direction, and terminating on the sea coast above the promontory Rhamnus. The modern name of Parnes is Noziá; that of Cithaeron, or at least of its highest point, is Elaté, derived from its fir-trees. These two chains of mountains, together with the central one of Cithaeron, completely protect the peninsula of Attica from the rest of Greece. It thus appears that Megaris naturally forms a part of the peninsula: it was one of the four ancient divisions of Attica, but was afterwards separated from it. [MEGARIS.]

There are two passes across the mountains from Corinth into the Megaris, which are spoken of under MEGARIS. Through the range of Cithaeron and Parnes there are three principal passes, all of which were of great importance in ancient times for the protection of Attica on the side of Boeotia. The most westerly of these passes was the one through which the road ran from Thebes and Plataeae to Eleusis; the central one was the pass of Phyle, through which was the direct road from Thebes to Athens; and the eastern one was the pass of Deceleia, leading from Athens to Oropus and Delium. A more particular account of these important passes is given below. [See Nos. 43, 48, 51.] The highest points of Mt. Parnes lie between the passes of Phyle and Deceleia: one of the summits rises to the height of 4193 feet.

From this range of mountains there descend several other ranges into the interior, between which there lie four plains of greater or less extent.

On the NW. boundary of Attica a range of mountains runs down to the south, terminating on the west side of the bay of Eleusis in two summits, formerly called Cerata (тà Képara, Strab. ix. p.395) or the Horns, now Kandili: this range forms the boundary between Attica and Megaris. Another mountain range, extending from Parnes to the south, terminates on the eastern side of the bay of Eleusis, and at the narrow strait which separates the island of Salamis from the mainland: it bore the general name of Aegaleos, and parts of it were also called Poecilum and Corydallus. [AEGALEOS.] Between the range of Cerata and that of Aegaleos lies the Eleusinian and Thriasian Plain.

Eastward of this plain lies the Athenian Plain, frequently called simply The Plain (тò Пédiov). It is bounded on the west by Aegaleos, as has been already mentioned. Through this range of mountains there is an important pass leading from the Eleusinian into the Athenian plain. It is a narrow rocky opening between Mt. Corydallus, and is now called the pass of Dhafni: through it the Sacred Way from Eleusis to Athens formerly ran. Further north, towards Acharnae, are some openings in the heights, where are found ruins of a rampart, seven feet high, and five feet and a half thick, built along the crest of the hills: the summit of the wall forms a commanding platform towards the Eleusinian plain. (Leake, p. 143.) On the west the Athenian plain is bounded by a range of mountains, which also descends from Parnes. The northern part of this range appears to have been anciently called Brilessus (Thuc. ii. 23), and subsequently Pentelicus (τὸ Πεντελικὸν ὅμος, Paus. i. 32. § 1; Mons Pentelensis, Vitruv. ii. 8), now Mendeli or Penteli. The first Greek writer who applies the name of Pentelicus to this mountain is Pausanias; but as Strabo (ix. p. 399) speaks of Pentelic marble, we may infer with Leake that the celebrity of the marble quarried in the demus of Pentele, upon the side of Mt. Brilessus, had

caused the name of Pentelicus to supplant that of the ancient Brilessus. The plain of Athens is bounded on the south-east by the lofty range of Mt. Hymettus, which is separated from that of Pentelicus by a depression about two miles in length. Hymettus, the highest point of which is 3506 feet, is separated by a remarkable break into two parts, the northern or greater Hymettus, now called TeloVuni, and the southern or lesser Hymettus, which formerly bore also the name of Anhydrus (Avvopos, Theophr. de Sign. Pluv. p. 419, Heins.) or the Waterless, now called Mavro-Vuni. The latter terminates in the promontory Zoster. The hill of Lycabettus, in the neighbourhood of Athens, is spoken of elsewhere. [See p. 303, b.]

Sometimes both the Eleusinian and Athenian plains are included under the general name of The Plain; and the coast of these two plains was more specifically called Acte. (Strab. ix. p. 391.)

