First it is necessary to establish the fact that in usage the terms θύειν and ἐναγίζειν are clearly distinguished. A passage in Pausanias is for this purpose of capital importance. Pausanias is visiting a sanctuary of Heracles at Sicyon. He makes the following observations[131]: ‘In the matter of sacrifice they are accustomed to do as follows. They say that Phaestos, when he came to Sicyon, found the Sicyonians devoting offerings to Heracles as to a hero. But Phaestos would do nothing of the kind, but would sacrifice to him as to a god. And even now the Sicyonians, when they slay a lamb and burn the thighs upon the altar, eat a portion of the flesh as though it were a sacrificial victim, and another part of the flesh they make over as to a hero.’ The passage is not easy to translate, because we have no English equivalent for ἐναγίζειν. I have translated the word by ‘devote’ because it connotes entire dedication—part of the sacrifice is shared, eaten by the worshipper in common with Heracles regarded as a _god_, the other part is utterly consecrated to Heracles as a hero; it is dead men’s food. Pausanias, who is often careless in his use of θύειν, here carefully marks the distinction. The victim is an animal: part of it is offered to an Olympian—that portion is shared; part of it is offered, like the offerings at the _Chytroi_, to no Olympian, but to a ghost, and of that portion no man eats. A second passage from Pausanias adds a further element of differentiation. At Megalopolis, Pausanias visited a sanctuary of the Eumenides. Of their ritual he speaks as follows[132]: ‘They say that when these goddesses would drive Orestes mad they appeared to him black, but that after he had bitten off his finger they seemed to him white, and his senses returned to him, and therefore he made over an offering to the black goddesses to turn away their wrath, but to the white ones he did sacrifice.’ Language and ritual could scarcely speak more plainly: θύειν is to the Olympians, a joyous thanksgiving to gods who are all white and bright, beneficent, of the upper air; ἐναγίζειν is to those below who are black and bad and malignant: θύειν is for θεραπεία, tendance; ἐναγίζειν for ἀποτροπή, riddance. * * * * * The distinction between the two forms of ritual having been thus definitely established, it remains to examine more closely the word ἐναγίζειν and the ritual it expresses, that of the dead—a ritual which, it must at this point be remembered, is also concerned with purification.