was a magistrate whose name occurs in several Rhodian inscriptions. That from Ialysos, which I publish in this memoir, begins with the heading ἔδοξε τοῖς Μάστροις και Ἰαλυσίοις In like manner a decree of the people of Lindos, edited by Foucart, Rev. Arch. N. S. XV. p. 207, commences ἔδοξε Μάστροις καὶ Λινδίοις. But it would seem from a comparison of these three Rhodian decrees, that the μάστροι constituted a board of magistrates, chosen by the κτοινάται for the regulation of various religious matters. Their authority must have been great, otherwise their name would not have preceded that of the demos, both at Lindos and at lalysos. They are also mentioned in another Rhodian inscription, Ross, Inscript. Ined. III. No. 271, 1. 18. Hesychios s. v. says μάστροι παρὰ Ῥοδίοις βουλευτῆρες where we must adopt Schmidt's restoration βουλευταί οἱ καὶ μαστῆρες. Hrapokration s. v. μαστῆρες states that there were μάστροι in Pellene, citing as his authority Aristotle de Pellene republica (Fragm. 191, ed. Didot.) Harpokration in this passage considers the μάστροι of Pellene as magistrates with functions analogous to the Attic ζητηταί and the μαστήρες elsewhere, and defines their office as ἀρχή τις ἀποδεδειγμένη ἐπὶ τὸ ζητεῖν τὰ κοινὰ τοῦ δήμου, and this is confirmed by the use of ὑπόμαστροι in the Andania inscription as the equivalent of ὑπεύθυνοι, and by the explanation of Μαστρίαι in Hesychios as αἱ τῶν ἀρχόντων αὐθῦναι (see Sauppe on the Andania inscription, p. 20, and Foucart on the same inscription, in Lebas, Voyage Archéol. Pt. ii. § 5. p. 172.)
The assembly of κτοινάται is to meet in the temple of Athena when the ἱεροποιοί come, and are to inspect the ἱερά of the people of Kamiros. Whether we interpret
