the Gate ” (τῆς ἐν Κεραμεικῷ συνοικίας, τῆς παρὰ The Uλiba, de Philoct. hered. p. 58, Steph.). the emperor Hadrian, respecting the sale of oils and the duties to be paid upon them (Böckh, No. 355); but the large stone upon which the inscription has been cut, and which now appears to form a part of the ancient portico, did not belong to it originally, and was placed in its present position in order to form the corner of a house, which was built close to the portico. Secondly, with regard to the Doric portico in the so-called new Agora, it is evident from its style of architecture that it was erected after the time of Cassander, to say nothing of an earlier period. It consists at present of four Doric columns 4 feet 4 inches in diameter at the base, and 26 feet high, including the capital, the columns supporting a There is, therefore, no reason whatsoever for bepediment surmounted by a large acroterium in the lieving this portico to have been a gateway, to say centre, and by a much smaller one at either end. If nothing of a gate of the Agora; and, consequently, there were any doubt respecting the comparatively we may dismiss as quite untenable the supposition late date of this building, it would be removed by of two market-places at Athens. Of the buildings two inscriptions upon it, of which the one on the in the Agora an account is given below in the rout architrave is a dedication to Athena Archegetis by of Pausanias through the city. the people, and records that the building had been erected by means of donations from C. Julius Caesar and Augustus (Böckh, Inscr. 477); while the second on the central acroterium shows that a statue of 18. The Cerameicus. There were two districts of this name, called respectively the Outer and the Inner Cerameicus, both belonging to the demus ai Kepaneis, the former being outside, and the latter within, the city walls. (elo δυὸ Κεραμεικοί· ὁ μὲν ἔξω τείχους, ὁ δ ̓ ἐντός, Suid. Hesych. s. v. Kepaueirós; Schol. ad Aristoph. Eq. 969.) Of the Outer Cerameicus we shall speak in our account of the suburbs of the city. Through the principal part of the Inner Cerameicus there ran a wide street, bordered by colonnades, which led from the Dipylum, also called the Ceramic gate, through the Agora between the Areiopagus and the Acropolis on one side, and the hill of Nymphs and the Pnyx on the other. (Himer. Sophist. Or. iii. p. 446, Wernsdorf; Liv. xxxi. 24; Plut. Sull. 14; comp. oi Kepauns Taîos núλais, Aristoph. Ran. 1125.) We have already seen that the Agora formed part of the Cerameicus. After passing through the former, the street was continued, though probably under another name, as far as the fountain of Callirhoë. For a further account of this street, see pp. 297, a, 299, a. B. First Part of the Route of Pausanias hrough the City. From the Peiraic Gate to the Ce rameicus. (Paus. i. 2.) There can be little doubt that Pausanias entered the city by the Peiraic gate, which, as we have already seen, stood between the hills of Puyx and Museium. [See p. 263.] The first object which he mentioned in entering the city was the Pompeium (Поμяeîov), a building containing the things necessary for the processions, some of which the Athenians celebrate every year, and others at longer intervals. Leake and Müller suppose that Pausanias alludes to the Panathenaea; but Forchhammer considers it more probable that he referred to the Eleusinian festival, for reasons which are stated below. In this building were kept vases of gold and silver, called Пourεîα, used in the processions. (Philochor. ap. Harpocrat. 8. v. Пoμmeia; Dem. c. Androt. p. 615; Plut. Alc. 13; Andoc. c. Alcib. p. 126.) The building must have been one of considerable size, since not only did it contain paintings and statues, among which was a brazen statue of Socrates by Lysippus (Diog. Laert ii. 43), a picture of Isocrates (Plut. Vit. X. Orat. p. 839), and some portraits by Craterus (Plin. XXXV. 11. s. 40); but we read of corn and flour being deposited here, and measured before the proper officers, to be sold at a lower price to the people. (Dem. c. Phorm. p. 918.) The Pompeium was probably chosen for this purpose as being the most suitable place near the road to the Peiraeeus. The street from the Peiraic gate to the Ceramei cus passed between the hills of Pnyx and Museium. | Stoa Basileius, or Royal Colonnade, in which the The whole of this hilly district formed the quarter called Melite, which was a demus of Attica. Pausanias says, that close to the Pompeium was a temple of Demeter, containing statues of Demeter, Core (Proserpine), and Iacchus holding a torch; and as Hercules is said to have been initiated in Melite into the Lesser Eleusinian mysteries (Schol. ad Aristoph. Ran. 504), we may infer that the above-mentioned temple is the one in which the initiation took place. It was probably for this reason that a temple was built to Hercules in Melite, in which at the time of the plague there was dedicated the celebrated statue of Hercules Alexicacus, the work of Ageladas. (Schol. ad Aristoph. l. c.; Tzetz. Chil. viii. 191.) This temple is not mentioned by Pausanias, probably because it lay at a little distance to the right of the street. Archon Basileus held his court. It is evident from This This street appears to have been one of considerable length. After describing the Pompeium, the temple of Demeter, and a group representing Poseidon on horseback hurling his trident at the giant Polybotes, he proceeds to say: "From the gate to the Cerameicus extend colonnades (σToal), before which are brazen images of illustrious men and women. The one of the two colonnades (ʼn érépa TWV σTOV) contains sanctuaries of the gods, a gymnasium of Hermes, and the house of Polytion, wherein some of the noblest Athenians are said to nave imitated the Eleusinian mysteries. In my time the house was consecrated to Dionysus. This Dionysus they call Melpomenus, for a similar reason that Apollo is called Musagetes. Here are statues of Athena Paeonia, of Zeus, of Mnemosyne, of the Muses, and of Apollo, a dedication and work of Eubulides. Here also is the daemon Acratus, one of the companions of Dionysus, whose face only is Pausanias next mentions "a Temple of the Mother seen projecting from the wall. After the sacred of the Gods (the Metroon, MnTpov), whose statue enclosure (Téuevos) of Dionysus there is a building was made by Pheidias, and near it the Bouleuterium containing images of clay, which represent Am- (BovλeutÝpiov), or Council House of the Five Hunphictyon, king of the Athenians, entertaining Diony-dred." He gives no indication of the position of sus and other gods. Here also is Pegasus of Eleutherae, who introduced Dionysus among the Athenians." It would appear that the oroaí, of which Pausanias speaks in this passage, were a continuous series of colonnades or cloisters, supported by pillars and open to the street, such as are common in many continental towns, and of which we had a specimen a few years ago in part of Regent Street in London. Under them were the entrances to the private houses and sanctuaries. That Pausanias was speaking of a continuous series of colonnades, on either side of the street, is evident from the words ǹ ÉTÉρA Tŵv σTOŵv. Unfortunately Pausanias does not mention the name of this street. In speaking of the house of Polytion, Pausanias evidently alludes to Alcibiades and his companions; but it may be remarked that an accusation against Alcibiades speaks of the house of Alcibiades as the place where the profanation took place, though it mentions Polytion as one of the accomplices. (Plut. Alc. 22.) these buildings relatively to those previously mentioned; but as we know that the statues of Harmodius and Aristogeiton, which stood higher up, near the ascent to the Acropolis, were over against the Metroum (KaravтiкρÙ тоû Mптpov, Arrian, Anab. iii. 16), we may, perhaps, conclude that they stood on the side of the Agora at right angles to the side occupied by the Stoa Basileius and Stoa Eleutherius. In the Metroum the public records were kept. It is also said by Aeschines to have been near the Bouleuterium (Aesch. c. Ctesiph. p. 576, Reiske; Dem. de Fals. Leg. p. 381, c. Aristog. i. p. 799; Lycurg. c. Leocrat. p. 184; Harpocrat. s. v. MnTpov; Suidas, s. v. Mптpaɣúpτns.) In the Bouleuterium were sanctuaries of Zeus Boulaeus and Athena Boulaea, and an altar of Hestia Boulaea. Suppliants placed themselves under the protection of these deities, and oaths were taken upon their altars. (Xen. Hell. ii. 3. § 52; Andoc. de Mys. p. 22, de Redit. p. 82, Reiske; Antiph. de Fals. Leg. p. 227; Diod. xiv. 4.) The Tholus, which Pausanias places near the Bouleuterion (i. 5. § 1), probably stood immediately above the latter. It was a circular building, and was covered with a dome built of stone. (Timaeus, Lex. Plut., Hesych., Suid., Phot. s. v. Oóλos; Bekker, Anecd. Gr. i. p. 264.) It contained some small silver images of the gods, and was the place where the Prytanes took their common meals, and offer d their sacrifices. (Pollux, viii. 155; Dem. de Fals. Leg p. 419.) After the Tholus there followed, higher up latter is called a Tóros, a term which could hardly (arwrepw), the Statues of the Eponymi, or heroes, have been applied to a building like the Odeium of from whom were derived the names of the Attic Pericles. (Hesych. 8. v. deîov; Schol. ad Aristoph. tribes; and after the latter (uerà dè tàs eixóvas Vesp. 1148.) This Odeium is said by Hesychius TV éπwvúμwv, i. 8. § 2) the statues of Amphiaraus, (l. c.) to have been the place in which the rhapand of Eirene (Peace), bearing Plutus as her son. sodists and citharodists contended before the erection In the same place (évravea) stood also statues of of the theatre; and, as we know that the theatre Lycurgus, son of Lycrophron, of Callias, who made was commenced as early as B. c. 500, it must have peace with Artaxerxes, and of Demosthenes, the been built earlier than the Odeium of Pericles. latter, according to Plutarch (Vit. X. Orat. p. 847), Upon the erection of the latter, the earlier Odeium being near the altar of the 12 gods. Pausanias, ceased to be used for its original purpose; and was however, says, that near this statue was the Temple employed especially as a public granary, where, in of Ares, in which were two statues of Aphrodite, times of scarcity, corn was sold to the citizens at a one of Ares by Alcamenes, an Athena by Locrus fixed price. Here, also, the court sat for trying the of Paros, and an Enyo by the sons of Praxiteles: cases, called dikaι oiтov, in order to recover the around the temple there stood Hercules, Theseus, interest of a woman's dowry after divorce: this and Apollo, and likewise statues of Calades and interest was called aros (alimony or maintenance), Pindar. Not far from these (où nóppw) stood the because it was the income out of which the woman statues of Harmodius and Aristogeiton, of which we had to be maintained. It is probable, from the have already spoken. The Altar of the Twelve name of the suit, and from the place in which it Gods, which Pausanias has omitted to mention, was tried, that in earlier times the defendant was stood near this spot in the Agora. (Herod. vi. 108; called upon to pay the damages in kind, that is, Thuc. vi. 54; Xen. Hipparch. 3; Lycurg. c. Leorr. in corn or some other sort of provisions; though p. 198, Reiske; Plut. Nic. 13, Vit. X. Orat. l. c.) it was soon found more convenient to commute this Close to this altar was an inclosure, called Пepi- for a money payment. (Dem. c. Phorm. p. 918, axcivioua, where the votes for ostracism were taken. c. Neaer. p. 1362; Lys. c. Agor. p. 717, ed. Reiske; (Plut. Vit. X. Orat. l. c.) In the same neighbour- | Suid. s. v. delov; Harpocrat. s. v. oîtos.) Xehood was the Temple of Aphrodite Pandemus, nophon relates, that the Thirty Tyrants summoned placed by Apollodorus in the Agora (ap. Harpocrat. within the Odeium all the hoplites (3000) on the 8. v. Пávônuos Appoðírn), but which is not men-catalogus, and the cavalry; that half of the Lacetioned by Pausanias (i. 22. § 1-3) till he returns from the Theatre to the Propylaea. It must, therefore, have stood above the statues of Harmodius and Aristogeiton, more to the east. Upon reaching the temple of Aphrodite Pandemus. which he would afterwards approach by another route, Pausanias retraced his steps, and went along the wide street, which, as a continuation of the Cerameicus, led to the Ilissus. In this street there appear to have been only private houses; and the first monument which he mentions after leaving the statues of Harmodius and Aristogeiton, was "the theatre, called the Odeium, before the entrance to which are statues of Egyptian kings" (i. 8. § 6). Then follows a long historical digression, and it is not till he arrives at the 14th chapter, that he resumes his topographical description, by saying: "Upon entering the Athenian Odeium there is, among other things, a statue of Dionysus, worthy of inspection. Near it is a fountain called Enneacrunus (i. e. of Nine Pipes), since it was so constructed by Peisistratus." The Odeium must, therefore, have stood at no great distance from the Ilissus, to the SE. of the Olympieium, since the site of the Enneacrunus, or fountain of Callirhoë, is well known. [See p. 292.] This Odeium must not be confounded with the Odeium of Pericles, of which Pausanias afterwards speaks, and which was situated at the foot of the Acropolis, and near the great Dionysiac theatre. As neither of these buildings bore any distinguishing epithet, it is not always easy to determine which of the two is meant, when the ancient writers speak of the Odeium. It will assist, however, in distinguishing them, to recollect that the Odeium of Pericles must have been a building of comparatively small size, since was covered all over with a pointed roof, in imitation of the tent of Xerxes (Plut. Pericl. 