By Michael H. Jameson, David R. Jordan, Roy D. Kotansky
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0v6vz]o 0Opa o r r]b 00pa. g. E a[cpaC,6vzo tihh]o &pa, but the slight traces o n the lead by no means guarantee the verb. " A23: The problems of the reading are discussed supra 11. Column B B1-7: A comparison is made in B8f with another rocedure, zbv a h b v zp6nov ... h6vxep .... That other procedure we ta e to be the one described in B2-7. I t is identified at B9 as the one used by 6 a6zoppkrrac ( h o 6 z o p E r . r a c ) when he is purified from an e l a s t e r o s , Elaczkpo &xoxa0&perat.
LSSupp. 88). " I t was evidently important to identify the worshippers as the local people of Mykonos. 16; cf: Antiph. 16ff, where the invitation is a mark of esteem for ood friend). Seen in this light the explicit permission to invite w omever he wishes" may indicate that the ceremony is to provide an opportunity for the sacrificer to re-integrate himself and his gentilitial roup inro the community by securing the participation of people outside t i s own group. Had outsiders been prohibited up to this time?
What d o they mean? " Autourgos (a6~oupy6c),composed of the same elements, can also have this sense ( c . Aesch. Eum. 336 with Z; and Parker 1983: 351 for auto-compoun s referring to homicide). Bloodshed, of course, is one of the prime reasons for seeking purification. sop, & ~ c . r o p o c ) ,used both of a wrongdoer who commits a crime o r an act of violence and of the pursuer and punisher of the wrongdoer. ropoc (cf. Ch. 6). Here a person w h o has killed another needs to be purified "of elusteroi," whom we take to be the avenging spirits acting o n behalf of the dead person.
A lex sacra from Selinous by Michael H. Jameson, David R. Jordan, Roy D. Kotansky