30. EIRESIDAE (Elpeoidai, Steph. B.; Bekker, Anecd i. p. 246), west or south-west of Cephisia, and adjacent to Iphistiadae. (Diog. Laërt. iii. 41.) 31. PENTELE (Пevтéλn, Steph.), was situated at the north-eastern extremity of the Athenian plain, at the marble quarries of Mt. Brilessus, which was called Mt. Pentelicus from this place. [See p. 322, a.] The fact of Pentele being a demus rests upon the authority of Stephanus alone, and has not yet been confirmed by inscriptions.

32. PALLENE (Пaλλývn), a celebrated demus, frequently mentioned by ancient writers and in inscriptions. From the mythical story of the war of the Pallantidae against Theseus, we learn that the demi of Pallene, Gargettus, and Agnus were adjacent. When Pallas was marching from Sphettus in the Mesogaea against Athens, he placed a body of his troops in ambush at Gargettus, under the command of his two sons, who were ordered, as soon as he was engaged with the army of Theseus, to march rapidly upon Athens and take the city by surprise. But the stratagem was revealed to Theseus by Leos of Agnus, the herald of Pallas; whereupon Theseus cut to pieces the troops at Gargettus. In consequence of this a lasting enmity followed between the inhabitants of Pallene and Agnus. (Plut. Thes. 13; Philochor. ap. Schol. ad Eurip. Hippol. 35.) The road from Sphettus to Athens passed through the opening between Mt. Pentelicus and Mt. Hymettus. In this situation, on the SW. side of Pentelicus, we find a small village, named Garitó, which is undoubtedly the site of the ancient Gargettus. The proximity of Pallene and Gargettus is indicated by another legend. Pallene was celebrated for its temple of Athena; and we are told that Eurystheus was buried at Gargettus in front of the temple of Athena Pallenis. (Strab. viii. p. 377; Steph., Hesych. s. v. Tapуntтós; #ápoile wapbévov Пaλλnvidos, Eurip. Heracl. 1031.) We know further that Pallene lay on one of the roads from the city to Marathon (Herod. i. 62); and as the most convenient road for warlike operations leads to Marathon around the southern side of Pentelicus, Ross places Pallene half an hour south of Garitó, between the monastery Hieraka and the small village Charvati, at the spot where was discovered a celebrated inscription respecting money due to temples, and which was probably placed in the temple of Athena Pallenis. (Böckh, Inser. n. 76.) In Hieraka there was also found the Boustrophedon inscription of Aristocles, which probably also came from the same temple. (Böckh, n. 23.) Leake supposes Pallene to have stood at the foot of Hymettus, immediately opposite to Garitó at the foot of Pentelicus, and supposes its site to be indicated by some Hellenic ruins of considerable extent on a height which is separated only from the northern extremity of Hymettus by the main road into the Mesogaea. "This place is about a mile and a half to the south-westward of Garitó, near two small churches, in one of which Mr. Finlay found the following fragment: ΘΕΟΦΑΝΗΣ ΠΑΛΛΗΝΕΥΣ). This situation, where the roads of the Mesogaea necessarily unite in approaching Athens, is such a point as would be important, and often occupied in military operations; and accordingly, we find that on three occasions in the early history of Athens, Pallene was the scene of action; first, when Eurystheus fought against the Athenians and Heracleidae; again, when The seus was opposed to the Pallantidae; and a third time when Peisistratus defeated the Alcmaeonidae."

(Leake, p. 46.) The inscription, however, in such a case, is not decisive evidence, as we have already seen. [See p. 325, a.]

Agnus is placed by Ross in the hollow which lies between the extreme northern point of Hymettus and Hieraka. Leake, on the other hand, fixes it at Markópulo, in the southern part of the Mesogaea, because Mr. Finlay found at this place an inscription, . . . . vλídŋs 'Ayvoúrios.

33. GARGETTUS (Tapynrrós, Steph.; Hesych.; Phavor.; Schol. ad Aristoph. Thesm. 905), spoken of above, and celebrated as the demus of Epicurus.

