the foundation level. South of the temple there is a square structure and a rectangular structure of unclear function. North of the temple, another structure from a later period with two rooms opening onto the inside and outside of the temenos forms a secondary entrance to the enclosure. The south wall of the enclosure was periodically reinforced to fight the subsidence of the hillside. South of the propylaea, attached to the wall of the enclosure, was another enclosure dedicated to Hecate. This took the form of a square, with the shrine in the east corner, near an entrance, while in the south corner there was a small square paved space of uncertain purpose. Fifteen metres north there was another square enclosure (17 x 17 metres) dedicated to Zeus Meilichios (Honey-sweet Zeus) and Pasikrateia (Persephone), much of which remains, but it is not easy to understand the various structures, which were built at the end of the fourth century BC. It consists of an enclosure wall surrounded by various types of column on two sides (part of a Hellenistic portico), a small prostyle temple in antis (5.22 x 3.02 m) at the back of the enclosure with monolithic Doric columns, but an ionic entablature, and two others in the centre of the enclosure. Outside, to the west, the pious dedicated many small steles topped by images of the divine pair (two faces, one male and one female) made with shallow incisions. Along with them were found ashes and remains of offerings, evidence of convergence between the Greek cult of the Chthonic gods and Punic religion. A very large number of finds came from the Sanctuary of the Malophoros (all kept at the Museum in Palermo): carved reliefs of mythological scenes, around 12,000 votive figurines in terracotta from the seventh to fifth centuries BC; large bust-shaped censers depicting Demeter and perhaps Tanit, a great quantity of Corinthian pottery (late proto-Corinthian and early Corinthian), a bass-relief depicting the Rape of Persephone by Hades found at the entrance to the enclosure. Christian remains, especially lamps with the monogram XP, prove the presence of a Christian religious community in the area of the sanctuary between the third and fifth centuries AD. A little further up the slopes of Gaggera Hill is the spring from which the Sanctuary of the Malophoros gets its water. Fifty metres downstream of it is a building once believed to be