13); while the Odeium on the Ilissus appears to have been an open place surrounded with daemonian garrison took up their quarters within it; and that when the Thirty marched to Eleusis, the cavalry passed the night in the Odeium with their horses. (Xen. Hell. ii. 4. §§ 9, 10, 24.) It is evident that this could not have been the roofed building under the Acropolis. If we suppose the Odeium on the Ilissus to have been surrounded with a wall, like the Colosseum, and other Roman amphitheatres, it would have been a convenient place of defence in case of an unexpected attack made by the inhabitants of the city. After speaking of the Odeium and the fountain Enneacrinus, Pausanias proceeds: "Of the temples beyond the fountain, one is dedicated to Demeter and Core (Proserpine), in the other stands a statue of Triptolemus." He then mentions several legends respecting Triptolemus, in the midst of which he breaks off suddenly with these words: "From proceeding further in this narrative, and in the things relating to the Athenian temple, called Eleusinium, a vision in my sleep deterred me. But I will re turn to that of which it is lawful for all men to write. In front of the temple, in which is the statue of Triptolemus [it should be noticed, that Pausanias avoids, apparently on purpose, mentioning the name of the temple], stands a brazen ox, as led to sacrifice: here also is a sitting statue of Epimenides of Cnossus. Still further on is the Temple of Eucleia, a dedication from the spoils of the Medes, who occupied the district of Marathon." It will be seen from the preceding account that Pausanias makes no mention of the city walls, which he could hardly have passed over in silence if they had passed between the Odeium and the fountain of Enneacrunus, as Leake and others suppose. That he has omitted to speak of his crossing the Ilissus, which he must have done in order to reach the temple of Demeter, is not surprising, when we recollect that the bed of the Ilissus is in this part of its course almost always dry, and only filled for a be little doubt that this district was covered with houses, it is probable that the dry bed of the river was walled in, and may thus have escaped the notice of Pausanias. It is evident that the temple of Demeter and of Core, and the one with the statue of Triptolemus, stood near one another, and apparently a little above the fountain. Here there is still a small chapel, and in the neighbourhood foundations of walls. Whether the Eleusinium was either of these temples, or was situated in this district at all, cannot be in the least determined from the words of Pausanias. In the same neighbourhood was a small Ionic building, which, in the time of Stuart, formed a church, called that of Panaghía on the Rock (Пavayía σTV Téτрav). It has now totally disappeared, and is only known from the drawings of Stuart. This beautiful little temple was "an amphiprostyle, 42 feet long, and 20 broad, on the upper step of the stylobate. There were four colunins at either end. 1 foot 9 inches in diameter above the spreading base. Those at the eastern end stood before a pronaos of 10 feet in depth, leading by a door 7 feet wide into a σikos of 15 feet; the breadth of both 12 feet." (Leake, p. 250.) Leake supposes that this is the temple of the statue of Triptolemus; but Forchhaminer imagines it to have been that of Eucleia. If the latter conjecture is correct, we have in this templ a building erected immediately after the battle of Marathon. IONIC TEMPLE ON THE ILISSUS. equestrian combat of Pleistarchus, who had been entrusted with the command of the cavalry and foreign troops of his brother Cassander." (c. 15. § 1.) Then follows a description of the paintings in the Stoa Poecilé after which he proceeds: "Before the Stoa stand brazen statues, Solon, who drew up laws for the Athenians, and a little further Seleucus (c. 16. § 1). ... In the Agora of the Athenians is an Altar of Pity ('Exéov Bauós), to whom the Athenians alone of Greeks give divine honours" (c. 17 § 1). It would appear that the three principal buildings. mentioned in this passage, the Temple of Hephaestus, the Sanctuary of Aphrodite Urania, and the Stoa Poecile, stood above one another, the last, at all events, having the hill of Pnyx behind it, as we shall see presently. Of the celebrated statue of Hermes Agoraeus, and of the gate beside it, we have already spoken. [See p. 294.] Near the temple of Hephaestus was the Eurysaceium, or heroum of Eurysaces, which Pausanias has not mentioned. (Harpocrat. s. v. Koλwviras.) Enrysaces was the son of Ajax. According to an Athenian tradition he and his brother Philaeus had given up Salamis to the Athenians, and had removed to Attica, Philaeus