^{page 206 note 1} In the matter of the stratification of cults, and especially of the racial affinity of Zeus, Apollo and Artemis, I owe much mythological light to the views, published and unpublished, of Prof. Ridgeway. His position, sketched out in the article ‘What people produced the objects called Mycenean?’ (J.H.S. xvi. 76), has been further developed in his professorial lectures at Cambridge, which I have had the privilege of attending, and will, it is hoped, shortly be stated in full in his forthcoming work on prehistoric Greece.

^{page 207 note 1} I cannot include in this category the author of the article ‘Erinys’ in Roscher's Lexicon. According to him the attributes and functions of the Erinys are to be derived from the ‘in Blitz und Donner sich entladende Gewitterwolke.’ They are μέλαιναι and they carry things away, therefore they are ‘das Bild der ungestüm dabeifahrenden dunklen Wetterwolke’—by parity of reasoning they might be black cats.

^{page 216 note 1} I venture to differ from Dr. Böhlau on one small but important detail. The object carried on the right arm of one of the snake-nymphs is, I believe, not a shield but a basket of the shape ordinarily in use among the Greeks for agricultural purposes. On a vase published by Salzmann (Necropole, Pl. 54, Figs 2 and 3) a sower who follows a team of oxen ploughing holds on his arm a basket precisely similar. It evidently holds the seed he is scattering.

^{page 217 note 1} For a remarkable parallel to Eurynome see Mr.Payne, E. J. (History of the New World, vol. i. p. 453Google Scholar). The female Dagon or Oceanus of the New World was the goddess of a lake worshipped as mamacota or mother-water, because she furnished the nation with fish for food. She had the body of a fish surmounted by a rude human head. Her worship could only be abolished by the substitution of an image of the Virgin. At no great distance was worshipped also another embodiment of the lake, a figure enwreathed by serpents.

^{page 221 note 1} Since I wrote the above an interesting representation of the Earth Mother has come to light at Zarkos (Thessaly). It is a female bust with long heavy hair, and the pedestal is inscribed Γᾶ Πανταρέτα Καινεὺς Πειθούνειος It is now in the museum at Constantinople. Joubin, , Rev. Arch. xxxiv. 329Google Scholar, Pl. XII.

^{page 222 note 1} For classical references on the snake in the mysteries, v. Dieterich, , Abraxas, pp. 114Google Scholar and 149.

^{page 223 note 1} Mr. Frazer points out (ad loc.) that the MSS. of Plutarch have uniformly the reading Stepterion, and that the form Septerion adopted by Mommsen and others occurs only in Hesychius (sub voc.). Hesychius explains the difference as ῾κάθαρσις ἔκθυσις.᾿ I believe Hesychius to be right as to the meaning, possibly wrong as to the form, and I hazard the conjecture that the Stepterion was a festival of purification and expiation and as such connected with the enigmatic στέφη and στέφειν in Aesoh., Choeph. 94Google Scholar, Soph., Ant. 431Google Scholar, El. 52, 458 (v. Dr. Verrall, ad Aesch., Choeph. 93Google Scholar). The explanation of the Stepterion as a Crown Festival rests only on Aelian.

^{page 224 note 1} Mr. R. A. Neil suggests to me that all these words may be adjectives of a well-known form from a noun (lost in Greek as known to us) meaning grass and closely akin to the Sanskrit darbha. Grassy in Greece would be a natural word for any well.

^{page 225 note 1} Reference to authorities on the omphalos will be found enumerated by Mr.Frazer, in his Commentary to Pausanias, vol. v. pp. 315–319Google Scholar, with an enumeration of the principal interpretations, and abundant citation of primitive parallels. To Ulrichs belongs the credit of having first discovered the connection between the omphalos and Gaia (Ulrichs, , Reisen und Forschungen. i. p. 77Google Scholar). To the authorities enumerated by Mr. Frazer I would only add Otto Gruppe's ‘Griechische Mythologie—Delphoi,’ p. 100 in Iwan von Muller's Handbuch Bd. V. ii., and the very learned and valuable article on Kronos by Dr. Max. Mayer in Roscher's Lexicon.

^{page 226 note 1} On some vase-paintings the omphalos is figured as egg-shaped. At first sight this might seem fatal to the analogy of omphalos and τύμβος, but in a white lekythos published by Mr. R. C. Bosanquet in the last number of the Hellenic Journal (xix. pl. 2) just such an egg-shaped τύμβος is represented.

^{page 229 note 1} My grateful thanks are due to Signor Da Petra, the Director of the Naples Museum, for his permission to publish this and the vase in Figs. 7, 8, and also to Miss Amy Hutton who kindly superintended the necessary photographs. The drawing in Fig. 9 was made under considerable difficulties by Mr. Anderson.

^{page 230 note 1} Since I wrote the above Dr. Verrall has kindly drawn my attention to the imprecation made by the leader of the Chorus in the Choephoroi on the tomb of Agamemnon, (Choeph. v. 105Google Scholar) αἰδουμένη σοι βωμὸν ὔς τύμβον πατρὸς λέξω, κ.τ.λ.x

^{page 237 note 1} For the discussion respecting the Jupiter apis and the Δία λίθον of Polybius, iii. 25, see Strachan Davidson, Selections from Polybius, Prolegomen. viii. Mr. Strachan Davidson accepts the emendation Διάλιθον without hesitation; but see also Wunderer, C., ‘Die älteste Eidesformel der Römer (zu Polybius iii. 25, 6),’ Philolog. 1897, p. 189Google Scholar.

^{page 237 note 2} Altered from βωμός to λίθος on the authority of Harpocration by Dindorf and Westermann, and now confirmed by Aristotle, , Ath. Resp. 7Google Scholar: οἱ δ᾿ ἐννέα ἄρχοντες ὄμνυντες πρὸς τῷ λιθῳ κ.τ.λ Hesychius explains λίθος as βῶλος, βωμός καὶ βάσις

^{page 242 note 1} Bull. Corr. Hell. 1894, p. 180; Pausanias v. p. 318. This omphalos is as yet unpublished but by the kindness of M. Homolle I have been able to see a photograph. It is of white marble, decorated with marble tainiae and from the unwrought condition of the base was evidently sunk in the ground.

^{page 247 note 1} The question of the age of the cult of the Semnae at Athens, and its exact character, can only be dealt with satisfactorily in relation to the whole group of the Areopages cults. This I hope to discuss on a later occasion. At present I can only record my conviction that the cult of the Semnae is a form of the worship of Gaia intimately related to the very primitive ritual of the Thesmophoria. The Eleusinion, the site of which within very narrow limits must have been close to, if not actually on the site of an ancient Thesmophorion—the whole group of Areopagus cults being essentially chthonic—preceded, I believe, the cultus settlements on the Acropolis. The Cecropidae, the ‘white’ side of the Semnae, passed in part on to the Acropolis, but their worship there was always of a subordinate character. In a former discussion of the Cecropidae, (J.H.S. xii. p. 350Google Scholar) I have tried to show that they were originally two not three, and that these two, Pandrosos and Aglauros, represented originally what I should now call the ‘black’ and ‘white’ side of the Semnae.