[1485] Paton, Inscr. of Cos, 386, cited by Rouse, Greek Votive Offerings, p. 246.

[1486] Plutarch, Conjug. Praec. ad init.

[1487] Schol. ad Soph. Antig. 1241.

[1488] Photius, Lex. Rhet. Vol. II. p. 670 (ed. Porson), cited by Farnell, Cults of the Greek States, I. p. 245.

[1489] For the chief references, see Farnell, loc. cit.

[1490] Farnell, op. cit. p. 191.

[1491] Diod. Sic. V. 73; Pollux III. 38. Cf. Farnell, op. cit. p. 246.

[1492] Pollux, l. c. ταύτῃ (τῇ Ἤρᾳ) τοῖς προτελείοις προὐτέλουν τὰς κόρας.

[1493] Cf. Plutarch, Amator. Narrat. 1, where the girls of Haliartus are said to have bathed themselves in the spring Cissoessa immediately before making the sacrifices just mentioned, and evidently as part of the same ritual.

[1494] [Aeschines] Epist. 10, p. 680.

[1495] Chariton IV. 4.

[1496] Gorgias, p. 493 B.

[1497] Frazer, ad Pausan. X. 31. 9 (vol. v. p. 389).

[1498] I cannot pretend to have gone into the whole literature of the subject, but I find no reference to this passage either in Dr Frazer’s Pausanias, l. c., or in Miss Harrison’s Proleg. to Study of Gk Relig. pp. 614 ff., where the same topic is fully discussed.

[1499] Lucian, Dial. Marin. 6. 3.

[1500] Eustath. ad Hom. Il. XXIII. 141.

[1501] Anthol. Pal. VII. 507.

[1502] For other examples see Lenormant, Monographie de la voie sacrée éleusinienne, pp. 50 f., where also the above example is quoted.

[1503] Auson. Epitaph. no. 33.

[1504] Prolegomena to Study of Gk Religion, pp. 573 ff.

[1505] op. cit. p. 586; Kaibel, C.I.G.I.S., 641.

[1506] See above, p. 586.

[1507] See above, p. 586.

[1508] See above, p. 589.

[1509] I am forced by these considerations to dissent from Miss Harrison’s view as expressed op. cit. p. 594, ‘Here the symbolism seems to be of birth rather than of marriage,’ and again ‘this rite of birth or adoption ...’: and indeed this view seems hardly to tally with that which she suggests later (p. 600), “Burial itself may well have been to them (the Pythagoreans) as to Antigone a mystic marriage: ‘I have sunk beneath the bosom of Despoina, Queen of the Underworld.’”

[1510] Furtwängler, Die Idee des Todes, p. 293.

[1511] See above, p. 585.

[1512] Plutarch, Sympos. IV. 5. 3.

[1513] Aristoph. Aves, 1737.

[1514] Cf. Schol. ad Aristoph. l. c.

[1515] This, I am aware, is not an unique case. Plato applies the same epithet to the gods as a whole, but above all to Eros, clearly, I think, with something of the same significance. See Plato, Sympos. § 21, p. 195 A.

[1516] Cf. Theo Smyrnaeus, Math. I. 18; Aristid. Eleusin. p. 415; Plato, Phaedrus, p. 48.

[1517] Lenormant, Monographie de la voie sacrée éleusinienne, p. 54.

[1518] l. c.

[1519] For a long list of such monuments dealing with the story of Persephone, see Clarac, Musée de Sculpt. anc. at mod.—‘Bas-reliefs Grecs et Romains,’ pp. 209–10.

[1520] Monographie de la voie sacrée éleusinienne, p. 56.

[1521] Aristoph. Aves, 1737.

[1522] Soph. Antig. 787 ff.

[1523] Pind. Nem. VI. init.

[1524] Plato, Phaedo, cap. 32, p. 82 B, C.

[1525] See Geddes’ notes ad loc.

[1526] For other evidence confirming this view, see Geddes’ notes ad loc.

[1527] Plutarch, de defect. orac. cap. 10, p. 415.

[1528] Plato, Symp. § 7, p. 180.

[1529] ibid. § 15, p. 188.

[1530] ibid. § 19, p. 193.