¹ Virg., Georg, i. 165 Google Scholar. Serv. ad loc.: Id est cribram areale. Mystica autem Iacchi ideo ait quod Liberi patris sacra ad purgationem animae pertinebant: et sic homines ejus Mysteriis purgabantur, sicut vannis frumenta purgantur. Hine est quod dieitur Osiridis membra a Typhone dilaniata Isis cribro superposuisse: nam idem est Liber Pater in cujus Mysteriis vannus est: quia ut diximus animas purgat. Unde et Liber ab eo quod liberet dictus, quem Orpheus a gigantibus dicit esse discerptum. Nonnuli Liberem Patrem apud Graecos Λικνίτην dici adferunt; vannus autem apud eos λίκνον nuncupatur; ubi deinde positus esse dicitur postquam est utero matris editus. Alii mysticam sic accipiunt ut vannum vas vimineum latum dicant, in quod ipsi propter capacitatem congerere rustici primitias frugum soleant et Libero et Liberae sacrum facere. Inde mystica.

² The ‘fan’ has been discussed by Blümner, , Technologie, p. 8 Google Scholar, and the processes of winnowing by Schrader, Real-lexicon, s.v. ‘Worfeln.’ To both of these authorities I owe many references, but neither appears to be aware that a ‘fan’ of substantially the same shape as that in use in classical days is in use to-day, nor do they accurately describo the method of its use. I should like to say at the out-set that what is new in my discussion so far as it relates to the shape and use of the ‘fan,’ is entirely due to the kindness of Mr. Francis Darwin, to whom this paper owes its inception.

³ The connotation of our modern ‘fan’ has been the source of much confusion; even Mr.Lang, Andrew (Custom and Myth, p. 36 Google Scholar) is led by it to conjecture that the use of the mystica vannus was a ‘mode of raising a sacred wind’ analogous to that employed by the whirls of the turudan or bull-roarer. The same confusion prompted the charming lines by Heniek that stand at the head of this article. See also p. 312.

⁴ Hom., Hymn. ad Merc. 150 Google Scholar.

⁵ Baumeister, , Abb. 741 Google Scholar, and Mus. Greg. Etrusc, ii. 83. 1^a.

⁶ For the coin of Nicaea, see Brit. Mus. Cat. Bithynia, p. 158 Google Scholar, Nicaea, No. 42, Pl. xxxii., 14. For the coin of Hadriani, Brit. Mus. Cat. Mysia, p. 74 Google Scholar, No. 10, Pl. xvii, 10.

⁷ No. 11. From a photograph. The design has been frequently published before, but always from slightly inaccurate drawings.

⁸ No. 31. See Michaelis, , Ancient Marbles in Great Britain, p. 252 Google Scholar. Fig. 4 is from a photograph. The sarcophagus was found at Arvi on the South coast of Crete by Pashley, and figured by him, though inadequately, in his Travels in Crete, ii. pp. 18–19 Google Scholar. The design in Fig. 4 occurs also at the end of the Farnese sarcophagus ( Gerhard, , Antike Bildwerke, Pl. 111. 31)Google Scholar; it may have been from the Farnese sarcophagus, Prof. Colvin suggests, that Raphael borrowed his design. In the Kestner Museum at Hanover there is a majolica plate on which the design in Fig. 4 is substantially reproduced. The two men carry the child in the liknon, but in the background a little Renaissance landscape is added. This interesting plate will it is hoped be published by Dr. Hans Graeven, who kindly drew my attention to it.

⁹ Schreiber, Hellen. Reliefbilder, lxx.

¹⁰ Schreiber, Hellen, Reliefbilder, lxxx. This design, as regards erection of the liknon, does not stand alone. On a relief in Copenhagen in the Thorwaldsen Museum (Schreiber, lxix.) a liknon is seen erected on a similar structure; above it is a great goat's head, no doubt as a προβασκάνιον In a relief in Vienna (Schreiber, xcviii) a liknon is represented as set up in much simpler fashion. It stands on a plain pillar; near it are masks, a lyre, and other Dionysiac gear. In an unpublished relief in the Campo Santo at Pisa the liknon is accompanied by a youth ringing a bell.

