An important and easily intelligible particular is noted by Isaeus[332] in his oration About the Estate of Pyrrhos. The question comes up, ‘Was Pyrrhos lawfully married?’ Isaeus asks, ‘If he were married, would he not have been obliged, on behalf of his lawful wife, to feast the women at the Thesmophoria and to perform all the other customary dues in his deme on behalf of his wife, his property being what it was?’ This is one of the passages on which the theory has been based that the Thesmophoria was a rite performed by married women only. It really points the other way; a man when he married by thus obtaining exclusive rights over one woman violated the old matriarchal usages and may have had to make his peace with the community by paying the expenses of the Thesmophoria feast. Before passing to the consideration of the etymology and precise meaning of the word Thesmophoria, the other women festivals must be briefly noted, i.e. the Arrephoria or Arretophoria, the Skirophoria or Skira, and the Stenia. ARREPHORIA, SKIROPHORIA, STENIA. The scholiast on Lucian, as we have already seen, expressly notes that the Arretophoria and Skirophoria were of similar content with the Thesmophoria. Clement of Alexandria[333], a dispassionate witness, confirms this view. ‘Do you wish,’ he asks, ‘that I should recount for you the Flower-gatherings of Pherephatta and the basket, and the rape by Aïdoneus, and the cleft of the earth, and the swine of Eubouleus, swallowed down with the goddesses, on which account in the Thesmophoria they cast down living swine in the _megara_? This piece of mythology the women in their festivals celebrate in diverse fashion in the city, dramatizing the rape of Pherephatta in diverse fashion in the Thesmophoria, the Skirophoria, the Arretophoria.’