444 DR DONALDSON ON THE EXPIATORY AND SUBSTITUTIONARY 
but no one can fail to see that we are here in the region of cloudland and 
sunshine, and that hwman sacrifices are here impossible. Sophocles made | 
Nephele demand satisfaction from Athamas for the loss of her children; and 
Athamas himself was accordingly led to the altar, covered with chaplets, but 
was rescued by Heracles. There could be really no descendants of Athamas. 
The Athamantide traced their race to a mythical founder ; and we need not be 
surprised if they traced their customs also to mythical sacrifices. But we 
cannot get historical facts out of such narratives. 
We have to notice in this connection the term dappaxoi. The word occurs 
in two passages of Aristophanes ; in the “ Equites,” 1405— 
“ And for this I invite you to the prytaneum and to the seat where that 
gappaxos used to be.” 
And in the Rane, 732-— 
“ And now we employ for everything those who have come last, whom the 
state formerly would not easily have used without due consideration, even as 
dappakol.” 
These are all the references to the dappaxoi in writers of this age. The 
passages give us no clue to the exact meaning of the word. In the first passage 
it denotes a low scoundrel ; in the second it denotes an office of the meanest 
description. Our more definite explanations of this word come from writers 
most of whom are far on in our third period. Perhaps we should add to these 
two passages a third, which was said to be taken from the speech of Lysias 
against the impiety of Andocides (53). Harpocration, who quotes the passage, 
doubts if the speech is genuine; and most critics are inclined to share his 
doubt. The words of the speech are—‘ Now we must purify the city, and 
offer up a propitiatory sacrifice, and send away a ¢appakés, and get rid of the 
mischief.” Here again, even supposing that the speech was genuine, all the 
information we get is that the dapyaxds was sent away when a propitiation took 
place. 
When we come to our third period, various explanations of the dappyaxot 
present themselves. Harpocration (180 p.c. ?) and Helladius (fourth century 
Phrixos, written with an 7, is, according to Laver, Cloud (Wolke); according to Prezimr, the 
fertilising rain, from ¢ploow, which is used to express the bristling shiver of rain (von starrenden 
Schauer des Regens (Gr. Myth. ii. 210). 
Helle, according to Laver, is the gleaming cloud (leuchtende Wolke); according to Pretisr, the 
light-gleam of the heights inhabited by “Zeus (Lichtglanz der von Zeus bewohnten Hohen). 
Ino, according to “Laur, is an earth-goddess (Io Erdgottheit) according to PRELLER, a sky and 
sea-goddess (cine Himmels-und Meeresgittin). 
The ram is, according to Pretier, the symbol of the fertilising cloud (das,Symbol der befruch- 
tenden Wolke), 
Zeus Laphystios, according to Laver, is the heaven that sucks up the clouds (der die Wolken 
aufsaugende Himmel); according to Preuier, the dark Zeus of storms and winter (der finstre Zeus 
der Stiirme und des Winters). 