34. AGNUS or HAGNUS ('Ayvoûs or 'Ayvoûs, Steph.; Phryn.; Hesych.; Suid.), also spoken of above.

(d) East of Athens:

35 ALOPECE ('Aλwжéкn), was situated only eleven or twelve stadia from the city (Aesch. c. Timarch. p. 119, Reiske), and not far from Cynosarges. (Herod. v. 63.) It lay consequently east of Athens, near the modern village of Ambelókipo, between Lycabettus and Ilissus. It possessed a temple of Aphrodite (Böckh, Inscr. n. 395), and also, apparently, one of Hermaphroditus. (Alciphr. Ep. iii. 37.) There are some remains of an ancient building in the church at Ambelókipo, which Leake supposes may be those of the temple of Aphrodite. (e.) South of Athens:

36, 37. AGRYLE (Αγρυλή, 'Αραυλή, Αγροιλή, Steph.; Harpocrat.; Suid.; Hesych.; Zonar.; Bekker, Anecd. i. p. 332), was the name of two demi, an upper and a lower Agryle. They lay immediately south of the stadium in the city. (Harpocrat. s. v. 'AponTrós.) It is not improbable that the district of Agrae in the city belonged to one of these demi. [See p. 302, b.]

38. HALIMUS (Aλuous, Harpocrat.; Suid.; Steph.; Bekker, Anecd. i. p. 376; Schol. ad Aristoph. Av. 498), said to have been so called from rà äλua, sea-weeds (Etym. M. s. v.), was situated on the coast between Phalerum and Aexone (Strab. ix. p. 398), at the distance of 35 stadia from the city (Dem. c. Eubulid. p. 1302), with temples of Demeter and Core (Paus. i. 31. § 1), and of Hercules. (Dem. pp. 1314, 1319.) Hence Leake places it at C. Kallimákhi, at the back of which rises a small but conspicuous hill, crowned with a church of St. Cosmas. Halimus was the demus of Thucydides the historian.

38*. AEXONE (Aięwvý, Harpocrat.; Suid.; Zonar.; Steph.; Bekker, Anecd. i. p. 358; Xen. Hell, ii. 4. § 26), situated on the coast south of Halimus (Strab. I. c.), probably near the promontory of Colias. [Respecting the position of Colias, see p.305, b.] Aexone was celebrated for its fisheries. (Athen. vii. p. 325; Hesych., Zonar., Suid., s. v. Altwvída тpiyλnv.)

39. HALAE AEXONIDES ('Aλai Aitwvides), a little south of the preceding, derived its name from its salt-works. (Strab. I. c.; Steph.) "They occupy a level behind a cape called Aghia, where are found numerous remains of an ancient town, and among them a lion in white marble." (Leake.)

B. THE ELEUSINIAN OR THRIASIAN PLAIN.

The celebrated Sacred Way ('Iepà 'Odós), leading from Athens to Eleusis, demands a few words. It was the road along which the solemn procession in the Eleusinian festival travelled every year from Athens to Eleusis. It was lined on either side with numerous monuments. (Dict. of Ant. s. v. Eleusinia.) This road, with its monuments, is describe

at some length by Pausanias (i. 36-38), and was the subject of a special work by Polemon, which is unfortunately lost. (Harpocrat. s. v. 'Iepà 'Oõós.)

It has been mentioned elsewhere, that there were probably two roads leading from Athens, to each of which the name of the Sacred Way was given, one issuing from the gate called Dipylum, and the other from the Sacred Gate, and that these two roads united shortly after quitting Athens, and formed the one Sacred Way. [ATHENAE, p. 263, a.]

Pausanias, in his journey along the Sacred Way, left Athens by Dipylum. The first monument, which was immediately outside this gate, was that of the herald Anthemocritus. Next came the tomb of Molossus, and then the place Scirum, already described. [See above, No. 18.] After some monuments mentioned by Pausanias there was the demus Laciadae [see No. 19], and shortly afterwards the Cephissus was crossed by a bridge, which Pausanias has omitted to mention, but which is celebrated as the place at which the initiated assailed passengers with vulgar abuse and raillery, hence called yepupio uol. (Strab. ix. p. 400; Suid. s. v. Γεφυρίζων ; Hesych. s. v. Γεφυρισταί.) After crossing the Cephissus, Pausanias describes several other monuments, of which he specifies two as the most remarkable for magnitude and ornament, one of a Rhodian who dwelt at Athens, and the other built by Harpalus in honour of his wife Pythionice. The latter, as we have already seen, was situated at the demus Hermus. [See above, No. 15.]

