In later Greek graves terra-cotta plays a large part. Not only are vessels of this cheap material substituted for the golden or bronze vases and cups of early graves, but also loaves and animals of terra-cotta take the place of more genuine food. And terra-cotta images, sometimes of deities but more often apparently of mere human beings, are laid up in store by the corpse, each being broken, perhaps to render it unfit for the possession of the living. An engraving of a child’s coffin with its contents, which I reproduce from Stackelberg[12] (Fig. 7), will give some idea of the abundant contents of the richer Greek tombs. The symmetrical arrangement of the various vases and of the terra-cotta images is noteworthy; and as parts only of a human skeleton are present, it seems that in this case the body was not placed complete in the coffin, but only the skull, the shin-bones, and other parts of a corpse which had been for the most part disposed of in some other way. I have been present at excavations at Terranova in Sicily, on which site the resting-places of the dead are formed of several slabs of terra-cotta. Around the skeletons are heaped vases, most commonly of the lekythos form, with occasional coins and other antiquities. But it would be a long task to give anything like a satisfactory account of the contents of tombs in various parts of the Greek world. Every district or city follows its own customs in the matter. [Illustration: FIG. 7. CHILD’S COFFIN.] We turn to the sacrifices brought to the tomb. While the burial was taking place, the friends of the deceased threw into the grave terra-cotta figures, vases and the like, breaking them as they threw them. Such at least is the usage traced by Messrs. Pottier and Reinach at Myrina, and they observe that proofs of the existence of a similar custom have been found at Tanagra and Kertch[13]. Libations would take place at the same time from the vessels carried to the tomb for the purpose, as well as afterwards at the funeral feast. Thenceforward at set seasons sacrifices were offered at the tomb. These seasons were, the third day after burial, τρίτα, the ninth day, ἔνατα, the thirtieth day, which came at the end of the mourning, besides the νεκύσια or general feast of the dead, corresponding to the All Souls’ Day of the Middle Ages, and the γενέσια or birthday of the deceased[14]. And such sacrifices were also made at irregular times, when any portent or significant dream made the survivors suppose that their ancestors were displeased with them. At the beginning of the _Choëphori_ of Aeschylus, of the _Electra_ of Sophocles, and of the _Electra_ of Euripides, mention is made of sacrifices at the tomb of Agamemnon, offered by Clytemnestra in consequence of a dream, which had disturbed her mind. In the _Iphigeneia in Tauris_ of Euripides, Iphigeneia prepares, also in obedience to a dream, to sacrifice to the spirit of her brother Orestes, whom she supposes to be dead.