The practice of cremation itself will perhaps give us one last piece of evidence that there had been a time when the idea of the prolonged sojourn of the disembodied spirit in the realm of the living and its power of influencing the survivors existed among the Greeks. Homer knows of no other kind of funeral than that of fire. On a funeral pyre are burnt the bodies of king or leader with the most solemn ritual; those of the common people fallen in war are given to the flames with less ceremony; none are buried. We may well ask whence comes this custom, and what is its meaning for Greeks of the Homeric age? This means of disposing of the bodies of the dead is not by any means the most simple and obvious; it {20} is far easier to carry out, and far less expensive, to bury them in the earth. It has been suggested that the custom of cremation as observed by Persians, Germans, Slavs, and other peoples, is inherited from a nomadic period. The wandering horde has no permanent habitation in which or near which the body of the beloved dead can be buried and perpetual sustenance offered to his soul. Unless, therefore, as is the custom with some nomadic tribes, the dead body is given up to be the prey of beasts or weather, it might seem a natural idea to reduce it to ashes and carry the remains, preserved in a light jar, along with the tribe on its further journeyings.[34\1] Whether such practical reasonings can have had so much influence in a connexion that is generally governed entirely by fancy, and in which practical considerations are altogether scouted--I shall leave undecided. But, in any case, if we postulate a nomadic origin for the practice of burning the dead among the Greeks, we should have to go back altogether too far into the past to explain a mode of behaviour that, by no means exclusively practised in early times by the Greeks, becomes absolutely prescriptive in a period when they have long ceased to wander. The Asiatic Greeks, and in particular the Ionians, whose popular beliefs and customs are, in general outline, at least, reproduced for us in Homer, deserted one settled habitation in order to found another. Cremation then must have been so permanently established among them that it never entered their heads to seek any other method of disposing of their dead. In Homer not only the Greeks before Troy and Elpenor, far away from home, are burnt when they die; Eëtion, too, in his own home is given a funeral pyre by Achilles (_Il._ vi, 418). Hektor's body is burnt in the middle of Troy and the Trojans themselves in their own native land burn their dead (_Il._ vii). The box or urn that holds the cremated bones of the dead is buried in a mound; the ashes of Patroklos, Achilles, Antilochos, and Aias rest on foreign soil (_Od._ iii, 109 ff.; xxiv, 76 ff.). It never occurs to Agamemnon that if Menelaos dies before Ilios his brother's grave could be anywhere else than at Troy (_Il._ iv, 174 ff.). There is,