The next most important object on the road was the temple of Apollo on Mount Poecilum, the site of which is now marked by a church of St. Elias. In one of the walls of this church there were formerly three fluted Ionic columns, which were removed by the Earl of Elgin in 1801: the capitals of these columns, a base, and a part of one of the shafts, are now in the British Museum. It was situated in the principal pass between the Eleusinian and Thriasian plains. This pass is now called Dhafni; at its summit is a convent of the same name. [See p. 322, a.] Beyond the temple of Apollo was a temple of Aphrodite, of which the foundations are found at a distance of less than a mile from Dhafni. That these foundations are those of the ancient temple of Aphrodite appears from the fact that doves of white marble have been discovered at the foot of the rocks, and that in the inscriptions still visible under the niches the words diλn Appodíτy may be read. This was the Philaeum or the temple of Phila Aphrodite, built by one of the flatterers of Demetrius Poliorcetes in honour of his wife Phila (Athen. vii. pp. 254, a. 255, c.); but Pausanias, whose pious feelings were shocked by such a profanation, calls it simply a temple of Aphrodite. Pausanias says that before the temple was "a wall of rude stones worthy of observation," of which, according to Leake, the remains may still be seen; the stones have an appearance of remote antiquity, resembling the irregular masses of the walls of Tiryns.

At the bottom of the pass close to the sea were the RHEITI (PEITOí), or salt-springs, which formed the boundaries of the Athenians and Eleusinians at the time of the twelve cities. "The same copious springs are still to be observed at the foot of Mt. Aegaleos; but the water, instead of being permitted to take its natural course to the sea, is now collected into an artificial reservoir, formed by a stone wall towards the road. This work has been constructed for the purpose of turning two mills, below which

the two streams cross the Sacred Way into the sea." (Leake.)

Half a mile beyond the Rheiti, where the road to Eleutherae branches off to the right, was the Tomb of Strato, situated on the right-hand side of the road. There are still ruins of this monument with an inscription, from which we learn its cbject; but it is not mentioned by Pausanias. The Way then ran along the low ground on the shore of the bay, crossed the Eleusinian Cephissus, and shortly afterwards reached Eleusis. Leake found traces of the ancient causeway in several places in the Eleusinian plain, but more recent travellers relate that they have now disappeared. (Mure, vol. ii. p. 31.) Respecting the Sacred Way in general, see Leake, p. 134, and Preller, De Via Sacra Eleusinia, Dorpat. 1841.

40. ELEUSIS ('EXevols), is noticed separately. [ELEUSIS.]

41. THRIA (Opía), an important demus, from which the Eleusinian plain, or, at all events, the central or eastern part of it, was called the Thriasian Plain. When Attica was invaded from the west, the Thriasian Plain was the first to suffer from the ravages of the enemy. (Opiάotov medíov, Strab. ix.

395; Herod. ix. 7; Thuc. i. 114, ii. 19.) A portion of the Eleusinian plain was also called the Rharian Plain ('Pápiov, Hom. Hymn. Cer. 450) in ancient times, but its site is unknown.

The territory of Thria appears to have been extended as far as the salt-springs Rheiti, since the temple of Aphrodite Phila is said to have been in Thria. (Athen. vi. p. 255, c.) Thria is placed by Leake at a height called Magúla, on the Eleusinian Cephissus, about three miles above Eleusis, but it is much more probable that it stood upon the coast somewhere between Eleusis and the promontory Amphiale (elra [after Eleusis] Td Opiáσiov mediov καὶ ὁμώνυμος αἰγιαλὸς καὶ δῆμος· εἴθ ̓ ἡ ἄκρα ἡ 'Auplaλn, Strab. I. c.). Fiedler mentions the ruins of a demus, probably Thria, situated on the coast, at the distance of scarcely ten minutes after leaving the pass of Dhafni. (Fiedler, Reise, &c. vol. i. p. 81.)

