2058), πύργος Πόσιος, πύργος Ἐπιδαύρου,—they were portions of the fortifications. See also Dio Chrysostom, Orat. xxxvi, pp. 76-77. A large tower, belonging to a private individual named Aglomachus is mentioned in Kyrênê (Herod. iv, 164). The worship of Athênê Polias at Erythræ may probably be traceable to Athens, and that of the Tyrian Hêraklês (of which Pausanias recounts a singular legend) would seem to indicate an intermixture of Phœnician inhabitants. But the close neighborhood of Erythræ to the island of Chios, and the marked analogy of dialect which Herodotus[322] attests between them, show that the elements of the population must have been much the same in both. The Chian poet Iôn mentioned the establishment of Abantes from Eubœa in his native island, under Amphiklus, intermixed with the preëxisting Karians: Hektor, the fourth descendant from Amphiklus, was said to have incorporated this island in the Pan-Ionic amphiktyony. It is to Pherekydês that we owe the mention of the name of Egertius, as having conducted a miscellaneous colony into Chios; and it is through Egertius (though Iôn, the native poet, does not appear to have noticed him) that this logographer made out the connection between the Chians and the other group of Kodrid settlements.[323] In Erythræ, Knôpus or Kleopus is noted as the Kodrid œkist, and as having procured for himself, partly by force, partly by consent, the sovereignty of the preëxisting settlement of mixed inhabitants. The Erythræan historian Hippias recounted how Knôpus had been treacherously put to death on ship-board, by Ortygês and some other false adherents; who, obtaining some auxiliaries from the Chian king Amphiklus, made themselves masters of Erythræ and established in it an oppressive oligarchy. They maintained the government, with a temper at once licentious and cruel, for some time, admitting none but a chosen few of the population within the walls of the town; until at length Hippotês the brother of Knôpus, arriving from without at the head of some troops, found sufficient support from the discontents of the Erythræans to enable him to overthrow the tyranny. Overpowered in the midst of a public festival, Ortygês and his companions were put to death with cruel tortures and the same tortures were inflicted upon their innocent wives and children,[324]—a degree of cruelty which would at no time have found place amidst a community of European Greeks: even in the murderous party dissensions of Korkyra during the Peloponnesian war, death was not aggravated by preliminary tortures. Aristotle[325] mentions the oligarchy of the Basilids as having existed in Erythræ, and as having been overthrown by a democratical revolution, although prudently managed: to what period this is to be referred we do not know. [322] Herod. i, 142: compare Thucyd. viii, 5. [323] Strabo, xiv, p. 633.