worshippers.(19) Again, the ivy and the fig-tree were especially associated with him. In the Attic township of Acharnae there was a Dionysus Ivy;(20) at Lacedaemon there was a Fig Dionysus; and in Naxos, where figs were called _meilicha_, there was a Dionysus Meilichios, the face of whose image was made of fig-wood.(21) (M4) Further, there are indications, few but significant, that Dionysus was conceived as a deity of agriculture and the corn. He is spoken of as himself doing the work of a husbandman:(22) he is reported to have been the first to yoke oxen to the plough, which before had been dragged by hand alone; and some people found in this tradition the clue to the bovine shape in which, as we shall see, the god was often supposed to present himself to his worshippers. Thus guiding the ploughshare and scattering the seed as he went, Dionysus is said to have eased the labour of the husbandman.(23) Further, we are told that in the land of the Bisaltae, a Thracian tribe, there was a great and fair sanctuary of Dionysus, where at his festival a bright light shone forth at night as a token of an abundant harvest vouchsafed by the deity; but if the crops were to fail that year, the mystic light was not seen, darkness brooded over the sanctuary as at other times.(24) Moreover, among the emblems of Dionysus was the winnowing-fan, that is the large open shovel-shaped basket, which down to modern times has been used by farmers to separate the grain from the chaff by tossing the corn in the air. This simple agricultural instrument figured in the mystic rites of Dionysus; indeed the god is traditionally said to have been placed at birth in a winnowing-fan as in a cradle: in art he is represented as an infant so cradled; and from these traditions and representations he derived the epithet of _Liknites_, that is, “He of the Winnowing-fan.”(25)