taking up his residence in Brauron, and Eurysaces in Melite. (Plut. Sol. 10.) It was in the latter district that the Eurysaceium was situated (Harpocrat. s. v. Eupvoάketov), which proves that Melite must have extended as far as the side of the Agora next to the hill of Pnyx. In the Agora, and close to the Eurysaceium and temple of Hephaestus, was the celebrated hill called Colonus, more usually Colonus Agoraeus, or Misthius (Κολωνὸς ἀγοραῖος, οι μίσθιος), which, from its central position, was a place of hire for labourers. It received its surname from this circumstance, to distinguish it from the demus Colonus beyond the Academy. (Pollux, vii. 133; Harpocrat. s. v. KoAwviras; Argum. iii. ad Soph. Oed. Colon. ed. Hermann.) This hill was a projecting spur of the hill of Pnyx. Here Meton appears to have lived, as may be inferred from a passage in Aristophanes (Av. 997), in which Meton says, "Meton am I, whom Hellas and Colonus know” (ὅστις εἴμ' ἐγώ; Μέτων, ὃν οἶδεν Ἑλλὰς χὦ Κολωνός). This is confirmed by the statement that the house of Meton was close to the Stoa Poecile. (Aelian, V. H. xiii. 12.) On the hill Colonus Meton placed some tronomical dedication ” (ἀνάθημά τι ἀστρολογικόν), the nature of which is not mentioned; and near it upon the wall of that part of the Pnyx where the assemblies of the people were held, he set up a AoTpónov, which indicated the length of the solar Prytaπpòs T Teixeι Tô év Tỷ Пvuí, Schol. ad Aristoph. year. (ἡλιοτρόπιον ἐν τῇ νῦν οὔσῃ ἐκκλησίᾳ, Vesp. 997; Suid. s. v. Mérwv.) The Scholiast also says, that the Colonus Agoraeus was behind the Macra Stoa ( Maкpà Zтoà); but as no other writer mentions a Stoa of this name in the Asty, it is probable that the Scholiast meant the Stoa Basileius. D. Third Part of the Route of Pausanias.- From .... In approaching the Stoa, which is called Poecilé (Пoukian), from its pictures, is a bronze Hermes, surnamed Agoraeus, and near it a gate, upon which is a trophy of the Athenians, the victors in an 66 as The Stoa Poecile was the Stoa from which the Stoic philosophers obtained their name. (Diog. Laërt. vii. 5; Lucian, Demon. 14.) It was origin. ally called rod ПeoιaváкTIOS. (Plut. Cim. 4; Diog. Laërt. l. c.; Suid. s. v. Erod.) It had three walls covered with paintings; a middle wall with two large paintings, representing scenes from the mythical age, and one at each end, containing a painting of which the subject was taken from Athenian history. On the fist wall was the battle of Oenoë in Leocorium, and apparently at the end of the promenade: hence it is identified by Forchhammer with the temple with the statue of Triptolemus. the Argeia, between the Athenians and Lacedaemo- | where on the hill of the Nymphs; and that the nians. On the great central wall was a picture of Pherephattium was in any case to the south of the the Athenians under Theseus fighting against the Amazons, and another representing an assembly of the Greek chiefs after the capture of Troy deliberating respecting the violation of Cassandra by Ajax. On the third wall was a painting of the battle of Marathon. These paintings were very celebrated. The combat of the Athenians and Amazons was the work of Micon. (Aristoph. Lysistr. 681; Arrian, Anab. vii. 13.) The battle of Marathon was painted by Polygnotus, Micon, and Pantaenus. (Plut. Cim. 4; Diog. Laërt. vii. 5; Plin. xxxv. 8. s, 34; Aelian, de Nat. An. vii. 38.) After describing the Stoa Poecile, and mentioning the statues of Solon and Seleucus, and the Altar of Pity, Pausanias quits the Agora and goes up the street of the Cerameicus towards Dipylum. He passes between the Pnyx and the Areiopagus without mentioning either, since the lower parts of both were covered with houses. The first object which he mentions is the Gymnasium of Ptolemy, which he describes as not far from the Agora (Tîs άyopûs à¤éxortɩ où moλ), and named after its founder Ptolemy: it contained Hermae of stone, worthy of inspection, a bronze image of Ptolemy, and statues of Juba the Libyan, and of Chrysippus of Soli. He next describes the Temple of Theseus, which he places near the Gymnasium (πρὸς τῷ γυμνασίῳ, c. 17. § 2). The proximity of these two buildings is also noticed by Plutarch. (Θησεις—κεῖται ἐν μέση Tỷ módel tapà tò vûv yvμváσlov, Thes. 36.) Of the temple of Theseus we have already spoken. [See p. 287.] At this spot Pausanias quitted the Cerameicus and turned to the right towards the east. If he had gone further on in the direction of Dipylum, he would at least have mentioned the Leocorium, or monument of the daughters of Leos which stood near the Dipylum in the inner Cerameicus. (Thuc. i. 20, ii. 57; Aelian, V. H. xii. 