Victory, Athena holds a spear. Here is a painting of Leosthenes 
and his sons by Arcesilaus. It was Leosthenes who, at the head of 
the Athenians and all the Greeks, defeated the Macedonians in 
Boeotia and again outside Thermopylae; and after overpowering 
them shut them up in Lamia, over against Oeta. Behind the Long 
Colonnade, which stands beside the sea, there are statues of Zeus 
and the People, a work of Leochares. In the Long Colonnade 
there is a market for the sea-side population: there is another 
market for those who dwell farther from the harbour. Beside 
the sea Conon built a sanctuary of Aphrodite after vanquishing the 
Lacedaemonian fleet at Cnidus in the Carian peninsula; for the 
Cnidians honour Aphrodite above all the gods, and they have 
sanctuaries of the goddess. The oldest is the sanctuary of 
Bountiful Aphrodite: next to it is the sanctuary of Aphrodite of 
the Height; and newest of all is the sanctuary of her who is 
generally called Cnidian Aphrodite, but whom the Cnidians them- 
selves call Aphrodite of the Fair Voyage. 

4 4. The Athenians have another harbour at Munychia, with a 
temple of Munychian Artemis, and another harbour at Phalerum, as 
I said before. At the latter harbour is a sanctuary of Demeter. 
Here, too, is a temple of Sciradian Athena, and farther off is a 

.., temple of Zeus. And there are altars of gods named Unknown, and 

y. of heroes, and of the children of Theseus, and of Phalerus; for the 
Athenians say that this Phalerus sailed with Jason to Colchis. 
There is an altar also of Androgeus, son of Minos. It is called the 
altar of the hero, but antiquaries know that it is the altar of Andro- 

5 geus. Twenty furlongs away is Cape Colias, on which, when the 
fleet of the Medes was destroyed, the wrecks were washed up by the 
waves. Here is an image of Colian Aphrodite, and here are the 
goddesses named Genetyllides. I think that the goddesses whom 
the Phocaeans of Ionia call Gennaides are the same as the goddesses 
at Colias. On the way from Phalerum to Athens is a temple of 
Hera that has neither doors nor roof: they say it was fired by 
Mardonius, the son of Gobrias. The existing image is, so they say, 
a work of Alcamenes; it cannot, therefore, have been injured by 
the Medes. 

IT 

τ. Entering the city we come to the tomb of Antiope the 
Amazon. Pindar says that this Antiope was carried off by Pirithous 
and Theseus; but, as told by the poet Hegias of Troezen, the story 
is that when Hercules was besieging Themiscyra on the Thermodon 
and could not take it, Antiope surrendered the place because she 
had fallen in love with Theseus, who had gone with Hercules to the 
war. So says the poet Hegias; but the Athenians say that, when 

ee 

ep 

the Amazons came, Antiope was shot with an arrow by Molpadia, 
and that Molpadia was slain by Theseus. ‘There is a tomb of 
Molpadia also at Athens. 

2. Going up from Piraeus we come to ruins of the walls which 2 
Conon reared after the sea-fight at Cnidus. For the walls of 
Themistocles, built after the retreat of the Medes, were pulled down 
in the reign of the Thirty, as they are named. There are graves on 
the road, the most famous being the grave of Menander, the son of 
Diopithes, and a cenotaph of Euripides. Euripides is buried in 
Macedonia, whither he had gone to the court of King Archelaus. 
The manner of his death has been told by many; be it as they say. 
3. Thus we see that in those days poets associated with kings ; 3 
and in still earlier times Anacreon resided with Polycrates, tyrant of 
Samos, and Aeschylus and Simonides journeyed to Syracuse to the 
court of Hiero. And Philoxenus resided with Dionysius, the 
Sicilian tyrant of a later age; and Antagoras the Rhodian and 
Aratus of Soli resided with Antigonus, ruler of Macedonia. But 
Hesiod and Homer either had not the luck to associate with kings, 
or disdained to do so: Hesiod because he was of rustic manners 
and loath to roam; Homer because he had travelled into far 
countries, and esteemed the largess of princes less than the applause 
of the people. For Homer himself has told how Alcinous was. 
attended by Demodocus, and how Agamemnon left a poet with his 
wife. Not far from the gate is a grave surmounted by a warrior 
standing beside a horse: who he is I know not, but both horse and 
warrior are by Praxiteles. 

4. When we have entered into the city we come to a building 4 
for the getting ready of the processions which are conducted at 
yearly and other intervals. Hard by is a temple of Demeter with 
images of the goddess, her daughter, and Iacchus, who is holding a 
torch. An inscription in Attic letters on the wall declares that they 
are works of Praxiteles. Not far from the temple is a Poseidon on 
horseback hurling a spear at the giant Polybotes, in reference to 
whom the Coans tell the myth about Cape Chelone; but the 
existing inscription assigns the statue, not to Poseidon, but to some 
one else. Colonnades run from the gate to the Ceramicus ; and 
in front of them are bronze statues of such men and women as had 
some title to fame. One of the colonnades contains sanctuaries of 5 
the gods and a gymnasium called the gymnasium of Hermes. In 
it, too, is the house of Pulytion, in which, they say, some illustrious 
Athenians parodied the Eleusinian mysteries ; but in my time it was 
consecrated to Dionysus. This Dionysus they call the Minstrel for 
much the same reason that Apollo is called Leader of the Muses. 
Here are images of Healing Athena and Zeus and Memory and the 
Muses, and an Apollo, the work and offering of Eubulides, and an 

\ effigy of .\cratus, one of Dionysus’ attendant sprites; it is only a 
Ἄν. 

ry 

Go 

face of him built into a wall. After the precinct of Dionysus 15 
a building containing images of clay: they represent Amphictyon, 
king of Athens, feasting Dionysus and other gods. Here, too, is 
Pegasus of Eleutherae, who introduced the god to the Athenians: 
he was aided by the Delphic oracle, which reminded the Athenians 
that, in the days of Icarius, the god had once sojourned in the 
land. 5. Now Amphictyon got the kingdom thus :—They say that 
Actaeus was the first who reigned in what is now Attica; and on 
his death Cecrops succeeded to the throne, being the husband of 
Actaeus’ daughter. There were born to him three daughters, Herse, 
Aglaurus, and Pandrosus, and a son, Erysichthon. The son did not 
come to the kingdom, but died in his father’s lifetime, and Cecrops 
was succeeded on the throne by Cranaus, the most powerful of the 
Athenians. They say that Cranaus had daughters, amongst whom 
was Atthis: after her they name the country Attica, which before 
was called Actaea. But Amphictyon rose up against Cranaus, and 
deposed him, though he had the daughter of Cranaus to wife. He 
was himself afterwards banished by Erichthonius and his fellow- 
rebels. They say that Erichthonius had no human being for father, 
but that his parents were Hephaestus and Earth. 

lil 

1. The place called the Ceramicus has its name from a hero 
Ceramus, said to be a son of Dionysus and Ariadne. First on 
the right is a colonnade called the Royal Colonnade, where the 
king sits during his year of office, which is called the kingship. On 
the tiled roof of this colonnade are terra-cotta images—Theseus 
hurling Sciron into the sea, and Day carrying Cephalus, who, they 
say, was exceeding fair, and was ravished by Day; for she loved 
him and bore him a son, Phaethon .. . and made him guardian 
of the temple. ‘This tale is told by Hesiod in his poem on women 
as well as by other writers. Near the colonnade stand statues of 
Conon and his son Timotheus, and Evagoras, king of Cyprus, who 
prevailed on King Artaxerxes to give Conon the Phoenician galleys. 
Evagoras did this because he considered himself an Athenian and 
of Salaminian descent ; for he traced his lineage up to Teucer and 
the daughter of Cinyras. Here stands an image of Zeus, named 
Zeus of Freedom, and a statue of the Emperor Hadrian, the bene- 
factor of his subjects and especially of Athens. 

2. Behind is built a colonnade with paintings of the gods, who 
are called the Twelve. On the opposite wall are painted Theseus, 
Democracy, and the People. The painting signifies that it was 
Theseus who established political equality at Athens. There is, 
indeed, a popular tradition that Theseus handed over the conduct of 
affairs to the people, and that the government continued to be a 

Bie ae 

aS Se 

τον, ee 

democracy from his time down to the insurrection and tyranny of 
Pisistratus. But falsehood, in general, passes current among the 
multitude because they are ignorant of history and believe all that they 
have heard from childhood in choirs and tragedies. And Theseus, 
in particular, is the subject of such a falsehood. For, in point of 
fact, not only was he king himself, but his descendants, after the 
death of Menestheus, continued to bear rule down to the third 
generation. If I cared to trace pedigrees, I could have enumerated 
the kings from Melanthus to Clidicus son of Aesimides. 

3. Here, too, is painted the battle fought at Mantinea by the 4 

Athenians, who were sent to help the Lacedaemonians. Xenophon 
and others have written the history of the whole war, including the 
seizure of the Cadmea, the defeat of the Lacedaemonians at 
Leuctra, the Boeotian invasion of Peloponnese, and the arrival of 
an Athenian contingent to aid the Lacedaemonians. The picture 
represents the cavalry fight, in which the best-known figures are 
Grylus, the son of Xenophon, on the Athenian side, and Epaminondas 
the Theban among the Boeotian cavalry. Euphranor painted these 
pictures for the Athenians; and he also executed the Apollo, sur- 
named Paternal, in the temple hard by. In front of the temple is 
an image of the god by Leochares, and another by Calamis. The 
latter image is called Averter of Evil. They say this name was 
given to the god because by an oracle from Delphi he stayed the 
plague which afflicted Athens at the time of the Peloponnesian war. 
4. There is a sanctuary also of the Mother of the Gods: her 
image is a work of Phidias. Near it is the Council House of the 
Five Hundred, as they are called, who form the annual council of 
Athens. In the Council House are a wooden image of Counsellor 
Zeus, an Apollo by Pisias, and a figure of the People by Lyson. 
The picture of the Lawgivers is by Protogenes of Caunus: the 
portrait of Callipus, who led the Athenians to Thermopylae to 
prevent the irruption of the Gauls into Greece, is by Olbiades. 

IV 

1. These Gauls inhabit the farthest parts of Europe on the shore 
of a great sea, which at its extremities is not navigable. The sea 
ebbs and flows, and contains beasts quite unlike those in the rest of 
the sea. Through their country flows the river Eridanus, on whose 
banks people think that the daughters of the Sun bewail the fate of 
their brother Phaethon. The name Gauls came into vogue late, 
for of old the people were called Celts both by themselves and others. 
A host of them mustered and marched towards the Ionian Sea : 
they dispossessed the Illyrian nation and the Macedonians, as well 
as all the intervening peoples, and overran Thessaly. When they 
were come near to Thermopylae most of the Greeks awaited 

un 

6 GALLIC INVASION Be 1 VATURTCA 

passively the attack of the barbarians ; for they had suffered heavily 
before at the hands of Alexander and Philip, and afterwards the 
nation had been brought low by Antipater and Cassander, so that in 
their weakness each thought it no shame to refrain from taking 
part in the national defence. 2. But the Athenians, although 
they were more exhausted than any of the Greeks by the long 

Macedonian war and many defeats in battle, nevertheless appointed 

the said Callipus to the command, and hastened to Thermopylae with 

such of the Greeks as volunteered. Having seized the narrowest 
part of the pass, they attempted to hinder the barbarians from 
entering into Greece. But the Celts discovered the path by which 

Ephialtes the Trachinian once guided the Medes; and after over- 

powering the Phocians, who were posted on it, they crossed Mount Oeta 

before the Greeks were aware. 3. Then it was that the Athenians 
rendered a great service to Greece ; for on both sides, surrounded as 
they were, they kept the barbarians at bay. But their comrades on 
the ships laboured the most ; for at Thermopylae the Lamian Gulf is 

a swamp, the cause of which, it seems to me, is the warm water that 

here flows into the sea. So their toil was the greater; for when 

they had taken the Greeks on board, they made shift to sail through 

4 the mud in ships weighed down with arms and men. 4. Thus they 
strove to save the Greeks in the way I have described. But the 
Gauls were inside of Pylae; and, scorning to capture the other towns, 
they were bent on plundering Delphi and the treasures of the god. 
The Delphians, and those of the Phocians who inhabit the cities 
round about Parnassus, put themselves in array against them, and 
there came also a force of Aetolians ; for at that time the Aetolian 
race excelled in youthful vigour. But when they came to close 
quarters, thunderbolts and rocks, breaking away from Parnassus, 
came hurtling down upon the Gauls; and dreadful shapes of men in 
arms appeared against the barbarians. They say that two of these 
phantom warriors, Hyperochus and Amadocus, came from the 
Hyperboreans, and that the third was Pyrrhus, son of Achilles. For 
this help in battle the Delphians sacrifice to Pyrrhus as to a hero, 
though formerly they held his very tomb in dishonour as that of 
a foe. 

5 5. Most of the Gauls crossed to Asia in ships and plundered the 
sea-coast. But afterwards the people of Pergamus, which was 
called Teuthrania of old, drove them away from the sea into the 
country now called Galatia. ‘They captured Ancyra, a city of the 
Phrygians, founded in former days by Midas, son of Gordius, and 
took possession of the land beyond the Sangarius. The anchor 
which Midas found still existed, even down to my time, in the 
sanctuary of Zeus; and there is a fountain called the fountain of 
Midas: they say that Midas mixed wine with the water of the foun- 
tain to catch Silenus. This town of Ancyra, then, was captured 

[Ὁ 

Go 

by the Gauls, and likewise Pessinus under Mount Agdistis, where 
they say that Attis is buried. 6. The Pergamenians have spoils 
taken from the Gauls, and a picture representing the battle with 
them. The country inhabited by the Pergamenians is said to have 
been sacred to the Cabiri of old; but the Pergamenians themselves 
claim to be Arcadians of the band which crossed to Asia with Tele- 
phus. Of their other wars, if indeed they waged any, the fame has 
not gone abroad ; but three most renowned achievements are theirs, 
to wit, the empire of lower Asia, the expulsion of the Gauls from 
thence, and Telephus’ bold attack on the army of Agamemnon at the 
time when the Greeks, after missing Ilium, were plundering the 
Mysian plain in the belief that it was the land of Troy. But I 
return to the point from which I digressed. 

σὶ 

ν 

τ. Near the Council House of the Five Hundred is the so-called 
Rotunda. Here the Presidents sacrifice, and here, too, are certain 
silver images of no great size. Higher up stand statues of the 
heroes from whom the Athenian tribes afterwards got their names. 
Herodotus has told who it was that established ten tribes instead of 
four and replaced their old names by new ones. 2. The eponymous 2 
heroes, for so they call them, are, first, Hipothoon, son of Poseidon 
by Alope, daughter of Cercyon; second, Antiochus, one of the 
children of Hercules, who had him by Meda, daughter of Phylas ; 
third, Ajax, son of Telamon; and the following Athenians, to wit, Leos, 
who is said to have given his daughters for the public safety at the 
bidding of the oracle; Erechtheus, who vanquished the Eleusinians 
in battle, and slew their leader Immaradus, son of Eumolpus ; Aegeus ; 
Oeneus, bastard son of Pandion ; and Acamas, one of the sons of 
Theseus. 

3. 1 saw also the statues of Cecrops and Pandion amongst the 
eponymous heroes, but which Cecrops and which Pandion they 
hold in honour I do not know. For there were two kings of the 
name of Cecrops: the first married the daughter of Actaeus, and 
the second migrated to Euboea; the latter was the son of Erech- 
theus, who was the son of Pandion, who was the son of Erichthonius. 
Similarly there were two kings called Pandion: one was the son of 
Erichthonius, the other was the son of Cecrops the second. The 
latter Pandion was driven from the throne by the Metionids, and 
fled with his children to Megara; for his wife was a daughter of Pylas, 
king of Megara. It is said that Pandion fell sick and died there, 
and his tomb is by the sea-shdére in the land of Megara, on a bluff, 
which is called the bluff of Diver-bird Athena. 4. His sons drove 4 
out the Metionids and returned from Megara; and Aegeus, being 
the eldest, obtained the kingdom of Athens. But in respect of his 

ww 

ty 

daughters Pandion was unlucky, and they left no children to avenge 
him, although it was for the sake of power that he had connected 
himself by marriage with the Thracian prince. However, there is 
no way whereby man can evade the decrees of heaven. ‘They say 
that Tereus, though wedded to Procne, outraged Philomela in 
defiance of Greek law; and having moreover mutilated the damsel, 
he impelled the women to take vengeance. There is another 
statue of Pandion on the Acropolis which is worth seeing. 

5. These are the old eponymous heroes of Athens. But in later 
times there were tribes called after Attalus the Mysian and Ptolemy 
the Egyptian; and in my time there was also a tribe called after 
the Emperor Hadrian, the prince who did most for the glory of 
God and the happiness of his subjects. He never made war of his 
own free will, but he quelled the revolt of the Hebrews who dwell 
over above the Syrians. The sanctuaries that he either built or 
adorned with votive offerings and other fittings, and the gifts that he 
bestowed on Greek cities and the barbarians who sought his bounty, 
are all recorded at Athens in the common sanctuary of the gods. 

VI 

1. The age of Attalus and Ptolemy is so remote that the 
tradition of it has passed away, and the writings of the historians 
whom the kings engaged to record their deeds fell into neglect still — 
sooner. For these reasons I propose to narrate their exploits, 
and the manner in which the sovereignty of Egypt, of Mysia, 
and of the border lands, devolved on their ancestors. 2. The 
Macedonians believe that Ptolemy, though nominally the son 
of Lagus, was really the son of Philip, son of Amyntas; for 
they say that his mother was with child when Philip gave her in 
marriage to Lagus. Amongst other brilliant exploits of Ptolemy 
in Asia, it is said that when Alexander was in danger amongst 
the Oxydracians it was Ptolemy more than any of his com- 
rades who came to his rescue. On the death of Alexander he 
opposed those who would have transferred the whole power to 
Aridaeus, son of Philip, and the division of the nations into separate 

3 kingdoms was mainly due to him. 3. After passing into Egypt he 

put to death Cleomenes, the satrap of Egypt appointed by Alexander, 
because he believed him to be favourable to Perdiccas, and therefore 
not faithful to himself. He prevailed on the Macedonians who 
were charged with the conveyance of Alexander’s body to Aegae 
to deliver it to himself, and he buried it in Macedonian fashion at 
Memphis. But knowing that Perdiccas would go to war, he kept 
Egypt on the watch. To lend a colour to his expedition, Perdiccas 
brought with him Aridaeus, son of Philip, and the young Alexander, 
son of Alexander by Roxana, daughter of Oxyartes; but his real 

object was to deprive Ptolemy of the kingdom of Egypt. However, 
he was repulsed: his military reputation declined; and _ being 
unpopular with the Macedonians for other reasons, he fell by the 
hands of his body-guards. 

4. The death of Perdiccas at once elevated Ptolemy to 4 
power: he conquered Syria and Phoenicia; and when Seleucus, 
son of Antiochus, was expelled by Antigonus and fled to him, 
he received him and prepared to retaliate on Antigonus. He 
indy.ced Antipater’s son, Cassander, and Lysimachus, king of 
face, to take part in the war, by representing to them the 
kht of Seleucus and the formidable growth of Antigonus’ power. 

. For a time Antigonus was occupied with preparing for war, and 5 
did not care to face the hazard. But when he heard that Ptolemy 
had been called away to Libya by the revolt of Cyrene, he at once 
overran Syria and Phoenicia, and then, entrusting them to his son 
Demetrius, a youth with a reputation for wisdom above his years, 
marched towards the Hellespont. But before reaching the sea, he led 
his army back again on hearing that Demetrius had been defeated 
in battle by Ptolemy. Demetrius, however, had not been forced by 
Ptolemy to evacuate the country wholly, and he had even surprised 
and cut to pieces a handful of Egyptian troops. Ptolemy did not 
await the arrival of Antigonus, but retired to Egypt. 6. When the 6 
winter was over Demetrius sailed to Cyprus and defeated Menelaus, 
Ptolemy’s satrap, in a sea-fight, and afterwards, when Ptolemy him- 
self attacked him, he treated him in the same way. Ptolemy fled 
to Egypt, where he was besieged by Antigonus and Demetrius by sea 
and land. His peril was extreme, but he saved his kingdom, his 
army encamping over against the enemy at Pelusium, and_his 
galleys assailing them from the river. In these circumstances 
Antigonus had no longer any hope of conquering Egypt, but he 
despatched Demetrius with a powerful army and fleet against 
Rhodes, hoping, if he could attach the island to his cause, to use it 
as a base of operations against Egypt. But the Rhodians sustained 
the siege with valour and skill, and Ptolemy put forth all his power 
to assist them. 7. Baffled in Rhodes and Egypt, Antigonus not 7 
long afterwards ventured to take the field against Lysimachus, 
Cassander, and the forces of Seleucus. But he lost most of his army, 
and fell himself, worn out chiefly by the long war against Eumenes. 
Of the kings who overthrew Antigonus, the wickedest in my opinion 
was Cassander, who, though it was by Antigonus’ means that he had 
recovered the government of Macedonia, nevertheless marched to 
make war on his benefactor. 

8. On the death of Antigonus, Ptolemy recovered Syria, conquered 8 
Cyprus, and restored Pyrrhus to Thesprotia in Epirus. Cyrene had 
revolted, but was taken in the fourth year after the revolt by Magas, 
son of Berenice, whom Ptolemy at that time had to wife. [1 

No 

ios) 

Ptolemy was really the son of Philip, son of Amyntas, it must have 
been from his father that he inherited his mania for women. When 
he was married to Eurydice, daughter of Antipater, and had children 
by her, he fell in love with Berenice, whom Antipater had sent to 
Egypt in Eurydice’s train. She took his fancy and he had children 
by her; and when his end was near, he left the kingdom of Egypt 
to Ptolemy, his son by her, and not by the daughter of Antipater. 
This Ptolemy, son of Berenice, is he who gave his name to the 
Athenian tribe. 

Vil 

1. This Ptolemy fell in love with his full sister, Arsinoe, and 
married her, contrary to the customs of the Macedonians, but agree- 
ably to those of the Egyptians over whom he ruled. Next he put 
to death his brother Argaeus, because he was plotting against him, 
as is said. It was Ptolemy who brought down the body of Alex- 
ander from Memphis. He also put to death another brother, a son 
of Eurydice, because he learnt that he was inciting the Cyprians to 
revolt. He hada uterine brother Magas, whom Berenice bore to 
Philip, an obscure and ignoble Macedonian. ‘This Magas, having 
been promoted by his mother Berenice to the government of 
Cyrene, roused the Cyrenians to revolt, and marched against Egypt. 
2. Ptolemy fortified the pass and awaited the attack of the Cyrenians. 
But tidings reached Magas on the march that the Marmarids, a tribe 
of Libyan nomads, had revolted ; so he returned to Cyrene. Ptolemy 
would have hastened in pursuit, but was prevented by the following 
cause. When he was making ready to resist the attack of Magas, he 
engaged, amongst other mercenaries, four thousand Gauls; but 
finding that they were plotting to seize Egypt, he took them to a 
desert island on the river, where they perished by hunger and each 
other’s swords. 3. Magas, having to wife Apame, daughter of 
Antiochus, son of Seleucus, persuaded Antiochus to break the treaty 
which his father Seleucus had made with Ptolemy, and to march on 
Egypt. But when Antiochus was about to take the field, Ptolemy 
despatched troops against all his subjects: against the weaker he 
sent marauding bands to scour the country, while he held in check 
the more powerful by an army. So that Antiochus was never able to 
march against Egypt. I have already mentioned that this Ptolemy 
sent a fleet to support the Athenians against Antigonus and the 
Macedonians, but it did little to save Athens. His children were 
borne to him by Arsinoe, daughter of Lysimachus, not by his sister 
Arsinoe, who had previously died childless. A province of Egypt 
is called Arsinoites after her. 

Vill 

1. The subject requires that I should relate also the history of 
Attalus, for he is another of the eponymous heroes of Athens. A 
Macedonian named Docimus, a general of Antigonus, who after- 
wards surrendered himself and his treasures to Lysimachus, had a 
Paphlagonian eunuch Philetaerus. How Philetaerus revolted from 
Lysimachus and drew Seleucus over to his side, I shall take occasion 
to mention when I treat of Lysimachus. 2. Attalus was the son 
of Attalus, and nephew of Philetaerus, and he succeeded to the 
dominion which his cousin Eumenes transmitted to him. His 
greatest achievement was compelling the Gauls to retreat from the 
coast into the territory which they still occupy. 

3. After the statues of the eponymous heroes, there are images 
of gods, to wit, Amphiaraus, and Peace carrying the child Wealth. 
Here is a bronze statue of Lycurgus, son of Lycophron, and another 
of Callias, who, as most of the Athenians relate, negotiated the 
peace between the Greeks and Artaxerxes, son of Xerxes. 4. There 
is also a statue of Demosthenes, whom the Athenians forced to 
withdraw to Calauria, the island off Troezen: afterwards they re- 
ceived him back, but banished him again after the defeat at Lamia. 
In his second exile Demosthenes crossed once more to Calauria, 
where he drank poison and died: he was the only Greek exile 
whom Archias did not deliver up to Antipater and the Mace- 
donians. ‘This Archias was a native of Thurii, and did a foul 
deed: he brought to Antipater for punishment all who had sided 
against the Macedonians before the overthrow of the Greeks in 
Thessaly. Such was the end of the great love that Demosthenes 
bore his country. Well, methinks, has it been said that the man 
who throws himself heart and soul into a political career and puts 
his trust in the people never yet came to a good end. 5. Near4 
the statue of Demosthenes is a sanctuary of Ares, where are two 
images of Aphrodite: the image of Ares was made by Alcamenes, 
that of Athena by a native of Paros named Locrus. Here, too, is 
an image of Enyo, made by the sons of Praxiteles. Round about 
the temple stand images of Hercules, Theseus, and Apollo binding 
his hair with a fillet; and there are statues of Calades, who is said 
to have drawn up laws for the Athenians, and of Pindar, who received 
this statue and other honours from the Athenians, because he 
praised them ina song. Not far off stand statues of Harmodius 
and Aristogiton, who slew Hipparchus: the cause and the manner of 
the deed have been told by others. ‘These statues are by Critias ; 
but the old ones were made by Antenor. Xerxes carried them off 
with other booty when he captured Athens after its evacuation by 
the Athenians ; but Antiochus afterwards sent them back to Athens 

[Ὁ] 

ῳ 

σι 

No 

ῳϑ 

6. Before the entrance of the theatre which they call the 
Music Hall, are statues of Egyptian kings. All bear the name 
of Ptolemy, but each has a surname of his own: one they call 
Philometer, another Philadelphus, while another, the son of Lagus, 
is called Soter (‘saviour’), a name bestowed upon him by the 
Rhodians. Philadelphus is he whom I mentioned among the 
eponymous heroes. Near him is a statue of his sister Arsinoe. 

IX 

τ. Ptolemy, surnamed Philometer, was the seventh in descent 
from Ptolemy, son of Lagus. His surname was given to him 
sarcastically, for none of the kings is known to have been hated 
so heartily by his mother. Though he was her eldest son she 
would not suffer him to be called to the throne, but had previously 
contrived that he should be sent by his father to Cyprus. For 
the ill-will that Cleopatra bore her son various causes are alleged ; 
amongst others that she expected that her younger son Alexander 
would be more dutiful. 2. Therefore she would fain have persuaded 
the Egyptians to elect Alexander king. When the multitude opposed, 
she sent Alexander to Cyprus, nominally as general, but really be- 
cause she wished by his means to overawe Ptolemy. Lastly, she 
caused the eunuchs whom she deemed most attached to her to be 
wounded, and then brought them before the multitude, pretending 
that Ptolemy had plotted against her and had treated her eunuchs 
thus. The Alexandrines rushed to kill Ptolemy, but he escaped 
from them on shipboard; so they made Alexander, who had 
returned from Cyprus, their king. 3. Retribution overtook 
Cleopatra for Ptolemy’s exile: she was put to death by Alexander, 
whom she had herself been instrumental in setting on the throne 
of Egypt. When the crime came to light and Alexander fled for 
fear of the people, Ptolemy returned and made himself master of 
Egypt for the second time. He made war on the rebel Thebans, 
and having subdued them in the second year after the revolt, he 
treated them with such severity that not even a memorial was left of 
that golden age in which the riches of Thebes had surpassed the 
riches both of the Delphic sanctuary and of Orchomenus, the two 
wealthiest places in Greece. Not long afterwards Ptolemy came 
by his appointed end, and the Athenians, who had received at his 
hands many benefits which I need not specify, set up bronze statues 
of him and of Berenice, his only legitimate child. 

4. After the Egyptians are statues of Philip and Alexander his 
son: their achievements were too great to be described ina parenthesis. 
The Egyptian kings were real benefactors, and the honours bestowed 
on them were a tribute of true respect ; but the compliment to Philip 
and Alexander was rather the fruit of popular adulation; and even the 

CHS, VIII-IX AISTORY OF LYSIMACHUS 13 

statue of Lysimachus was erected from motives of temporary interest 
rather than esteem. 

5. This Lysimachus was a Macedonian, and one of Alexander’s 
guard. Alexander once in a rage shut him up in a lion’s den; but 
finding that he overcame the beast, Alexander admired him ever 
afterwards, and honoured him with the noblest of the Mace- 
donians. After Alexander’s death Lysimachus reigned over those 
Thracian tribes bordering on Macedonia over whom Alexander 
and Philip before him had ruled. 6. These tribes are probably 
but a small part of the Thracian stock ; for no single nation, except 
the Celts, is more numerous than the Thracians collectively. Hence 
no one ever conquered the whole Thracian people till the Romans 
did so. But the whole of Thrace is subject to the Romans, who 
hold also all the lands of the Celts that are worth having, disregard- 
ing only such as they deem useless on account of the severity of 
the cold or the poverty of the soil. 7. The first of the neigh- 
bouring tribes on whom Lysimachus made war were the Odrysians, 
Next he marched against the Getae and their chief Dromichaetes. 
Having engaged a far superior force of that warlike tribe, he had 
a hairbreadth escape himself; but his son Agathocles, then serving 
his first campaign with him, fell into the hands of the Getae. 
Fresh defeats and anxiety at the captivity of his son induced him 
to conclude a peace with Dromichaetes, whereby he ceded to 
that chief all his domains beyond the Danube, and gave him, some- 
what reluctantly, his daughter to wife. Some say that it was not 
Agathocles, but Lysimachus himself who fell into the hands of the 
enemy, and that he was rescued by Agathocles, who negotiated on 
his behalf with the Getan chief. On his return he married Aga- 
thocles to Lysandra, daughter of Ptolemy (the son of Lagus) and 
Eurydice. ὃ. He also crossed over to Asia and helped to put an 
end to the rule of Antigonus. He founded, too, the present city of 
Ephesus down to the sea, importing inhabitants from Lebedus and 
Colophon, which cities he destroyed, so that the iambic poet Phoenix 
lamented the capture of Colophon. I suppose that Hermesianax, 
the elegiac poet, was no longer in life, else no doubt he too would 
have bewailed the taking of Colophon. 9. Lysimachus also en- 
gaged in a war with Pyrrhus, son of Aeacides. Taking advantage 
of the departure of Pyrrhus from Epirus, for indeed Pyrrhus was 
generally roving, he pillaged the country and advanced as far as 
the sepulchres of the kings. το. The rest of the story is to me 
incredible ; but Hieronymus the Cardian states that Lysimachus 
opened the sepulchres and scattered the bones of the dead. This 
Hieronymus has the reputation of having written disparagingly of 
the kings in general except Antigonus, to whom he is said to have 
been unduly partial. As to the graves of the Epirots in particular, 
it is perfectly plain that the story of a Macedonian having opened 

oO 

τὰ 

the sepulchres of the dead is a scurrilous fabrication of the writer. 
Besides, Lysimachus was of course aware that they were the fore- 
fathers of Alexander as well as of Pyrrhus; for Alexander was an 
Epirot and an Aeacid by his mother’s side. Moreover, the sub- 
sequent alliance of Pyrrhus with Lysimachus proves that even as 
enemies they had not proceeded to extremities. Hieronymus may 
have had other grudges against Lysimachus, but certainly he had 
one very strong one: Lysimachus had destroyed the city of Cardia, 
and had founded Lysimachia in its stead on the isthmus of the 
Thracian Chersonese. 

x 

1. During the reign of Aridaeus, and afterwards of Cassander 
and his sons, Lysimachus continued on friendly terms with the 
Macedonians. But when the sovereignty devolved on Demetrius, 
son of Antigonus, Lysimachus made sure that he would be attacked 
by that prince, and resolved to take the initiative. For he knew that 
Demetrius inherited his father’s grasping ambition, and perceived 
that no sooner had _ he set foot in Macedonia, whither he had been 
summoned by Alexander, son of Cassander, than he had murdered 
Alexander and reigned in his stead. 2. But having encountered 
Demetrius at Amphipolis, he was near being driven from Thrace. 
However, Pyrrhus came to his help and so he retained Thrace, 
and afterwards reigned over the Nestians and Macedonians. But 
the greater part of Macedonia Pyrrhus kept in his own hands by 
means of the military force which he had brought with him from 
Epirus, and of the friendly footing on which, for the time being, he 
stood with Lysimachus. ‘The alliance between the two lasted so 
long as Demetrius, who had crossed into Asia, was able to hold 
his own in the war with Seleucus. But when Demetrius fell into 
the hands of Seleucus the friendship between Lysimachus and 
Pyrrhus was dissolved and they went to war. By a decisive victory 
gained over Antigonus, son of Demetrius, as well as over Pyr- 
rhus himself, Lysimachus made himself master of Macedonia, and 
3 compelled Pyrrhus to retreat into Epirus. 3. Love is the source of 

many misfortunes to mankind, as Lysimachus learned to his cost. For 
at an advanced age, blest with children and grandchildren—for 
Agathocles had children by Lysandra—he married Lysandra’s sister 
Arsinoe. This Arsinoe is said to have plotted against Agathocles, 
from fear that her children would be at his mercy on the death of 
Lysimachus. It has been stated by some writers that Arsinoe con- 
ceived a passion for Agathocles, which being unrequited, she 
plotted his death. They say that his wife’s wickedness afterwards 
came to the knowledge of Lysimachus, but that he could do 
4 nothing, being bereft of all his friends. 4. When Lysimachus, 

iS) 

then, left Arsinoe free to make away with Agathocles, Lysandra 
fled to Seleucus, taking her children and brothers with her. . . 
Alexander, a son of Lysimachus by an Odrysian woman, followed 
them in their flight to Seleucus. So they went up to Babylon and 
besought Seleucus to go to war with Lysimachus. And at the 
same time Philetaerus, to whose care were committed Lysimachus’ 
treasures, indignant at the death of Agathocles, and suspicious of 
Arsinoe, seized Pergamus on the Caicus, and sent a herald to sur- 
render himself and the treasures to Seleucus. 5. No sooner did 
all this come to the ears of Lysimachus, than he made haste to 
cross over into Asia, and, assuming the offensive, gave battle to 
Seleucus ; but he was decisively defeated and slain. Alexander, his 
son by the Odrysian woman, succeeded by many prayers addressed 
to Lysandra in obtaining his body, which he afterwards conveyed 
to the Chersonese, and buried in the place where his grave is still 
to be seen, between the village of Cardia and Pactya. Such was 
the history of Lysimachus. 

XI 

1. The Athenians have a statue of fPyrrhus also. This 
Pyrrhus was related to Alexander only by ancestry. For Pyrrhus 
was a son of Aeacides, the son of Arybbas, and Alexander was a son 
of Olympias, daughter of Neoptolemus; and Neoptolemus and 
Arybbas were sons of Alcetas the son of Tharypas. From Tharypas 
to Pyrrhus, son of Achilles, there are fifteen generations. After the 
taking of Ilium, Pyrrhus, son of Achilles, was the first who, dis- 
daining to return to Thessaly, landed in Epirus, and there took up 
his abode in compliance with the oracles of Helenus. He had no 
child by Hermione, but by Andromache he had Molossus and 
Pielus and Pergamus, his youngest son. After Pyrrhus’ death at 
Delphi, Andromache married Helenus, and bore him a son, 
Cestrinus. 2. When Helenus died and bequeathed the kingdom 
to Molossus, son of Pyrrhus, Cestrinus with a band of Epirot 
volunteers took possession of the land beyond the river Thyamis. 
And Pergamus crossed over to Asia and engaged in a single 
combat for the sovereignty with Arius, lord of Teuthrania, and slew 
him, and gave to the city his own name, which it still bears. 
Andromache accompanied him, and she has a shrine in the city 
to this day. But Pielus abode in Epirus, and it was to him, and 
not to Molossus, that Pyrrhus, son of Aeacides, and his fathers traced 
their ancestry. 

3. Down to the time of Alcetas, son of Tharypas, Epirus was 
under one king; but the sons of Alcetas quarrelled and resolved 
to share the government equally. They remained loyal to each 
other ; and afterwards, when Alexander, son of Neoptolemus, died 

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in Lucania, and Olympias had returned to Epirus from fear of 
Antipater, Aeacides, son of Arybbas, remained obedient to her, 
and marched with her against Aridaeus and the Macedonians, 

4 though the Epirots were not willing to follow him. 4. But 

“I 

Olympias, on being victorious, behaved infamously in regard to the 
death of Aridaeus, and far more infamously towards certain Mace- 
donians ; for which reason she was thought to have afterwards 
received no more than she deserved at the hands of Cassander. 
Even the Epirots hated her so much that at first they would not 
receive Aeacides. When in course of time he had obtained their 
forgiveness his return to Epirus was next opposed by Cassander. <A 
battle was fought at Oeniadae between Aeacides and Cassander’s 
brother Philip, in which Aeacides was wounded and died not long 
afterwards, 

5. The Epirots now recalled Alcetas and raised him to the 
throne. He was a son of Arybbas and elder brother of Aeacides, 
but a man of such unbridled passions that his father had expelled 
him the kingdom. On his return he at once began to vent his fury 
on the Epirots, till they rose up against him by night and put him 
and his children to death. Having slain him they recalled Pyrrhus, 
son of Aeacides. Scarcely was he come when Cassander, taking 
advantage of his youth and of his being not yet firmly established on 
the throne, marched against him. But at the approach of the 
Macedonians Pyrrhus betook himself to Egypt, to the court of 
Ptolemy, son of Lagus; and Ptolemy gave him to wife the uterine 
sister of his own children, and restored him αἵ the head of an 
Egyptian armament. 6. On coming to the throne, the first of the 
Greeks whom Pyrrhus attacked were the Corcyraeans, because he saw 
that their island lay off his own coast, and he did not wish that others 
should use it as a base of operations against himself. After the 
capture of Corcyra, what he suffered in the war with Lysimachus, 
and how he expelled Demetrius, and reigned over Macedonia till he 
was in turn expelled by Lysimachus, these events, the most im- 
portant in Pyrrhus’ career up to that time, have been already told by 
me in my account of Lysimachus. 7. We know of no Greek before 
Pyrrhus who warred with the Romans; for it is said that Diomede 
and his Argives fought no more battles with Aeneas. The conquest 
of all Italy was one of the many dreams of Athenian ambition, but 
the Syracusan disaster prevented Athens from measuring her strength 
with Rome. Alexander, son of Neoptolemus, a kinsman of Pyrrhus, 
but older, fell in Lucania before he crossed swords with the Romans. 

XII 

1. Thus Pyrrhus is the first who crossed the Ionian Sea from 
Greece to attack the Romans. He did so at the invitation of the 

Tarentines. 2. They had been involved in war with the Romans 
before they summoned him, but being unable by themselves to hold 
out they persuaded him to join them. ,They had previously done 
him a service by aiding him with ships in his war against Corcyra. 
But what chiefly moved him were the representations of the Tarentine 
envoys that Italy was as rich as the whole of Greece put together, 
and that it would not be right in him to give the go-by to friends 
who now implored his protection. The words of the envoys 
brought to Pyrrhus’ mind the capture of Ilium, and he hoped for a 
like success, seeing that he was a descendant of Achilles, and that 
his adversaries would be Trojan colonists. As soon as he had 2 
accepted the proposal—for he was not in the habit of dallying 
when his resolution was taken—he manned war-ships and fitted out 
transports for the conveyance of horses and infantry. 3. There 
are certain works by obscure historians that bear the title of Memoirs. 
In reading them I am struck with profound wonder, both at the 
personal daring which Pyrrhus displayed in battle, and at the fore- 
sight with which he provided for future encounters. Thus, he 
passed the sea to Italy unknown to the Romans, and at first con- 
cealed his arrival from them. It was in a battle between the 
Tarentines and Romans that he first showed himself with his army, 
and his unlooked-for attack naturally threw the Romans into con- 
fusion. Being well aware that he was no match for the Romans in 3 
the field, he made ready to let loose the elephants on them. 4. 
Alexander was the first European who acquired elephants after his 
conquest of Porus and the Indian host. On the death of Alexander 
others of the kings acquired elephants, but Antigonus got the 
most. The beasts were captured by Pyrrhus after the battle with 
Demetrius. At their appearance a panic now seized the Romans, 
who fancied they were no mere animals. Of course ivory, as applied 4 
to manufactures and the use of man, has been known to all men 
from of old; but, except the Indians themselves and the Libyans 
and their neighbours, no one had beheld the beasts themselves until 
the Macedonians crossed into Asia. This is clear from the evidence 
of Homer, who represents the couches and houses of the wealthier 
kings as adorned with ivory, but makes no mention of an elephant. 
Whereas if he had seen or heard of them, he would, it seems to 
me, have much rather mentioned them than a battle of pygmies and 
cranes. 5. An embassy from Syracuse diverted Pyrrhus to Sicily. 5 
For the Carthaginians had crossed over and were laying waste the 
Greek cities: Syracuse alone was left, and they were already be- 
sieging it. When Pyrrhus heard this from the ambassadors, he left 
Tarentum and the Italiots of the coast to shift for themselves, and 
crossing to Sicily, forced the Carthaginians to retreat from Syracuse. 
Confident in himself, he now aspired to fight the Carthaginians at 
sea with only his Epirots to help him, though of all the barbarians 

ΜΘ ΣΙΝ €c 

of that age the Carthaginians were the most experienced seamen, 
being descended from Phoenicians of Tyre, whereas the Epirots, 
even after the taking of Ilium, were generally ignorant of the sea and 
of the use of salt. A verse of Homer in the Odyssey bears me out :— 

Men who know not the sea, 
Nor eat food seasoned with salt. 

XIII 

1. After his defeat Pyrrhus sailed for Tarentum with the re- 
mainder of his fleet. There he suffered a severe reverse, and 
knowing that the Romans would not let him go without fighting, he 
provided for his retreat in the following manner. After being 
defeated on his return from Sicily, he first of all sent letters to 
various parts of Asia, and especially to Antigonus, asking some of 
the kings for men and others for money ; but from Antigonus he 
asked both. When the messengers were come and letters were 
delivered to him, he called together the captains both of his 
Epirots and of the Tarentines, and without reading them a word of 
the letters which he had received, he assured them that aid would 
come. A report soon reached the Romans also that the Mace- 
donians and other nations of Asia were crossing over to the help 
of Pyrrhus. Hearing this the Romans remained inactive. But 
that very night Pyrrhus crossed over to the headlands of the 
Ceraunian Mountains. 

2. When he had rested his army after their discomfiture in 
Italy, he declared war against Antigonus, charging him, among other 
offences, with having failed to support him in Italy. Having beaten 
the forces of Antigonus and his Gallic mercenaries, he drove them 
into the maritime cities, while he made himself master of Upper 
Macedonia and of Thessaly. The greatness of the battle and the 
decisive nature of Pyrrhus’ victory are best shown by the Celtic 
arms dedicated in the sanctuary of Itonian Athena, between Pherae 
and Larissa, with the following inscription :— 

3 Pyrrhus the Molossian hung up these shields as a gift to Itonian 
Athena : 
From the bold Gauls he took them 
When he conquered all the host of Antigonus. And no wonder ; 
For the Aeacids are warriors now as of old. 

These he dedicated there. But the shields of the Macedonians 
he dedicated to Zeus at Dodona: they bear the inscription :— 

These shields once laid waste the golden Asian land, 
These shields brought slavery upon the Greeks ; 

But now they hang ownerless on the pillars Aqueous Zeus, 
Spoils of the boastful Macedon. 

3. Pyrrhus came very near subjugating Macedonia completely ; 4 
indeed, he was only prevented from doing so by Cleonymus, who 
persuaded him—ever ready as he was to grasp at whatever came to 
hand —to quit Macedonia and repair to Peloponnese. Why 
Cleonymus, himself a Lacedaemonian, should have brought a 
hostile army into Lacedaemonian territory, I will explain, but I 
must first set forth his lineage. Pausanias, who led the Greeks at 
Plataea, had a son Plistoanax, who had a son Pausanias, who had a 
son Cleombrotus, who fell fighting Epaminondas and the Thebans 
at Leuctra. Cleombrotus had two sons, Agesipolis and Cleomenes ; 
and Agesipolis dying childless, Cleomenes came to the throne. To 5 
Cleomenes were born two sons, Acrotatus the elder, and Cleonymus 
the younger. Acrotatus died first; and when Cleomenes died 
afterwards, Areus, son of Acrotatus, claimed the throne, and 
Cleonymus in some way or other prevailed on Pyrrhus to march 
into the country. 

4. Before the battle of Leuctra the Lacedaemonians had never 
suffered a reverse, so that they did not acknowledge to having been 
ever beaten on land. For they said that Leonidas was victorious, 
but had not men enough to annihilate the Medes; and as for the 
action with the Athenians under Demosthenes at the island of 
Spacteria, they asserted it was a cheat and not a victory. But after 6 
their first disaster in Boeotia they sustained a severe reverse at the 
hands of Antipater and the Macedonians; and the invasion of 
Demetrius was a third and unexpected calamity. 

5. In the invasion of Pyrrhus, seeing for the fourth time a 
hostile army, they drew out in order of battle with their Argive and 
Messenian allies. Pyrrhus was victorious, and came very near 
taking the city without resistance ; but after ravaging the country 
and driving off booty he remained for a little while inactive. The 
Lacedaemonians made ready for a siege, Sparta having been already, 
in the war with Demetrius, fortified with deep ditches, a strong 
palisade, and at the weakest points with masonry. 6. Meantime, 7 
while the Laconian war was lingering on, Antigonus had recovered 
the cities of Macedonia, and he now hastened to Peloponnese, 
aware that, if Pyrrhus conquered Lacedaemon and the better 
part of Peloponnese, he would not go to Epirus, but would return 
to Macedonia to renew the war. Antigonus was about to move his 
army from Argos into Laconia, when Pyrrhus came to Argos in 
person. Pyrrhus was once more victorious, and pursued the fugitives 
into the city, where his troops naturally broke their ranks. 7. The 8 
fight now raging beside sanctuaries and houses, in the streets, and up 
and down the city, Pyrrhus was left alone, and received a wound 
in the head: they say that he was killed bya tile flung by a woman; 
but the Argives say that it was not a woman that slew him, but 
Demeter in the likeness of a woman. This is the tale which the 

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20 ENNEACRUNUS—TRIPTOLEMUS  BK.1. ATTICA 

Argives tell about the death of Pyrrhus, and which Lyceas, the local 
antiquary, has told in verse. On the spot where Pyrrhus fell there 
is a sanctuary of Demeter: it was erected in obedience to an oracle, 
and in it Pyrrhus is buried. 8. It strikes me as wonderful that so 
many of the Aeacids should have died in the same way by the 
visitation of God. For Homer says that Achilles was slain by 
Alexander, son of Priam, and by Apollo; the Pythian priestess 
ordered the Delphians to kill Pyrrhus, son of Achilles; and the son 
of Aeacides came by his end in the way which the Argives narrate 
in prose and Lyceas in verse. Their account, however, differs 
from that of the historian Hieronymus of Cardia. History written 
by a courtier must needs be partial ; and if Philistus is fairly excused 
for concealing the worst excesses of Dionysius, because he hoped to 
be restored to Syracuse, Hieronymus may surely be pardoned for 
writing to please Antigonus. The great age of Epirot history 
ended thus. 

XIV 

τ. Onentering the Music Hall at Athens we observe, among other 
things, an image of Dionysus which is worth seeing. Near the 
Music Hall is a fountain called Enneacrunus (‘with nine jets’). It 
was adorned as at present by Pisistratus. For though there are 
wells throughout all the city, this is the only spring. Above the 
fountain are temples: one of them is a temple of Demeter and the 
Maid (Xore), in the other there is an image of -Triptolemus. 2. I 
will tell the story of Triptolemus, omitting what relates to Deiope. 
Of all the Greeks it is the Argives who most dispute the claim of 
the Athenians to antiquity and to the possession of gifts of the gods, 
just as among the barbarians it is the Egyptians who dispute the 
claims of the Phrygians. ‘The story runs that when Demeter came 
to Argos, Pelasgus received her in his house, and that Chrysanthis, 
knowing the rape of the Maid, told it to her. They say that 
afterwards Trochilus, a priest of the mysteries, fled from Argos on 
account of the enmity of Agenor, and came to Attica, where he 
married an Eleusinian wife, and there were born to him two 
sons, Eubuleus and Triptolemus. This is the Argive story. 
But the Athenians and those who take their side know that 
Triptolemus the son of Celeus was the first who sowed cultivated 
grain. However, some verses of Musaeus (if his they are) declare 
Triptolemus to be a child of Ocean and Earth; while other 
verses, which are attributed, in my opinion, with just as little 
reason, to Orpheus, assert that Eubuleus and 'Triptolemus were sons 
of Dysaules, and that, as a reward for the information they gave her 
about her daughter, Demeter allowed them to sow the grain. 
Choerilus the Athenian, in a drama called A/ofe, says that Cercyon 

CHS: XIII-XI1V: HEAVENLY APHRODITE 21 

and Triptolemus were brothers, that their mother was a daughter + 
Amphictyon, but that the father of Triptolemus was Rarus, and 
that the father of Cercyon was Poseidon. I purposed to pursue the 
subject, and describe all the objects that admit of description in the 
sanctuary at Athens called the Eleusinium, but I was prevented from 
so doing by a vision ina dream. I will therefore turn to what may 
be lawfully told to everybody. 3. In front of this temple, in 4 
which is the image of Triptolemus, stands a bronze ox as in the 
act of being led to sacrifice; and Epimenides the Cnosian is 
portrayed sitting, of whom they say that going into the country he 
entered a cave and slept, and did not awake till forty years had 
come and gone, and afterwards he made verses and purified cities, 
Athens among the rest. Thales, who stayed the plague at Lacedae- 
mon, was in no way related to Epimenides, nor did he belong to 
the same city; for Epimenides was a Cnosian, but Thales was a 
Gortynian, according to Polymnastus the Colophonian, who com- 
posed verses on him for the Lacedaemonians. 4. Farther on is a 5 
temple of Good Fame, another offering from the spoils of the Medes 
who landed at Marathon in Attica. I surmise that this is the 
victory of which the Athenians were proudest. Even Aeschylus, in 
the prospect of death, though his reputation as a poet stood so 
high, and he had fought in the sea-fights of Artemisium and Salamis, 
recorded nothing but his father’s name, and his own name, and his 
city, and that the grove at Marathon and the Medes who landed in 
it were the witnesses of his manhood. 5. Above the Ceramicus and 6 
the Royal Colonnade is a temple of Hephaestus. Knowing the 
story about Erichthonius, I was not surprised that an image of 
Athena stood beside Hephaestus; but observing that Athena’s 
image had blue eyes, I recognised the Libyan version of the myth. 
For the Libyans say that she is a daughter of Poseidon and the 
Tritonian lake, and that therefore she, like Poseidon, has blue 
eyes. 6. Hard by is a sanctuary of Heavenly Aphrodite. The 7 
first people to worship the Heavenly Goddess were the Assyrians, 
and next to them were the inhabitants of Paphos in Cyprus and 
the Phoenicians of Ascalon in Palestine. The Cytherians learnt 
the worship from the Phoenicians. Aegeus introduced it into 
Athens, deeming that his own childlessness (for up to that time he 
had no offspring) and the misfortune of his sisters were due to the 
wrath of the Heavenly Goddess. The image still existing in my 
time is of Parian marble, and is a work of Phidias. However, 
there is an Athenian township, Athmonia, the inhabitants of which 
say that their sanctuary of the Heavenly Goddess was founded by 
Porphyrion, who reigned before Actaeus. There are other stories 
which the people of the townships tell quite differently from the 
people of the capital. 

22 THE PAINTED COLONNADE BK 1. ALLICA 

XV 

1. On the way to the colonnade, which from its paintings they call 
the Painted Colonnade, there is a bronze Hermes, surnamed Hermes 
of the Market, and near it a gate. On this gate there is a trophy of 
a victory gained by the Athenian cavalry over Plistarchus, who com- 
manded the cavalry and the mercenary troops of his brother 
Cassander. 2. The first painting in this colonnade represents the 
Athenians arrayed against the Lacedaemonians at Oenoe in Argolis: 
the painter has not depicted the heat of battle, when doughty 
deeds are done: the fight is just beginning, the combatants are still 
advancing to the encounter. On the middle wail are Theseus and 
the Athenians fighting the Amazons. It would appear that the 
intrepidity of the Amazons alone was not abated by reverses ; for 
though Themiscyra was taken by Hercules, and though afterwards 
the army which they sent against Athens was destroyed, nevertheless 
they came to Troy to fight the Athenians and all the Greeks. 
3. Next after the Amazons is a picture of the Greeks after their 
conquest of Ilium: the kings are gathered together to consult on the 
outrage offered by Ajax to Cassandra: Ajax himself appears in the 
3 picture, also Cassandra and other captive women. 4. The last 
painting depicts the combatants at Marathon: the Boeotians of Plataea 
and all the men of Attica are closing with the barbarians. In this 
part of the picture the combatants are evenly matched ; but farther 
on the barbarians are fleeing and pushing each other into the marsh. 
At the extremity of the picture are the Phoenician ships and the 
Greeks slaughtering the barbarians who are rushing into the ships. 
Here, too, are depicted the hero Marathon, after whom the plain was 
named ; Theseus, seeming to rise out of the earth; and Athena and 
Hercules; for the people of Marathon, according to their own 
account, were the first to regard Hercules asa god. Of the com- 
batants the most conspicuous in the painting are Callimachus, who 
had been chosen to command the Athenians ; Miltiades, one of the 
generals ; and a hero called Echetlus, of whom I shall afterwards 

4make mention again. 5. In this colonnade are some bronze 
shields, on some of which there is an inscription stating that they 
were taken from the Scionians and their allies; but those shields 
which are smeared with pitch to preserve them from the injurious 
effects of time and rust, are said to be the shields of the Lace- 
daemonians who were taken in the island of Sphacteria. 

[Ὁ 

XVI 

1. There are bronze statues of Solon, the Athenian lawgiver, and 
Seleucus. The former stands in front of the colonnade, the latter 

q 
| 

a little farther off. To Seleucus were vouchsafed beforehand no 
obscure tokens of his future greatness; for as he was sacrificing to 
Zeus at Pella, before setting out from Macedonia with Alexander, 
the wood lying on the altar advanced of itself to the image and took 
fire without any light being applied to it. After the death of 
Alexander, Seleucus, fearing Antigonus, who had come to Babylon, 
fled to Ptolemy, son of Lagus; but returning to Babylon, he 
vanquished the army of Antigonus and slew Antigonus himself; and 
when Demetrius, the son of Antigonus, afterwards marched against 
him, Seleucus took him prisoner. Being thus successful, and having 2 
shortly afterwards vanquished Lysimachus, he committed the whole 
empire of Asia to his son Antiochus, and hastened in person to 
Macedonia. 2. He had with him an army of Greeks and _ bar- 
barians. But when his army had advanced to Lysimachia he was 
assassinated by Ptolemy, brother of Lysandra. This Ptolemy had 
fled to him from Lysimachus, and was called Thunderbolt from his 
daring character. The assassin gave up the treasures to the guards 
to plunder, and reigned over Macedonia until, venturing to give 
battle to the Gauls (he was the first king we know of who did so), he 
was slain by them, and Antigonus the son of Demetrius regained 
the sovereignty. 3. Seleucus I believe to have been one of the 3 
justest and most pious of kings; for he sent back to the Milesians 
at Branchidae the bronze Apollo which had been carried off by 
Xerxes to Ecbatana in Media; and when he founded Seleucia on 
the river Tigris, and brought Babylonian colonists to it, he left 
standing both the walls of Babylon and the sanctuary of Bel, and 
allowed the Chaldeans to dwell round about the sanctuary as before. 

XVII 

τ. In the market-place of Athens, amongst other objects which are 
not universally known, there is an altar of Mercy, to whom, though 
he is of all gods the most helpful in human life and in the vicissi- 
tudes of fortune, the Athenians are the only Greeks who pay honour. 
Humanity is not the only characteristic of the Athenians: they are 
also more pious than other people, for they have altars of Modesty, 
of Rumour, and of Impulse. Clearly people who are more pious ; 
than their neighbours have a proportionate share of good luck. 
2. In the gymnasium of Ptolemy, so called after its founder, not far 
from the market-place, there are some stone figures of Hermes which 
are worth seeing, and a bronze statue of Ptolemy: here too are 
statues of Juba the Libyan and Chrysippus of Soli. Beside the 
gymnasium is a sanctuary of Theseus, with paintings of the Athen- 
ians fighting the Amazons. This war is represented also on the 
shield of Athena and on the pedestal of Olympian Zeus. In the 
sanctuary of Theseus there’is also painted the battle of the Centaurs 

tN 

7 ΟἿ, oe το τ NES aaa 
. ae eee SAAR AITO SEL v2 lS aly εὐντσωνυ ον δυό τὴ............ ΟΞ  Ύ :- τς ἊἌ 

and Lapiths: Theseus has already slain a Centaur, but the others 
3 are fighting on equal terms. To those who may be unacquainted 
with the legend, the painting on the third wall is not clear, partly, no 
doubt, by reason of the effects of time, but partly also because 
Micon has not painted the whole story. 3. When Minos brought 
Theseus and the rest of the youthful band to Crete, he fell in love | 
with Periboea; and when Theseus stoutly withstood him, Minos broke 

᾿ 

into angry abuse of him, and said he was no son of Poseidon, ‘ For,’ 
said he, ‘if I fling into the sea the signet ring I wear on my finger, 
you could not bring it back to me.’ With these words, so runs the 
tale, he flung the ring into the sea, from which Theseus emerged 
with the signet ring and a golden crown, a gift of Amphitrite. 
4 4. Of the death of Theseus many inconsistent tales are told. One 
story is that he was bound fast till Hercules brought him to the 
upper world. But the most plausible story I have heard is this. Ι 
Theseus made a raid into the Thesprotian land to carry off the wife ) 
of the king; but he lost most of his army, and he and Perithous, 
who marched with him to forward his marriage, were taken and 
5 kept bound by the Thesprotian king in Cichyrus. 5. Amongst the 
things worth seeing in the Thesprotian land is a sanctuary of Zeus 
in Dodona and an oak sacred to the god. Beside Cichyrus is a 
lake called the Acherusian Lake, and the river Acheron, and there too 
flows Cocytus, a joyless stream. It appears to me that Homer 
had seen these things, and boldly modelled his descriptions of hell 
on them, and that in particular he bestowed on the rivers of 
hell the names of the rivers in Thesprotis. 6. Now when Theseus 
was held a prisoner, the sons of Tyndareus marched against Aphidna 
and took it, and brought back Menestheus and set him on the 
6 throne. The sons of Theseus took refuge with Elephenor in Euboea. 
Menestheus heeded them not ; but knowing that Theseus himself, if 
ever he returned from Thesprotis, would prove a troublesome adver- 
sary, he courted the favour of the people so successfully that when 
Theseus afterwards came back safe they sent him about his business. 
So Theseus set out to go to Deucalion in Crete, but being driven 
by gales out of his course he landed in the island of Scyros, and 
the people received him splendidly as befitted the famous house to 
which he belonged and the renown of his personal exploits. 
On that account Lycomedes plotted his death. The dedication 
of a sacred close to Theseus by the Athenians was subsequent to 
the landing of the Medes at Marathon. Cimon, son of Miltiades, 
had laid waste Scyros in retaliation, forsooth, for the murder of 
Theseus, and had then brought back the hero’s bones to Athens. 

XVIII 

1. The sanctuary of the Dioscuri is ancient. The Dioscur 

themselves are represented on foot and their sons on horseback. 
Here is a painting by Polygnotus of the marriage of the Dioscuri 
to the daughters of Leucippus, and a painting by Micon of those 
who sailed with Jason to the land of the Colchians. Micon has 
bestowed most pains on Acastus and his horses. 2. Above the 
sanctuary of the Dioscuri is a precinct of Aglaurus. They say that 
Athena put Erichthonius in a chest, and gave him in charge to 
Aglaurus and her sisters Herse and Pandrosus, forbidding them to 
pry into that which she had committed to their care. Pandrosus, 
they say, obeyed her, but the other two opened the chest, and when 
they saw Erichthonius they went mad and flung themselves down 
the steepest part of the Acropolis. It was at this point that the 
Medes ascended and massacred those Athenians who thought they 
knew more about the oracle than Themistocles, and had fortified 
the Acropolis with logs and stakes. 3. Hard by is the Prytaneum, 
in which the laws of Solon are inscribed. In it are also images of 
the goddesses Peace and Hestia, and statues of the pancratiast 
Autolycus and other people. The names on the statues of 
Miltiades and Themistocles have been altered into those of a 
Roman and a Thracian. 

4. Going thence to the lower parts of the city we come to a 4 
sanctuary of Serapis, a god whom the Athenians got from Ptolemy. 
Of the Egyptian sanctuaries of Serapis the most famous is at 
Alexandria, but the oldest is at Memphis. Into the latter sanctuary 
neither strangers nor priests may enter until they bury Apis. 5. 
Not far from the sanctuary of Serapis is a place where they say 
that Pirithous and Theseus covenanted before they went on their 
expedition to Lacedaemon and afterwards to Thesprotis. Near it is 5 
a temple of Ilithyia, who is said to have come from the Hyper- 
boreans to Delos to help Latona in her pangs. The rest of the world, 
they say, learned the name of Ilithyia from the Delians, who sacrifice 
to her, and sing a hymn of Olen in her honour. The Cretans 
believe that Ilithyia was born at Amnisus in the land of Cnosus, 
and that she is a child of Hera. The Athenians are the only 
people whose wooden images of Ilithyia are draped to the tips of 
the feet. ‘The women said that two of these images were Cretan, 
dedicated by Phaedra, but that the oldest was brought by 
Erysichthon from Delos. 

6. Before you come to the sanctuary of Olympian Zeus there 6 
are two statues of Hadrian in Thasian, and two in Egyptian stone. 
It was Hadrian, the Roman emperor, who dedicated the temple and 
image of Olympian Zeus. The image is worth seeing. It surpasses 
in size all other images except the Colossuses at Rhodes and Rome: 
it is made of ivory and gold, and considering the size the workman- 
ship is good. Before the columns stand bronze statues which the 
Athenians call the ‘Colonies.’ The whole enclosure is just four 

tN 

ῳϑ 

26 OLYMPIAN ZEUS—PYTHIAN APOLLO BX. 1. ATTICA 

furlongs round about, and is full of statues; for every city set up 
a statue of the Emperor Hadrian, but the Athenians surpassed them 

7 all by erecting the notable Colossus behind the temple. 7. In 

the enclosure are the following antiquities: a bronze Zeus, a 
temple of Cronus and Rhea, and a precinct of Olympian Earth. 
Here the ground is cloven to a cubit’s width ; and they say that 
after the deluge which happened in Deucalion’s time the water ran 
away down this cleft. Every year they throw into it wheaten meal 

8 kneaded with honey. 8. Ona column is a statue of Isocrates, who 

N 

left behind him a threefold reputation : a reputation for industry, in 
that, though he lived to the age of ninety-eight, he never left off 
taking pupils; a reputation for prudence, in that he _ steadily 
abstained from politics and from meddling with public affairs; and 
a reputation for a generous spirit, because the tidings of the battle 
of Chaeronea grieved him so that he died a voluntary death. There 
is also a group, in Phrygian marble, of Persians supporting a bronze 
tripod: the figures and the tripod are both worth seeing. They say 
that the old sanctuary of Olympian Zeus was built by Deucalion, and 
in proof that Deucalion dwelt at Athens they point to a grave not far 
from the present temple. 9. Hadrian also built for the Athenians 
a temple of Hera and Panhellenian Zeus, and a sanctuary common 
to all the gods. But most splendid of all are one hundred columns : 
walls and colonnades alike are made of Phrygian marble. Here, 
too, is a building adorned with a gilded roof and alabaster, and 
also with statues and paintings: books are stored in it. There is 
also a gymnasium named after Hadrian ; it, too, has one hundred 
columns from the quarries of Libya. 

XIX 

1. After the temple of Olympian Zeus there is near it an image 
of Pythian Apollo. There is also another sanctuary of Apollo, 
where he is surnamed Delphinian. ‘They say that when the temple 
was finished all but the roof, Theseus came to the city, a stranger as 
yet to every one. He wore a garment that reached to his feet, and 
had his hair neatly plaited ; so when he came to the temple of the 
Delphinian Apollo, the men who were making the roof asked him 
jeeringly why a marriageable maiden like him was rambling alone. 
Theseus answered them nothing, but unyoking, so it is said, the oxen 
from the cart which stood by, he tossed them up higher than the 
roof which the men were making for the temple. 2. Of the place 
called the Gardens and of the temple of Aphrodite no story is told, 
nor yet of the Aphrodite which stands near the temple. ‘The form 
of this image is square like the images of Hermes: the inscription 
sets forth that Heavenly Aphrodite is the eldest of the Fates. The 
image of Aphrodite in the Gardens is a work of Alcamenes, and few 

things at Athens are so well worth seeing as this. 3. There is a3 
sanctuary of Hercules which is called Cynosarges: the story of the 
white bitch may be learnt by reading the oracle. There are altars of 
Hercules and Hebe, whom they believe to be a child of Zeus and 
wedded to Hercules. There is also an altar of Alcmena and of 
Iolaus, who shared most of the labours of Hercules. 4. The 
Lyceum takes its name from Lycus, son of Pandion; but from the 
first and down to our times it has been deemed sacred to Apollo, 
and here the god was first named Lycean (‘wolfish’). It is said 
that Lycus also gave his name to the Termilae, who are called 
Lycians after him: he came to them when he fled from 
Aegeus. 5. Behind the Lyceum is the tomb of Nisus, king of 4 
Megara, who was slain by Minos. The Athenians brought his 
body and buried it here. A story is told of this Nisus that he had 
purple hair on his head, and that he was doomed to die whenever 
it should be shorn. When the Cretans came into the land they 
carried the other cities in Megaris by storm, but laid siege to Nisaea 
in which Nisus had taken refuge. Thereupon, it is said, the 
daughter of Nisus fell in love with Minos and sheared her father’s 
hair. So runs the tale. 

6. The Athenian rivers are the Ilissus, and a river that 5 
has the same name as the Celtic Eridanus, and falls into the 
Ilissus. It was at the Ilissus, they say, that Orithyia was playing 
when the North Wind carried her off and wedded her. And 
they say it was on account of this affinity that the North Wind 
helped them, and destroyed most of the barbarian galleys. 
The Athenians deem the Ilissus sacred to various deities, and in 
particular there is an altar of the Ilissian Muses on its bank. The 
spot, too, is shown where the Peloponnesians slew the Athenian 
king Codrus, son of Melanthus. 7. Across the Ilissus is a district 6 
called Agrae and a temple of Huntress Artemis. They say that 
Artemis first hunted here after she came from Delos; therefore 
her image has a bow. Wonderful to see, though not so impressive 
to hear of, is a stadium of white marble. One may best get an idea 
of its size as follows. It is a hill rising above the Ilissus, of a 
crescent shape in its upper part, and extending thence in a double 
straight line to the bank of the river. It was built by the Athenian 
Herodes, and the greater part of the Pentelic quarries was used up 
in its construction, 

XX 
1. There is a street called Tripods leading from the Prytaneum. 
The place is so called from certain relatively large temples on which 

stand tripods. These tripods are of bronze, but enclose most 
memorable works of art. For here is the Satyr of which Praxiteles 

ee Bie αολμστα 

to 

wn 

PTT Ὁ νος ee REEL LE TY BESS Ὸ PLP EWIN 

28 SANCTUARY OF DIONYSUS Be ey AeA 

is said to have been very proud. ‘They say that once when Phryne 
asked for the most beautiful of his works, he lover-like promised to 
give her it, but would not tell which he thought the most beautiful. 
So a servant of Phryne ran in declaring that Praxiteles’ studio had 
caught fire, and that most, but not all, of his works had perished. 
Praxiteles at once ran for the door, protesting that all his labour was 
lost if the flames had reached the Satyr and the Love. But Phryne 
bade him stay and be of good cheer, telling him that he had suffered 
no loss, but had only been entrapped into saying which were the most 
beautiful of his works. So Phryne chose the Love. In the neigh- 
bouring temple of Dionysus is a boy Satyr handing a cup: the Love 
which stands in the same place, and the Dionysus, are works of 
Thymilus, 

2. But the oldest sanctuary of Dionysus is beside the theatre. 
Within the enclosure there are two temples and two images of 
Dionysus, one surnamed Eleutherian, the other made by Alca- 
menes of ivory and gold. Here, too, are pictures representing 
Dionysus bringing Hephaestus up to heaven. For the Greeks say 
that Hera flung Hephaestus down as soon as he was born, and that he, 
bearing her a grudge, sent her as a gift a golden chair with invisible 
bonds. When Hera sat down on it she was held fast, and 
Hephaestus would not listen to the intercession of any of the gods, 
till Dionysus, his trustiest friend, made him drunk, and so brought 
him to heaven. There are also depicted Pentheus and Lycurgus 
suffering retribution for the insults they offered to Dionysus, and 
Ariadne asleep, and Theseus putting to sea, and Dionysus come to 
carry Ariadne off. 

