[44\5: ~to\ thrênei=n pepoiême/na~, Plu., _Sol._ 21: by which is meant funeral hymns carefully prepared beforehand and perhaps ordered from professional ~thrê/nôn sophistai/~, not spontaneous expressions of grief breaking out as though involuntarily.] [45\5: Plu., _Sol._ 21: ~kai\ to\ kôku/ein a/llon en taphai=s hete/rôn aphei=len~. This must surely mean: Solon forbade dirges to be sung at a funeral of one person in honour of another, different from the person actually being buried. (~hete/rôn~ is only used for variety after ~a/llon~ and simply = ~a/llôn~: as frequently by Attic writers: ~mê\ proïe/menon a/llon hete/rô| tê\n allagê\n~, Pl., _Lg._ viii, 849 E: ~he/teron--a/llon~ Isoc. 10, 36, etc.). {190} The tendency to extend the funeral hymns to include others besides the dead man is implied by a prohibition in a funeral ordinance of the ~patri/a~ of the ~Labua/dai~ at Delphi (fifth-fourth century B.C.), _BCH._ '95, p. 11, l. 39 ff. ~tô=n de\ pro/sta tethnako/tôn en toi=s sama/tessi mê\ thrênei=n mêd' ototu/zen~ (at the funeral of another person). Was Homer thinking of something of the kind in ~T~ 302: ~Pa/troklon pro/phasin~--?] [46\5: In Athens it had once been the custom ~hierei=a prospha/ttein pro\ tê=s ekphora=s~, i.e. while still in the house of the dead person: [Pl.] _Min._ 315 C. Such a sacrifice _before_ the ~ekphora/~ (which is not described till l. 1261 ff.) is implied by Euripides, _Hel._ 1255, at the burial of the dead body found in the sea: ~prospha/zetai me\n hai=ma prô=ta nerte/rois~--where ~prospha/gion~ is used inaccurately of sacrifice at the grave, in which case the ~_pro/_~ is meaningless; as also in the insc. from Keos (_SIG._ 877, 21). ~pro/sphagma~ is also thus used, Eur., _Hec._ 41. Plu. (_Sol._ 21) says of Solon: ~enagi/zein de\ bou=n ouk ei/asen~. Possibly Solon **forbade the sacrifice of animals _before_ the ~ekphora/~, since the author of the Ps.-Platonic _Minos_ seems also to refer to such a prohibition.] [47\5: The Solonian restrictions says Plu. (_Sol._ 21) have been for the most part adopted in our (i.e. the Boeotian) ~no/moi~--as acc. to the indubitable witness of Cicero, Solon's funeral regulations had been reproduced **eisdem prope verbis in the tenth of the Twelve Tables by the Decemviri. Limits set to ceremonial mourning in Sparta: Plu., _Lyc._ 27 (whence _Inst. Lac._, 18, p. 238 D), in Syracuse by Gelon: D.S. 11, 38, 2; cf. "Charondas", Stob., _Fl._ 44, 40 M. = iv, 2, 24, p. 153, 10 H. Some degree of restriction was imposed on their members (about the beginning of the fourth century B.C.) by the ~patri/a~ of the ~Labua/dai~ in Delphi in the ~tethmo/s~ published in the _BCH._ '95, p. 9 ff.]