Scenes from the daily life of women form our next heading, and we include therewith those relating to marriage or preparations for nuptials, which play so important a part in woman’s life. The “type” of a marriage procession on B.F. vases is, as we have seen (p. 16, and Vol. I. p. 378), liable to be confused with the subject of the marriage of Zeus and Hera; the bride and bridegroom appear in a four-horse chariot, accompanied by persons who, if not deities, at any rate bear similar attributes, such as the caduceus of Hermes or the torches of Artemis (as _pronuba_).[1761] In scenes of simpler character the wedding party walk in procession or drive in a cart.[1762] On later vases the bride is generally led by the hand by her husband, accompanied as before in appropriate fashion.[1763] We also find scenes representing the bridal pair on their marital couch (_lectus genialis_),[1764] and the return of the bride after the ceremonies.[1765] Other scenes may possibly represent a betrothal,[1766] a bridal toilet,[1767] or a nuptial sacrifice,[1768] and, finally, the arrival of the bridal pair at their house, with a servant preparing the marriage-bed.[1769] More common, especially on R.F. vases of the fine style, are scenes taken from the life of the women’s apartments (γυναικωνῖτις),[1770] such as women at their toilet,[1771] spinning wool,[1772] or bleaching linen,[1773] or embroidering.[1774] Under the heading of toilet scenes are included single figures of women arranging their hair,[1775] painting their faces,[1776] fastening on their girdles[1777] or shoes,[1778] or putting clothes in a wardrobe.[1779] They also play with cats or dogs[1780] or pet birds,[1781] and there is a subject identified as a “consolation” scene.[1782] Again, we see women bathing both in private and public baths,[1783] or even swimming[1784]; but in some of these scenes the bath merely forms part of the toilet. Many of these toilet scenes may perhaps be idealised and regarded as groups of Aphrodite, the Graces, etc.[1785]