p. 419.) After the Tholus there followed, higher up (avwrépw), the Statues of the Eponymi, or heroes, from whom were derived the names of the Attic tribes; and after the latter (uerà de Tàs eitóvas Tŵv èπwvúμwv, i. 8. § 2) the statues of Amphiaraus, and of Eirene (Peace), bearing Plutus as her son. In the same place (évraû@a) stood also statues of Lycurgus, son of Lycrophron, of Callias, who made peace with Artaxerxes, and of Demosthenes, the latter, according to Plutarch (Vit. X. Orat. p. 847), being near the altar of the 12 gods. Pausanias, however, says, that near this statue was the Temple of Ares, in which were two statues of Aphrodite, one of Ares by Alcamenes, an Athena by Locrus of Paros, and an Enyo by the sons of Praxiteles: around the temple there stood Hercules, Theseus, and Apollo, and likewise statues of Calades and Pindar. Not far from these (où πóppw) stood the statues of Harmodius and Aristogeiton, of which we have already spoken. The Altar of the Twelve Gods, which Pausanias has omitted to mention, stood near this spot in the Agora. (Herod. vi. 108; Thuc. vi. 54; Xen. Hipparch. 3; Lycurg. c. Leoer. p. 198, Reiske; Plut. Nic. 13, Vit. X. Orat. l. c.) Close to this altar was an inclosure, called Пepioxoívio ua, where the votes for ostracism were taken. (Plut. Vit. X. Orat. l. c.) In the same neighbourhood was the Temple of Aphrodite Pandemus, placed by Apollodorus in the Agora (ap. Harpocrat. s. v. Пávōnuos 'Appodíτn), but which is not mentioned 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.

"the

latter is called a Tónos, a term which could hardly have been applied to a building like the Odeium of Pericles. (Hesych. s. v. deîov; Schol. ad Aristoph. Vesp. 1148.) This Odeium is said by Hesychius (l. c.) to have been the place in which the rhapsodists and citharodists contended before the erection of the theatre; and, as we know that the theatre was commenced as early as B. c. 500, it must have been built earlier than the Odeium of Pericles. Upon the erection of the latter, the earlier Odeiuin ceased to be used for its original purpose; and was employed especially as a public granary, where, in times of scarcity, corn was sold to the citizens at a fixed price. Here, also, the court sat for trying the cases, called díka oíτov, in order to recover the interest of a woman's dowry after divorce: this interest was called oiros (alimony or maintenance), because it was the income out of which the woman had to be maintained. It is probable, from the name of the suit, and from the place in which it was tried, that in earlier times the defendant was called upon to pay the damages in kind, that is, in corn or some other sort of provisions; though it was soon found more convenient to commute this for a money payment. (Dem. c. Phorm. p. 918, c. Neaer. p. 1362; Lys. c. Agor. p. 717, ed. Reiske; Suid. s. v. delov; Harpocrat. s. v. σiros.) Xenophon relates, that the Thirty Tyrants summoned within the Odeium all the hoplites (3000) on the catalogus, and the cavalry; that half of the Lacedaemonian 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 build

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.

Upon reaching the temple of Aphrodite Pandemus, which he would afterwards approach by anothering under the Acropolis. If we suppose the Odeium 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 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 it 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 rows of seats, and of considerable size. Hence, the

After speaking of the Odeium and the fountain Enneacr nus, 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 return 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 few hours after heavy rain. Moreover, as there can

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.

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 (Exéou Bwuós), to whom the Athenians alone of Greeks give divine honours" (c. 17 § 1).

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. It would appear that the three principal buildings. In the same neighbourhood was a small Ionic build-mentioned in this passage, the Temple of Hephaes ing, which, in the time of Stuart, formed a church, tus, the Sanctuary of Aphrodite Urania, and the called that of Panaghía on the Rock (Пavayla oтhy Stoa Poecile, stood above one another, the last, at Térρav). It has now totally disappeared, and is all events, having the hill of Pnyx behind it, as we only known from the drawings of Stuart. This shall see presently. Of the celebrated statue of beautiful little temple was "an amphiprostyle, 42 Hermes Agoraeus, and of the gate beside it, we have feet long, and 20 broad, on the upper step of the already spoken. [See p. 294.] Near the temple of stylobate. There were four columns at either end, Hephaestus was the Eurysaceium, or heroum of 1 foot 9 inches in diameter above the spreading Eurysaces, which Pausanias has not mentioned. base. Those at the eastern end stood before a pro- (Harpocrat. s. v. Koλwviras.) Eurysaces was the naos of 10 feet in depth, leading by a door 7 feet son of Ajax. According to an Athenian tradition wide into a σkos of 15 feet; the breadth of both he and his brother Philaeus had given up Salamis 12 feet." (Leake, p. 250.) Leake supposes that to the Athenians, and had removed to Attica, Phithis is the temple of the statue of Triptolemus; but lacus taking up his residence in Brauron, and EuForchhammer imagines it to have been that of Eu- rysaces in Melite. (Plut. Sol. 10.) It was in the cleia. If the latter conjecture is correct, we have latter district that the Eurysaceium was situated in this temple a building erected immediately after (Harpocrat. s. v. Evpvσákeιov), which proves that the battle of Marathon. Melite must have extended as far as the side of the Agora next to the hill of Pnyx.

