~chtho/nioi~ and burnt in cathartic or hilastic (propitiatory) ceremonial. In such cases the cock, of course, does not appear because it was sacred to Helios and Selene (cf. D.L. viii, 34; Iamb., _VP._ 84), but because it was a sacrificial animal of the ~chtho/nioi~ (and of Asklepios) and for the same reason much used in necromancy, spirit-raising, and magic [Dieterich, _Pap. mag._ 185, 3]. As such it was forbidden food to the Mystai of Demeter at Eleusis: Porph., _Abs._ 4, 16, p. 255, 5 N. Sch. Luc., _D. Me._ 7, 4, p. 280, 23 Rabe--Anyone who partakes of the food of the underworld spirits is forfeit to them. On their side the reclining or enthroned spirits of the dead on these reliefs are brought into conjunction with a snake (_A. Mitt._ ii, Pl. 20-2; viii, Pl. 18, 1, etc.), a dog, or a horse (sometimes a horse's head only occurs). The snake is the well-known symbol of the Hero: the {201} dog and the horse certainly do not represent victims as Gardner, p. 131, thinks--their real meaning has not yet been made out. The horse occurs sometimes by the side of women and therefore can hardly symbolize a knight's status. I regard it as also a symbol of the departed as now having entered the spirit-world, like the snake too (Grimm understands it differently: p. 841 f., 844). I can form no decided opinion as to the dog: it is not likely to be mere genre--any more than anything else in these sculptures.] [106\5: The ~choai/, ha/per nekroi=si meiliktê/ria~, of wine, honey, water, or oil, which are offered in Tragedy by children at the grave of a father--A. _Pers._ 609 ff.; _Ch._ 84 ff.; E., _IT._ 159 ff.--are modelled upon the food offerings to the dead in real life. Honey and water (~meli/kraton~) were always the chief ingredients: cf. Stengel, _Philolog._ 39, 378 ff.; _Jahr. f. Phil._ 1887, p. 653. The ritual at the pouring of an ~apo/nimma~--essentially a cathartic libation-sacrifice but also offered ~eis timê\n toi=s nekroi=s~ is described by Kleidemos ~en tô=| Exêgêtikô=|~ (the quotation is not complete, Ath. 409 E f. (Striking similarities in ritual and language in Indian sacrifice to the dead: Oldenberg, _Rel. d. Ved._ 550. Something extremely primitive may be preserved in these uses.) The same is the meaning of the ~chtho/nia loutra\ toi=s nekroi=s epiphero/mena~, Zenob. vi, 45, etc. These things have nothing to do with the ~Hudropho/ria~, as some have thought.]