¹¹ Soph., Frg. 724 Google Scholar.

¹² Cl. Rev. 1894, p. 270 f.

¹³ The etymology of λίκνον is discussed later, p. 311.

¹⁴ The ‘fan’ in Fig. 7 was obtained from France by Mr. Francis Darwin. It is now in the Ethnographical Department of the Fitz-william Museum Inv. E. 1903. 309. The shape is the same as that depicted by Millet in his ‘Winnower.’ Such fans are still in use to-day in Cambridge as baskets and are regularly imported. Mr. Darwin's gardener, who is represented winnowing in Fig. 8, states that the ‘fans’ were in use for winnowing when he was a boy, but the art of winnowing with them is now only known to a few old men. At Skelwith Fold near Ambleside in Cumberland, Mr. Darwin tells me, a basket of slightly different shape is still made of thin laths of willow and used occasionally as a winnower. A specimen is now in the Fitz-william Museum together with the fan in Fig. 7.

¹⁵ Arist., Meteor., 368 ^b Google Scholar, 29. σεισμοῦ γενομένου ἐπιπολάζει πλῆθος λίθων ὤσπερ τῶν ἐν τοῖς λίκνοις ἀναβραττομένων

¹⁶ Clem. Al., Protr. xii. 118 Google Scholar. φύγωμεν οὖν τὴν συνήθειαν . . . ἄγχει τὸν ἄνθρωπον τῆς ἀληθείας ἀποτρέπει ἀπάγει τῆς ζωῆς παγίς ἐστιν βόθρος ἐστίν βάραθρόν ἐστι λίκνον ἐστίν κακὸν ἡ συνήθεια

¹⁷ Plub., de Is. et Os. 73. 380Google Scholar D: ζῶντας ἀνθρώπους κατεπίμπρασαν ὡς Μανεθὼς ἱστόρηκε Τυφωνείους καλοῦντες καὶ τὴν τέφραν αὐτῶν λικμῶντες ἠφάνιζον καὶ διέσπειρον

¹⁸ Luke 3, 17.

¹⁹ Hom., Od. xi. 127 Google Scholar.

²⁰ Sophocles in the Acanthoplex called the winnowing fan ἀθηρόβρωτον ὔργανον The line is preserved by Eustathius, ad Od. xi. 128 Google Scholar.

ὤμοις ἀθηρόβρωτον ὔργανον φέρων

The variant form makes it doubly clear that the name was a fanciful oracular epithet.

²¹ An oar or rudder: the Greek ἐρετμός Latin remits, our rudder all came from the same root. Oar and rudder seem at first not to have been clearly distinguished. See Schrader Real-lexicon s.v. ‘Rudern.’ Odysseus with the oar or rudder is represented on two gems: see my Myths of the Odyssey Pl. 30 a and b.

²² Eust., ad Od. xi. 128 Google Scholar, 1676. 49 ἀθηρηλοιγόν ὄ ἐστι πτύον, λικμητήριον τὸ τῶν ἀθέρων ὀλοθρευ τικόν

²³ Schol. Ven., ad Od. xi. 128 Google Scholar ἀθηρολοιγὸν ὀξυτόνως δηλοῖ δὲ τὸ πτύον The scholiast goes on οἰ δὲ νεώτεροι τὸ κίνητρον τῆς ἀθέρας οἴονται I do not know exactly what he means by a κίνητρον it must be some instrument for shaking the grain. Possibly οἰ νεώτεροι confused the liknon-basket with the shovel.

