as climbing up to the Acropolis to gain the cake, and two mina, which Parrhesiades offers them by proclamation from the Acropolis. He describes them as "collecting some about the Pelasgicum, and others at the temple of Esculapius: still more around the Areiopagus: some at the tomb of Talos, and others again like swarms of bees near the Anaceium, where they are planting ladders against the rock 1.” One of the stratagems of Polyænus, shows the proximity of the Anaceium and Agraulium. When Peisistratus had seized the Acropolis, his next object was to disarm the Athenians. For this purpose he summoned an assembly in the Anaceium, descending into which, he addressed the people in so low a tone of voice, that in order to hear him they were obliged to crowd about him at the Propylæum of * Βαβαὶ ὡς πλήρης μὲν ἡ ἄνοδος ὠθιζομένων, ἐπεὶ τὰς δύο μνᾶς ὡς ἤκουσαν μόνον· παρὰ δὲ τὸ Πελασγικὸν ἄλλοι, καὶ κατὰ τὸ Ασκληπιεῖον ἕτεροι καὶ περὶ τὸν "Αρειον πάγον ἔτι πλείους· ἔνιοι δὲ κατὰ τὸν τοῦ Τάλω τάφον· οἱ δὲ πρὸς τὸ ̓Ανακεῖον προθέμενοι κλίμακας, ἀνέρπουσι βομβηδὸν, νὴ Δία καὶ βοτρυδὸν, ἐσμοῦ δίκην, ἵνα καὶ καθ' Ομηρον εἴπω, ἀλλὰ κἀκεῖθεν εὖ μάλα πολλοὶ, κἀντεῦθεν Μυρίοι, ὅσσα τε φύλλα καὶ ἄνθεα γίνεται ἦρι. Lucian. Piscator, 42. * Πεισίστρατος Αθηναίων τὰ ὅπλα βουλόμενος παρελέσθαι, παρήγγειλεν ἥκειν ἅπαντας εἰς τὸ ̓Ανακεῖον μετὰ τῶν ὅπλων· οἱ μὲν ἧκον· ὁ δὲ προῆλθε δημογορῆσαι βουλόμενος καὶ σμικρᾷ τῇ φωνῇ λέγειν ἤρχετο· οἱ δὲ ἐξακούειν μὴ δυνάμενοι, προελθεῖν αὐτὸν ἠξίωσαν εἰς τὸ προπύλαιον, ἵνα πάντες ἐξακούσειαν· ἐπεὶ δὲ ὁ μὲν ἡσυχῆ διελέγετο, οἱ δὲ ἐντείναντες τὰς ἀκοὰς προσεῖχον, οἱ ἐπίκουροι προελθόντες καὶ τὰ ὅπλα ἀράμενοι κατήνεγκαν εἰς τὸ ἱερὸν τῆς ̓Αγραύλου. Polyan. Strateg. 1, 21. the temple. caverns. These two sanctuaries formed probably, in a military sense, an outwork to the Acropolis, communicating with the interior of the fortress, through the The strength of the Anaceium is shown by a circumstance, which occurred in the twenty-first year of the Peloponnesian war, when it was occupied by the Hoplite of Theramenes, in consequence of which the Four Hundred were obliged to propose a change of government 1. Probably, therefore, it was one of those securely closed places (ßeßaiws KATά) forming an exception to those which the population of Attica were permitted to occupy in the first year of the war?. neium. Near to the Agraulium was the Prytaneium, Prytasituated upon ground comparatively elevated; for Pausanias, proceeding from thence to the temple of Sarapis, descends to the lower parts of the city (ἐς τὰ κάτω τῆς πόλεως.) From the Prytaneium commenced a street called Tripodes, which led to the sacred inclosure of Bacchus, near the theatre 3. These data, as will be more clearly seen hereafter, are not easily reconcileable with any position, except the north-eastern angle of the Acropolis. 1 Thucyd. 8, 93. 3 2 ibid. 2, 17. * Pausan. Attic. 20, 1. See above, p. 136. Not far below this position are the vestiges of a large building at the church of Panaghía Vlastikí, or Vlastarú1. In the former edition of this work, I had supposed this church to occupy the site of the Sarapium; but an objection to this hypothesis occurs in the fact that it is not in the way to the lower part of the city and to the Ilissus, as the narrative of Pausanias requires. A different suggestion is now offered, both as to the Sarapium and the Panellenium; see above, p. 261, and in the next Section. Recent excavations (1835) in building a new house adjacent to the church, discovered some massive foundations, possibly those of the Prytaneium, which doubtless. was an extensive building. SECTION VI. Third Part of the Route of Pausanias, from the Hadrian. THE peculiarity most remarkable in the Arch of Arch of Hadrian, or Gate of Hadrianopolis, is its oblique position with respect to the Peribolus of the temple of Jupiter Olympius, which faced the east, whereas the two faces of the gate are nearly opposite to the N.W and S.E. One of two inferences may be drawn from this circumstance: either that it was thus placed because the main street leading from the Agora or centre of the Theseian city to Hadrianopolis, was at right angles to the direction of the gate, or that the gate was so placed, as being part of a wall which separated these two divisions of the Asty, or these two cities as they were called in compliment to Hadrian. Possibly both these inferences may have been the truth for a street drawn at right angles to the gate, would exactly lead to the supposed situation of the Prytaneium below the north-eastern point of the Cecropian hill while the gate, as well as its inscriptions, seem to indicate that there was some acknowledged line of separation between Hadria nopolis and the Theseian city: it was probably, however, rather a reminiscence than a reality; for as the inclosure of the Asty had been extended nearly to the Ilissus, as early or perhaps earlier, than when the walls were renewed after the Persian war, it is evident that Hadrian neither built a new city nor even enlarged the old, but only embellished one quarter of it; the title of Hadrianopolis, therefore, was merely honorary, and in this respect it agrees with the Gate itself, which having finished ends, was not intended to form part of a wall, and not having any remains or vestiges of a door, proves itself to have been no more than ornamental. If then there was a street leading directly from the Prytaneium to the Gate of Hadrian, Pausanias probably in proceeding from the Prytaneium to the "lower parts of the city," where he describes the Olympium, followed that street. In this route he notices three objects, the temple of Sarapis, not far from which was the place of meeting of Theseus and Peirithous, and near the latter the temple of Lucina (Eiλnovia). As the former of the two temples was of the time of the Ptolemies, and the latter of very ancient date, as seems evident from the remarks of Pausanias on the statues, the three Ionic columns, which in the time of Stuart formed part of an oilmill, and two of which support an architrave, belonged probably to the temple of Sarapis; their style not being that of an early age, nor so late as Roman times, which accords with the introduction of the worship of Sarapis into Athens in the time of 1 See above, p. 129. |