[13\1: It cannot be denied that the libation of wine poured out by Achilles during the night (to which he expressly summons the psyche of Patroklos, ~Ps~ 218-22) is _sacrificial_ in character, like all similar ~choai/~. The wine with which the embers of the funeral pyre are extinguished may have been intended to serve that purpose alone and not as a sacrifice. But the jars of honey and oil which Achilles has placed upon the pyre (~Ps~ 170; cf. ~ô~ 67-8) can hardly be regarded as anything but sacrificial (cf. Bergk, _Opusc._ ii, 675; acc. to Stengel, _Jahrb. Philol._, p. 649, 1887, they only serve to kindle the flames, but the honey, at any rate, seems a strange material for the purpose. For libations at the _rogus_ or at the grave honey and oil are regularly used--see Stengel himself, loc. cit., and _Philol._ xxxix, 378 ff.). Acc. to v. Fritze, _de libat._, 72, the jars of honey and oil were intended not as libations but for the "bath of the dead"--in the next world, in the Homeric Hades!--Honey can only have been used for bathing purposes, in Greece as elsewhere, by those who unintentionally fell into it like Glaukos.] [14\1: On Greek hair offerings see Wieseler, _Philol._ ix, 711 ff., who rightly regards these offerings as symbolic and as substitutes for primitive human sacrifice. The same explanation of the offering of hair is given in the case of other peoples also; cf. Tylor, ii, 401.] {46} [15\1: Patroklos' request for prompt burial (69 ff.) gives no sufficient motive, since Achilles has already given orders for the funeral to take place next day, 49 ff. (cf. 94 f.).] [16\1: ll. 19; 179. Again, in the night following the erection of the funeral pyre, when the body is burning, Achilles calls to the soul of Patroklos ~psuchê\n kiklê/skôn Patroklê=os deiloi=o~ 221. The person thus called upon is evidently supposed to be still close at hand. This is not contradicted by the formula ~chai=re . . . kai\ ein Aï/dao do/moisi~ (19, 179), for in l. 19. at least, the words cannot mean _in Hades_, since the soul is still outside Hades, as it tells us itself, 71 ff. The words can only mean "about", "before" the House of Hades (like ~en **potamô=|~ "by the river", etc.). In the same way ~eis Aï/dao do/mon~ often only means _towards_ the house of Hades (Ameis on ~k~ 512).] [17\1: From descriptions in ancient poetry? or had similar customs--at least, at the funerals of chieftains--survived into the poet's own time? Especially magnificent, e.g., were the burials of Spartan kings--and also Cretan kings, it appears, so long as there were any; cf. Arist. _fr._ 476, p. 1556a, 37 ff.] [18\1: Funeral games for Amarynkeus, ~Ps~ 630 ff., for Achilles, ~ô~ 85 ff. Such games are referred to as being quite the usual custom in ~ô~ 87 ff. Later poetry is full of descriptions of such ~agô=nes epita/phioi~ of the heroic age.]