[85\1: It should be remembered also that no legal penalties against perjury existed in Greece, any more than in Rome. They were unnecessary in face of the general expectation that the deity whom the perjurer had invoked against himself would take immediate revenge upon the criminal. (Esp. instructive are the words of Agamemnon on the Trojan breach of faith, ~D~ 158 ff.) Such revenge would be taken either during the life time of the perjurer--in which case the instruments of vengeance would be the spirits of Hell, the Erinyes: Hes., _Op._, 802 ff.--or else after death.] [86\1: The oath as a bond in favour of the oath-gods: Thgn., 1195 f., ~mê/ti theou\s epi/orkon epo/mnuthi, ou ga\r anusto\n athana/tous kru/psai _chrei=os_ opheilo/menon~. Perjury would be ~eis theou\s hamarta/nein~, Soph. _fr._ 431 (472 P.).] [87\1: Eust., _Od._, p. 1614-15, has understood this. He calls attention to Pi., _P_. 4, 159, ~ke/letai ga\r hea\n psucha\n komi/zai Phri/xos eltho/ntas pro\s Aiê/ta thala/mous~--on which passage the Sch. refers us back again to Homer. Both passages imply the same belief: ~tô=n apolome/nôn en xe/nê| gê=| ta\s psucha\s euchai=s tisin epekalou=nto apopleo/ntes hoi phi/loi eis tê\n ekei/nôn patri/da kai\ edo/koun _kata/gein_ autou\s pro\s tou\s oikei/ous~ (Sch. ~i~ 65 f., Sch. ~Ê~, ~i~ 62). Nitzsch, _Anm._ iii, 17-18, vainly attempts to get out of the necessity of seeing in this act the fulfilment of a religious duty. He supposes that Odysseus is merely satisfying a "need of the heart", etc. The real meaning of religious performance is too often obscured by such "ethical" interpretation.] [88\1: The command of Athene to Telem., ~a~ 291, presupposes as universally customary the erection of a cenotaph for those who die in foreign lands unless their bodies can be obtained by their friends. Menelaos erects an empty tomb to Agamemnon in Egypt, ~d~ 584.] [89\1: ~d~ 584, ~cheu=' Agame/mnoni tu/mbon hi=n' a/sbeston kle/os ei/ê~. ~l~ 75 f., ~sê=ma/ te/ moi cheu=ai poliê=s epi\ thini\ thala/ssês, andro\s dustê/noio, kai\ essome/noisi pu/thesthai~. Achilles in the second Nekyia, ~ô~ 30 ff., says to Agam.: Would thou hadst died before Troy, for then the Achaeans would have set up a tomb for thee and ~kai\ sô=| paidi\ me/ga kle/os ê/ra' opi/ssô~ (cf. 93 f., where Agam. says to Achilles ~hôs su\ me\n oude\ thanô\n o/nom' ô/lesas alla/ toi aiei\ pa/ntas ep' anthrô/pous kle/os e/ssetai esthlo\n Achilleu=~). The words of Hektor, ~Ê~ 84 ff., show how the ~sê=ma epi\ platei= Hellêspo/ntô|~ served to remind sailors as they passed, ~andro\s me\n to/de sê=ma pa/lai katatethnêô=tos ktl.~ and to suggest that this was the proper and principal purpose of such erections.--In contrast with this cf. what is stated of the inhabitants of the Philippine Islands: "they laid their illustrious dead in a chest and set them up on a high place or on a rock by the bank of a river in order that they might be _worshipped_ by the pious": Lippert, _Seelencult_, p. 22.] {{55}}