[24\3: Max. Tyr. 16, 1 (cf. 38, 3; prob. from Max. only, Theod. Met. _Misc._ c. 90, p. 580 Mü.). Cf. _Rh. Mus._ 35, 161 f. Max. speaks of the cave of Diktaian Zeus, perhaps only inexactly and by oversight. It would be to Ida rather and its cave which rose above Knossos, the home of Epimenides, that the legend would make him go on pilgrimage. So, too, D.L. viii, 1, 3, of Pythagoras, ~en Krê/tê| su\n Epimeni/dê| katê=lthen eis to\ Idai=on a/ntron~. Pyth. in the Idaian cave, Porph., _VP._ 17.] [25\3: Schol. Plat., _Leg._ i, introd. (p. 372 Herm.) and _Leg._ 625 B, see Lob., _Agl._ 1121. (~Dio\s Idai/ou mu/stês~, Eur., _Cret. fr._ 472, 10 N.) Recently the Idaian cave of Zeus has been rediscovered high up in the mountains, a day's journey from Knossos (Fabricius, _Ath. Mitth._, vol. x, 59 ff.). Remains of votive offerings of antiquity have been {109} found, but only before the entrance to the cave ~en tô=| stomi/ô| tou= a/ntrou~ (where Thphr. had already remarked the like, _HP._ 3, 3, 4); inside the cave, which, like a vaulted tomb, consisted of two chambers, only traces of the cult from Roman times were found. It seems from this that the sacrificial ritual of the previous period did not reach further than the entrance of the cave (as was the case also at the temple of Troph. at Lebadeia; while the interior of the cave as the seat of the god himself was only entered by Mystai and priests (the birth-chamber was not to be approached at all: Boios, ap. Ant. Lib. 19).] [26\3: Porph., _VP._ 17, p. 25 N.: ~eis de\ to\ Idai=on kalou/menon a/ntron kataba\s e/ria e/chôn me/lana ta\s nomizome/nas tri\s enne/a~ (cf. Nauck on S., _OC._ 483) ~hême/ras ekei= die/tripsen kai\ kathê/gisen tô=| Dii/, to/n te stornu/menon autô=| kat' e/tos thro/non ethea/sato~. The historical truth of the story of Pyth.'s visit to the cave need not be discussed here, but we may assume the credibility of the details given of the cult of Zeus in the cave and the customary ceremonial of pilgrimage to it. (The story comes from relatively good sources, _Gr. Roman_, p. 254.)--The long time spent in the cave (i.e. in the wide and lofty outer chamber) has its companion picture in what Str. 649 says of ~Charô/nion~ at Acharaka, Plu., _Gen. Soc._ 21, 590 B., of the cave of Trophonios. It was necessary also to spend several days in the ~oi/kêma Dai/monos agathou= kai\ Tu/chês~ in preparation for the descent into the cave: Paus. 9, 39, 5. The (to Zeus) ~stornu/menos kat' e/tos thro/nos~ has nothing to do with the Korybantic ~thronismo/s~ (see Hiller, _Hermes_, 21, 365). What is meant is in any case a _lectisternium_: thus in Athens it was usual to ~kli/nên strô=sai tô=| Plou/tôni~, _CIA._ ii, 948-50; to Asklepios (_CIA._ ii, 453b 11): to Attis, _CIA._ ii, 622; (in Cos at the ~xenismo/s~ of Herakles, _Ins. Cos_ 36b, 22), etc. The ~thro/nos (strônu/ein _thro/nous_ du/o~ for a goddess _CIA._ ii, 624, 9, 10) appearing instead of a ~kli/nê~ is possibly in accordance with ancient ritual.