²⁴ Hom., Il. xiii. 588 Google Scholar. Eust. ad loc. οτύου δὲ οὐ δι ᾿ οὖ γῆν ἀναρρίπτουσιν ἀλλὰ λικμητικοῦ ἀναβάλλοντος τὰ ἠλοημένα τοῦ καὶ εἰς τύπον ἐσχηματισμένου χειρὸς δακτύλων . . . διὸ τῇ ἐκ τοῦ βασιλικοῦ θώρακος ἀποπλανήσει τοῦ ὀϊστοῦ ἤτις κατὰ τὴν ἐκ τῆς χειρὸς τοῦ ῾Ελένου ἄπρακτον συνδιανοεῖται βολήν δόξοι ἄν ὁ ποιητὴς μυκτηρι ζειν ώς οἶον ξυλίνης καὶ ὁμωνύμως λεγομένης χειρὸς εἰκῆ ἀφειμένου τοῦ βέλους κ.τ.λ Schol. Ven. ad loc. πτυόφιν] πτύου πτύον δέ ἐστιν ἐν ᾦ τὰ ἠλοημένα γεννήματα ἀναβάλλουσι χωρί ζοντες τοῦ ἀχύρου . . . τινὲς τὰ μὲν σιδηρᾶ πτύα τὰ δὲ ξύλινα καὶ τρόπον χερὸς ἔχοντα οῖς καὶ τὴν γῆν μεταβάλλουσι καὶ τοὺς ἀστάχυας ἀναρρίπ τουσι θρίνακάς φασι Παρὰ δὲ Αττικοῖς πτύα

²⁵ Il. v. 499. No scholia on this passage are extant.

^25a The process is very clearly explained in Xenophon's Oeconomicus xviii, but Xenophon does not name the implement used.

^25b Mr. Bosanquet points out that the words of the Venetian scholiast must have got misplaced; his οἶς τὴν γὴν μεταβάλλουσι corresponds to the δι᾿ οὖ γὴν ἀναρρίπτουσι and must have belonged to σιδηρᾶ To this day in Greece πτύα (i.e. φτυάρια) are used only for moving earth already dug and there is no such thing as a spade driven in with the foot.

²⁶ Now in the Anthropological Department of the Fitzwilliam Museum. My grateful thanks are due to the Director, Baron Anatole von Hügel, for his kind permission to publish the θυρνάκι and to Miss Edith Crnm for the accurata drawing reproduced in Fig. 9.

²⁷ Since the above was written Mr. Bosanquet kindly tells me that not only in Crete but quite recently he has seen at Sicyon the process of winnowing with the θυρνάκι The forks there used were of two types: the home-made, usually 3-pronged, cut from a tree with twigs in that form, and the shop-made, usually a 4-pronged spade, and very ‘hand-like,’ cut from a plank.

²⁸ Cyr. gl. Vind. 171 θρῖναξ σκεῦος γεωργικὸν ὀ καὶ λέγεται λικμητήριον ἐπειδὴ τριαινοειδής ἐστι καὶ οἰονεὶ τριόνυξ ἤ πτύον τοῦ σίτου ἔχον ὔδοντας πέντε ὄ καὶ λέγουσι πεντεδάκτυλον ὄ ἐστι λικμητήριον Hesychius defines θρῖναξ as πτύον σίτου ἤ τριαινα The scholiast on Nicandros, Theriaka 114 Google Scholar says: θρῖναξ γεωργικόν τί ἐστι σκεῦος ἔχον τρεῖς ἐξοχὰς καὶ σκόλοπας ἀπωξυμμένας ᾦ τὰς στάχυας τρίβουσι καὶ λικμῶσι καὶ ἀπαχυρίζουσι

²⁹ Anth. Pal. vi. 104

καὶ τρίνακας ξυλίνας χεῖρας ἀρουροπόνων

Such a ‘fan’ Mr. Bernard Darwin kindly reminds me, points a comparison in the ‘Arabian Nights.’ In the ‘Story of the Second Royal Mendicant,’ Jarjarees appears ‘in a most hideous shape with hands like winnowing forks.’

