was recently heard of by a traveller in Macedonia[185]. The lines themselves are put in the mouth of Charos:-- Ἔχω ὀχτρὸ ἐγὼ σκυλὶ, π’ ούλους μας μᾶς φυλάει, κῂ ἄντας με ἰδῇ ταράζεταικὴ καὶ θέλει νά με φάῃ. εἶναι σκυλὶ τρικέφαλο, ποῦ καίει σὰ φωτία, ἔχει τὰ νύχια πουντερὰ καὶ τὴν ὠρὰ μακρύα. βγάνει φωτιὰ ’φ’ τὰ μάτια του, ἀπὸ τὸ στόμα λάβρα, ἡ γλῶσσα του εἶναι μακρυά, τὰ δόντια του εἶναι μαῦρα[186]. ‘A savage dog have I, who guards us all, and when he sees me he rages and fain would devour me. A three-headed dog is he, and he burns like fire; his claws are sharp and his tail is long; from his eyes he gives forth flame and from his mouth burning heat; long is his tongue and grim his teeth.’ Here at least recognition of Cerberus must be immediate; every detail of the description, save for the characteristically modern touch which makes Charos afraid of his own dog, is in accord with classical tradition. Such is the household of Charos, so far as a description may be compiled from a few scattered allusions; his own portrait varies more, in proportion as there are more numerous attempts in every part of Greece to draw it. Sometimes he is depicted as an old man, tall and spare, white of hair and harsh of feature; but more often he is a lusty warrior, with locks of raven-black or gleaming gold--just as Hades in old time was sometimes κυανοχαίτης, sometimes ξανθός,--who rides forth on his black steed by highway or lonely path to slay and to ravage: ‘his glance is as lightning and his face as fire, his shoulders are like twin mountains and his head like a tower[187].’ His raiment is usually black as befits the lord of death, but anon it is depicted bright as his sunlit hair[188], for though he brings death he is a god and glorious. His functions are clearly defined. He visits this upper world to carry off those whose allotted time has run, and guards them in the lower world as in a prison whose keys they vainly essay to steal and to escape therefrom. But the spirit in which he performs those duties varies according as he is conceived to be a free agent responsible to none or merely a minister of the supreme God. Which of these is the true conception is a question to which the common-folk as a whole have given no final answer; and the character of Charos consequently depends upon the view locally preferred. Those who regard him as simply the servant and messenger of God, find no difficulty in accommodating him to his Christian surroundings; for, as I have said, the peasant does not distinguish between the Christian and the pagan elements in his faith which together make his polytheism so luxuriant. We have already seen Charos’ name with the prefix of ‘saint[189]’; and though this Christian title is not often accorded him, yet his name appears commonly on tomb-stones in Christian churchyards. At Leonídi, on the east coast of the Peloponnese, I noted the couplet: