Herakles in Melite was then in all probability a stranger; as to Herakles in Diomeia there is no shadow of doubt. Plutarch[324] begins his life of Themistocles with a story that shows in striking fashion the limits of the hospitality extended to Herakles as the typical stranger. ‘The origin of Themistokles was too obscure to be a source of distinction.’ On his father’s side he was an Athenian, but on his mother’s some said a Thracian, but Phanias stated that she was a Karian, and Neanthes that she belonged to Halikarnassos. Anyhow he was what the Athenians accounted base-born (νόθος). ‘The base-born youths subscribed to the “Kynosarges,” the gymnasium of Herakles, outside the city gates, for Herakles, too, was not a true-born god but was introduced by adoption inasmuch as his mother was a mortal. Accordingly, Themistocles persuaded certain of the true-born youths to go to Kynosarges and exercise there with him.’ Kynosarges, haunt of the base-born, outside the gates; there could be no better evidence that its patron, Herakles, was a foreigner[325]. Themistocles has yet more evidence to yield us, and that of a curious character. Themistocles, it will be remembered (p. 144), had a home in Melite close to the barathron. Near to his home he founded a sanctuary of Artemis ‘to whom he gave the title of Aristoboule[326].’ This was among the many ways in which he annoyed the Athenians. The cause of the annoyance, Plutarch thinks, was that he gave the title to commemorate his good advice before the battle of Salamis. But was this the real reason? Surely the dedication gave all glory to the goddess, not to himself? It is a curious and, I think, significant fact that we know of another Aristoboule, and she is a manifestly Semitic goddess. Porphyry, in enumerating instances of human sacrifice, says[327] that in Rhodes _on the 6th day of the month Metageitnion_, a man used to be sacrificed to Kronos. The custom, which had obtained for a long time, had been modified. A condemned criminal was kept alive till the feast of Kronos, and at the time of the feast they led the man outside the city gates opposite the image of Aristoboule, gave him wine to drink and slew him. If Themistocles was trying ‘craftily,’ as Plutarch[328] says, to affiliate a base-born to a true-born divinity, an Aristoboule to an Artemis, small wonder if the Athenians were annoyed. Perhaps the ‘Karian’ mother counted for something in the attempt. * * * * *