^{page 403 note 1} Emeralds, which shone with a peculiar radiance of their own (Hdt. 2. 44), were associated elsewhere with solar gods (Theophr. de lap. 24 f., Plin. nat. hist. 37. 74 f.).

^{page 403 note 2} On the ground that oaks would not be found so far south. But Plin. nat. hist. 16. 32 expressly states that one species of evergreen oak (parva aquifolia ilex=quercus coccifera Linn.) grew in north Africa; and modern writers cite several others (qu. ballota Desf, qu. suber Linn., qu. Mirhechii Durieu: La Grande Encyclopídie x. 1065 b, 1066 a, b).

^{page 403 note 3} These authorities mostly mention ravens. But the myth in Hdt. 2. 55 speaks of a dove, as does that of Semiramis in Diod. 2. 20. Wild doves are so numerous in the Oasis nowadays that the Fountain of the Sun is known locally as the Fountain of Doves (Rohlfs von Tripolis nach Alcxandrien² ii. 121).

^{page 404 note 1} Apelles painted Alexander holding a thunderbolt Plin. nat. hist. 35. 92), i.e. with the attribute of Zeus himself: cp. the gem figured and discussed by Wernicke ant. Denkm. p. 47, pl. 4, 9.

^{page 405 note 1} The oak-woods of Crete, now fast disappearing (Hoeck Kreta, i. 39), are mentioned by Dionys. orb. descr. 503.

^{page 405 note 2} A sarcophagus-relief in the Vatican (Wernicke, antike Denkm. ii. 1. pl. 8, 19Google Scholar) and a cameo of the Marlborough collection (Furtwängler, Steinsehneidekunst pl. 65, 52Google Scholar) show Ganymedes feeding the eagle in front of an oak with acorns.

^{page 405 note 3} Cp. the solar rays round the eagle that is carrying off Thalia on a red-figured vase of the Hamilton collection (Tischbein i. pl. 24).

^{page 406 note 1} The Cretan Zeus Βιδτας (C.I.A. ii. 549) was identified with Zeus Ύτιος by Voretzsch (Hermes iv. 267), who derived the epithet from a Cretan βδωρ=ὕδωρ, cp. the Phrygian βδυ (Clem. Al. strom. 5 p. 673).

^{page 408 note 1} The gold models of a temple-facade from Mycenae show two doves as acroteria on the triple shrine (Perrot-Chipiez, La Grece primitive p. 337 fig. 111Google Scholar) and Soph. Trach. 172 speaksof ‘the two doves at Dodona’; but most authors give the number of the latter as three (Jebb on Soph. Trach. p. 204).

^{page 408 note 2} Mr. Rouse (J.H.S. xxi. 270) cites a female figure holding a double axe in either hand from a metal belt found in Crete (‘Eφ.’ Apx. 1900 p. 37).

^{page 409 note 1} This example of the plural Δíες should be added to the two so far lecorded, viz. Eust, 1384, 47 f., Plut. mor. 425 E, F.

^{page 409 note 2} Cp. Tzetz. chil. 9. 453 f. and the context.

^{page 409 note 3} It was probably as the flower of Zeus that the lily was associated with the double axe. A larnax found by Mr. J. H. Marshall at Palaikastro is decorated with a lily plant, of whose flowers two are naturalistic, but the third takes the form of a double axe mounted on an elaborate base (Ann. Brit. Sch. Ath. 1901–1902 viii. pl. 18 a). On the great gold signet from Mycenae a large double axe stands in intimate relation to three female figures, each of whom wears a lily on her head (J.H.S. xxi. 108 Fig. 4).

^{page 410 note 1} A. unique silver coin of Cnossus shows MINΩΣ seated on a high-backed throne holding a sceptre. Friedländer (Zeitschr. f. Num. vi. 232 f.) says of him: ‘Er ist seinem Vater ähnlich dargestellt.… Sein Mantel ist auf unserer Münze punktiert.’ Have we not here Minos conceived asZeus Aστριος with a starry robe?.

^{page 410 note 2} This is but one of a whole series of remarkable agreements between the palace of Minos and the palace of Erechtheus. These agreements, as I shall hope to prove, affect both the plan of the buildings concerned and the cults carried on in them.

^{page 410 note 3} Dr. Frazer points out to me that Egyptian kings used to put on their heads masks of lions, bulls, and serpents (Diod. 1. 62). Diodorus thinks that this custom was not without influence on Greek mythology. Later rationalism came within an inch of the truth: Cedren. i. 217 Bonn, μετ Μνωα Μινώταυρος Πασιφης κα Ταρου βασιλεει.

^{page 412 note 1} So the MSS. Caelius Rhodiginus antiq. lect. xii. 11 read ζανας=ξανα! Liebrecht cj. ζωγνας (Philologus xxii. 710). Bernays kept zanas, but thought that Macrobius t ad misconceived the meaning of the Zanes at Olympia (Hermes 1875 ix. 127 f.).

^{page 412 note 2} The cultus-images of the Italian Picus furnish a close parallel to those of the Cnossian deities found by Mr. Evans. ‘ He was represented,’ says Mr. Marindin (Glass. Diet. p. 712), ‘in a rude and primitive manner as a woodeu pillar with a woodpecker on the top of it, but afterwards as a young man with a woodpecker on his head.’ See Dion. Hal. ant. Rom. 1. 14, who compares the woodpecker on his wooden pillar at Tiora with the dove on the oak at Dodona, and also Plin. nat. hist. 10. 41.

^{page 412 note 3} Cp. also Clem. Rom. homil. 5. 13 Ζεὺς Εὐρώπῃ δι ταρου συνλθεν.

