Note 50 — Chapter V · THE CULT OF SOULS

ἐκφέρειν τὸν ἀποθανόντα τῇ ὑστεραίᾳ ᾗ ἂν προθῶνται, πρὶν ἥλιον ἐξέχειν, Solonian law in D. 43, 62; cf. Antipho, Chor. 34. Klearch. ap. Proclus in Pl. Rp. ii, 114 Kroll: Kleonymos in Athens, τεθνάναι δόξας τρίτης ἡμέρας οὔσης κατὰ τὸν νόμον προὐτέθη, i.e. it was the morning of the third day, immediately before the ἐκφορά, the πρόθεσις having occupied the whole of the second day (quite differently taken by Maass, Orpheus, 1895, p. 232, 46; but hardly correctly. It is scarcely probable that a man τεθνάναι δόξας, i.e. seeming to those around him to be dead, should be recognized by these same people and treated as merely in a trance—as in fact, was the case). So, too, in the analogous story of Thespesios of Soli in Plutarch, S. Num. Vind. 22, p. 563 D, τριταῖος, ἤδη περὶ τὰς ταφὰς αὐτάς, ἀνήνεγκε (Philostr., VA. 3, 38, p. 114, 28 K.: the wife of the man who has just died περὶ τὴν εὐνὴν ὕβρισε, τριταίου κειμένου [sc. τοῦ ἀνδρός] γαμηθεῖσα ἑτέρῳ: i.e. immediately before the ἐκφορά, while the dead man still was in the house). Similar customs are implied for the Greeks in Cyprus ap. Ant. Lib. 39, 5, p. 235, 21 West. [= p. 122, 7 f. Mart.]: ἡμέρᾳ δὲ τριτῃ τὸ σῶμα προήνεγκαν εἰς ἐμφανές (εἰς τοὐμφανές?) οἱ προσήκοντες. Further, acc. to Plato’s view as given in Lg. 959 A, there should be τριταία πρὸς τὸ μνῆμα ἐκφορά.