[263] Herod. VI. 137 αὐτοὶ Ἀθηναῖοι λέγουσι ... φοιτᾶν γὰρ ἀεὶ τὰς σφετέρας θυγάτερας ἐπ’ ὕδωρ ἐπὶ τὴν Ἐννεάκρουνον. [264] Paus. I. 14. 1 φρέατα μὲν γὰρ καὶ διὰ πάσης τῆς πόλεώς ἐστι, πηγὴ δὲ αὔτη μόνη. [265] For what follows I am entirely indebted to Herr Gräber’s final investigations, completing those of Prof. Dörpfeld. See ‘Enneakrounos,’ _A. Mitt._ 1905, p. 58. [266] Fully discussed by Herr Gräber, _op. cit._ [267] Herod. III. 60. [268] For a full account of the Samos aqueduct, see Dr Fabricius, _A. Mitt._ IX. 1884, p. 175. [269] Examined and discussed by Dr E. Ziller, _A. Mitt._ II. p. 112, and see Herr Gräber, ‘Die Enneakrounos,’ _A. Mitt._ 1905, p. 58. [270] The account is taken entirely from the official reports by Prof. Dörpfeld after examination of the site under his guidance. See Bibliography, _Enneakrounos_, and for the more recent supplementary investigations of Herr Gräber ‘Enneakrounos,’ _A. Mitt._ 1905, XXX. p. 1. [271] _A. Mitt._ XVIII. 1893, p. 223. [272] By Herr Gräber, _op. cit._ p. 26. [273] Paus. I. 40. 1 οὗτος ὁ Θεαγένης τυραννήσας ᾠκοδόμησε τὴν κρήνην μεγέθους ἕνεκα καὶ κόσμου καὶ ἐς τὸ πλῆθος τῶν κιόνων θέας ἀξίαν· καὶ ὕδωρ ἐς αὐτὴν ῥεῖ καλούμενον Σιθνίδων νυμφῶν. [274] Delbrück and Vollmöller, ‘Das Brunnenhaus des Theagenes,’ _A. Mitt._ 1900, XXV. p. 23, pl. vii. and viii. [275] ap. Athen. XI. § 465 ὅθεν καὶ Λιμναῖον κληθῆναι τὸν Διόνυσον, ὅτι μιχθὲν τὸ γλεῦκος τῷ ὕδατι τότε πρῶτον ἐπόθη κεκραμένον. Διόπερ ὀνομασθῆναι τὰς πηγὰς Νύμφας καὶ τιθήνας τοῦ Διονύσου ὅτι τὸν οἶνον αὐξάνει τὸ ὕδωρ κιρνάμενον. [276] Brit. Mus. Cat. B. 329, _Antike Denkmäler_ II. Taf. 19. On another vase in the British Museum (Cat. B 331) is inscribed Kalire Krene, Spring Fair-Fount, and on it also occurs the name _Hippokrates_, which _may_ be intended for the brother of Kleisthenes; see _Myth. and Mon. Anc. Athens_, Fig. 20. [277] Mr F. M. Cornford draws my attention to the striking resemblance between the plan of the Kallirrhoë cavern (Figs. 36 and 43) and the curious arrangement of the ‘cavernous underground chamber’ which in Plato (_Rep._ VII. 514) symbolizes the prison-house of earthly existence. This chamber was entered by a long and steep descent from the outer air and had at the opposite end a low parapet, answering to the well-parapet in Kallirrhoë. Even the image in the niche has its Platonic counterpart in the shadows cast by the fire-light upon the inmost wall from the images carried along the parapet. One can imagine that Plato himself had often visited the well, had seen his own shadow thrown across the parapet by the torch of his guide standing at the foot of the entrance-stair, and heard the echo of his own voice as though it were proceeding from the shadow (Plat. _Rep._ 515 B). [278] Omont, _Athènes au XVII. siècle_, Pl. XXXIX. [279] See Prof. Dörpfeld, _A. Mitt._ XX. p. 510, 1895. [280] Prof. Dörpfeld writes to me—‘Unhappily this is no longer true; the inscribed stones have been stolen.’