[76\5: ~prosphagi/ô|~ (at the funeral) ~chrê=sthai kata\ ta\ pa/tria~, _SIG._ 877, 13. In general, however, the sacrifice of animals at the graves of private individuals gradually became rarer and rarer: see Stengel, _Chthon. u. Todt._ 430 f.] [77\5: Cf. esp. the ins. from Keos, l. 15 ff., 30. The ~egchutri/striai~ employed in old Athenian usage, [Pl.] _Min._ 315 C, seem to have been women who caught the blood of the sacrificed animals in bowls and purified the ~miaino/menoi~ with it. The name itself suggests it; to this effect is one among several other, clearly mistaken, explanations given by the Schol. to _Min._, loc. cit. (differently Sch. Ar., _Vesp._ 289).] [78\5: ~peri\ ta\ pe/nthê . . . homopathei/a| tou= kekmêko/tos kolobou=men hêma=s autou\s tê=| te koura=| tô=n trichô=n kai\ tê=| tô=n stepha/nôn aphaire/sei~, Arist. _fr._ 108 (101) Rose.] [79\5: ~peri/deipnon~. This is implied as universally occurring by Aen. Tact. 10, 5. This meal shared by the relatives (who alone are invited: Dem. 43, 62) must be meant by Heraklid., _Pol._ 30, 2, ~para\ toi=s Lo/krois odu/resthai ouk e/stin epi\ toi=s teleutê/sasin, all' epeida\n ekkomi/sôsin euôchou=ntai~.] [80\5: ~hê hupodochê\ gi/gnetai hupo\ tou= apothano/ntos~, Artemid. 5, 82, p. 271, 10 H.] [81\5: Cic., _Lg._ ii, 63 (cf. **~le/gein epide/xia epi\ tethnêko/ti~, Anaxandr. ap. Ath. 464 A.). On the other {195} hand, mentiri nefas erat. And yet ~eiô/thesan hoi palaioi\ en toi=s peridei/pnois to\n teleutêko/ta epainei=n, kai\ ei phau=los ê=n~, Zenob. v, 28, and other Paroemiogr.--Besides this the lamentation for the dead may have been renewed at the various commemorations of the dead; the funeral regulation of the Labyadai at Delphi forbids expressly (not the festival but) the funeral dirge on such occasions: l. 46 ff. ~mêde\ ta=| husterai/a|~ (after the burial, on which day the ~peri/deipnon~ was held) ~mêde\ en tai=s deka/tais mêd' en toi=s eniautoi=[s]~ (we should expect rather ~en t. _eniauti/ois_~, cf. nn. 88-92 of this chap.) ~mê/t' oimô/zen mê/t' ototu/zen~.] [82\5: These meals given to the dead took place at the grave itself. Ar., _Lys._ 612 f. ~hê/xei soi . . .~; Is. 8, 39, ~ta\ e/nata epê/negka~.] [83\5: The ~tri/ta~ and ~e/nata~, at any rate, were held on the third and ninth days after the funeral, and not after the day of death. It is true the references to these sacrifices in Ar., _Lys._ 612 ff., Is., etc., do not make this very clear. But if the ~tri/ta~ had taken place on the third day after death it would have coincided with the ~ekphora/~ itself, which is against all the evidence. Further, the Roman _novemdiale_, which was clearly modelled on Greek custom, also occurred on the ninth day after the burial, acc. to the unequivocal testimony of Porph. on Hor., _Epod._ xvii, 48 (nona die quam sepultus est). This is also deducible from Vg., _A._ v, 46 ff., and 105; cf. also Ap., _M._ ix, 31.]