3. Near the sanctuary of Dionysus and the theatre is a 
structure said to have been made in imitation of the tent of 
Xerxes. It was rebuilt, for the old edifice was burned by the 
Roman general Sulla when he captured Athens. ‘The cause of the 
war was this. Mithridates was king of the barbarians about the 
Euxine Sea. But the pretext on which he made war on the 
Romans, and how he crossed into Asia, and the cities which he con- 
quered or made friends with,—all this I leave to such as wish to 
study the history of Mithridates: I will relate only as much as con- 
cerns the capture of Athens. There was one Aristion, an Athenian, 
whom Mithridates employed as an envoy to the Greek cities. This 
man persuaded the Athenians to prefer Mithridates to the Romans ; 
but he did not persuade all of them, only the turbulent part of the 
populace: the respectable Athenians fled to the Romans. A 
battle took place: the Romans gained a decisive victory, and pursued 
Aristion and the Athenians into the city ; but Archelaus and the bar- 
barians they chased into Piraeus. (Archelaus was another general 
of Mithridates. On a former occasion he had overrun the territory 
of the Magnesians of Sipylus, but they wounded him and slaughtered 

eo ὰλΝ ; Κι το οπῖσα- 

CHS, XX-XXI THE THEATRE 29 

most of his troops.) 4. So Athens was invested. But when word of it 6 
came to Taxilus, a general of Mithridates, who was besieging Elatea 
in Phocis, he raised the siege and marched towards Attica. Hearing 
of this the Roman general left a part of his army to besiege Athens, 
and advanced in person with the main body into Boeotia to meet 
Taxilus. Two days afterwards messengers came to both the Roman 
camps: Sulla was informed that the walls of Athens were captured, 
and the troops which had taken Athens were told that Taxilus had 
been defeated at Chaeronea. On his return to Attica Sulla shut up 
his Athenian adversaries in the Ceramicus, and ordered them to be 
decimated. His rage at the Athenians not abating, some of them 
made their way secretly to Delphi; and in answer to their inquiries 
whether it was fated that Athens also should now at last be laid 
waste, the Pythian priestess gave the oracle about the wine skin. 
Sulla was afterwards attacked by the disease to which I am told Phere- 
cydes of Syros succumbed. But though Sulla treated the mass of the 
Athenians with a cruelty unworthy of a Roman, I do not think that 
this was the cause of his calamity. The cause was rather the wrath 
of the God of Suppliants, because when Aristion took refuge in the 
sanctuary of Athena, Sulla dragged him away and put him to death. 
Though Athens suffered thus in the Roman war, it flourished again in 
the reign of Hadrian. 

“1 

ΧΧῚ 

1. In the theatre at Athens there are statues of tragic and comic 
poets, but most of the statues are of poets of little mark. For none 
of the renowned comic poets was there except Menander. Among 
the famous tragic poets there are statues of Euripides and Sophocles. 
2. It is said that after the death of Sophocles the Lacedaemonians 
had invaded Attica, and that their general saw Dionysus standing 
by him and bidding him to pay to the new siren the honours 
which are customarily paid to the dead; and it seemed to him 
that the dream referred to Sophocles and his poetry ; for to this day 
whatever is winsome in verse and prose they liken toa siren. 3. 
The statue of Aeschylus was made, I think, long after his death and 
long after the painting of the battle of Marathon. Aeschylus said 
that, when he was a stripling, he fell asleep in a field while he was 
watching the grapes, and that Dionysus appeared to him and bade 
him write tragedy ; and as soon as it was day, for he wished to obey 
the god, he tried and found that he versified with the greatest ease. 
Such was the tale he told. 4. On what is called the south wall of 
the Acropolis, which faces towards the theatre, there is a gilded head 
of the Gorgon Medusa, and round about the head is wrought an 
aegis. 5. At the top of the theatre is a cave in the rocks under 
the Acropolis ; and over this cave is a tripod. In it are figures of 

[Ὁ] 

On 

nN 

Apollo and Artemis slaying the children of Niobe. This Niobe I 
myself saw when I ascended Mount Sipylus. Close at hand it is 
merely a rock and a cliff with no resemblance to a woman, mourning 
or otherwise ; but if you stand farther off, you will think you see a 
weeping woman bowed with grief. 

6. On the way from the theatre to the Acropolis at Athens 
Calos is buried. This Calos was sister’s son to Daedalus, and 
studied art under him: Daedalus murdered him and fled to 
Crete, but afterwards took refuge with Cocalus in Sicily. 7. The 
sanctuary of Aesculapius is worth seeing for its images of the god 
and his children, and also for its paintings. In it is a fountain 
beside which, they say, Halirrothius, son of Poseidon, violated 
Alcippe, daughter of Ares, and was therefore slain by Ares. And 
this, they say, was the first murder on which sentence was _ pro- 
nounced. Here among other things is dedicated a Sarmatian 
corselet: any one who looks at it will say that the barbarians are 
not less skilful craftsmen than the Greeks. 8. For the Sarmatians 
neither dig nor import iron, being the most isolated of all the bar- 
barous peoples in these regions. But their ingenuity has supplied 
the defect. Their spears are tipped with bone instead of iron, 
their bows and arrows are of the cornel-tree, and the barbs of the 
arrows are of bone. They throw ropes round the enemies whom 
they fall in with; then wheeling their horses round they upset 
their foes entangled in the ropes. They make their corselets in the 
following way. Every man breeds many mares, for the land is not 
divided up into private lots, and it produces nothing but wild 
forest; for the people are nomads. These mares they not only 
employ in war, but also sacrifice to their local gods, and more- 
over use them as food. They collect the hoofs, clean them, and 
split them till they resemble the scales of a dragon. Anybody who 
has not seen a dragon has at least seen a green fir-cone. Well, the 
fabric which they make out of the hoofs may be not inaptly likened 
to the clefts on a fir-cone. In these pieces they bore holes, and 
having stitched them together with the sinews of horses and oxen, 
they use them as corselets, which are inferior to Greek breastplates 
neither in elegance nor strength, for they are both sword-proof and 
arrow-proof. Linen corselets, on the other hand, are not so service- 
able in battle, for they yield to the thrust of iron ; but they are use- 
ful to huntsmen, for the teeth of lions and leopards break off short 
in them. 9. Linen corselets may be seen dedicated in various 
sanctuaries, particularly at Gryneum, where Apollo has a most 
beautiful grove both of cultivated trees and of all trees which, with- 
out bearing fruit, are pleasant to smell or to see. 

CHS. ΧΧΙΧΧῚΙ PROPYLAEA—WINGLESS VICTORY 31 

XXII 

1. After the sanctuary of Aesculapius, proceeding by this road 
towards the Acropolis, we come to a temple of Themis. In front of 
it is a barrow erected in memory of Hippolytus. They say his death 
was brought about by curses. Even foreigners who have learned 
the Greek tongue are familiar with the love of Phaedra, and how the 
nurse sought to serve her by a bold bad deed. 2. The Troezenians 
have also a grave of Hippolytus, and the tale which they tell runs 
thus: When Theseus was about to marry Phaedra, he did not wish 
that, in case he should have children by her, Hippolytus should either 
be ruled by them or should reign in their stead. So he sent him away 
to Pittheus to be reared by him and be king of Troezen. Afterwards 
Pallas and his sons revolted against Theseus, and he, after slaying 
them, went to Troezen to be purified, and there Phaedra first saw 
and loved Hippolytus, and laid the plot of death. There is a 
myrtle-tree at Troezen, of which the leaves are all pierced. They 
say it did not grow thus at first, but that Phaedra, sick of love, pricked 
it with the brooch she wore in her hair. 3. The worship of Vulgar 
Aphrodite and of Persuasion was instituted by Theseus when he 
gathered the Athenians from the townships into a single city. In 
my time the ancient images were gone, but the existing images were 
by no obscure artists. ‘There is also a sanctuary of Earth, the 
Nursing-Mother, and of Green Demeter: the meaning of these sur- 
names may be learnt by inquiring of the priests. 

4. There is but one entrance to the Acropolis: it admits of no 4 
other, being everywhere precipitous and fortified with a strong wall. 
The portal (Propylaea) has a roof of white marble, and for the 
beauty and size of the blocks it has never yet been matched. 
Whether the statues of the horsemen represent the sons of Xenophon, 
or are merely decorative, I cannot say for certain. On the right of 
the portal is a temple of Wingless Victory. 5. From this point the 
sea is visible, and it was here, they say, that Aegeus cast himself 
down and perished. For the ship that bore the children to Crete 5 
used to put to sea with black sails; but when Theseus sailed to 
beard the bull called the son of Minos (¢.e., the Minotaur), he told 
his father that he would use white sails if he came back victorious 
over the bull. However, after the loss of Ariadne he forgot to do 
so. Then Aegeus, when he saw the ship returning with black sails, 
thought that his son was dead; so he flung himself down and was 
killed. There is a shrine to him at Athens called the shrine of the 
hero Aegeus. 

6. On the left of the portal is a chamber containing 6 
pictures. Among the pictures which time had not effaced, were 
Diomede and Ulysses, the one at Lemnos carrying off the bow of 

to 

ῳ 

[Ὁ 

22 PICTURES—GRACES OF SOCRATES ΒΕ ΤΣ ATTICA 

Philoctetes, the other carrying off the image of Athena from lium. 
Among the paintings here is also Orestes slaying Aegisthus, and 
Pylades slaying Nauplius’ sons, who came to the rescue of Aegis- 
thus, and Polyxena about to be slaughtered near the grave of 
Achilles. Homer did well to omit so savage a deed, and he did 
well, I think, to represent Scyros as captured by Achilles, therein 
differing from those who say that Achilles lived in the company of 
the maidens at Scyros: it is this latter version of the legend that 
Polygnotus has painted. Polygnotus also painted Ulysses at the 
river approaching the damsels who are washing clothes with 
Nausicaa, just as Homer described the scene. Amongst other 
paintings there is a picture of Alcibiades containing emblems of 
the victory won by his team at Nemea. Perseus is also depicted 
on his way back to Seriphos, carrying the head of Medusa to 
Polydectes. But I do not care to tell the story of Medusa 
in treating of Attica. 7. Passing over the picture of the boy 
carrying the water-pots, and the picture of the wrestler by 
Timaenetus, there is a portrait of Musaeus. I have read verses in 
which it is said that Musaeus received from the North Wind the 
gift of flying; but I believe that the verses were composed by 
Onomacritus, and that nothing can with certainty be ascribed to 
Musaeus except the hymn which he made on Demeter for the 
Lycomids. 

8. Just at the entrance to the Acropolis are figures of Hermes 
and the Graces, which are said to have been made by Socrates, the 
son of Sophroniscus. The Hermes is named Hermes of the Portal. 
The Pythian priestess bore witness that Socrates was the wisest of 
men, a title which she did not give even to Anacharsis, though he 
was quite willing to receive it, and had indeed come to Delphi for 
the purpose. 

XXIII 

1. It is one of the sayings of the Greeks that there were Seven 
Sages. Amongst these they reckon the Lesbian tyrant and 
Periander, son of Cypselus. Yet Pisistratus and his son Hippias 
were more humane than Periander and sager in the arts both of 
war and peace, until the death of Hipparchus exasperated Hippias. 
Amongst the objects on which Hippias vented his fury was a woman 
named Leaena (‘lioness’). 2. The story has never before been 
put on record, but is commonly believed at Athens. He tortured 
Leaena to death, knowing that she was Aristogiton’s mistress, and 
supposing that she could not possibly be ignorant of the plot. As 
a recompense, when the tyranny of the Pisistratids was put down, 
the Athenians set up a bronze lioness in memory of the woman. 
Beside it is an image of Aphrodite, which they say was an offering 
of Callias and a work of Calamis. 

Near it is a bronze statue of Duitrephes pierced with arrows. 3 
3. Amongst the deeds of Diitrephes which the Athenians 
tell of is the following. After Demosthenes had sailed for 
Syracuse some Thracian mercenaries arrived too late to join 
the expedition; so Diitrephes led them back. In the Chal- 
cidian Euripus he landed at the place where once stood the 
inland Boeotian town of Mycalessus, and marching up from the coast 
he took the town. The Thracians massacred not only the fighting 
men, but also the women and children, as I can prove. For all the 
Boeotian cities which the Thebans laid waste were inhabited in my 
time, the people having escaped when the cities fell. Therefore 
if the barbarians had not put every soul in Mycalessus to the sword, 
the remnant would afterwards have reoccupied the city. 4. In4 
regard to the statue of Diitrephes I was surprised that it was 
pierced with arrows, since the Cretans are the only Greek people 
who are accustomed to the use of the bow. For we know that 
the Opuntian Locrians, whom Homer described as coming to 
Ilium with bows and slings, carried heavy arms as early as the 
Medic wars. Even the Malians did not continue to practise 
archery ; indeed, I believe that they were unacquainted with it 
before the time of Philoctetes, and gave it up not long afterwards. 
5. Near the statue of Diitrephes (for I do not wish to mention the 
obscurer statues) are images of gods—one of Health, who is said to 
be a daughter of Aesculapius, and one of Athena, who is also sur- 
named Health. 6. There is also a stone of no great size, but big 5 
enough for a little man to sit on. They say that when Dionysus 
came into the country Silenus rested on this stone. Elderly Satyrs 
are named Silenuses. Wishing to know particularly who the Satyrs 
are, I have for that purpose talked with many persons. 7. 
Euphemus, a Carian, said that when he was sailing to Italy he 
was driven by gales out of his course and into the outer ocean, into 
which mariners do not sail. And he said that there were many 
desert islands, but that on other islands there dwelt wild men. 
The sailors were loath to put in to these latter islands, for they had 6 
put in there before, and had some experience of the inhabitants. 
However, they were forced to put in once more. These islands, 
said he, are called by the seamen the Isles of the Satyrs, and the 
dwellers on them are red-haired, and have tails on their loins little 
less than the tails of horses; who when they clapped eyes on them 
ran down to the ship, and without uttering a syllable attempted to 
get at the women in the ship. At last the sailors, in fear, cast out 
a barbarian woman on the island, and the Satyrs outraged her most 
grossly. 

ὃ. Among other things that I saw on the Acropolis at Athens 7 
were the bronze boy holding the sprinkler, and Perseus after he has 
done the deed on Medusa. ‘The boy is a work of Lycius, son of 
\ VOL. I D 

\ 

Io 

[Ὁ] 

Myron: the Perseus is a work of Myron. 9. There is also a 
sanctuary of Brauronian Artemis: the image is a work of Praxiteles. 
The goddess gets her surname from the township of Brauron ; 
and at Brauron is the old wooden image which is, they say, the 
Tauric Artemis. το. There is also set up a bronze figure of the 
so-called Wooden Horse. Every one who does not suppose that 
the Phrygians were the veriest ninnies, is aware that what Epeus 
made was an engine for breaking down the wall. But the story goes 
that the Wooden Horse had within it the bravest of the Greeks, 
and the bronze horse has been shaped accordingly. Menestheus 
and Teucer are peeping out of it, and so are the sons of Theseus. 
11. Among the statues that stand after the horse, the one 
of Epicharinus, who practised running in armour, is by Critias. 
Oenobius was a man who did a good deed to Thucydides, son 
of Olorus; for he carried a decree recalling Thucydides from 
banishment. But on his way home Thucydides was murdered, 
and his tomb is not far from the Melitian gate. 12. The histories 
of Hermolycus, the pancratiast, and of Phormio, the son of 
Asopichus, have been told by other writers, so I pass them by. 
This much, however, I have to add as regards Phormio. He 
ranked among the Athenian worthies, and came of no obscure 
family, but he was in debt. So he retired to the township of 
Paeanieus, and lived there till the Athenians elected him admiral. 
But he said he could not go to sea, since he owed money, and could 
not look his men in the face until he had paid his debts. So the 
Athenians discharged all his debts, for they were determined that 
he should have the command. 

XXIV 

1. Here Athena is represented striking Marsyas the Silenus, 
because he picked up the flutes when the goddess had meant that 
they should be thrown away. 2. Over against the works I have 
mentioned is the legendary fight of Theseus with the bull, which 
was called the bull of Minos, whether this bull was a man or, as the 
prevalent tradition has it, a beast ; for even in our own time women 
have given birth to much more marvellous monsters than this. 
Here, too, is Phrixus, son of Athamas, represented as he appeared 
after being carried away by the ram to the land of the Colchians: 
he has sacrificed the ram to some god, apparently to him whom 
the Orchomenians call Laphystian; and having cut off the thighs 
according to the Greek custom, he is looking at them burning. 
Among the statues which stand next in order is one of Hercules 
strangling the serpents according to the story; and one of Athena 
rising from the head of Zeus. There is also a bull set up by the 
Council of the Areopagus for some reason or other: one might 

make many guesses on the subject if one chose to do so. 3. 13 
observed before that the zeal of the Athenians in matters of religion 
exceeds that of all other peoples. Thus they were the first to give 
Athena the surname of the Worker, and <to make> images of Hermes 
without limbs; . . . and in the temple with them is a Spirit of the 
Zealous. He who prefers the products of art to mere antiquities 
should observe the following :—There is a man wearing a helmet, 
a work of Cleoetas, who has inwrought the man’s nails of silver. 
There is also an image of Earth praying Zeus to rain on her, either 
because the Athenians themselves needed rain, or because there was a 
drought all over Greece. Here also is a statue of Timotheus, son 
of Conon, and a statue of Conon himself. A group representing 
Procne and Itys, at the time when Procne has taken her resolution 
agains. the boy, was dedicated by Alcamenes; and Athena is 
represented exhibiting the olive plant, and Poseidon exhibiting the 
wave. 4. There is also an image of Zeus made by Leochares, and 4 
another of Zeus surnamed Polieus (‘urban’). I will describe the 
customary mode of sacrificing to the latter, but without giving the 
reason assigned for it. They set barley mixed with wheat on the 
altar of Zeus Polieus, and keep no watch; and the ox which they 
keep in readiness for the sacrifice goes up to the altar and eats of 
the grain. They call one of the priests the Ox-slayer, and here he 
throws away the axe (for such is the custom), and flees away ; 

and they, as if they did not know the man who did the deed, 
bring the axe to trial. Such is their mode of procedure. 

5. All the figures in the gable over the entrance to the temple 5 
called the Parthenon relate to the birth of Athena. The back 
gable contains the strife of Poseidon with Athena for the possession 
of the land. The image itself is made of ivory and gold. Its 
helmet is surmounted in the middle by a figure of a sphinx (I 
will tell the story of the sphinx when I come to treat of Boeotia), and 
on either side of the helmet are griffins wrought in relief. 6. Aristeas 6 
of Proconnesus says in his poem that these griffins fight for the gold 
with the Arimaspians who dwell beyond the Issedonians, and that 
the gold which the griffins guard is produced by the earth. He 
says, too, that the Arimaspians are all one-eyed men from birth, and 
that the griffins are beasts like lions, but with the wings and beak of 
an eagle. So much for the griffins. 7. The image of Athena stands 7 
upright, clad in a garment that reaches to her feet: on her breast is 
the head of Medusa wrought in ivory. She holds a Victory about 
four cubits high, and in the other hand a spear. At her feet lies 
a shield, and near the spear is a serpent, which may be Erichthonius. 
On the pedestal of the image is wrought in relief the birth of 
Pandora. Hesiod and other poets have told how this Pandora was 
the first woman, and how before the birth of Pandora womankind 
as yet was not. The only statue I saw there was that of the 

Emperor Hadrian; and at the entrance there is a statue of 
Iphicrates, who did many marvellous deeds. 

8 8. Over against the temple is a bronze Apollo: they say the 
image was made by Phidias. ‘They call it Locust Apollo, because, 
when locusts blasted the land, the god said he would drive them 
out of the country. And they know that he drove them out, but 
how he did it they do not say. I have myself known locusts to 
disappear from Mount Sipylus three several times in different ways. 
Once they were swept away by a storm that broke over them: once 
they were destroyed by intense heat following after rain; and once 
they were caught in a sudden cold and perished. All this I have 
seen happen to them. 

XXV 

1. On the Acropolis at Athens is a statue of Pericles, the son of 
Xanthippus, and one of Xanthippus himself, who fought the sea- 
fight at Mycale against the Medes. The statue of Pericles stands 
in a different part of the Acropolis; but near the statue of Xan- 
thippus is one of Anacreon the Teian, the first poet, after Sappho the 
Lesbian, to write mostly love poems. ‘The attitude of the statue is 
like that of a man singing in his cups. The figures of women near it 
were made by Dinomenes: they represent Io, daughter of Inachus, 
and Callisto, daughter of Lycaon. The tales told of these two 
women are exactly alike—the love of Zeus, the wrath of Hera, and 
the transformation of Io into a cow, and of Callisto into a bear. 
2. At the south wall are figures about two cubits high, 
dedicated by Attalus. They represent the legendary war of the 
giants who once dwelt about Thrace and the isthmus of Pallene, 
the fight of the Athenians with the Amazons, the battle with the 
Medes at Marathon, and the destruction of the Gauls in Mysia. 

There is a statue also of Olympiodorus, who earned fame both by 
the greatness and the opportuneness of his exploits, for he infused 
courage into men whom a series of disasters had plunged in despair. 
3. For the disaster at Chaeronea was the beginning of evil to 
all the Greeks; and the yoke of slavery which it brought with it 
pressed not least heavily on the states that had held aloof or had 
sided with Macedonia. Most of the cities Philip captured. With 
the Athenians he nominally made a treaty, but in reality he inflicted 
on them the deepest injuries of all, for he wrested islands from them 
and deposed them from the empire of the sea. For a time the 
Athenians kept quiet during the reign of Philip and afterwards of 
Alexander. But when Alexander died and the Macedonians chose 
Aridaeus king, though the whole government was vested in Anti- 
pater, the Athenians could no longer brook the thought that Greece 
should for ever be at the feet of Macedonia ; so they were bent on 

Nv 

ῳ 

~ 

war and stirred up others to action. 4. The cities that joined them 4 
were these: in Peloponnese there were Argos, Epidaurus, Sicyon, 
Troezen, Elis, Phlius, Messene; outside the Isthmus of Corinth 
there were the Locrians, Phocians, Thessalians, Carystians, and the 
Acarnanians who belonged to the Aetolian League. But the 
Boeotians, who enjoyed the Theban territory of which the Thebans 
had been dispossessed, fearing that the Athenians might restore 
Thebes, not only did not join the alliance, but furthered the cause 
of Macedonia with all their might. Each contingent of the allies 5 
was led by its own general, but the command of the whole army was 
voted to the Athenian Leosthenes, out of regard for the dignity of 
his native city and his own military reputation. He had indeed 
already conferred a benefit on the whole of Greece; for when 
Alexander would have banished to Persia all the Greek mercen- 
aries who had served under Darius and his satraps, Leosthenes 
anticipated his design by shipping them to Europe. ‘The bright 
hopes that had been conceived of him he now surpassed by brighter 
deeds ; and his death, by striking dismay into every heart, contributed 
not a little to the disaster which ensued. The Athenians had to 
receive a Macedonian garrison which occupied Munychia, and 
afterwards Piraeus, and the Long Walls. 5. When Antipater 6 
was dead, Olympias crossed over from Epirus, put Aridaeus to 
death, and reigned for a time; but not long afterwards she was 
besieged and captured by Cassander, who handed her over to the 
multitude. After Cassander came to the throne (to confine myself 
to his dealings with the Athenians) he captured the fortress of 
Panactum in Attica and also Salamis, and contrived that Demetrius, 
son of Phanostratus, who inherited from his father a reputation for 
ability, should be made tyrant of Athens. This Demetrius was 
deposed from the tyranny by Demetrius, son of Antigonus, a young 
man ambitious of standing well with the Greeks. Cassander, how- 7 
ever, in whose mind there rankled a bitter hatred of Athens, gained 
over Lachares, hitherto a popular leader, and persuaded him to 
compass the tyranny ; and of all the tyrants we know of he was the 
most merciless to man and the most reckless of God. But Demetrius, 
son of Antigonus, though he had quarrelled with the Athenian 
people, nevertheless put down the tyranny of Lachares also. When 
the walls were captured Lachares fled to Boeotia. But as he had 
taken down golden shields from the Acropolis, and had stript the 
very image of Athena of all the ornaments that could be removed, 
he was suspected of being very rich, and was therefore murdered 
by some men of Coronea. Having freed the Athenians from their 8 
tyrants, Demetrius, son of Antigonus, did not restore Piraeus to 
them after the flight of Lachares. At a later time he defeated 
the Athenians, and introduced a garrison into Athens itself, having 
fortified what is called the Museum. 6. The Museum is a hill 

38 OLVMPIODORUS—THE ERECHTHEUM Bk. I. ATTICA 

within the ancient circuit of the city, opposite the Acropolis, where 
they say that Musaeus sang and, dying of old age, was buried. 
Afterwards a monument was built here to a Syrianman. But at the 
time I speak of Demetrius fortified and held the hill. 

XXVI 

1. Some time afterwards a few men, bethinking them of their 
forefathers, and of what a change had come over the glory of Athens, 
without more ado put themselves under the command of Olympio- 
dorus. He led them, old men and striplings alike, against the 
Macedonians, looking for victory rather to stout hearts than strong 
arms. When the Macedonians marched out to meet him he 
defeated them: they fled to the Museum, and he took the place. 
Thus Athens was freed from the Macedonians. 2. All the Athenians 
fought memorably, but Leocritus, son of Protarchus, is said to have 
been the boldest in the action. For he was the first to mount the 
wall and the first to leap into the Museum. He fell in the fight, 
and among other marks of honour which the Athenians bestowed 
on him they engraved his name and his exploit on his shield, and 
dedicated it to Zeus of Freedom. 3. This was Olympiodorus’ 
greatest feat, apart from his achievements in recovering Piraeus and 
Munychia. But when the Macedonians made a raid on Eleusis, he 
put the Eleusinians in order of battle and vanquished the Macedonians. 
Before this, when Cassander had invaded Attica, Olympiodorus sailed 
to Aetolia and persuaded the Aetolians to come to the rescue. And 
to this allied force it was chiefly due that the Athenians escaped a 
war with Cassander. Olympiodorus is honoured at Athens both on 
the Acropolis and in the Prytaneum: at Eleusis there is a painting 
to his memory; and the Phocians of Elatea dedicated a bronze 
statue of him at Delphi because he helped them when they revolted 
from Cassander. 

4 4. Near the statue of Olympiodorus stands a bronze image of 
Artemis surnamed Leucophryenian. It was dedicated by the sons 
of Themistocles; for the Magnesians, whom the king gave to Themis- 
tocles to govern, hold Leucophryenian Artemis in honour. 5. But I 
must proceed, for I have to describe the whole of Greece. Endoeus 
was an Athenian by birth and a pupil of Daedalus. When Daedalus 
fled on account of the murder of Calus, Endoeus followed him to 
Crete. There is a seated image of Athena by Endoeus: the in- 
scription states that it was dedicated by Callias and made by 
Endoeus. 

5 6. There is also a building called the Erechtheum. Before the 
entrance is an altar of Supreme Zeus, where they sacrifice no living 
thing ; but they lay cakes on it, and having done so they are for- 
bidden by custom to make use of wine. Inside of the building are 

iS) 

Go 

altars : one of Poseidon, on which they sacrifice also to Erechtheus 
in obedience to an oracle; one of the hero Butes; and one of 
Hephaestus. On the walls are paintings of the family of the Butads. 
Within, for the building is double, there is sea-water ina well. This 
is not very surprising, for the same thing may be seen in inland 
places, as at Aphrodisias in Caria. But what is remarkable about 
this well is that, when the south wind has been blowing, the well 
gives forth a sound of waves ; and there is the shape of a trident 
in the rock. These things are said to have been the evidence pro- 
duced by Poseidon in support of his claim to the country. 

7. The rest of the city and the whole land are equally sacred to 6 
Athena ; for although the worship of other gods is established in the 
townships, the inhabitants none the less hold Athena in honour. But 
the object which was universally deemed the holy of holies many years 
before the union of the townships, is an image of Athena in what is 
now called the Acropolis, but what was then called the city. The 
legend is that the image fell from heaven, but whether this was so 
or not I will not inquire. Callimachus made a golden lamp for 
the goddess. They fill the lamp with oil, and wait till the same day 7 
next year, and the oil suffices for the lamp during all the intervening 
time, though it is burning day and night. The wick is made of 
Carpasian flax, which is the only kind of flax that does not take fire. 
A bronze palm-tree placed over the lamp and reaching to the roof 
draws off the smoke. Callimachus, who made the lamp, though 
inferior to the best artists in the actual practice of his art, so far 
surpassed them all in ingenuity, that he was the first to bore holes in 
stones, and assumed, or accepted at the hands of others, the title of 
the Refiner away of Art. 

XXVII 

1. In the temple of the Polias is a wooden Hermes, said to be 
an offering of Cecrops, but hidden under myrtle boughs. Amongst 
the ancient offerings which are worthy of mention is a folding-chair, 
made by Daedalus, and spoils taken from the Medes, including 
the corselet of Masistius, who commanded the cavalry at Plataea, 
and a sword said to be that of Mardonius. Masistius, I know, 
was killed by the Athenian cavalry; but as Mardonius fought against 
the Lacedaemonians, and fell by the hand of a Spartan, the Athenians 
could not have got the sword originally, nor is it likely that the 
Lacedaemonians would have allowed them to carry it off. 2. About 2 
the olive they have nothing to say except that it was produced by 
the goddess as evidence in the dispute about the country. They 
say, too, that the olive was burned down when the Medes fired 
Athens, but that after being burned down it sprouted the same day 
to a height of two cubits. 3. Contiguous to the temple of Athena 

is a temple of Pandrosus, who alone of the sisters was blameless in 

regard to the trust committed to them. 4. What surprised me very 

much, but is not generally known, I will describe as it takes place. 

Two maidens dwell not far from the temple of the Polias: the 

Athenians call them Arrephoroi. These are lodged for a time with 

the goddess ; but when the festival comes round they perform the 

following ceremony by night. They put on their heads the things 
which the priestess of Athena gives them to carry, but what it is 
she gives is known neither to her who gives nor to them who carry. 

Now there is in the city an enclosure not far from the sanctuary of 

Aphrodite called Aphrodite in the Gardens, and there is a natural 

underground descent through it. Down this way the maidens go. 

Below they leave their burdens, and getting something else, which 

is wrapt up, they bring it back. These maidens are then discharged, 

and others are brought to the Acropolis in their stead. 

4 5. Near the temple of Athena is a well-wrought figure of an 
old woman, just about a cubit high, purporting to be the handmaid 
Lysimache. ‘There are also large bronze figures of men confronting 
each other for a fight: they call one of them Erechtheus and 
the other Eumolpus. And yet Athenian antiquaries themselves 
are aware that it was Eumolpus’ son Immaradus that was 

5 killed by Erechtheus. 6. On the pedestal there is a statue of 
: . , who was soothsayer to Tolmides, and a statue of Tolmides 
himself. Tolmides, in command of an Athenian fleet, ravaged 
various places, particularly the coast of Peloponnese, burned the 
Lacedaemonian docks at Gythium, and captured the vassal town of 
Boeae, and the island of Cythera: then landing in the territory 
of Sicyon he devastated the country ; and when the Sicyonians gave 
battle, he routed them and drove them towards the city. After return- 
ing to Athens he led Athenian colonists to Euboea and Naxos, and 
invaded Boeotia with an army. Having laid waste most of the 
country and reduced Chaeronea by siege, he advanced into the 
territory of Haliartus and there fell in battle, and his whole army 
was worsted. Such I ascertained to be the history of Tolmides. 

67. There are ancient images of Athena. No part of them has been 
melted off, though they are somewhat blackened and brittle ; for 
the flames reached them at the time when the Athenians embarked 
on their ships, and the city, abandoned by its fighting men, was 
captured by the king. ‘There is also the hunting of a boar, but 
whether it is the Calydonian boar I do not know for certain. There 
is also Cycnus fighting with Hercules. They say that this Cycnus 
slew Lycus, a Thracian, and others in single combats for which prizes 
were offered ; but he was himself killed by Hercules at the river 
Peneus. 

7 8. Of the stories which they tell in Troezen about Theseus, there 
is one that when Hercules visited Pittheus at Troezen he laid down 

Oo 

CHS, XXVII-xxvil ZTHESEUS—BRONZE ATHENA 41 

the lion’s skin at dinner, and that there came in to him some Troe- 
zenian children, among whom was Theseus, then just seven years 
old. They say that when the rest of the children saw the skin they 
ran away, but that Theseus, not much afraid, slipped out, snatched 
an axe from the servants, and at once came on in earnest, thinking 
the skin was a lion. That is the first story which the Troezenians 
tell of him. The next is this: Aegeus deposited boots and a sword 
under a rock as tokens of the boy’s identity, and then sailed away 
to Athens; but when Theseus was sixteen years old, he pushed up 
the rock and carried off what Aegeus had deposited there. There is a 
statue on the Acropolis illustrative of this story: it is all of bronze 
except the rock. 9. They have also dedicated a representation of 9 
another exploit of Theseus. The story about it runs thus: The land 
of Crete, especially the part about the river Tethris, was being 
devastated by a bull. It appears that of old the wild beasts were 
more formidable to men than they are now. For example, there was 
the Nemean lion and the Parnassian lion, serpents in many parts of 
Greece, and boars at Calydon, at Erymanthus, and at Crommyon in 
the land of Corinth. Some of these beasts were said to be produced 
by the earth, others to be sacred to gods, others to be let loose for 
the punishment of men. This particular bull is said by the Cretans 10 
to have been sent into their land by Poseidon, because Minos, 
though he ruled the Greek seas, did not honour Poseidon more than 
any other god. ‘They say that this bull was brought from Crete to 
Peloponnese, and that this was one of the so-called twelve labours of 
Hercules. When it was let loose on the plain of Argos, it fled through 
the Isthmus of Corinth and away into Attica to the township of 
Marathon, and killed all whom it met, including Androgeus, son of 
Minos. But Minos would not believe that the Athenians were guilt- 
less of the death of Androgeus; so he sailed against Athens, and 
harried it until a covenant was made with him that he should take 
seven maidens and as many boys to the legendary Minotaur, to dwell 
in the Labyrinth at Cnosus. It is said that Theseus afterwards 
drove the bull of Marathon to the Acropolis and sacrificed it to the 
goddess. The offering was dedicated by the township of Marathon. 

oo 

XXVIII 

1. Why they set up a bronze statue of Cylon, though he com- 
passed the tyranny, I cannot say for certain. I surmise that it was 
because he was an extremely handsome man, and gained some repu- 
tati yn by winning a victory in the double race at Olympia. More- 
over he had the honour to marry a daughter of Theagenes, tyrant of 
Megara. 2. Besides the things I have enumerated, there are two 2 
tithe-of 2rings from spoils taken by the Athenians in war. One is a 
bronze .mage of Athena made from the spoils of the Medes who 

landed at Marathon. It is a work of Phidias. The <battle> of the 

Lapiths with the Centaurs on her shield, and all the other figures in 

relief, are said to have been wrought by Mys, but designed, like all 

the other works of Mys, by Parrhasius, son of Evenor. ‘The head 
of the spear and the crest of the helmet of this Athena are visible 
to mariners sailing from Sunium to Athens. ‘There is also a bronze 
chariot made out of a tithe of spoils taken from the Boeotians and 
the Chalcidians of Euboea. There are two other offerings, a statue 
of Pericles, the son of Xanthippus, and an image of Athena, sur- 
named Lemnian, after the people of Lemnos who dedicated it. 