28; Cic. de Nat. Deor. iii. 19; Strab. ix. p. 396; Harpocrat. Hesych. s. v. Aewкópiov.) It has been already mentioned that the Cerameicus was a long wide street, extending from Dipylum to the Agora, and continued under another name as far as the fountain of Callirhoë, and the temple with the statue of Triptolemus, which Forchhammer conjectures to be the same as the Pherephattium. This street, like the Corso of the Italian towns, appears to have been the grand promenade in Athens. The following passage from the speech of Demosthenes against Conon (p. 1258) gives a lively picture of the locality: Not long afterwards," says Ariston, as I was taking my usual walk in the evening in the Agora along with Phanostratus the Cephisian, one of my companions, there comes up to us Ctesias, the son of this defendant, drunk, at the Leocorium, near the house of Pythodorus. Upon seeing us he shouted out, and having said something to himself like a drunken man, so that we could not understand what he said, he went past us up to Melite (pòs MeλÍTηY ǎvw). In that place there were drinking (as we afterwards learnt) at the house of Pamphilus the fuller, this defendant Conon, a certain Theotimus, Archebiades, Spintharus the son of Eubulus, Theogenes the son of Andromenes, a number of persons whom Ctesias brought down into the Agora. It happened that we met these men as we were returning from the Pherephattium, and had in our walk again reached the Leocorium." It is evident from After leaving the Theseium, Pausanias arrives at the Temple of the Dioscuri, frequently named the Anaceium, because the Dioscuri (Castor and Pollux) were called of "Avakes, or 'Avakol, by the Athenians. (Plut. Thes. 33; Aelian, V. H. iv. 5; Suid. Etym. M. s. v. 'Avakoí; Harpocrat. 8. v. 'Аvakéîov, ПoAvyvaros.) He does not, however, mention either the distance of the Anaceium from the Theseium, or the direction which he took in proceeding thither. It is evident, however, that he turned to the east, as has been already remarked, since he adds in the next paragraph, that above the temple of the Dioscuri is the sacred enclosure of Aglaurus. The latter, as we know, was situated on the northern side of the Acropolis, immediately under the Erechtheium [see p. 286]; and that the Anaceium was near the Aglaurium, appears from the tale of the stratagem of Peisistratus (Polyaen. i. 21), which has been already related. The proximity of the Anaceium and Aglaurium is also attested by Lucian. (Piscator. 42.) And since Pausanias mentions the Anaceium before the Aglaurium, we may place it north-west of the latter. Near to the Aglaurium, says Pausanias, is the Prytaneium, where the laws of Solon were preserved. Hence the Prytaneium must have stood at the north eastern corner of the Acropolis; a position which is confirmed by the narrative of Pausanias, that in proceeding from thence to the temple of Sarapis, he descended into the lower parts of the city (ès Tà Káтw tŷs nóλews), and also by the fact that the street of the Tripods, which led to the sacred enclosure of Dionysus near the theatre commenced at the Prytaneium. (Paus. i. 20. § 1.) North of the Acropolis there were some other monuments. Of these two of the most celebrated are the portico of Athena Archegetis, erroneously called the Propylaeum of the new Agora [see p. 295], and the Horologium of Andronicus Cyrrhestes. Apparently north of these should be placed certain buildings erected by Hadrian, which Pausanias does not mention till he had spoken of the Olympieium, the greatest of the works of this emperor. After describing the Olympieium, Pausanias remarks (i. 18. § 9): "Hadrian constructed other buildings for the Athenians, a temple of Hera and of Zeus Panhellenius, and a sanctuary common to all the gods (a Pantheon). The most conspicuous objects are 120 columns of Phrygian marble. The walls of the porticoes are made of the same material. In the same place are apartments (oikhμara) adorned with gilded roofs and alabaster stone, and with statues and paintings: books are deposited in them (or in this sanctuary). There is also a gymnasium named after Hadrian, in which there are 100 columns from the quarries of Libya." The ancient remains north of the portico of Athena Archegetis are supposed to belong to a portion of these buildings. "The Corinthian colonnade, of which the southern extremity is about 70 yards to the north of the above-mentioned portico, was the decorated façade (with a gateway in the centre) of a quadrangular inclosure, which is traceable to the eastward of it. A tetrastyle propylaeum, formed of columns 3 feet in diameter and 29 feet high, similar to those before the |