Lyceium.

have been the case from the words of Diogenes Laertius, μικρὸν ἄπωθεν τῶν πυλῶν. Accordingly we find in the Lysis of Plato, that Socrates is represented as walking along the outside of the northern walls, from the Academy to the Lyceium2, without any mention being made of Cynosarges.

The Lyceium was a sacred inclosure of Apollo Lycius, in which there was a statue of the god, represented in an attitude of repose, leaning against a column, with a bow in the left hand, and the right resting upon his head. Having been embellished with buildings, plantations, and fountains, by Peisistratus, Pericles, and Lycurgus son of Lycophron, it became an ordinary place of assembly for military exercises, as well as the principal gymnasium for the corporeal education of the Athenians". It was also one of the most favourite places of resort for philosophical study and conversation, and thus became the school of Aristotle, whose followers were called Peripatetics from their custom of walking in the grove of the Lyceium 6.

The position of this celebrated place may be very accurately determined when we have fixed some others in the same neighbourhood.

In the year 1676, Spon and Wheler observed about

Qui erant cum Aristotele Peripatetici dicti sunt, quia disputabant inambulantes in Lyceo. Cicero, Acad. Quæst. 1, 4.

Musa

fifty yards above the bridge of the Stadium, on the Temple of right bank of the Ilissus, the foundations of a cir- Ilissiades. cular temple which had recently been brought to light by an inundation', but which had again disappeared in the time of Stuart. This was probably the temple of the Musa Ilissiades; for that of Boreas, which stood on the same bank of the Ilissus, is described by Plato as having been opposite to the temple of Diana Agrotera3, which Spon and Wheler, as well as Stuart and Chandler, seem to have justly identified with the church of Stavroménos Petros, having recognised that church as founded on the site of an ancient building. But this is between two and three hundred yards above the position of the round temple seen by Spon and Wheler.

The fountain, described in the Phædrus of Plato as situated two or three stades above the sanctuary of

1

Spon, II. p. 126. Wheler, p. 378.

2 Pausanias mentions only a βωμός, or altar of the Muses, but this is not inconsistent with the prior existence of a temple: we have seen that he notices only an ayaλua of Apollo Pythius, though there was certainly at one time a temple of that deity. Herodotus (7, 189) speaks of an 'Ipòv of Boreas: Plato, in the Phædrus, only of a βωμός, though he frequently in that dialogue alludes to the Muses as local deities on this bank of the Ilissus. * ΦΑΙ. Ορᾷς οὖν ἐκείνην τὴν ὑψηλοτάτην πλάτανον; ΣΩ. Τί μήν; ΦΑΙ. Ἐκεῖ σκιά τ' ἐστὶ καὶ πνεῦμα μέτριον καὶ πόα καθίζεσθαι ἢ ἐὰν βουλώμεθα, κατακλιθῆναι. ΣΩ. Προάγοις ἄν. ΦΑΙ. Εἰπέ ὦ Σώκρατες, οὐκ ἐνθένδε μέντοι πόθεν ἀπὸ τοῦ Ἰλισσοῦ λέγεται ὁ Βορέας τὴν Ωρείθυιαν ἁρπάσαι ; . . . . ΣΩ. Οὐκ, ἀλλὰ κάτωθεν ὅσον δύ' ή τρία στάδια, ᾗ πρὸς τὸ τῆς ̓Αγραίας διαβαίνομεν και που τίς ἐστι βωμὸς αὐτόθι Βορέου . . . . ἥ τε γὰρ πλάτανος αὕτη μάλι

μοι,

....

ἀμφιλαφής τε καὶ ὑψηλὴ, τοῦ τε ἄγνου τὸ ὕψος καὶ τὸ σύσκιον πάγο καλον . . . . ἥ τε αὖ πηγὴ χαριεστάτη ὑπὸ τῆς πλατάνου ῥεῖ μάλα ψυχροῦ ὕδατος. Plato Phaedr. 6.

Gate Diocharis.

Boreas, is stated by Strabo to have been near the Lyceium on the outside of the city-gate Diocharis '. The Lyceium, therefore, was about five hundred yards above the church of St. Peter: and the relative situations of this gymnasium, as well as of the temples of Boreas and of the Muses, of the temple of Diana Agrotera and of the Stadium, seem thus perfectly to accord with the order in which these places are named in the narrative of Pausanias 2.

A little to the westward of the situation of the Lyceium we may place that of the gate Diocharis, which appears, from the assumed situations of Cynosarges and Lyceium, compared with the course of the Ilissus, to have been at the eastern extremity of the city and we have thus, with a great approach to certainty, the extent of the Asty in this direction. In the Lysis, Plato introduces Socrates as arriving, of Panops. in his way from the Academy to the Lyceium along the outside of the city walls, at a small gate (πvλiç),

Fountain

and Gate

3

......

1 ὁ Ἰλισσὸς . . ῥέων ἐκ τῶν ὑπὲρ τῆς Αγρας καὶ τοῦ Λυκείου μερῶν καὶ τῆς πηγῆς, ἣν ὕμνηκεν ἐν Φαίδρῳ Πλάτων. Strabo, p. 400.

Εἰσὶ μὲν οὖν αἱ πηγαὶ καθαροῦ καὶ ποτίμου ὕδατος, ὡς φασὶν, ἐκτὸς τῶν Διοχάρους καλουμένων πυλῶν, πλησίον τοῦ Λυκείου πρότερον δὲ καὶ κρήνη κατέσκευαστό τις πλησίον πολλοῦ καὶ καλοῦ ὕδατος· εἰ δὲ μὴ νῦν, τί ἂν εἴη θαυμαστὸν, εἰ πάλαι πολὺ καὶ καθαρὸν ἦν, ὥστε καὶ πότιμον εἶναι, μετέβαλε δὲ ὕστερον ; Strabo, p. 397.

