he durst not represent dramatically—the resurrection of the dead man in bodily substance as an avenger of his own wrongs—the word could have had no meaning for his hearers.
The parallel passage in Aeschylus comes from the prayer of Orestes and Electra beside their father's grave[1]. 'O Earth,' cries Orestes, 'send up, I pray thee, my father to watch o'er my fight'; and Electra makes response, 'O Persephone, grant thou him still his body's strength unmarred,'
[Greek: ô Persephassa, dos d' et' eumorphon kratos].
It has been customary among translators and commentators to render [Greek: eumorphon] as if the second half of the compound were negligible; yet I can find no instance in which the word denotes anything but beauty of bodily shape. Let Aeschylus' own usage of it elsewhere be the index of his meaning here. The Chorus of the Agamemnon, musing on the fate of those who have fallen at Ilium, tell how in place of some there have been sent home to their kin mere parcels of ashes, 'while others, about the walls where they fell, possess sepulchres of Trojan soil, in comeliness of shape unmarred'—[Greek: hoi d' autou peri teichos thêkas Iliados gas eumorphoi katechousin][2]. My rendering then of [Greek: eumorphon kratos] is right and cannot be evaded. Aeschylus, like Sophocles in the preceding passage, lightly yet surely, by the use of a single word, hints at the popular belief that the murdered man may rise again in bodily form to wreak his own vengeance.
Once again then the tragedians have come to our aid in the unravelling of this superstition. From them we learnt that incorruptibility and resuscitation were as great a terror to their contemporaries as they are to the modern peasants of Greece, and that actually the same imprecations of that calamity were in vogue then as at this day; and now again we receive from them corroboration of that which the horrible practice of mutilating a murdered man's corpse had already revealed, namely, that some of the dead who returned from their graves were believed to go to and fro, not in mere vain and pitiable wanderings, but with the fell purpose of revenging themselves upon their murderers.
The general tendency however of Greek literature, as we saw in the last section, was to replace the bodily revenant by a mere
