[131] Od. VII. 80-81, trans. Butcher and Lang.

[132] Il. II. 546.

[133] Herod. V. 82.

[134] For Poseidon as the Tory-god I am indebted to Mr R. A. Neil’s edition of the Knights; see lines 144 and 551.

[135] Paus. I. 26. 5.

[136] s.v. Ἐρέχθευς, but the scholiast in Lycophron, Al. 431, says Ἐρέχθευς ὁ Ζεὺς ἐν Ἀθήναις καὶ ἐν Ἀρκαδίᾳ τιμᾶται; see Mr A. B. Cook, Classical Review, 1904, p. 85.

[137] Apollod. III. 15. 1.

[138] Vit. X. Orat. p. 843ᵉ.

[139] Thucyd. II. 2.

[140] Paus. II. 17. 3. For the whole subject of the importance of these priestly genealogies, see Professor Ridgeway, Early Age of Greece, p. 102.

[141] Aristoph. Eq. 551. See Mr R. A. Neil, ad loc.

[142] Apollod. III. 15. 1. See supra, p. 62.

[143] Herod. II. 50. See R. Brown, Poseidon, 1872, p. 66.

[144] Herod. IV. 188-189.

[145] See Prof. Ridgeway, The Early Age of Greece, p. 226.

[146] Herod. I. 59. To the question of the origin and development of the cult of Athena and to the examination of certain Oriental factors in it I hope to return on another occasion.

[147] Class. Rev. 1900, XIV. p. 279.

[148] Prof. Dörpfeld draws attention (Rhein. Mus. LI. p. 134) to the analogous case of Torone, which Thucydides (IV. 110) describes thus: οὔσης τῆς πόλεως πρὸς λόφον—‘was nach dem Zusammenhang nicht nach dem Hügel hin sondern nur an dem Hügel hinauf bedeutet.’ But it must carefully be noted that as Dr Verrall (Class. Rev. 1900, p. 278) observes, the notion of ascent is given not by πρός but by λόφον. The analogy is one of fact, not of the verbal description of that fact.

[149] Paus. I. 3. 4.

[150] For details of this Olympieion, see my Myth. and Mon. Anc. Athens, p. 189.

[151] Eur. Ion, 283.

[152] Eur. Ion, 7 ff.

[153] Strabo IX. 2 § 404 ἐτήρουν δ’ ἐπὶ τρεῖς μῆνας, καθ’ ἕκαστον μῆνα ἐπὶ τρεῖς ἡμέρας καὶ νύκτας ἀπὸ τῆς ἐσχάρας τοῦ Ἀστραπαίου Διός· ἔστι δ’ αὕτη ἐν τῷ τείχει μεταξὺ τοῦ Πυθίου καὶ τοῦ Ὀλυμπίου.

[154] Paus. I. 28. 4.

[155] Philostr. Vit. Soph. II. 5, p. 550 ἐκ Κεραμεικοῦ δὲ ἄρασαν χιλίᾳ κώπῃ ἀφεῖναι ἐπὶ τὸ Ἐλευσίνιον καὶ περιβαλοῦσαν αὐτὸ παραμεῖψαι τὸ Πελασγικὸν, κομιζομένην τε παρὰ τὸ Πύθιον ἐλθεῖν οἷ νῦν ὥρμισται.

[156] Paus. I. 29. 1.

[157] loc. cit. supra. Between the words νομίζουσι and ὡς πεμφθείη we must mentally supply ἐνταῦθα καὶ τοῦ Πανὸς ἱερόν, φασὶ δὲ, or words to that effect.

[158] The ‘Valerian’ wall was probably the work of Antonio Acciajoli. See Dr Judeich, Topographie von Athen, p. 103, note 6.

[159] For a full account of Dr Kabbadias’s excavations from which the above particulars are taken see Ephemeris Archäologike, 1897, 1-32 and 87-92, pl. I.-IV. and for résumé in French Bull. de Corr. Hell. XX. 382 ff., also American Journal of Arch. 1897, p. 348 and 1898, p. 311.

