re rustica, ii. 8; Pliny, Nat. Hist. xviii. 223-226. In Columella's time the Pleiades, he tells us (l. c.), set in the morning of October 24th of the Julian calendar, which would correspond to the October 16th of our reckoning.
163
Plutarch, Isis et Osiris, 69.
164
Plutarch, Isis et Osiris, 70. Similarly Cornutus says that “Hades is fabled to have carried off Demeter's daughter because the seed vanishes for a time under the earth,” and he mentions that a festival of Demeter was celebrated at the time of sowing (Theologiae Graecae Compendium, 28, pp. 54, 55 ed. C. Lang). In a fragment of a Greek calendar which is preserved in the Louvre “the ascent (ἀναβάσις) of the goddess” is dated the seventh day of the month Dius, and “the descent or setting (δύσις) of the goddess” is dated the fourth day of the month Hephaestius, a month which seems to be otherwise unknown. See W. Froehner, Musée Nationale du Louvre, Les Inscriptions Grecques (Paris, 1880), pp. 50 sq. Greek inscriptions found at Mantinea refer to a worship of Demeter and Persephone, who are known to have had a sanctuary there (Pausanias, viii. 9. 2). The people of Mantinea celebrated “mysteries of the goddess” and a festival called the koragia, which seems to have represented the return of Persephone from the lower world. See W. Immerwahr, Die Kulte und Mythen Arkadiens (Leipsic, 1891), pp. 100 sq.; S. Reinach, Traité d'Epigraphie Grecque (Paris, 1885), pp. 141 sqq.; Hesychius, s. v. κοράγειν.
165
Theocritus, Idyl. vii.
166
In ancient Greece the vintage seems to have fallen somewhat earlier; for Hesiod bids the husbandman gather the ripe clusters at the time when Arcturus is a morning star, which in the poet's age was on the 18th of September. See Hesiod, Works and Days, 609 sqq.; L. Ideler, Handbuch der mathematischen und technischen Chronologie, i. 247.
167
See Adonis, Attis, Osiris, Second Edition, p. 190 note 2.
168
See Adonis, Attis, Osiris, Second Edition, p. 190 note 2.
169
Hesiod, Works and Days, 383 sq.
170
L. Ideler, Handbuch der mathematischen und technischen Chronologie, i. 242.
See Adonis, Attis, Osiris, Second Edition, pp. 283 sqq.
175
Scholiast on Aristophanes, Knights, 720; Suidas, s. vv. εἰρεσιώνη and προηροσίαι; Etymologicum Magnum, Hesychius, and Photius, Lexicon, s. v. προηρόσια; Plutarch, Septem Sapientum Convivium, 15; Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 521, line 29, and No. 628; Aug. Mommsen, Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 192 sqq. The inscriptions prove that the Proerosia was held at Eleusis and that it was distinct from the Great Mysteries, being mentioned separately from them. Some of the ancients accounted for the origin of the festival by a universal plague instead of a universal famine. But this version of the story no doubt arose from the common confusion between the similar Greek words for plague and famine (λοιμός and λιμός). That in the original version famine and not plague must have been alleged as the reason for instituting the Proerosia, appears plainly from the reference of the name to ploughing, from the dedication of the festival to Demeter, and from the offerings of first-fruits; for these circumstances, though quite appropriate to ceremonies designed to stay or avert dearth and famine, would be quite inappropriate in the case of a plague.
176
Hesychius, s. v. προηρόσια.
177
August Mommsen, Feste der Stadt Athen im Altertum, p. 194.
The view that the Festival before Ploughing (Proerosia) fell in Pyanepsion is accepted by W. Mannhardt and W. Dittenberger. See W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), pp. 238 sq.; id., Mythologische Forschungen, p. 258; Dittenberger, Sylloge Inscriptionum Graecarum,2 note 2 on Inscr. No. 628 (vol. ii. pp. 423 sq.). The view that the Festival before Ploughing fell in Boedromion is maintained by August Mommsen. See his Heortologie (Leipsic, 1864), pp. 218 sqq.; id., Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 192 sqq.
L. Ideler, Handbuch der mathematischen und technischen Chronologie (Berlin, 1825-1826), i. 292 sq.; compare August Mommsen, Chronologie (Leipsic, 1883), pp. 58 sq.
184
For example, Theophrastus notes that squills flowered thrice a year, and that each flowering marked the time for one of the three ploughings. See Theophrastus, Historia Plantarum, vii. 13. 6.
185
Hesiod, Works and Days, 383 sqq. The poet indeed refers (vv. 765 sqq.) to days of the month as proper times for engaging in certain tasks; but such references are always simply to days of the lunar month and apply equally to every month; they are never to days as dates in the solar year.
Dionysius Halicarnasensis, Antiquit. Rom. i. 12. 2.
188
Xenophon, Historia Graeca, vi. 3. 6.
189
Isocrates, Panegyric, 6 sq.
190
Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 20 (vol. i. pp. 33 sqq.); E. S. Roberts and E. A. Gardner, An Introduction to Greek Epigraphy, Part ii. (Cambridge, 1905) No. 9, pp. 22 sqq.
191
Aristides, Panathen. and Eleusin., vol. i. pp. 167 sq., 417 ed. G. Dindorf (Leipsic, 1829).
192
Diodorus Siculus, v. 2 and 4; Cicero, In C. Verrem, act. ii. bk. iv. chapters 48 sq. Both writers mention that the whole of Sicily was deemed sacred to Demeter and Persephone, and that corn was said to have grown in the island before it appeared anywhere else. In support of the
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