[236.3] Cf. Schol. _Od._, 3, 441 (who defines οὐλοχύται as barley and salt mixed with water or wine… καὶ ἔθυον αὐτὰ πρὸ τοῦ ἱερείου… κριθὰς δὲ ἐνέβαλον τοῖς θύμασι χάριν εὐφορίας); Schol. _Arist. Equ._, 1167, τοῖς θύμασιν ἐπιβαλλόμεναι [κριφαί]. _Vide_ Fritz. _Hermes_, 32, 235; for another theory, _vide_ Stoll, “Alte Taufgebraüche,” in _Arch. Relig. Wissensch._, 1905, Beiheft, p. 33. [237.1] _Vide_ Evans, “Mycenaean Tree and Pillar Cult,” _Hell. Journ._, 1901, pp. 114-115. [237.2] _Od._, 14, 426; cf. the custom reported from Arabia of mingling hair from the head of a worshipper with the paste from which an idol is made. [237.3] Aristoph. _Pax._, 956. [237.4] Athenae, p. 419, B. [237.5] Vide _Arch. Rel. Wiss._, 1909, p. 467; Thomsen there explains it wholly from the idea of tabu. [237.6] The common meal of the thiasotaï is often represented on later reliefs, _vide_ Perdriyet, “Reliefs Mysiens,” _Bull. Corr. Hell._, 1899, p. 592. [238.1] Vide _Cults_, i. pp. 56-58, 88-92. [239.1] In my article on “Sacrificial Communion in Greek Religion,” _Hibbert Journal_, 1904, p. 320, I have been myself guilty of this, in quoting the story told by Polynaenus (_Strategem._ 8, 43), about the devouring of the mad bull with golden horns by the Erythraean host, as containing an example of a true sacrament. [239.2] Vide _Cults_, vol. i. p. 145. [239.3] See Crusius’ article in Roscher’s _Lexikon_, _s.v._ “Harpalyke.” [240.1] Vide _Cults_, v. pp. 161-172. [240.2] _Ib._, v. p. 165. [241.1] _K.A.T._3, p. 596. [241.2] Jeremias, _Die Cultus-Tafel von Sippar_, p. 26. [241.3] Zimmern, _Beiträge zur Kennt. Bab. Rel._, p. 15. [242.1] _Vide_ Frazer, _Adonis-Attis-Osiris_, p. 189; cf. “Communion in Greek Religion,” _Hibbert Journ._, 1904, p. 317. [242.2] Jeremias, _Die Cultus-Tafel von Sippar_, p. 28. [243.1] Weber, _Dämonenbeschwörung_, etc., p. 29. [243.2] iv. R2, pl. 26, No. 6; this is the inscription quoted by Prof. Sayce (_vide infra_, p. 182, n.) as a document proving human sacrifice. I owe the above translation to the kindness of Dr. Langdon; it differs very slightly from Zimmern’s in _K.A.T._3, p. 597. [243.3] Jeremias, _op. cit._, p. 29. [243.4] Renan’s thesis (_C. I. Sem._, i. p. 229) that the idea of sin, so dominant in the Hebrew and Phoenician sacrifice, was entirely lacking in the Hellenic, cannot be maintained; he quotes Porph. _De Abstin._, 1, 2, 24, a passage which contains an incomplete theory of Greek sacrifice. The sin-offering is indicated by Homer, and is recognised frequently in Greek literature and legend; only no technical term was invented to distinguish it from the ordinary cheerful sacrifice. [244.1] _Cults_, ii. p. 441.