tô=n alitêri/ôn~ acc. to _Tetr._ 3 ~b~, 8--i.e. that of the falsely condemned person (whereas the murdered man still continues angry with his own relatives). If they _knowingly_ acquit the murderer contrary to justice, the murdered man becomes ~enthu/mios~ to the judges and no longer to his relatives: _Tetr._ 1 ~g~, 10.--The source of the resentment is said to be the dead man himself: ~prostro/paios ho apothanô/n~, _Tetr._ 1 ~g~, 10; cf. 3 ~d~, 10; where he is parallel with ~to\ mê/nima tô=n _alitêri/ôn_~. The murdered man leaves behind him ~tê\n tô=n alitêri/ôn dusme/neian~ (and _this_ is what the ~mi/asma~ really is--not as some modern writers have imagined, any sort of "moral" pollution--as is clearly stated in this passage: ~tê\n tô=n alit. dusme/neian, ê\n . . . mi/asma . . . eisa/gontai~): _Tetr._ 3 ~a~, 3; cf. Again 3 ~b~, 8; 3 ~g~, 7. In this case the avenging spirits substitute themselves for the soul of the dead man (just as in the case where a ~prostro/paios tou= apothano/ntos~ is spoken of: cf. above, n. 148). The ~prostro/paioi tô=n apothana/ntôn~ become themselves ~deinoi\ alitê/rioi~ of the dilatory relatives: {216} _Tetr._ 3 ~a~, 4. There is no essential distinction between the two (cf. Poll. 5, 131). Elsewhere we hear of ~to\ prostro/paion~ as the special attribute or feeling of the murdered man himself: _Tetr._ 2 ~d~, 9. Thus also we have the alternatives ~enthu/mios ho apothanô/n~ (1 ~g~, 10) and ~to\ _enthu/mion_~ (2 ~a~, 2; 2 ~d~, 9). In this connexion it is clear that ~enthu/mion~ (as the fixed and conventional expression for these superstitions) means the indignant memory, the longing for revenge of the murdered man (--~enthu/mion e/stô Da/matros kai\ Kou/ras~, _GDI._ 3541, 8). The proper understanding of this word will help us to see what is meant by the expression ~_oxuthu/mia_~ used of the meal offered to the dead and Hekate, and the almost identical purificatory offerings, that after the religious cleansing of a house were thrown out at the cross-roads (Harp. s.v. Phot. s.v. Art. 1, 2, 3; _AB._ 287, 24, 288, 7; _EM._ 626, 44 ff.). They are intended to appease the easily awakened anger of the souls (and of their patroness Hekate), their ~oxu/thumon~, a stronger version of ~enthu/mion~, by apotropaic sacrifice.] [177\5: See Appendix ii (~maschalismo/s~).]