North-east of the Athenian plain, between Parnes, Pentelicus, and the sea, is a mountain district, known by the name of Diacria (Atakρía) in antiquity. Its inhabitants, usually called Diacreis or Diacrii (Aiakpeîs, Aiakpivi), were sometimes also termed Hyperacri ('Tπeракρío, Herod. i. 59), apparently from their dwelling on the other side of the mountain from the city. The only level part of this district is the small plain of Marathon, open to the sea. At the north-eastern extremity of this district, west of Cape Kálamo, there rises an eminence 2038 feet in height, which is probably the ancient Phelleus (Þeλλeús), a name which came to be used by the Athenians for any rocky heights adapted for the pasture of goats. (Aristoph. Nab. 71, Acharn. 272; Isaeus, de Ciron. Hered. p. 227, Reiske; Harpocrat., Suid., s. v. Þeλéa; Hesych. 8. v. Þéλλos.)

South-east of the Athenian plain is an undulating district, anciently called Mesogaea (Meσóyaia) or the Midland district, and now Mesóghia. It is bounded by Pentelicus on the north, Hymettus on the west, the sea on the east, and the hills of Paralia on the south

Paralia or Paralus (Παραλία, Πάραλος), i. e. the Sea-coast district, included the whole of the south of Attica, extending from the promontory Zoster on the west, and from Brauron on the east, to Sunium. It was a hilly and barren district, but contained the rich silver-mines of Laurium. (Thuc. ii. 55; Steph. B., Suid. s. v.)

It appears, then, that Attica is distributed into five natural divisions. 1. The Eleusinian or Thriasian Plain. 2. The Athenian Plain. 3. The Diacria or Highlands, including the Plain of Marathon. 4. The Mesogaea or Midland District. 5. The Paralia or Sea-coast District. This geographical distribution gave rise also to political divisions, as we shall see presently.

The small plain of Oropus, lying north of Parnes upon the Euboean channel, generally belonged to Attica, though physically separated from it, and properly a part of Boeotia. [OROPUs.]

The area of Attica is about 700 square miles, not including the island of Salamis, which is about 40 more. The length of the west coast from Cerata or the Horns to Sunium is about 60 miles, and the length of the east coast is about the same. (There is a good account of the physical features of Attica in the Penny Cyclopaedia, vol. iii. p. 59.) III. Rivers. The rivers of Attica are little better than mountain torrents, almost dry in summer, and only full in winter, or after heavy rains. The

from the bees which sucked the wild flowers of Mt. Hymettus.

Attica is not adapted for the breeding of horses to any extent; the country is too hilly, and the soil too poor to afford much nourishment for them. Hence they were very scarce in early times, and even at later times could be kept only by the wealthy. For the same reason horned cattle were also scarce, and Philochorus mentions an ancient law which prohibited the killing of these animals. (Athen. ix. p. 375.) The slopes of the mountains, however, afforded excellent pasture for sheep and goats, which were very numerous in ancient times. Goats in particular formed a large portion of the wealth of the ancient inhabitants; and, from this animal, one of the four ancient tribes was called Aegicoreis. Of sheep there were several different breeds, particularly of the finest kinds. (Dem. c. Euerg. et Mnesib. p. 1153; Athen xii. p 540.) To encourage the breeding of sheep, there was an ancient law, which forbade the sacrifice of a sheep until it had lambed or had been shorn. (Athen. ix. p. 375.) The seas around the coast abounded in fish, which were a favourite article of diet among the Athenians. Leake enumerates several varieties caught in the Phaleric bay, of which the apin, probably a sort of anchovy or sardine, is often mentioned. Off Cape Zoster was caught the red mullet (τρίγλη).

On the mountains wild animals were found. Even in the time of Pausanias the bear and the wild boar were hunted on Mt. Parnes. (Paus. i. 32. § 1.)

