kindred cult of Attis, which as we shall see later forms an important link in our chain of evidence.  The two cults are practically identical and scholars are frequently at a loss to which group surviving fragments of the ritual should be assigned. [13] In this connection note the extremely instructive remarks of Miss Harrison in the chapter on Herakles in the work referred to above.  She points out that the Eniautos Daimon never becomes entirely and Olympian, but always retains traces of his ‘Earth’ origin.  This principle is particularly well illustrated by Adonis, who, though, admitted to Olympus as the lover of Aphrodite, is yet by this very nature forced to return to the earth, and descend to the realm of Persephone.  This agrees well with the conclusion reached by Baudissin (Adonis und Esmun, p. 71) that Adonis belongs to “einer Klasse von Wesen sehr unbestimmter Art, die wohl über den Menschen aber unter den grossen Göttern stehen.” [14] Cf.  Vellay, op. cit. p. 93.  Dulaure, Des Divinités Génératrices.  If Baudissin is correct, and the introduction of the Boar a later addition to the story, it would seem to indicate the intrusion of a phallic element into ritual which at first, like that of Tammuz, dealt merely with the death of the god.  The Attis form, on the contrary, appears to have been phallic from the first.  Cf.  Baudissin, Adonis und Esmun, p. 160. [15] Op. cit. p. 83. [16] Cf.  L. von Schroeder, Vollendung den Arischen Mysterium, p. 14. [17] It may be well to explain the exact meaning attached to these terms by the author.  In Professor von Schroeder’s view Mysterium may be held to connote a drama in which the gods themselves are actors; Mimus on the contrary, is the term applied to a drama which treats of the doings of mortals. [18] Op. cit.  Vol.  II. p. 647. [19] Op. cit. p. 115.  Much of the uncertainty as to date is doubtless due to the reflective influence of other forms of the cult; the Tammuz celebrations were held from June 20th, to July 20th, when the Dog-star Sirius was in the ascendant, and vegetation failed beneath the heat of the summer sun.  In other, and more temperate, climates the date would fall later.  Where, however, the cult was an off-shoot of a Tammuz original (as might be the case through emigration) the tendency would be to retain the original date. [20] Cf.  Vellay, op. cit. p. 55; Mannhardt, Vol.  II. pp. 277-78, for a description of the feast.  With regard to the order and sequence of the celebration cf.  Miss Harrison’s remark, Themis, p. 415:  “In the cyclic monotony of the Eniautos Daimon it matters little whether Death follows Resurrection, or Resurrection, Death.” [21] Cf.  Mannhardt, supra, p. —–. [22] Cf.  Vellay, op. cit. p. 103.  This seems also to have been the case with Tammuz, cf.  Ezekiel, Chap. viii. v. 14. [23] Cf.  Frazer, The Golden Bough, under heading Adonis. [24] Vellay, p. 130, Mannahrdt, Vol.  II. p. 287; note the writer’s suggestion that the women here represent the goddess, the stranger,