IONIC TEMPLE ON THE ILISSUS.

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. 8. v. KoAwvíras; 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" (öσTIs elμ' èyú; Μέτων, ὃν οἶδεν Ἑλλὰς χὼ 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 "astronomical dedication ” (ἀνάθημά τι ἀστρολογικό»), 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

D. Third Part of the Route of Pausanias.- From the Stoa Basileius in the Agora to the neium. (Paus. i. 14. § 6-18. § 3.) After speaking of the temple of Eucleia beyond the Ilissus, Pausanias returns to the point from which he had commenced his description of the Cerameicus and the Agora. Having previously described the monuments in the Agora to his right, The Stoa Poecile was the Stoa from which the he now turns to the left, and gives an account of Stoic philosophers obtained their name. the buildings on the opposite side of the Agora. Laërt. vii. 5; Lucian, Demon. 14.) It was origin "Above the Cerameicus and the Stoa, called Basi- ally called rod ПetolavákтIOS. (Plut. Cim. 4; leius," he continues, "is a temple of Hephaestus... Diog. Laërt. I. c.; Suid. s. v. Tod.) It had three Near it is a sanctuary of Aphrodite Urania (c. 14). walls covered with paintings; a middle wall with two .... In approaching the Stoa, which is called Poe- large paintings, representing scenes from the mythi cilé (Пokin), from its pictures, is a bronze Hermes, cal age, and one at each end, containing a painting surnamed Agoraeus, and near it a gate, upon which of which the subject was taken from Athenian hisis a trophy of the Athenians, the victors in antory. On the first wall was the battle of Oenoë in

Oтpov, which indicated the length of the solar Prytaπpòs Tŵ Teixei Tô év Tỷ ПIVUKí, Schol. ad Aristoph. year. (ηλιοτρόπιον ἐν τῇ νῦν οὖσῃ ἐκκλησίᾳ, Vesp. 997; Suid. s. v. Mérwv.) The Scholiast also says, that the Colonus Agoraeus was behind the Macra Stoa († Maxрà Zтoà); but as no other writer mentions a Stoa of this name in the Asty, it is pro bable that the Scholiast meant the Stoa Basileius.

(Diog.

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 Leocorium, and apparently at the end of the promeAmazons, and another representing an assembly of nade: hence it is identified by Forchhammer with the Greek chiefs after the capture of Troy deliber- the temple with the statue of Triptolemus. ating 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 l'antaenus. (Plut. Cim. 4; Diog. Laërt. vii. 5; Plin. xxxv. 8. s. 34; Aelian, de Nat. An. vii. 38.)

Pausanias then visits the Cynosurges and Lyceium, both of which were situated outside the walls, and are described below in the account of the suburbs of the city. From the Lyceium he returns to the city, and mentions the Altar of Boreas, who carried off Oreithyia from the banks of the Ilissus, and the Altar of the Ilissian Muses, both altars being upon the banks of the Ilissus. (Comp. Plat. On the western side of the theatre are some Phaedr. c. 6; Herod. vii. 189.) The altar of remains of a succession of arches, which Leake con Boreas is described by Plato (. c.) as opposite the jectures may have belonged to a portico, built by temple of Artemis Agrotera, which probably stands | Herodes Atticus, for the purpose of a covered com

munication between the theatre and the Odeium of Herodes. Perhaps they are the remains of the Porticus Eumenia, which appears from Vitruvius (1. c.) to have been close to the theatre. For an account of the theatre itself, see p. 284.

In proceeding from the theatre Pausanias first mentions the Tomb of Talos or Calos, below the steep rocks of the Acropolis, from which Daedalus | is said to have hurled him down. Pausanias next comes to the Asclepieium or Temple of Asclepius, which stood immediately above the Odeium of Herodes Atticus. Its site is determined by the statement that it contained a fountain of water, celebrated as the fountain at which Ares slew Halirrhothius, the son of Poseidon. Pausanias makes no mention of the Odeium of Herodes, since this building was not erected when he wrote his account of Athens. [See p. 286.] Next to the Asclepieium Pausanias, in his ascent to the Acropolis, passed by the Temple of Themis, with the Tomb of Hippolytus in front of it, the Temple of Aphrodite Pandemus and Peitho, and the Temple of Ge Curotrophus and Demeter Chloe At the temple of Aphrodite Pandemus, Pausanias was again close to the statues of Harmodius and Aristogeiton. [See p. 297, a.] The proximity of this temple to the tomb of Hippolytus is alluded to by Euripides (Hippol. 29, seq.). The temple of Ge and Demeter was probably situated beneath the temple of Nike Apteros. At the foot of the wall, supporting the platform of the latter temple, there are two doors, coeval with the wall, and conducting into a small grotto, which was probably the shrine of Ge and Demeter. It was situated on the right hand of the traveller, just before he commenced the direct ascent to the Propylaea; and from being placed within a wall, which formed one of the defences of the Acropolis, it is sometimes described as a part of the latter. (Soph. ad Oed. Col. 1600; Suid. s. v. Koupoτpópos гî.) The position of this temple is illustrated by a passage in the Lysistrata of Aristophanes (829), where, the Athenian women being in possession of the Acropolis, Lysistrata suddenly perceives a man at the temple of Demeter Chloë approaching the citadel:

ΛΥ. Ἰοὺ, ἰοὺ, γυναῖκες . .

ΓΥ.

ἄνδρ' ἄνδρ' ὁρῶ προσιόντα .

Athena as a sail (i. 29. § 1). He then proceeds through Dipylum to the outer Cerameicus and the Academy. The two latter are spoken of under the suburbs of the city.

H. Districts of the Asty.

It is remarked by Isocrates that the city was divided into κώμαι and the country into δῆμοι (διελόμενοι τὴν μὲν πόλιν κατὰ κώμας, τὴν δὲ χώραν κατὰ Snuous, Areop. p. 149, ed. Steph.). In consequence of this remark, and of the frequent opposition between the Toxis and the duo, it was formerly maintained by many writers that none of the Attic demi were within the city. But since it has been proved beyond doubt that the contrary was the case, it has been supposed that the city demi were outside the walls when the demi were established by Cleisthenes, but were subsequently included within the walls upon the enlargement of the city by Themistocles. But even this hypothesis will not apply to all the demi, since Melite and Cydathenaeum, for example, as well as others, must have been included within the city at the time of Cleisthenes. A little consideration, however, will show the necessity of admitting the division of the city into the demi from the first institution of the latter by Cleisthenes. It is certain that every Athenian citizen was enrolled in some demus, and that the whole territory of Attica was distributed into a certain number of demi. Hence the city must have been formed by Cleisthenes into one or more demi; for otherwise the inhabitants of the city would have belonged to no demus, which we know to have been impossible. At the same time there is nothing surprising in the statement of Isocrates, since the demi within the walls of Athens were few, and had nothing to do with the organization of the city. For administrative purposes the city was divided into kwμa or wards, the inhabitants being called Kwunтaι. (Comp. Aristoph. Nub. 966, Lysistr. 5; Hesych. 8. v. Kŵμai.)

-

The following is a list of the city demi:1. Cerameicus (Kepaμeikús: Eth. Kepaμeîs), divided into the Inner and the Outer Cerameicu. The Inner Cerameicus has been already described, and the Outer Cerameicus is spoken of below. [See p. 303.] The two districts formed only one demus,

Ποῦ δ ̓ ἐστὶν, ὅστίς ἐστί; ΔΥ. παρὰ τὸ which belonged to the tribe Acamantis. Wordsworth

τῆς Χλόης.

The Eleusinium, which Pausanias had mentioned (i. 14. §3) in the description of his second route [see p. 297, b], Leake conjectures to have been the great cavern in the middle of the rocks at the eastern end of the Acropolis. The Eleusinium is said by Clemens of Alexandria (Protrept. p. 13, Sylburg), and Arnobius (adv. Gent. vi. p. 193, Maire) to have been below the Acropolis. Eleusinium is also mentioned by Thucydides (ii. 15) and Xenophon (Hipparch. 3), but without any positive indication of its site.

The

maintains (p. 171) that the term Inner Cerameicus was used only by later writers, and that during the Peloponnesian war, and for many years afterwards, there was only one Cerameicus, namely, that outside the walls. But this opinion is refuted by the testimony of Antiphon, who spoke of the two Cerameici (ap. Harpocrat. s. v.), and of Phanodemus, who stated that the Leocorium was in the middle of the Cerameicus (ap. Harpocrat. s. v. Aewкópiov).

2. Melite (Meλírn: Eth. MeλiTeis), was a demus of the tribe Cecropis, west of the Inner Cerameicus. The exact limits of this demus cannot be ascertained; but it appears to have given its name to the whole hilly district in the west of the Asty, comprising the hills of the Nymphs, of the Pnyx and of the of Scambonidae and Collytus. Melite is said to have Museium, and including within it the separate deni

been named from a wife of Hercules. It was one of the most populous parts of the city, and contained several temples as well as houses of distinguished Then. In Melite were the Hephaesteium, the Euryeium, the Colonus Agoraeus [respecting these e, see p. 298]; the temple of Hercules Alexi15 [see p. 296, a]; the Melanippeium, in which