10. But the fable of Cephalus was also connected with another great temple of Apollo, which in the west of Greece looked down from the chalky cliffs of the promontory of Leucatas over the Ionian sea, and of which there are ruins still extant.(1000) Now Cephalus, the hero of Thoricus, is said to have gained these regions in company with Amphitryon:(1001) he is also said to have first made the celebrated leap from the rock of Leucatas.(1002) This leap, doubtless, had originally a religious meaning, and was an expiatory rite. At the Athenian festival of Thargelia, a festival sacred to Apollo, criminals, crowned as victims, were led to the edge of a rock, and thrown down to the bottom; and the same ceremony appears to have been performed on certain sacred occasions at Leucatas.(1003) Here, however, the fall of the criminal was broken by tying feathers, and even birds, to his body; below, he was taken up, and conveyed to a distance, that he might carry away with him every particle of guilt. This was without doubt the original meaning of the leap of Cephalus, who was stained with the guilt of homicide, and on that very account a fugitive from his country. According to a legend noticed in an ancient epic poem, his purification took place at Thebes;(1004) whereas the Leucadian tradition doubtless represented his leap from the rock as the act of atonement. In later times, indeed, the object of this leap was totally altered; it was supposed to be a specific for disappointed love.(1005) This singular application of the ancient custom gave a romantic colour to the legend connected with it. Cephalus and Procris were also represented in after-times as tormented by love and jealousy. Probably the story partly obtained this form in Cyprus, the island of Aphrodite, whither the fable of Cephalus(1006) was early carried by Attic settlers. But in whatever manner it was perverted, we cannot doubt that the leap of Cephalus from the Leucadian rock was a part of the expiatory worship of Apollo. These considerations refer to the Cretan rites solemnized at Thoricus. In Athens itself, the traditions of Crete and Delphi being found united together, it is necessary that we should first return to the latter place, and follow the Pythian worship through BŒOTIA. 11. This indeed is neither the time nor place to relate how the Pythian worship, in spite of the opposition of hostile races, traced the route of the procession through the passes of Parnassus. The fact is indeed evident from an almost unbroken chain of temples and oracles, the links of which, viz., Thurium, Tilphossium, the temple of Galaxius, the oracle of Eutresis, the Ismenium, Tenerium, Ptoum, and Tegyra, are all connected either by tradition or religious rites with Delphi. Delium is probably the only place on the eastern coast founded from Delos. Pindar represents the establishment of several such temples under the form of a migration of the god himself.(1007)