The historical case of Pausanias is exactly parallel to that of the mythological Orestes. Man expects that the dead man will behave as he would behave were he yet living—pursue him for vengeance; the ghost is an actual, almost physical reality. It needed a Euripides to see that this ghost was a purely subjective horror, a disordered conscience. He makes Menelaos ask the mad Orestes[179]: ‘What dost thou suffer? What disease undoes thee?’ and Orestes makes answer: ‘Conscience, for I am conscious of fell deeds.’ Anthropomorphism is usually regarded as a humane trait in Greek religion; it is noted as a thing distinguishing their cultus from the animal worship of less civilized nations. But anthropomorphism, as is clearly seen in ghost-worship, looks both ways. To be human is not necessarily to be humane. Man is cruel and implacable, and he makes the ghost after his own image. Man is also foolish and easily tricked, so he plays tricks upon the vengeful ghost, cheating him of his real meed of the murderer’s or kinsman’s blood. Hence the surrogate victims, hence the frequent substitution stories. Another element enters in. The gods, and specially the ghost-gods, are conservative; man gets in advance of the gods he has made, and is ashamed of the rites he once performed with complete confidence in their rightness. Then he tries by a cheat to reconcile his new view and his old custom. Religion, which once inspired the best in him, lags behind, expressing the worst. Suidas[180] tells a story which curiously expresses this state of transition, this cheating of the god to save the conscience of the worshipper. The Greeks had a proverb, Ἔμβαρός εἰμι, ‘I am Embaros,’ which they used, according to Suidas, of a ‘sharp man with his wits about him,’ and, according to one of the collectors of proverbs, of those who ‘gave a false impression, i.e. were out of their minds.’ The origin of the proverb was as follows: There was a sanctuary of Artemis at Munychia. A bear came into it and was killed by the Athenians. A famine followed, and the god gave an oracle that the famine should cease if some one would sacrifice his daughter to the goddess. Embaros was the only man who promised to do it, on condition that he and his family should have the priesthood for life. He disguised his daughter and hid her in the sanctuary, and ‘dressed a goat in a garment and sacrificed it as his daughter.’ The story is manifestly aetiological, based on a ritual with a hereditary priesthood, and the sacrifice of a surrogate goat dressed as a woman.