[8\6: It is doubtful what part the goddess Daeira played in the Eleusinia: that she played some part must be regarded as certain from the fact that among the official priesthoods of the festival a ~daeiri/tês~ is expressly mentioned (Poll. i, 35). She stands in a certain opposition to Demeter: but though she is nevertheless identified by Aesch. {231} and others with Persephone (K. O. Müller, _Kl. Schr._ ii, 288) the most we may deduce from this is that she also was a chthonic deity. (Acc. to the sacrificial calendar of the Attic Tetrapolis, _Leg. Sacr._ i, p. 48, B. 12. ~Dai/ra| hoi=s kuou=sa~ was offered. This does not point to the identity of this goddess with Persephone--as the editor, p. 52, points out. Pregnant animals were by preference offered to Demeter, though occasionally to Artemis and Athene too.) Daeira seems from all the indications to belong to the ~chtho/nioi~. (Meaning of the name uncertain: ? "the knowing one" or "the (torch) burning one": cf. Lobeck, _Pathol. prol._ 263.) In Eust. on ~Z~ 378, p. 648, 24, among the notices collected from the lexicographers there is one in which Pherekydes makes her the sister of Styx (it is not Pherekydes but the over-subtle scholar to whom Eust. owes his note, who thinks that Daeira signified the ~hugra\ phu/sis~ to the ancients; so also Ael. Dionys. quoting ~hoi peri\ teleta\s kai\ mustê/ria~ in his Lexicon, ap. Eust. 648, 41. This is a worthless allegorical interpretation).--For which reason some made her the daughter of Okeanos (Müller, pp. 244, 288 )--~tine\s de\ phu/laka Persepho/nês hupo\ Plou/tônos apodeichthê=nai/ phasi tê\n Da/eiran~ (648, 40). According to this she would be a Hades-daimon keeping guard over the wife of Aidoneus (cf. the guardian ~Kôkutou= peri/dromoi ku/nes~ in Ar., _Ran._ 472, quoting Eurip.). In this case we can see the origin of Demeter's hostility. Did this Daeira also play a part (as a character) in the Eleusinian ~dra=ma mustiko/n~? Ap. Rh. makes her the same as Hekate, who, however, in the _h. Cer._ (and on vase-paintings) is the helper rather than the enemy of Demeter.] [9\6: So also in the recently discovered Paean (fourth century B.C.) of Philodamos of Skarpheia addressed to Dionysos (_BCH._ 1895, p. 403), where in the third section we are told how Dionysos, the son of Thyone, born in Thebes, went from Delphi to Eleusis where he was called Iakchos by the mortals to whom he had (in the mysteries) revealed ~po/nôn ho/rmon a/lupon~.--The attempt at historical synthesis, bringing together as many as possible of the different relations and ramifications of the Dionysos nature, is particularly evident in the whole composition of this hymn. The cult of Dionysos was established in Attica by the Delphic oracle--so much is certain; and that is enough for the poet who now makes Iakchos, too, come from Delphi to the people of Attica. Such a conception has no historical significance.]