[15\7: Ar., _Ra._ 145 ff., 273 ff. "Darkness and mud," ~sko/tos kai\ bo/rboros~, as manner and place of punishment for ~amu/êtoi kai\ ate/lestoi~, are derived from _Orphic_ teaching: Pl., _Rp._ 363 D; Olympiod. on Pl., _Phd._ 69 C. By an inaccurate extension of meaning this fate was said to threaten _all_ ~ate/lestoi~ without distinction: Plu. ~p. psuchê=s~ ap. Stob. _Fl._ 120, 28 (4, 108, 2 Mein.); Aristid., _Eleus._, p. 421 D. = ii, 30 Keil; Plot., 1, 6, 6. Plotinos undoubtedly has the right interpretation of the reason for this strange form of punishment: the mud in which the uninitiated lie marks them out as ~mê\ kekatharme/nous~ who have not shared in the purifications such as were offered by the Orphic initiation ceremonies. Hence they remain fixed for ever in their original foulness (and in darkness because of their ignorance of the ~thei=a~). It is, in fact, an _allegorical_ punishment which has no meaning outside the range of Orphic doctrines of _katharsis_ and atonement. Aristoph. transfers it to those who have seriously transgressed the laws of city or religion, for whom it was unsuitable: this only shows that an appropriate penalty in Hades for crimes against civil society had not yet been invented. It had evidently been thought sufficient to say generally that the ~asebei=s~ (or at least the more heinous offenders) would be punished in Hades. This commonplace form of the opinion is probably to be regarded as a final echo of some definite theological doctrine which had become vulgarized and emptied of distinct meaning among the general public of the profane. The author of the first speech against Aristogeiton ([D.] 25) who speaks of the ~eis tou\s asebei=s ôsthê=nai~ in Hades (53), confesses himself an adherent of Orpheus (11).--The ~memuême/noi~ dwell in Hades next to the palace of Plouton himself: Ar., _Ra._ 162 f., where they have the privilege of ~proedri/a~, D.L., vi, 39. When a distinction between a ~chô=ros eusebô=n~ and a ~chô=ros asebô=n~ in Hades began to be made, the initiated, in order that they might not be deprived of their privileged position, were given ~proedri/a~ in the ~ch. eusebô=n~. In this way, e.g. the author of the _Axioch._ 371 D (who {249} can hardly have written before the third century) tries to reconcile the hopelessly contradictory pretensions of the ~eusebei=s~ and ~memuême/noi~ to reward in Hades.] [16\7: Sex. Emp., _M._ ix, 53. Suid. ~Diago/ras~.]