[153] On sarcophagi in Isauria the lion is sometimes represented on the lid with the inscr. describing the contents: ὁ δεῖνα ζῶν καὶ φρονῶν ἀνέθηκεν ἑαυτὸν λέοντα καὶ τὴν γυναῖκα αὐτοῦ προτέραν, etc. On another sarcophagus: Λούκιος ἀνέστησε (three names) καὶ ἑαυτὸν ἀετὸν καὶ Ἄμμουκιν Βαβόου τὸν πατέρα ἀετὸν τειμῆς χάριν, American School at Athens, iii, p. 26, 91–2. These expressions must refer to something quite different from the otherwise not uncommon practice of representing lions or eagles on graves. I can only explain them on the supposition that the dead persons represent themselves and the relatives named in the forms which had belonged to them in the mysteries of Mithras, in which lions and lionesses formed the fourth grade, and eagles, ἀετοί (or ἱέρακες) the seventh (cf. Porph., Abst. iv, 16); these are elsewhere called πατέρες.
[154] The soul of a dead son (who as it appears from ll. 1, 2, 6 ff. had been killed by a flash of lightning and therefore removed to a higher state of being [see [Append. i]]) appears by night to his mother and confirms her own assertion, οὐκ ἤμην βροτός, Ep. 320. The soul of their daughter who has died ἄωρος and ἀθαλάμευτος appears to her parents on the ninth day (l. 35) after death, 372, 31 ff. (The ninth day marks the end of the first offerings to the dead: see above, chap. v, [n. 84]; cf. “Apparitions of the deceased occur most frequently on the ninth day after death”: a German superstition mentioned by Grimm, 1812, n. 856.) It is significant that the daughter who thus appears in a vision has died unmarried. The ἄγαμοι, like the ἄωροι, do not find rest after death: see [Append. vii] and [iii]. The [577] soul of another unmarried maiden says distinctly that those like herself are especially able to appear in dreams: ἠϊθέοις γὰρ ἔδωκε θεὸς μετὰ μοῖραν ὀλέθρον ὡς ζώουσι λαλεῖν πᾶσιν ἐπιχθονίοις, Ep. 325, 7–8.—It becomes more general, however, in 522, 12–13: σώματα γὰρ κατέλυσε Δίκη, ψυχὴ δὲ προπᾶσα ἀθάνατος δι’ ὅλου (thus the stone, Ath. Mitt. xiv, 193) πωτωμένη πάντ’ ἐπακούει (cf. Eur., Orest. 667 ff.).
[155] ψυχὴ δὲ—says his son and pupil to the dead physician Philadelphos—ἐκ ῥεθέων πταμένη μετὰ δαίμονας ἄλλους ἤλυθε σή, ναίες δ’ ἐν μακάρων δαπέδῳ, ἵλαθι καί μοι ὄπαζε νόσων ἄκος, ὡς τὸ πάροιθεν, νῦν γὰρ θειοτέρην μοῖραν ἔχεις βιότου, Ep. 243, 5 ff. (Inscr. Perg. ii, 576).
[156] There is a striking conjunction of the most exalted hope and the most utter unbelief on a single stone: Ep. 261.
[157] εἴ γέ τι ἔστι (ἐστέ) κάτω, CIG. 6442.—κατὰ γῆς εἴπερ χρηστοῖς γέρας ἐστίν, Ep. 48, 6; 63, 3. εἴ γ’ ἐν φθιμένοισί τις αἴσθησις, τέκνον, ἐστίν—Ep. 700, 4. εἰ δέ τίς ἐστι νόος παρὰ Ταρτάρῳ ἢ παρὰ Λήθῃ, 722, 5. εἰ γένος εὐσεβέων ζώει μετὰ τέρμα βίοιο, AP. vii, 673.—Cf. above, chap. xii, [n. 17].
[158] Call., Epigr. 15; Ep. 646; 646a (p. xv); 372, 1 ff.
[159] ἡμεῖς δὲ πάντες οἱ κάτω, τεθνηκότες, ὀστέα, τέφρα γεγόναμεν, ἄλλο δ’ οὐδὲ ἕν, Ep. 646, 5 f.; cf. 298, 3–4. ἐκ γαίας βλαστὼν γαῖα πάλιν γέγονα, 75 (third century B.C.); cf. 438; 311, 5: τοῦθ’ ὅ ποτ’ ὤν (the I that was once living has now become these things, viz.), στήλη, τύμβος, λίθος, εἰκών. 513, 2, κεῖται ἀναίσθητος ὥσπερ λίθος (cf. Thgn. 567 f.) ἠὲ σίδηρος. 551, 3, κεῖται λίθος ὥς, ἡ πάνσοφος, ἡ περίβωτος.
[160] Ἕστηκεν μὲν Ἕρως (prob. on the monument) εὕδων ὕπνον, ἐν φθιμένοις δὲ οὐ πόθος, οὐ φιλότης ἔστι κατοιχομένοις. ἀλλ’ ὁ θανὼν κεῖται πεδίῳ λίθος οἷα πεπηγώς, εἰχώρων ἀπαλῶν σάρκας ἀποσκεδάσας—ἐξ ὕδατος καὶ γῆς καὶ πνεύματος (here evidently not in the Stoic sense, but simply = ἀήρ) ἠα πάροιθεν· ἀλλὰ θανὼν κεῖμαι πᾶσι (all the elements) τὰ πάντ’ ἀποδούς. πᾶσιν τοῦτο μένει· τί δὲ τὸ πλέον; ὁππόθεν ἦλθεν, εἰς τοῦτ’ αὖτ’ ἐλύθη σῶμα μαραινόμενον (inscr. in Bucharest; Gomperz, Arch. epigr. Mitt. a. Oest. vi, 30).
[161] πνεῦμα λαβὼν δάνος οὐρανόθεν τελέσας χρόνον ἀνταπέδωκα, Ep. 613, 6. (This is a commonplace of popular philosophy: “life is only lent to man”; see Wyttenbach on Plu., Cons. ad Apoll. 106 F; Upton on Epict. 1, 1, 32 Schw.; cf. usura vitae Anth. Lat. Ep. ed. Bücheler, i, p. 90, n. 183.)
[162] Epitaph from Amorgos: Ath. Mitt. 1891, p. 176, which ends: τὸ τέλος ἀπέδωκα.