This image of Athena is the best worth seeing of the works of 

Phidias. 

3. The whole of the wall which runs round the Acropolis, 
except the part built by Cimon, son of Miltiades, is said to have 
been erected by the Pelasgians who once dwelt at the foot of the 
Acropolis. For they say that Agrolas and Hyperbius ... . and 
inquiring who they were, all I could learn was that they were 
originally Sicilians who migrated to Acarnania. 

4 4. Descending not as far as the lower city, but below the 
portal, you come to a spring of water, and near it a sanctuary of 
Apollo in a cave. They think it was here that Apollo had inter- 
course with Creusa, daughter of Erechtheus. ... . Philippides was 
sent to Lacedaemon to tell that the Medes had landed, but came 
back reporting that the Lacedaemonians had deferred their march, for 
it was their custom not to march out to war before the moon was full. 
But Philippides said that Pan met him about Mount Parthenius, 
and told him that he wished the Athenians well and would come to 
Marathon to fight for them. So the god Pan has- been honoured 
for this message. 

5 5. . . where is also the Areopagus. It is) called’ the 
Areopagus (' hill of Ares’) because Ares was the first to be tried 
there. I have already told how he killed Halirrothius, and 
why he did so. They say that Orestes was afterwards tried for 
the murder of his mother, and there is an altar of Warlike Athena 
which he dedicated after his acquittal. The unwrought stones on 
which the accused and the accusers stand are named respectively 

6 the stone of Injury and the stone of Ruthlessness. 6. Near this is 
a sanctuary of the goddesses whom the Athenians call the Vener- 
able Ones, but whom Hesiod in the Zzheogony calls the Furies. 
Aeschylus was the first to represent them with snakes in their 
hair. But there is nothing terrible in their images nor in the 
other images of the nether gods. There are images also of Pluto 
and Hermes and Earth. Persons who have been acquitted in the 
court of the Areopagus sacrifice here, and sacrifices are offered on other 

7 occasions both by strangers and citizens. 7. Within the enclosure 
is the tomb of Oedipus. After much inquiry I found that his bones 

Oo 

were brought from Thebes; for Sophocles’ version of the death of 
Oedipus is, in my opinion, rendered incredible by Homer’s state- 
ment, that, when Oedipus died, Mecisteus went to Thebes and took 
part in the funeral games. 

8. The Athenians have other, though less famous, courts of 8 
justice. The court called Parabystum (‘pushed aside’) is so named 
because it is in an obscure part of the city, and they resort to it 
only in the most trivial cases. The court called Trigonum (‘tri- 
angular’) gets its name from its shape. The Batrachium (‘frog- 
green’) and the Phoenicium (‘red’) are named after their colours, 
and retain their names to the present day. But the greatest and 
most frequented court is called the Heliaea. 9. Amongst the courts for 
the trial of homicides is the one called after the Palladium, where cases 
of involuntary homicide are tried. Nobody denies that Demophon 
was the first person tried here, but there is a difference of opinion 
as to the crime for which he was tried. They say that after the 9 
capture of Ilium Diomede was sailing homeward, and that night 
having fallen when they arrived off Phalerum, the Argives dis- 
embarked as in an enemy’s country, taking it in the dark for some 
land other than Attica. Hereupon Demophon, they say, being also 
unaware that the men from the ships were Argives, came out 
against them and slew some of them, and carried off the Palladium. 
But an Athenian, who did not see him coming, was knocked down 
by Demophon’s horse and trampled to death. For this Demophon 
was brought to trial, some say by the kinsmen of the man 
who had been trampled under foot, others say by the Argive 
community. τὸ. In the court of Delphinium are held the 
trials of persons who plead that the homicide which they committed 
was justifiable. On such a plea Theseus was acquitted when he 
had slain the rebel Pallas and his sons. But in former days, ‘before 
the acquittal of Theseus, the custom was that every manslayer either 
fled the country or, if he stayed, was slain even as he slew. 11. The 
court called the Court in the Prytaneum, where iron and all lifeless 
things are brought to trial, originated, I believe, on the following 
occasion :—When Erechtheus was king of the Athenians, the Ox- 
slayer slew an ox for the first time on the altar of Zeus Polieus; and 
having done so he left his axe there and fled from the country ; but 
the axe was tried and acquitted, and every year it is tried down to 
the present time. Other lifeless things are said to have inflicted of 11 
their own accord a righteous punishment on men. The best and 
most famous instance is that of the sword of Cambyses. 12. In 
Piraeus, beside the sea, is a court called Phreattys. Here exiles, 
against whom in their absence another charge has been brought, 
make their defence from a ship, the judges listening on the shore. 
The legend runs that Teucer was the first to plead thus in his 
defence before Telamon, asserting that he had nothing to do with 

_ 

[9 

the death of Ajax. These details may suffice. I have entered 
into them for the sake of those who are interested in the courts 
of justice. 

XXIX 

1. Near the Areopagus is shown a ship made for the procession 
at the Panathenian festival. Larger ships than this have no doubt 
been built, but I have yet to learn that any man has built a larger 
vessel than the one at Delos, which is decked for nine banks of 
oars. 

2. Outside of the city, in the townships and on the roads, the 
Athenians have sanctuaries of the gods and graves of heroes and men. 
Close to the city is the Academy, once the property of a private man, 
but in my time a gymnasium. On the way to it there is an en- 
closure sacred to Artemis, with wooden images of Ariste (‘best’) 
and Calliste (‘fairest’). In my opinion, confirmed by the verses of 
Sappho, these names are epithets of Artemis. I know that another 
explanation of them is given, but I shall pass it over. There is also 
a temple of no great size, to which they bring the image of 
Eleutherian Dionysus every year on appointed days. 3. Such are 
the sanctuaries in this quarter. 

Of the graves the first is that of Thrasybulus, son of Lycus, a 
man in every respect the best of all the famous men of Athens 
before or after him. To prove what I say it will be enough, 
omitting most of his exploits, to mention that setting out 
from Thebes with sixty men he put down the tyranny of the so- 
called Thirty, and persuaded the Athenians to bury their quarrels 
and live in unity. This is the first grave. After it are the graves 
4 of Pericles, Chabrias, and Phormio. 4. There are also tombs of 

all the Athenians who fell in battle by sea or land, except the men 
who fought at Marathon ; for these, as a meed of valour, are buried 
on the field. The others are laid beside the road that leads to the 
Academy ; and tombstones stand on their graves telling the name 
and township of each man. The first buried here were the men who 
in Thrace, after conquering the country as far as Drabescus, were 
surprised and massacred by the Edonians; it is said, too, that 
5 thunderbolts fell upon them. Amongst their generals were Leagrus, 
who had the chief command, and Sophanes of Decelia, who slew 
the Argive Eurybates. This Eurybates had won a victory in the 
pentathlum at Nemea, and he was fighting for the Aeginetans when 
he fell. This was the third army which the Athenians sent outside 
of Greece. All Greece, indeed, united in the war against Priam 
‘and the Trojans. But the first foreign expedition on which the 
Athenians went by themselves was under Iolaus to Sardinia, the 
second was to Ionia, and the third was this expedition to Thrace. 
6 5. In front of the tomb is a tombstone on which are represented 

τὸ 

[9] 

CHS, XXVIII-XXIX GRAVES ON ROAD TO ACADEMY 45 

horsemen fighting. ‘Their names are Melanopus and Macartatus, 
who were slain in a pitched battle with the Lacedaemonians and 
Boeotians at the place where the territory of Eleon marches with that 
of Tanagra. There is a grave also of the Thessalian cavalry, who 
came for old friendship’s sake when the Peloponnesians under 
Archidamus first invaded Attica. Hard by is the grave of some 
Cretan bowmen. Then come more tombs of Athenians: the tomb of 
Clisthenes, who devised the existing system of tribes; and the tomb 
of the Athenian cavalry who fell at the time when the Thessalians 
were their comrades in danger. Here, too, lie the Cleonaeans 
who came to’ Attica with the Argives. Why they came I 
will mention when I come to speak of the Argives. There 
is also a grave of the Athenians who warred with the Aeginetans 
before the Medes marched against Greece. 6. It seems that 
even a democracy is capable of a just resolution; for the Athen- 
ians allowed their slaves to share the honour of a public burial, 
and to have their names carved on the tombstone which sets forth 
that they were faithful to their masters in the war. Here, too, are 
tombs of other men; but their battlefields are far and wide. 
7. The flower of the army of Olynthus are buried here, and 
Melesander, who sailed up the Maeander into the interior of 
Caria, and the men who fell in the war with Cassander, and 
the Argives who drew sword for Athens in days gone by. The 8 
alliance with Argos is said to have been brought about as follows. 

The city of Lacedaemon having been shaken by an earthquake, the 

Helots revolted and withdrew to Ithome. On their revolt the 

Lacedaemonians sent for help to Athens and elsewhere. The 

Athenians despatched to their aid a body of picked troops under 

Cimon, son of Miltiades, but the Lacedaemonians suspected and 

dismissed them. The insult appeared to the Athenians intoler- 9 
able, and on their way back they concluded an alliance with the 

Argives, the eternal foes of Lacedaemon. Afterwards when the 

Athenians were on the point of engaging the Boeotians and 

Lacedaemonians at Tanagra, they were reinforced by a body of 

Argives. At first the Argives had the best of it, but nightfall pre- 

vented them from ensuring their victory, and on the morrow 

Thessalian treachery enabled the Lacedaemonians to win the day. 

I will mention also the following :—Apollodorus, a captain of : 
mercenaries, but a native Athenian, who being sent by Arsites, 
satrap of Hellespontine Phrygia, successfully defended the city of 
Perinthus when Philip had invaded its territory. He is buried here, 
and Eubulus, son of Spintharus, and brave men worthy of a happier 
fate, the men who fell upon the tyrant Lachares, and those who 
planned the seizure of Piraeus when it was held by a Macedonian 
garrison, but who, before they achieved their purpose, were betrayed 
by their confederates to death. 8. Here, too, are laid the men who 

~I 

ual 

46 GRAVES ON ROAD TO ACADEMY BK. 1. ATTICA 

fell at Corinth. There and at Leuctra God showed that they whom 
the Greeks call brave are powerless without fortune; for the 
Lacedaemonians, after vanquishing the Corinthians and Athenians, 
the Argives and Boeotians at Corinth, were humbled in the dust 
by the Boeotians single-handed at Leuctra. 9. After the men 
who met their death at Corinth, an inscription in elegiacs signifies 
that one and the same monument is raised to the men who fell in 
Euboea and Chios, and who perished in the farthest regions of Asia 
and in Sicily. Inscribed are the names of the generals, except 
Nicias, and the names of the soldiers, both citizens and Plataeans. 
According to Philistus, whose account I follow, the reason why 
Nicias was left out was that he surrendered voluntarily, whereas 
Demosthenes made terms for every one but himself, and tried 
to kill himself when he was taken. Therefore the name of Nicias 
was not inscribed on the stone, because he was deemed to have 
been a voluntary captive and no true soldier. το. On another 
monument are the names of the men who fought in Thrace and 
at Megara, and on the occasion when Alcibiades persuaded the 
Arcadians of Mantinea and the Eleans to revolt from Lacedaemon, 
and the men who defeated the Syracusans before the arrival of 
Demosthenes in Sicily. 11. Here, too, are buried the men who fought 
in the sea-fights at the Hellespont, and those who engaged the 
Macedonians at Chaeronea, and those who marched with Cleon 
to Amphipolis, and those who fell at Delium in the land of Tanagra, 
and those whom Leosthenes led to Thessaly, and those who sailed 
with Cimon to Cyprus. Of those who joined Olympiodorus in driving 
14 out the Macedonian garrison, not more than thirteen liehere. 12. The 
Athenians say that once when the Romans were engaged in a war 
with a neighbouring people, Athens sent a small contingent to their 
help; and afterwards five Attic galleys were present at a sea-fight 
between the Romans and Carthaginians; the grave of these men, 
therefore, is here also. 13. I have already narrated the deeds of 
Tolmides and his men, and the manner of their death. Be it known 
to any whom it may concern that they also are laid by this road- 
side. 14. Here, too, lie the men whom on the great day Cimon led 
15 to victory by sea and land. Here are buried Conon and Timotheus, 
a glorious father and a glorious son, like Miltiades and Cimon 
before them. 15. Here, too, repose Zeno, son of Mnaseus, 
Chrysippus of Soli, Nicias, son of Nicomedes, the greatest animal 
painter of his time, Harmodius and Aristogiton, who slew Hippar- 
chus, son of Pisistratus, and the orators Ephialtes and Lycurgus, son 
of Lycophron. It was Ephialtes who was mainly instrumental in 
16 degrading the tribunal of the Areopagus. 16. Lycurgus brought 
into the public chest 6500 talents more than Pericles had amassed : 
he made processional vessels for the goddess, and golden figures of 
Victory, and ornaments for a hundred maidens, and arms and missiles 

I 

Ὁ 

μι 
Go 

of war, and four hundred ships of battle. In respect of buildings, he 
completed the theatre which others had begun, and during his 
administration he constructed ship-she ls in Piraeus, and the 
gymnasium beside what is called the Lyceum. Everything made of 
silver and gold was carried off by the tyrant Lachares, but the 
buildings remained to my time. 

XXX 

1. Before the entrance to the Academy is an altar of Love, with 
an inscription stating that Charmus was the first Athenian to 
dedicate an altar to Love. The altar in the city called the altar of 
Love Returned is said to have been dedicated by foreign residents, 
because Meles, an Athenian, scorning a foreign resident Timagoras, 
who loved him, bade him go up to the top of the rock and throw 
himself down. Timagoras, reckless of his life, and wishing to 
gratify the lad in everything, went and threw himself down. 
But when Meles saw Timagoras dead, he was seized with such 
remorse that he leaped from the same rock and perished. From 
that time the foreign residents have worshipped a spirit of Love 
Returned, the avenger of Timagoras. 2. In the Academy is an 
altar of Prometheus, and they run from it to the city with burning 
torches. The object of the contest is to keep the torch burning 
during the race ; for if the first runner lets his torch out, he forfeits 
all claim to the victory, which falls to the second instead. But if 
the torch of the second is out also, then the third is the winner ; 
but if all their torches are extinguished, nobody wins. ‘There is an 
altar of the Muses and another of Hermes; and within they have 
made an altar of Athena and one of Hercules. ‘There is also an 
olive-plant, said to be the second that appeared. 3. Not far from 
the Academy is the tomb of Plato, to whom God foreshadowed his 
future greatness in philosophy. The manner of the sign was this. 
Socrates, the night before Plato was to become his disciple, dreamed 
that a swan flew into his bosom. Now a swan is reputed to be 
versed in the Muses’ craft, because they say that the Ligurians who 
dwell in the Celtic land beyond the Eridanus had a king named 
Cycnus (‘swan’), skilled in the Muses’ arts, who at his death was 
turned by the will of Apollo into the bird. That a votary of the 
Muses was king of the Ligurians I believe, but that a man should 

nN 

ῳϑ 

be turned into a bird is to me incredible. 4. In this neighbourhood 4 

is seen the tower of Timon, the only man who saw no way to be 
happy save by shunning the rest of mankind. Here, too, is shown 
a place called Colonus Hippius (‘horse knoll’), said to be the first 
spot in Attica to which Oedipus came. This is another legend at 
variance with Homer’s poetry; still the people repeat it. There is 
an altar of Horse Poseidon and Horse Athena, and a shrine of the 

heroes Pirithous, Theseus, Oedipus, and Adrastus. The grove of 
Poseidon, and the temple, were burned by Antigonus when he invaded 
Attica ; and that was not the only time his troops ravaged Athenian 
territory. 

XXXI 

1. The small townships of Attica, to take them in order of 
situation, offer the following notable features. Alimus has a sanctuary 
of Lawgiver Demeter and the Maid. In Zoster (‘girdle’) on the sea 
there is an altar of Athena, Apollo, Artemis, and Latona. ‘They do 
not say that Latona gave birth to the children here, only that she 
loosed her girdle in preparation for the birth, and that so the place 
got itsname. Prospalta has also a sanctuary of the Maid and Demeter, 
and Anagyrus has a sanctuary of the Mother of the Gods. At 
Cephale the Dioscuri are chiefly worshipped, for the people here 
name them Great Gods. 2. In Prasiae there is a temple of Apollo. 
It is said that the first-fruits of the Hyperboreans come thither: the 
Hyperboreans, they say, hand them over to the Arimaspians, the 
Arimaspians to the Issedonians, and from the Issedonians the 
Scythians convey them to Sinope, and from there they are brought 
by Greeks to Prasiae, and the Athenians carry them to Delos. 
These first-fruits, it is said, are hidden in wheaten straw, and nobody 
knows what they are. At Prasiae there is the tomb of Erysichthon, 
who died on the voyage as he was returning from Delos after the 
3 sacred embassy. I have already mentioned that Cranaus, king of 

Athens, was expelled by Amphictyon, his kinsman by marriage. 
They say that Cranaus fled with his partisans to the township of 
Lamptrae, where he died and was buried. His tomb is in Lamptrae 
to this day. In Potami is the grave of Ion, the son of Xuthus ; for 
Ion also dwelt amongst the Athenians, and commanded them in 
4 the war against the Eleusinians. So runs tradition. At Phlya 
there are altars of Dionysus- given Apollo and Light - bringing 
Artemis, and Flowery Dionysus, and the Ismenian Nymphs, and 
Earth, whom they name Great Goddess. Another temple contains 
altars of Demeter, the Sender-up of Gifts, and of Zeus, god of 
Acquisition, and of Athena Tithrone, and of the First-born Maid, and 
of the goddesses named Venerable. 3. In Myrrhinus is a wooden 
image of Colaenis. ‘The Athmonians honour Amarysian Artemis. 
5 On inquiry I found that the guides knew nothing definite about 
these goddesses. My own conjecture on the subject is this: there 
is a place Amarynthus in Euboea, and the inhabitants honour 
Amarysia; but the Athenians also celebrate a festival of Amarysia 
with no less splendour than the Euboeans. ‘That is the reason, I 
believe, why the goddess got the name of Amarysia among the 
Athmonians. And I think that Colaenis at Myrrhinus was called 
after Colaenus. I have already observed that many people in the 

Ὁ 

CHS, XXX-XXXII MARATHON 49 

townships aver that they were ruled over by kings before the reign 
of Cecrops. Now Colaenus is the name of a man who, according to 

the Myrrhinusians, ruled before Cecrops reigned. There is a town- 6 

ship Acharnae: the inhabitants worship Apollo, god of Streets, and 
Hercules, and there is an altar of Health Athena. They name 
Athena the goddess of Horses ; and Dionysus they call Minstrel and 
also Ivy ; for they say that the ivy plant first appeared there. 

XXXII 

τ. The mountains of Attica are Pentelicus, where are quarries ; 
and Parnes, where wild boars and bears may be hunted ; and Hymet- 
tus, which produces the best food for bees, except the land of the 
Alazones. For the Alazones leave the bees free to follow the cattle 
to pasture, and do not keep them shut up in hives; so the bees 
work anywhere, and the product is so blent that wax and honey are 
inseparable. 2. On the Attic mountains are images of the gods. 
On Pentelicus there is an image of Athena, on Hymettus an image 
of Hymettian Zeus; and there are altars of Showery Zeus and 
Foreseeing Apollo. On Parnes is a bronze image of Parnethian 
Zeus, and an altar of Sign-giving Zeus. There is another altar on 
Parnes, on which they sacrifice, invoking Zeus now as the Showery 
god, now as the Averter of Ills. There is a small mountain called 
Anchesmus, with an image of Anchesmian Zeus. 

3. Before describing the islands I will resume the subject of the 
townships. There is a township of Marathon equally distant from 
Athens and from Carystus in Euboea. It was at this point of 
Attica that the barbarians landed, and were beaten in battle, and 
lost some of their ships as they were putting off to sea. In the 
plain is the grave of the Athenians, and over it are tombstones with 
the names of the fallen arranged according to tribes. There is 
another grave for the Boeotians of Plataea and the slaves; for 

[Ὁ] 

slaves fought then for the first time. There is a separate tomb of 4 

Miltiades, son of Cimon. He died subsequently, after he had 
failed to capture Paros, and had been put on his trial for it by the 
Athenians. Here every night you may hear horses neighing and 
men fighting. ‘To go on purpose to see the sight never brought 
good to any man; but with him who unwittingly lights upon it by 
accident the spirits are not angry. 4. The people of Marathon 
worship the men who fell in the battle, naming them heroes; and 
they worship Marathon, from whom the township got its name ; and 
Hercules, alleging that they were the first of the Greeks who 
deemed Hercules a god. Now it befell, they say, that in the 
battle there was present a man of rustic aspect and dress, who 
slaughtered many of the barbarians with a plough, and vanished 
after the fight. When the Athenians inquired of the god, the only 

VOL. I E 

΄ι 

tN 

answer he vouchsafed was to bid them honour the hero Echetlaeus. 
There is also a trophy of white marble. ‘The Athenians assert that 
they buried the Medes, because it is a sacred and imperative duty 
to cover with earth a human corpse, but I could find no grave ; 
for there was neither a barrow nor any other mark to be seen: 
they just carried them to a trench and flung them in pell-mell. 
5. In Marathon there is a spring called Macaria, of which they tell 
the following tale. When Hercules fled from Tiryns to escape 
Eurystheus, he went to reside with his friend Ceyx, king of Trachis. 
But when Hercules had departed this life, and Eurystheus demanded 
that the hero’s children should be given up, the king of Trachis 
sent them to Athens, pleading his own weakness and the power of 
Theseus to protect them. But when they were come as suppliants 
to Athens they were the occasion of the first war that the Pelopon- 
nesians waged on the Athenians; for Theseus would not surrender 
them at the demand of Eurystheus. It is said that an oracle 
declared to the Athenians that one of the children of Hercules must 
die a voluntary death, since otherwise they could not be victorious. 
Then Macaria, daughter of Hercules and Dejanira, slew herself, and 
thereby gave to the Athenians victory and to the spring her name. 
6. At Marathon there is a mere, most of which is marshy. Into 
this mere the barbarians, ignorant of the roads, rushed in their 
flight, and it is said that this was the cause of most of the carnage. 
Above the mere are the stone mangers of the horses of Artaphernes, 
and there are marks of a tent on the rocks. A river flows out of 
the mere: near the mere the water of the river is good for cattle, 
but where it falls into the sea it is briny and full of sea-fishes. <A 
little way from the plain is a mountain of Pan and a grotto that is 
worth seeing: its entrance is narrow, but within are chambers and 
baths, and what is called Pan’s herd of goats, being rocks which 
mostly resemble goats. 

XXXITI 

1. Some way from Marathon is Brauron, where they say that 
Iphigenia, daughter of Agamemnon, fleeing from the Taurians, 
landed with the image of Artemis. Here, it is said, she left the 
image and went to Athens, and afterwards to Argos. ‘There is 
indeed an old wooden image of Artemis here ; but in another place 
I will show who, in my opinion, possess the image which was 
brought from the barbarians. 

2. Just sixty furlongs from Marathon is Rhamnus, on the 
road that runs beside the sea to Oropus. The dwellings of the 
people are beside the sea, but a little above the sea is a sanctuary 
of Nemesis, who of all deities is most inexorable towards the proud. 
It appears that the barbarians who landed at Marathon incurred 

the wrath of this goddess; for, lightly deeming it an easy task to 
capture Athens, they brought with them Parian marble wherewith 
to make a trophy, as if the victory were already won. 3. Of this 3 
very marble Phidias wrought an image of Nemesis. On the head 
of the goddess is a crown ornamented with deers and small figures 
of Victory: in her left hand she carries an apple bough, in her right 
a bowl, on which are worked figures of Ethiopians. 

The meaning of the Ethiopians I could not myself guess, nor 
could I accept the views of those who believed that they understood 
it: they said that the Ethiopians are wrought on the bowl on 
account of the Ocean river, because the Ethiopians dwell beside 
it, and Ocean is the father of Nemesis. 4. But beside the Ocean 4 
(which is not a river, but the farthest sea that is navigated by 
men) dwell Iberians and Celts, and it embraces the island of 
the Britons. Of the Ethiopians above Syene the farthest to- 
wards the Red Sea are the Fish-eaters, and the gulf about which 
they dwell is named after them. The most righteous of them 
inhabit the city of Meroe and the plain called the Ethiopian plain. 
These are they who show the Table of the Sun, but they have no 
sea and no river except the Nile. There are other Ethiopians 
who dwell next to the Moors, and reach as far as the Nasamonians. 
The Nasamonians are called Atlantes by Herodotus, but those 
who profess to know the dimensions of the earth call them 
Lixitae. They are the most distant of the Libyans, and dwell 
beside Atlas, sowing nothing, but subsisting on wild vines. But 
neither these Ethiopians nor the Nasamonians have any river. For 
the water of Atlas, though it gives rise to three streams, swells none 
of them into a river, but is all immediately absorbed by the sand. 
Thus the Ethiopians dwell beside no Ocean river. The water of 6 
Atlas is turbid, and at the spring there were crocodiles not less than 
two cubits in size, but at the approach of the men they plunged 
into the spring. Not a few have supposed that this water, 
reappearing out of the sand, forms the Egyptian Nile. 5. Atlas is 
so lofty that it is said to touch the sky with its peaks, but it is 
inaccessible by reason of the water and of the trees that grow all over 
it. The side of the Atlas towards the Nasamonians is known; but 
no man, so far as we know, has yet sailed past the side that faces 
to the open sea. But enough of this. 

6. Neither this nor any other ancient image of Nemesis has 7 
wings: even the most holy wooden images at Smyrna are wingless. 
But in later times men have represented Nemesis with wings like 
Love, because they hold that the goddess hovers chiefly in Love’s 
train. 7. I will now describe the figures on the pedestal of the 
image, but for the sake of clearness I will prefix the following 
observation. They say that Nemesis was the mother of Helen, 
but that Leda suckled and reared her. As for Helen’s father, 

On 

the people of Rhamnus are at one with all the rest of the Greeks 

8in holding that he was Zeus, and not Tyndareus. Phidias, 
acquainted with these legends, has represented Helen brought by 
Leda to Nemesis, and has portrayed Tyndareus and his sons, and 
a man named Hippeus standing by with a horse. ‘There are also 
Agamemnon and Menelaus and Pyrrhus, son of Achilles. This 
Pyrrhus was the first that had Hermione, daughter of Helen, to 
wife. Orestes, on account of the crime he wrought on his mother, 
is omitted, though Hermione cleaved to him throughout, and bore 
him a son. Next on the pedestal is one Epochus and another 
young man: of them I heard nothing except that they were brothers 
of Oenoe, from whom the township gets its name. 

XXXIV 

1. The land of Oropus, between Attica and the territory of 
Tanagra, was originally Boeotian, but in our time it belongs to the 
Athenians, who waged a continual war for it, but never got firm 
possession of it till Philip gave it to them after he had captured 
Thebes. The city is beside the sea, but contains nothing of 
importance to record. | 
Just twelve furlongs from the city is a sanctuary of Amphiaraus. 
2. It is said that when Amphiaraus was fleeing from Thebes the 
earth yawned and swallowed him and his chariot: but they say 
that it did not happen here, but at a place Harma (‘chariot’) on | 
the way from Thebes to Chalcis. The Oropians were the first to 
recognise Amphiaraus as a god, but afterwards all the Greeks 
did so too. I could enumerate others who once were men, 
and now receive divine honours from the Greeks: to some 
of them cities are dedicated, as Eleus in Chersonese is dedicated 
to Protesilaus, and Lebadea in Boeotia to Trophonius. The 
Oropians have a temple of Amphiaraus and an image of him 
in white marble. The altar is divided into parts. One part is 
sacred to Hercules, Zeus, and Paeon Apollo; another to heroes 
and wives of heroes; a third to Hestia, Hermes, Amphiaraus, 
and the children of Amphilochus. But Alcmaeon, on account of 
what he did to Eriphyle, is not worshipped in the temple of 
Amphiaraus, nor in the shrine of Amphilochus. A fourth part of 
the altar is sacred to Aphrodite and Panacea, and also to Jason, 
Health, and Healing Athena. A fifth part belongs to the Nymphs 
and Pan and the rivers Achelous and Cephisus. There is an altar | 
to Amphilochus in the city of Athens, and at Mallus in Cilicia he 
has the most infallible of all the oracles of the present day. | 
4 3. Near the temple at Oropus there is a spring which they call the | 
spring of Amphiaraus. They neither sacrifice into it, nor do they 
use its water for purification or for washing the hands; but when a 

Ὁ 

Oo 

CHS, XXXIII-XXXV OROPUS—SALA MIS 53 

man has been healed in consequence of an oracle vouchsafed to 
him, it is customary for him to drop silver and gold coins into the 
spring; for it was here, they say, that Amphiaraus rose as a god. 
Iophon of Cnosus, a professional antiquary, published oracles in 
hexameter verse, which, he alleged, were delivered by Amphiaraus 
to the Argives who marched to Thebes. These verses were 
eminently adapted to catch the popular taste; but in point of fact, 
with the exception of the men who are said to have been inspired 
by Apollo in days of old, not one of the soothsayers uttered oracles : 
their skill lay in the interpretation of dreams, and in distinguishing 
the flights of birds and the inwards of victims. And my opinion 
is that Amphiaraus devoted himself chiefly to the interpretation of 
dreams ; for it is clear that when he was recognised as a god he 
-instituted divination by dreams. ‘Those who come to inquire of 
Amphiaraus are wont to purify themselves first of all. Purification 
consists in sacrificing to the god. They sacrifice both to 
him and to all those whose names are on the <altar>. After 
these preliminaries they sacrifice a ram, and spreading the skin 
under them go to sleep, awaiting a revelation in a dream. 

XXXV 

1. The Athenians have the following islands not far from the 
coast: one called the island of Patroclus, of which I have already 
given an account; another beyond Sunium, as you sail with Attica 
on the left. On this latter island they say that Helen landed after 
the taking of Ilium, and hence the name of the island is Helene. 

2. Salamis lies over against Eleusis, and extends as far as the 
territory of Megara. <It is said that Cychreus> first called the island 
by its present name after his mother Salamis, daughter of Asopus, and 
that afterwards it was colonised by the Aeginetans under Telamon; but 
they say that Philaeus, the son of Eurysaces, the son of Ajax, on being 
made an Athenian citizen, surrendered the island to the Athenians. 
Many years afterwards the Athenians expelled the Salaminians, on 
the ground that they had purposely been slack in the war with 
Cassander, and had willingly enough surrendered their city to the 
Macedonians. ‘They also sentenced to death Ascetades, who had 
been chosen general of Salamis, and they swore that for all time 
they would bear the treachery of the Salaminians in mind against 
them. 

There are still ruins of the market-place, and there is a temple 
of Ajax: the image is of ebony. ‘To this day honours continue 
to be paid by the Athenians to Ajax and Eurysaces; for there 
is an altar of Eurysaces at Athens. A stone is shown in Salamis 
not far from the harbour: on this stone they say that Telamon sat 
gazing at the ship as his children sailed away to Aulis to join the 

iS) 

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54 SALAMIS Bic 1a ARICA 

4 national Greek expedition. 3. The inhabitants of Salamis say that 
when Ajax died, the flower appeared for the first time in their land : 
it is white, with a tinge of red, smaller than a lily both in flower and 
leaf, and there are letters on it as on the hyacinth. From the 
Aeolians who afterwards inhabited Ilium I heard a story about 
the award in the affair of the arms. They said that when Ulysses 
was cast away the arms were washed ashore at the grave of Ajax. 

5 As to the size of Ajax, a man of Mysia said that the sea had 
washed against the side of the grave that faces the beach, and had 
made the entrance to the tomb not difficult ; and he told me I might 
judge of the size of the corpse from this: the knee bones or knee 
pans (as doctors call them) were about the size of a quoit used by a 
boy who practises the pentathlum. As to the remotest tribe of Celts 
called Cabarenses, who dwell on the borders of the frozen desert, I 
was not astonished at their stature, which does not differ from that 
of Egyptian corpses. 4. But I will mention what struck me as 
remarkable. Protophanes, a citizen of Magnesia on the Lethaeus, 
was victorious in the pancratium and in wrestling on the same day 
at Olympia. Robbers, expecting to find some plunder, entered his 
grave ; and after the robbers some people went in to view the corpse, 
the ribs of which were not separate, but were united in a single 
piece from the shoulders to the smallest ribs which doctors call 
false. 5. In front of the city of Miletus is the island of Lade, and | 
detached from Lade are two islets, one of which they name the isle 

of Asterius. They say that Asterius is buried in it, and that he 

was a son of Anax, and that Anax was a son of Earth. At all 

events the corpse is not less than ten cubits. 6.°The following 

affair excited my surprise. In Upper Lydia there is a city of no 

great size called Temenothyrae: here a hillside having been swept 

away by a storm, some bones came to light, the shape of which 

seemed to prove that they were the bones of a man, though the size 

of them could never have suggested that they were so. Immediately 

a story got abroad that the skeleton was that of Geryon, the son 

of Chrysaor, and that the chair was his too; for there is a man’s 

chair wrought in a rocky spur of a mountain. And to a winter 

torrent they gave the name of Ocean, and said that some men in 

ploughing had lighted on the horns of cows ; for the story goes that 

ὃ Geryon bred very fine cows. But when I gainsaid them and showed 
that Geryon is at Cadiz, where, though he has no tomb, there 
is a tree that takes diverse forms, the Lydian guides let out the 
truth, to wit, that the skeleton was that of Hyllus, that Hyllus was 
ason of Earth, and that the river was named after him. They 
said, too, that Hercules called his son Hyllus after the river on 
account of his former stay with Omphale. 

