[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.
[157.3] Vide Archiv für Religionswissenschaft, 1904, pp. 401-409.
[158.1] Duchesne, Origines du culte Chrétien, transl. by M’Clure, p. 296.