We have no right to name the children Apollo and Artemis, unless inscribed or marked as such by attributes. This is clear from the fact that, on a fragment of a vase found in the Acropolis excavations and unhappily still unpublished, we have a figure closely analogous, though later in style, to our Kourotrophos, bearing on her elbows two little naked imps _who are inscribed_: the one is _Himeros_, the other _E_(ros). The mother can in this case be none other than Aphrodite. The attribution is confirmed by another fragment[704] in which only half of the Mother-goddess is preserved and one child seated on her elbow; the child is not inscribed, but against the mother, in archaic letters, is written _Aphrodi_(te); near her as on our vase is standing Dionysos. Pausanias[705], when examining the chest of Cypselos, saw a design on which was represented ‘a woman carrying a white boy sleeping on her right arm; on the other arm she has a black boy who is like the one who is asleep; they both have their feet twisted (ἀμφοτέρους διεστραμμένους τοὺς πόδας); the inscriptions show that the boys are Death and Sleep, and that Night is the nurse of both.’ He adds the rather surprising statement that it ‘would have been easy to see who they were without the inscriptions.’ A woman with a child on each arm can then represent Aphrodite with Himeros and Eros; if one child is white and asleep and the other black, the group represents Night with Death and Sleep; if the group is to represent Leto and her twins, there must be something to mark the twins as Apollo and Artemis. On another amphora in the British Museum[706] there does exist just the necessary differentiation: the child on the left arm is naked, the child on the right though also painted black wears a short chiton. We are justified in supposing that the one is a boy the other a girl, and there is at least a high probability that the differentiation of sex points to Apollo and Artemis. I have dwelt on this point because vase-paintings are here, as so often, highly instructive in the matter of the development and slow differentiation and articulation of theological types. At first all is vague and misty; there is, as it were, a blank formula, a mother-goddess characterized by twins. If we give her a name at all she is Kourotrophos. As her personality grows she differentiates, she is Aphrodite with Eros and Himeros, she is Night with Sleep and Death. When Apollo and Artemis came from the North they became _the_ twins _par excellence_, and they are affiliated to the old religion; the Mother as Kourotrophos became Leto with Apollo and Artemis. The like process goes on in literature, though it is less obviously manifest. At the opening of the Thesmophoria the Woman-Herald in Aristophanes[707] makes proclamation as follows: