1 I do not propose to enter into a discussion of the real significance of κριθ⋯ς διδ⋯ναι, but only to point to the fact that it is casually connected with purificatory ceremonies. Such a discussion would involve a discussion of the Eleusinian ⋯παρχ⋯, etc. The sense was probably different in different cases. If in this case it had a purificatory purpose, Samter's interpretation of the καταχ⋯σμαγα in his Familienfeste der Griechen und Römer, 1901, may be compared, though I am not certain that he hits the mark.
2Stengel's contention, Griech. Kultusaltertümer, 3rd edition, p. 146, that the περ⋯ειπνο took place on the third day is due to a misinterpretation of Lucian, De luctu, 24. The best information is given by the comic poet Hegesippus in Athenaeus, VII., p. 290 c; cf. Heraclides Ponticus, Polit. 30, 2.
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