I pass on to the attempt to identify the ἐν Λίμναις with Dörpfeld’s precinct on the evidence of pseudo-Demosthenes. The passage gives the oath taken by the γεραραί or attendants at the ceremony on the 12th of Anthesterion. They swear that they celebrate (or will celebrate, though I cannot find any authority for the reading γεραρῶ) the Theoinia and Iobaccheia in the customary manner and at the customary times. Therefore, Miss Harrison seems to wish us to argue, the Iobaccheia took place like the ceremony on the 12th of Anthesterion in the ἐν Λίμναις, and the Iobacchic inscription discovered in Dörpfeld’s precinct proves this precinct to be the place of the Iobaccheia, and therefore to be the ἐν Λίμναις. This is simply a case of _non sequitur_. Suppose a ceremony of the English Church which required of its attendants a solemn declaration, ‘I am (or, I will be) a regular communicant,’ it could not be inferred that the Communion Service was part of the ceremony, or took place at the same spot. Even, therefore, if a Baccheion has been found, guaranteed by the inscription (and of this there is no doubt), there is nothing to prove either that it, or any older building beneath it, is the temple ἐν Λίμναις, or that the third-century inscription on the pillar by the altar is the representative of the far older στήλη by the altar ἐν Λίμναις mentioned by the pseudo-Demosthenes. Prof. Ernest Gardner also points out (l.c., p. 113) that the Iobaccheia mentioned in the oath cannot be the same as the rites of the Iobacchi of the inscription, for ‘the one is a state ceremony, the other a private one; and, moreover, the Iobaccheia are not among the festivals which the Iobacchi celebrate, and of which we have a complete list’ (see Roberts and Gardner, Greek Epigraphy, ii. pp. 236 ff.). The fact that the lower building contains a wine-press and places for an altar and stelae does not prove that it was the ἐν Λίμναις: it proves at most that it was an old Βακχεῖον, like the one above it. There is no proof at all of the crucial point—that the Iobaccheia were celebrated only, or celebrated at all, in the temple ἐν Λίμναις: Dörpfeld’s precinct is probably only one of the many Βακχεῖα which (as Prof. E. Gardner, l.c., notes) must have existed in Athens, and the practice of setting up stelae was too general to allow of any argument being drawn from the one found. On the whole, the statement ‘I celebrate (or, will celebrate) the Iobaccheia at the proper times’ suggests that the reference is to some time _not_ the present, and that the Iobaccheia are quite distinct from the ceremony of the 12th of Anthesterion. The nature of the enclosure surrounding Dörpfeld’s precinct also admits of many explanations besides the one Miss Harrison offers. Perhaps if it _was_ the ἐν Λίμναις, only open once a year and kept strictly secret, it would be carefully enclosed, and would have only a small door, and would contain no votive offerings; but to argue