2 See above, p. 134. 135. 136.

3 A handsome road led from the gate Diocharis to the Lyceium. When the Thirty had retired to Eleusis in the year B. c. 403, the Ten who succeeded them in the government, expecting that the Thrasybulians would attack the city-wall, κατὰ τὸν ἐκ Λυκείου Spóμov, encumbered it with large stones for the purpose of impeding them. Xenoph. Hellen. 2, 4, § 27.

and a fountain, which had received its name from Panops, an Attic hero, to whom there was a temple and statue in the same place', and near them a palæstra lately built. This gate at the fountain of Panops seems to have been the last towards the Lyceium in coming from the Academy along the northern side of the city. It stood, therefore, between the Diomeian gate and the Diocharis.

The Panathenaic Stadium appears to have di- Agræ. vided the suburb of Agræ into two parts, of which the upper, or north-eastern, was sacred to Diana, and the lower to Ceres. The situations of the temples of those two deities have already been noticed. To this division of the suburb probably we may attribute the plural form Agræ. The two Agræ seem to have formed, like upper and lower Lamptra, two districts belonging to the same demus, Agryle, which may have comprehended a considerable tract, beyond this sacred suburb, towards Mount Hymettus. In fact, an exten

- Πάνωψ ήρως Αττικός· ἐστὶ δὲ αὐτοῦ καὶ νεὼς καὶ ἄγαλμα καὶ κρήνη. Hesych. in Πάνωψ.

2

· Ἐπορευόμην μὲν ἐξ ̓Ακαδημίας εὐθὺ Λυκείου τὴν ἔξω τείχους ὑπ' αὐτὸ τὸ τεῖχος· ἐπειδὴ δ ̓ ἐγενόμην κατὰ τὴν πυλίδα ᾗ ἡ Πάνοπος κρήνη, ἐνταῦθα συνέτυχον Ιπποθάλει . . . . δείξας μοὶ ἐν τῷ καταν τικρὺ τοῦ τείχους περίβολόν τε τινὰ καὶ θύραν ἀνεῳγμένην

(ἐστὶ) παλαίστρα (ἔφη) νεωστὶ ᾠκοδομημένη. Plato, Lys. 1.

3 H

*Αρδηττος τόπος ̓Αθήνῃσι ὑπὲρ τὸ στάδιον τὸ Παναθηναϊκὸν πρὸς τῷ δήμῳ τῷ ὑπένερθεν ̓Αργυλέων (1. Αγρυλέων, which is invariably the orthography in Attic monuments). Harpocr. in v. ὁ δὲ ̓́Αρδηττος τοῦ Εἰλισσοῦ μέν ἐστι πλησίον, J. Poll. 8 (122). τόπος περὶ τὸν Ιλισσὸν ἐγγὺς τοῦ Παναθηναϊκού σταδίου. Hesych. in 'Αρδίττους.

Ardettus was noted only for being the place where the Athenians, in full meeting, took the Dicastic or Heliastic oath before Apollo Patrous, Jupiter Basileus, and Ceres. By this oath they

sive circuit of walls is traced on the heights between Agra and the steeps of Hymettus, which may be ruins of the defences of Agryle. The utility of a fortification in this spot, which commanded the entrance into the plain between Hymettus and the city, is obvious; and we find, accordingly, that there was another fortress between the Ilissus and Mount Hymettus, two or three miles further to the north. These positions commanded not only the pass, but the chief sources of the Ilissus. It appears, from a fragment of the Athenian antiquary Cleidemus, that the high ground of Agra was formerly called Helicon, and that upon it stood an altar of Neptune Heliconius', a testimony of the ancient Ionic connexion between the Athenians and Achaians, who worshipped Neptune Heliconius at Helice.

The Ilissus, according to Pausanias, was composed of two branches, one of which was named Eridanus 2. It was probably the stream, which, rising from a

bound themselves to judge by the written law when any existed, otherwise with equity (σὺν γνώμῃ τῇ δικαιοτάτῃ), but this custom was already obsolete in the time of Theophrastus. Harpocr. in Αρδηττος. Lex. in v. ap. Bekker. Anecd. Gr. I. p. 443. Suid. in 'Αρδήτης.

1 τὰ μὲν οὖν ἄνω τὰ τοῦ Ἰλισσοῦ πρὸς ̓́Αγραν Εἰληθυῖα· τῷ δ ὄχθῳ πάλαι ὄνομα τούτῳ, ὃς νῦν ̓́Αγρα καλεῖται, Ἑλικών· καὶ ἡ ἐσχάρα τοῦ Ποσειδῶνος τοῦ Ελικωνίου ἐπ' ἄκρου. Cleidemus primo Atthidis, in v. "Aypai, ap. Bekker. Anecd. Gr. I.

p. 326.

εἰς τὸ ἱερὸν τὸ Μητρῶον τὸ ἐν ̓́Αγραις. Cleidem. quarto Atthidis, ibid.

The former words of Cleidemus seem to allude to the situation of the temple of Diana in upper Agra: Metroum may perhaps have been a name applied sometimes to the temple of Ceres, who was often identified with Cybele, or the Earth.

2 See above, p. 134.