those in all, though on the Continent some shrines still retain relics and customs of the period when local saints had their peculiar rites. But it was a very different thing in Greece. The pilgrim who arrived at a temple never could guess what oddity or horror in the way of statues, sacrifices, or stories might be prepared for his edification. In the first place, there were human sacrifices. In the town of Salamis, in Cyprus, about the date of Hadrian, the devout might have found the priest slaying a human victim to Zeus,—an interesting custom, instituted, according to Lactantius, by Teucer, and continued till the age of the Roman Empire.[1]
At Alos, in Achaia Phthiotis, the stranger might have seen an extraordinary spectacle, though we admit that the odds would have been highly against his chance of witnessing the following events. As the stranger approaches the town-hall, he observes an elderly and most respectable citizen strolling in the same direction. The citizen is so lost in thought that apparently he does not notice where he is going. Behind him comes a crowd of excited but silent people, who watch him with intense interest. The citizen reaches the steps of the town-hall, while the
- ↑ Euseb., Præp. Ev., iv. 17, mentions, among peoples practising human sacrifices, Rhodes, Salamis, Heliopolis, Chios, Tenedos, Lacedæmon, Arcadia, and Athens; and, among gods thus honoured, Hera, Athene, Cronus, Ares, Dionysus, Zeus, and Apollo. For Dionysus the Cannibal, Plutarch, Themist., 13; Prophyr., Abst., ii. 55. For the sacrifice to Zeus Laphystius, see Grote, i. c. vi., and his array of authorities, especially Herodotus, vii. 197. Clemens Alexandrinus (i. 36) mentions the Messenians, to Zeus; the Taurians, to Artemis, the folk of Pella, to Peleus and Chiron; the Cretans, to Zeus; the Lesbians to Dionysus. Geusius de Victimis Humanis (1699) may be consulted.
