100 ON THE ORIGIN OF CREMATION, 
was pretty general in Greece before the existence either of 
Tuazes or of Heractirus, and, indeed, before either of their 
peculiar systems had been broached. It seems highly probable, 
indeed, from what Homer has said in regard to. the fate of 
Agax, that tl ose philosophers who honoured fire as the prima- 
ry element, had built their hypothesis on ancient tradition, 
Besides, it is attested by universal experience, that the theo- 
ries of philosophers have had very little influence on the man- 
ners and customs of mankind. In many instances they have 
endeavoured, in their own way, to account for certain customs 
which prevailed among their countrymen, or in other nations ; 
and have occasionally accommodated their systems to those 
modes which had the sanction of antiquity. But it may well be 
questioned, if, in any one instance, the dogma of the most cele- 
brated school has given rise to a rite or custom which has been 
generally received by the multitude. The influence of their 
authority was almost entirely confined to their own disciples ; 
and, while a theory directly opposite was keenly supported by 
others, who claimed equal authority, and who had an equal 
right to exhibit this claim, the surrounding multitude could 
only stare at the supposed wisdom of contending sects, without 
attempting to decide the controversy, or even supposing that 
they were qualified for so arduous a task. 
We must inquire, therefore, if there was no idea pretty g ge- 
nerally received among men, that entwined itself with their re-. 
ligious creed, and derived peculiar influence from their hopes _ 
and fears, as to a state of future existence ; which, if it did not 
absolutely originate this custom, must have greatly facilitated 
its progress. We accordingly observe, 
7. That the body was believed to be unclean after the depar- 
ture of the soul; and that it was therefore deemed necessary 
that it should be purified by fire. This is given by Eustarutvs 
as 
