Editing Anthesteria (section)

==Days==

===Pithoigia===
The first day was {{Transliteration|grc|'''Pithoigia'''}} ({{lang|grc|Πιθοίγια}}, <small>{{abbr|lit.|literally}}</small>&nbsp;'The Jar-Opening').{{efn|[[Jane Ellen Harrison|Harrison]] argued that the jars in question should also or instead be understood as the urns used for burial, making the {{Transliteration|grc|Pithoigia}} a feast of opening the graves, initiating the arrival of the dead among the living.}} The jars of wine ({{Transliteration|grc|[[Pithos|pithoi]]}}) from the previous year were opened, libations offered to [[Dionysus]], and the entire household (including [[slaves in ancient Greece|slaves]]) joining in the festivities. Spring flowers were used to decorate the rooms of the house, the home's drinking vessels, and any children over three years of age.{{sfn|Baynes|1878}}

The days on which the {{Transliteration|grc|Pithoigia}} and {{Transliteration|grc|Choës}} were celebrated were both regarded as {{Lang|grc-Latn|apophrades}} ({{Lang|grc|ἀποφράδες}}, 'unlucky'; Latin equivalent {{Lang|la|[[Glossary of ancient Roman religion#nefastus|nefasti]]}}) and {{Transliteration|grc|miarai}} ({{Lang|grc|μιαραί}}, 'defiled'), necessitating expiatory libations. On them, the souls of the dead came up from the underworld and walked abroad. People chewed leaves of [[Crataegus monogyna|hawthorn]] or [[buckthorn]]<ref>[[Photios I of Constantinople|Photius]], ''Lexicon'', μ 439: "μιαρὰ ἡμέρα".</ref> and besmeared their doors with tar to protect themselves from evil. Nonetheless, the festive character of the ceremonies predominated.{{sfn|Chisholm|1911|p=94}}

[[File:Oinoche Anthesteria Louvre L71.jpg|thumb|Attic red-figure [[oinochoe]] depicting a young boy pulling another boy's chariot, perhaps a parody of the Anthesteria's [[hierogamy]] (430–390 BC)]]

===Choes===
The second day was {{Transliteration|grc|'''Choës'''}} ({{lang|grc|Χοαί}}, {{Lang|grc-Latn|Khoaí}}, <small>{{abbr|lit.|literally}}</small>&nbsp;'The Pouring'). Merrymaking continued: people dressed themselves gaily, some in the figures of Dionysus's entourage, and paid a round of visits to their acquaintances. Drinking clubs held contests to see who could drain their cups the most rapidly. These competitions were done in silence and slaves were also allowed to participate. Others poured libations on the tombs of deceased relatives. The day also marked a state occasion: a peculiarly solemn and secret ceremony in the sanctuary of Dionysus 'in the marshes' ({{lang|grc|ἐν λίμναις}}, {{Lang|grc-Latn|en límnais}}), which was closed throughout the rest of the year.{{sfn|Baynes|1878}} Despite the name, there were no actual marshes in the immediate surroundings of Athens{{efn|Walter Burkert points out that this implies the name must have been imported with the cult.}} and the sanctuary was located in the [[Bouleuterion]] in the [[Athenian Agora]]. Athens' ritual queen, the [[basilinna]], underwent a [[hierogamy|ceremony of marriage to the god]]. She was assisted by the {{Transliteration|grc|[[gerarai]]}}, 14 Athenian matrons chosen by her husband the [[archon basileus]], who were sworn to secrecy.{{sfn|Baynes|1878}} [[Walter Burkert|Burkert]] regarded the ceremony as a recreation of the yielding of [[Ariadne]] to [[Dionysus]] by [[Theseus]] during their escape from Crete.{{sfn|Burkert|1985|loc=§II.7.7, p. 109}}

===Chytroi===
The third day was {{Transliteration|grc|'''Chytroi'''}} ({{lang|grc|Χύτροι}}, {{Lang|grc-Latn|Khýtroi}}, <small>{{abbr|lit.|literally}}</small>&nbsp;'The Pots'),{{efn|[[Jane Ellen Harrison|Harrison]] argued that the name should be understood as a reference to grave holes, not pots. [[Eleanor Rohde|Rohde]]{{sfn|Rohde|1907}} and [[Martin P. Nilsson|Nilsson]]{{sfn|Nilsson|1900}}{{sfn|Nilsson|1906}} took it to mean water pots, connecting it with the [[Hydrophoria]] honoring the spirits of the dead thought to have perished in the [[flood myth|Great Flood]] of [[Deucalion]].}} a [[festival of the dead]]. Fruit or cooked [[pulse (legume)|pulse]] was offered to [[Hermes]] in his capacity as Hermes Chthonios, an underworld figure, and to the souls of the dead, who were then bidden to depart.{{sfn|Chisholm|1911|p=94}} None of the Olympians were included and no one tasted the [[pottage]], which was food of the dead. Celebration continued and [[ancient Greek sports|games]] were held. Although no performances were allowed at the theater, a sort of rehearsal took place, at which the players for the ensuing dramatic festival were selected.{{sfn|Baynes|1878}}