purification was the same among the Lydians and the Greeks. We know that it formed no part of the early religion of the latter, and we may reasonably suspect that they borrowed from the former.... The purification of a murderer was originally operated not by the hands of any priest or specially sanctified man, but by those of a chief or king who goes through the appropriate ceremonies in the manner represented by Herodotus, in his pathetic narrative respecting Crœsus and Adrastus.[40] The idea of a special taint of crime, and of the necessity, as well as the sufficiency of prescribed religious ceremonies, as a means of removing it, appears thus to have got footing in Grecian practice subsequent to the time of Homer.”[41] Footnote 40: But Herodotus does not “represent” the manner of the purifying of Adrastus. Moreover, the legend of Crœsus and Adrastus, is fabulous, as appears from internal evidence (see Rawlinson’s note on the place); and with it, the theory of Grote, as to the Lydian origin of the Greek purifying rites falls to the ground. See Rawlinson’s Herodotus, Hist. I. 35. Footnote 41: Grote i, 29-35. Again he says,—“Herodotus had been profoundly impressed with what he saw and heard in Egypt. The wonderful monuments, the evident antiquity, and the peculiar civilization of that country acquired such preponderance in his mind, over his own native legends, that he is disposed to trace the oldest religious names or institutions of Greece, to Egyptian or Phœnician original, setting aside, in favor of this hypothesis, the Grecian legends of Dyonisus and Pan.”[42] Footnote 42: Ib. 530.