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Additional info for A lex sacra from Selinous
1, Xen. A n . ). " o, The aspirate for ei'po is claimed by the Etym. Magn. 29-31 Gaisford, but is not otherwise attested. V. rohq and Z Ar. Plut. 5 ( I G 112 1361). But Hermes at Ar. Plut. 1128 laments the loss of j what he used to eat. The reference there is more likely for the ~ o h i from offerings set out before the statue than to what was burnt on the altar (cf. Gill 1974; 1991: 15-19). &x&pyparaand hpypara occur much less commonly than & a a p ~ a i . In the Etym. Magn. 4: COMMENTARY 39 0uc~6vr6v rekiwv and Od.
67. B6 xorayopko00: -ayopkw for -ayop~hwis new. Cf. 1). At Selinous the consonantal t has been lost and -~Eoewhas been contracted to -koeo. B7: These lines extend the procedure just described. For the structure of , 66 ric kh~heepov& ~ w dtno~zeivg, v zobc the sentence, cf: PI. Leg. 8 6 5 ~ E&v pkv raeappobc zobc a6zobc ~ a O a p 0 j r or i j rbv 608hov dtnorreivavri, KT~. 44 A LEX SACRA FROM SELINOUS ( E V L K ~ V xarpibv: The contrast may be that seen at Ap. Rhod. 716f between &eiq and CpcpChcp, referring to the pollutin blood of strangers and of kin.
Like adding more parts of the victim to the fire than the usual symbolic elements, as with the Evhra koipa of A1 If and the thigh of A19, the consumption of all the remaining meat on the spot shifts the sacrifice in the direction of other powerful rites such as holocaust. ~ a h k r o[ h ] 6 v ~ ~ vEL: a The control of the privilege of participating in sacrifices was an important social instrument. g. LSSupp. 88). " I t was evidently important to identify the worshippers as the local people of Mykonos.
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