[309] Kleidemos, loc. cit. παρ’ Ἰλισσοῦ μυστικαῖς ὄχθαις.
[310] Eustath. 361. 38 ἀπὸ χώρας πρὸς τῷ Ἰλισσῷ ᾧ κλῆσις Ἄγραι καὶ Ἄγρα, οὗ τὰ μικρὰ τῆς Δήμητρος ἤγετό φησι μυστήρια ἃ ἐλέγετο τὰ ἐν Ἄγραις. Professor Tucker is I believe right in his conjecture (Class. Rev. 1904, p. 416) that the Mysteries in the Frogs are these Lesser Mysteries and this, as I have pointed out in connection with his discussion (op. cit., p. 418), adds fresh significance to the figure of Herakles.
[311] Plat. Lys. 205 C Ἡρακλέους ξενισμόν.
[312] Xen. Hell. VI. 3. 6.
[313] Plut. Vit. Thes. 33.
[314] See my Myth. and Mon. Anc. Athens, p. 155, Fig. 33.
[315] Apollod. ap. Zenob. Cant. V. 22 μήλου (l. μήλων) Ἡρακλῆς. Ἀπολλόδωρος ἐν τοῖς περὶ θεῶν ὅτι θύεται Ἀθήνησι Ἡρακλεῖ ἀλεξικάκῳ ἰδιάζουσά τις θυσιά. Pollux (Onom. I. 30) gives the aetiological myth and adds the important detail that the same cultus title Melon and the same ritual was in use in Boeotia. καὶ καλεῖται παρὰ τοῖς Θηβαίοις ἢ τοῖς Βοιωτοῖς Μήλων ὁ Ἡρακλῆς, ὄνομα ἐκ τοῦ τρόπου τῆς θυσίας λαβών. Melos and Belos appear to be interchangeable forms (Steph. Byz. Βῆλος, ἢ καὶ Μῆλος πρὸς ταῖς Ἡρακλέους στήλαις), and of the island Melos we know from the same writer (s.v. Μῆλος) that its earlier colonists were Phenicians, Φοίνικες οὖν οἰκισταὶ πρότερον. Cf. Herakles at Gades, Appian (ed. Bekk. p. 49) says Θρησκεύεται νῦν ἔτι φοινικικῶς.
[316] The Oriental character of the Herakles cult at Melite was first, I believe, pointed out by Curtius, and further emphasized by Wachsmuth, Stadt Athen, p. 404 ff. It has never, I believe, been discussed in relation to the shift of population from Melite to Diomeia.
[317] See Lewy, Die Semitischen Fremdwörter im Griechischen, p. 209, the root mālaṭ מלט to save, מְלִיטָה.
[318] Diod. V. 12 καὶ πρώτη μέν ἐστιν ἡ προσαγορευομένη Μελίτη ... ἐστὶ δὲ ἡ νῆσος αὕτη Φοινίκων ἄποικος οἳ ταῖς ἐμπορίαις διατείνοντες μέχρι τοῦ κατὰ τὴν δύσιν Ὠκεανοῦ καταφυγὴν εἶχον ταύτην, εὐλίμενον οὖσαν καὶ κειμένην πελαγίαν.