Dismayed at these words, frightened at the indignation of the people aroused by the insult offered to their distinguished guest, and overawed by the presence of a knowledge which he could no longer deny, the hierophant begged our philosopher to accept the initiation. But Apollonius refused. “I will be initiated later on,” he replied; “_he_ will initiate me.” This is said to have referred to the succeeding hierophant, who presided when Apollonius was initiated four years later (iv. 18; v. 19). While at Athens Apollonius spoke strongly against the effeminacy of the Bacchanalia and the barbarities of the gladiatorial combats (iv. 21, 22). The temples, mentioned by Philostratus, which Apollonius visited in Greece, have all the peculiarity of being very ancient; for instance, Dodona, Delphi, the ancient shrine of Apollo at Abæ in Phocis, the “caves” of Amphiaraus[105] and Trophonius, and the temple of the Muses on Helicon. When he entered the adyta of these temples for the purpose of “restoring” the rites, he was accompanied only by the priests, and certain of his immediate disciples (γνώριμοι). This suggests an extension to the meaning of the word “restoring” or “reforming,” and when we read elsewhere of the many spots consecrated by Apollonius, we cannot but think that part of his work was the reconsecration, and hence psychic purification, of many of these ancient centres. His main external work, however, was the giving of instruction, and, as Philostratus rhetorically phrases it, “bowls of his words were set up everywhere for the thirsty to drink from” (iv. 24). But not only did our philosopher restore the ancient rites of religion, he also paid much attention to the ancient polities and institutions. Thus we find him urging with success the Spartans to return to their ancient mode of life, their athletic exercises, frugal living, and the discipline of the old Dorian tradition (iv. 27, 31-34); he, moreover, specially praised the institution of the Olympic Games, the high standard of which was still maintained (iv. 29), while he recalled the ancient Amphictionic Council to its duty (iv. 23), and corrected the abuses of the Panionian assembly (iv. 5). In the spring of 66 A.D. he left Greece for Crete, where he seems to have bestowed most of his time on the sanctuaries of Mount Ida and the temple of Æsculapius at Lebene (“for as all Asia visits Pergamus so does all Crete visit Lebene”); but curiously enough he refused to visit the famous Labyrinth at Gnossus, the ruins of which have just been uncovered for a sceptical generation, most probably (if it is lawful to speculate) because it had once been a centre of human sacrifice, and thus pertained to one of the ancient cults of the left hand.