V. Political Divisions.-The oldest political division of Attica is said to have been made by Cecrops, who divided the country into twelve independent communities, which were afterwards united into one state by Theseus. The names of these communities were: Cecropia, Tetrapolis, Epacria, Deceleia, Eleusis, Aphidna, Thoricus, Brauron, Cytherus, Sphettus, Cephisia, and Phalerus. (Philochor. ap. Strab. ix. p. 397; Etymol. M. s. v. 'Еñaкрía; Plut. Thes. 24.) Their position has been ably discussed by Finlay, in the Transactions of the Royal Society of Literature (vol. iii. p. 396), but as we shall have occasion to speak of each presently, it is only necessary to state now that these names continued to exist down to the latest times of Athenian history; that Cecropia became the Acropolis of Athens; that Tetrapolis contained the four demi of Oenoë, Marathon, Tricorythus, and Probalinthus (Strab. viii. p. 383); and that the remaining cities sunk into demi.

Another ancient division of Attica into four parts, among the sons of Pandion, has a distinct reference to the physical divisions of the country. Nisus received Megaris; Aegeus the Coastland (àктý), with the capital and the adjoining plain (ediάs); and the two other brothers Diacria (Siakpia), or the Highlands in the NE. of the country, and Paralia (Tapaxía), or the southern coast. (Strab. ix. p. 392; Schol. ad Aristoph. Vesp. 1223, and ad Vesp. 58.) That this division has a reference to some historical fact, is clear from the circumstance that, after Megaris had been torn away from Athens by the Dorians, the inhabitants of the remaining parts formed three political parties in the time of Solon and Peisistratus, known by the name of the Men of the Plain, the Parali, and the Diacrii or Hyperacrii. (Herod. i. 59; Plut. Sol. 13.)

Another division of the people of Attica into four quλal or tribes, existed from the earliest times. These tribes were called by different names at different periods. In the time of Cecrops they were called

Cecropis, Autochthon, Actaea, and Paralia, the two former names being derived from mythical persons, and the two latter from the physical divisions of the country. In the reign of Cranaus, these names were changed into Cranais, Atthis, Mesogaea, and Diacris, where again the two former are mythical, and the two latter local denominations. Afterwards we find a new set of names, Dias, Athenais, Poseidonias, and Hephaestias, evidently derived from the deities who were worshipped in the country. But these names all disappeared before the four Ionic tribes of Geleontes, Hopletes, Argades, and Aegicores, which continued to exist down to the time of Cleisthenes (B. c. 510). One of the most important measures in the democratical revolution, brought about by Cleisthenes after the expulsion of the Peisistratidae, was the abolition of the four ancient Ionic tribe-, and the formation of ten new tribes. The names of these ten tribes, derived from Attic heroes, were, in order of precedence, Erechtheis, Aegeis, Pandionis, Leontis, Acamantis, Oeneis, Cecropis, Hippothoöntis, Aeantis, Antiochis. This number remained unaltered down to B. c. 307, when it was increased to twelve by the addition of two new tribes, Antigonias and Demetrias, in honour of Antigonus and his son Demetrius, because the latter had delivered Athens from the rule of Cassander. The name of Antigonias was subsequently changed into that of Ptolemais, in honour of Ptolemy Philadelphus; and the Demetrias into Attalis, when Attalus was the ally of Athens against Philip and the Rhodians. Finally, the number of tribes was increased to thirteen, in the reign of Hadrian, by the addition of Hadrianis, in honour of this emperor.

Each tribe was subdivided into a certain number of duo, townships, cantons, or parishes. The whole territory of Attica was parcelled out into these demi, in one or other of which every Athenian citizen was enrolled. The number of these demi is not ascertained: we only know that they were 174 in the time of Polemo, who lived in the third century B. C. (Strab. ix. p. 396; Eustath. in Il. ii. 546.) It has been supposed, from the words of Herodotus (déka δὲ καὶ τοὺς δήμους κατένεμε ἐς τὰς φυλάς, ν. 69), that there were originally one hundred demi, ten to each tribe; but it is improbable that the number of demi was increased so largely as from 100 to 174, and hence some modern critics construe déka with puλás, and not with duous, as the least difficulty in the case.