^{page 413 note 1} Cp. Hesych. Ἐπιρντιος Ζεὺς ν Κρτῃ. Preller-Robert⁴ p. 130 n. 3 connect ἔρνος, ρνται. On this showing the title means ‘Zeus on the tree,’ cp. Hesych. .

^{page 413 note 2} With the veil here and elsewhere worn by the oak-Zeus I hope to deal on another occasion.

^{page 414 note 1} φακεντα: the word has escaped the dictionarymakers. There was a town φκιον at the foot of an isolated hill close to the Thessalian Phaestus; but that was some twenty-four miles from Scotussa.

^{page 414 note 2} Plat, de ei ap. Delph. 2 D mentions a Hades Σκτιος but without further description; and we have already found Aphrodite Σκοτα at Phaestus, where there was certainly the cult of an oak-Zeus.

^{page 415 note 1} Zenob. 6. 12 in explaining the proverb τ περ Δρν σκτος cites an abbreviated form of the Priene legend from Aristotle's Samian Constitution. We not know the context in which it there occurred; but an ancient name of Samos was Δρυοσσα, ‘Oak Island’ (Heraclid. de polit. 10, Steph. Byz. s.v. Σμος, Hesych. s. vv. Δρνσσα and Δρυοσα, C.I.G. 2905, Plin. nat. hist. 5. 31), and the aniconic Hera of the Samians may have been an oaken trunk (Urlichs Anfänge d. griech. Künstlergesehichte p. 29 n. would restore the pentameter Ἥρας κα Σμιοι πρνινον εἷχον ἕδος from Euseb. prep. ev. 3. 8 ).

^{page 416 note 1} Car the eponym of Caria was said to have been the first to draw omens from birds (Plin. nat. hist. 7. 203).

^{page 416 note 2} Zeus was worshipped at Aphrodisias under the title Zeus Νινεδιος (Bull, de corr. hell. 1886 x.80), i.e. Zeus the god of Nινη, the old name of the town (Steph. Byz. s. vv. Μεγλη πλις and Νινη). A small altar found in a Turkish cemetery near Aphrodisias and now at Oxford is inscribed (Michel 802).

^{page 417 note 1} A queer tale is told by Aristot. de part. an. 3.10. 673 a 17 ff. abont a priest of the Carian Zeus Ὁπλσμιος. He was killed and beheaded by some person or persons unknown; but his severed head went on repeating the line , ‘ Cercidas slew a man in single fight,’ till the murdorer was brought to justice. Does this folk-tale point to a primitive custom of monomachia for the post of priestly-king?

^{page 418 note 1} Cp. the Lydian plane-tree, which Xerxes honoured with, ornaments of gold and a special champion to guard it (Hdt. 7. 31, Ael. var. hist. 2. 14).

^{page 418 note 2} An inscr. from Rhodes records an eponymous magistrate named Chrysaor (I. G. Ins. i. 1204 π Χρυσορος), and two decrees found at Iasus are dated (Michel 469) and (Lebas-Waddington 292) respectively. Probably the title of the local god was otten given as a child's name: e.g. at Corycus in Cilicia the chief deity was Hermes and ‘ names formed from ’ Eρμησ are common there’ (G. F. Hill Brit. Mus. Cat. Gk. Coins Lycaonia etc. p. lxvii. n. 4). Still, the possibility remains that the priest who represented the god took the god's name. A list of the priests of Zeus at Corycns (Michel 878) contains with surprising frequency the name Zās, which ean hardly be other than the name of Zeus himself.

^{page 419 note 1} See p. 413 n. 1. Hyg. fab. 139 relates that Amalthea hung the cradle of the infant Jupiter in arbore to prevent Saturn from finding it.

^{page 419 note 2} Hesych. Ἐριδμιος Ζεὺς ν Ῥδῳ is obscure. An inscr. from Camirus (Ditt.² 609) records the priests of Apollo Ἐρεθμιος, cp. Hesych. . There was also a cult of Apollo Ἐρυθβιος in Rhodes (Strab. 613).

^{page 419 note 3} According to the common version they became poplars (Roscher Lex. i. 1983, 8 ff.). In the Rhodian Tlepolemeia the wreath was of white poplar (schol. rec. Pind. ol. 7. 141). The poplar was a recognized alternative for the oak (supra p. 418).

^{page 419 note 4} Besides, as I have already argued (pp. 175,177), both τι-Táν and ποτει-Δν appear to be modified forms of Zεǻς.

^{page 420 note 1} Gaidoz, M. (Rev. Archéol. 1885 i. 180 f.Google Scholar) and Bertrand, M. (La religion des Gaulois p. 185 ff.Google Scholar) have shown that small metal wheels of this type were beyond doubt solar amulets. One found near Argos and inscribed τῷ Ϝανκῳ κ.τ.λ. (Brit. Mus. Cat. Bronzes no. 253) may have been dedicated to Helios, who was there worshipped (Paus. 2. 18. 3).

^{page 420 note 2} It is possible that the oracular oak of Dodona was itself a mistletoe-bearing tree. The wind that stirred the foliage was thought to sound most loudly in a mistletoe-bearing oak. For in il. 14. 398 f. Agathocles read δρυσν ἰξοφροισι (ap Eust. 994, 41).

^{page 422 note 1} Berl. Phil. Woch. Sept. 12th and 19th, 1903.

^{page 422 note 2} Ibid. Aug. 29th, 1903.

^{page 423 note 3} Notizie degli Scavi, Jan. 1903.

^{page 423 note 4} Ibid. Feb. 1903.