42. ICARIA ('Iкapía), the demus, in which Icarius received Dionysus, who taught him the art of making wine. (For the legend, see Dict. of Biogr. and Myth., art. Icarius.) The position of this demus and of Mount Icarius (Plin. iv. 7. s. 11) has been variously fixed by modern scholars. Leake has identified Icarius with Mount Argaliki, on the south side of the Marathonian plain, since Icarius is said by Statius (Theb. xi. 644) to have been skin in the Marathonian forest. But, as Ross has observed, Marathonian is here used only in the sense of Attican; and the argument derived from this passage of Statius is entirely overthrown by another passage of the same poet, in which the abodes of Icarius and of Celeus (i. e. Icaria and Eleusis) and Melaenae are mentioned together as three adjacent places. (" Icarii Ceieique domus viridesque Melaenae," Stat. Theb. xii. 619.) Ross, with greater probability, places Icaria in the west of Attica, because all the legends respecting the introduction of the worship of Dionysus into Attica represent it as coming from Thebes by way of Eleutherae, and because the Parian chronicle represents men from Icaria as instituting the first chorus at Athens, while the invention of comedy is assigned to the Megarian Susarion. From the latter circumstance, Ross conjectures that Icaria was near the frontiers of Megara; and he supposes that the range of moun.

tains, separating the Megarian and Eleusinian plains, and terminating in the promontory of the Kerata or the Horns, to which no ancient name has been hitherto assigned, was Mount Icarius. (Ross, p. 73.)

43. OENOE (Oivón), which must be distinguished from a demus of the same name in the Marathonian Plain, was situated upon the confines of Boeotia and Attica, near Eleutherae, and upon the regular road to Plataea and Thebes. (Strab. viii. p. 375; Herod. v. 74; Thuc. ii. 18; Diod. iv. 60.) Hysiae and Oenoe are mentioned as the frontier demi of Attica in B.C. 507, when they were both taken by the Boeotians. (Herod. l. c.) From this time Hysiae continued to be a Boeotian town; but Oenoe was recovered by the Athenians, and was fortified by them before the commencement of the Peloponnesian war (Thuc. l. c.) In B. C. 411 the Boeotians again obtained possession of Oenoe (Thuc. viii. 98); but it must have been recovered a second time by the Athenians, as it continues to be mentioned as an Attic demus down to the latest times. Oenoe was situated on the Pythian Way, so called because it led from Athens to Delphi (Strab. ix. p. 422): this road apparently branched off from the Sacred Way to Eleusis, near the tomb of Strato. Near Oenoe was a Pythium, or temple of Apollo Pythius, in consequence of the sanctity of which Oenoe obtained the epithet of the Sacred. (Liban. Declam. 16, in Dem. Apol. i. p. 451.) This Pythium is said to have formed the northern boundary of the kingdom of Nisus, when Attica and the Megaris were divided between the four sons of Pandion. (Strab. ix. p. 392.)

At the NW. extremity of Attica there is a narrow pass through Mount Cithaeron, through which ran the road from Thebes and Plataeae to Eleusis. This pass was known in antiquity by the name of the Three Heads, as the Boeotians called it, or the Oak's Heads, according to the Athenians. (Herod. ix. 38.) On the Attic side this pass was guarded by a strong fortress, of which the ruins form a conspicuous object, on the summit of a height, to the left of the road. They now bear the name of Ghyftó-kastro, or gipsy castle, a name frequently given to such build. ings among the modern Greeks. Leake supposes these ruins to be those of Oenoe, and that ELEUTHERAE was situated at Myúpoli, about four miles to the south-eastward of Ghyftó-kastro. The objection to this hypothesis is, that Eleutherae was originally a member of the Boeotian confederacy, which voluntarily joined the Athenians, and never became an Athenian demus, and that hence it is improbable that Oenoe, which was always an Attic demus, lay between Plataeae and Eleutherae. To this Leake replies, that, on examining the ruins of Ghyftó-kastro, its position and dimensions evidently show that it was a fortress, not a town, being only 700 or 800 yards in circumference, and standing upon a strong height, at the entrance of the pass, whereas Myúpoli has every appearance of having been a town, with an acropolis placed as usual on the edge of a valley. (Respecting Eleutherae, see Paus. i. 38. § 8; Xen. Hell. v. 4. § 14; Strab. viii. p. 375, ix. p. 412; Plut. Thes. 29; Steph. B.; Plin. iv. 7. s. 12.) The position of these places cannot be fixed with certainty; but we think Leake's opinion is, upon the whole, the most probable. Müller, Kiepert, and others suppose the ruins of Ghaftó-kastro to be those of PANACTUM, described by Thucydides as a

which was betrayed to the Boeotians in B.C. 420, and subsequently destroyed by them. (Thuc. v. 3, 42; comp. Paus. i. 25. § 6; Dem. de Fals. Leg. p. 446; Steph. B.) Leake places Panactum on the Boeotian side of the pass of Phyle; but Ross thinks that he has discovered its ruins in the plain of Eleutherae, west of Skurta. Ross, moreover, thinks that Eleutherae stood to the east of Ghyftó-kastro, near the convent of St. Meletius, where are ruins of an ancient place; while other modern writers suppose Eleutherae to have stood more to the west, near the modern village of Kundara.

