[48\5: We have a very naive expression of the ideas lying behind such violent lamentations, self-inflicted injuries, and other excessive demonstrations of grief in the presence of the dead body, when e.g. in Tahiti people wound themselves and then "call out to the soul of the dead man to witness their attachment to him" (Ratzel, _Hist. of Mankind_, i, 330); cf. Waitz-Gerland, _Anthrop._ vi, 402.] [49\5: It is a very ancient idea common to many different nations that too violent expressions of grief for the dead man may disturb his rest and make him return: see Mannhardt, _Götter der deutschen Völker_, 1860, p. 290 (for Germany in partic. see Wuttke, _Deut. Volksabergl._^2, § 728, p. 431; Rochholz, _D. Glaube u. Brauch_, i, 207). Similar superstition in Greece is referred to in Lucian, _Luct._ 24 (in which the lateness of the witness does not prevent the belief from being ancient). The survivors who prolong beyond reason their laments are asked: ~me/chri ti/nos oduro/metha? e/ason anapau/sasthai tou\s tou= makari/ou dai/monas~.--In Pl., _Mx._ 248 B, the dead say ~deo/metha pate/rôn kai\ mête/rôn eide/nai ho/ti ou thrênou=tes oude\ olophuro/menoi hêma=s hêmi=n ma/lista chariou=ntai~--thus violent grief is intended in Greece, too, to please the dead: see last note--~alla\ . . . hou/tôs _acha/ristoi_ ei=en a\n ma/lista~: while acc. to "Charondas", Stob., _Fl._ iv, 2, 24, p. 153 H.: ~_acharisti/a esti\ pro\s dai/monas chthoni/ous_ lu/pê hupe\r to\ me/tron gignome/nê~.] [50\5: ~ekphe/rein to\n apothano/nta tê=| husterai/a| hê=| a\n prothô=ntai, pri\n hê/lion exe/chein~, Solonian law in D. 43, 62; cf. Antipho, _Chor._ 34. Klearch. ap. Proclus _in Pl. _Rp.__ ii, 114 Kroll: Kleonymos in Athens, ~tethna/nai do/xas tri/tês hême/ras ou/sês kata\ to\n no/mon proute/thê~, i.e. it was the morning of the third day, immediately before the ~ekphora/~, the ~pro/thesis~ having occupied the whole of the second day (quite differently taken by Maass, _Orpheus_, 1895, p. 232, 46; but hardly correctly. It is scarcely probable that a man ~tethna/nai do/xas~, i.e. seeming to those {191} around him to be dead, should be recognized by these same people and treated as merely in a trance--as in fact, was the case). So, too, in the analogous story of Thespesios of Soli in Plutarch, _S. Num. Vind._ 22, p. 563 D, ~tritai=os, ê/dê peri\ ta\s tapha\s auta/s, anê/negke~ (Philostr., _VA._ 3, 38, p. 114, 28 K.: the wife of the man who has just died ~peri\ tê\n eunê\n hu/brise, tritai/ou keime/nou~ [sc. ~tou= andro/s~] ~gamêthei=sa hete/rô|~: i.e. immediately before the ~ekphora/~, while the dead man still was in the house). Similar customs are implied for the Greeks in Cyprus ap. Ant. Lib. 39, 5, p. 235, 21 West. [= p. 122, 7 f. Mart.]: ~hême/ra| de\ tritê| to\ sô=ma proê/negkan eis emphane/s (eis toumphane/s~?) ~hoi prosê/kontes~. Further, acc. to Plato's view as given in _Lg._ 959 A, there should be ~tritai/a pro\s to\ mnê=ma ekphora/~.]