121 Details of the expiation ceremonies: D.L. i, 111–12; Neanthes ap. Ath. 602 C. It is not the human sacrifice but the sentimental interpretation of Neanth. that Polemon (Ath. 602 F.) declares to be fictitious. They are invariably sacrifices to the χθόνια that Epim. institutes. Thus (as Abaris founded a temple at Sparta for Κόρη σώτειρα) he founded at Athens, evidently as the concluding part of the purification, τὰ ἱερὰ τῶν σεμνῶν θεῶν, i.e. of the Erinyes: D.L. i, 112.

122 Such a connexion must at least be intended when Aristeas is brought to Metapontum and Phormion to Kroton, both important centres of the Pythagorean society. Aristeas, too, as well as Abaris, Epimenides, etc., is one of the favourite figures of the Pythagoreans: see Iamb., VP. 138.

123 It would certainly be necessary to deny to Epimenides the “Theogony” that the whole of antiquity read and quoted under the name of Epimenides without once expressing a doubt, if the figments of that Theogony really contained borrowings from the teaching of Anaximenes or, even worse, from the rhapsodical Theogony of Orpheus, as Kern, de Orphei Ep. Pher. Theog. 66 ff. maintains. But in the first place a few vague resemblances are not enough to show any connexion between Epimenides and those others. In the second, supposing the connexion proved, Epimenides need not necessarily have been the borrower. In any case, such alleged borrowings do not oblige us to advance the period when Ep. lived from the end of 334 the seventh to the end of the sixth century. If they really exist then we should rather have to conclude that the Theogony is itself a forgery of a much later date.

124 The possibility of theoretical activity in the case of these men is often implied in the statements of later writers; e.g. when the name is given to Epimenides (D.S. 5, 80, 4) or Abaris (Apollon., Mir. 4); or when Aristeas is called an ἀνὴρ φιλόσοφος (Max. Tyr. 38, 3, p. 222 R.).

125 Arist., Meta. 1, 3, p. 948b, 19 f.

126 See Append. viii.

127 See above, chap. i, n. 41. Archiloch. fr. 12: κείνου κεφαλὴν καὶ χαρίεντα μέλη Ἥφαιστος καθαροῖσιν ἐν εἵμασιν ἀμφεπονήθη. E., Or. 40 f.: the slain Klytaimnestra πυρὶ καθήγνισται δέμας and Sch. πάντα γὰρ καθαιρεῖ τὸ πῦρ, καὶ ἁγνὰ δοκεῖ εἶναι τὰ καιόμενα, τὰ δὲ ἄταφα μεμιασμένα. E., Sup. 1211: . . . ἵν’ αὐτῶν (those who are being buried) σώμαθ’ ἡγνίσθη πυρί; cf. ἅγνισον πυρσῷ μέλαθρον, IT. 1216. On a grave inscr. from Attica (Epigr. Gr. 104): ἐνθάδε Διάλογος καθαρῷ πυρὶ γυῖα καθήρας . . . ᾤχετ’ ἐς ἀθάνατους—evidently modelled on ancient ideas; cf. also ib. 109, 5 (CIA. iii, 1325). Those, too, who are struck by lightning (see Appendix i) are purified from all earthly taint by the holiest sort of πῦρ καθάρσιον (E., IA. 1112; καθαρσίῳ φλογί, E., Hel. 869) and go straight πρὸς ἀθανάτους. Iamb., Myst. v, 12, also explains how fire τὰ προσαγόμενα καθαίρει καὶ ἀπολύει τῶν ἐν τῇ ὕλῃ δεσμῶν, ἀφομοιοῖ τοῖς θεοῖς, etc.

128 Cf. also Pl., Lg. 677 DE; Plu., Fac. Orb. Lun. 25, p. 940 C.