³⁰ II. i. 463 νέοι δὲ παρ᾿ αὐτὸν ἔχον πεμπώ βολα χερσίν Eustath. ad loc. φασίν οἰ παλαιοὶ ὠς οἰ μὲν ἄλλοι τρισὶν ἔπερον ὀ βελοῖς οἰ λέγοιντο ἀν τριώβολα μόνοι δὲ οἰ Κυμαῖοι Αἰολικὸν δὲ οὖτοι ἔθνος πεμπωβόλοις ἐχρῶντο ἔστι δὲ ἠ τοῦ πεμπωβόλου λέξις Αἰολική καθὰ καὶ ἡ χρῆσις . . . ἔοικε δὲ τὸ παρὰ τοῖς Κυμαίοισ τοῦτο πεμπώβολον δακτύλοις πτύου λικμητικοῦ ἤ ὀδοῦσι τριαίνησ

³¹ Hesych. s.v. θρῖναξ πτύον σίτου ἤ τρίαινα In the Attic dialect the πτύον was called πτέον See Eustath, . ad Il. xiii. 588 Google Scholar, 948. 19.

³² It has been suggested by Mr.Bosanqaet, R. G. (J.H.S. 1902, p. 389 Google Scholar) that the trident implements carried by the procession of men in the remarkable steatite vase found at Hagia. Triada near Phaestos are θυρνάκια and that the whole scene depicted is a Harvest Home. Sig. Savignoni who published the vase (Monimenti dei Lincei, 1903, Tav. I) believes the implement to be a weapon of war. After comparing the implements on the vase with the Palestine winnow-fork figured by Hastings (Diet, of the Bible, s.v. Agriculture) I believe Mr. Bosanquet's conjecture to be correct. In this case the supposed ‘axes’ tied to the ‘win-now-forks’ must be some form of sickle. I propose to return to this question at a later date, after examining extant forms of prehistoric sickles.

³³ A shovel with leaf-shaped blade and long handle is, Prof. Ridgeway kindly tells me, still to be seen in Ireland. A similar instrument is held over the shoulder of the winnower in one of the panels that decorate Pisano's fountain at Perugia.

^33a Since the above was written Mr. Bosanquet has kindly sent me an account of winnowing as it takes place to-day in Teneriffe. The account, vouched for by Mr. Holford Bosanquet, F.R.S., is of special interest as showing that the planting of the ptyon is a custom still maintained in modern times and also because in Teneriffe, it appears, three forms of winnowing implements substantially identical with the θρῖναξ the πτύον and the λίκνον are still employed. The process is described as follows. 1. Threshing takes place on a circular floor partly by hoofs of freshly shod ponies or of oxen, partly by a sledge studded with sharp stones—the straw is turned over with a wooden 3-pronged fork cut from twigs in that form. 2. Winnowing is performed with a prongless wooden spade. Thus where the Greek has one implement, the θρῖναξ the inhabitant of Teneriffe has two, the prongless πτύον for actual winnowing and the true θρῖναξ for turning over and heaping together the masses of straw and grain over which the sledge or the line of horses go round and round. 3. On finishing his task with the prongless spade (πτύον) the winnower plants it in the centre of the heap of grain as a sign that his task is done. About this time or a little earlier the women set to work on the mixture of the grain and chaff which lies beside the main heap. They winnow the dregs of the threshing-floor in a basket which is to all intents and purposes a λίκνον except that it has no open side. The worker gives a rotatory motion to the contents and as they move round and round the difference of weight separates the chaff, etc., which are then thrown out by the hand.

³⁴ Theocr., Id. vii. 155 Google Scholar. Schol. ὄταν δὲ λικ μῶνται καὶ σωρεύωσι τὸν πυρὸν κατὰ μέσον πηγνύουσι τὸ πτύον καὶ τὴν θρινάκην κατέθεντο Τὴν δὲ αἰτίαν είπεν ἐκ Τριπτολέμου

³⁵ Aesch., frg. 194 Google Scholar (ap. Athen, ix. 394a).

³⁶ Etym. Mag. s.v. πτῦον παρὰ τοῦ πτύω τὸ ἀποπτύον καὶ ἀπορρίπτον τῶν καρπῶν τὰ ἄχυρα τὸ δὲ πτύω σημαίνει τὸ ἀπορρίπτειν καὶ ἐκβαλ λειν ἔνθεν καὶ τὸ ἀπιπτύω

³⁷ Hesych. s.v. δίπτυον Κύπριοι μέτρον οἰ δὲ τὸ ἠμιμέδιμνον In late Latin vannus is also a measure; see Ducange s.v.