[160] Ἐφ. Ἀρχ. 1897, p. 8, pl. 4 Ἀγαθὴ τύχη, Γ(άϊος) Ἰούλιος Μητρόδωρος Μαραθ(ώνιος) θεσμοθετήσας Ἀπόλλωνι ὑπὸ Μακραῖς ἀνέθηκεν.

[161] Ἐφ. Ἀρχ. 1897, p. 9, pl. 4 Τιβ(έριος) Ἀντίστιος Κίνεας ἐκ Κοίλης Ἀπόλλωνι ὑπ’ Ἄκραις βασιλεύς.

[162] Ar. Ἀθ. Πολ. LV. 15 and Harpocrat. s.v. Ἀπόλλων Πατρῷος.

[163] Ar. Ἀθ. Πολ. LVII. 4. There is no mention of Delphi, and the word ἰσομέτρητον does not occur, but in Plato’s reference (Phaedr. 235 D) it is distinctly stated both occur, καί σοι ἐγὼ ὥσπερ οἱ ἐννέα ἄρχοντες, ὑπισχνοῦμαι χρυσὴν εἰκόνα ἰσομέτρητον εἰς Δελφοὺς ἀναθήσειν.

[164] Ar. Ἀθ. Πολ. LV. 5 ἐντεῦθεν δ’ ὀμόσαντες εἰς ἀκρόπολιν βαδίζουσιν καὶ πάλιν ἐκεῖ ταῦτα ὀμνύουσι.

[165] Dem. de Cor. 275 καλῶ ... καὶ τὸν Ἀπόλλω τὸν Πύθιον ὃς πατρῷός ἐστι τῇ πόλει.

[166] C.I.A. III. 198.

[167] Prof. Dörpfeld kindly tells me that he thinks it quite possible that the poros structure below and north of the Klepsydra may be remains of the Olympion. The situation would of course admirably suit the words of Thucydides. The remains are marked in solid black in Fig. 46.

[168] For full particulars of this temple see my Myth. and Mon. Anc. Athens, p. 190.

[169] I see to my great regret that Prof. Ernest Gardner in translating Thucydides II. 15 renders ἱερόν throughout by ‘temple’, ‘the temple of Olympian Zeus, the Pythium, the temple of Earth.’ Though templum in Latin is used to denote any sanctified space of earth or air, surely such a use of temple is misleading in English.

[170] Paus. I. 18. 9 τοῦ δὲ Ὀλυμπίου Διὸς Δευκαλίωνα οἰκοδομῆσαι λέγουσι τὸ ἀρχαῖον ἱερὸν σημεῖον ἀποφαίνοντες ὡς Δευκαλίων Ἀθήνῃσιν ᾤκησε τάφον τοῦ ναοῦ τοῦ νῦν οὐ πολὺ ἀφεστηκότα.

[171] A. Mitt. 1895, p. 56. The word οἰκοδομέω does not necessarily imply house or temple building. It is used of building a wall, a labyrinth.

[172] Plat. Phaedr. 227 Σω. ἀτὰρ Λυσίας ἦν ὡς ἔοικεν ἐν ἄστει; Φαι. Ναὶ παρ’ Ἐπικράτει ἐν τῇδε τῇ πλησίον τοῦ Ὀλυμπίου οἰκίᾳ τῇ Μορυχίᾳ. Nothing can be inferred from ἐν ἄστει. It means simply ‘in town’ as opposed to the Peiraeus or the country.

[173] Thucyd. I. 126 ἔστι γὰρ καὶ Ἀθηναίοις Διάσια ἃ καλεῖται Διὸς ἑορτὴ Μειλιχίου μεγίστη, ἔξω τῆς πόλεως.

[174] For a discussion of the worship of Meilichios see my Prolegomena, pp. 12-29. What I there say as to the chthonic character of Meilichios still I hope holds good, but I offer my apologies to M. Foucart for my attempted refutation of his theory as to the Semitic origin of the god. I now see that he was right. Meilichios is none other than ‎‏מֶלֶךְ‏‎ misunderstood. See also Lagrange, Études sur les Religions Sémitiques, 1905, pp. 99-109.

[175] Par. Chron. (Jacobi) 6 Βασιλεύοντος Ἀθηνῶν Κρ[ανα]οῦ ἀφ’ οὗ κατακλυσμὸς ἐπὶ Δευκαλίωνος ἐγένετο καὶ Δευκαλίων τοὺς ὄμβρους ἔφυγεν ἐγ Λυκωρείας εἰς Ἀθήνας πρὸ[ς Κρανα]ὸν καὶ τοῦ Διὸ[ς το]ῦ Ὀ[λυ]μ[πί]ου τὸ ἱ[ε]ρὸν ἱδ[ρύσατ]ο [καὶ] τὰ σωτήρια ἔθυσεν. I would suggest that behind Kranaos hides another Semitic figure, Kronos.

[176] Herod. VIII. 44.

[177] Schol. ad Ar. Av. 1527 πατρῷον δὲ τιμῶσιν Ἀπόλλωνα Ἀθηναῖοι, ἐπεὶ Ἴων ὁ πολέμαρχος Ἀθηναίων ἐξ Ἀπόλλωνος καὶ Κρεούσης τῆς Ξούθου ἐγένετο.

[178] Paus. I. 31. 2.

[179] Eur. Ion, 57-64.

[180] Eur. Ion, 289-295.

[181] Paus. VII. 1. 2, and see Myth. and Mon. Anc. Athens, p. lxxxi.

[182] Eur. Ion, 492.

[183] Ar. Lys. 911.

[184] See Myth. and Mon. Anc. Athens, p. 546.

[185] Eur. Ion, 492, trans. Mr D. S. MacColl.

[186] Ar. Lys. 720 τὴν μὲν δὲ πρώτην διαλέγουσαν τὴν ὄπιν.

[187] Paus. I. 22. 3.

[188] For a full list of these see Dr Frazer on P. I. 22. 3.

[189] Ar. Thesm. 300 καὶ τῇ Κουροτρόφῳ τῇ Γῇ, schol. εἴτε τῇ γῇ εἴτε τῇ ἑστίᾳ, ὁμοίως πρὸ τοῦ Διὸς θύουσιν αὐτῇ.

[190] Suidas, s.v. Κουροτρόφος Γῆ ... καταστῆσαι δὲ νόμιμον τοὺς θύοντάς τινι θεῷ ταύτῃ προθύειν.

[191] Paus. I. 20. 3. See Mr Mitchell Carroll in the Classical Review (July 1905, p. 325), ‘Thucydides, Pausanias and the Dionysium in Limnis,’ but Mr Carroll makes the to my mind fatal mistake of examining the Limnae question apart from the other sanctuaries.

[192] See Dr Verrall (Class. Rev. XIV. 1900, p. 278), who cites Burnham Beeches which has nothing to do with any beech and Sandiacre which has nothing to do with sand, and, as Mr Carroll observes, ‘Rhode Island’ is not an island nor is Washington a Washing-Town.

[193] Such sources as are necessary for my argument will be given as required, but the whole material for the study of the Attic festivals of Dionysos has been collected by Dr Martin P. N. Nilsson in his Studia de Dionysiis Atticis, Lund, 1900.

[194] For the ceremonies see my Prolegomena, p. 40.

[195] Athen. XI. p. 464 F. Φανόδημος δὲ πρὸς τῷ ἱερῷ φησὶ τοῦ ἐν Λίμναις Διονύσου τὸ γλεῦκος φέροντας τοὺς Ἀθηναίους ἐκ τῶν πίθων τῷ θεῷ κιρνάναι: and X. 437 B ... ἀποφέρειν τοὺς στεφάνους πρὸς τὸ ἐν Λίμναις τέμενος.

