In the “Frogs” the dead mystics end their song in solemn peace:— “O happy mystic chorus, The blessed sunshine o’er us On us alone is smiling, In its soft sweet light; On us who strive forever With holy, pure endeavour Alike by friend and stranger To guide our steps aright.”[22] Footnote 22: Translated by Rogers. The impulse that was derived from Eleusis to lead the earthly life aright must have had as many different results as there were temperaments among the initiates. Andocides, merchant and orator, reminded the Athenian judges that they had contemplated the sacred rites in order that they might punish the guilty and save the innocent. Plato felt that he whose memory of initiation was still fresh and who at Eleusis had been the spectator of “many glories in the other world” must see in every beautiful face or form that he encountered an imitation of divine or absolute beauty toward which his spirit would go out in reverential love. The excavated remains of ancient Eleusis consist of ground foundations or even fainter traces of buildings and porticoes dating from the “Mycenæan” period to the age of the Antonines. Pisistratus, Cimon, Pericles and Hadrian have left fragmentary records in stone of their interest in this religious centre. The Temple of the Mysteries, which was a great hall rather than a sanctuary, saw many changes in the course of the centuries. The older structure of Pisistratus’s day, destroyed by the Persians, was replaced by Pericles, perhaps according to plans by Ictinus. Left unfinished by him, it was added to by Greek and Roman until its boastful splendour aroused the anger of the Gothic monks who came south with Alaric and compassed its final ruin. Homelier memories centre in the Spring of Fair Dances (Callichorus), now identified. Here, Pausanias tells us, “the Eleusinian women first danced and sang in honour of the goddess,” decked perhaps like the Doric maidens whose worship of the same goddess charmed the eyes of Alcman:— “We came to great Demeter’s fane, we nine, All maidens, all in goodly raiment clad; In goodly raiment clad, with necklace bright Of carven ivory, a radiant gleam.” A fortunate dream prevented Pausanias from relating to the uninitiated what he saw within the sacred precinct. In unpoisoned content, therefore, lured by the beauty of the “white spring” which Callimachus, the Alexandrian, included among Demeter’s gifts, the modern traveller may sit on the temple steps and abandon thought, even as many an ancient mystic in the autumnal days between the holy nights must have mounted to some place of outlook whence he could watch the deep blue sea break into foam delicate and white as the face of Persephone.