44. ELEUTHERAE ('Eλev@epaí), not a demus. Respecting its site, see No. 43.

45. PANACTUM (Пávaктоv), a fortress, also not a demus. Respecting its site, see No. 43.

46. MELAENAE (Méλaivai), a fortified demus, on the frontier of Attica and Boeotia, celebrated in Attic mythology as the place for which Melanthus and Xanthus fought. It was sometimes called Celaenae. (Polyaen. i. 19; Callim. ap. Steph. B. 8. v. Meλaiveis; Schol. ad Aristoph. Acharn. 146, Pac. 890 ; Suid. s. v. 'Απατούρια, Κελαιναί.) Leake supposes the ruins near the convent of St. Meletius, of which we have just spoken, to be those of Melaenae, and remarks that the groves and fountains, which maintain the verdure of this spot, accord with the epithet bestowed by the Latin poet upon the place (viridesque Melaenae, Stat. Theb. xii. 619.).

47. DRYMUS (Apuuós), a fortress, not a demus, in the same neighbourhood, but of uncertain site. (Dem. de Fals. Leg. p. 446; Hesych.; Harpocrat.) C. THE DEMI OF DIACRIA AND MOUNT PARNES.

48. PHYLE (Puλ), still called Fili, a strong fortress, stands on a steep rock, commanding the narrow pass across Mt. Parnes, through which runs the direct road from Thebes to Athens, past Acharnae. On the northern side of the pass was the territory of Tanagra. Phyle is situated at the distance of more than 120 stadia from Athens (Psephisma, ap. Dem. de Cor. p. 238), not 100 stadia, as Diodorus states (xiv. 32), and was one of the strongest Athenian fortresses on the Boeotian frontier. The precipitous rock upon which it stands can only be approached by a ridge on the eastern side. It is memorable in history as the place seized by Thrasybulus and the Athenian exiles in B. C. 404, and from which they commenced their operations against the Thirty Tyrants. The height of Phyle commands a magnificent view of the whole Athenian plain, of the city itself, of Mt. Hymettus, and the Saronic Gulf. (Xen. Hell. ii. 4. § 2, seq.; Diod. I. c.; Nep.Thrasyb. 2; Strab. ix. pp. 396, 404.) In Phyle there was a building called the Daphnephoreion, containing a picture, which represented the Thargelia. (Athen. x. p. 424, f.)

49. HARMA ("Apua), a fortress, but not a demus, near Phyle, situated on a height visible from Athens. (Strab. ix. p. 404; Eustath. ad Il. ii. 499.) Leake places it above Phyle, towards the summit of the ridge, and to the left of the modern road, where the ruins of a fortress are visible; but other writers place it south-east of Phyle.

50. CHASTIEIS (XaσTieîs), a demus, mentioned only by Hesychius (s. v.); but in consequence of the similarity of name, it is supposed to have occupied the site of Khassiá, the largest village in Attica, which is the first place met with on descending the

51. DECELEIA (▲εkéλeiα) was situated near the entrance of the eastern pass across Mount Parnes, which leads from the north-eastern part of the Athenian plain to Oropus, and from thence both to Tanagra on the one hand, and to Delium and Chalcis on the other. It was originally one of the twelve cities of Attica. (Strab. ix. p. 397.) It was situated about 120 stadia from Athens, and the same distance from the frontiers of Boeotia: it was visible from Athens, and from its heights also might be seen the ships entering the harbour of Peiraeeus. (Thuc. vii. 19; Xen. Hell. i. 1. § 25.) It was by the pass of Deceleia that Mardonius retreated from Athens into Boeotia before the battle of Plataeae (Herod. ix. 15); and it was by the same road that the grain was carried from Euboea through Oropus into Attica. (Thuc. vii. 28.) In B.C. 413 Deceleia was occupied and fortified by the Lacedaemonians under Agis, who kept possession of the place till the end of the war; and from the command which they thus obtained of the Athenian plain, they prevented them from cultivating the neighbouring land, and compelled them to bring the corn from Euboea round Cape Sunium. (Thuc. ii. 27, 28.) The pass of Deceleia is now called the pass of Tatoy. Near the village of this name there is a peaked height, which is a conspicuous object from the Acropolis: the exact site of the demus is probably marked by a fountain, near which are many remains of antiquity. (Leake.)

