Although I have focused only on a small collection of texts in this book, I hope that readers will recognize the interplay of the categories of prostitute, wife, and ritual agent elsewhere as well. By way of an epilogue, I would like to offer one more example in which these roles define the parameters for representing the feminine. In the story of Hypereides’ defense of Phryne, we find a beautiful and famous courtesan in the middle of the fourth century BCE who was accused of impiety because she allegedly reveled in the Lyceum, introduced a new divinity, and formed illicit thiasoi, or bands, of men and women. The tradition memorializing this case bears traces of being shaped by the discursive matrix that defines the prostitute against the wife, while assimilating her to the ritual agent. Athenaios preserves a fragment from Hermippos (ca. 200 BCE), who adapted a story from Idomeneus (ca. 300 BCE), describing the trial: