[119\5: That the ~hê/rôes duso/rgêtoi kai\ chalepoi\ toi=s empela/zousi gi/gnontai~ (Sch. Ar., _Av._ 1490) applies equally to the "Heroes" properly so called--see above, chap. iv, § 11, the legends of the Hero Anagyros, the Hero of Temesa, etc.--and to those who gradually came to be called "Heroes" in later times by an extension of the term, viz. the souls of the dead in general--~chalepou\s kai\ plê/ktas tou\s hê/rôas nomi/zousi, kai\ ma=llon nu/ktôr ê\ meth' hême/ran~: Chamaileon ap. Ath. 461 C (and hence the precautions taken against nocturnal {203} apparitions: Ath. 149 C). Cf. Zenob. v, 60. Hesych. Phot. s. ~krei/ttones~.--That the ~hê/rôes~ do, and are responsible for, evil _only_ and never good (Sch. Ar., _Av._ 1490; Babr. 63) is a late belief; it does not apply either to Heroes or ordinary dead in the conceptions of earlier ages. Originally the "gods", just as much as Heroes and the dead, shared in the violent and malignant nature of the unseen. This was later confined more and more to the lower classes of the ~krei/ttones~ and came to be attached to them so exclusively that it could in the end be regarded as a sufficient ground of distinction between them and the gods (as it certainly had not been to start with) that malice is excluded from the nature of the gods and benevolence on the contrary from that of Heroes and the dead.] [120\5: Ar., _Tagenist. fr._ **485, 13: ~kai\ choa/s ge cheo/menoi~ (to the dead) ~aitou/meth' autou\s ta\ _kala\_ deu=r' _anie/nai_~ (intended as a ~paroimi/a~ or at any rate imitated from a tragedian--apostrophe to a dead woman ~ekei= ble/pousa, deu=r' ani/ei tagatha/~, Sch. Ar., _Ran._ 1462--and reproduced in this passage by the interpolator of Aristoph.). This "sending-up blessings from below" is to be understood in the widest sense (cf. A., _Pers._ 222); but it is natural to be reminded by such a prayer to ~anie/nai tagatha/~ of Demeter ~anêsidô/ra~ (Paus. 1, 31, 4; Plu., _Smp._ 9, 14, 4, p. 745 A), and of ~Gê= anêsidô/ra. dia\ to\ _karpou\s_ anie/nai~ (Hesych.); S., _OT._ 269, ~eu/chomai theou\s mê/t' a/roton autoi=s gê=s anie/nai tina/~.--That the dead who dwell beneath the ground were really expected to assist the growth of the soil we may learn especially from a very interesting statement in the Hippocratic work ~peri\ enupni/ôn~ (ii, p. 14 Kühn; vi, p. 658 Littré [~p. diai/tês~ iv, 92]). If a person in his dream sees ~apothano/ntas~ dressed in white, offering something, that is a good omen: ~apo\ ga\r tô=n apothano/ntôn hai trophai\ kai\ auxêsies kai\ spe/rmata gi/nontai~. There was a custom at Athens of strewing seeds of all kinds over the newly-made grave: Isigon., _Mir._ 67; Cic., _Lg._ ii, 63. The reason for this (evidently religious) is variously given (another, no more convincing, is suggested by K. O. Müller, _Kl. Schr._ ii, 302 f.). It seems most natural to suppose that the seed of the earth is put under the protection of the souls of dead