[28\1: ~tu/mbos~ and ~stê/lê, P~ 457, 675, ~R~ 434, ~L~ 371, ~m~ 14. A heaped-up ~sê=ma~ as the burial-place of Eetion round which the Nymphs plant elms: ~Z~ 419 ff.--which preserves a trace of the custom, obtaining also in later times, of planting trees and even a whole grove round the grave.] [29\1: ~kte/rea ktereï/zein~ in the formula ~sêma/ te/ hoi cheu=ai kai\ epi\ kte/rea ktereï/zein~, ~a~ 291, ~b~ 222. Here the ~ktereï/zein~ comes after the heaping up of the grave-mound--possibly the ~kte/rea~ are to be burnt on or at the grave-mound. Schol. B on ~T~ 212 is, however, mistaken in the rule deduced from these cases: ~prouti/thesan, ei=ta e/thapton, ei=ta etumbocho/oun, ei=ta ektere/ïzon~. All the cases refer to the ceremonial at _empty_ graves. Where the body was obtainable the relatives or friends would have burnt the ~kte/rea~ with the body. This is done in the case of Eetion and Elpenor, and it must be understood in the close connexion of the words ~en puri\ kê/aien kai\ epi\ kte/rea kteri/saien~, ~Ô~ 38, and again ~o/phr' he/taron tha/ptoi kai\ epi\ kte/rea kteri/seien~, ~g~ 285.] [30\1:--a custom that originally belonged to all primitive peoples and remained in force for a very long time among many of them. _All_ the possessions of a dead Inca remain his own absolute property: Prescott, _Peru_^4, i, 31. Among the Abipones of Paraguay all the possessions of the dead are burnt: Klemm, _Culturges._ ii, 99. The Albanians of the Caucasus buried all the dead man's possessions with him, ~kai\ dia\ tou=to pe/nêtes zô=sin oude\n patrô=|on e/chontes~, Str. 503. Of ancient origin are also the extravagant burial customs of the Mingrelians living in what was formerly Albania: Chardin, _Voy. en Perse_ (ed. **Langlès), i, 325, 298, 314, 322.] {48} [31\1: Examples given by O. Jahn, _Persius_, p. 219 fin.] [32\1: ~psuchê\ d' ek rhethe/ôn ptame/nê A/ïdo/sde bebê/kei, ho\n po/tmon goo/ôsa lipou=s' androtê=ta kai\ hêbên~, ~P~ 756. ~Ch~ 362 cf. ~U~ 294, ~N~ 415. ~psuchê\ d' Aïdo/sde katê=lthen~, ~k~ 560, ~l~ 65. Complete departure into the depths of the kingdom of Hades is more clearly expressed in such words as ~bai/ên do/mon A/ïdos _ei/sô_~, ~Ô~ 246, ~ki/on A/ïdos ei/sô~, ~Z~ 422, etc. Again, in ~l~ 150, the soul of Teiresias while speaking to Odysseus is still in Hades in the wider sense but is more exactly on the extreme edge of that region: we are told ~psuchê\ me\n e/bê do/mon A/ïdos _ei/sô_~--now at last it goes back again into the depths of the Kingdom of Hades.]