Footnote 461: Pausanias, viii. 13. 1. As to the meaning of the title Essen see Callimachus, _Hymn to Zeus_, 16; Hesychius, Suidas, and _Etymologicum Magnum_, _s.v._ Ἕσσην. The ancients mistook the Queen bee for a male, and hence spoke of King bees. See Aristotle, _Histor. animal._ v. 21 _sq._, ix. 40, pp. 553, 623 _sqq._, ed. Bekker; id., _De animalium generatione_, iii. 10, p. 760, ed. Bekker; Aelian, _Nat. animal._ i. 10, v. 10 _sq._; Virgil, _Georg._ iv. 21, 68; W. Walter-Tornow, _De apium mellisque apud veteres significatione_ (Berlin, 1894), pp. 30 _sqq._ The Essenes or King Bees are not to be confounded with the nominal kings (_Basileis_) of Ephesus, who probably held office for life. See above, vol. i. p. 47. Footnote 462: J. T. Wood, _Discoveries at Ephesus, Inscriptions from the Temple of Diana_, pp. 2, 14; _Inscriptions from the Augusteum_, p. 4; _Inscriptions from the City and Suburbs_, p. 38. Footnote 463: See B. V. Head, _Coins of Ephesus_ (London, 1880), and above, vol. i. pp. 37 _sq._ Modern writers sometimes assert that the priestesses of the Ephesian Artemis were called Bees. Certain other Greek priestesses were undoubtedly called Bees, and it seems not improbable that the priestesses of the Ephesian Artemis bore the same title and represented the goddess in her character of a bee. But no ancient writer, so far as I know, affirms it. See my note on Pausanias, viii. 13. 1. Footnote 464: Demosthenes, _Contra Neaer._ 73-78, pp. 1369-1371; Aristotle, _Constitution of Athens_, iii. 5; Hesychius, _s.vv._ Διονύσου γάμος and γεραραί; _Etymologicum Magnum_, _s.v._ γεραῖραι; Pollux, viii. 108; K. F. Hermann, _Gottesdienstliche Alterthümer_, 2nd Ed., § 32. 15, § 58. 11 _sqq._; Aug. Mommsen, _Feste der Stadt Athen im Altertum_ (Leipsic, 1898), pp. 391 _sqq._ From Demosthenes, _l.c._, compared with Thucydides, ii. 15, it seems certain that the oath was administered by the Queen at the time and place mentioned in the text. Formerly it was assumed that her marriage to Dionysus was celebrated at the same place and time; but the assumption as to the place was disproved by the discovery of Aristotle’s _Constitution of Athens_, and with it the assumption as to the time falls to the ground. As the Greek months were commonly named after the festivals which were held in them, it is tempting to conjecture that the sacred marriage took place in the Marriage Month (_Gamelion_), answering to our January. But more probably that month was named after the sacred marriage of Zeus and Hera, which was celebrated at Athens and elsewhere. See below, p. 143. This is the view of W. H. Roscher (_Juno und Hera_, p. 73, n. 217) and Aug. Mommsen (_Feste der Stadt Athen_, p. 383). From the name Cattle-stall, applied to the scene of the marriage, Miss J. E. Harrison ingeniously conjectured that in the rite Dionysus may have