[166\5: In the Iliad and the Odyssey there is a total absence not only of all reference to purification from blood-guiltiness but of the necessary conditions for it. The murderer goes freely among men without there being any fear of others suffering from a ~mi/asma~ attaching to him. Cf. the case especially of Theoklymenos, ~o~ 271-8. Lobeck rightly emphasizes this, _Agl._ 301. K. O. Müller's attempts to prove in spite of everything that purifications from the stain of murder were a Homeric custom, are failures. See Nägelsbach, _Hom. Theol._^2, p. 293.--The oldest examples of purifications from murder in the literature are (Lobeck 309): purification of Achilles from the blood of Thersites in the ~Aithiopi/s~, p. 33 Kink.; refusal of Neleus to purify Herakles from the murder of Iphitos: Hesiod ~en katalo/gois~, Sch., Il. ~B~ 336.--Mythical exx. of such purifications in later accounts: Lob., _Agl._ 968-9.] [167\5: E g. offering of cakes, sacrifice of drink-offerings without wine, burning of the materials of sacrifice; cf. the description of ~hilasmo/s~ (in this place clearly distinguished from ~katharmo/s~) in A.R. iv, 712 ff. Similar account (offerings without wine, etc.) of the ~hilasmo/s~ (which is, however, improperly called ~katharmo/s~, l. 466) of the Eumenides at Kolonos which the chorus recommends to Oedipus, S., _O.C._ 469 ff. No one might eat of the expiatory sacrifice: Porph., _Abst._ 2, 44. It is burnt completely: Stengel, _Jahrb. f. Phil._ 1883, p. 369 ff.--The {214} clash of bronze was used ~pro\s pa=san aphosi/ôsin kai\ apoka/tharsin~: Apollod. _fr._ 36 (and in offerings to Hekate, Theoc. ii, 36; as protection against ghosts, Luc., _Philops._ 15; Sch. Theoc. ii, 36; Tz., _Lyc._ 77. Clash of bronze in this apotropaic sense occurs, too, in the dance of the Kouretes, etc.; see below). The ritual of expiation was affected in many ways by admixture of foreign superstitions from Phrygia and Lydia. Its chief source is to be found in the _Cretan_ worship of the (chthonic) Zeus. Thence it seems to have spread all over Greece assisted by the Apolline oracle of Delphi. This is why the ram, the peculiar victim of ~Zeu\s chtho/nios~, is the principal victim in expiatory sacrifices, its fleece, the ~Dio\s kô/dion~, receiving the various materials of expiation, etc.]