[145.1] Vide _Cults of the Greek States_, vol. i. pp. 66-69: Steinmetz, _op. cit._, vol. ii. p. 345, discusses a record concerning the Ossetes, who live habitually in the system of the blood-feud, to the effect that a person guilty of parricide was surrounded and burnt in his house by the whole people, and he suggests that this may be the first example among them of a State cognisance of murder. [147.1] Antiphon, _Or._ 6, p. 764: _cf._ Eurip., _Hecuba_, pp. 291-292. [148.1] Demosthenes, _c. Aristocrat._, pp. 643-644. [148.2] Antiphon, p. 686. [149.1] Plato, _Laws_, 873 A-B: Demosth., _c. Euerg._, p. 1160. [149.2] P. 749; _cf._ 764. [149.3] _Laws_, pp. 854, 865. [149.4] Demosthenes, _c. Aristocrat._, p. 643. [149.5] Antiphon, p. 709. [150.1] Demosthenes, _op. cit._, p. 645: _cf._ the account in Pausanias, 5, 27, 10, of the purification by the Eleans at Olympia of the bronze ox which had caused the death of a boy. [151.1] Drako appears to have systematised it, but it may have existed as custom-law before his period. [151.2] Paus., 1, 19, 1; 1, 28, 10: Plut., _vit. Thes._, 12, 18: Demosth., _c. Aristocrat._, 74. [152.1] We note the legend that purification was refused to Ixion, and the express statement that no one would purify King Pausanias from his brutal crime against the Olynthian maiden. [152.2] The procedure by ordeal, prevalent in the ancient world and common among contemporary savages, is probably derived from an animistic conception of purity: the primitive theory appears to be that, if the person is innocent, the pure spirit within him makes his body able to resist the trial, and is not dependent upon any idea of a higher god of righteousness. The ordeal procedure is very common in African society: Post, _Afrikanisch. Jurisprud._, 2, p. 110. [154.1] _E.g._ the Eleusinian, Mithraic, and Phrygian Mysteries: for examples of it in savage initiation rites, see _Annual Report Smithsonian Institute_, 1899-1900, p. 435. [157.1] Sahagun, Jourdanet, pp. xxxix. and 455. [157.2] _Vide supra_, p. 57. [157.3] Vide _Archiv für Religionswissenschaft_, 1904, pp. 401-409. [158.1] Duchesne, _Origines du culte Chrétien_, transl. by M’Clure, p. 296. [159.1] Sahagun, _op. cit._, pp. 340-341. [159.2] _Vide_ Herzog, _Real-Encyclop._, _s.v._ _Beichte._ [160.1] King, _Babylonian Religion_, p. 212. [160.2] _Vide_ Von der Goltz, _Das Gebet_, p. 297: Cabrol, _Prière Antique_, p. 316: the aspersion with holy water in the present Roman ritual does not seem to have been obligatory in the early period: _vide_ Duchesne, _Origines_, p. 404, Engl. transl. LECTURE IV NOTES [164.1] An interesting and original contribution to the solution of the question will be found in a recent paper by Mr R. Marett in _Folk-Lore_, 1904, “From Spell to Prayer.” [166.1] _Vide_ A. Lang, _The Making of Religion_. [167.1] Vide _Anthropolog. Journ._, 1904, p. 165. [169.1] R. Marett, _op. cit._, p. 145. [170.1] _Man_, 1902, p. 104.