σι 

“ 

XXXVI 

1. But to return to the subject in hand. In Salamis there is a 
sanctuary of Artemis and a trophy of the victory which Themistocles, 
son of Neocles, was instrumental in winning for the Greeks. There 
is also a sanctuary of Cychreus. It is said that while the Athenians 
were engaged in the sea-fight with the Medes a serpent appeared 
among the ships, and God announced to the Athenians that this 
serpent was the hero Cychreus. 2. In front of Salamis is an island 2 
called Psyttalia. They say that about four hundred barbarians 
landed on it, and that, when the fleet of Xerxes was worsted, the 
Greeks crossed over and put them to the sword. The island con- 
tains no really artistic image, only some rude wooden idols of Pan. 

3. On the road from Athens to Eleusis, which the Athenians 3 
call the Sacred Way, there is the tomb of Anthemocritus. He was 
the victim of a most foul crime perpetrated by the Megarians ; for 
when he came as a herald to forbid them to encroach on the sacred 
land, they slew him. And the wrath of the two goddesses abides 
upon them for that deed to this day; for they were the only Greek 
people whom even the Emperor Hadrian could not make to thrive. 4 
After the tombstone of Anthemocritus is the grave of Molottus, who 
had the honour of commanding the Athenians when they crossed into 
Euboea to help Plutarch. And there isa place which is called Scirum 
for the following reason. When the Eleusinians were at war with 
Erechtheus they were joined by a soothsayer from Dodona na‘cd 
Scirus, who also founded the ancient sanctuary of Sciradian Athena at 
Phalerum. He fell in the battle, and the Eleusinians buried him 
near a winter torrent ; and both the place and the torrent take their 
name from the hero. 4. Near it is the tomb of Cephisodorus, a 5 
popular leader and a most determined opponent of Philip, son of 
Demetrius, king of Macedonia. Cephisodorus gained for the Athen- 
ians the alliance of two kings, Attalus the Mysian and Ptolemy the 
Egyptian, as well as the alliance of independent peoples, to wit, the 
Aetolians and the islanders of Rhodes and Crete. But when the 6 
succours from Egypt, Mysia, and Crete were mostly delayed, and the 
Rhodians, whose strength was in ships only, were of little avail 
against the Macedonian infantry, Cephisodorus sailed with other 
Athenians to Italy and begged help of the Romans. The Romans 
sent a general with a force, who reduced the power of Philip and his 
Macedonians so low, that afterwards Perseus, the son of Philip, lost 
his kingdom and was himself carried a prisoner to Italy. This 
Philip was the son of Demetrius; for Demetrius was the first of 
this house that sat on the throne of Macedonia after he had slain 
Alexander, son of Cassander, as I have already narrated 

iS) 

[55] 

56 THE SACRED WAY BE, Ὁ ATTICA 

XXXVII 

1. After the tomb of Cephisodorus is the grave of Heliodorus 
Halis, whose picture may be seen in the great temple of Athena. 
There is also the grave of Themistocles, son of Poliarchus, and 
grandson of the Themistocles who fought the sea-fight against 
Xerxes and the Medes. All his later descendants I will pass over 
except Acestium. She was the daughter of Xenocles, the son of 
Sophocles, the son of Leon: all these her ancestors up to Leon, the 
third in the ascending line, were privileged to be Torch-bearers ; 
and in her own lifetime she saw first her brother Sophocles bearing 
a torch, and after him her husband Themistocles, and after his death 
her son Theophrastus. Such bliss, they say, was hers. 

A little farther on is a precinct of the hero Lacius, and a township 
named Laciadae after him. ‘There is also a tomb of Nicocles of 
Tarentum, the most famous of all who have played and sung to the 
harp. There is also an altar of Zephyr, and a sanctuary of Demeter 
and her daughter: along with them are worshipped Athena and 
Poseidon. 2. They say that in this place Phytalus received Demeter 
in his house, and that for so doing the goddess gave him the fig- 
tree. This story is attested by the inscription on the grave of 
Phytalus :-— 

Here the lordly hero Phytalus once received the august 

Demeter, when she first revealed the autumnal fruit 

Which the race of mortals names the sacred fig ; 

Since when the race of Phytalus hath received honours that wax not old. 

Before you cross the Cephisus there is the tomb of Theodorus, 
the best tragic actor of his time. Beside the river are two statues, 
one of Mnesimache, the other a votive offering representing her son 
shearing his hair in honour of the Cephisus. That this was an ancient 
custom of all the Greeks may be inferred from the poetry of Homer, 
who says that Peleus vowed to shear the hair of Achilles in honour 
of the Spercheus if Achilles came home safe from Troy. 

3. After we have crossed the Cephisus we come to an ancient 
altar of Gracious Zeus. At this altar Theseus was purified by the 
descendants of Phytalus after he had slain the robbers, especially 
Sinis, who was related to him through Pittheus. Here, too, is 
the grave of Theodectes of Phaselis, and the grave of Mnesitheus. 
The latter is said to have been a good physician and to have 
dedicated images, amongst others an image of Iacchus. Beside 
the road is built a small temple called the temple of Cyamites. 
I cannot say with certainty whether he was the first who 
sowed beans (Awamot), or whether they made up the name of a 
bean-hero because the discovery of beans cannot be attributed to 

Demeter. Any one who has seen the mysteries at Eleusis, or has 
read what are called the works of Orpheus, knows what I mean. 
4. Among the largest and stateliest of the tombs is one of a5 
Rhodian who migrated to Athens: another was erected by the 
Macedonian Harpalus, who fled from Alexander and crossed the sea 
from Asia to Europe. When he came to Athens, the Athenians 
apprehended him; but by bribing Alexander’s partisans and others 
he escaped. Previously he had married Pythionice: I do not 
know her extraction, but she had been a courtesan in Athens and 
Corinth. He loved her so passionately that when she died he 
reared in her memory the best worth seeing of all ancient Greek 
toms. 

There is a sanctuary in which are images of Demeter and her 6 
daughter, and also of Athena and Apollo; but the sanctuary was 
originally made for Apollo alone. For they say that Cephalus, son 
of Deion, joined Amphitryo in his expedition against the Teleboans, 
and was the first to inhabit the island which is now called after him 
Cephallenia. Up to that time he had dwelt as an exile in Thebes, 
whither he fled from Athens on account of the murder of his wife 
Procris. Nine generations afterwards his descendants Chalcinus and 
Daetus sailed to Delphi, and requested of the god leave to return to 
Athens. He bade them first sacrifice to Apollo at that place in 
Attica where they should see a galley running on the land. But 
when they were about Mount Poecilus there appeared to them 
a serpent hastening to his hole; so they sacrificed to Apollo at 
that place, and afterwards when they were come to the city the 
Athenians made them citizens. 

After this is a temple of Aphrodite, and in front of it is-a wall 
of unwrought stones that is worth seeing. 

- 

XXXVITI 

1. What are called the Rhiti only resemble rivers in that they 
flow, for their water is salt. One might suppose that they flow under 
ground from the Chalcidian Euripus, falling into a lower sea. ‘The 
Rhiti are said to be sacred to the Maid and Demeter; and the 
priests alone are allowed to catch the fish in them. The Rhiti were 
of old, as Iam apprised, the boundary between the Eleusinians and 
the rest of the Athenians. 2. Across the Rhiti the first dweller was 
Crocon, at the place which is still called the palace of Crocon. The 
Athenians say that this Crocon married Saesara, daughter of Celeus ; 
not all of them, however, say so, but only those who are of the 
township of Scambonidae. I could not find the grave of Crocon, 
but Eleusinians and Athenians agreed in pointing out the tomb of 
Eumolpus. 3. They say that this Eumolpus came from Thrace, and 
that he was a son of Poseidon and Chione, who is said to have 

N 

58 ELEUSIS—ELEUTHERAE BK. 1, ATTICA 

been a daughter of the North Wind and Orithyia. Homer says 

nothing of the lineage of Eumolpus, but in his verses calls him 

‘manly.’ Ina battle between the Eleusinians and the Athenians, 

there fell Erechtheus, king of Athens, and Immaradus, son of 

Eumolpus ; and peace was made on these terms: the Eleusinians 

were to perform the mysteries by themselves, but were in all other 

respects to be subject to the Athenians. ‘The sacred rites of the 
two goddesses were celebrated by Eumolpus and the daughters of 

Celeus: Pamphos and Homer agree in calling these damsels 

Diogenia, Pammerope, and Saesara. On Eumolpus’ death, Ceryx, 

the younger of his sons, was left. But the Ceryces themselves say 

that Ceryx was a son of Hermes by Aglaurus, daughter of Cecrops, 

4and not a son of Eumolpus. 4. There is a shrine of the hero 
Hippothoon, after whom they name the tribe; and hard by is a 
shrine of the hero Zarex. They say that this Zarex learned music 
from Apollo. I believe that he was a Lacedaemonian, and came 
as a stranger into the country, and that the city of Zarax, on the 
sea-coast of Laconia, is called after him. If the Athenians have a 
native hero Zarex, I know nothing about him. 

5 5. At Eleusis flows the Cephisus, a more impetuous stream 
than the Cephisus mentioned before. Beside it is a place which 
they call Erineus. They say that Pluto, when he carried off the 
Maid, descended here. At this Cephisus a robber named Polypemon, 

6 and surnamed Procrustes, was slain by Theseus. 6. The Eleusinians 
have a temple of Triptolemus, and another of Artemis of the Portal 
and of Father Poseidon, and a well called Callichorum, where the 
Eleusinian women first danced and sang in honour of the goddess. 
They say that the Rarian plain was the first to be sown and the first 
to bear crops, and therefore it is their custom to take the sacrificial 
barley and to make the cakes for the sacrifices out of its produce. 
Here is shown what is called the threshing-floor of Triptolemus 

7 and the altar. But my dream forbade me to describe what is within 
the wall of the sanctuary ; and surely it is clear that the uninitiated 
may not lawfully hear of that from the sight of which they are 
debarred. 7. The hero Eleusis, after whom they name the city, 
is said by some to be a son of Hermes and of Daira, daughter of 
Ocean; but others have made him the son of Ogygus. For the 
old legends, being unencumbered by genealogies, left free scope for 
fiction, especially in the pedigrees of heroes. 

8 8. Beyond Eleusis, in the direction of Boeotia, the Athenian 
territory marches with the Plataean. Formerly Eleutherae was the 
limit of Boeotia on the side of Attica; but when the Eleutherians 
cast in their lot with Athens, Cithaeron became the boundary of 
Boeotia. The accession of Eleutherae to Athens was the result, 
not of conquest, but partly of a desire to share the Athenian citizen- 
ship, and partly of a hatred of Thebes. In this plain there is a 

w 

temple of Dionysus: it was from here that the old wooden image was 
brought to Athens: the image now in Eleutherae is a copy of it. 
9. A little farther off is a cave of no great size, and beside it is a 9 
spring of cold water. It is said that when Antiope had brought 
forth, she placed the babes in the cave; and that the shepherd, 
finding the babes at the spring, stript them of their swaddling clothes, 
and washed them here for the first time. Ruins of the town-wall of 
Eleutherae and of the houses still exist. From these remains it is 
clear that the city was built a little above the plain beside Mount 
Cithaeron. 

XXXIX 

1. Another road leads from Eleusis to Megara. Following this 
road we come to a well called the Flowery Well. The poet 
Pamphos says that Demeter sat on this well in the likeness of an 
old woman after the rape of her daughter; and that thence she was 
conducted, in the character of an old woman, by the daughters of 
Celeus to their mother Metanira, who entrusted her with the up- 
bringing of the boy. 2. A little way from the well is a sanctuary of 2 
Metanira, and after it are graves of the men who marched against 
Thebes. For Creon, who, as guardian of Laodamas, son of 
Eteocles, was at that time supreme in Thebes, did not suffer the 
relatives to take up and bury their dead. So Adrastus implored the 
help of Theseus: a battle was fought by the Athenians against the 
Boeotians, and Theseus, being victorious in the battle, conveyed the 
bodies into the territory of Eleusis and buried them there. But the 
Thebans say that they voluntarily granted leave to take up the 
dead, and deny that they fought a battle. 3. After the graves of 3 
the Argives there is the tomb of Alope, who is said to have been 
here put to death by her father Cercyon after she had borne 
Hippothoon to Poseidon. Cercyon is said to have ill-treated 
strangers, especially by wrestling with them against their will. The 
place was called the wrestling-ground of Cercyon down to my time: 
it is a little way from the grave of Alope. Cercyon is said to have 
killed all who wrestled with him except Theseus, who threw him by 
skill rather than strength. For the art of wrestling was invented by 
Theseus, and from his time onward it was systematically taught, 
whereas formerly wrestlers had relied on stature and strength alone. 

Such are, in my opinion, the most famous of the Athenian traditions 
and sights: from the mass of materials I have aimed from the out- 
set at selecting the really notable. 4. Next to Eleusis is Megaris, 4 
which also of old belonged to the Athenians, King Pylas having 
bequeathed it to Pandion. This is proved by the grave of 
Pandion in Megarian territory, and by the fact that Nisus, 
relinquishing to Aegeus, the eldest of the family, the sovereignty 
of Attica, was invested with the kingdom of Megara and of all the 

On 

No 

60 MEGARA BEA EAT RICA 

country as far as Corinth. The Megarian seaport is still called Nisaea 
after him. But afterwards in the reign of Codrus the Peloponnesians 
marched against Athens ; and, having achieved no brilliant success, 
on their return they took Megara from the Athenians, and gave it to 
such of the Corinthians and of their other allies as chose to settle in 
it. Thus the Megarians changed their customs and language, and 
became Dorians. ‘They say that the city got its present name in 
the time of Car, the son of Phoroneus, who reigned in this land: 
then for the first time, they say, they made sanctuaries of 
Demeter, and the people named them Wegara. This is what the 
Megarians say about themselves. 5. But the Boeotians affirm that 
Megareus, son of Poseidon, dwelt in Onchestus, and came with an 
army of Boeotians to help Nisus in waging war against Minos ; that 
having fallen in the battle he was buried on the spot; and that the city, 
which had previously been called Nisa, got the name of Megara from 
him. The Megarians say that Lelex came from Egypt and reigned 
in the eleventh generation after Car, the son of Phoroneus, and 
that the people were called Leleges in his reign; and that Cleson, 
son of Lelex, begat Pylas, and Pylas begat Sciron, and Sciron 
married . . . . daughter of Pandion, and afterwards claimed the 
throne against Pandion’s son Nisus. Aeacus, they say, arbitrated 
between them, awarding the kingdom to Nisus and his posterity, but 
to Sciron the command in war. They say that Megareus, son of 
Poseidon, succeeded Nisus on the throne, having married the king’s 
daughter Iphinoe ; but about the Cretan war and the capture of the 
city in the reign of Nisus they profess to know nothing. 

XL 

1. In the city there is a water-basin : it was built by Theagenes, 
with regard to whom I have already mentioned that he gave his 
daughter in marriage to Cylon the Athenian. This Theagenes, 
having made himself tyrant, built the water-basin, which is worth 
seeing for its size, its decorations, and the number of its columns. 
Water flows into it, called the water of the Sithnidian nymphs. 
The Megarians say that the Sithnidian nymphs are natives of 
the country ; that Zeus had an intrigue with one of them; and 
that Megarus, a son of Zeus and this nymph, escaped from 
Deucalion’s flood to the tops of Mount Gerania, which up to 
that time had not borne the name of Gerania, but then received it, 
because Megarus in swimming followed the cries of some flying 
cranes (gerano/). 2. Not far from this water-basin is an ancient 
sanctuary: at the present day statues of Roman emperors stand in 
it, also a bronze image of Artemis surnamed Saviour. ‘They say 
that some men of the army of Mardonius, after scouring the 
Megarian territory, wished to make their way back to Mardonius at 

CHS, XXXIX-XLI MEGARA 61 

Thebes, but by the will of Artemis night overtook them on the way, 
and missing the road, they strayed into the mountainous part of the 
country. ΤῸ try if a hostile army was near, they shot some bolts 
which, striking the neighbouring rock, gave out a mournful sound, 
whereat the archers redoubled their exertions. At last their arrows 3 
were spent in shooting at imaginary foes: day began to break: the 
Megarians came down on them, and, fighting in armour against 
men who had no armour and but few missiles, they slaughtered 
most of them. For this the Megarians had an image made of 
Saviour Artemis. Here, too, are images of the Twelve Gods, as 
they are called: they are said to be works of Praxiteles, but the 
image of Artemis was made by Strongylion. 

3. Next, on entering the precinct of Zeus, which is called 4 
the Olympieum, we come to a temple which is worth seeing. 
But the image of Zeus was not finished in consequence of 
the outbreak of the war of the Peloponnesians with Athens, in 
which the Athenians annually ravaged the Megarian territory by sea 
and land, thereby crippling the public revenues and reducing private 
families to the lowest depths of penury. The face of the image of 
Zeus is of ivory and gold, but the rest is of clay and gypsum. They 
say that it was made by Theocosmus, a native artist, assisted by 
Phidias. Over the head of Zeus are the Seasons and Fates; and it 
is plain to all that Destiny obeys Zeus alone, and that Zeus orders the 
Seasons aright. Behind the temple lie some half-wrought blocks of 
wood: Theocosmus intended to adorn them with ivory and gold, 
and thus complete the image of Zeus. 4. In the temple itself is 5 
dedicated the bronze beak of a galley. They say they took this ship 
in a sea-fight with the Athenians off Salamis. The Athenians admit 
that for a time they ceded the island to the Megarians ; but they say 
that afterwards Solon stirred them up by his verses, they renewed 
the strife, and, being victorious in the war, regained Salamis. The 
Megarians, however, assert that exiles from Megara, whom they 
name Dorycleans, went to the colonists in Salamis, and betrayed 
the island to the Athenians. 

5. After the precinct of Zeus we ascend the acropolis, which 6 
to the present day is still called Caria, after Car, the son of 
Phoroneus. Here is a temple of Nocturnal Dionysus, also a 
sanctuary of Epistrophian Aphrodite, and what is called the oracle 
of Night, and a roofless temple of Dusty Zeus. The images of 
Aesculapius and Health were made by Bryaxis. Here, too, is what 
is called the hall (megaron) of Demeter: they said it was made by 
King Car. 

XLI 

1. Descending from the acropolis, on the northern side, we come 
to the tomb of Alcmena, near the Olympieum. For they say that 

62 MEGARA BK. I. “ATTICA 

journeying to Thebes from Argos she died by the way at Megara, 
and that a dispute arose among the Heraclids, some of them wishing 
to convey Alcmena’s corpse back to Argos, and others to convey 
it to Thebes; for the grave of the sons of Hercules, by Megara, 
and the grave of Amphitryo, are at Thebes. But the god at Delphi 
announced in an oracle that it was better for them to bury Alemena 
in Megara. 2. Thence the local guide led us to a place which 
he alleged was named Rhus (‘stream’), because water from the 
mountains above the city once flowed this way. But Theagenes, 
who was then tyrant, diverted the water, and made here an altar 
to Achelous. 3. Near it is the tomb of Hyllus, son of Hercules, 
who engaged in single combat with an Arcadian named Echemus, 
son of Aeropus. Who this Echemus was that slew Hyllus I will 
show elsewhere; but Hyllus is buried at Megara. This might 
rightly be called an expedition of the Heraclids into Peloponnese 
in the reign of Orestes. 4. Not far from the tomb of Hyllus is 
a temple of Isis, and beside it is a temple of Apollo and Artemis. 
They say that Alcathous built it after slaying the lion, which was 
called the lion of Cithaeron. Among others who, the Megarians 
say, were destroyed by this lion, was Euippus, son of their king 
Megareus. His elder son Timalcus, marching to Aphidna with 
the Dioscuri, had met his death still earlier at the hand of Theseus. 
So Megareus promised that whoever should slay the lion of 
Cithaeron should marry his daughter, and succeed him in the 
kingdom. Therefore Alcathous, son of Pelops, attacked and over- 
came the beast, and when he was come to the throne he made this 
sanctuary of Artemis and Apollo, surnaming thém_ respectively 
Huntress and Hunter. 5. Such is the tale they tell. But though 
I wish to conform to the Megarian tradition, I am unable to do so 
on all points. That the lion was killed on Cithaeron by Alcathous 
I believe ; but what writer says that Timalcus, son of Megareus, 
went to Aphidna with the Dioscuri? and, if he did go, how couid 
it be thought that he was killed by Theseus, when Alcman, in the 
song on the Dioscuri, which tells how they captured Athens and 
carried away captive Theseus’ mother, says that Theseus himself 
was absent? Pindar’s account is similar: he represents Theseus 
as wishing to be connected by marriage with the Dioscuri, so that 
at last he went away to aid Pirithous in achieving his famous 
wedding. Obviously, any one who has studied genealogy must 
impute great credulity to the Megarians, since Theseus was a 
descendant of Pelops. But, in point of fact, the Megarians know 
the truth, but conceal it, not wishing it to appear that their city was 
captured in the reign of Nisus: they would have it supposed that 
Nisus was succeeded on the throne by his son-in-law Megareus, 
6and Megareus again by his son-in-law Alcathous. But it is clear 

that the occasion when Alcathous arrived from Elis was after the 

tN 

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CHS! XLIEXETM MEGARA 63 

death of Nisus and the ruin of Megara. This is proved by the fact 
that he rebuilt the city wall from the foundations, the circuit of the 
old wall having been pulled down by the Cretans. So much for 
Alcathous and the lion. He certainly built the temple of Huntress 
Artemis and Hunter Apollo, whether he slew the lion on Cithaeron 
or elsewhere. 

6. Descending from this sanctuary we come to a shrine of 
the hero Pandion. ‘That Pandion was buried on the bluff called 
the bluff of Diver-bird Athena, has already been indicated by 
me; but he is also worshipped in the city by the Megarians. 7. 7 
Near the shrine of the hero Pandion is the tomb of Hippolyte. 
I will tell her story as it is told by the Megarians. When the 
Amazons marched against the Athenians on account of Antiope, 
and were vanquished by Theseus, most of them died fighting ; but 
Hippolyte, who was sister to Antiope, and at that time held the 
command of the women, escaped with a few others to Megara. 
There, however, the disaster which had overtaken her army filled 
her with despondency at the situation in which she found herself, 
and with despair of ever returning safe home to Themiscyra; so she 
died of grief, and they buried her. Her tomb is shaped like an 
Amazonian shield. 8. Not far from it is the grave of Tereus, who 8 
married Procne, daughter of Pandion. According to the Megarians, 
Tereus reigned at Pagae in Megaris. But my belief, supported 
by evidence which is still extant, is that he reigned over Daulis, 
which lies beyond Chaeronea; for of old the greater part of 
what is now called Greece was peopled by barbarians. When the 
women had retaliated on Itys for the deed which Tereus had 
wrought on Philomela, Tereus could not catch them. He died by 9 
his own hand at Megara; and the people immediately raised a 
barrow to him, and they sacrifice every year, using gravel in the 
sacrifice instead of barley groats. And they say that the hoopoe first 
appeared here. But the women went to Athens, and there, 
mourning both their wrongs and their revenge, they wept themselves 
to death. The fable that they were turned into a nightingale and 
a swallow was suggested, I suppose, by the plaintive and dirge-like 
song of these birds. 

XLII 

τ. The Megarians have yet another acropolis, which takes its name 
from Alcathous. On the right of the ascent to this acropolis is the 
tomb of Megareus, who, at the time of the Cretan invasion, came 
from Onchestus to fight for the Megarians. There is also shown a 
hearth of the gods who are called Prodomeis (‘builders before’), and 
they say that Alcathous first sacrificed to them when he was about to 
begin building the wall. Near this hearth is a stone, on which they 2 

say that Apollo laid down his lyre when he was helping Alcathous 
to build the wall. Another proof that Megara belonged to the 
Athenians is this: Alcathous appears to have sent his daughter 
Periboea with Theseus to Crete in payment of the tribute. When 
he was building the wall, as the Megarians say, Apollo helped him 
in the work, and laid down his lyre on the stone; and if any one 
chance to hit the stone with a pebble, it sounds exactly like a lyre 

3 that is struck. 2. This surprised me; but what surprised me far 
more than anything was the Colossus of the Egyptians. At Thebes, 
in Egypt, when you have crossed the Nile to the Tunnels (.Surznges), 
as they are called, you come to a seated image which gives out a 
sound. Most people name it Memnon; for they say that Memnon 
marched from Ethiopia to Egypt and onward as far as Susa. ‘The 
Thebans, however, say that the image represents, not Memnon, but 
a native called Phamenoph. I have also heard some people allege 
that it is Sesostris. This image Cambyses cut in two; and now the 
part from the head to the middle of the body is thrown down; but 
the rest of it remains seated, and every day at sunrise it rever- 
berates ; and the sound may be best likened to the breaking of 
the string of a lute or lyre. 

4 3. The Megarians have a Council House. It was once, they 
say, the grave of Timalcus, of whom I affirmed a little above that 
he was not slain by Theseus. 4. On the summit of the acropolis 
is built a temple of Athena. The image is gilt, except the hands 
and feet, which, as well as the face, are of ivory. Here, too, is 
another sanctuary of Athena, called Victory, and another of Ajacian 
Athena. The Megarian guides say nothing about it, but I will state 
my own opinion on the subject. Telamon, son of Aeacus, married 
Periboea, daughter of Alcathous. I apprehend, therefore, that Ajax, 
having succeeded Alcathous in the kingdom, made the image of 

5 Athena. 5. The old temple of Apollo was of brick, but afterwards the 
Emperor Hadrian built it of white marble. The image called the 
Pythian Apollo, and the other called the Receiver of Tithes, are very 
like the Egyptian wooden images ; but the one which they surname 
Founder resembles Aeginetan works. All of them are made of 
ebony. 6. I have heard a Cyprian, who was skilled in simples, say 
that the ebony-tree does not put forth leaves, and that there is no 
fruit on it—nay, that it is never seen in the sunlight, but consists 
of underground roots, which the Ethiopians dig up; for there are 

6men among them who know how to find the ebony. 7. There is 
also a sanctuary of Lawgiver Demeter. 

Descending thence we come to the tomb of Callipolis, son of 
Alcathous. Alcathous had an elder son, Ischepolis, whom he sent 
to help Meleager to destroy the wild beast in Aetolia. He perished 
there, and Callipolis was the first to learn of his death; so running 
up to the acropolis, where his father was at that moment offering 

burnt sacrifices to Apollo, he flung the wood from the altar. But 
Alcathous, not yet apprised of the death of Ischepolis, judged 
Callipolis guilty of impiety, and, in the heat of passion, killed him 
on the spot by smiting him on the head with one of the billets that 
had been flung from the altar. 

8. On the way to the Prytaneum is a shrine of the heroine Ino. 
It is surrounded by a stone wall, and olive-trees grow beside it. 
The Megarians are the only Greeks who say that the corpse of Ino 
was cast ashore on their coasts, and that Cleso and Tauropolis, 
daughters of Cleson, son of Lelex, found and buried it. They say, 
too, that she was first named Leucothea among them, and that 
they offer sacrifices every year. 

XLIII 

1. They say that there is a shrine also of the heroine Iphigenia ; 
for she too, according to them, died in Megara. I heard another 
story of Iphigenia told by Arcadians, and I know that Hesiod in his 
Catalogue of Women says that Iphigenia did not die, but became 
Hecate by the will of Artemis. In harmony with this account, 
Herodotus writes that the Taurians on the borders of Scythia 
sacrifice castaways to a virgin, and say that the virgin is Iphigenia, 
daughter of Agamemnon. Adrastus also is revered by the Megarians. 
They say that he too died amongst them when he was leading back 
his army after he had taken Thebes; and that the causes of his 
decease were old age and the death of Aegialeus. There is also a 
sanctuary of Artemis, which Agamemnon made when he came to 
persuade Calchas, who dwelt in Megara, to follow him to Ilium. 

2. They say that in the Prytaneum are buried Euippus, son of 
Megareus, and Ischepolis, son of Alcathous. Near the Prytaneum 
is a rock which they name Anaclethra (‘recall’), because Demeter, 
if you please, when she wandered seeking her daughter, here called 
her back. The Megarian women to this day perform a mimic repre- 
sentation of the legend. There are graves in the city of Megara. 
One of them they made for the men who fell in the invasion of the 
Medes. Another, called the Aesymnium, was also a tomb of heroes, 
3. For when Hyperion, son of Agamemnon, and last king of Megara, 
was slain by Sandion for his greed and insolence, the Megarians 
resolved to be governed by a king no longer, but to have elective 
magistrates, and thus to obey each other in turn. Then Aesymnus, 
who was second to none of the Megarians in reputation, went 
to the god at Delphi, and inquired by what means the Megarians 
would be prosperous. In reply the god said, amongst other things, 
that the Megarians would fare well if they took counsel with the 
majority. Thinking that these words referred to the dead, they 
built here a Council House in order that the grave of the heroes 

ΘΙ Ε 

ῳὸ 

4 might be within the Council House. 4. As you go thence to the 

on 

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shrine of the hero Alcathous, which in my time the Megarians used 
as a record-office, there is a tomb which they said was the tomb of 
Pyrgo, who was the wife of Alcathous before he married Euaechme, 
daughter of Megareus; and there is another tomb which they said 
was that of Iphinoe, daughter of Alcathous: they say she died a 
maid. It is the custom for girls to bring libations to the tomb of 
Iphinoe before marriage, and to offer clippings of their hair, just as 
the daughters of the Delians used once to shear their hair in honour 
of Hecaerge and Opis. 5. Beside the entrance to the sanctuary of 
Dionysus is the grave of Astycratea and Manto. They were daughters 
of Polyidus, son of Coeranus, son of Abas, son of Melampus, who came 
to Megara to purify Alcathous after the murder of his son Callipolis. 
Polyidus also built the sanctuary to Dionysus, and dedicated a 
wooden image, which in our time is all hidden except the face, the 
only visible part of it. Beside it stands a Satyr, a work of Praxiteles, 
in Parian marble. This Dionysus they call Paternal; but another 
Dionysus they surname Dasyllian, and say that his image was 
dedicated by Euchenor, son of Coeranus, son of Polyidus. 6. 
After the sanctuary of Dionysus is a temple of Aphrodite: 
the image of Aphrodite is made of ivory, and is surnamed Praxis 
(‘action’): it is the most ancient object in the temple. The images 
of Persuasion and another goddess whom they name Comforter are 
works of Praxiteles. But Scopas made the images of Love and 
Longing and Yearning (if indeed their functions are, like their 
names, distinct). Near the temple of Aphrodite is a sanctuary of 
Fortune: the image of Fortufie is also a work of Praxiteles. And 
in the neighbouring temple are images of the Muses and a bronze 
Zeus, both by Lysippus. 

7. The Megarians have also the grave of Coroebus. I will 
here relate the poetical account of him, though it equally concerns 
the history of Argos. They say that when Crotopus was reigning 
in Argos his daughter Psamathe had a child by Apollo, and that 
being in great dread of her father she exposed the child. It was 
found and destroyed by sheep-dogs of Crotopus, and Apollo sent 
Punishment into the city of the Argives. She snatched the 
children from their mothers, until Coroebus to please the Argives 
murdered her. But after the murder a second plague fell upon 
them and abated not ; so Coroebus went voluntarily to Delphi to be 
punished by the god for the murder of Punishment. The Pythian 
priestess would not allow him to return to Argos, but bade him take 
up a tripod and carry it from the sanctuary, and wherever it fell out 
of his hands, there he was to build a temple of Apollo and to take 
up his abode. At Mount Gerania the tripod slipped and fell from 
his hands before he was aware; and there he founded the village of 
Tripodisci. The grave of Coroebus is in the market-place of Megara : 

elegiac verses are carved on it, telling the tale of Psamathe and of 
Coroebus ; and the grave is surmounted by a figure of Coroebus in 
the act of murdering Punishment. These images are the most 
ancient Greek images in stone that I have seen. 

XLIV 

1. Near the grave of Coroebus is the grave of Orsippus, who 
won the race at Olympia running naked, whereas according to an 
ancient custom athletes had previously worn girdles in the games. 
They say that afterwards Orsippus as general annexed part of the 
neighbouring territory. I believe that at Olympia he purposely 
dropped his girdle, knowing that a man can run more easily naked 
than girt with a girdle. 

2. Descending from the market-place by the street that is called 
Straight, we have on the right a sanctuary of Tutelary Apollo: it 
can be found by turning a little way out of the street. In it is an 
image of Apollo that is worth seeing; also images of Artemis, 
Latona, and others: Latona and her children are by Praxiteles. 
3. In the old gymnasium, near the gate called the Gate of 
the Nymphs, is a stone in the shape of a small pyramid: they 
name it Apollo Carinus; and there is a sanctuary of the Ilithyias 
here. Such are the sights that the city had to show. 

4. Having gone down to the port, which is still called Nisaea, 
we come to a sanctuary of Malophorian (‘sheep-bearing’ or ‘ apple- 

\ bearing’) Demeter. Among the explanations offered of this sur- 
name is that it was given to Demeter by the first men who reared 
sheep in the country. We may infer that the roof of the sanctuary 
has fallen in through the effects of time. 5. Here, too, there is an 
acropolis which is also named Nisaea. Descending from the acro- 
polis we come to the tomb of Lelex beside the sea. They say that 
Lelex came from Egypt and reigned, and that he was a son of 
Poseidon and Libya, daughter of Epaphus. Parallel to Nisaea lies 
the small island of Minoa: here the Cretan fleet anchored in the 
war with Nisus. 

