[46\1: That the men of the "Mycenaean" culture, though much affected by foreign influences, were Greeks--the Greeks of the Heroic age of whom Homer speaks--may now be regarded as certain (see esp. E. Reisch, _Verh. Wien. Philol._, 99 ff.).] [47\1: See Schliemann, _Mycenae_, E.T., 155, 165, 213-14.] [48\1: Helbig. _Hom. Epos_^2, p. 52.] [49\1: Cf. K. Weinhold, _Sitzb. Wien. Ak._, 1858 (_Phil. hist. Cl._), xxix, pp. 121, 125, 141. The remarkable coincidences between the Mycenaean and these North European burial customs do not seem as yet to have been noticed. (The object of this elaborate foundation and covering may have been to preserve the corpse from decay longer, and especially from the effects of damp.)] [50\1: Also in the domed grave of Dimini: _Ath. Mitth._, xii, 138.] [51\1: The soul of a dead man from whom a favourite possession is withheld returns (equally whether the body and the possessions with it are burnt or buried). The story in Lucian, _Philops._, xxvii, of the wife of Eukrates (cf. Hdt. v, 92~ê~), is quite in accordance with popular belief.] {50} [52\1: Schliemann, _Myc._, 212-13: see plan F. A similar altar in the Hall of the Palace of Tiryus: Schuchhardt, _Schliemann's Exc._ (E.T.), p. 107.] [53\1: ~escha/ra~ is essentially ~eph' hê=s toi=s hê/rôsin apothu/omen~, Poll. i, 8; cf. Neanthes ap. Ammon., _Diff. Voc._, p. 34 V. Such an altar rested directly on the ground without anything intervening (~mê\ e/chousa hu/psos all' epi\ gê=s hidrume/nê~), it is round (~strogguloeidê/s~) and hollow (~koi/lê~): cf. esp. Harp., 87, 15 ff. Phot., s.v. ~escha/ra~ (2 glosses); _AB._ 256, 32; _EM._, 384, 12 ff.; Sch. on ~z~ 52; Eust., _Od._, p. 1939 (~ps~ 71): Sch. Eur., _Ph._, 284. It is evident that the ~escha/ra~ is not very far removed from the sacrificial trench of the cult of the dead: thus it is actually called also ~bo/thros~; Sch. Eur., _Ph._, 274 (~skaptê/~ S. Byz., 191, 7 Mein.).] [54\1: Stengel has a different view (_Chthon. u. Todt._, 427, 2).] II [55\1: It is doubtful whether Homer even knew of dream-oracles (which would be closely related to oracles of the dead**). That in ~A~ 63 ~egkoi/mêsis~ is "at least alluded to" (as Nägelsbach, _Nachhom. Theol._, 172, thinks) is by no means certain. The ~oneiropo/los~ would not be a priest who intentionally gave himself up to prophetic sleep and thus ~hupe\r hete/rôn onei/rous hora=|~, but rather an ~oneirokri/tês~--an interpreter of other men's unsought dream-visions.]