Can it be possible that the attention which Apollonius bestowed upon the graves and funeral monuments of the mighty dead of Greece may have been inspired by the circle of ideas which led to the erection of the innumerable dāgobas and stūpas in Buddhist lands, originally over the relics of the Buddha, and the subsequent preservation of relics of arhats and great teachers? At Lesbos Apollonius visited the ancient temple of the Orphic mysteries, which in early years had been a great centre of prophecy and divination. Here also he was privileged to enter the inner shrine or adytum (iv. 14). The Tyanean arrived in Athens at the time of the Eleusinian Mysteries, and in spite of the festival and rites not only the people but also the candidates flocked to meet him to the neglect of their religious duties. Apollonius rebuked them, and himself joined in the necessary preliminary rites and presented himself for initiation. It may, perhaps, surprise the reader to hear that Apollonius, who had already been initiated into higher privileges than Eleusis could afford, should present himself for initiation. But the reason is not far to seek; the Eleusinia constituted one of the intermediate organisations between the popular cults and the genuine inner circles of instruction. They preserved one of the traditions of the inner way, even if their officers for the time being had forgotten what their predecessors had once known. To restore these ancient rites to their purity, or to utilise them for their original object, it was necessary to enter within the precincts of the institution; nothing could be effected from outside. The thing itself was good, and Apollonius desired to support the ancient institution by setting the public example of seeking initiation therein; not that he had anything to gain personally. But whether it was that the hierophant of that time was only ignorant, or whether he was jealous of the great influence of Apollonius, he refused to admit our philosopher, on the ground that he was a sorcerer (γόης), and that no one could be initiated who was tainted by intercourse with evil entities (δαιμόνια). To this charge Apollonius replied with veiled irony: “You have omitted the most serious charge that might have been urged against me: to wit, that though I really know more about the mystic rite than its hierophant, I have come here pretending to desire initiation from men knowing more than myself.” This charge would have been true; he had made a pretence.