³⁸ J.H.S. xi. 1890 p. 309. In the Edict the word Δηλάβρα is given as the equivalent of πτοῖον Δηλάβρα is obviously the Latin dolabra. This looks as if the πτοῖον of the inscription were more like the θρῖναξ than an ordinary seoop; but clearly the two are distinguished.

³⁹ In Hastings' Dictionary of the Bible, s.v. Agriculture, two instruments are figured and said to be in use in Syria, which correspond very closely to the πτύον and θρῖναξ One of them is a fork with four prongs, the other a shovel with a long handle. These two instruments are said to correspond to the two Hebrew words translated in our version of the Bible by fan and shovel; Isaiah xxx. 24, ‘clean provender which hath been winnowed with the shovel and with the fan.’ Unfortunately the Dictionary does not state any facts as to the provenance of the implements figured. Vogelstein, , Landswirthschaft in Palestin, p. 68 Google Scholar, states that in Palestine a fork with three prongs is used for a preliminary single tossing, then a fork with seven prongs, and then a still finer implement; the final purification is effected by a sieve as in modern Greece.

⁴⁰ Etym. Mag. Λεῖκνον σημαίνει τὸ πτυάριον . . . καὶ γὰρ οἰ ἀρχαῖοι ἐν τοῖς πτυαριοις ἐποιουν τοὺς οἰκείους υἰούς καθεύδειν δια τὸ πολύγονον

⁴¹ The particulars as to Finnish methods of winnowing and the drawings reproduced in Fig. 10 were sent to Mr. Darwin by Prof. Grotenfelt, who most kindly allows me to make use of them. Three of the illustrations are figured in Prof. Grotenfelt's book ou Finnish primitive methods of agriculture: Det primitiva Yordbrukets Metoder i Finland.

⁴² The word cribrum, ✓skar, kar, means of course nothing but ‘divider,’ ‘separator’; and similarly the Greek κόσκινον κο-σκι-νο-ν is only a reduplicated form of ✓sak, ska, to divide, to separate. Hence a liknon might etymologically be called a koskinon, since both are dividers. But the Latin cribrum and Greek κόσκινον were early specialized off to mean implements that divided by means of a perforated surface. Possibly the expression κόσκινον τετρημέμνον (Plato Gorgias 493 B) points to a time when the koskinon was not necessarily perforated.

⁴³ Varr., R.R. i. 52 Google Scholar. 2. iis (sc. spicis) tritis, oportet e terra subjactari vallis aut ventilabris, cum ventus spirat lenis. Ita fit, ut quod levissimum est in eo atque appellatur acus evannatur foras extra arcani, ac frumentum quod est ponderosum purum veniat ad corbem.

⁴⁴ Varro, R.R. i. 23 Google Scholar. 5. valli ex viminibus.,

⁴⁵ Colum. ii. 21. at si compluribus diebus undique sibilai aura vannis expurgentur ne post nimiam segnitiem vasta tempestas irritum faciat totius anni laborem.

⁴⁶ Matth. iii. 12. οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ

⁴⁷ Schrader, Real-lexicon, s.v. Wörfeln.

⁴⁸ Schmidt, , Sonantentheorie, p. 108 Google Scholar.

⁴⁹ Milton, , P.L. v. 270 Google Scholar.

⁵⁰ This quotation and some of those above I owe to the English Dialect Dictionary. The description there given of the operation of winnowing in a basket-fan is as follows. ‘Originally it was used to separate the chaff from the wheat by tossing it up into the air and catching it as it fell down, thus allowing the wind to fan out the chaff.’ This description reads as though it had been invented on a priori grounds; the actual operation as described on p. 300 is one of shaking not tossing; the grain never leaves the fan, nor is the wind necessarily utilized. The Dictionary further states that the word ‘fan’ as meaning a basketor shovel-winnower is obsolete except historically. As already stated the word and the implement are familiar to old people to-day.

⁵¹ Boutell, Monumental Brasses p. 35 Google Scholar. My attention was called to this interesting monument by Professor Bendall.

