[287.4] Vide _Cults_, iii. pp. 303-304; _Evolution of Religion_, p. 121. [288.1] _Vide supra_, p. 146. [288.2] Vide _Cults_, iii. p. 167. [288.3] Published in Zimmern’s _Beiträge_, p. 123; cf. Weber, _Dämonenbeschwörung_, pp. 17-19. [289.1] _Il._, xvi. 228. [289.2] _Od._, ii. 261. [289.3] _Il._, i. 313. [290.1] _Od._, xxii. 481: In the passage referred to above, Achilles uses sulphur to purify the cups. [290.2] _Od._, xiii. 256-281: This is rightly pointed out by Stengel in his _Griechische Kultusaltertümer_, p. 107. [290.3] _Evolution of Religion_, pp. 139-152; _Cults_, iv. pp. 295-306. [291.1] Vide _Cults_, iv. pp. 144-147, 300: To suppose that Hellas learnt its cathartic rites from Lydia, because Herodotus (i. 35) tells us that in his time the Lydians had the Hellenic system of purification from homicide, is less natural. Lydia may well have learnt it from Delphi in the time of Alyattes or Croesus. Or it may have survived in Lydia as a tradition of the early “Minoan” period; and, similarly, it may have survived in Crete. [291.2] _Vide supra_, pp. 176-178. [292.1] Vide _Cults_, iv. pp. 268-284. [292.2] For similar practices, vide _Cults_, pp. 415-417. [292.3] Clem. Alex. _Strom._, p. 755, Pott. [293.1] Paus., 9, 33, 4. [293.2] For the facts _vide_ Zimmern, _K.A.T._3, p. 592. [294.1] _Works and Days_, l. 824. [294.2] _Ib._, l. 804. [294.3] _Expositor_, 1909, p. 156. [294.4] _Vide_ Photius and Hesych., _s.v._ Μιαραὶ ἡμέραι. [295.1] _Hell._, 1, 4, 12. [295.2] Vide _Cults_, v. pp. 215-216. [295.3] _Cults_, iv. p. 259. [295.4] _Vide supra_, pp. 176-177. [296.1] _Sumerian and Babylonian Psalms_, p. 196. [296.2] King, _Babylonian Religion_, p. 196. [296.3] _Vide_ Fossey, _La Magie Assyrienne_, p. 96. [297.1] Knudtzon, _Assyrische Gebete an den Sonnengott_, p. 78 (texts belonging to period of Asarhaddon, _circ._ 681). [297.2] Zimmern, _Beiträge_, etc., p. 161. [298.1] Zimmern, _Beiträge_, etc., p. 163. [298.2] Fossey, _op. cit._, p. 399. [298.3] iv. _R._ 56, 12; Fossey, _op. cit._, p. 401. [298.4] _Expositor_, 1909, p. 150, giving text from iv. _R._ 40. [299.1] Fossey, _op. cit._, p. 209. [299.2] Zimmern, _Beiträge_, p. 173. [299.3] _Supra_, p. 176. [299.4] Zimmern, _op. cit._, p. 169. [300.1] Zimmern, _Beiträge_, pp. 30-31; he mentions also the similar practice of tying up a sheepskin or a fillet of wool and throwing it into the fire. [300.2] Zimmern, _op. cit._, p. 33: note magic use of knots in general, _vide_ Frazer, _G.B._2, vol. i. pp. 392-403; _Archiv. für Religionsw._, 1908, pp. 128, 383, 405. The superstition may have prevailed in Minoan Crete (see A. Evans, _Annual British School_, 1902-1903, pp. 7-9) and was in vogue in ancient Greece. [300.3] W. Warde Fowler, _The Religious Experiences of the Roman People_, Gifford Lectures, p. 49. [301.1] _Vide supra_, pp. 248-249; _Cults_, iv. p. 191.