7th Munychion. 7th Thargelion. 7th Boëdromion. 7th Pyanepsion.
6. We turn from these expiatory festivals of universal occurrence to the expiations which the religion of Apollo enjoined for those who had incurred the guilt of homicide.(1370) We previously noticed some establishments of this nature connected with the temples at Tænarum, at Trœzen, and of Branchidæ: a similar one also existed at Delphi, as may be gathered from the fable of Orestes, related by Æschylus, in which Apollo appears at the same time as leader of the avenging Furies, and as purifier of the murderer. Immediately after this deed, the matricide takes an olive-branch bound with woollen fillets,(1371) and flies _like a frightened stag_(1372) to Delphi, where Apollo himself purifies his blood-stained hands by the sacrifice of swine and ablutions;(1373) and thus liberates him from the Furies, as a defence against whom he had (according to Stesichorus) also given him a bow and arrows.(1374) After the purification of Orestes at Delphi, the Athenian poets affirm that he went to Athens, and, under the protection of the god, placed himself before the Areopagus, where Cephalus had also stood in a similar situation.(1375)
At Athens likewise, as was remarked above, the expiatory rites of the worship of Apollo were connected with the criminal courts of justice, the aristocratic ephetæ being intrusted both with the ceremony of purification and the duties of judges. These were fifty-one men, of noble birth,(1376) who in early times had jurisdiction in five courts of justice (amongst which the Areopagus was of course included) over every description of homicide.(1377) Solon probably first separated the Areopagus from the other four courts; and in order to make it a timocratic tribunal, with cognizance over cases of wilful murder, he gave it great political, though not religious power; the latter he was not able to bestow. The jurisdiction of the ephetæ was now confined to cases of unintentional or justifiable homicide, and some others of no importance; thus remaining a singular remnant of the ancient judicial forms, in the midst of an universal change. We shall now describe the ceremonies in use at the expiation of homicides. It is necessary, however, in the first place, to distinguish the wilful murderer, who either left for ever his native land, losing all privileges and property therein, or who suffered the penalty of the laws, from the man who killed another without design, or with some good cause, to be approved by the sentence of the ephetæ. A person in the latter situation left his country by a particular road for a certain time; during which he also kept at a distance from places of public resort (ἀπενιαυτισμὸς).(1378) Afterwards, the reconciliation took place either with the kindred or certain chosen phratores; but only in case they were willing,(1379) and that it was only a homicide of the second description.(1380) The term used was αἰδέσασθαι, because an offender of this kind was an unfortunate person, and therefore, according to the opinion of the ancient Greeks, worthy of respect. Afterwards, the perpetrator was purified from all guilt by sacrifices and expiatory rites. In early times the purification probably always took place abroad, frequently in the ancient settlements of the injured family. At Athens it was performed after the return of the criminal; and there the cases of atoneable murders were of course less frequent than in the heroic age; since, under a less regular government, and with closer family ties, there were more incitements and excuses for that crime. Hence at that time those institutions must have been of double importance, which checked the fearful consequences of an unlucky act, quieted the workings of an uneasy conscience, and moderated the too eager thirst for revenge.(1381)