6. The mountainous part of Megaris borders on Boeotia: in it 4 
are the Megarian cities of Pagae and Aegosthena. A little way out 
of the high-road which leads to Pagae a rock is shown with arrows 
sticking all over it: it was at this rock that the Medes shot in the 
night. 7. In Pagae there was left a bronze image of Saviour Artemis 
which was worth seeing: it is equal in size to the image at Megara, 
and not different in shape. Here, too, is a shrine of the hero 
Aegialeus, son of Adrastus. For when the Argives marched against 
Thebes the second time, he was slain at Glisas in the first battle, 
and his kinsmen carried him to Pagae, in Megaris, and buried 
him there, and the shrine is still called by his name. 8. In5 

to 

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“1 

Aegosthena there is a sanctuary of Melampus, son of Amythaon, 
and a small figure of a man carved in relief on a monument; and 
they sacrifice to Melampus and hold a yearly festival, They say he 
divines neither by dreams nor in any other way. And I heard 
another thing in Erenea, a Megarian village, that Autonoe, daughter 
of Cadmus, migrated thither from Thebes out of excess of grief at 
the death of Actaeon (which they narrate in the usual way) and at 
the whole fortunes of the house of her fathers. Autonoe’s tomb is 
in this village. 

g. Among the graves on the road from Megara to Corinth is 
that of the Samian fluteplayer Telephanes: they say that the grave 
was made by Cleopatra, daughter of Philip, son of Amyntas. There 
is also a tomb of Car the son of Phoroneus: it was originally a 
mound of earth, but afterwards in obedience to an oracle it was 
adorned with mussel-stone. Megaris is the only part of Greece 
where this mussel-stone is found, and many buildings in the city are 
made of it. It is very white and softer than other stone, and there 
are sea-mussels all through it. Such is the nature of this stone. 

to. The road which is still named after Sciron was first, they 
say, made passable for foot-passengers by Sciron when he was war 
minister of Megara; but the Emperor Hadrian made it so wide 
and convenient that even chariots could meet on it. τι. Stories 
are told of the rocks that rise especially at the narrow part of 
the road. Of the Molurian rock it is told how Ino flung her- 
self from it into the sea with her younger son Melicertes 
in her arms; for her elder son Learchus had been killed by his 
father. One story is that Athamas did this in a fit of madness: 
another is that he wreaked on Ino and her children his ungovern- 
able rage when he perceived that the famine which had visited the 
Orchomenians, and the supposed death of Phrixus, were caused, not 

8 by the deity, but by the machinations of the stepmother Ino. So 

she fled and hurled herself and the child from the Molurian rock 
into the sea. But the boy, it is said, was landed on the Isthmus of 
Corinth by a dolphin: his name was changed from Melicertes to 
Palaemon ; and the Isthmian games were held in his honour, and 
other marks of respect bestowed on him. 12. The Molurian rock 
was deemed sacred to Leucothoe and Palaemon; but the rocks 
next after it they esteem accursed, because Sciron dwelt beside 
them, and hurled every stranger he met with into the sea. A tor- 
toise swam at the foot of the cliffs to pounce on the people who were 
thrown in. Sea tortoises are like land tortoises, except in respect of 
their size and of their feet ; for they have feet like the feet of seals. 
But justice overtook Sciron; for he was hurled by Theseus into the 

9 same sea. 13. On the top of the mountain is a temple of Zeus, who 

is here called Hurler. ‘They say that when a drought had fallen on 
Greece, Aeacus, in obedience to an oracle, sacrificed to Panhellenian 

Zeus in Aegina . . . and brought and hurled it, and hence Zeus, is 
called Hurler. Here, too, are images of Aphrodite, Apollo, and Pan. 
14. Farther on we come to the tomb of Eurystheus. They say 
that he was killed here by Iolaus as he was fleeing from Attica after 
the battle with the Heraclids. Descending from this road we 
come to a sanctuary of Latoan Apollo, and after it to the boundaries 
of Megaris and Corinth, where they say that Hyllus, son of Hercules, 

μι 

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CO Karna el 

I 

1. THE district of Corinth is part of Argolis, and got its name from 
Corinthus. That Corinthus was a son of Zeus has never yet, so 
far as I know, been seriously asserted by anybody except by a 
majority of the Corinthians themselves. Eumelus, son of Amphi- 
lytus, a member of the Bacchid family, and reputed author of the 
poems which pass under his name, says in his prose history of 
Corinth, if the work is indeed by him, that first of all Ephyra, 
daughter of Ocean, dwelt in this land; and that afterwards Mara- 
thon, son of Epopeus, son of Aloeus, son of the Sun, fleeing from 
the lawlessness and wantonness of his father, migrated to the coast 
of Attica; but that when Epopeus was dead, Marathon went to 
Peloponnese, and having divided the kingdom between his two 
sons, Sicyon and Corinthus, returned himself to Attica; and from 
Sicyon and Corinthus the districts that had been called Asopia and 
Ephyraea received respectively their new names. 

2 2. The old population of Corinth is entirely gone: the 
present population is a colony planted by the Romans. For this 
change the Achaean League is answerable. For when Critolaus was 
appointed general of the League, he stirred up a war with Rome, 
by persuading the Achaeans and most of the Greek states outside of 
Peloponnese to revolt ; and in this war the Corinthians, as members 
of the League, took part. When victory had declared for their 
arms, the Romans disarmed the populations of the other Greek 
states, and dismantled the walls of the fortified towns. But Corinth 
was laid utterly waste by the Roman commander Mummius. After- 
wards, they say, it was repeopled by Caesar, who instituted at Rome 
the system of government under which we live. Carthage also, they 
say, was repeopled in his reign, 

3 3. To the Corinthian territory belongs the place which is called 
Cromyon, after Cromus, son of Poseidon. Here, they say, was bred 
<the sow Phaea, the destruction of which was> one of the so-called 

atta nate aS 

tasks of Theseus. Farther on the pine-tree still grew by the sea- 
shore in my time; and there was an altar of Melicertes, They say 
that the child Melicertes was landed on this spot by a dolphin, and 
that Sisyphus found him lying, buried him on the Isthmus, and 
instituted the Isthmian games in his honour. 4. At the beginning 4 
of the Isthmus is the place where the robber Sinis used to catch 
hold of pine-trees and draw them down. Then he would tie his 
vanquished foes to the trees and let the stems fly up. Whereupon 
each of the pine-trees dragged the captive towards itself, and if the 
cords did not give way in either direction, but pulled with equal 
force on both sides, he was rent in sunder. Sinis himself perished 
in this very way at the hands of Theseus; for Theseus cleared the 
road from Troezen to Athens of the rogues who infested it. Besides 
those whom I have enumerated above he slew Periphetes in sacred 
Epidaurus. Periphetes was a reputed son of Hephaestus, and 
fought with a bronze mace. 

5. The Isthmus of Corinth reaches on the one side to the sea 
at Cenchreae, and on the other to the sea at Lechaeum. Thus in 
virtue of the Isthmus all the land to the south is mainland. He 
who attempted to turn Peloponnese into an island desisted before he 
had dug through the Isthmus. The beginning of the cutting may 
still be seen ; but it was not carried as far as the rock. So Pelo- 
ponnese is still, what nature made it, mainland. Alexander, the 
son of Philip, wished to dig through the promontory of Mimas ; 
but this was the only undertaking of his which did not succeed. 
The Cnidians began to dig through their isthmus, but were stopped 
by the Pythian priestess. So hard is it for man to do violence 
to the works of God. 6. The Corinthians tell the following story 6 
about their country. But the story is not peculiar to them; for 
the Athenians, I believe, were the first to relate a similar tale in 
glorification of Attica. The Corinthian story is that Poseidon had 
a dispute with the Sun for the possession of the country, and that 
Briareus acted as mediator, awarding to Poseidon the Isthmus and 
its neighbourhood, but to the Sun the height which dominates the 
city. From that time, they say, the Isthmus has belonged to 
Poseidon. 

7. At the Isthmus there are a theatre and a stadium of white 7 
marble, both of which are worth seeing. On entering the sanctuary 
of the god you have on the one side statues of athletes who have 
been victorious in the Isthmian games, and on the other side a row 
of pine-trees, most of them shooting straight up into the air. On 
the temple, which is not very large, stand bronze Tritons. In the 
fore-temple are images, two of Poseidon, one of Amphitrite, and 
one of the Sea, which is also of bronze. ‘The images inside the 
temple were dedicated in my time by the Athenian Herodes. ‘They 
include four horses gilded all over except the hoofs, which are 

On 

8 of ivory. Beside the horses are two Tritons: from the waist 
upward they are of gold, but from the waist downward they are 
of ivory. On the chariot stand Amphitrite and Poseidon, and the 
boy Palaemon is erect on a dolphin. ‘These statues also are made 
of ivory and gold. On the pedestal on which the chariot stands are 
figures sculptured in relief: in the middle is the Sea holding up the 
child Aphrodite, and on either side are the Nereids, as they are 
called. I know that there are altars to the Nereids elsewhere in 
Greece, and that some people have dedicated precincts to them 
beside harbours, where honours are paid to Achilles also. Doto 
has a holy sanctuary at Gabala, where is still preserved the robe by 
which, as the Greeks say, Eriphyle was bribed to wrong her son 

9 Alcmaeon. ὃ. On the pedestal of Poseidon’s statue are wrought 
in relief the sons of Tyndareus, because they too are saviours of 
ships and of seafaring men. ‘The other votive offerings consist of 
images of Calm and of the Sea, and a horse fashioned in the like- 
ness of a sea-monster from the breast onward; also statues of Ino 
and Bellerophon and the horse Pegasus. 

{Π| 

1. Within the enclosure is a temple of Palaemon on the left: it 
contains images of Poseidon, Leucothea, and Palaemon himself. 
There is also what is called the shrine: an underground 
passage leads down to it. Here, they say, Palaemon is hidden. 
Whoever forswears himself here, be he Corinthian or be he 
stranger, he cannot possibly escape. 2. There is also an ancient 
sanctuary called the altar of the Cyclopes; and they sacrifice to 
the Cyclopes on it. They say that Neleus came to Corinth, died 
there, and was buried at the Isthmus; but no one who has read 
the works of Eumelus would think of searching for the graves of 
Sisyphus and Neleus. For Eumelus says that the tomb of Neleus 
was not shown by Sisyphus even to Nestor, it being needful that 
it should remain unknown to all the world. And he says that Sisy- 
phus was buried indeed on the Isthmus, but that there were few of 
the Corinthians even in his own day who knew the grave. The 
Isthmian games were not discontinued even after the destruction of 
Corinth by Mummius; but so long as the city lay desolate, the con- 
duct of the games was entrusted to the Sicyonians. But when 
Corinth was restored the honour devolved on its present inhabitants. 
3 3. The ports of Corinth received their names from Leches and 

Cenchrias, said to be sons of Poseidon and Pirene, daughter of 
Achelous. But in the Great Eoeae it is said that Pirene was a 
daughter of Oebalus. In Lechaeum there is a sanctuary of Posei- 
don with a bronze image. On the way from the Isthmus to 
Cenchreae there is a temple of Artemis with an ancient wooden 

N 

image. In Cenchreae there is a temple of Aphrodite with an image 
of stone; and beyond the temple there is a bronze image of 
Poseidon on the mole that runs into the sea. At the other 
extremity of the harbour are sanctuaries of Aesculapius and Isis. 
Over against Cenchreae is the bath of Helen: a copious stream of 
tepid salt water flows from a rock into the sea. 

4. On the road up to Corinth there are tombs: in particular 4 
Diogenes of Sinope, whom the Greeks surname the Dog, is buried 
near the gate. In front of the city is a grove of cypresses named 
Craneum. Here there is a precinct of Bellerophon and a temple 
of Black Aphrodite, and the grave of Lais, which is surmounted by 
a lioness holding a ram in her fore-paws. ‘There is another tomb 5 
in Thessaly which claims to be the tomb of Lais; for she went to 
Thessaly, too, for love of Hippostratus. It is said that she was a 
native of Hycara in Sicily, that she was captured as a child by the 
Athenians under Nicias, and that being sold to a Corinthian pur- 
chaser she surpassed in beauty all the courtesans of the age, and 
was so much admired by the Corinthians that they still claim her 
as a native of Corinth. 

5. The remarkable objects in the city include some remains of 6 
ancient Corinth, but most of them date from the period of the 
restoration. In the market-place (for most of the sanctuaries are 
there) is an image of Artemis surnamed Ephesian; also wooden 
images of Dionysus gilded all over except the faces, which are 
adorned with red paint. One of these images of Dionysus is 
named the Deliverer, the other Bacchius. 6. The story told about 7 
these wooden images I, too, will record. They say that among 
the insults which Pentheus dared to offer to Dionysus he at last 
went to Mount Cithaeron to spy upon the women, and getting up 
into a tree watched their doings; but the women discovered him, 

_ dragged him instantly down, and tore him limb from limb. Afterwards 

\ the Corinthians, according to their own account, were ordered by the 
\Pythian priestess to find the tree and to worship it as much as the 
rod himself; so they had these images made out of the tree. 7. There ὃ 
is also a temple of Fortune: the image is erect, and is of Parian 
marble. Beside it is a sanctuary of all the gods. Near it there is 
built a water-basin: at the basin is a bronze Poseidon, and under 
the feet of Poseidon is a dolphin spouting water. And there is a 
bronze Apollo surnamed Clarian, and an image of Aphrodite 
made by Hermogenes of Cythera. *There are also two images of 
Hermes, both of them of bronze, and both erect: one of them is 
provided with a temple. Of the images of Zeus, which are also 
under the open sky, one has no surname: another is called Sub- 
terranean ; and the third they name Highest. 

ΠΠῚ 

τ. In the middle of the market-place is a bronze Athena: on its 
pedestal are figures of the Muses in relief. Above the market- 
place is a temple of Octavia, sister of Augustus. Augustus was 
Emperor of Rome after Caesar, the founder of the present city of 
Corinth. 

2 2. Leaving the market-place by the road that leads to Lechaeum 
we come to a portal. Above it are two gilded chariots, one bear- 
ing Phaethon, child of the Sun, the other the Sun himself. A 
little way beyond the portal, on the right as you go out, is a bronze 
Hercules. 3. Beyond it is an entrance to the water of Pirene. 
They say that Pirene was a woman who was turned into a spring of 
water by the tears she shed in bewailing her son Cenchrias, whom 

3 Artemis had unwittingly killed. The spring is adorned with white 
marble, and there are chambers made like grottos, from which the 
water flows into a basin in the open air. The water is sweet to 
drink, and they say that the so-called Corinthian bronze gets its 
colour by being plunged red-hot into this water; for, in point of 
fact, Corinth has no bronze of its own. Near Pirene there is also 
an image of Apollo, and an enclosure containing a painting of 
Ulysses attacking the suitors. 

4 4. Proceeding again along the straight road in the direction of 
Lechaeum, we come to a seated figure of Hermes in bronze : beside 
him stands a ram, because Hermes above all the gods is thought 
to watch over and increase the flocks. As Homer says in the 
Lhad :— 

The son of Phorbas of the many sheep, whom most 
Of all the Trojans Hermes loved and gave him wealth. 

In the mysteries of the Mother there is a story told of Hermes 
and the ram which I know, but forbear from repeating. After the 
image of Hermes there are images of Poseidon and Leucothea, and 
one of Palaemon on a dolphin. 5. There are baths in many parts 
of Corinth, some of them built at the public expense, and one by 
the Emperor Hadrian. The most celebrated is near the image 
of Poseidon. This bath was built by Eurycles, a Spartan, who 
adorned it with stones of various sorts, particularly with the stone 
which is quarried at Croceae, in Laconia. On the left of the 
entrance stands an image of Poseidon, and beyond it an image of 
Artemis hunting. There are many water-basins up and down the 
whole city, for there is plenty of running water, besides the water 
which the Emperor Hadrian brought from Lake Stymphalus. The 
water-basin which is best worth seeing is the one beside the image 
of Artemis: over it is a statue of Bellerophon, and the water flows 
through the hoof of his horse Pegasus. 

ut 

We now leave the market-place by another road, the one which 6 

leads to Sicyon. On the right of the road we see a temple with a 
bronze image of Apollo, and a little farther on a water-basin called 
after Glauce; for they say she threw herself into it, thinking the 
water would be an antidote to Medea’s drugs. 6. Above this 
water-basin stands the Music Hall, as it is called. Beside 
it is the tomb of the children of Medea. Their names were 
Mermerus and Pheres. They are said to have been stoned to 
death by the Corinthians on account of the gifts they brought 
to Glauce. And because their death had been violent and unjust, 7 
they caused the infant children of the Corinthians to pine away, 
till, at the bidding of the oracle, yearly sacrifices were instituted 
in their honour, and an image of Terror was set up. That 
image remains to this day: it is a likeness of a woman of terrific 
aspect. But since the destruction of Corinth by the Romans and 
the extinction of its old inhabitants, the sacrifices In question have 
been discontinued by the new inhabitants; and the children no 
longer poll their hair and wear black garments in honour of the 

children of Medea. 7. Medea thereupon went to Athens and married 8 

Aegeus ; but afterwards being detected plotting against Theseus she 
fled from Athens also, and coming to the land which was then called 
Aria, she caused the people to be called Medes after herself. The 
child whom she took with her in her flight to the Arians is said to 
have been her son by Aegeus, and to have been named Medus. But 
Hellanicus calls him Polyxenus, and says that his father was Jason. 
There is an epic poem current in Greece called the Vaupactia. 9 
In this poem it is said that Jason migrated from Iolcus to Corcyra 
after the death of Pelias, and that his elder son Mermerus was killed 
by a lioness while he was hunting on the opposite mainland; but 
of Pheres nothing is recorded. Cinaethon, the Lacedaemonian, 
who also composed genealogies in verse, said that Jason had a son 
Medeus and a daughter Eriopis by Medea; but he has said nothing 
more about the children. ὃ. Eumelus says that the Sun gave the 
district of Asopia to Aloeus, and the district of Ephyraea to 
Aeetes ; and that when Aeetes was departing to Colchis he left 
the country in charge of Bunus, a son of Hermes and Alcidamea. 
But when Bunus died, Epopeus, son of Aloeus, thus got possession 
of the kingdom of Ephyraea also. Afterwards, when Corinthus, son 
of Marathon, left no child, the Corinthians sent for Medea from 
Tolcus and committed the government to her. Thus through her ! 
means Jason reigned in Corinth. Children were born to Medea, 
but every child as it was born she took and hid in the sanctuary 
of Hera, thinking that thus they would be immortal ; but at last 
she saw that her hopes were vain. At the same time she was 
detected by Jason, who, rejecting her prayers for forgiveness, sailed 
away to Iolcus. So she placed the government in the hands of 

μι 

ο 

N 

ῳϑ 

Sisyphus, and took her departure also. Such is the account I have 
read. 

IV 

1. Not far from the tomb of Medea’s children is a sanc- 
tuary of Athena the Bridler. For they say that Athena above all 
the gods helped Bellerophon in his exploits, and that in particular 
she handed over to him Pegasus, tamed and bridled with her 
own hands. Her image is of wood, but the face and hands and 
feet are of white marble. 2. Like every attentive reader of 
Homer, I am persuaded that Bellerophon was not an independent 
monarch, but a vassal of Proetus, king of Argos. Even after 
Bellerophon had migrated to Lycia, the Corinthians are known to 
have been still subject to the lords of Argos or Mycenae. Again, 
in the army which attacked Troy, the Corinthian contingent was 
not commanded by a general of its own, but was brigaded with the 
Mycenian and other troops commanded by Agamemnon. 5. 
Glaucus, the father of Bellerophon, was not the only son of 
Sisyphus: another son Ornytion was born to him, and afterwards 
Thersander and Almus. Ornytion had a son Phocus, who was 
fathered on Poseidon. This Phocus went to dwell in Tithorea, in 
the land that is now called Phocis; but Thoas, younger son of 
Ornytion, abode in Corinth. Thoas begat Damophon, and Damo- 
phon begat Propodas, and Propodas begat Doridas and Hyanthidas. 
In the reign of these two last kings the Dorians marched against 
Corinth. Their leader was Aletes, son of Hippotes, who was the 
son of Phylas, who was the son of Antiochus, who was the son of 
Hercules. The kings Doridas and Hyanthidas surrendered the 
crown to Aletes, and abode in Corinth; but the people stood to their 
arms, and being worsted were banished by the Dorians. Aletes and 
his descendants reigned for five generations down to Bacchis, son of 
Prumnis. 4. Then the Bacchids, as they are called, reigned other 
five generations. The last of the line was Telestes, son of Aristo- 
demus: he was slain by Arieus and Perantas, who had a grudge 
against him. Thenceforth there were no longer kings of Corinth, 
but instead there were annual presidents, chosen from the house 
of the Bacchids, until Cypselus, son of Eetion, made _ him- 
self tyrant, and drove the Bacchids into exile. Cypselus was a 
descendant of Melas, son of Antasus. Melas had come from 
Gonussa, above Sicyon, to join the expedition of the Dorians 
against Corinth. At first Aletes, warned of God, bade him retire to 
some other part of Greece; but afterwards, mistaking the purport 
of the oracle, he suffered him to settle in Corinth. Such I found 
to be the history of the kings of Corinth. 

5. The sanctuary of Athena the Bridler is beside the theatre, 

and near it is a naked wooden image of Hercules: they say it is 
a work of Daedalus. The works of Daedalus are somewhat 
uncouth to the eye, but there is a touch of the divine in them for 
all that. Above the theatre is a sanctuary of Zeus, who is called 
Capitolian in the Roman tongue: in Greek he would be named 
Coryphaean. 6. Not far from this theatre is the old gymnasium 
and a spring called Lerna: the spring is surrounded by a colon- 
nade, and there are seats for the refreshment of visitors in summer 
time. Near this gymnasium are temples of the gods, one of Zeus 
and one of Aesculapius. The images of Aesculapius and Health 
are of white marble, but the image of Zeus is of bronze. 

7. We now ascend towards the Acro-Corinth, which is the 6 
summit of a mountain that rises above the city. Briareus, as 
arbitrator, awarded the summit to the Sun; but the Sun, according 
to the Corinthians, resigned it to Aphrodite. On the way up to 
the Acro-Corinth there is a precinct of the Marine Isis, and another 
of the Egyptian Isis; and there are two precincts of Serapis, one 
of which is called ‘in Canopus.’ After them are altars to the Sun, 
and a sanctuary of Necessity and Violence, which it is not customary 
to enter. Above it is a temple of the Mother of the Gods anda7 
throne: the image of the goddess and the throne are both of stone. 
There is a temple of the Fates, and a temple of Demeter and the 
Maid : in neither of these temples are the images exposed to view. 
Here, too, is the sanctuary of Bunaean Hera, founded by Bunus, 
son of Hermes ; hence the goddess herself is called Bunaean. 

Vv 

rt. On the summit of the Acro-Corinth there is a temple of 
Aphrodite. Her image represents the goddess armed, and there 
are images of the Sun, and of Love, the latter bearing a bow. 
The spring behind the temple is said to have been a gift of 
Asopus to Sisyphus. For Sisyphus, so runs the tale, knew that 
Zeus had carried off Asopus’ daughter Aegina, but he refused to 
answer the father’s questions till water were given him on Acro- 
Corinth. Asopus gave him it; so he blabbed, and now in hell, if 
all tales be true, he pays the penalty of his wagging tongue. I 
have heard say that this spring is Pirene, and that the water in the 
city flows from it underground. 2. The Asopus, which I have just 
mentioned, rises in Phliasia, and flowing through the land of Sicyon 
falls into the sea there. The Phliasians say that Asopus had three 
daughters, Corcyra, Aegina, and Thebe, and that from Corcyra and 
Aegina the islands called Scheria and Oenone received their new 
names, while Thebe gave her name to the city which lies under 
the Cadmea. The Thebans, however, do not agree, asserting that 
Thebe was a daughter of the Boeotian, not the Phliasian Asopus. 

ty 

3 For the rest, Philasians and Sicyonians affirm that the water of 
the river is not its own, but comes from abroad: they say that the 
Maeander, descending from Celaenae through Phrygia and Caria, 
and falling into the sea near Miletus, comes to Peloponnese and 
forms the Asopus. I have heard the Delians tell a similar tale, 
how that the water which they call Inopus comes to them from the 
Nile. Indeed, the Nile itself, according to one story, is only the 
Euphrates which vanishes in a swamp to rise again above Ethiopia 
as the Nile. Such are the tales I heard about the Asopus. 

4 3. Following the hill road from the Acro-Corinth we come to 
the Teneatic gate and a sanctuary of Ilithyia, Tenea is just sixty fur- 
longs off. The people there say that they are Trojans, that they 
were brought as captives by the Greeks from Tenedos, and that 
by Agamemnon’s leave they settled where they are. That is why 
they worship Apollo above all the gods. 

5 4. Taking the road that leads from Corinth, not inland, but to 
Sicyon, we come to a burnt temple not far from the city, on the left 
of the road. Of course there have been more wars than one in the 
land of Corinth, and houses and sanctuaries lying outside the city walls 
have naturally been given to the flames ; but this particular temple 
is said to have been a temple of Apollo, and to have been burnt 
down by Pyrrhus, son of Achilles. Afterwards I heard another 
version of the story, namely, that the temple was built by the 
Corinthians in honour of the Olympian Zeus, and that it was 
accidentally destroyed by fire. 

6 5. In this direction the land of Corinth is bounded by the land 
of Sicyon. The Sicyonians say of their country that its first inhabit- 
ant was Aegialeus, an aboriginal; that all the portion of Pelopon- 
nese which is still called Aegialus was named after King Aegialeus ; 
that he founded the city of Aegialea in the plain; and that the 
acropolis was where the sanctuary of Athena now stands. They 
say that Aegialeus begat Europs, and Europs begat Telchis, and 

7 Telchis begat Apis. This Apis grew so powerful before Pelops came 
to Olympia that all the country south of the Isthmus was called 
Apia after him. Apis begat Thelxion, Thelxion begat Aegyrus, 
Aegyrus begat Thurimachus, and Thurimachus begat Leucippus, 
who had a daughter Calchinia, but no sons. They say that this 
Calchinia was beloved by Poseidon, and the son she had by 
him was brought up by Leucippus, who at last bequeathed the 

8 throne to him: his name was Peratus. ‘The story told of Plem- 
naeus, son of Peratus, struck me as surprising: every child his 
wife bore him used to give up the ghost immediately after uttering 
its first squall, till Demeter took pity on him, and coming to 
Aegialea in the guise of a stranger woman, nursed his son Ortho- 
polis. This Orthopolis had a daughter Chrysorthe, and she, they 
believe, had a child by Apollo. ‘The child was named Coronus, and 

he had two sons: the elder was called Corax, and the younger was 
called Lamedon. 

VI 

1. Corax died childless, and just about that time Epopeus came 
from Thessaly and obtained the kingdom. It was in his reign, 
they say, that a hostile army first invaded the land, which hitherto 
had always remained at peace. 2. The cause of the invasion was 
this. Antiope, daughter of Nycteus, was famous in Greece for her 
beauty, and rumour said that her father was not Nycteus at all, but 
the river Asopus, which divides the lands of Thebes and Plataea. 
Now, whether Epopeus had proposed for her hand, or whether from 
the first he had harboured a more audacious design, I know not; 
but certain it is he carried off the maid. The Thebans came in 
arms, and in the fight Nycteus and Epopeus were both wounded, 
but the victory was with Epopeus. They carried the wounded 
Nycteus back to Thebes, and on his deathbed he committed the 
regency of Thebes to his brother Lycus. For Nycteus himself 
was merely regent on behalf of the boy Labdacus, the son of Poly- 
dorus, the son of Cadmus. ‘Thus Nycteus bequeathed the regency 
to Lycus, and besought him to march with a greater army against 
Aegialea, to take vengeance on Epopeus, and to doa mischief to 
Antiope herself if he caught her. Meanwhile Epopeus straightway 
offered a thankoffering for his victory, and built a temple of 
Athena. When it was completed he prayed that the goddess would 
show him by a sign whether the temple was finished to her mind ; 
and they say that after his prayer olive oil flowed in front of the 
temple. But afterwards Epopeus also died of his hurt, which had 
been neglected at first. So Lycus needed not to go to war, for 
Lamedon, son of Coronus, who succeeded Epopeus on the throne, 
surrendered Antiope. As they were taking her to Thebes by way 
of Eleutherae, she was there delivered of a child beside the road. 
Of this event the poet Asius, son of Amphiptolemus, has said:— 4 

N 

Ww 

And Antiope bore Zethus and divine Amphion, 
She the daughter of Asopus, the deep-eddying river, 
Having conceived by Zeus and by Epopeus, shepherd of peoples, 

Homer has given them a grander lineage, and says that they 
founded Thebes, thereby distinguishing, as I conceive him, the 
lower city from the Cadmea. When Lamedon came to the throne 5 
he married an Athenian wife, Pheno, daughter of Clytius. After- 
wards, having gone to war with Archander and Architeles, sons of 
Achaeus, he induced Sicyon to come from Attica to fight for him, 
and gave him his daughter Zeuxippe to wife. Then when Sicyon 
came to the throne the country was called Sicyonia after him, and 

the city was named Sicyon instead of Aegialea. 3. They say that - 
Sicyon was the son, not of Marathon, son of Epopeus, but of 
Metion son of Erechtheus. Asius agrees with them; but Hesiod 
says that Sicyon was a son of Erechtheus, and Ibycus says that 
he was a son of Pelops. Sicyon had a daughter Chthonophyle, 
who, they say, bore a son Polybus to Hermes. Afterwards Phlias, 
son of Dionysus, married her, and she had a son Androdamas. 
Polybus gave his daughter Lysianassa in marriage to the king of 
Argos, Talaus the son of Bias; and when Adrastus fled from Argos, 
he came to Polybus at Sicyon; and afterwards, when Polybus died, 
Adrastus sat on the throne of Sicyon. When Adrastus was re- 
stored to Argos, Ianiscus, a descendant of Clytius, the father-in- 
law of Lamedon, came from Attica and became king. And when 
Ianiscus died, Phaestus, who is said to have been one of the 
sons of Hercules, reigned in his stead ; but when Phaestus, in obedi- 
ence to an oracle, migrated to Crete, Zeuxippus, son of Apollo and 
of the nymph Syllis, is said to have succeeded to the throne. 4. 
After the death of Zeuxippus, Agamemnon led an army against 
Sicyon and against its king Hippolytus, son of Rhopalus, son of 
Phaestus. Alarmed at the advance of the army, Hippolytus 
agreed to be subject to Agamemnon and to Mycenae. ‘This Hip- 
polytus was the father of Lacestades. But Phalces, son of Temenus, 
with his Dorians seized Sicyon by night; however, as Lacestades 
was also an Heraclid, Phalces did him no harm, and shared the 
government with him. 

VET 

1. From that time the Sicyonians became Dorians, and formed 
part of Argolis. The city in the plain, which Aegialeus had built, 
was demolished by Demetrius, son of Antigonus, who built 
the present city beside what was of old the acropolis. When the 
power of Sicyon was decayed (of which it would be wrong to ask 
the cause; rather let us rest: content with what Homer says of 
Zeus :— 

Who the proud head of many a city has brought low), 

as I was saying, then, when the power had departed from Sicyon, 
it was surprised by an earthquake, which nearly depopulated the 
city and robbed it of much of its splendour. The same earth- 
quake injured also the cities of Lycia and Caria, and the shock 
was especially felt in the island of Rhodes, so that the Sibylline 
oracle touching Rhodes appeared to be fulfilled. 

2. Having passed from Corinthian into Sicyonian territory, we 
come to the tomb of Lycus a Messenian, whoever he may have 
been; for I do not find that any Messenian of the name of Lycus 

practised the pentathlum or won an Olympic victory. The tomb 
is a mound of earth. 3. But the native Sicyonians generally bury 
their dead in a uniform way: they cover the body with earth, build 
a basement of stone over it, set up pillars on the basement, and 
place on the pillars a superstructure like the gables of temples: 
they carve no inscription except the dead man’s name (but not 
his father’s), and the word ‘Farewell.’ 4. After the tomb of 3 
Lycus we cross the Asopus and see on the right the Olympium : 
a little farther on, to the left of the road, is the grave of the 
Athenian Eupolis, the comic poet. Going on and turning in the 
direction of the city, we come to the tomb of a woman Xenodice, 
who died in childbed. The tomb is not in the usual Sicyonian 
style, but is planned so as to suit the painting with which it is 
adorned ; and certainly the painting is well worth seeing. Farther 4 
on is the grave of the Sicyonians who fell at Pellene and Dyme 
in Achaia, and in Megalopolis and at Sellasia. I will tell their 
story more fully in the sequel. At the gate is a spring in a grotto, 
the water of which does not rise from the ground, but flows from 
the roof of the grotto: so they call it the Dripping Spring. 

5. In the present acropolis is a sanctuary of Fortune of the 5 
Height, and beyond it a sanctuary of the Dioscuri. The images 
both of the Dioscuri and Fortune are of wood. The theatre is 
built at the foot of the acropolis and on the stage of the theatre 
is the statue of a man with a shield. They say it represents 
Aratus, the son of Clinias. 6. Beyond the theatre is a temple of 
Dionysus: the image of the god is of gold and ivory, and beside 
it are female Bacchantes in white marble. [They say that these 
women are sacred and that they rave in honour of Dionysus.| The 
Sicyonians have other images which they keep secret; but on one 
night every year they convey them from the Tiring-room, as- it is 
called, to the sanctuary of Dionysus, escorting them with lighted 
torches and the music of their native hymns. The image which they 6 
name Bacchius, and which was set up by Androdomas, son of Phlias, 
leads the way, and it is followed by the image called the Deliverer, 
which was brought from Thebes by the Theban Phanes, at the 
bidding of the Pythian priestess. Phanes came to Sicyon at the 
time when Aristomachus, son of Cleodaeus, mistaking the meaning 
of the oracle, lost the chance of returning to Peloponnese. On the 
way from the sanctuary of Dionysus to the market-place there is on 
the right a temple of Artemis of the Lake. A glance shows that 
the roof of the temple has fallen ; but whether the image was carried 
elsewhere, or how it perished, they cannot tell. 

ἡ. On entering the market-place we come to a sanctuary of 7 
Persuasion ; it also is without an image. ‘Their worship of Persua- 
sion is explained by the following legend. Apollo and Artemis, after 
slaying the python, came to Aegialea to be purified. But fear seized 

VOL. I G 

to 

Ww 

them on the spot, which is still called Terror, and they betook them- 
selves to Carmanor in Crete. At the same time sickness attacked the 
people of Aegialea, and the seers bade them propitiate Apollo and 
Artemis. So they sent seven boys and seven maidens to the river 
Sythas to offer supplication, and they say that, persuaded by the 
children, the deities came to what was then the acropolis, and the place 
where they came to first is the sanctuary of Persuasion. A similar 
ceremony is still observed: on the festival of Apollo the children go 
to the Sythas, and after bringing (as it is thought) the deities to the 
sanctuary of Persuasion, they convey them back, they say, to the temple 
of Apollo. The temple is in the present market-place: they say it 
was originally built by Proetus, because his daughters here recovered 
from their madness. 8. They say also that Meleager dedicated in this 
temple the spear wherewith he despatched the boar. Here, too, they 
say, are dedicated the flutes of Marsyas. For after the misfortune 
which befell the Silenus, they say that the river Marsyas swept the flutes 
down into the Maeander, that they reappeared in the Asopus, were 
washed ashore on Sicyonian ground, and were presented to Apollo 
by the shepherd who found them. Of these dedicatory offerings 
none is left; for when the temple was burned they perished in 
the flames. The present temple and image were dedicated by 
Pythocles. 

Vill 

1. The precinct near the sanctuary of Persuasion is consecrated 
to the Roman emperors: it was once the house of the tyrant 
Cleon. For the tyranny of Clisthenes, son of “Aristonymus, son 
of Myron, fell in the time when the Sicyonians still inhabited 
the lower city, but Cleon was tyrant in the present city. 

