as the [Greek: parêgoria][1] or 'comforting.' It is held in the house of the nearest relative[2], as was done in the time of Demosthenes[3], and its modern name seems to indicate that the 'consolation' of the bereaved is its chief purpose; and certainly some temporary solace is on many such occasions poured into the mourners' breasts; for the Greek peasants, always abstemious save on certain great festivals such as Easter and these funeral-parties, make no scruple of drinking and pressing their host to drink until a riotous cheerfulness prevails. But though the feast is designed to assuage the grief of the living, the dead are not forgotten; for a special portion of food is often sent to the grave from the house of mourning before the guests of the evening arrive. Thus, though the dead is not felt to have any part in the actual 'feast of comforting'—for this feast is really provided by the guests, who bring their own contributions of food and wine, while the host provides only the accommodation for the company[4]—yet the physical needs of the departed are satisfied on this first day beneath the earth in the same measure as when he was above ground. Two meals are provided, one immediately after the funeral, the other in the evening.
Nor is the nature of this food lacking in interest. Locally indeed many varieties may be found, the gifts including such ordinary comestibles as bread, cheese, olives, caviare of the baser sort, piláf (the well-known Turkish dish of which the main ingredients are rice and oil), and probably indeed anything, save meat, which the peasant's larder can supply; but the most generally approved viand is a specially baked flat cake spread with honey. Now it will be remembered that jars of honey were among the gifts of food on the pyre of Patroclus[5], but a more striking coincidence is to be found in Aristophanes' mention of a [Greek: melitoutta] or honey-cake in connexion with a funeral. 'What,' says Lysistrata mockingly to the old deputy ([Greek: proboulos]), 'what('the warming') according to Bybilakis, Neugriech. Leben, p. 67.]also was conducted on the principle of the [Greek: eranos].], Hom. Od. XI. 27, and Eur. Or. 115. Cf. also Aesch. Pers. 614.]
