than the living body was possessed of the devil; and if the devil in possession of the corpse chose to agitate it and drive it out of the grave, the dead demoniac was at once a revenant.
There is therefore some probability that, though the Church never threatened the excommunicated with resuscitation but only with incorruptibility, she may at a very early date have offered this explanation of their alleged re-appearance; and the theory of diabolical agency may have gained popular approval from the first; for resuscitation was originally viewed by the Greek people as a calamity befalling the dead man, not as a source of danger to the living; and therefore an ecclesiastical doctrine, that it was by delivering an offender unto Satan that the curse of the Church rendered him a revenant, would have been felt to be a perfectly satisfactory, if novel, explanation of the process by which a known cause, imprecation, produced its known effect, resuscitation.
But, whatever the date at which the theory of diabolical possession was first developed and disseminated, the Church, and the Church only, was responsible for it. The Devil is a Christian conception, just as the vampire is Slavonic. Both must go, if the modern superstition is to be stripped of its accretions, and the genuinely Hellenic elements discovered. What then remains? Simply the belief that the bodies of certain classes of persons did not decay away in their graves but returned therefrom, and the feeling that such persons were sufferers deserving of pity. What then were the classes of persons so affected, according to the original Greek superstition?
The classes now regarded as liable to become vrykolakes were enumerated at the end of the last section. But both Slavonic and Christian influences have been felt here, as in the rest of the superstition. I must therefore take those classes one by one, and indicate the origin of each. None of them will require long discussion; their provenance is in many cases self-evident.
(1) Those who have not received the full and due rites of burial.
Here there can be no reason for supposing any alien influence; on the contrary, the high importance attached by the ancient Greeks to funeral-rites is everywhere apparent. It was these which Patroclus' spirit returned to implore; these which Antigone risked her life to give. The sin of Clytemnestra culminated in