2. In front of this house is a shrine of the hero Aratus, aman who 
achieved greater things than any Greek of his time. His history is this. 
After the tyranny of Cleon, many of the leading men were smitten 
with such an unbridled rage for power that two men, Euthydemus 
and ‘Timoclidas, were actually tyrants at the sametime. The people, 
however, put Clinias, father of Aratus, at their head, and drove out these 
tyrants. But not many years afterwards Abantidas made himself 
tyrant. Before this happened, Clinias was dead, and Abantidas drove 
Aratus into exile, or perhaps Aratus withdrew voluntarily. Abantidas 
was assassinated by some men of Sicyon, but his father Paseas 
immediately stepped into his place. He too was assassinated, and 
his assassin, Nicocles, reigned in his stead. To attack this Nicocles 
Aratus came with Sicyonian exiles and Argive mercenaries. He 
made the attempt by night, and eluding some of the guards in the 
darkness and overpowering others, he made his way inside the walls. 
Dawn was now beginning to glimmer, the people rallied round him, 

CHS, VII-IX SICYON 83 

and at their head he hastened to the tyrant’s house. This he cap- 
tured without difficulty, but Nicocles himself stole away unobserved. 3. 
To the people of Sicyon Aratus restored a free and equal government, 
and he made peace between them and the exiles, restoring to the latter 
their houses and all their possessions which had been sold, and making 
good the price to the purchasers from his own purse. At this time 4 
all Greece stood in fear of the Macedonians under Antigonus the 
guardian of Philip, son of Demetrius ; so Aratus caused the Sicyonians, 
Dorians though they were, to join the Achaean League. He was 
immediately elected general by the Achaeans, and leading them 
against the Locrians of Amphissa, and into the country of their 
enemies the Aetolians, he laid waste the land. 4. Corinth was 
held by Antigonus, and there was a Macedonian garrison in the 
place; but by a sudden attack Aratus disconcerted and defeated 
them. Amongst the slain was Persaeus, commander of the 
garrison, who had studied philosophy under Zeno, son of Mnaseus. 
After the liberation of Corinth by Aratus, the Epidaurians and 5 
Troezenians, who inhabit the coast of Argolis, and the Megarians 
from beyond the Isthmus, joined the League, and Ptolemy formed 
an alliance with the Achaeans. But the Lacedaemonians under 
King Agis, son of Eudamidas, by a rapid movement captured Pellene 
before Aratus could prevent them. When he arrived with his 
army, the Lacedaemonians gave battle; and being worsted they 
made terms, evacuated Pellene, and returned home. 5. Thus success- 
ful in Peloponnese, Aratus thought shame to leave the Macedonians 
in undisturbed possession of Piraeus and Munychia, of Salamis and 
Sunium. Having no hope of capturing these places by force of 
arms, he bribed Diogenes, the commander of the garrisons, to 
abandon the places for the sum of one hundred and fifty talents, of 
which he himself contributed one-sixth to the Athenians. He also 
prevailed on Aristomachus, tyrant of Argos, to restore the democracy 
and join the Achaean confederacy; and he captured Mantinea, 
which was held by a Lacedaemonian garrison. But it is given 
to no man to see all his wishes fulfilled. Even Aratus was com- 
pelled by circumstances to become an ally of the Macedonians and 
of Antigonus. It happened thus. 

(o>) 

IX 

1. Cleomenes, son of Leonidas, son of Cleonymus, having suc- 
ceeded to the kingdom in Sparta, imitated Pausanias in his thirst for 
absolute power, and his discontent with the existing constitution ; 
and being a man of a more fiery temperament than Pausanias, and 
no craven, he soon, by his daring spirit, carried all before him. 
Eurydamidas, the king of the other branch, was a boy, Cleomenes 
poisoned him; and, through the agency of the ephors, transferred 

84 STCVYON BK. 11. CORINTH 

the sovereignty to his own brother, Epiclidas. Further, he broke the 

power of the Senate, substituting for it a merely nominal Council 

of Elders. And now, his ambition taking a higher flight, he aimed 

at the sovereignty of Greece. The first upon whom he fell were 

the Achaeans. He hoped that a victory would win them to his : 

side: at all events, he was determined that they should not thwart 
him in the prosecution of his schemes. Near Dyme, beyond Patrae, 

he engaged and defeated an Achaean force commanded by Aratus. 

2. Thus Aratus, alarmed for the safety of the Achaeans and Sicyon 

itself, was obliged to invoke the aid of Antigonus. Cleomenes 

meanwhile violated the treaty which he had made with Antigonus. 

Amongst other acts, by which he openly set the treaty at defiance, 

he expelled the population of Megalopolis. So Antigonus crossed 

into Peloponnese, and the Achaeans encountered Cleomenes near 

Sellasia. Victory rested with the Achaeans: Sellasia was enslaved ; 

and Lacedaemon itself was taken. Accordingly Antigonus and 

the Achaeans restored to the Lacedaemonians their hereditary con- 

stitution. 3. But, of the sons of Leonidas, Epiclidas fell in the battle, 

and Cleomenes fled to Egypt, where he received from Ptolemy 

the highest marks of honour. However, having been found guilty 

of conspiring against the king, he was cast into prison, but 

escaped and stirred up a riot in Alexandria. At last, being taken, 

he fell by his own hand. In their joy at being rid of Cleomenes 

the Lacedaemonians resolved to be ruled by kings no longer, but 

the rest of their old constitution remains in force till this day. 

Antigonus, grateful to Aratus for his services and his co-operation in 

4 achieving so brilliant a success, remained his steady friend. 4. But 
when Philip came to the throne, Aratus could not approve of the new 
king’s cruelty to his subjects, and even endeavoured partially to 
restrain it; so Philip murdered him by administering poison to his 
unsuspecting victim. From Aegium, where he died, they carried 
Aratus to Sicyon, and buried him there, and the shrine is still 
named the shrine of Aratus. Two Athenians, Euryclides and Micon, 
met with the like treatment at the hand of Philip. They were 
orators of some influence with the people, and Philip poisoned them. 

5.5. After all, the fatal cup was destined to prove disastrous to Philip 
himself. For his younger son, Perseus, poisoned his brother 
Demetrius, and this broke his father’s heart, and he died. In this 
digression I have had in view the inspired saying of Hesiod, that 
the mischief which a man plots against another recoils first upon 
himself. 

6 6. Beyond the shrine of Aratus is an altar to Isthmian 
Poseidon, an image of Gracious Zeus, and an image of Artemis 
named Paternal. ‘The images are rude: that of Zeus resembles \ 

a pyramid, and that of Artemis a column. Here also is their 
Council House, and a colonnade called the Colonnade of Clisthenes, 

nN 

ῳ 

CHS, I1X-X STCYON 85 

after the man who built it. Clisthenes built it from the spoils of 
the war against Cirrha, in which he fought on the side of the 
Amphictyons. In the open part of the market-place is a bronze 
Zeus, a work of Lysippus, and beside it is a gilded Artemis. 
7. Near them is a sanctuary of Wolfish (Zwkios) Apollo, but it is 7 
in ruins and not at all worth seeing. When the flocks of the 
Sicyonians were so infested by wolves that they got no return from 
them, the god told them of a place where lay a dry trunk of a 
tree, and bade them take the bark of this tree, mix it with flesh, 
and set it out for the wolves. As soon as the wolves tasted it 
they were poisoned by the bark. This trunk lay in the sanctuary 
of the Wolfish God, but even the Sicyonian guides did not know 
what kind of tree it was. Next to this sanctuary are bronze 8 
images: they say they are the daughters of Proetus, but the 
inscription refers to different women. Here is a bronze Hercules, 
made by Lysippus, the Sicyonian. Near it stands an image of 
Hermes of the Market. 

xX 

τ. In the gymnasium, not far from the market-place, is dedicated 
a stone image of Hercules, a work of Scopas. Elsewhere there is a 
sanctuary of Hercules: the whole enclosure they name Paedize: in 
the middle of the enclosure is the sanctuary, and in the sanctuary 
is an ancient wooden image, the work of Laphaes, a Phliasian. In 
sacrificing they observe the following custom. They say that 
Phaestus, coming to Sicyon, found the people offering to Hercules 
as to a hero: he would do nothing of the sort, but insisted on 
sacrificing to Hercules as toa god. And to this day the Sicyonians, 
after slaying a lamb and burning the thighs on the altar, eat part of 
the flesh as of a regular sacrificial victim, and offer part of the flesh 
as to a hero. Of the festival which they celebrate in honour of 
Hercules the first day is styled Names (Oxomata), and the second 
day is called Heraclea. 

2. From here a road leads to a sanctuary of Aesculapius. On 
entering the enclosure we have on the left a double building. In 
the outer chamber is an image of Sleep, of which nothing is left but 
the head. The inner chamber is consecrated to Carnean Apollo, and 
none but the priests are allowed to enter it. In the colonnade is a 
huge bone of a sea-monster, and beyond it an-image of Dream, and 
one of Sleep lulling a lion to slumber, and the surname of Sleep is 
Bountiful. Entering the sanctuary of Aesculapius we have on one 
side of the entrance a sitting image of Pan, and on the other 
a standing image of Artemis. 3. Inside is an image of the god, 
beardless: it is of gold and ivory, and is a work of Calamis. In 
one hand he holds a sceptre, and in the other the fruit of a culti- 

to 

oo 

vated pine-tree. They say that the god was brought to them from 
Epidaurus in the likeness of a serpent, riding in a carriage drawn 
by mules, and that the person who brought him was a Sicyonian 
woman Nicagora, mother of Agasicles, and wife of Echetimus. There 
are small images here hanging from the roof. They say that the 
woman on the serpent is Aristodama, mother of Aratus, and they 
believe that Aratus was a son of Aesculapius. Such were the objects 
of note in this enclosure. 

4 4. <Near> it is another <enclosure> sacred to Aphrodite. The 
first image in it is that of Antiope; for they say that her children 
were natives of Sicyon, and they will have it that through her children 
Antiope herself also belongs to Sicyon. Beyond it is the sanctuary 
of Aphrodite. A female sacristan, who is henceforward forbidden 
to have intercourse with the other sex, and a virgin, who holds the 
priesthood for a year and goes by the name of the Bath-bearer, 
enter into the sanctuary: every one else, without distinction, 
may only see the goddess from the entrance, and pray to her ᾿ 

5 from there. The image was made in a sitting attitude by Canachus, 
the Sicyonian, who also wrought the Apollo at Didyma, in the 
land of Miletus, and the Ismenian Apollo for the Thebans. It q 
is made of gold and ivory: on her head the goddess carries a . 
firmament (/o/os), in one hand a poppy, and in the other an apple. 

They sacrifice the thighs of victims, save those of swine: the other 
parts of the animal they burn with juniper wood. Along with the 

6 thighs they burn the leaf of the pazderos. 5. The paideros is a 
plant that grows in the enclosure in the open air, but nowhere else, 
neither in the land of Sicyon nor in any other land. Its leaves 
are less than those of the oak, but larger than those of the evergreen 
oak: in shape they resemble oak leaves: one side of them is 
blackish, the other is white: their colour may be best likened to 
that of the leaves of the white poplar. 

7 6. Going up from here to the gymnasium we have on the right 
a sanctuary of Pheraean Artemis: they say the wooden image was 
brought from Pherae. This gymnasium was built for the Sicyonians 
by Clinias, and here they still train the lads. There is an image 
of Artemis of white marble, carved only to the waist ; and there is a 
Hercules, the lower part of which is like the square images of 
Hermes. 

XI 
1. Turning thence towards the gate called Sacred we come to a 
temple of Athena not far from the gate. The temple was dedicated , 
by Epopeus, and in size and splendour surpassed all the temples of 
the time. But of this as of many another temple the memory was 
doomed in time to pass away; for God <destroyed it> by thunder- 

bolts. But no bolt fell on the altar, and it remains to this day as 
Epopeus made it. 2. In front of the altar is a barrow erected to 
Epopeus, and near the grave are the Averting Gods: beside their 
images are performed the ceremonies which the Greeks observe for 
the purpose of averting evils. They say that Epopeus made the 
neighbouring sanctuary for Artemis and Apollo, and that the 
sanctuary of Hera beyond it was made by Adrastus: in neither of 
the sanctuaries were there images left. Behind the sanctuary of Hera 
he built altars, one to Pan and one of white marble to the Sun. 
Descending towards the plain we come to a sanctuary of Demeter: 
they say it was founded by Plemnaeus as a thanksgiving to the 
goddess for bringing up his son. A little beyond the sanctuary of 
Hera, which Adrastus founded, is a temple of Carnean Apollo: only 
the columns of it are standing, you shall find neither walls nor roof 
in it, nor yet in the temple of Forerunner Hera. ‘The latter was 
founded by Phalces, son of Temenus, because he alleged that Hera 
had been his guide on the way to Sicyon. 

3. Following the direct road that leads from Sicyon to Phlius, 
and turning aside to the left for just ten furlongs, we come to a 
grove called Pyraea, in which there is a sanctuary of Protecting 
Demeter and the Maid. Here the men celebrate a festival by 
themselves ; but they leave the Nymphon, as it is called, to the 
women to celebrate their festival in. In the Nymphon are images of 
Dionysus, Demeter, and the Maid, of which only the faces are 
exposed to view. 

The road to Titane is sixty furlongs, and impassable for carriages 
by reason of its narrowness. 4. Having advanced, it seems to 4 
me, twenty furlongs and crossed the Asopus to the left, we come 
to a grove of evergreen oaks and a temple of the goddesses 
whom the Athenians name Venerable, and the Sicyonians. name 
Eumenides (‘kindly’). On one day every year they celebrate a 
festival in their honour, at which they sacrifice sheep big with 
young, pour libations of honey mixed with water, and use flowers 
instead of wreaths. They perform similar ceremonies at the altar 
of the Fates: it stands in the grove under the open sky. 

5. Having returned to the road and again crossed the Asopus, we 
come to the top of a mountain. Here, according to the natives, 
Titan first dwelt. They say that he was a brother of the Sun, and 
that from him the place was called Titane. Methinks that Titan 
was skilled to mark the seasons of the year, and when the sun quickens 
and ripens seeds and fruits; and therefore he was deemed a brother 
of the Sun. 6. Afterwards Alexanor, son of Machaon, son of 
Aesculapius, came to Sicyon and made the sanctuary of Aesculapius 
at Titane. People live round about it, mostly suppliants of the 6 
god; and within the enclosure are ancient cypress-trees. It is 
impossible to learn of what wood or metal the image is made; nor 

N 

Od 

Ww 

[Ὁ 

do they know who made it, though one or two refer it to Alexanor 
himself. Only the face and the hands and feet of the image 
are visible, for a white woollen shirt and a mantle are thrown 
over it. There is a similar image of Health: you can hardly see 
it either, so covered is it with women’s hair, which they poll in 
honour of the goddess, and so swathed in strips of Babylonish 
raiment. Whoever would here propitiate one of them, is instructed 
to worship the one which they call Health 7. There are images 
also of Alexanor and Euamerion. To the former they make 
offerings after sunset as to a hero: to Euamerion they sacrifice as 
to a god. If my conjecture is right, this Euamerion is he whom 
the Pergamenians, in compliance with an oracle, name Teles- 
phorus (‘accomplisher’), and whom the Epidaurians name Acesis 
(‘cure’), There is also a wooden image of Coronis. It does not 
stand in the temple; but when they are sacrificing a bull, a 
lamb, and a pig to the god they bring Coronis to the sanctuary of 
Athena and honour her there. All the portions of the victims 
which they offer (and they are not content with cutting off the 
thighs) they burn on the ground, except birds, which they burn on 
the altar. 8. The gables contain a figure of Hercules and figures 
of Victories at the ends. In the colonnade are dedicated images 
of Dionysus and Hecate, Aphrodite and the Mother of the Gods, and 
Fortune: these images are of wood, but the image of Aesculapius, 
surnamed Gortynian, is of stone. People are afraid to go in 
among the sacred serpents; so they set down food for them at 
the entrance and trouble themselves no more about it. Within the 
enclosure is a bronze statue of Granianus, a native of Sicyon who 
won two victories in the pentathlum at Olympia; a third in the 
single race, and two more in the double course, running both with 
and without his shield. 

XII 

1. In Titane there is also a sanctuary of Athena, to which they 
carry up Coronis: it contains an ancient wooden image of Athena, 
which is also said to have been struck by lightning. After de- 
scending from this hill (for the sanctuary is built on a hill) we come 
to an altar of the winds, on which the priest sacrifices to the winds 
one night in every year. He also performs other secret rites at 
four pits, soothing the fury of the blasts; and he chants, they say, 
Medea’s spells. 

We now return from Titane to Sicyon. On the way down to 
the sea we have on the left of the road a temple of Hera. It has 
no longer an image nora roof: they say it was dedicated by Proetus, 
son of Abas. 2. Having descended to what is called the harbour of 
Sicyon, and bent our steps in the direction of Aristonautae, the sea- 

1 The text is corrupt and the meaning uncertain. See Critical Note. 

port of Pellene, we perceive, a little above the road on the left, a 
sanctuary of Poseidon. Proceeding by the high road we come to 
the river Helisson, and after it to the Sythas, both rivers falling into 
the sea. 

3. Phliasia borders on the territory of Sicyon. The city of 3 
Phlius is just forty furlongs from Titane: a straight road leads 
to it from Sicyon. That the Phliasians are not related to the 
Arcadians is proved by the catalogue of the Arcadians in Homer, 
for the Phliasians are not included in that catalogue. That 
they were originally Argives and afterwards became Dorians, when 
the Heraclids had returned to Peloponnese, will appear in the 
sequel. I know that the accounts given of the Phliasians are mostly 
discrepant, but I will follow the one which is most generally accepted. 
4. They say that the first man born in this land was Aras, an 4 
aboriginal. He founded a city round about the hill, which is 
called the Arantine hill to this day, It is not far from another 
hill on which the Phliasians have their acropolis and the sanctuary of 
Hebe. Here then he built a city, and from him both land and city 
were called Arantia in days of old. 5. It was for this king that 
Asopus, who is said to have been a son of Celusa and Poseidon, 
discovered the water of the river which is still called Asopus after 
its discoverer. ‘The tomb of Aras is in a place Celeae, where 
they say that Dysaules, an Eleusinian, is also buried. Aras had a5 
son Aoris, and a daughter Araethyrea. The Phliasians say that these 
two were skilful in the chase and brave in war. Araethyrea died 
first, and Aoris, in memory of his sister, changed the name of the 
country to Araethyrea. Hence Homer, enumerating the subjects of 
Agamemnon, has the verse :— 

They dwelt in Ornea and lovely Araethyrea. 

The graves of the children of Aras are, I believe, on the Arantine hill 
and nowhere else. Round tombstones surmount their graves; and 
before the Phliasians celebrate the mysteries of Demeter, they look 
towards these tombs and invite Aras and his children to partake of 
the libations. 6. Phlias, the third who gave his name to the country, 6 
is said by the Argives to have been a son of Cisus, the son of 
Temenus. But I cannot agree with them, for I know that he is 
called a son of Dionysus, and is said to have been one of those who 
sailed in the Argo. And the verses of the Rhodian poet bear me 
out —— 

After them came Phlias from Araethyrea, 

Where he dwelt in wealth through Dionysus 

His sire: his home was by the springs of Asopus. 

They say that the mother of Phlias was Araethyrea, not Chthono- 
phyle, who was his wife and bore him Androdamas. 

Ὁ 

ῳϑ 

σι 

XIII 

1. The return of the Heraclids threw the whole of Peloponnese, 
except Arcadia, into confusion. Many of the cities received fresh 
settlers from the Dorian horde, and the changes that befell the 
inhabitants were still more numerous.  Phlius fared as follows. 
Rhegnidas, a Dorian, son of Phalces, son of Temenus, led an army 
against it from Argos and Sicyonia. Some of the Phliasians were 
content with the terms which Rhegnidas offered them, namely, that 
they should remain in possession, but should accept Rhegnidas as 
their king, and admit him and his Dorians to a share in the land. 
But Hippasus and his party urged his countrymen to resist, and 
not to yield up to the Dorians without a struggle so much that they 
held dear. However, the people took the opposite view. So Hip- 
pasus, with such as cared to join him, fled to Samos. 2. This 
Hippasus was the great-grandfather of the famous sage, Pythagoras. 
For Pythagoras was the son of Mnesarchus, who was the son of 
Euphron, who was the son of Hippasus. ‘This is the account which 
the Phliasians give of themselves, and in most particulars the 
Sicyonians agree with them. 

3. I shall now add a notice of the most remarkable sights. In 
the acropolis of Phlius there is a grove of cypresses and a sanctuary 
of awful and immemorial sanctity. The goddess of the sanctuary is 
named Ganymeda by the most ancient Phliasian authorities, but 
Hebe by the later authorities. Homer also mentions Hebe in 
the single combat of Menelaus and Alexander, where he says that 
she was the cupbearer of the gods ; and again, in Ulysses’ descent to 
hell, he says she was the wife of Hercules. Olen in his hymn 
to Hera says that Hera was nurtured by the Seasons, and was the 
mother of Ares and Hebe. Of the honours which the Phliasians 
pay to the goddess the greatest is this: slaves who take sanctuary 
here are safe, and when prisoners are loosed from their bonds 
they hang their fetters on the trees in the grove. The Phliasians 
also hold a yearly festival which they call Ivy-cutters. Image 
they have none, neither preserved in secret nor shown openly. 
The reason for this is given in a sacred story of theirs. On the 
left as we quit the sanctuary is a temple of Hera, containing an image 
of Parian marble. In the acropolis is another enclosure: it is sacred 
to Demeter, and contains a temple and image of Demeter and her 
daughter. There is also a bronze image of Artemis here which 
appeared to me ancient. Going down from the acropolis we pass 
on the right a temple of Aesculapius, the image of which represents 
a young and beardless man. Below this temple is a theatre, and 
not far from it is a sanctuary of Demeter with ancient seated images. 

4. In the market-place stands a bronze she-goat, mostly gilded. 

It is worshipped by the Phliasians for the following reason :—The 
constellation which they name the Goat always blights the vines 
at its rising, and to avert its baleful influence they worship the bronze 
goat in the market-place, and adorn it with gold. 5. Here is also 
the tomb of Aristias, son of Pratinas. This Aristias and his father 
Pratinas composed the most popular satyric dramas ever written 
except those of Aeschylus. 6. Behind the market-place is a house 7 
named by the Phliasians the house of divination. According to them, 
Amphiaraus coming to this house and sleeping the night in it began 
for the first time to divine. Up to that time, according to their 
story, he had been an ordinary person and no diviner. From that 
time the building has been always shut up. 7. Not far off is what 
they call the Navel (Omphalos): if what they say is true, this spot is 
the centre of the whole of Peloponnese. Proceeding onward from 
the Navel we come to an ancient sanctuary of Dionysus, another 
of Apollo, and another of Isis. The image of Dionysus may be 
seen by every one, and so may that of Apollo; but only the priests 
may behold the image of Isis. 8. Here is another story told by g 
the Phliasians. When Hercules returned safely from Libya, bringing 
the apples called the apples of the Hesperides, he came to Phlius on 
some private business ; and while staying there was visited by Oeneus, 
from Aetolia, his kinsman by marriage. Oeneus on his arrival either 
feasted Hercules or was feasted by him. At all events, Oeneus had 
as cupbearer a boy called Cyathus ; and Hercules, being dissatisfied 
with the draught which Cyathus handed to him, struck the boy on 
the head with one of his fingers. The blow killed him on the spot, 
and there is a chapel to his memory at Phlius. It stands beside 
the sanctuary of Apollo, and contains a group of statuary in stone, 
representing Cyathus handing a cup to Hercules. 

XIV 

1. Celeae is distant just about five furlongs from the city. They 
celebrate the mysteries of Demeter there every third year, not annually. 
The high-priest of the mysteries is not appointed for life, but at each 
celebration a new priest is elected, who may, if he chooses, take a 
wife. In these respects their practice differs from that observed 
at Eleusis; but the actual mysteries are an imitation of the 
Eleusinian mysteries, indeed the Phliasians themselves admit that 
they imitate the rites of Eleusis. 2. They say that the mysteries 
were instituted by Dysaules, brother of Celeus, who came to their 
country after he had been expelled from Eleusis by Ion, son of 
Xuthus, at the time when Ion was chosen commander-in-chief of the 
Athenians in the war against Eleusis. But I cannot agree with the 
Phliasians that any man of Eleusis was defeated in battle and driven 
into exile; for peace was concluded before the war was fought out, 

[Ὁ] 

and even Eumolpus himself was suffered to remain in Eleusis. 

3 It is possible, however, that Dysaules may have come to Phlius for 
some other cause than the one alleged by the Phliasians. But he 
was not, in my opinion, related to Celeus, nor did he belong to any 
other of the illustrious families of Eleusis. For Homer would never 
have passed him over in silence in his hymn to Demeter. In that 
hymn Homer enumerates the men who were taught the mysteries 
by the goddess, but he knows no Eleusinian of the name of Dysaules. 
The verses are these :— 

She showed to Triptolemus and Diocles, smiter of horses, 

And mighty Eumolpus and Celeus, leader of peoples, 

The way of performing the sacred rites, and explained to all of them 
the orgies. 

4 However that may be, it was this man Dysaules, according to the 
Phliasians, who instituted the mysteries here, and he it was who 
gave to the place the name of Celeae. There is here, as I have 
said, the tomb of Dysaules. ‘The grave of Aras must therefore be 
older ; for according to the Phliasian tradition Dysaules came after 
the reign of Aras. 3. For the Phliasians say that Aras was a con- 
temporary of Prometheus, son of Iapetus, and lived three genera- 
tions before Pelasgus, son of Arcas, and the so-called aborigines of 
Athens. On the roof of what is called the Anactorum stands a 
chariot which they say is the chariot of Pelops. These were the 
chief objects of interest in Phliasia. 

XV 

1. On the way from Corinth to Argos there is a small city 
Cleonae. Some say that Cleones was a son of Pelops, others that 
Cleone was one of the daughters of the river Asopus which flows by 
Sicyon: at all events it was from one or other of these two that the 
city got its name. Here is a sanctuary of Athena: the image is a 
work of Scyllis and Dipoenus. Some say that these two artists were 
pupils of Daedalus: others maintain that Daedalus took to wife a 
woman of Gortyna, and that she bore him Dipoenus and _ Scyllis. 
Besides this sanctuary there is also at Cleonae the tomb of Eurytus 
and Cteatus. They were shot here by Hercules when they were on 
their way from Elis to witness, as ambassadors, the Isthmian games. 
The charge he brought against them was that in his war with 
Augeas they had been arrayed against him. 

From Cleonae there are two roads to Argos. One, a short cut, 
is a mere footpath: the other is over the pass of the Tretus, as it is 
called. The latter, like the former, is a narrow defile shut in by 
mountains on all sides, but it is better adapted for driving. 

bo 

2. In these mountains is still shown the lion’s cave, and 
about fifteen furlongs from it is Nemea. In Nemea there is 
a temple of Nemean Zeus, which is worth seeing, though the roof 
had fallen in, and there was no image left. The temple stands in a 
grove of cypresses ; and it was here, they say, that the serpent killed 
Opheltes, who had been set down by his nurse on the grass. The 
Argives sacrifice to Zeus in Nemea as well as in Argos, and they 
choose a priest of Nemean Zeus. Moreover they announce a race 
to be run by armed men at the winter celebration of the Nemean 
festival. 3. Here is the grave of Opheltes enclosed by a stone wall, 
and within the enclosure there are altars. Here, too, is a barrow, the 
tomb of Lycurgus, the father of Opheltes. The spring is named 
Adrastea, perhaps because Adrastus discovered it, or perhaps for 
some other reason. They say that the district got its name from 
Nemea, another daughter of Asopus. Above Nemea is Mount 
Apesas, where they say that Perseus first sacrificed to Apesantian 
Zeus. 

4. Having ascended to the Tretus and resumed the road to Argos, 
we have on the left the ruins of Mycenae. ‘That Perseus was the 
founder of Mycenae is known to every Greek, but I will narrate the 
cause of its foundation and the pretext on which the Argives after- 
wards destroyed Mycenae. ‘They say that Inachus reigned in the 
country which is now named Argolis, and that he gave his name to 
the river and sacrificed to Hera. What happened before his time 
is forgotten. 5. Another legend is that the first man born in this 
country was Phoroneus, and that his father Inachus was not a man, 
but the river of that name. Inachus, so runs the legend, arbitrated 
in the dispute between Poseidon and Hera for the possession 
of the country, and he was assisted by Cephisus and Asterion ; 
and because they decided that the country belonged to -Hera, 
Poseidon made their water to disappear. Therefore neither 
the Inachus nor any of the said rivers has any water, except 
after rain: in summer their streams are dry, with the exception 
of the streams at Lerna. It was Phoroneus, son of Inachus, 
who brought mankind together for the first time; for hitherto they 
had lived scattered and solitary. And the place where they first 
assembled was named the city of Phoronicum. 

XVI 

1. Argos, the son of Phoroneus’ daughter, reigned after Phoroneus, 
and gave his name to the district. Argos begat Pirasus and 
Phorbas, Phorbas begat Triopas, and Triopas begat Iasus and 
Agenor. Io, daughter of Iasus, went to Egypt either in the way 
that Herodotus states, or in the way commonly alleged by the 
Greeks. Jasus was succeeded on the throne by Crotopus, son of 

ΕΝ 

No 

Oo 

Agenor, and Crotopus had a son Sthenelas. But Danaus sailed 
from Egypt against Gelanor, son of Sthenelas, and deposed the 
house of Agenor. Every one knows the sequel, how the daughters 
of Danaus wrought a bold bad deed on their cousins, and how 
Lynceus came to the throne on the death of Danaus. 2. But the 
sons of Abas, son of Lynceus, divided the kingdom amongst them- 
selves, Acrisius remaining in Argos, and Proetus taking the 
Heraeum, Midea, Tiryns, and the coast of Argolis. Traces still 
remain of the house of Proetus at Tiryns. Afterwards <Acrisius, 
learning that Perseus was alive and distinguishing himself, retired to 
Larisa on the Peneus. But Pegeuws, bent on seeing his mother’s 
father, and showing him kindness by word and deed, went to him 
at Larisa. Being in the prime of youthful vigour, and delighting in 
his invention of the quoit, he was exhibiting his skill in public. But 
as fate would have it, Acrisius unwittingly got in the way of the 
quoit as it was being thrown. ‘Thus the prophecy of the god was 
fulfilled on Acrisius, nor did the precautions which he took with 
reference to his daughter and her son avail to avert his doom. 

3. When Perseus returned to Argos, ashamed at the notoriety of 
the homicide, he persuaded Megapenthes, son of Proetus, to change 
kingdoms with him. So when he had received the kingdom of 
Proetus he founded Mycenae, because there the cap (syes) of his 
scabbard had fallen off, and he regarded this as a sign to found a 
city. I have also heard that being thirsty he chanced to take up a 
mushroom (mykes), and that water flowing from it he drank, and 
being pleased gave the place the name of Mycenae. In the Odyssey 
Homer mentions a woman Mycene in the following verse :— 

Tyro and Alcmena and well-crowned Mycene. 

That she was the daughter of Inachus and wife of Arestor is 
affirmed in the epic which the Greeks call the Great Eoeae. They 
say, then, that from her the city got its name. But I cannot accept 
the account which they attribute to Acuselaus, that Myceneus was a 
son of Sparton, and Sparton a son of Phoroneus; for the Lacedae- 
monians themselves do not admit it. The Lacedaemonians cer- 
tainly have in Amyclae a statue of a woman Sparta, but it would 
surprise them even to hear of Sparton son of Phoroneus. Ἢ 

4. The Argives destroyed Mycenae out of jealousy. For while 
they remained inactive at the time of the invasion of the Medes, the 
Mycenaeans sent eighty men to Thermopylae, who fought side by 
side with the Lacedaemonians. But this spirited conduct of the 
Mycenaeans proved their ruin, by exasperating the Argives. However, 
parts of the circuit wall are still left, including the gate, which is sur- 
mounted by lions. These also are said to be the work of the 

6 Cyclopes, who made the walls of Tiryns for Proetus. 5. Among 

the ruins of Mycenae is a conduit called Persea, and there are 

underground buildings of Atreus and his children, where their 
treasures were kept. There is a grave of Atreus, and graves of all 
those who on their return from Ilium with Agamemnon were 
murdered by Aegisthus after a banquet which hegave them. ‘The tomb 
of Cassandra is disputed: the Lacedaemonians of Amyclae claim that 
it is at Amyclae. Another tomb is that of Agamemnon; another 
is that of Eurymedon the charioteer ; another is that of Teledamus 

and Pelops. ‘The two last are said to have been twin children of 7 

Cassandra, who were murdered by Aegisthus in their infancy after he 
had murdered their parents . . . . for Orestes gave her in marriage 
to Pylades. Hellanicus adds that Pylades had Medon and Strophius 
by Electra. But Clytaemnestra and Aegisthus were buried at a little 
distance from the wall; for they were deemed unworthy to be buried 
within the walls, where Agamemnon himself and those who had been 
murdered with him were laid. 

XVII 

1. To the left of Mycenae, at a distance of fifteen furlongs, is 
the Heraeum. Beside the road flows a water which is called 
the Water of Freedom: the women who minister at the sanctuary 
employ it for purifications and for the secret sacrifices. 2. The 
sanctuary itself is on the lower slope of Euboea. For they 
name this mountain Euboea, saying that the river Asterion had 
three daughters, Euboea, Prosymna, and Acraea, and that they 
were nurses of Hera. ‘The mountain opposite the Heraeum 
is called after Acraea: the ground about the sanctuary is called 
after Euboea; and the district below the Heraeum is called Prosymna. 
The Asterion flowing above the Heraeum falls into a gully and 
disappears. On its banks grows a plant which they also name 
Asterion: they offer the plant to Hera, and twine its leaves into 
wreaths for her. 3. They say that the architect of the temple was 
Eupolemus an Argive. ‘The sculptures over the columns represent, 
some the birth of Zeus and the battle of the gods and giants, others 
the Trojan war and the taking of Ilium. Before the entrance 
stand statues of women who have been priestesses of Hera, and 
statues of heroes, including Orestes; for they say that the statue 
which the inscription declares to be the Emperor Augustus is really 
Orestes. In the fore-temple are ancient images of the Graces on the 
left; and on the right is a couch of Hera, and a votive offering 
consisting of the shield which Menelaus once took from Euphorbus 

ῳ 

at Ilium. 4. The image of Hera is seated on a throne, and is of 4 

colossal size: it is made of gold and ivory, and is a work of Poly- 
clitus. On her head is a crown with the Graces and the Seasons 
wrought on it in relief: in one hand she carries a pomegranate, in 
the other ἃ sceptre. The story about the pomegranate I shall omit 

wn 

οὶ 

N 

as it is of a somewhat mystic nature; but the cuckoo perched 
on the sceptre is explained by a story, that when Zeus was in 
love with the maiden Hera he changed himself into this bird, 
and that Hera caught the bird to play with it. This and similar 
stories of the gods I record, though I do not accept them. eit 
is said that beside the image of Hera once stood an image of 
Hebe, also of ivory and gold, a work of Naucydes. And beside it 
is an antique image of Hera ona column. But her most ancient 
image is made of the wood of the wild pear-tree: it was dedicated 
in Tiryns by Pirasus, son of Argos, and when the Argives 
destroyed Tiryns they brought the image to the Heraeum. It 
is a small seated image: I saw it myself. 6. Amongst the remark- 
able dedicatory offerings is an altar, on which is wrought in 
relief the fabled marriage of Hebe and Hercules: the altar is of 
silver. Further, there is a peacock of gold and shining stones 
dedicated by the Emperor Hadrian, because this bird is considered 
sacred to Hera. There is also a golden crown and a purple robe, 
offerings of Nero. 

