[48\3: The second day of the festival was sacred to Apollo and not to Hyakinthos: ~to\n theo\n a/|dousin~ Ath. 139 E. (It has been rightly said that this was when the ~paia/n~ mentioned by Xen., _HG._ 4, 5, 11, must have been sung.) It is impossible to deny, with Unger, _Philol._ 37, 30, the cheerful character of this second day of the festival as described by Polykrates ap. Ath. 139 E, F. It is true that Didymus (whose words Athenaeus is quoting) begins in a way (139 D) that might lead one to suppose that all three days of the ~tô=n Huakinthi/ôn thusi/a dia\ to\ pe/nthos to\ geno/menon (gino/menon?) peri\ to\n Hua/kinthon~ were passed in gloom without festivity, crowns, feasting, or Paean, etc. But he refutes himself afterwards in his description of the second day of the festival, at which not merely at the performances but at the sacrifice and the banquetings festivity reigns supreme. We can only suppose that his language at the beginning is inaccurate, and that he means what he says of the solemnity of the occasion "because of the mourning for Hyakinthos" to be taken as limited like the mourning itself to the first day of the feast.] [49\3: Hesych. ~Polu/boia; theo/s tis hup' eni/ôn A/rtemis, hupo\ de\ a/llôn Ko/rê~. Cf. K. O. Müller, _Dorians_, i, 361 (~A/rtemis~ there probably as Hekate).] [50\3: Another view of the combined worship of Apollo and Hyakinthos at Amyklai is taken by Enmann, _Kypros_, etc., 35. In this as elsewhere he relies on certain opinions adopted from H. D. Müller's mythological writings, which must be approved of in general before they can be found enlightening as applied to any particular case.] [51\3: As happened in the case of Hyakinthos, too, in the scene represented on the Amyklaian altar, Paus. 3, 19, though nothing can be deduced from this as to his original nature.] [52\3: The oracular activity of Asklepios plays a subordinate part in the usual accounts of him in comparison with his powers of healing. But originally they were closely united (as was usually the case with earth spirits). Apollodorus ~p. theô=n~ ap. Macrob. 1, 20, 4, puts it {114} distinctly: scribit quod Aesculapius divinationibus et auguriis praesit. Celsus calls Asklepios ~euergetou=nta kai\ ta\ me/llonta prole/gonta ho/lais po/lesin anakeime/nais heautô=|~, Or., _Cels._ iii, 3, pp. 255-6 L.] [53\3: See Appendix I.] [54\3: Cicero quoting the pragmatical "_theologi_" says, _ND._ iii, 57, Aesculapius (the second one fulmine percussus dicitur humatus esse Cynosuris (the district of Sparta? From a similar source come Clem. Al., _Protr._ ii, p. 26 P.; Lyd., _Mens._ iv, 90, p. 164 Wünsch); of the third Askl., Cic. § 57 says: cuius in Arcadia non longe a Lusio flumine sepulcrum et lucus ostenditur. Even the temple of Asklepios in Epidauros was regarded by many as the place of his grave if we are to believe the Clementine _Hom._ v, 21, _Rec._ x, 24 (sepulcrum demonstrator in Epidauro Aesculapii).]