ἡ πομπὴ τῆι Ἀφροδίτηι τε͂ι Πανδή- μωι παρασκευάζειν εἰς κάθαρσι[ν τ]οῦ ἱεροῦ περιστέραν καὶ περιαλε[ῖ- ψαι] τοὺς βωμοὺς καὶ πιττῶσαι τὰ[ς ὀροφὰς] καὶ λοῦσαι τὰ ἔδη παρασκευ- άσαι δὲ κα]ὶ πορφύραν ὁλκὴν 𐅂 𐅂 [𐅂. See _B.C.H._ 1889, p. 157, and _Myth. and Mon. Anc. Athens_, p. 331. [249] Plat. _Symp._ 180 D. For Aphrodite Ourania, see _Myth. and Mon. Anc. Athens_, p. 211. [250] Paus. IX. 16. 3. [251] I follow M. Victor Bérard, _Origine des cultes Arcadiens_, p. 142. Ourania is ‘Queen of Heaven,’ ‎‏מלכת־השׁמים‏‎, as in the Hebrew scriptures, Jerem. vii. 18, xliv. 18-20. Pandemos is ‎‏רבת־הארץ‏‎, lady of the land. I have ventured above, p. 54, to suggest that to the armed Ourania, the _Virgo Caelestis_, we owe at least some elements in the armed Athena. [252] Paus. VIII. 32. 2. [253] Herod. I. 105. The name Kythera is Semitic (‎‏כתרת‏‎); see M. Victor Bérard, _Les Phéniciens et l’Odyssée_, p. 427. _Kythera_ means a headdress, a tiara, and its Greek ‘doublette’ is Skandeia. [254] Paus. I. 14. 7. [255] We have incidentally curious evidence of the association of Kourotrophos with the Oriental Aphrodite. An inscription (_C.I.A._ III. 411) found on a Turkish wall near the temple of Nike mentions the entrance to a chapel of Blaute and Kourotrophos (εἴσοδος πρὸς σηκὸν Βλαύτης καὶ Κουροτρόφου). Lydus (_de Mens._ I. 21), on the authority of Phlegon, tells us that Blatta was ‘a title of Aphrodite among the Phenicians’ (καὶ βλάττα δέ, ἐξ ἧς τὰ βλάττια λέγομεν, ὄνομα Ἀφροδίτης, ἐστι κατὰ τοὺς Φοίνικας ὡς ὁ Φλέγων ἐν τῷ περὶ ἑορτῶν φησί). He does not tell us,—what is obvious enough,—that Blaute and Blatta are Greek attempts to reproduce Baalat (‎‏בַּעֲלַת‏‎). Blaute is but Aphrodite-Pandemos, Lady, Baalat of the People. [256] Luke ii. 24. [257] Mr E. Babelon, _Monnaies des Phéniciens_, CXXV. [258] Ael. _Nat. Anim._ IV. 2; see M. Victor Bérard, _Cultes Arcadiens_, p. 106. [259] For what can here be deduced from the text apart from new archaeological material, see Dr Verrall, _Class. Rev._ 1900, p. 277. [260] Paus. I. 14. 1 πλησίον δέ ἐστι κρήνη, καλοῦσι δὲ αὐτὴν Ἐννεάκρουνον, οὕτω κοσμηθεῖσαν ὑπὸ Πεισιστράτου. Between the statues of Harmodios and Aristogeiton (I. 8. 5) and the Odeion (I. 8. 6) there is no connecting particle. This often happens in Pausanias when things in immediate juxtaposition are described. Traces of curved foundations of Roman date which may mark the site of the Odeion are shown in Prof. Dörpfeld’s plan (Fig. 46), but as the identification is conjectural I prefer not to use it as an argument. [261] Paus. I. 14. 1 ναοὶ δὲ ὑπὲρ τὴν κρήνην ὁ μὲν Δήμητρος πεποίηται καὶ Κόρης. [262] Plat. _Axioch._ I. § 364 Ἐξιόντι μοι ἐς Κυνόσαργες καὶ γενομένῳ [μοι] κατὰ τὸν Ἰλισσὸν διῆξε φωνὴ βοῶντός του, Σώκρατες, Σώκρατες. ὡς δὲ ἐπιστραφεὶς περιεσκόπουν ὁπόθεν εἴη Κλεινίαν ὁρῶ τὸν Ἀξιόχου θέοντα ἐπὶ Καλλιρρόην.