[196] [Dem.] c. Neaer. § 73 καὶ τοῦτον τὸν νόμον γράψαντες ἐν στήλῃ λιθίνῃ ἔστησαν ἐν τῷ ἱερῷ τοῦ Διονύσου παρὰ τὸν βωμὸν ἐν Λίμναις.

[197] c. Neaer. § 76 καὶ διὰ ταῦτα ἐν τῷ ἀρχαιοτάτῳ ἱερῷ τοῦ Διονύσου καὶ ἁγιωτάτῳ ἐν Λίμναις ἔστησαν ἵνα μὴ πολλοὶ εἰδῶσι τὰ γεγραμμένα· ἅπαξ γὰρ τοῦ ἐνιαυτοῦ ἑκάστου ἀνοίγεται, τῇ δωδεκάτῃ τοῦ Ἀνθεστηριῶνος μηνός.

[198] This and the separate character of the festivals belonging to the Limnae from those of the precinct of Dionysos Eleuthereus were first pointed out I believe by Professor W. v. Wilamowitz-Moellendorff, ‘Die Bühne von Æschylos,’ Hermes XXI. p. 617.

[199] The sources are (1) the law of Euegoros (Dem. c. Meid. 10) Εὐήγορος εἶπεν· ὅταν ἡ πομπὴ ᾖ τῷ Διονύσῳ ἐν Πειραιεῖ καὶ οἱ κωμῳδοὶ καὶ οἱ τραγῳδοί, καὶ ἡ ἐπὶ Ληναίῳ πομπὴ καὶ οἱ τραγῳδοὶ καὶ οἱ κωμῳδοί, καὶ τοῖς ἐν ἄστει Διονυσίοις ἡ πομπή ...; (2) an official inscription, C.I.A. II. 741, in which the same two festivals are three times mentioned.

[200] Poll. On. IV. 121 καὶ Διονυσιακὸν θέατρον καὶ Ληναϊκόν.

[201] Hesych. s.v. ἐπὶ Ληναίῳ ἀγών· ἔστιν ἐν τῷ ἄστει Λήναιον περίβολον ἔχον μέγαν, καὶ ἐν αὐτῷ Ληναίου Διονύσου ἱερόν, ἐν ᾧ ἐπετελοῦντο οἱ ἀγῶνες Ἀθηναίων πρὶν τὸ θέατρον οἰκοδομηθῆναι. The same account is given by Photius s.v. Λήναιον, by the Etym. Magnum ἐπὶ Ληναίῳ and Bekker’s Anecdota I. p. 278.

[202] Phot. s.v. ἴκρια: τὰ ἐν τῇ ἀγορᾷ, ἀφ’ ὧν ἐθεῶντο τοὺς Διονυσιακοὺς ἀγῶνας πρὶν ἢ κατασκευασθῆναι τὸ ἐν Διονύσου θέατρον, and see also Eustath. 1472, 7, and Hesych. s.v. παρ’ αἰγείρον θέα. Hesychius quotes Eratosthenes from whom very probably all the other accounts came.

[203] Tim. Lex. Plat. Ὀρχήστρα τόπος ἐπιφάνης εἰς πανήγυριν ἔνθα Ἀρμοδίου καὶ Ἀριστογείτονος εἰκόνες.

[204] Paus. I. 8. 4.

[205] To any one using my Mythology and Monuments of Ancient Athens I must at this point offer my apologies. The rough sketch map of the agora (facing p. 5) was made before Prof. Dörpfeld’s excavations. The Limnae is wrongly marked on the district near the Dipylon. I was at that time convinced only that the Limnae did not lie South of the Acropolis and wrongly identified it with the sanctuary seen by Pausanias on his entrance into the city. The orchestra also on my plan must be moved further to the South-East. The conjectural site of the Odeion seen by Pausanias is shown on Prof. Dörpfeld’s plan (Fig. 46). At this point a curved foundation of Roman masonry has come to light.

