ATHENAS. p. 419.) After the Tholus there followed, higher up (tipmrtpm), the Statue of the Eponymi, or heroes, from whom were derived the names of the Attic tribes; and after the latter (m«t^ ^ t^ ciirdiw rmv hnfw^iunf^ i. 8. $ 2) the statues of Amphiaraus, and of Eirene (Peace), bearing Plutus as her son. In the same place (^rrovte) 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, hoverer, says, that near this statue was the Temple of Artes, 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 {oh «tf^} 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. Leocr. p. 198, Reiske; Plut. Nic. 13, Vit. X. Orat. l. c.) Close to this altar was an enclosure, called IIcpi-mx^^^f'^ where the votes fat 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. UMiiiMs 'A^fwSJnf), but which is not mentioned by Pausanias (i. 22. § 1–3) till he returns from the Theatre to the Propylaea. It most, therefore, have stood above the statues of Harmodius and Aristogeiton, more to the east.
Upon reaching the temple of Aphrodite Pandemus, which he would afterwards approach by another 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 "the 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 Oiympieium, 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 en the Ilissus appears to have been an open place surrounded with rows of seats, and of considerable size. Hence, the ATHENAE. 297 latter is called a rimoi, a term which could hardly have been applied to a building like the Odeium of Pericles. (Hesych. s. v. tfi^tov; 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 Odeium 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 ^Ikoa oirovj in order to recover the interest of a woman's dowry after divorce: this interest was called ertros (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. Phorn. p. 918, c, Neaer. p. 1362; Lys. c. Agor, p. 717, ed. Reiske; Suid. s. v. ^tSctbv ; Harpocrat s. v. o-Trof.) Xenophon relates, that the Thirty Tyrants summoned within the Odeium all the hoplites (3000) on the catalogue, 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 building under the Acropolis. If we suppose the Odeium 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.
After speaking of the Odeium and the fountain Enneacrunus, 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 farther 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