52. OEUM DECELEICUM (Olov AereλEikóv), of unknown site, but near Deceleia, so called to distinguish it from the Oeum Cerameicum. (Harpocrat.; Suid.) [No. 17.]

53. SPHENDALE (Σpevdáλn), a demus, at which Mardonius halted on his route from Deceleia to Tanagra. (Herod. ix. 15; Steph.; Hesych.) "Hence appears to have stood not far from the church of Aio Merkúrio, which now gives name to the pass leading from Deceleia through the ridges of Parnes into the extremity of the Tanagraean plain. But as there is no station in the pass where space can be found for a demus, it stood probably at Malakása, in a plain where some copious sources unite to form the torrent, which joins the sea one mile and a half east of the Skala of Apostólus." (Leake.) In the territory of Sphendale there was a hill, named Hyacinthus. (Suid. s. v. Пap@évo, where Zpevdaλéwv should be read instead of Σφενδονίων.)

54. OROPUS (pwñós), was originally a Boeotian town, and though afterwards included in Attica, was not an Attic demus. This place, together with its harbour Delphinium, and Amphiaracium, in its neighbourhood, is spoken of separately. [OROPUS.]

55. PSAPHIS (Vapis), originally a town of the Oropia, but subsequently an Attic demus, lay between Oropus and Brauron, and was the last demus in the north-eastern district of Attica. (Strab. ix. p. 399.)

56. RHAMNUS (Pauvois), south of Psaphis, on the coast of the Euripus, requires a separate notice on account of its celebrated temples. [RHAMNUS.]

57. APHIDNA ("Apidra), one of the twelve ancient cities of Attica, lay between Deceleia and Rhamnus. It is also spoken of separately.

58, 59, 60. TITACIDAE (Titaníðu), PERRHIDAE (Пeppidai), and THYRGONIDAE (@upywvidai), were probably all in the neighbourhood of Aphidna. These three demi, together with Aphidna, are said to have been removed from the Aeantis to another tribe. (Harpocr. s. v. Oupywvida.) Perrhidae is described

as a demus in Aphidna (Hesych. Phavor. dâμos év 'Apídvais); and that Titacidae was in the same locality may be inferred from the story of the capture of Aphidna by the Dioscuri in consequence of the treachery of Titacus. (Herod. ix. 73; Steph. 8. v. Tirakidai.)

61. TRINEMEIA (Tpivéμeia), at which one of the minor branches of the Cephissus takes its rise, and therefore probably situated at the modern village of Buyáti. (Strab. ix. p. 400; Steph. B. s. v.)

62, 63, 64, 65. MARATHON (Mapałúv), PROBALINTHUS (Προβάλινθος), TRICORYTHUS (ΤρικόρυOos), and OENOE (Oivón), four demi situated in the small plain open to the sea between Mt. Parnes and Mt. Pentelicus, originally formed the Tetrapolis, one of the twelve ancient divisions of Attica. whole district was generally known under the name of Marathon, under which it is described in this work. [MARATHON.]

The

66. EPACRIA ('Eraкpía), one of the twelve ancient districts of Attica (Strab. ix. p. 397), and subsequently, as appears from an inscription, a demus near Plotheia and Halae Araphenides. (Böckh, Inser. No. 82.) As the name of a district, it was probably synonymous with Diacria. (Etym. M. 'Enакpía; Steph. Enuaxidaι.) An ancient grammarian describes the district of Epacria as bordering upon that of the Tetrapolis of Marathon. (Bekker, Anecd. i. p. 259.) Finlay and Leake place the town of this name at Pikérmi, upon the south-eastern heights of Pentelicus, "where a strong position on a perennial stream, added to some vestiges of buildings, and several inscriptions, are proofs of an Hellenic site."

67. SEMACHIDAE (Enμaxídai), described by Philochorus (ap. Steph. s. v.) as a demus in the district of Epacria, but its exact site is uncertain. (Hesych.; Phot.)

68. PLOTHEIA (Пλúðeiα) appears to have belonged to the district of Epacria, and to have been not far from Halae Araphenides. (Harpocr.; Suid.; Steph.; Phot.; Böckh, Inser. No. 82.)