It is important to bear in mind that the demi assigned by Cleisthenes to each tribe were in no case all adjacent to each other. The reason for this arrangement cannot be better stated than in the words of Mr. Grote (vol. iv. p. 177): "The tribe, as a whole, did not correspond with any continuous portion of the territory, nor could it have any peculiar local interest, separate from the entire community. Such systematic avoidance of the factions arising out of neighbourhood will appear to have been more especially necessary, when we recollect that the quarrels of the Parali, the Diacrii, the Pediaci, during the preceding century, had all been generated from local feud, though doubtless artfully fomented by individual ambition. Moreover, it was only by this same precaution that the local predominance of the city, and the formation of a city-interest distinct from that of the country, was obviated; which could hardly have failed to arise, had the city itself constituted either one deme or one tribe." We know that five of the city demi belonged to five different tribes:

of the pass of Poecilum. (Soph. Oed. Col. 1061, Oláτidos ék vóμov, with the Schol.; Leake, p. 151.) (b.) West of the Cephissus, and E. of the city, in the direction from N. to S.:

17. OEUM CERAMEICUM (Οἷον Κεραμεικὸν), to distinguish it from Oeum Deceleicum near Deceleia. Its name shows that it was near the outer Cerameicus, and it may, therefore, be placed, with Leake, between the Sacred Way and the northern Long Wall. (Harpocrat., Suid. s. v.)

18. SCIRUM (Zkipov, Zkipa, Strab. ix. p. 393), a small place near a torrent of the same name, just outside the Athenian walls on the Sacred Way. It was not a demus, and derived its name from Scirus, a prophet of Dodona, who fell in the battle between the Eleusinii and Erechtheus, and was buried in this spot. (Paus. i. 36. § 4; Strab. I. c.; Steph. B., Harpocrat. s. v; comp. Schol. ad Aristoph. Eccl. 18.)

19. LACIADAE (Aakiádai), on the Sacred Way between Sciron and the Cephissus, and near the sacred fig-tree. It is celebrated as the demus to which the family of Miltiades and Cimon belonged. (Paus. i. 37. §2; Plut. Cim. 4, Alc. 22; Cic. de Off. ii. 18; Hesych.; Suid.)

20. COLONUS (Koλwvós), celebrated as the demus of Sophocles, and the scene of one of the poet's tra- | gedies, was situated ten stadia from the gate of the city, called Dipylum, near the Academy and the river Cephissus. (Thuc. viii. 67; Cic. de Fin. v. 1.) It derived its name from two small but conspicuous heights, which rise from the plain a little to the north of the Academy. Hence it is called by Sophocles" "the white Colonus " (τòv àpyŵтa Koλwvóv, Oed. Col. 670). It was under the especial care of Poseidon, and is called by Thucydides (1. c.) the iepov of this god. It is frequently called "Colonus Hippius," to distinguish it from the "Colonus Agoraeus" in Athens. [ATHENAE, p. 298, b.] Besides the temple of Poseidon, it possessed a sacred inclosure of the Eumenides, altars of Athena, Hippia, Demeter, Zeus, and Prometheus, together with sanctuaries of Peirithous, Theseus, Oedipus, and Adrastus. (Paus. i. 30. § 4.) The natural beauties of the spot are described by Sophocles in the magnificent chorus, beginning with the words:

εὐίππου, ξένε, τάσδε χώρας
ἴκου τὰ κράτιστα γᾶς ἔπαυλα
τὸν ἀργῆτα Κολωνόν.

(c.) Farther north:

21. ACHARNAE ('Axapraí), the most important of all the Attic demi, described in a separate article. [ACHARNAE.]

22. EUPYRIDAE (Eurupídai, Steph. B.), 23. CROPIA (Kownia, Steph. B.; Kpweiά, Thuc. ii. 19),

24. PELECES (Thλnkes), three demi forming a community, as Tрinwuoi (Steph. B. s. v. Evρuñíðai), and probably, therefore, adjacent. If the reading in Thucydides (ii. 19) is correct, dià Kowreias, these derni should be placed in the north of the Athenian plain, but many editors read dià Kekрolas. Stuart, who has been followed by most modern writers, was led, by similarity of name, to place Peleces at the modern Bélikas, near Marúsi; but Ross maintains that the name of this Albanian village has no connexion with Peleces.

