let the homosepuoi perform the consecration

Inscription from Selinous SEG XLIV 783
Column A: … leaving behind … but let the homosepuoi perform the consecration. Traces in a rasura. (ll. 7ff.) … the hiara, the sacrifices (are to be performed) before (the festival of) the Kotytia and (before) the truce, in the fifth year, in which the Olympiad also occurs. To Zeus Eumenes [and] the Eumenides sacrifice a full-grown (sheep), and to Zeus Meilichios in the (plot) of Myskos a full-grown (sheep). (Sacrifice) to the Tritopatores, the impure, as (one sacrifices) to the heroes, having poured a libation of wine down through the roof, and of the ninth parts burn one. Let those to whom it is permitted perform sacrifice and consecrate, and having performed aspersion let them perform the anointing, and afterwards let them sacrifice a full-grown (sheep) to the pure (Tritopatores). Pouring down a libation of honey mixture, (let him set out) both a table and a couch, and let him put on (them) a pure cloth and crowns of olive and honey mixture in new cups and cakes and meat; and having made offerings let them burn (them), and let them perform the anointing having put the cups in. Let them perform the ancestral sacrifices as to the gods. To (Zeus) Meilichios in the (plot) of Euthydamos let them sacrifice a ram. And let it also be possible to sacrifice after a year. Let him take out the public hiara and put out a table before (them), and burn a thigh and the offerings from the table and the bones. Let no meat be carried out (of the precint). Let him invite whomever he wishes. And let it also be possible to sacrifice after a year, at home. Let them slaughter … statues … [Let them sacrifice] whatever sacrifice the ancestral customs permit … in the third year …. Column B: [If a …] man [wishes] to be purified from elasteroi, having (the host) made a proclamation from wherever he wishes and whenever in the year he wishes and in whatever [month] he wishes and on whatever day he wishes, having made the proclamation whithersoever he wishes, let (the killer) be purified. [And on] receiving (him, i.e. the killer), let him give (water) to wash himself with and a breakfast and salt to this same one, and having sacrificed a piglet to Zeus, let him go out from it, and let him turn around; and let him be addressed, and take food for himself and sleep wherever he wishes. If anyone wishes to purify himself, with respect to a foreign or native one (sc. elasteros), either one that has been heard or one that has been seen, or anyone at all, let him purify himself in the same way as the homicide does after he has been purified of an elasteros. Having sacrificed a full-grown (sheep) on the public altar, let him be pure. Having marked a boundary sprinkling seawater from a golden (vessel), let him go away. Whenever one needs to sacrifice to the elasteros, sacrifice as to the immortals. But let him slaughter (the victim so that the blood flows) into the earth.

Lex Sacra from Kyrene Rhodes–Osborne no. 97.110–141
(110) Of Suppliants. (111ff.) Imposed suppliants. If a suppliant is sent to the house, if (the householder) knows from whom he came, he shall make a proclamation and name him for three days. And if he has died in the land or has perished somewhere else, if he knows his name, he is to call out by name, but if he does not know (he is to proclaim): ‘O person, whether you are a man or a woman’. He is to make figurines, a male and a female, either from wood or from clay, and give them hospitality, offering them a portion of everything. When you have performed the customary rites, carry the figurines and the portions to an unworked wood and deposit them.