APPENDIX I. Consecration of persons struck by lightning . . . . . . . 581 II. ~maschalismo/s~ . . . . . . . . . . . . . . . . . . . . 582 III. ~amu/êtoi, a/gamoi~, Danaids in the lower world . . . . . 586 IV. The Tetralogies of Antiphon . . . . . . . . . . . . . . . 588 V. Ritual Purification . . . . . . . . . . . . . . . . . . . 588 VI. Hekate and the ~Hekatika\ pha/smata~ . . . . . . . . . . . 590 VII. The Hosts of Hekate . . . . . . . . . . . . . . . . . . . 593 VIII. Disintegration of Consciousness and Reduplication of Personality . . . . . . . . . . . . . . . . . . . . . 595 IX. The Great Orphic Theogony . . . . . . . . . . . . . . . . 596 X. Previous Lives of Pythagoras. His Descent to Hades . . . . 598 XI. Initiation considered as Adoption by the god . . . . . . . 601 XII. Magical Exorcisms of the Dead . . . . . . . . . . . . . . 603 {{vii}} PREFACE TO THE FIRST EDITION THIS book offers an account of the opinions held by the Greeks about the life of the human soul after death, and is thus intended as a contribution to the history of Greek religion. Such an undertaking has in a special measure to contend with the difficulties that face any inquiry into the religious life and thought of the Greeks. Greek religion was a natural growth, not a special foundation, and the ideas and feelings which gave it its inward tone and outward shape never received abstract formulation. It expressed itself in religious performances alone: it had no sacred books from which we might determine the inward meaning and interconnexion of the ideas with which the Greeks approached the gods created by their faith. The central essence of the religion held by the Greek people, in spite of this absence of conceptual formulation--or perhaps because of it--preserved its original character to a remarkable degree: the speculations and fancies of Greek poets continually refer to this central nucleus. Indeed the poets and philosophers in such of their writings as have come down to us are our only authorities for the religious thought of the Greeks. In the present inquiry they have naturally had to be our guides for the greater part of the way. But though under the special conditions of Greek life the religious views of poets and philosophers represent an important side of Greek religion, they yet allow us to perceive very clearly the independent and self-determined position with regard to the ancestral religion retained by the individual. The individual believer might always, if his own temper and disposition allowed him, give himself up to the plain and unsophisticated emotions which had shaped and decided the faith of the people and the religious performances of popular ~euse/beia~. But we should know very little of the religious ideas that filled the mind of the believing Greek if we had to do without the evidence of philosophers and poets (and of some Attic orators as