69, 70. PHEGAEA (nyaía), the name of two demi of uncertain site. (Steph.; Harpocr.; Suid.; Etym. M.; Phot.; Hesych.) It is probable, however, that Stephanus speaks of one of these demi, under the name of PHEGEUS, when he describes Halae Araphenides as lying between Phegeus near Marathon and Brauron. (Steph. s. v. 'Aλaí.)

71. HECALE (Ekάλŋ), probably near Marathon, since this demus is said to have obtained its name from a woman who hospitably received Theseus into her house, when he had set out to attack the Marathonian bull, which was ravaging the Tetrapolis. It contained a sanctuary of Zeus Hecaleius. (Philochor. ap. Plut. Thes. 14; Suid. s. vv. 'Ekáλŋ, KwAiás, 'Emaúλia; Steph. s. vv. 'Ekáλŋ, 'lamis, Tplveueîs; Schol. ad Aristoph. Acharn. 127.)

72. ELAEUS ('Eλalous, Steph.; Bekker, Anecd. i. p. 249), of uncertain site, but placed by Leake at Liósia, a village two mi es to the west of Aphidna, because he considers this name a corruption of Elaeus; but this is not probable.

D. THE DEMI OF PARALIA AND MESOGAEA.

Mount Hymettus, which bounded the Athenian plain on the south, terminated in the promontory of ZOSTER (Zwoτhp), opposite to which was a small island called PHAURA (Þaûpa). At Zoster, upon the sea, stood four altars, sacred respectively to Athena, Apollo, Artemis, and Leto. (Strab. ix

p. 398; Paus. i. 31. § 1; Steph. 8. v. Zworhp.) | The hill of Zoster terminates in three capes; that in the middle is a low peninsula, which shelters in the west a deep inlet called Vuliasméni." (Leake.) The island Phaura is now called Fleva or Flega.

73. ANAGYRUS ('Avayupoûs), situated on the western coast, a little north of the promontory Zoster, on the site of the modern Vári. [ANAGYRUS.]

74. CHOLLEIDAE (Xoλλeîdai, Xoλλidai, Harpocr.; Suid.; Steph.; Schol. ad Aristoph. Acharn. 404), is supposed to have been near the Nymphaeum, or Grotto of the Nymphs, situated at the southern end of Mt. Hymettus, and about three miles from Vári by the road. From the inscriptions in this cave, we learn that it was dedicated to the nymphs and the other rustic deities by Archedemus of Pherae (not Therae, as is stated by some modern writers), who had been enrolled in the demus of Cholleidae. Hence it is inferred that the grotto was, in all probability, situated in this demus. A full and interesting description of the grotto is given by Wordsworth (p. 192, seq.; comp. Leake, p. 57.).

75. THORAE (Oopaí), a little south of Anagyrus. (Strab. ix. p. 398; Harpocr.; Steph.; Etym. M.) 76, 77. LAMPTRA (Aάμπтpа, in inscr.; Adurpa, in Strab. &c.), the name of two demi, Upper Lamptra (Aάμжтра каbúreр@ev), and Lower or Maritime Lamptra (Λάμπτρα ὑπένερθεν οι παράλιος). These places were between Anagyrus, Thorae, and Aegilia. (Strab. c.) Upper Lamptra was probably situated at Lamoriká, a village between three and four miles from the sea, at the south-eastern extremity of Mt. Hymettus; and Lower Lamptra on the coast. At Lamptra the grave of Cranaus was shown. (Paus. i. 31. § 2; Steph.; Hesych.; Harpocr.; Suid.; Phot.)

78. AEGILIA (Alyıλía), south of Lamptra, spoken of separately. [AEGILIA.]

79. ANAPHLYSTUS ('Avápλvσtos), now called Anavyso, situated between the promontories of Astypalaea and Sunium, a little south of the former. It is also spoken of separately. [ANAPHLYSTUS.] Opposite the promontory of Astypalaea is a small island, now called Lagonisi or Lágussa, in ancient times ELEUSSA ('Eλeovoσa, Strab. I. c.). Astypalaea and Zoster were the two chief promontories on the western coast of Attica.

Strabo (1. c.) speaks of a PANEIUM (Пaveîor), or Grotto of Pan, in the neighbourhood of Anaphlystus. It is no doubt the same as the very beautiful and extensive cavern above Mt. Elymbo in the Paralian range, of which the western portion bears the name of Pani.

