The festival of Aristoboule in Rhodes, the grim Semitic Kronia, fell—and the fact is surely significant—in the month Metageitnion. Certain Herakleia, probably, though not quite certainly[329], the Herakleia in Kynosarges, fell in the same month; and of course the actual ceremonial of the Metageitnia mentioned by Plutarch. To this Metageitnia we now return. We have seen that the population of Melite, the worshippers of Herakles[330], were probably foreigners, and that at one time there was a shift of these Herakles worshippers from Melite to Diomeia. Is it not possible that the two facts are connected? Plutarch leaves us in mid-air as to the time and cause of the _metastasis_, but be it observed the shift is from Melite, a district outside the old burgh, to Diomeia, a district, at least in part, outside the new. May it not have been felt when the new circuit-wall of Themistocles was complete that it comprised too many foreigners? If the shift took place soon after the building of the new fortifications the event would still be remembered at the performance (406 B.C.) of the _Frogs_. * * * * * At whatever date the _metastasis_ took place thus much is clear. It was no chance incidental flitting of a few scattered families, but a substantial shift of population, and it adequately accounts for the curious duplication of sanctuaries. The foreign character of one element in that population and of the cult they carried with them has been emphasized because it provides at least a possible explanation of the shift, but it must not for a moment be supposed that all the sanctuaries and sanctities were necessarily foreign. We may conclude this portion of the evidence by noting an instance of mythological duplication specially convincing because wholly incidental and undesigned, the legend of Boreas and Oreithyia. Pausanias[331] tells us that ‘the Ilissus is the river where Oreithyia is said to have been playing when she was carried off by Boreas the North wind.’ We are a little surprised; what was the king’s daughter doing playing down by the Ilissus far from her father’s citadel, and was not the Ilissus rather a sheltered spot for the North wind? Plato[332] in the _Phaedrus_, as Sokrates and Phaedrus are lying under the ‘tallest plane tree’ on the bank of the Ilissus, makes Phaedrus say ‘I should like to know whether the place is not somewhere here where Boreas is said to have carried off Oreithyia;’ Sokrates says it is not far, about a quarter of a mile off, and that there is some sort of an altar there—and adds ‘there is a discrepancy however about the spot; according to another version of the story she was taken from the Areopagos and not from this place.’ We pass to our fourth source of error. 4. _Confusion as to Kallirrhoë and Enneakrounos._