The same curious duplication of sanctuaries meets us in the accounts of the initiation of Herakles. The scholiast on the _Frogs_[305] says, ‘Herakles was initiated in the Lesser Mysteries in Melite, a deme of Attica,’ but by common consent[306] these Lesser Mysteries are held to have taken place at Agrae on the Ilissos, and it is there, according to Stephen[307] of Byzantium, that Herakles obtained initiation. In Melite on or close to the Pnyx hill Pausanias[308] saw beyond the spring ‘temples, one built for Demeter and Kore, the other containing an image of Triptolemos.’ Did the emigrants from Melite carry their cult down with them to the mystic banks of the Ilissos[309], to Agrae ‘where,’ according to Eustathius[310], they say ‘the Lesser Mysteries of Demeter which they call “those in Agrae” are celebrated’? * * * * * Tradition, then, as to the initiation of Herakles was two-fold; he was initiated in Melite, he was initiated on the banks of the Ilissos at Agrae in Diomeia. We naturally ask, ‘Why was he initiated at all, and why did his initiation attract so much attention?’ If he was a god it was superfluous, if a pious mortal merely normal. The answer to this question may give a clue to the cause of the shift of population from Melite to Diomeia. Herakles was initiated because he was an immigrant stranger. We have seen (pp. 27 and 65) that in the 6th century B.C. he was at home on the Acropolis itself; he appears on archaic pediments contending with Triton and the Hydra and on vase-paintings his popularity precedes that of his rival Theseus. Yet, none the less, he is a stranger, and his formal reception as a guest was at various places in Attica matter of old world tradition. In the _Lysis_ Ktesippos complains that the boys’ lovers make for him the weary old boast, that to an ancestor of his belonged the honour of the ‘reception of Herakles[311].’ Lysis belonged to Aixone, a deme near Phalerum; and by way of the sea in all probability Herakles had come to Athens. Orators, specially religious orators, are less contemptuous. The initiation of Herakles was a telling argument in the mouth of the cosmopolitan peace-loving politician. The Torch-bearer, Kallias[312], in his speech to the Lacedaemonian allies urges the familiar precedent. ‘It was right,’ he says, ‘for us not to bear arms against each other since tradition says, your leader Herakles, and your citizens, the Dioscuri, were the first strangers to whom our ancestor Triptolemos showed the unutterable rites of Demeter and Kore.’ Plutarch[313], again, in his _Life of Theseus_ tells how the Tyndaridae supported their claim to initiation by citing the analogous case of Herakles. In order to be initiated, Herakles, as a stranger, had to be adopted by a citizen called Pylios; the Tyndaridae, whose exploits were supposed to have taken place at Aphidna, were adopted by Aphidnus. The scene of the initiation of Herakles and the Dioscuri occurs on more than