felt to be _probable_, or else it would never have been narrated. * * * * * I have purposely dwelt on the dark side of ἐναγισμοί, of the service of the placation of ghosts, because in the vengeance of the ghost exacted for bloodshed lies the kernel of the doctrine of purification. But since man’s whole activity is not bounded by revenge, ghosts have other and simpler needs than that of vengeance. The service of the underworld is not all _aversion_, there is also some element of _tendance_. [Illustration: FIG. 10.] In the vase-painting in fig. 10, a design from a rather late red-figured krater in the Bibliothèque Nationale[182] in Paris, we have a representation of a familiar scene, the raising of the ghost of Teiresias by Odysseus, as described in the _Nekuia_. Vase-paintings of this date tend to be rather illustrations than independent conceptions, but they sometimes serve the purpose of vivid presentation. Odysseus[183] has dug the trench, he has poured the drink-offering of mead and sweet wine and water, and sprinkled the white meal, and he has slain the sheep; the head and feet of one of them, seemingly a black ram, are visible above the trench. He has sat him down sword in hand to keep off the throng of lesser ghosts, and he and his comrades wait the up-rising of Teiresias. Out of the very trench is seen emerging the bald ghost-like head of the seer. This is a clear case, not of deprecation but of invocation. Teiresias by the strength of the black blood returns to life. There is a clear reminiscence of the ghost-raising[184] that went on at many a hero’s tomb, for, as will later be seen in the discussion of hero-worship, every hero was apt to be credited with mantic powers. The victims slain are in a sense, as Homer calls them, ἱερήια; they are sacrificed and eaten, but eaten by a ghost. As such they have been accompanied by offerings that could only be intended for drink-offerings, not the ἀπόνιμμα, the offscourings, but libations of mead and wine and pure water. Here again the ghost is made in the image of man: the Homeric hero drinks wine in his life and demands it after his death. The service of the dead is here very near akin to that of the Olympians; it is no grim atonement, but at worst a bloody banquet, at best a human feast, too human, too universal to need detailed elucidation. It is a ritual founded on a belief deep-rooted and long-lived; with the Greeks it was alive in Lucian’s[185] days. Charon asks Hermes why men dig a trench, and burn expensive feasts, and pour wine and honey into a trench. Hermes answers that he cannot think what good it can do to those in Hades, but ‘anyhow people believe that the dead are summoned up from below to the feast, and that they flutter round the smoke and fat and drink the honey draught from the trench.’ Here the ghosts invade the late and popular burnt sacrifice of the Olympians, but the principle is the same. * * * * *