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We cannot be certain, but we may surmise that some such epiphany or resurrection was quite as common in Aeschylus as in Euripides.
But it can hardly be disputed that in a surprising number of Aeschylus' tragedies we have found signs of either a definite epiphany of a god or the resurrection of a dead hero, or lastly the direct worship of a Year-daimon.
Pindar's tt Xovtos, dperr] and the Saipav yeved Xios. In these respects his gods play exactly the parts of Athena in the Eumenides or Aphrodite in the Danaides, probably even of Zeus in the Prometheus Unbound.
130 — 141.) The general purpose for which he used them — (1) to console griefs and reconcile enmities and justify tant bien que mat the ways of the gods, and (2) to expound the Aition of the play, and the future fates of the characters — was, I believe, part of the tradition.
There remain outside the above plays some 23 of which our knowledge is so scanty that no prima facie conclusions can, as far as I can see, be Epiphanies in Euripides 351 drawn.
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Passing on, then, to Euripides, what is it that he did about his epiphanies ?
It was a change from sorrow to joy, from darkness and sights of inexplicable terror to light and the discovery of the reborn God. ; evidence ' but it is difficult to see how this plot can have been completed without the appearance of a god Pentheus : same plot as the Bacchae. Persae : after the Pathos narrated by the Messenger comes a Threnos and an evocation of the dead Icing or god, Darius, see p. Kressai : the subject seems to have been the restoration to life of Glaucus, son of Minos, by Polyidus. But it is perhaps worth remembering that Aeschylus was supposed to have revealed ' certain lore of the mysteries' in the Toxotides, Hiereiai, Sisyphus Petrocylistes, Iphigenia and Oedipus.
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