The Kindly Ones, though their name is only adjectival, have crystallized into divinities; they are no longer ghosts, and none may tamper with their archaic ritual. For the dread counterpart of the Eumenides, the Erinyes, there is the same wineless service, witness the reproach of Clytaemnestra. The Erinyes have deserted her, yet she has given them of the ritual they exact[236]: ‘Full oft forsooth from me have ye licked up Wineless libations, sober balms of wrath.’ To offer wine was the last outrage done by the parvenu Apollo to ancient ritual, hence the bitter protest[237]: ‘Thou hast bewildered the old walks of life, With wine the Ancient Goddesses undone.’ The wineless service of the Eumenides in the _Oedipus Coloneus_ is of course no mere invention of the poet. At Titane near Sicyon Pausanias[238] came to a grove of evergreen oaks and a temple of the goddesses whom, he says, the Athenians call Semnae, but the Sicyonians Eumenides, and every year on one day they celebrate a festival in their honour, ‘sacrificing sheep with young and a _libation of water and honey_.’ The scholiast in the _Oedipus Coloneus_[239] gives a list of the divinities to whom at Athens wineless sacrifices were made. He quotes as his authority Polemon. ‘The Athenians were careful in these matters and scrupulously pious (ὅσιοι) in the things that pertain to the gods, and they made wineless sacrifices to Mnemosyne the Muse, to Eos, to Helios, to Selene, to the Nymphs, to Aphrodite Ourania.’ The list is at first surprising. We associate _nephalia_ with the Underworld powers, but here it is quite clear that, in primitive days, side by side with the Earth-gods were worshipped sky-gods, but in their own simple being as Dawn and Sun and Moon, not as full-blown human Olympians. Mnemosyne[240], it will later be seen, had a well of living water herself; she needed no wine. The Heavenly Aphrodite is more surprising, but her honey libation is further attested by Empedokles[241]. He tells of the days long ago when the god Ares was not, nor King Zeus, nor Kronos, nor Poseidon, but only ‘Kypris the Queen Here they adored with pious images, With painted victims and with fragrant scents, With fume of frankincense and genuine myrrh. Honey of yellow bees upon the ground They for libation poured.’ But though here and there a very early ‘Heavenly One’ claimed the honey service, it was mostly the meed of the dead. Porphyry knew that honey was used to embalm the body of the dead because it prevented putrefaction, and this custom of honey burial is echoed in the myth of Glaukos and the honey-jar. The marvellous sweetness of honey lent itself to the notions of propitiation and placation—‘sweets to the sweet’ or rather, as it seemed to the practical primitive mind, ‘sweets to the spirits to be sweetened,’ the Meilichioi, ghosts and heroes to be appeased[242]. One more element in archaic ritual yet remains to be considered—the fireless sacrifice.