[126\5: Epicurus devotes by will certain definite ~pro/sodoi~ to the yearly offering of ~enagi/smata~ to his parents, his brothers, and himself: D.L. x, 18.--To the end of the third century belongs the "Testament of Epikteta", i.e. the inscription recording the foundation by Epikteta (who came from Thera as we know now for certain: ~Eph. Arch.~ 1894, p. 142) of a three-day sacrificial feast to be performed every year for {205} the Muses and "the Heroes", i.e. for her husband, herself, and her sons; and the institution for this special purpose of a ~koino\n tou= andrei/ou tô=n suggenô=n~ (together with women of the family). The inscr. gives also the rules of this sacrificial society (Michel n. 1001; _CIG._ 2448).--The offerings to the dead in this case (vi, 6 ff.) consist of a ~hierei=on~ (i.e. a sheep) and ~hiera/~, especially ~ellu/tai~ of five choinikes of wheaten flour and a stater of dry cheese (~ell.~ are a kind of sacrificial cake specially offered to the deities of the lower world, as for ex. to Trophonios at Lebadeia: _GDI._ 413 with n., p. 393), and in addition to these garlands are mentioned. The following are to be sacrificed: the customary parts of the victim, an ~ellu/tês~, a loaf, a ~pa/rax (= ba/rax, bê/rêx~: interchange of tenuis and media as frequently) and some ~opsa/ria~ (i.e. small fishes: cf. the ~apopuri/s~ for the dead, _GDI._ 3634 Kos). The rest was probably consumed by the religious society: these special portions the person offering the sacrifice, we are told, ~_karpôsei=_~, i.e. (he shall offer them to the Heroes by burning them entire. Cf. Phot. ~kausto/n; _karpôto/n_, ho\ enagi/zetai toi=s teteleutêko/sin (karpô=sai, ka/rpôma, holoka/rpôsis~, etc., are frequent in the LXX) and Phot. ~holokarpou/menon~ and ~holokautismo/s. karpou=n = holokautou=n~ in the sacrificial calendar from Kos, _GDI._ 3636; cf. Stengel, _Hermes_, 27, 161 f.] [127\5: See Is. 1, 10.] [128\5: In manumission records it is sometimes definitely enjoined that the freed persons shall at the death of their masters ~thapsa/ntô kai\ ta\ _hô/ria_ autô=n poiêsa/tôsan~: thus on the insc. from Phokis, _SIG._ 841. (Instructions of this kind as esp. frequent in the records of emancipation from Delphi: see Büchsenschütz, _Bes. u. Erw._, 178 Anm. 3-4.) ~ta\ _hô/ria_~ when applied to the dead (_GDI._ 1545-6; ~hôrai/ôn tuchei=n~ E., _Sup._ 175) means the ~kath' hô/ran suntelou/mena hiera/~ (Hesych. ~hôrai=a~; funeral ordinance of the Labyadai, l. 49 ff.: ~ta\s d' a/llas thoi/nas kat' ta\n hô/ran agage/sthai~), i.e. the sacrifices to be celebrated periodically (~tai=s hiknoume/nais hême/rais~, n. 138; cf. ~teletai\ hô/riai~, Pi., _P._ ix, 98 ff.). This doubtless means in particular the ~eniau/sia hiera/~ (cf. nn. 81, 89, 92 of this chap.). Garlanding of graves ~kat' eniauto\n tai=s hôri/ois~ (sc. ~hame/rais~), _GDI._ 1775, 21; ~kat' eniauto\n hôrai=a hiera\ apete/loun~ (to the Heroes), Pl., _Cri._ 116 C.]