We occasionally find mention made of Hermes in epitaphs as leader and friend of departed spirits. An anonymous epitaph of the _Palatine Anthology_[274], reads thus: ‘They say that Hermes leads the good on the way that bears to the right from the pyre to Rhadamanthys: by this way Aristonous, the much-mourned son of Chaerestratus, went down to the abode of Hades, who receives all men.’ The phrase ‘bears to the right’ must refer to some known chart or description of the paths of souls, which are described in greater detail in some of the Orphic inscriptions. For example, on a gold tablet found at Petelia in Italy[275], buried doubtless with one who had been initiated in the Orphic Mysteries, we find a sort of guide or way-book for the last journey: ‘Thou shalt find on the left of the abode of Hades a well, and beside it planted a white cypress. And thou shalt find another, cold water flowing from the Lake of Mnemosyne: before it stand guards. Then shalt thou say, “I am a child of earth and starry heaven, but a heavenly race is mine, as ye yourselves know. I am dry and faint with thirst; give me then speedily cold water flowing from the lake of Mnemosyne.”’ The spring on the left, the name of which is not given, is doubtless that of Lethe, or forgetfulness. The soul which wishes to claim its immortal rights must avoid this water, and demand in virtue of its divine nature some of the other water, that of memory, that its individuality may not be lost. This seems to be the path to the right, on which Hermes leads those who have in their lifetime prepared themselves for the journey. It would be easy to multiply epitaphs of this kind, but they would lead us into regions of thought and belief outside the limits of this book, which is concerned not with the opinions of Greek philosophers and mystics but of every-day people. A priestess of Zeus, at Argos[276], seems to have found a tomb in the sacred precinct of the god; whence her epitaph runs: ‘The divine ruler, to whom it was my honour to minister when alive, took my blameless life and gave me this favour among the dead. Hence I have not a tomb underground, but dwell in the place of the blest, in the golden home of the gods.’ Here there seems to be a play upon the place of burial, as involving a parallel exaltation of the spirit. An elegant epitaph by Dionysius of Magnesia, still extant, from Paros[277], begins by an inquiry as to the name of the dead person, then goes on to narrate the history of her life, and ends with an appeal to Persephone, and a kindly greeting to survivors:-- O Maid of many names, Queen ruling wide, Her by the hand to pious places guide. On all who, passing, greet the soul below With kindly word, may God some good bestow.