5. These data afford a sufficient proof of a remarkable and by no means fortuitous connexion between the expiatory festivals of Apollo: we may discover the vestiges of a sacred calendar, once, without doubt, preserved entire, but which, through the various combinations introduced into the Grecian worship, became disjointed and broken. This was particularly the case in the Attic festivals, where the same festival is frequently, as it were, doubled, and placed in different portions of the year. A remarkable instance, illustrative of the above remark, immediately occurs to us. As the months Munychion and Thargelion succeeded each other in the _second_ half of the year, so did Boëdromion and Pyanepsion in the _first_. The sixth of Boëdromion was sacred to Artemis; the seventh, without doubt, to Apollo Boëdromius, _the martial god_; who therefore corresponds with the Delphinian Apollo, and the festival with the Delphinia. The Pyanepsia, however, were very similar to the Thargelia; the laurel-boughs wrapt with wool, carried round at the celebration of both, remind us of the Daphnephoria;(1369) only, as was above remarked, the worship of Bacchus, which Theseus is said to have established at Naxos, after his return from the islands, was mixed up with it, and is to be recognised in the carrying of boughs (ὀσχοφορία), which was introduced into this festival. Thus these four seventh days (ἑβδόμαι) correspond with each other as follows: 7th Munychion. 7th Thargelion. 7th Boëdromion. 7th Pyanepsion. 6. We turn from these expiatory festivals of universal occurrence to the expiations which the religion of Apollo enjoined for those who had incurred the guilt of homicide.(1370) We previously noticed some establishments of this nature connected with the temples at Tænarum, at Trœzen, and of Branchidæ: a similar one also existed at Delphi, as may be gathered from the fable of Orestes, related by Æschylus, in which Apollo appears at the same time as leader of the avenging Furies, and as purifier of the murderer. Immediately after this deed, the matricide takes an olive-branch bound with woollen fillets,(1371) and flies _like a frightened stag_(1372) to Delphi, where Apollo himself purifies his blood-stained hands by the sacrifice of swine and ablutions;(1373) and thus liberates him from the Furies, as a defence against whom he had (according to Stesichorus) also given him a bow and arrows.(1374) After the purification of Orestes at Delphi, the Athenian poets affirm that he went to Athens, and, under the protection of the god, placed himself before the Areopagus, where Cephalus had also stood in a similar situation.(1375)