An extremely interesting library aspect of these (votive) collections is the actual phonetically written books which were laid up. These can be best illustrated from the Greek collections of books dedicated, but have their precise technical equivalent in the books which Joshua, Samuel, or Moses “laid up” before Jehovah, and indeed the technical term is precisely that for putting a book into a library or a document into the archives. The Greek collections included literary works, prize poems, hymns to Dionysus, Apollo, Asclepius, etc. These may have been of a strictly votive character, and this is true of many other works by Pindar, Hesiod, Heraclitus, Aristomache, Aristotle, Agathias, Alcaeus, and Solon which may perhaps be first fruits. This might also be true, of course, of the astronomy of Eudoxus, the astronomical table of Onopides, the calculations of Xenocrates and the log book of Hanno. But these at least point to very varied contents of these “votive” libraries. These examples above mentioned were on varied materials as well, including at least lead, gold, marble, and bronze, apparently, as well as papyrus or leather. Some of the works were in shorthand. While it is not easy to conceive of literary works as first fruits in the earlier period of the primitive writing and for the reason that such forms are themselves a later development, many of the mnemonic objects preserved in primitive collections certainly stand for prayers and hymns as well as narrative records and in the collections of sacred liturgical objects these represented set liturgical forms of words or dramatic procedures which are books in quite a developed sense. A curiously interesting suggestion which seems to throw light on the literary meaning of votive objects is the statement by Miss Harrison that the sacred tokens of Zeus as god of the storeroom were symbols, not statues, and probably sacred tokens such as those carried in chests at the sacred processions,—magic spells in short, kept in a jar for the safeguarding of the storeroom. The farther identification of these with the ambrosia and with Zeus himself seems to make rather clear that many of the collections of sacred emblems are verbal documents. The relation of this to what was before said of the keeping of books in jars is obvious, and the fact is suggested that many of the so-called collections of votive offerings are of this character, that is, mnemonic objects, perhaps actual collections of verbal forms.