So far then all that can safely be said is that on the Genoa hydria we have the Anodos of _a_ goddess greeted by Eros. But to the right of the picture, behind the rising goddess, stands another figure, a woman, and she holds out a piece of drapery with which she is about to clothe the rising goddess. This is a new element in the Anodos type and it is this element that inclines me, with certain reservations and qualifications, to call the goddess Aphrodite, though I am by no means sure that the vase-painter conceives her as _rising from the sea_. On two occasions, according to ancient tradition, Aphrodite is received and decked by her women attendants, be they Charites or Horae, on her Birth from the Sea and after her sacred Bath in Paphos. Of the Bath we hear in the lay of Demodocus[806]. He tells how after the joy and terror of her marriage with Ares she uprose ‘And fast away fled she, Aphrodite, lover-of-laughter, to Cyprus over the sea, To the pleasant shores of Paphos and the incensed altar-stone, Where the Graces washed her body, and shed sweet balm thereon, Ambrosial balm that shineth on the Gods that wax not old, And wrapped her in lovely raiment, a wonder to behold.’ Of the bedecking at the Birth we learn in a Homeric Hymn[807]: ‘For the West Wind breathed to Cyprus and lifted her tenderly And bore her down the billow and the stream of the sounding sea In a cup of delicate foam. And the Hours in wreaths of gold Uprose in joy as she came, and laid on her fold on fold Fragrant raiment immortal, and a crown on the deathless head.’ The two events, the ritual Bath and the Sea-birth, are not I think clearly distinguished, and both have somehow their counterpart in the making and decking of Pandora, The ritual bath[808] Aphrodite shared with the two other Korai, Athene and Hera. Callimachus devotes a Hymn to the ‘Bath of Pallas.’ Pallas in her austerity, even when she contends for the prize of beauty, rejects the mirror and gold ornaments and mingled unguents; but, because she is maiden goddess, year by year she must renew her virginity by the bath in the river Inachus. The renewal of virginity is no fancy. Pausanias[809] saw at Nauplia a spring called Canathus and the Argives told him that every year Hera bathed in it and became a virgin. He adds significantly, ‘this story is of the mysteries and is their explanation of a rite which they celebrate to Hera.’ Virginity was to these ancients in their wisdom a grace not lost but perennially renewed, hence the immortal maidenhood of Aphrodite.