25. Paeonidae (Пatovídat, Paus. ii. 18. § 9), apparently the same as the Paeonia (Пatovín) of Herodotus (v. 62), who describes Leipsydrium as

situated above Paeonia. It was perhaps on the site of the modern Menidhi, since we know that the modern Greeks frequently change into μ; thus Πεντέλη is also pronounced Mεντέλη.

26. LEIPSYDRIUM (Aen↓údptov), was not a demus, but a fortress, in which the Alcmaeonidae fortified themselves after the death of Hipparchus, but was taken by the Peisistratidae after defeating the opposite party. (Herod. v. 62; comp. Athen. xv. p. 695.) We have already seen that Herodotus describes it as situated above Paeonia, and other authorities place it above Parnes. (Schol. ad Aristoph. Lysistr. 665; Hesych. s. v. Aeuopiov; Hesych., Suid. ènì Aetvdpiw μáx?.) It is, however, more probable that it stood on the southern slopes of Mt. Parnes, so as to command the descent into the Athenian plain. Leake conjectures that it may have occupied the site of the Metókhi of St. Nicolas, a small monastery, situated amidst the woods of the upper region of Mount Parnes, at the distance of three or four miles to the north of Menidhi.

27. CEPHISIA (Kǹpiía), was one of the ancient twelve cities of Cecrops, and continued to be an important demus down to the latest times. It retains its ancient name (Kivisía), and is situated about nine miles NE. of Athens, at the foot of Mt. Pentelicus, nearly opposite Acharnae. It was the favourite summer residence of Herodes Atticus, who adorned it with buildings, gardens, and statues. We learn from modern travellers that a fountain of transparent water, and groups of shady trees, still remain here; and that it continues to be a favourite residence of the Athenians during the heat of summer. (Strab. ix. 397; Diog. Laërt. iii. 41; Philostr. Vit. Soph. ii. 1. § 12; Gell. i. 2, xviii. 10; Harpocrat.; Phot.; Wordsworth, p. 227; Stephani, Reise durch Griechenland, p. 1.)

28. ATHMONUM ("A@μovov, also 'A@μovía, Harpocrat.; Steph. B.; Zonar.; Suid.; Bekker, Anecd. i. p. 349), situated on the site of the village Marúsi, which is a mile and a half from Kivisia on the road to Athens. The name of the modern village has been derived from Amarysia, a surname of Artemis, who was worshipped under this designation at Athmonum. (Paus. i. 35. § 5.) An inscription found near Marúsi, in which the temenos of this goddess is mentioned, puts the matter beyond dispute. (öpos Αρτέμιδος τεμένους ̓Αμαρυσίας, Böckh, Inscr. n. 528.) Athmonum also possessed a very ancient temple of Aphrodite Urania. (Paus. i. 14. § 7.) The inhabitants of this demus appear to have been considered clever wine-dressers. (Aristoph. Pac.

190.)

29. IPHISTIADAE or HEPHAESTIADAE ('10τιάδαι, Ἡφαιστιάδαι, Steph. B.; Hesych.), are the names of one demus, and not two separate demi, as Leake maintained. Iphistiadae appears to have been the correct form of the name, not only because it occurs much more frequently in inscriptions, but also because it is much more probable that a name formed from the obscure hero Iphistius should have been converted into one derived from the god Hephaestus, than that the reverse should have been the case. (Ross, p. 74.) We learn from Plato's will (Diog. Laërt. iii. 41), that this demus contained an Heracleiam or temple of Hercules, which has probably given its name to the modern village of Arakli, about two or three miles westward of Kivisia and Marusi. Hence Arakli indicates the site of Iphistiacae, as Marúsi does that of Ath

monum.