[167] Prof. Dörpfeld kindly tells me that he thinks it quite possible that the poros structure below and north of the Klepsydra may be remains of the Olympion. The situation would of course admirably suit the words of Thucydides. The remains are marked in solid black in Fig. 46. [168] For full particulars of this temple see my _Myth. and Mon. Anc. Athens_, p. 190. [169] I see to my great regret that Prof. Ernest Gardner in translating Thucydides II. 15 renders ἱερόν throughout by ‘_temple_’, ‘the temple of Olympian Zeus, the Pythium, the temple of Earth.’ Though _templum_ in Latin is used to denote any sanctified space of earth or air, surely such a use of _temple_ is misleading in English. [170] Paus. I. 18. 9 τοῦ δὲ Ὀλυμπίου Διὸς Δευκαλίωνα οἰκοδομῆσαι λέγουσι τὸ ἀρχαῖον ἱερὸν σημεῖον ἀποφαίνοντες ὡς Δευκαλίων Ἀθήνῃσιν ᾤκησε τάφον τοῦ ναοῦ τοῦ νῦν οὐ πολὺ ἀφεστηκότα. [171] _A. Mitt._ 1895, p. 56. The word οἰκοδομέω does not necessarily imply house or temple building. It is used of building a wall, a labyrinth. [172] Plat. _Phaedr._ 227 Σω. ἀτὰρ Λυσίας ἦν ὡς ἔοικεν ἐν ἄστει; Φαι. Ναὶ παρ’ Ἐπικράτει ἐν τῇδε τῇ πλησίον τοῦ Ὀλυμπίου οἰκίᾳ τῇ Μορυχίᾳ. Nothing can be inferred from ἐν ἄστει. It means simply ‘in town’ as opposed to the Peiraeus or the country. [173] Thucyd. I. 126 ἔστι γὰρ καὶ Ἀθηναίοις Διάσια ἃ καλεῖται Διὸς ἑορτὴ Μειλιχίου μεγίστη, ἔξω τῆς πόλεως. [174] For a discussion of the worship of Meilichios see my _Prolegomena_, pp. 12-29. What I there say as to the chthonic character of Meilichios still I hope holds good, but I offer my apologies to M. Foucart for my attempted refutation of his theory as to the Semitic origin of the god. I now see that he was right. Meilichios is none other than ‎‏מֶלֶךְ‏‎ misunderstood. See also Lagrange, _Études sur les Religions Sémitiques_, 1905, pp. 99-109. [175] _Par. Chron._ (Jacobi) 6 Βασιλεύοντος Ἀθηνῶν Κρ[ανα]οῦ ἀφ’ οὗ κατακλυσμὸς ἐπὶ Δευκαλίωνος ἐγένετο καὶ Δευκαλίων τοὺς ὄμβρους ἔφυγεν ἐγ Λυκωρείας εἰς Ἀθήνας πρὸ[ς Κρανα]ὸν καὶ τοῦ Διὸ[ς το]ῦ Ὀ[λυ]μ[πί]ου τὸ ἱ[ε]ρὸν ἱδ[ρύσατ]ο [καὶ] τὰ σωτήρια ἔθυσεν. I would suggest that behind Kranaos hides another Semitic figure, Kronos. [176] Herod. VIII. 44. [177] Schol. ad Ar. _Av._ 1527 πατρῷον δὲ τιμῶσιν Ἀπόλλωνα Ἀθηναῖοι, ἐπεὶ Ἴων ὁ πολέμαρχος Ἀθηναίων ἐξ Ἀπόλλωνος καὶ Κρεούσης τῆς Ξούθου ἐγένετο. [178] Paus. I. 31. 2. [179] Eur. _Ion_, 57-64. [180] Eur. _Ion_, 289-295. [181] Paus. VII. 1. 2, and see _Myth. and Mon. Anc. Athens_, p. lxxxi. [182] Eur. _Ion_, 492. [183] Ar. _Lys._ 911. [184] See _Myth. and Mon. Anc. Athens_, p. 546. [185] Eur. _Ion_, 492, trans. Mr D. S. MacColl. [186] Ar. _Lys._ 720 τὴν μὲν δὲ πρώτην διαλέγουσαν τὴν ὄπιν. [187] Paus. I. 22. 3. [188] For a full list of these see Dr Frazer on P. I. 22. 3. [189] Ar. _Thesm._ 300 καὶ τῇ Κουροτρόφῳ τῇ Γῇ, schol. εἴτε τῇ γῇ εἴτε τῇ ἑστίᾳ, ὁμοίως πρὸ τοῦ Διὸς θύουσιν αὐτῇ.