[206] Plat. Prot. 327.

[207] Ar. Ran. Hyp. ἐδιδάχθη ἐπὶ Καλλίου τοῦ μετὰ Ἀντιγένη διὰ Φιλωνίδου εἰς Λήναια.

[208] Ar. Ran. 218

Trans. by Mr Gilbert Murray. For the χύτρινοι ἀγῶνες, see Schol. ad loc., ἤγοντο ἀγῶνες αὐτόθι οἱ χύτρινοι καλούμενοι καθ’ ἅ φησιν Φιλόχορος ἐν τῇ ἑκτῇ τῶν Ἀτθίδων.

[209] For the literature of the excavations see Bibliography. A résumé of the portion relating to the Limnae will be found in Dr Frazer’s Pausanias, vol. V. p. 495, Addenda, Athens.

[210] H. Schrader, ‘Funde im Bezirk des Dionysion,’ A. Mitt., 1896, XXI. p. 265, pl. IX.

[211] Published and fully discussed by Dr S. Wide, ‘Inschrift der Iobakchen,’ A. Mitt. 1894, p. 248, and see E. Maass, Orpheus, p. 16 ff.

[212] C.I.A. III. 1159, 1186, 1193, 1197, 1202. See Dr Wide, op. cit. p. 1.

[213] See Dr Dörpfeld, A. Mitt. XX. 1895, p. 34. The intricacies of this earlier Bakcheion do not concern the present argument.

[214] I owe this view to the kindness of Mr Percy Droop of Trinity College. It is taken from a point close to the N.W. end of the Lesche (Fig. 24).

[215] A. Mitt. V. 116.

[216] Schol. ad Ar. Ran. 216 Λίμνη τόπος ἱερὸς Διονύσου ἐν ᾧ καὶ οἶκος καὶ νεὼς τοῦ θεοῦ Καλλίμαχος ἐν Ἑκάλῃ

[217] Thucyd. II. 15 τὸ ἐν Λίμναις Διονύσου.

[218] c. Neaer. 76 τὸ ἱερὸν τοῦ Διονύσου ἐν Λίμναις.

[219] Phanodemus ap. Athen. XI. 465 A τὸ ἱερὸν τοῦ ἐν Λίμναις Διονύσου.

[220] Is. Or. VIII. 35 τὸ ἐν Λίμναις Διονύσιον. For these references see Dr Dörpfeld, ‘Lenaion,’ A. Mitt. 1895, XX. p. 368.

[221] For the fullest account of this orchestra see Prof. Dörpfeld, Das Griechische Theater, p. 27.

[222] In the Parian Chronicle, ἀφ’ οὗ Θέσπις ὁ ποιητὴς [ὑπεκρίνα]το πρῶτος, ὃς ἐδίδαξε [δρ]ᾶ[μα ἐν ἄ]στ[ει. The restoration ἐν ἄστει seems certain.

[223] Ps. Plut. Vit. X. Orat. 6 εἰσήνεγκε δὲ καὶ νόμους τὸν περὶ τῶν κωμῳδῶν ἀγῶνα τοῖς Χύτροις ἐπιτελεῖν ἐφάμιλλον ἐν τῷ θεάτρῳ, καὶ τὸν νικήσαντα εἰς ἄστυ καταλέγεσθαι, πρότερον οὐκ ἐξὸν, ἀναλαμβάνων τὸν ἀγῶνα ἐκλελοιπότα.

[224] Ps. Plut. Vit. X. Orat.

[225] Paus. I. 8. 6 τὸ θέατρον ὃ καλοῦσιν ᾠδεῖον.

[226] Philostr. Vit. Soph. II. 5. 4 τὸ ἐν τῷ Κεραμεικῷ θέατρον ὃ δὴ ἐπωνόμασται Ἀγριππεῖον. For the whole question of the Odeion which, save for its possible identity in site with the old orchestra, does not concern us, see Dr Dörpfeld, ‘Die verschiedenen Odeien in Athen,’ A. Mitt. XVII. 1892, p. 352.

