Having now determined the general character of the ritual, what were
the specific details?

The date of the feast seems to have varied in different countries;
thus in Greece it was celebrated in the Spring, the moment of the
birth of Vegetation; according to Saint Jerome, in Palestine the
celebration fell in June, when plant life was in its first full
luxuriance. In Cyprus, at the autumnal equinox, i.e., the beginning
of the year in the Syro-Macedonian calendar, the death of Adonis
falling on the 23rd of September, his resurrection on the 1st of
October, the beginning of a New Year. This would seem to indicate
that here Adonis was considered, as Vellay suggests, less as the god
of Vegetation than as the superior and nameless Lord of Life
(Adonis=Syriac Adon, Lord), under whose protection the year was
placed.[19] He is the Eniautos Daimon.

In the same way as the dates varied, so, also, did the order of the
ritual; generally speaking the elaborate ceremonies of mourning for
the dead god, and committing his effigy to the waves, preceded the
joyous celebration of his resurrection, but in Alexandria the sequence
was otherwise; the feast began with the solemn and joyous celebration
of the nuptials of Adonis and Aphrodite, at the conclusion of which a
Head, of papyrus, representing the god, was, with every show of
mourning, committed to the waves, and borne within seven days by a
current (always to be counted upon at that season of the year) to
Byblos, where it was received and welcomed with popular rejoicing.[20]
The duration of the feast varied from two days, as at Alexandria, to
seven or eight.