80. AZENIA ('Anvía), the only demus mentioned by Strabo (l. c.) between Anaphlystus and Sunium. (Harpocr.; Hesych.; Steph.; Bekker, Anecd. i. p. 348.) It was probably situated in the bay of which Sunium forms the eastern cape. Opposite this bay is a small island, now called Gaidharonisi, formerly the Island or Rampart of Patroclus (ПaTρókλov Xápa‡ or vñoos), because a fortress was built upon it by Patroclus, who commanded on one occasion the ships of Ptolemy Philadelphus. (Strab. 1. c.; Paus. i. 1. §1; Steph. s. v. ПaтрÓKλov vĥσos.) Ten miles to the south of this island, at the entrance of the Saronic gulf, is Belbina, now St. George, which was reckoned to belong to Peloponnesus, though it was nearer the coast of Attica. [BELBINA.]

81. SUNIUM (Zoûviov), situated on the southern promontory of Attica, which was also called Sunium,

temple on its summit, is noticed separately. [SuNIUM.] Northward of the promontory of Sunium, and stretching from Anaphlystus on the west coast to Thoricus on the east coast, was Mt. Laurium, which contained the celebrated silver mines. [LAURIUM.]

82. THORICUS (@opikós), north of Sunium on the east coast, was a place of importance, and also requires a separate notice. [THORICUS.] Midway between Sunium and Thoricus was the harbour PANORMUS (Пávopμos, Ptol. iii. 15. § 8), now named Panórimo. Parallel to the east coast, and extending from Sunium to Thoricus, stretches the long narrow island, called Macris or Helena. [HELENA.]

83, 84. AULON (Aůλúv) and MARONEIA (Mapúveia), two small places of uncertain site, not demi, in the mining district of Mt. Laurium. [LAURIUM.]

85. BESA (Bĥoa), situated in the mining district, midway between Anaphlystus and Thoricus (Xen. Vect. 4. §§ 43, 44), and 300 stadia from Athens. (Isaeus, de Pyrrh. Her. p. 40, Steph.). Xenophon (1. c.) recommended the erection of a fortress at Besa, which would thus connect the two fortresses situated respectively at Anaphlystus and Thoricus. Strabo (ix. p. 426) says that the name of this demus was written with one s, which is confirmed by inscriptions.

86. AMPHITROPE ('Aμpiтpóπn), north of Besa and in the district of the mines, placed by Stuart at Metropisti. (Böckh, Inser. No. 162; Steph.; Hesych.)

87, 88. POTAMUS (Пoтaμós or Пoraμoí), the name of two demi, as appears from an inscription quoted by Ross (p. 92), though apparently only one place. It lay on the east coast north of Thoricus, and was once a populous place: it was celebrated as containing the sepulchre of Ion. (Strab. ix. pp. 398, 399; Paus. i. 31. § 2, vii. i. § 2; Plin. iv. 7. s. 11; Suid.; Harpocr.) Its harbour was probably the modern Dhaskalió; and the demus itself is placed by Leake at the ruins named Paleokastro or Evreókastro, situated on a height surrounded by torrents two miles to the south-west of Dhaskalio, a little to the south of the village Dárdheza. The port Dhaskalió was probably, as Leake observes, the one which received the Peloponnesian fleet in B. C. 411. (Thục. viii. 95.)

89. PRASIAE (Пparía), on the east coast, between Potamus and Steiria, with an excellent harbour, from which the Theoria or sacred procession used to sail. Here was a temple of Apollo, and also the tomb of Erysichthon, who died at this place on his return from Delos. (Strab. ix. p. 399; Paus. i. 31. § 2; Thuc. viii. 95; Liv. xxxi. 45.) The ruins of the demus are seen on the north-east side of the bay. The harbour, now called Porto Rafti, is the best on the eastern coast of Attica, and is both deep and capacious. The entrance of the harbour is more than a mile in breadth; and in the centre of the entrance there is a rocky islet, upon which is a colossal statue of white marble, from which the harbour has derived its modern name, since it is commonly supposed to bear some resemblance to a tailor (pápτns) at work. The best description of this statue is given by Ross, who remarks that it evidently belongs to the Roman period, and probably to the first or second century after the Christian era. (Ross, Reisen auf den Griech. Inseln, vol. ii. p. 9; comp. Leake, p. 72; Wordsworth, p. 217.) We also learn