as little as it is by Aristoph. in the _Frogs_. In fact, Soph. had spoken of him a few lines before (1569 ff.) in words which suggest anything rather than danger to those who enter Hades. Sophokles, then, cannot be made to serve as witness for the view that the Greeks thought of Kerberos after the manner of the two piebald dogs of the Indian Yama that terrify and drive back the dead. Further, there is no good evidence for a Greek tradition of _two_ hounds of Hell. Nor can it be proved by the case adduced by Löschcke: the picture on a sarcophagus from Klazomenai of a naked boy holding a cock in each hand and standing between two (female dogs that leap round him (in a manner suggesting play rather than anger). The picture can hardly have a mythical sense. This cannot give support to the view (as old as Wilford) that ~Ke/rberos~ is no other than one of the two piebald (çabala) dogs of Yama and a creation of primitive Indo-Germanic times. In any case, the evidence is weak enough. See Gruppe, _Gr. Culte u. Mythen_, i, 113-14; Oldenberg, _Rel. d. Veda_, 538 [= 459 Fr. T.].] [7\7: Agatharch. p. 115, 14 ff. Müll., says that it is a popular belief ~tô=n ouke/ti o/ntôn tou\s tu/pous en porthmi/di diaplei=n, e/chontas Cha/rôna nau/klêron kai\ kubernê/tên, _hi/na mê\ katastraphe/ntes ekphora=s epide/ôntai pa/lin_~.] [8\7: Cf. v. Duhn, _Arch. Zeit._ 1885, 19 ff.; _Jahrb. arch. Inst._ ii, 240 ff.] [9\7: Charon's fare (2 obols instead of the otherwise usual one--the difference not satisfactorily explained) is first mentioned in Ar., _Ran._ 140, 270. That this is the purpose of the money that was inserted between the teeth of the dead is frequently asserted by later authors. The many different names which were given to this "Charon's penny" (~karka/dôn~, cf. Lobeck, _Prol. Path._ 351; ~katitê/rion, dana/kê~ and simply ~nau=lon~: see Hemsterh. _Lucian_, ii, 514 ff.) show that this idea and the symbolism underlying it was a favourite subject of speculation. In spite of this we may doubt whether the custom of supplying the dead with a small coin has really arisen out of the wish to give them the fare-penny for the underworld ferryman. It is extremely doubtful whether Charon and his boat can have been figures of such clear dogmatic fixity as to have given rise to such a remarkable custom expressing itself in such a literal fashion. The custom itself, now, it seems, attested in Greece only from graves of a late period (see Ross. _Archäol. Aufs._ i, 29, 32, 57 Anm.; Raoul Rochette, _Mém. de l'Inst. de Fr., Ac. des Ins._ xiii, p. 665 f.) must be ancient (though no older than the use of coined money in Greece), and has held its own with the most remarkable tenacity in many parts of the Roman Empire to a late age--even through the Middle Ages to our own time (cf. among others Maury, _La magie et l'astrol. dans l'antiq._ 158, 2). It is not very hard to understand that it might be ingeniously connected with the