- tion, a verbal allusion to the belief in incorruptibility and bodily
resuscitation. And now similarly we shall see that the tragedians allowed themselves no greater license in dealing with revenants in quest of vengeance than in dealing with the more innocuous sort; we shall see that dramatic propriety forced them to find some other agency than that of the bodily revenant whereby the vengeance of Agamemnon upon Clytemnestra, and of Clytemnestra upon Orestes, might be executed; but we shall find withal that here again there are a few verbal references to the uprising of the dead themselves as avengers of their own wrongs, and moreover that, though in the actual development of the plot they can have no part save only that of a ghost, and some other avenger is made to act on their behalf, yet it is they themselves who instigate and urge him to his task. The bodily activity of the murdered man is suppressed, save for some few hints, as a thing too gross for representation by tragic art; but at the same time fidelity to old religious tradition is in a way maintained by proclaiming his personal, though ghostly, activity in inciting and even compelling others to avenge him.
The clearest references to the bodily activity of the murdered man occur in precisely the same connexion in both Aeschylus and Sophocles—in a prayer offered by Agamemnon's children at their dead father's tomb. In Sophocles the occasion is that scene in which Electra rebukes her sister for bearing Clytemnestra's peace-offerings to Agamemnon's tomb—peace-offerings, be it noted, which in themselves imply that the dead man is still a powerful foe to his murderess—and bids her instead thereof join with Electra herself in laying a lock of hair upon the tomb; and then come the notable lines,
[Greek: aitou de prospitnousa, gêthen eumenê
hêmin arôgon auton eis echthrous molein][1],
'and falling at his tomb beseech thou him to come from out the earth in his own strength a kindly helper unto us against his foes.' No one, I suppose, can misdoubt the emphasis which falls on [Greek: auton], 'his very self'; and to the Greek mind the 'very self' was not a disembodied spirit, but a thing of flesh and bones and solid substance. Unless Sophocles was hinting verbally at that which
- ↑ Soph. El. 453-4.
