1.31.1 The small demes [dēmoi] of Attica, the founding of all of which happenend separately, presented the following things that are worthy of remembrance [mnēmē]. At Alimous is a sanctuary of Demeter Thesmophoros and of the Maiden [Korē], and at Zoster [‘Waistband’] on the coast is an altar [bōmos] to Athena, as well as to Apollo, to Artemis and to Leto. They say that Leto did not give birth to her children here, but loosened her waistband with a view to her delivery, and the place received its name from this incident. Prospalta has also a sanctuary [hieron] of the Maiden [Korē] and Demeter, and Anagyros has a sanctuary [hieron] of the Mother of the gods. At Kephale the chief cult is that of the Dioskouroi, for the inhabitants call them the Great gods.

1.31.2 At Prasiai is a temple of Apollo. Hither they say are sent the first-fruits of the Hyperboreans, and the Hyperboreans are said to hand them over to the Arimaspi, the Arimaspi to the Issedones, from these the Scythians bring them to Sinope, thence they are carried by Greeks [Hellēnes] to Prasiai, and the Athenians take them to Delos. The first-fruits are hidden in wheat straw, and they are known of none. There is at Prasiai a monument to Erysikhthon, who died on the voyage home from Delos, after the sacred mission thither.

1.31.3 How Amphiktyon banished Kranaos, his kinsman by marriage and king of Athens, I have already related. They say that fleeing with his supporters to the deme [dēmos] of Lamptrai he died and was buried there, and at the present day there is a monument to Kranaos at Lamptrai. At Potamoi in Attica is also the tomb of Ion the son of Xouthos—for he too dwelled among the Athenians and was their commander-in-chief in the war with Eleusis.

1.31.4 Such is the way it is told [legesthai]. The people of Phlya and Myrrhinous have altars [bōmoi] of Apollo Dionysodotos [‘gift of Dionysus’], Artemis Selasphoros ‘light-bearer’], Dionysus Anthios [‘he of the blossoms’], the nymphs [numphai] named Ismenides, and Earth [Gē], whom they name the Great Goddess [theos (feminine)]; a second temple [nāos] has altars [bōmoi] of Demeter Anēsidōrā [‘sender-up of gifts’], Zeus Ktēsios [ ‘giver of possessions’], Athena Tithrōnē, the Maiden [Korē] who is Prōtogonē [‘generated first of all’], and the goddesses [theai] named Semnai. The wooden-likeness [xoana] at Myrrhinοus is of Κolainis.

1.31.5 The people of Athmonia honor [tīmân] Artemis Amarysia. On inquiry I discovered that the guides [exhēgētai] knew nothing about these female figures, but I conjecture [sun-ballomai] as follows. Amarynthos is a town in Euboea, the inhabitants of which honor [tīmân] Amarysia, while the festival [heortē] of Amarysia which the Athenians celebrate [agein] is no less splendid than the Euboean. The name [of the goddess], I think, came to Athmonia in this way, while the Kolainis in Myrrhinous is named after Kolainos. I have already written that many of the inhabitants of the demes [dēmoi] say that they were ruled-by-kings [basileuesthai] even before the rule [arkhē] of Kekrops. Now Kolainos, say the people of Myrrhinous, is the name of a man who ruled [arkhein] before Kekrops became-king [basileuein].

1.31.6 There is a deme [dēmos] called Akharnai, where they honor [tīmân], among the gods [theoi],Apollo Aguieus [‘he of the causeways’], and Hēraklēs, and there is an altar [bōmos] of Athena Hygieia. And they call upon the name of Athena Hippiā [‘(controller of) horses’] and Dionysus Melpomenos [‘singing-and-dancing’ (in a chorus)] and, with reference to the same god, Kissos [‘ivy’], saying that the plant ivy [kissos] first appeared [phanēnai] there.