Still Maenad, as a name of actual priestly women, was not wholly lost. An inscription[1015] of the date of Hadrian, found in Magnesia and now in the Tschinli Kiosk at Constantinople, gives curious evidence. This inscription recounts a little miracle-story. A plane tree was shattered by a storm, inside it was found an image of Dionysos[1016]. Seers were promptly sent to Delphi to ask what was to be done. The answer was, as might be expected, the Magnesians had neglected to build ‘fair wrought temples’ to Dionysos; they must repair their fault. To do this properly they must send to Thebes and thence obtain three Maenads of the family of Kadmean Ino[1017]. These would give to the Magnesians orgies and right customs. They went to Thebes and brought back three ‘Maenads’ whose names are given, Kosko, Baubo and Thettale; and they came and founded three thiasoi or sacred guilds in three parts of the city. The inscription is of course late; Baubo and Kosko are probably Orphic, but the main issue is clear: in the time of Hadrian at least three actual women of a particular family were called ‘Maenads.’ We are so possessed by a set of conceptions based on Periclean Athens, by ideas of law and order and reason and limit, that we are apt to dismiss as ‘mythological’ whatever does not fit into our stereotyped picture. The husbands and brothers of the women of historical days would not, we are told, have allowed their women to rave upon the mountains; it is unthinkable taken in conjunction with the strict oriental seclusion of the Periclean woman. That any woman might at any moment assume the liberty of a Maenad is certainly unlikely, but much is borne even by husbands and brothers when sanctioned by religious tradition. The men even of Macedonia, where manners were doubtless ruder, did not _like_ the practice of Bacchic orgies. Bacchus came emphatically not to bring peace. Plutarch[1018] conjectures that these Bacchic orgies had much to do with the strained relations between the father and mother of Alexander the Great. A snake had been seen lying by the side of Olympias and Philip feared she was practising enchantments, or worse, that the snake was the vehicle of a god. Another and probably the right explanation of the presence of the snake was, as Plutarch tells us, that ‘all the women of that country had been from ancient days under the dominion of Orphic rites and Dionysiac orgies, and that they were called Klodones and Mimallones because in many respects they imitated the Edonian and Thracian women round about Haemus, from whom the Greek word θρησκεύειν seems to come, a word which is applied to excessive and overdone ceremonials. Now Olympias was more zealous than all the rest and carried out these rites of possession and ecstasy in very barbarous fashion and introduced huge tame serpents into the Bacchic assemblies, and these kept creeping out of the ivy and the mystic likna and twining themselves round