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Ἐννεάκρουνος. The name is here an anachronism, since only in the days of the tyrants was the spring Callirhoe walled in and renamed ‘Nine-Spouts’ (Thuc. ii. 15. 5). The position of CallirhoeEnneacrunus is much disputed. That there was a Callirhoe on the Ilissus is clear; cf. Ps.-Plat. Axiochus 362 A γενομένῳ μοι κατὰ τὸν Ἰλισσὸν . . . Κλεινίαν ὁρῶ τὸν Ἀξιόχου θέοντα ἐπὶ Καλλιρόην. This site south of the Acropolis, near the (later) Olympieium, would suit this passage, since it should be outside the old city and towards Hymettus. The ordinary interpretation of Thucydides (ii. 15. 5) favours the same position. But Pausanias (i. 14. 1) mentions an Enneacrunus, apparently in the Agora, somewhere near the Pnyx and the Areopagus. Most topographers believe in a break in the narrative of Pausanias (Leake, Curtius) or a mistaken identification of Enneacrunus on his part (Frazer, ii. 112 f., v. 485 f.; Gardner, Athens, 28 f., 535 f.). But Dörpfeld (for whose views cf. Harrison's Primitive Athens) interprets the older authors, and especially Thucydides, in conformity with the natural meaning of Pausanias, and believes he has found the true Callirhoe-Enneacrunus in a cistern, conduit, and other water-works hewn in the rock below the Pnyx (Primitive Athens, 111-36 and 153 f.). τοῦτον τὸν χρόνον. The Pelasgians are said by Strabo (401) to have been driven from Boeotia to Attica by the Boeotian immigration, i. e. some two generations after the Trojan war (Thuc. i. 12; cf. vii. 176. 4). The Pelasgian sojourn in Attica would thus be dated circ. 1100-1000 B. C. οἰκέτας. H. is not thinking of the fancied golden age when there were no slaves (Athen. 263, 267), but contrasting primitive simplicity (cf. viii. 137) with the large households of later days. There were slaves even in Homeric days, but in the more backward parts of Greece, Phocis, and Locris, there were but few even as late as the time of Aristotle (Timaeus, fr. 67, F. H. G. i. 207; Athen. 264, 272).
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