The authorship of the _Aethiopis_ was attributed to Arctinus of Miletus. Tradition called him "Homer's pupil."[27] As condensed in the summary of Proclus, the _Aethiopis_ was a mere _doppelgänger_ of the _Iliad_. Taking up the tale after Hector's death, and under the shadow of Hector's prophecy of the doom of Achilles, "in the day when Paris and Phoebus Apollo slay thee in the Scaean gate,"[28] the _Aethiopis_ fills out the story. The Amazon, Penthesilea, comes to aid Troy, and is slain by Achilles, who is stirred by pity for the beauty of his victim. For this Thersites taunts him, and he slays the wretch: so he needs purification, _in accordance with Ionian ideas_. The _Aethiopis_ went on to mark the usual distinction between the Homeric and Ionian epic. Diomede took up the blood-feud for Thersites, and, in Homeric law, Achilles must have paid the blood-wyte, or gone into exile, or "tholed the feud." Even the Scholiast[29] knew that this was the Homeric (as it was the Icelandic) law. But the Ionian makes Achilles sail to Lesbos, to sacrifice to Apollo, Artemis, and Leto, and be purified (in pig's blood probably) by Odysseus. Thus the Ionian makes us certain that he was of an un-Homeric state of society. He dates himself in similar fashion, when he makes Memnon (who, as in the _Odyssey_, slays Antilochus) receive after death the gift of immortality; and when he makes Thetis carry the body of Achilles (burned in the _Odyssey_) to be the worshipped hero of the isle of Leuke in the Euxine. There, when Ionian colonists reached the Euxine, Achilles became a ruling religious hero, recognised by Alcaeus (Fr. 49). "The Locrians in Italy," according to Pausanias, had a cult of Aias, whose armed ghost wounded Leonymus of Croton in battle. (In post-Homeric Greece the ghosts of heroes appeared in mortal wars, as St. James fought for Cortes against the Aztecs. Homer could conceive no such folly.) The Delphic oracle dispatched Leonymus to Leuke, where he found Achilles happily married to Helen, who sent by Leonymus a message to the poet Stesichorus, that had libelled her. Patroclus and Antilochus were with Achilles in Leukê, etc. etc.[30] If the _Aethiopis_ is earlier than these Ionian colonies, if Leuke in fable meant "the isle of light," then the colonists identified the Euxine isle with the isle of light, and so worshipped the dead Achilles of Leuke. The Ionian trading cities, of which Miletus was chief, had begun to adopt the new religious ideas that grew up, after the Homeric age, in honour of the national heroes.[31] It is more probable that the Ionians had never dropped the rites and religions of the conquered races, and merely added Achilles to Erechtheus. They had no spite against Achilles, who had never, like Agamemnon and Diomede, been their master.