[227] Prolegomena to the Study of Greek Religion, Chapter II., The Anthesteria.

[228] Dr Verrall, J. H. S. XX. 115.

[229] Journal of Hellenic Studies XXIV. p. xxxix. 1904.

[230] It seems to me possible that the transition may have been helped as regards the word Lenaion by the fact that the Greek ληνός means coffin as well as wine-press. The ληνός like the πίθος could be used for purposes widely diverse.

[231] A. Koerte, ‘Bezirk eines Heilgottes,’ A. Mitt. 1893, XVIII. pl. xi.; A. Koerte, ‘Ausgrabungen am Westabhange IV. Das Heiligtum des Amynos,’ A. Mitt. 1896, XXI. p. 286, pl. xi.

[232]

See Dr Koerte’s discussion of the relief, A. Mitt. 1893, p. 235.

[233] See my Prolegomena, p. 349.

[234] Koerte, A. Mitt. 1896, XXI. p. 295 Μνησιπτολέμη ὑπὲρ Δικαιοφάνου[ς] Ἀσκληπιῷ Ἀμύνῳ ἀνέθηκε.

[235] Koerte, op. cit. p. 299 ... δεδόχθαι τοῖς ὀργεῶσι ἐπειδή εἶσιν ἄνδρες ἀγαθοὶ περὶ τὰ κοινὰ τῶν ὀργεώνων τοῦ Ἀμύνου καὶ τοῦ Ἀσκληπιοῦ καὶ τοῦ Δεξίονος....

[236] line 15 ἀναγράψαι δὲ τόδε τὸ ψήφισμα ἐν στήλαις λιθίναις δυοῖν καὶ στῆσαι τὴν μὲν ἐν τῷ το[ῦ] Δεξίονος ἱερῷ τὴν δὲ [ἐ]ν τῷ το(ῦ) Ἀμύνου καὶ Ἀσκληπιοῦ.

[237] For the worship of Sophocles, see my Prolegomena, p. 346.

[238] Eur. El. 1271.

[239] Myth. and Mon. Anc. Athens, II. p. 554.

[240] Prolegomena, pp. 239-253.

[241] Athen. X. 437.

[242] Harp. s.v. Πάνδημος Ἀφροδίτη ... Ἀπολλόδωρος ἐν τῷ περὶ Θεῶν πάνδημόν φησιν Ἀθήνῃσι κληθῆναι τὴν ἀφιδρυθεῖσαν περὶ τὴν ἀρχαίαν ἀγοράν....

[243] Paus. I. 22. 3.

[244] Dörpfeld, A. Mitt. 1896, p. 511.

[245] Foucart, Bull. de Corr. Hell. 1889, p. 157.

[246] The facsimile is from Δελτίον 1889, p. 127. The inscription reads as follows:

It is discussed with the two that follow by Mr Foucart, Bull. de Corr. Hell. 1889, p. 157.

[247]

For discussion of this inscription and the nature of the building dedicated, see Dr Kawerau, ‘Die Pandemos-Weihung auf der Akropolis’ (A. Mitt. 1905), which through his kindness reached me after the above was written.

[248]

See B.C.H. 1889, p. 157, and Myth. and Mon. Anc. Athens, p. 331.

[249] Plat. Symp. 180 D. For Aphrodite Ourania, see Myth. and Mon. Anc. Athens, p. 211.

[250] Paus. IX. 16. 3.

[251] I follow M. Victor Bérard, Origine des cultes Arcadiens, p. 142. Ourania is ‘Queen of Heaven,’ ‎‏מלכת־השׁמים‏‎, as in the Hebrew scriptures, Jerem. vii. 18, xliv. 18-20. Pandemos is ‎‏רבת־הארץ‏‎, lady of the land. I have ventured above, p. 54, to suggest that to the armed Ourania, the Virgo Caelestis, we owe at least some elements in the armed Athena.