The Phoenician Linus song was sung at the vintage, at least in the west of Asia Minor, as we learn from Homer; and this, combined with the legend of Syleus, suggests that in ancient times passing strangers were handled by vintagers and vine-diggers in much the same way as they are said to have been handled by the reaper Lityerses. The Lydian Syleus, so ran the legend, compelled passers-by to dig for him in his vineyard, till Hercules came and killed him and dug up his vines by the roots.(1309) This seems to be the outline of a legend like that of Lityerses; but neither ancient writers nor modern folk-custom enable us to fill in the details.(1310) But, further, the Linus song was probably sung also by Phoenician reapers, for Herodotus compares it to the Maneros song, which, as we have seen, was a lament raised by Egyptian reapers over the cut corn. Further, Linus was identified with Adonis, and Adonis has some claims to be regarded as especially a corn-deity.(1311) Thus the Linus lament, as sung at harvest, would be identical with the Adonis lament; each would be the lamentation raised by reapers over the dead corn-spirit. But whereas Adonis, like Attis, grew into a stately figure of mythology, adored and mourned in splendid cities far beyond the limits of his Phoenician home, Linus appears to have remained a simple ditty sung by reapers and vintagers among the corn-sheaves and the vines. The analogy of Lityerses and of folk-custom, both European and savage, suggests that in Phoenicia the slain corn-spirit—the dead Adonis—may formerly have been represented by a human victim; and this suggestion is possibly supported by the Harrân legend that Thammuz (Adonis) was slain by his cruel lord, who ground his bones in a mill and scattered them to the wind.(1312) For in Mexico, as we have seen, the human victim at harvest was crushed between two stones; and both in India and Africa the ashes of the victim were scattered over the fields.(1313) But the Harrân legend may be only a mythical way of expressing the grinding of corn in the mill and the scattering of the seed. It seems worth suggesting that the mock king who was annually killed at the Babylonian festival of the Sacaea on the 16th of the month Lous may have represented Thammuz himself. For the historian Berosus, who records the festival and its date, probably used the Macedonian calendar, since he dedicated his history to Antiochus Soter; and in his day the Macedonian month Lous appears to have corresponded to the Babylonian month Thammuz.(1314) If this conjecture is right, the view that the mock king at the Sacaea was slain in the character of a god would be established.