Note 112 — Chapter IX · DIONYSIAC RELIGION IN GREECE ITS AMALGAMATION WITH APOLLINE RELIGION. ECSTATIC PROPHECY. RITUAL PURIFICATION AND EXORCISM. ASCETICISM

Apollon., Mirab. 3 (prob. from Thpomp.); Plin., NH. vii, 174; Plu., Gen. Soc. 22, p. 592 C (Ἑρμόδωρος—the same copyist’s error occurs in Procl. in Rp. ii, 113, 24 Kroll); Luc., Enc. Musc. 7; Tert., An. 2; 44 (from Soranos; cf. Cael. Aur., Tard. 1, 3, 5); Or., Cels. iii, 3; 32. The same Hermotimos of Klazomenai is undoubtedly the person meant when a Ἑρμότιμος is mentioned among the earlier incarnations of the soul of Pythagoras, even when the country of the person in question is not named (as in D.L. viii, 5 f.; Porph., VP. 45; Tert., An. 28) or is incorrectly called a Milesian (e.g. in Hipp., RH. 1, 2, p. 12 D.-S.). A quite untenable theory about this Hermot. is given by Göttling, Opusc. Ac. 211.—Acc. to Plin. the enemies who finally burnt the body of Hermot. (with the connivance of his wife) were the Cantharidae—probably the name of a γένος hostile to Hermot.—There is a remarkably similar story in Indian tradition: see Rh. Mus. 26, 559 n. But I no longer suspect any historical connexion between this story and that of Hermot.; the same preconceptions have led in India as in Greece to the invention of the same tale. Similar conceptions in German beliefs: Grimm, 1803, n. 650.