leaving him no rest night or day. Vampire-like she sucks his blood:[161\5] he is her destined victim.[162\5] Even in the judicial procedure of the fully organized state it is the Erinyes who demand revenge for murder at the courts of law. Their absolute power extends in widening circle to all murder, even when it is committed outside the limits of the family; though it was only the imagination of the poetically or philosophically minded that ever transformed them completely to champions of justice of all kinds, in heaven and upon earth. In the cult and beliefs proper to individual cities they remained the auxiliaries attached to the souls of murdered men. These gruesome daimones had their origin in the worship of the dead, and they lived on in connexion with the undying worship of which they were a part. Indeed, if we examine closely the sources of information at our disposal, we can see even through their inadequacy and obscurity that the Erinys was nothing else but the soul itself of the murdered man, indignant at its fate and seizing its revenge for itself--till later ages substituted for this the conception of the ghost from hell taking over to itself the rage of the dead man's soul.[163\5] § 3 Thus, the whole procedure at murder trials was directed rather to the satisfaction of invisible powers--the injured souls of the dead and the daimones that represent them--than of the state and its living members. In essence it was a religious act. As a result all was not at an end when the human verdict on the case had been given. On his return from exile the man guilty of involuntary homicide, besides receiving the {180} pardon of the relatives of the dead man, had still a double duty to perform; he had to be purified and to offer propitiatory sacrifice.[164\5] Purification from the blood of the slain was necessary even in the case of the unpunished agent of what the state regarded as justifiable homicide;[165\5] it restored the man, hitherto regarded as "unclean", to participation in the religious gatherings of state and family which could not have been approached by an unpurified person without suffering defilement. The Homeric poems know nothing of any such religious purification of those who have incurred the stain of blood.[166\5] Analogous occurrences in the religious usage of allied peoples make it, however, almost impossible to doubt that the notion of religious uncleanness belonging to a man who has had any dealings with uncanny powers was of primeval antiquity among the Greeks, too. It can only have been suppressed in the Homeric view of the matter; just as that view also suppressed the usages of expiation. These were intended to propitiate the indignant soul of the dead and the gods who protected it, by means of solemn sacrifice; but in the Homeric picture of the world they never appear, for the ideas on which they were based had themselves been swept away.