Yet one more topographical hint is left us. In a fragment of Polemon[61] (circ. 180 B.C.), preserved to us by the scholiast on the Oedipus Coloneus of Sophocles, we hear that Hesychos, the eponymous hero of the Hesychidae, hereditary priests of the Semnae, had a sanctuary. Its position is thus described: ‘it is alongside of the Kyloneion outside the Nine-Gates.’ It is clear that in the days of Polemon either the Nine-Gates were still standing, or their position was exactly known. It is also clear that, whatever was called the Nine-Gates was near the precinct of the Semnae. The eponymous hero of their priests must have had his shrine in or close to the sanctuary of the goddesses. Moreover the Kyloneion or hero shrine ties us to the same spot. When the fellow-conspirators of Kylon were driven from the Acropolis, where Megacles dared not kill them, they fastened themselves by a thread to the image of the goddess to keep themselves in touch; when they reached the altars of the Semnae the thread broke and they were all murdered[62]. The Kyloneion must have been erected as an expiatory shrine on the spot.
When we turn to examine actual remains of the Pelasgikon on the south slope of the Acropolis ([Fig. 2]), we are met by disappointment. Of all the various terraces and supporting walls, only one fragment (P) can definitely be pronounced Pelasgian. The remaining walls seen in [Fig. 16] date between the seventh and the fifth centuries. The walls marked G in the plan in [Fig. 16], but purposely omitted in [Fig. 2], are of good polygonal masonry, and must have been supporting walls to the successive terraces of the Pelasgikon; they are probably of the time of Peisistratos[63], but may even be earlier. It is important to note that though not ‘Pelasgic’ themselves they doubtless supplanted previous ‘Pelasgic’ structures. The line followed by the ancient road must have skirted the outermost wall of the Pelargikon; later it was diverted in order to allow of the building of the Odeion of Herodes Atticus. The Pelasgikon of Lucian’s day only extended as far as the Asklepieion; the earlier fortification must have included what was later the Asklepieion[64], as it would need to protect the important well within that precinct.
Thucydides has stated the limits of the ancient city, ‘what is now the citadel was the city together with what is below it towards about south.’ We now-a-days should not question his statement. The remains of the Pelasgian fortifications disclosed by excavation amply support his main contention, namely, that what is now the citadel was the city, the conformation of the hill and literary evidence justify his careful ‘addendum’ together with what is below it towards about south.
But, as noted before, the readers of Thucydides were not in our position, they knew less about the boundaries of the ancient city, and though they probably knew fairly well the limits of the Pelasgikon, even that was becoming rather a matter of antiquarian interest. Above all, they were citizens of the larger city of Themistocles, the Dipylon was more to them than the Enneapylon. Thucydides therefore feels that the truth about the ancient city needs driving home. He proceeds to give evidence for what was, he felt, scarcely self-evident. If we feel that the evidence is somewhat superfluous, we yet welcome it because incidentally he thereby gives us much and interesting information as to the sanctuaries of ancient Athens.
The evidence is, as above stated ([p. 8]), fourfold.
CHAPTER II.
THE SANCTUARIES IN THE CITADEL.
τὰ γὰρ ἱερὰ ἐν αὐτῇ τῇ ἀκροπόλει καὶ ἄλλων θεῶν ἐστί.
There are sanctuaries in the citadel itself, those of other deities as well (as The Goddess).
Needless difficulties have been raised about this sentence, and, quite unnecessarily, a lacuna in the text has been supposed[65]. Though the form of the sentence is compressed, the plain literal meaning is clear. The first piece of evidence that Thucydides states is that in the ‘citadel itself other divinities “as well” have sanctuaries.’ To what does this ‘as well’ refer? Obviously to ‘The Goddess’ mentioned in the clause next but one before as presiding over the Synoikia, ‘The Goddess’ who was so well known that to name her was needless.