⁵² Harpoerat, s.v. λικνοφόρος τὸ λίκνον πρὸς πᾶσαν τελετὴν καὶ θυσίαν ἐπιτήδειόν ἐστιν

⁵³ Prolegomena to the Study of Greek Religion, p. 153. I have here sought to establish that the word μυστήρια is connected rather with μύσος than with μύω

⁵⁴ Helbig, , Cat. 1168 Google Scholar. First published and discussed by Caetani-Lovatelli, Mme. Ersilia, Ant. Mon. Ined. p. 25 Google Scholar ff. Tav. ii–iv. I have discussed this, monument in detail in my Prolegomena to the Study of Greek Religion Chap. x. p. 547.

⁵⁵ See Prolegomena, p. 152.

⁵⁶ loc. cit., see p. 292.

⁵⁷ Schol., ad Callim. Hymn. i. 48 Google Scholar: ἐν γὰρ λείκνοις τὸ παλαιδν κατεκοίμιζον τὰ βρέφη πλοῦτον καὶ καρποὺς οἰωνιζόμενοι The Scholiast on Aratus, Phaen. 268 Google Scholar, adds that this was done at birth, τὰ γὰρ βρέφη τὸ πρῶτον γεννώμενα κ.τ.λ

⁵⁸ The Scholiast on Callimaohus thus defines the liknon: λίκνον οὖν τὸ κόσκινον ἦ τὸ κούνιον ἐν ᾦ τὰ παιδια τιθέασι He is probably vague in his conception of a λίκνον Mr. Haward of King's College, Cambridge, kindly tells me that he learnt from a Cornish farmer that in olden days a corn-sieve served among poor people as a cradle, but whether it was so used ‘for luck’ or from necessity did not appear. A number of instances of the custom of carrying a new-born child in a ‘corn-sieve’ are collected by Mannhardt, in his valuable chapter ‘Kind und Korn’ in his Mythologische Forschungen, p. 366 Google Scholar.

⁵⁹ Ps. Plut. Prov. Alex. xvi. νόμος ἦν Αθήνησι ἐν τοῖς γάμοις ἀμφιθαλῆ παιδα λίκνον βαστάζοντα ἄρτων πλέων εἶτα ἐπιλέγειν Εφυγον κακὸν εὖρον ἄμεινον And see Zenob, . Prov. iii. 98 Google Scholar. Eustath, . ad Od. xii. 357 Google Scholar. Suidas, s.v. ἔφυγον κακόν

⁶⁰ Hermann, (Lehrb. iv. 275 Google Scholar) states on the authority of Wachsmuth, (Das Alte Griechenland im Neuen, p. 153 Google Scholar) that among the modern Greeks a boy with both parents alive (μουνοκορούδατος) still carries the bride cakes to the bride.

⁶¹ Cat. B. 174. Published by kind permission of Dr. A. S. Murray. The carrying of the liknon at the marriage of Eros and Psyche is also depicted on the famous ‘Tryphon’ gem formerly in the Marlborough collection and now in the Boston Museum of Fine Arts. As its authenticity is doubted by some competent judges I have decided not to reproduce it here. See my Prolegomena, Chap. x. p. 533.

⁶² Poll., On. iii. 37 Google Scholar ὄπερον δὲ έξέδουν πρὸ τοῦ θαλάμου ὤσπερ καὶ κόσκινον ἠ παῖς ἔφερε σημεῖα ὠς εἰκὸς αὐτουργίας

⁶³ Poll., On. iii. 38 Google Scholar καὶ τέλος ὀ γάμος ἐκαλεῖτο καὶ τέλειοι οἰ γεγαμηκότες

⁶⁴ Anthol. Palat. vi. 165.

⁶⁵ Plut. Vit. Alex. ii. ἠ δὲ ᾿Ολυμπιὰσ ὄφεις μεγάλους χειροήθεις ἐφείλκετο τοῖς θιάσοισ οἰ πολλάκις ἐκ τοῦ κιττοῦ καὶ τῶν μυοτικῶν λίκνων παραναδυόμενοι καὶ περιειλιττόμενοι τοῖς θύρσοις τῶν γυναικῶν καὶ τοῖς στεφάνοις ἐξέπλητ τον τοὺς ἄνδρας

⁶⁶ Verona, Museo Lapidario. Schreiber, Hellen. Rel. ci.

