken out of an ancient poem; as Welcker does _Kl. Schr._ ii, 291.)] [34\5: Cf. the words of Teles ~peri\ phugê=s~ ap. Stob., _Fl._ 40, 8 (iii, p. 738, 17 ff. Hens.), and the answer of Krates Cyn. to Demetrius of Phaleron ap. Plu., _Adul._ 28, p. 69 CD. It is worth remarking that in the fourth and even third centuries it was still necessary to reply to the idea ~ho/môs de\ to\ epi\ xe/nês taphê=nai o/neidos~. When later on the cosmopolitanism preached by the Cynics (and after their model by Teles) becomes really common property it seems no longer necessary to introduce special grounds of consolation for having to be buried in foreign soil into pamphlets ~peri\ phugê=s~. At least this is not done by the Stoic Musonius or the Platonizing Plutarch. Cf. also Philodem. _Mort._, p. 33-4 Mekl.]