We have seen[88] that Socrates objected to Euthyphro’s prosecution of his father on the ground that he was not a relative of the slain man. Yet Euthyphro began his prosecution nevertheless! He calls his charge a δίκη, not a γραφὴ.[89] He is consulting the King Archon at the Prytaneum. We have quoted from Demosthenes[90] a law mentioned by the Exegetae, to the effect that it was not permitted to anyone save a relative of the victim, or a master, if the victim was a slave, to prosecute for homicide. Yet the Exegetae advised the plaintiff on independent grounds. ‘As you were not present yourself, but only your wife and children, and you have no other witnesses, we recommend you not to make proclamation of anyone by name, but only in general against the guilty parties, and further not to begin proceedings before the Archon Basileus.... Our advice is that you perform the necessary religious ceremonies for yourself and your house, bear the misfortune as patiently as you can, and take vengeance if you like in some other way.’ The religious ceremonies mentioned in this passage were probably an expiation-offering to the ghost of the nurse who had been slain. If so, then the Erinnys of the dead, at least, accepted the Draconian law! Is it possible—it cannot of course be certain—that the ‘other way’ of avenging was by a γραφὴ? If this indictment could not be brought till a number of years had passed, is this the reason that the misfortune had to be borne with patience? We have referred to a Demosthenic passage[91] in which an unsuccessful γραφὴ ἀσεβείας was brought against the uncle of a man who was alleged to be guilty of parricide. If the charge succeeded, the alleged parricide, Diodorus, assures us that he would have been put to death and that his property would have been confiscated. But there is no reference to a specific trial for parricide. Did the γραφὴ ἀσεβείας involve, indirectly, a γραφὴ φόνου? We believe that there was not, at Athens, a γραφὴ φόνου, that is, a direct indictment of a murderer by any citizen who wished to charge him. The suit which Euthyphro brought against his father was a δίκη, which was a quasi-civil or quasi-private process, and in any case the Archon Basileus would, we feel sure, have refused to accept it. But we think that an indictment for impiety, which could be brought by any citizen against a relative of a slain man who had failed to ‘proclaim’ and to prosecute the slayer, involved, if successful, a verdict of murder against the slayer; and that it was the possibility of such indictments which led Pollux to use the expression γραφαὶ φόνου. Thus if an indictment for impiety had been brought against a relative of the nurse whose violent death is referred to in the speech of Demosthenes _against Euergus_, it would have involved a verdict of murder or of manslaughter against Euergus and Theophemus. This is probably the ‘other way’ which was referred to in the speech by the Exegetae.