⁶⁷ Michaelis, Anc. Marbles, p. 261 Google Scholar, Nos. 70 and 71. The designs on this disk have been very indifferently published in the Museum Disneyanum Pl. 37, 1 and 2. Figs. 15 and 16 are from drawings kindly made for me by Mrs. Hugh Stewart. The very low and somewhat indistinct character of the reliefs made photographs impossible. A disk obviously from the same workshop may be seen in the basement of the British Museum (No. 31). It is somewhat more coarsely executed. The design on the obverse represents an old Satyr holding a thyrsos in the left hand and supporting with his left a liknon on his head; on the reverse is Pan with pedum and mask. An altar appears in both scenes.

⁶⁸ Diodorus (iv. 6) emphasizes the use of the phallos among agriculturists as a prophylactic against the evil eye and says that it is employed ἐν ταῖς τελεταῖς οὐ μόνον ταῖς Διονυσιακαῖς ἀλλὰ καὶ ταῖς ἄλλαις δχεδὸν ἀπάσαισ

⁶⁹ The liknon occurs very frequently on Graeco-Roman sarcophagi. I noted two instances among the sarcophagi in the Campo Santo at Pisa, and three in the sculpturu galleries of the Vatican. The φαλλοφορία is clearly shown in a sarcophagus in the entrance hall of the Museum at Naples, of which there is an indifferent drawing in Gerhard's Antike Bildwerke. For a complete collection of these sarcophagi we must await the volume of Dionysiac subjects promised in Dr. Roberts' official publication of these monuments.

⁷⁰ Helbig Führer 2nd edit., p. 237, No. 1122 (4). The official publication Monumenti dell' Inst., suppl. T. 35 (= Lessing and Mau T. 15) gives no idea of the delicate beauty of the original reliefs. Fig. 17 is from a photograph.

⁷¹ Caetani-Lovatelli, E.. Antichi Monumenti Illustrati, Tav. xv. p. 201 Google Scholar.

⁷² The scene is clearly one of Dionysiac worship, as is shown by the portion of the design not figured here. Behind the boy on a pedestal is a Herm with thyrsos attached, and behind it a mask with pointed ears.

⁷³ Baumeister, Fig. 496, p. 450. The Kestner Museum at Hanover contains a terracotta plaque with a design almost exactly identical with that figured by Baumeister.

⁷⁴ Plut., de Isid. et Osir. xxxv. 365 Google Scholar a. καὶ θύουσιν οἰ Οσιοι θυσίαν ἀπύρρητον ἐν τῷ ιεδῷ τοῦ Απόλλωνος ὄταν αἰ Θυιάδες ἐγείρωσι τὸν Λικνίτην

⁷⁵ loc. cit. (364 e).

⁷⁶ The evidence for the use of a cereal intoxicant among northern peoples in primitive days is fully collected by Hehn, Kulturpflanzen, 7th edition, pp. 142–153, though he draws of course no conclusions for mythology.

⁷⁷ For a full discussion of the titles Bromios and Sabazios and the whole question of the origin and nature of the worship of Dionysus, I must refer to my ‘Prolegomena to the Study of Greek Religion,’ chapter viii, ‘Dionysus,’ p. 414.

⁷⁸ Ammian. Marcell. 26, 8, 2: est autem sabaia ex ordeo vel frumento in liquorem conversis paupertinus in Illyrico potus.

⁷⁹ Hieron., Comm. 7 Google Scholar in Is. cap. 19: quod genus est potionis ex frugibus aquaque confectum et vulgo in Dalmatiae Pannoniaeque proviuciis gentili barbaroque sermone appellato sabaium.

⁸⁰ Ar. Vesp. 9:

οὔκ, ἀλλ᾿ ὔπνος μ᾿ἔχει τις ἐκ Σαβαζίου