Schömann contends that Kleisthenês established exactly one hundred demes to the ten tribes (De Comitiis Atheniensium, Præf. p. xv and p. 363, and Antiquitat. Jur. Pub. Græc. ch. xxii, p. 260), and K. F. Hermann (Lehrbuch der Griech. Staats Alt. ch. 111) thinks that this is what Herodotus meant to affirm, though he does not believe the fact to have really stood so. I incline, as the least difficulty in the case, to construe δέκα with φυλὰς and not with δήμους, as Wachsmuth (i, 1, p. 271) and Dieterich (De Clisthene, a treatise cited by K. F. Hermann, but which I have not seen) construe it. There is another point, however, which is at once more certain, and more important to notice. The demes which Kleisthenês assigned to each tribe were in no case all adjacent to each other; and therefore the tribe, as a whole, did not correspond with any continuous portion of the territory, nor could it have any peculiar local interest, separate from the entire community. Such systematic avoidance of the factions arising out of neighborhood will appear to have been more especially necessary, when we recollect that the quarrels of the Parali, the Diakrii, the Pediaki, during the preceding century, had all been generated from local feud, though doubtless artfully fomented by individual ambition. Moreover, it was only by this same precaution that the local predominance of the city, and the formation of a city-interest distinct from that of the country, was obviated; which could hardly have failed to arise had the city by itself constituted either one deme or one tribe. Kleisthenês distributed the city (or found it already distributed) into several demes, and those demes among several tribes; while Peiræus and Phalêrum, each constituting a separate deme, were also assigned to different tribes; so that there were no local advantages either to bestow predominance, or to create a struggle for predominance, of one tribe over the rest.[250] Each deme had its own local interests to watch over; but the tribe was a mere aggregate of demes for political, military, and religious purposes, with no separate hopes or fears, apart from the whole state. Each tribe had a chapel, sacred rites and festivals, and a common fund for such meetings, in honor of its eponymous hero, administered by members of its own choice;[251] and the statues of all the ten eponymous heroes, fraternal patrons of the democracy, were planted in the most conspicuous part of the agora of Athens. In the future working of the Athenian government, we shall trace no symptom of disquieting local factions,—a capital amendment, compared with the disputes of the preceding century, and traceable, in part, to the absence of border-relations between demes of the same tribe. [250] The deme _Melitê_ belonged to the tribe Kekropis; _Kollytus_, to the tribe Ægêis; _Kydathenæon_, to the tribe Pandionis; _Kerameis_ or _Kerameikus_, to the Akamantis; _Skambônidæ_, to the Leontis.