occurs at vv. 19, 31,36. It would seem to indicate that a miscel- laneous crowd had gathered. Rev., the multitude. See oni. 19.
43. Come forth (Sedpo ew). Lit., Acther forth.
44. Grave-clothes (xecpiais). Lit., swathing-bands. Only here in the New Testament. In xix. 40; xx. 5, 7, o9ovua, linen
bands, is used. A napkin (covdapin). See on Luke xix. 20.
It is interesting to compare this Gospel picture of sisterly affection under the shadow of death, with the same sentiment as exhibited in Greek tragedy, especially in Sophocles, by whom it is developed with wonderful power, both in the “ An- tigone” and in the “ Electra.”
In the former, Antigone, the consummate female figure of the Greek drama, falls a victim to her love for her dead brother. Both here, and in the “ Electra,” sisterly love is complicated with another and sterner sentiment: in the “Antigone” with indig- nant defiance of the edict which refuses burial to her brother; in the “ Electra” with the long-cherished craving for vengeance. Electra longs for her absent brother Orestes, as the minister of retribution rather than as the solace of loneliness and sorrow. His supposed death is to her, therefore, chiefly the defeat of the passionate, deadly purpose of her whole life. Antigone lives for her kindred, and is sustained under her own sad fate by the hope of rejoining them in the next world. She believes in the permanence of personal existence.
«¢ And yet I go and feed myself with hopes That I shall meet them, by my father loved, Dear to my mother, well-beloved of thee, Thou darling brother” (897-900).
And again,
“‘ Loved, I shall be with him whom I have loved, Guilty of holiest crime. More time is mine In which to share the favor of the dead, Than that of those who live; for I shall rest Forever there” (73-76).