[36]. “Βαπτίσαντες τε καὶ της τέφρας ταύτης εἰς πηγὴν.” Τῆς τέφρας ταύτες is the partitive and instrumental Genitive, and indicates the ashes-in-water, as that with which the baptism was to be performed. (Compare John ii, 7.—“Fill the water pots with water.”)
[37]. Josephus against Apion. Book ii, 27.
[38]. That this altar was the expression of a blind though real groping after the true God, is distinctly attested by Paul.—“Whom therefore ye ignorantly worship, Him declare I unto you.”—Acts xvii, 23. To suppose as do some that the altar was erected by one who was uncertain which of the tutelary deities he should propitiate, implies Paul to have resorted to a weak pretense, founded on the mere jingle of words, which, so far from constituting an appropriate and impressive basis for his argument and appeal, would have invited the derision and contempt of his skeptical audience. He adopted no such artifice; but appealed to a recognized and affecting fact.
[39]. Plato, in Cratylo, xxii.
[40]. But Herodotus does not “represent” the manner of the purifying of Adrastus. Moreover, the legend of Crœsus and Adrastus, is fabulous, as appears from internal evidence (see Rawlinson’s note on the place); and with it, the theory of Grote, as to the Lydian origin of the Greek purifying rites falls to the ground. See Rawlinson’s Herodotus, Hist. I. 35.
[41]. Grote i, 29-35.
[42]. Ib. 530.
[43]. Smith’s Greek and Roman Antiquities, article, “Lustratio.”
[44]. Travels of Anacharsis, Introduction.
[45]. Ovidii Fast. ii, vs. 27-46.