7. Above this temple are the foundations of the former temple, 
together with the few other remains of it that escaped the flames. It 
was burned down through Chryseis, the priestess of Hera, having 
fallen asleep, when the flame of the lamp caught the wreaths, 
Chryseis fled to Tegea and took sanctuary in the temple of Athena 
Alea. In spite of this great calamity the Argives did not take down 
the statue of Chryseis, and it still stands in front of the burnt temple. 

XVIII 

τ. On the way from Mycenae to Argos is a shrine of the hero 
Perseus beside the road on the left. He is honoured hére by the 
people of the neighbourhood ; but he is most honoured in Seriphus, 
and in Athens there is a precinct of Perseus, and an altar of Dictys 
and Clymene, who are called the saviours of Perseus. 2. In Argolis, 
going on a little way from this shrine, we come to the grave of Thyestes 
on the right. Over the grave is the stone figure of a ram,/because 
Thyestes obtained the golden lamb, after he had committed adultery 
with his brother’s wife. Prudence did not restrain Atreus from 
retaliating: he murdered the children of Thyestes and served up the 
notorious banquet. Afterwards I cannot say for certain whether 
Aegisthus was the aggressor, or whether Agamemnon began the 
feud by murdering Tantalus the son of Thyestes. They say that 
Tantalus was Clytaemnestra’s first husband, Tyndareus having given 
her to him in marriage. I do not wish to charge them with having 
been by nature wicked ; but if the guilt of Pelops and the aven- 
ging ghost of Myrtilus dogged their steps so long, well might 
the Pythian priestess tell the Spartan Glaucus, son of Epicydes, 

when he meditated perjury, that vengeance would pursue his 
descendants. 

3. A little beyond the Rams (for so they name the tomb of 3 
Thyestes) we come to a place Mysia and a sanctuary of Mysian 
Demeter on the left of the road. The name is derived from a man 
Mysius, one of those mortals, the Argives say, who entertained 
Demeter. The sanctuary has no roof, but contains another 
temple, built of burnt bricks, and wooden images of the Maid and 
Pluto and Demeter. Farther on we come to the river Inachus, 
and crossing it we come to an altar of the Sun. From this altar you 
will come to the gate which gets its name from the neighbouring 
sanctuary of Ilithyia. 

4. The Argives are the only Greeks I know who have been 4 
divided into three kingdoms. For in the reign of Anaxagoras, son 
of Argus, son of Megapenthes, the women were smitten with mad- 
ness, and quitting their houses roamed up and down the land, till 
Melampus, son of Amythaon, cured them on condition that he and 
his brother Bias should share the kingdom equally with Anaxagoras. 
From Bias sprang five kings who reigned for four generations, down 
to Cyanippus, son of Aegialeus: on the mother’s side they were 
Neleids. Melampus was the ancestor of six kings in six generations, 
down to Amphilochus, son of Amphiaraus. But the native dynasty 5 
of the house of Anaxagoras outlasted the other two. For Iphis, 
son of Alector, son of Anaxagoras, bequeathed the throne to Sthenelus, 
son of his brother Capaneus. And when, after the capture of Ilium, 
Amphilochus emigrated and settled among the people now called 
Amphilochians, and Cyanippus died childless, Cylarabes, the son 
of Sthenelus, had the kingdom to himself. 5. But as he also left no 
children, Orestes, son of Agamemnon, made himself master of Argos, 
For he dwelt near; and, besides the kingdom he inherited. from 
his fathers, he had added a large part of Arcadia to his domains, and 
had succeeded to the crown of Sparta. Moreover his allies the 
Phocians furnished him with a body of troops which was kept in 
constant readiness for service. But if he was king of Lacedaemon, 6 
it was by the consent of the Lacedaemonians themselves. For they 
thought that the sons of the daughter of Tyndareus had a better right 
to the throne than Nicostratus and Megapenthes, the sons of Menelaus 
by a slave girl. When Orestes died, his son Tisamenus succeeded 
him. His mother was Hermione, daughter of Menelaus. Orestes 
had also a bastard son called Penthilus, whose mother, according to 
the poet Cinaethon, was Erigone, daughter of Aegisthus. 

6. It was in the reign of this Tisamenus that the Heraclids re- 7 
turned to Peloponnese. Their names were Temenus and Cresphontes, 
sons of Aristomachus: the third brother Aristodemus was dead, but his 
children came with their uncles. In my opinion their claim to 
Argos and the kingdom of Argos was perfectly just; for whereas 

VOL. I H 

Tisamenus was descended from Pelops, the MHeraclids were 
descendants of Perseus. - They declared that Tyndareus had been 
driven out by Hippocoon, but that Hercules slew Hippocoon and 
his children, and handed over the country in trust to Tyndareus. 
They told the same sort of story about Messenia, how that it also 
had been given in trust to Nestor by Hercules after he had captured 

8 Pylus. 7. So they drove Tisamenus out of Lacedaemon and Argos, 

N 

ioe) 

and expelled the descendants of Nestor from Messenia. These 
descendants of Nestor were, first, Alemaeon, son of Sillus, son of 
Thrasymedes ; second, Pisistratus, son of Pisistratus ; and, third, the 
sons of Paeon, son of Antilochus. With them was also expelled 
Melanthus, son of Andropompus, son of Borus, son of Penthilus, 
son of Periclymenus. Tisamenus went with his army and his 
children to the country which is now called Achaia. Where 
Pisistratus went I know not; but all the rest of the Neleids went 
to Athens, where they give their names to the house of the Paeonids 
and the house of the Alemaeonids. Melanthus even came to the 
throne, from which he had driven Thymoetus, son of Oxyantes, the 
last Athenian king of the house of Theseus. 

XIX 

1. The history of Cresphontes and the sons of Aristodemus it 
is not material that I should here relate. But Temenus openly 
employed Deiphontes, son of Antimachus, son of Thrasyanor, son of 
Ctesippus, son of Hercules, as his general in the battles instead of 
his own sons, and he took his advice in everything ; and as he had 
previously made him his son-in-law, and lovéd his daughter 
Hyrnetho the best of all his children, he was suspected of trying 
to divert the kingdom to her and Deiphontes. Therefore his sons 
plotted against him, and Cisus, the eldest of them, mounted the 
throne. 2. But from time immemorial the Argives have loved 
equality and freedom; and they now reduced the kingly power so 
low that Medon, son of Cisus, and his descendants, had nothing 
but the title of king left them. At last, Meltas, son of lWacedas, 
ninth descendant of Medon, was condemned by the people and 
actually deposed. 

3. The most famous building in Argos isa sanctuary of Wolfish 
(Zukios) Apollo. The present image was made by Attalus, an 
Athenian, but originally both the temple and the wooden image 
were dedicated by Danaus; for I am persuaded that in those 
days all images were of wood, especially the Egyptian images. 
The reason why Danaus founded a sanctuary of Wolfish Apollo 
was this. When he came to Argos he claimed the kingdom 
against Gelanor, son of Sthenelas. The people sat in judgment : 
many plausible pleas were urged on both sides; and it was thought 

that Gelanor had made out quite as good a case as his opponent. 
But the people deferred their decision, it is said, till the next day. 
At break of day a herd of kine, browsing before the walls, was 4 
attacked by a wolf, who fell upon and fought the bull, the leader of 
the herd. So it struck the Argives that Gelanor was like the bull 
and Danaus like the wolf; for just as the wolf does not live among 
men, so Danaus had not dwelt among them till that day. And since 
the wolf killed the bull, Danaus got the kingdom. So he founded 
a sanctuary of Wolfish Apollo, because he thought that Apollo had 
brought the wolf on the herd. 4. In this sanctuary is the throne of 5 
Danaus, and there is a statue of Biton, representing a man carrying 
a bull on his shoulders. According to the poet Lyceas, when the 
Argives were driving beasts to Nemea to sacrifice to Zeus, Biton by 
reason of his vigour and strength took up a bull and carried it. 
5. Next to this statue is a fire which they keep burning: they name 
it the fire of Phoroneus, for they do not admit that Prometheus 
gave fire to men, but refer the discovery of fire to Phoroneus. 
6. Of the wooden images of Aphrodite and Hermes, they say that the 6 
one is a work of Epeus, the other an offering of Hypermnestra. 
For Hypermnestra, as the only one of his daughters who had disre- 
garded his command, was brought to trial by Danaus, who thought 
his own safety imperilled by the escape of Lynceus, and that by not 
sharing in the crime of her sisters she had inflamed the infamy that 
attached to himself as the contriver of the deed. Being tried and 
acquitted by the Argives, Hypermnestra dedicated an image of 
Victorious Aphrodite to commemorate her escape. Inside the 7 
temple is a statue of Ladas, the fleetest runner of his age; also a 
Hermes with a tortoise which he has lifted in order to make a lyre. 
In front of the temple is a pedestal adorned with sculptures in relief : 
they represent a bull and a wolf fighting and a virgin hurling ἃ rock 
at the bull: they think that the virgin is Artemis. Danaus 
dedicated these, also some pillars near from . . . . of Zeus anda 
wooden image of Artemis. 

7. There are also graves: one of them is the grave of Linus, son 8 
of Apollo by Psamathe, daughter of Crotopus: the other, they say, 
is the grave of Linus the poet. The history of the latter Linus 
can be told more appropriately in another place; so I omit it here. 
The story of the former has been already told by me in describing 
Megara. After these graves there is an image of Apollo as God of 
Streets, and an altar of Rainy Zeus, where the men who banded 
together to restore Polynices to Thebes swore to take Thebes or 
die. As to the tomb of Prometheus, the Argives tell a story which 
to-me seems less likely than the story told by the Opuntians. 
But the Argives stick to their version of it. 

100 ARGOS BK. 11. CORINTH 

XX 

1. Passing over a statue of Creugas, a pugilist, and a trophy 
erected to commemorate a victory over the Corinthians, you come 
to a seated statue of Gracious Zeus, in white marble, a work of 
Polyclitus. I was told that it was made for the following reason. 
From the time that the Lacedaemonians first turned their arms 
against the Argives, there was no cessation of hostilities till 
Philip, the son of Amyntas, compelled them to stay within their 
original boundaries. Before that time, if the Lacedaemonians were ' 
not meddling outside Peloponnese, they were sure to be encroaching 4 
on the Argive territory ; and on the other hand, when the Lacedae- 
monians were occupied with a foreign war, it was the turn of the 
Argives to retaliate on them. When feeling on both sides ran very 
high, the Argives resolved to maintain a regiment of a thousand 
picked men. The commander of the regiment was one Bryas of ἷ 
Argos. Among other acts of oppression committed by him on the 
people, this man violated a girl whom he had torn from the arms 
of her friends as they were escorting her to the house of the bride- 
groom. When night fell the girl waited till Bryas was asleep, and 
then put out his eyes. At daybreak, being discovered, she threw 
herself on the protection of the people. The people refused to give 
her up to the vengeance of the soldiery. A fight ensued, the 
popular party were victorious, and in their fury they left not a man 
of their enemies alive. Afterwards they took various steps to cleanse 
themselves from the stain of tribal blood: among others, they set 
up an image of Gracious Zeus. 

2. Hard by is a relief cut in stone: it represents Cleobis and 
Biton drawing the wagon with their mother on it to the sanctuary 
of Hera. 3. Opposite to it there is a sanctuary of Nemean Zeus: the 
bronze image of the god, who is represented standing, is a work 
of Lysippus. Beyond it we come to the grave of Phoroneus on 
the right. Down to the present day they still sacrifice to Phoroneus 
as to a hero. Over against the sanctuary of Nemean Zsus is a 
temple of Fortune. It must be very old if it be true that in this 
temple Palamedes dedicated the dice which he had invented. 

4 The neighbouring tomb they name the tomb of Chorea the 
Bacchanal. They say she was one of the women who marched with 
Dionysus to Argos, and that Perseus, being victorious in the battle, 
put most of the women to the sword. ‘The others were buried in 
a common grave; but in consideration of her higher rank they 
made a separate tomb for Chorea. 4. At a little distance is a 
sanctuary of the Seasons. | 

5 Returning from it you perceive a statue of Polynices, son of 
Oedipus, and statues of all the captains who perished with him in 

N 

ios) 

“ποσὶ 

ΘΕ xx ARGOS ΙΟΙ 

the assault on Thebes. Their number is reduced by Aeschylus to 
seven, but more than seven leaders marched from Argos and 
Messene, not to speak of some Arcadians. Near these seven (for 
the Argives also have adopted Aeschylus’ account) are statues of 
the men who captured Thebes. They were Aegialeus, son of 
Adrastus ; Promachus, son of Parthenopaeus, son of Talaus; Poly- 
dorus, son of Hippomedon ; Thersander; the two sons of Amphi- 
araus, Alemaeon and Amphilochus ; and Diomede and Sthenelus. 
Besides these there were present at the siege Euryalus, son of 
Mecisteus, and Adrastus and Timeas, sons of Polynices. Not far 6 
from the statues is shown the tomb of Danaus and a cenotaph of 
the Argives who met their death at Ilium or on the journey home. 
5. Here, too, is a sanctuary of Saviour Zeus. Passing it we come 
to a building where the Argive women bewail Adonis. On the 
right of the entrance is a sanctuary of Cephisus. They say that 
the water of this river was not utterly dried up by Poseidon, but 
just on the spot where the sanctuary stands they hear it flowing 
underground. Beside the sanctuary of Cephisus is a head of 7 
Medusa made of stone: they say that it too is a work of the 
Cyclopes. The place behind is still named the Judgment Place, 
because they say Hypermnestra was here brought to judgment 
by Danaus. 6. Not far from it is a theatre: among other things 
worth seeing it contains the statue of one man killing another ; 
the slayer is the Argive Perilaus, son of Alcenor; the slain man 15 
the Spartan Othryadas. Perilaus had previously won a prize for 
wrestling at the Nemean games. 

7. Above the theatre is a sanctuary of Aphrodite, and in front 8 
of the image of the goddess stands a relief representing Telesilla, 
the song-writer: her books are lying at her feet, and she is looking 
at a helmet which she holds in her hand and is about to put on her 
head. ‘Telesilla was distinguished as a woman, and still more as 
a poetess. The Lacedaemonians, under Cleomenes, son of Anax- 
andrides, had inflicted a dreadful defeat on the Argives. Of the 
latter, some fell in the battle, others escaped to the grove of Argos, 
but only to perish miserably. For those who at first came out and 
surrendered were instantly despatched; and the rest, discovering 
the snare, were burned to death in the grove. Thus when Cleo- 
menes led the Lacedaemonians against Argos, the city was denuded 
of its fighting men. 8. But Telesilla took the slaves, and the males 9 
who were too old or too young to bear arms, and mounted all of 
them on the wall. Then she gathered all the weapons that were 
left in the houses, or preserved in the sanctuaries, and with these 
she armed all the women who were in the prime of life, and drew 
them up in array at the point where she knew the enemy would 
approach. ‘The Lacedaemonians came on; and the women, un- 
dismayed by their cheering, stood their ground and fought stoutly. 

102 ARGOS BK. 11. CORINTH 

Then the Lacedaemonians, reflecting that victory, purchased by the 
slaughter of the women, would be odious and defeat disgraceful, 
10 gave ground and left the women in possession of the field. This 
battle was foretold by the Pythian priestess in an oracle which 
Herodotus has recorded, whether he understood it or not :— 

But when the female conquers the male 
And drives him away, and wins glory among the Argives, 
Then will she cause many Argive women to scratch both their cheeks. 

These were the words of the oracle which referred to the battle of 
the women. 

XxI 

1. Having descended thence and turned again towards the 
market-place, we come to the tomb of Cerdo, wife of Phoroneus, and 
to a temple of Aesculapius. The sanctuary of Artemis, surnamed 
Persuasion, was also dedicated by Hypermnestra, after her acquittal 
at the trial to which she had been brought by her father on account 
of Lynceus. 2. Here, too, is a bronze statue of Aeneas, and a 
place called Delta. The explanation given of the name did not 
satisfy me, so I omit it. In front of it is an altar of Zeus, God of 
Flight, and near it is the tomb of Hypermnestra, mother of 
Amphiaraus. The other tomb is that of Hypermnestra, daughter of 
Danaus; and Lynceus is buried with her. Opposite these is the 
grave of Talaus, son of Bias. I have already told the story of Bias 
and his descendants. 3. The sanctuary of Trumpet Athena is said 
to have been founded by Hegeleos. ‘They say that this Hegeleos 
was a son of Tyrsenus, that Tyrsenus was a son of Hercules by 
the Lydian woman, that Tyrsenus invented the trumpet, that his 
son Hegeleos taught the Dorians who accompanied Temenus how 
to play on the instrument, and that therefore he gave Athena the 
surname of Trumpet. 4. They say that in front of the temple of 
Athena is the grave of Epimenides. ‘The Argive story is that the 
Lacedaemonians, in a war with the Cnosians, took Epimenides 
prisoner, but put him to death because he did not prophesy good 
luck to them; and the Argives (according to their own account) 
4 removed his body and buried him here. 5. The building of white 

marble, situated just at the middle of the market-place, is not a 
trophy of the victory over Pyrrhus the Epirot, as the Argives say : 
his corpse was burned here, and this you will find is his monument, 
on which are sculptured in relief the elephants and everything that 
Pyrrhus used in battle. This building was erected where the pyre 
stood, but the bones of Pyrrhus are deposited in the sanctuary of 
Demeter, beside which, as I have shown in my account of Attica, 
his death took place. At the entrance to this sanctuary of Demeter 

bo 

ῳ 

: 

CHS, XX-XXI ARGOS 103 

you may see the bronze shield of Pyrrhus hanging up over the 
door. 

6. Not far from the building in the market-place of Argos is a 5 
mound of earth: they say that in it les the head of the Gorgon 
Medusa. If we leave out the mythical element, the story told of 
her is this: she was a daughter of Phorcus, and when her father 
died she reigned over the people who dwell round about the Lake 
Tritonis. She used to go out hunting, and she led the Libyans to 
battle. But being encamped with her army over against the host of 
Perseus, who was accompanied by picked troops from Peloponnese, 
she was assassinated by night, and Perseus, admiring her beauty even in 
death, cut off her head and brought it to show to the Greeks. 7. But 6 
a Carthaginian named Procles, the son of Eucrates, thought that the 
following account was more plausible. The desert of Libya contains 
wild beasts, such as a man would not believe in if he were told of 
them ; and amongst these monsters are wild men and wild women. 
Procles said that he had seen one of these men who had been 
brought to Rome. He conjectured, therefore, that one of these 
women had wandered to the Lake Tritonis, and there harried the 
people of the neighbourhood till Perseus slew her; and because the 
people who dwell round about the Lake Tritonis are sacred to Athena, 
it was supposed that the goddess had aided him in his exploit. 

8. In Argos beside this monument of the Gorgon is the grave 7 
of Gorgophone (‘ Gorgon-slaying ’), daughter of Perseus. The reason 
why the name was given her is manifest as soon as it is mentioned. 
They say that she was the first woman who married a second time ; 
for on the decease of her husband Perieres, son of Aeolus, to whom 
she had been married as a maid, she wedded Oebalus. But before 
that time it had been the custom for women to remain single after 
their husbands’ death. 9. In front of this grave is a trophy of 8 
stone, erected to commemorate a triumph over Laphaes an Argive. 
He was a tyrant (I give the Argives’ own account), and the people 
rose up and expelled him. He fled to Sparta, and the Lacedae- 
monians tried to restore him to power. But in the battle the 
Argives were victorious, and put the tyrant and most of the Lacedae- 
monians to the edge of the sword. το. The sanctuary of Latona is 
not far from the trophy: the image is a work of Praxiteles. The 9 
statue of the virgin beside the goddess is named Chloris (‘the pale 
woman’). They say she was a daughter of Niobe, and that her 
original name was Meliboea. When the children of Amphion were 
slain by Apollo and Artemis, she and her brother Amyclas alone 
were spared of all the brothers and sisters, because they had prayed 
to Latona. But Meliboea grew so pale with fear at the moment, 
and continued so pale for the rest of her life, that her name was 
accordingly changed from Meliboea to Chloris. The Argives say 
that the temple of Latona was originally built by the brother and 

No 

ῳ 

sister. But I prefer to follow Homer, and to suppose that none 
of the children of Niobe were left alive. In this I am borne out by 
the verse :—— 

But they, though they were but twain, destroyed them all. 

Thus Homer knew that the house of Amphion was destroyed root 
and branch. 
XXII 

1. The temple of Flowery Hera is on the right of the sanctuary 
of Latona, and in front of it is a grave of women. ‘These women 
fell in the battle against the Argives under Perseus. They formed 
part of the host which Dionysus led thither from the islands of the 
Aegean; therefore the Argives surname them the Sea-Women. 
2. Opposite the tomb of the women is a sanctuary of Demeter, 
who is surnamed Pelasgian after the founder of the sanctuary, 
Pelasgus, son of Triopas. The grave of Pelasgus is not far from 
the sanctuary. Over against the grave is a bronze vessel of no 
great size: it supports ancient images of Artemis, Zeus, and 
Athena. 3. Lyceas in his poem says that it is the image of 
Zeus the Contriver, and that the Argives who went to the 
Trojan war swore here to continue the war till they should either 
take Ilium or fall sword in hand. 4. Others have stated that in 
the bronze vessel are deposited the bones of Tantalus. Now that 
the Tantalus, who was son to Thyestes or to Broteas (for some say 
one, some the other), and who was the husband of Clytaemnestra 
before she married Agamemnon, was buried here, I am not prepared 
co dispute. But as for the Tantalus who is said to have been the 
son of Zeus and Pluto, I know that his grave is on Mount Sipylus, 
for I have seen it there, and well worth seeing it is. Besides, 
Tantalus was never reduced to flee from Sipylus, as Pelops after- 
wards was, when Ilus the Phrygian led a host against him. But 
enough of this disquisition. They say that the ceremony observed 
at the neighbouring pit was instituted by one Nicostratus, a native, 
and they still throw burning torches into the pit in honour of the 
Maid, Demeter’s daughter. 5. Here is a sanctuary of Poseidon, 
surnamed the God of the Dashing Wave. For they say that ᾿ 
Poseidon flooded most of the country, because Inachus and his 
assessors decided that the land was Hera’s and not his. Hera 
prevailed on Poseidon to let the sea retire, and on the spot from 
which the wave retreated the Argives made a sanctuary to Poseidon 
of the Dashing Wave. 

6. A little farther on is the grave of Argus, who is reputed to 
be a son of Zeus and Niobe, daughter of Phoroneus. Next is a 
temple of the Dioscuri, containing images of the Dioscuri and their 
children, Anaxis and Mnasinus, together with images of their 
mothers, Hilaira and Phoebe. The images are by Dipoenus and 

Scyllis, and are made of ebony: the horses are also mostly of 
ebony, with a few pieces of ivory. 7. Near the sanctuary of the 6 
Lords is a sanctuary of Ilithyia. It was dedicated by Helen 
when she was being taken to Lacedaemon, after Aphidna had 
been captured by the Dioscuri in the absence of Theseus, who 
had gone off with Pirithous to Thesprotis. For they say that 
she was with child at the time, and that she was brought to 
bed in Argos and founded the sanctuary of Ilithyia. The girl 
of whom she was delivered she gave to Clytaemnestra, who was 
by this time the wife of Agamemnon. Helen herself afterwards 
married Menelaus. In reference to this episode, the poets Eupho- 7 
rion the Chalcidian and Alexander the Pleuronian, as well as 
Stesichorus the Himeraean before them, agree with the Argives in 
representing Iphigenia as the daughter of Theseus. 8. Over against 
the sanctuary of Ilithyia is a temple of Hecate: the image is a 
work of Scopas, and is of stone. The other images of Hecate 
which face it are of bronze: one of them is by Polyclitus, the other 
by his brother Naucydes, son of Mothon. 

Following a straight street which leads to the gymnasium named 8 
Cylarabis after the son of Sthenelus, we come to the grave of 
Licymnius, son of Electryon: Homer says that he was killed by 
Tleptolemus, son of Hercules; and on account of this murder 
Tleptolemus fled from Argos. 9. A little aside from the street 
that leads to Cylarabis and to the adjoining gate, is the tomb of 
Sacadas, the first who played the Pythian tune on the flute at 
Delphi. It is thought that the dislike of flute-players which Apollo 9 
had entertained ever since his contest with the Silenus Marsyas was 
relinquished for the sake of this Sacadas. το. In the gymnasium 
of Cylarabes is an image of Capanean Athena, and they point out 
the graves of Sthenelus and of Cylarabes himself. Not far from the 
gymnasium the Argives who sailed with the Athenians to conquer 
Syracuse and Sicily are buried in one common grave. 

XXIII 

1. Going from here along <Hollow> Street, as it is called, we 
have on the right a temple of Dionysus: they say that the image 
came from Euboea. For when the Greeks, returning from Ilium, 
were shipwrecked at Caphereus, those of the Argives who contrived 
to escape to land were distressed by cold and hunger. So they 
prayed that one of the gods would save them in their present strait ; 
and straightway as they went forward they spied a cave of Dionysus, 
and in the cave was an image of the god and some wild goats, which 
had sought shelter there from the storm. These the Argives 
killed and ate, and used their skins as garments. And when the 
storm was over, and they had refitted their ships and were sailing 

for home, they took with them the wooden image from the cave; 

and they worship it to this day. 2. Close to the temple of 

Dionysus you will see the house of Adrastus, and a little way from 

it is a sanctuary of Amphiaraus. Over against the sanctuary is the 

tomb of Eriphyle. Next after these is a precinct of Aesculapius, 
and beyond it a sanctuary of Baton. Baton was, like Amphiaraus, 
of the race of the Melampodids, and when Amphiaraus went forth 
to battle Baton used to drive his chariot. So when, after the rout 
under the walls of Thebes, the earth yawned and_ swallowed 

Amphiaraus and his chariot, Baton disappeared along with him. 

3 3. Returning from Hollow Street you come to what they say is 
the grave of Hyrnetho. Now if they admit the sepulchre is empty, 
and is merely a monument to her memory, that is like enough ; but 
if they think the body of Hyrnetho lies here, I for one do not 
believe them. But any one who does not know about Epidaurus 

4 may believe them if he likes. 4. The most famous sanctuary of 
Aesculapius in Argos contains at the present day a seated image of 
Aesculapius in white marble. Beside the god stands Health, and 
there are seated figures of Xenophilus and Strato, the sculptors 
who made the images. The sanctuary was originally founded by 
Sphyrus, son of Machaon and brother of that Alexanor who is 
revered by the Sicyonians at Titane. 

5 5. Like the Athenians and Sicyonians, the Argives worship 
Pheraean Artemis, and like them they say that her image was 
brought from Pherae in Thessaly. But I cannot agree with the 
Argives when they assert that the tomb of Dejanira, daughter of 
Oneus, is in Argos, also the tomb of Helenus, son of Priam, and 
that they have the image of Athena, which was carried away from 
Ilium, and the loss of which caused the city to be taken. For the 
Palladium, as the image is called, was notoriously taken to Italy 
by Aeneas ; and we know that Dejanira died near Trachis, and not at 
Argos, and her grave is near Heraclea, at the footof Mount Oeta. 

66. As to Helenus, son of Priam, I have already shown that he 
went with Pyrrhus, son of Achilles, to Epirus; that he married 
Andromache, and acted as guardian to the children of Pyrrhus ; and 
that the district of Cestrine got its name from his son Cestrinus. 
The Argive guides themselves are aware that not all the stories they 
tell are true ; yet they stick to them, for it is not easy to persuade 
the vulgar to change their opinions. 

7 7. There are other things worth seeing at Argos ; for instance, 
an underground structure, over which was the brazen chamber which 
Acrisius made to imprison his daughter in. But when Perilaus 
made himself tyrant he pulled it down. Besides this structure 
there is the tomb of Crotopus and a temple of Cretan Dionysus. 
8. For they say that, after warring with Perseus, the god laid aside 
his enmity, and was greatly honoured by the Argives, who gave him, 

iS) 

amongst other marks of respect, this special precinct for himself. 

The epithet Cretan was added afterwards, because, when Ariadne 8 
died, Dionysus buried her here. Lyceas says that when the temple 

was being rebuilt they found an earthenware coffin, and that it was 

the coffin of Ariadne. He said he saw it himself, and that other 

Argives saw it also. Near the temple of Dionysus is a temple of 

Heavenly Aphrodite. 

XXIV 

1. They call the acropolis Larisa after the daughter of Pelasgus, 
who gave her name also to two cities of Thessaly, one situated 
beside the sea, and the other on the river Peneus. On the way 
up to the acropolis is the sanctuary of Hera of the Height; also 
a temple of Apollo, said to have been first built by Pythaeus, 
who came from Delphi. The present image is a standing figure 
of bronze called Apollo Diradiotes, because the place also is 
called Diras. His mode of giving oracles—for he gives oracles 
to this day—is this. A woman, who is debarred from intercourse 
with the other sex, acts as his mouthpiece. Every month a lamb is 
sacrificed by night, and the woman tastes of the blood, and becomes 
possessed by the god. 2. Adjoining the temple of Apollo Diradiotes 
is a sanctuary of Sharp-sighted Athena, as they call her. It was 
dedicated by Diomede, because once when he was fighting at Ilium 
the goddess lifted the darkness from his eyes. Adjoining the temple of 
Apollo is also the stadium in which they celebrate the games in 
honour of Nemean Zeus and the games of Hera. 3. As we enter 
the acropolis there is on the left of the road another tomb of the 
sons of Aegyptus. Their heads are here, but the headless trunks 
are at Lerna. For the youths were butchered at Lerna, and.their 
heads were cut off by their wives to show their father that the deed 
was done. 4. On the summit of Larisa isa temple of Larisian Zeus. 3 
The roof is gone, and the image, which is made of wood, no longer 
stands on its pedestal. There is also a temple of Athena which is 
worth seeing. 5. Amongst the votive offerings which it contains is 
a wooden image of Zeus with two eyes in the usual place, and a 
third eye on the forehead. They say that this Zeus was the 
paternal god of Priam, son of Laomedon, and stood in the court- 
yard under the open sky ; and when Jlium was taken by the Greeks, 
Priam fled for refuge to this god’s altar. In the division of the spoil 
Sthenelus, son of Capaneus, got this image, and that is why it stands 
here. ‘The reason why it has three eyes may be conjectured to be 4 
the following. All men agree that Zeus reigns in heaven, and there 
is a verse of Homer which gives the name of Zeus also to the god 
who is said to bear rule under the earth :— 

iS) 

Both underground Zeus and august Proserpine. 

“τ 

Further, Aeschylus, son of Euphorion, applies the name of Zeus 
also to the god who dwells in the sea. So the artist, whoever he 
was, represented Zeus with three eyes, because it is one and the 
same Zeus who reigns in all the three realms of nature, as they are 
calied. | 

6. Of the roads which lead from Argos to various parts of 
Peloponnese, one goes to Tegea in Arcadia. On the right of the 
road is Mount Lycone, wooded chiefly with cypresses. On the top of 
the mountain is built a sanctuary of Artemis of the Steep (Artemis 
Orthia), and there are images of Apollo, Latona, and Artemis made 
of white marble: they are said to be works of Polyclitus. Having 
descended from the mountain we see on the left of the high road a 
temple of Artemis. 7. A little farther on, to the right of the road, 
is a mountain named Chaon. Cultivated trees grow at the foot of 
it, and here the water of the Erasinus comes to the surface. Up to 
this point it flows underground from Stymphalus in Arcadia, just 
as the Rhiti, near the sea at Eleusis, flow from the Euripus. Where 
the Erasinus gushes in several streams from the mountain they sacrifice 
to Dionysus and Pan, and in honour of the former they hold a festival 
called Tyrbe. 8. Having returned to the road to Tegea we see 
Cenchreae on the right of what is called the Wheel. How Cenchreae 
got its name they do not say; but perhaps it too was named after 
Cenchreus, son of Pirene. The Argives who defeated the Lace- 
daemonians at Hysiae are buried at Cenchreae, each grave being 
shared by many men. I found that the combat took place when 
Pisistratus was archon at Athens, in the fourth year of the. . 
Olympiad in which Eurybotus, the Athenian, won the foot-race. 
Having descended into the lower ground you reach the ruins of 
Hysiae, once a city of Argolis. It was here, they say, that the 
Lacedaemonian defeat occurred. 

XXV 

1. The road from Argos to Mantinea is not the same as that to 
Tegea, for it starts from the Diras gate. On this road there is a 
double sanctuary, with one entrance on the west and another on the 
east. In the eastern sanctuary there is a wooden image of 
Aphrodite: in the western sanctuary there is a wooden image of 
Ares. They say that the images were dedicated by Polynices and 
the Argives who took the field in his cause. 2. Going on from 
here and crossing a torrent called Charadrus, we come to Oenoé, so 
named, the Argives say, from Oeneus. They say that Oeneus, king 
of Aetolia, was dethroned by the sons of Agrius, and came to 
Diomede at Argos. _Diomede marched into Calydonia on behalf 
of the banished king, but told him that it was not in his power to 

stay with him there. He therefore invited the king to return with 
him, if he chose, to Argos. ‘The invitation was accepted, and hence- 
forth Diomede paid him all the attentions which were due to his 
father’s father; and when he died he buried him here. So the 
Argives call the place Oenoé. 3. Above Oenoé is Mount Artemi- 3 
sius, and there is a sanctuary of Artemis on the top of the moun- 
tain. In this mountain are also the springs of the Inachus; for it 
really has springs though its water does not run far. There was 
nothing else worth seeing here. 

4. Another road leads from the Diras gate to Lyrcea. It was 4 
to Lyrcea that Lynceus is said to have escaped alone of all the fifty 
brothers ; and when he got there safe he lit a beacon-fire. For it 
had been agreed between him and Hypermnestra that he should 
light the beacon if he escaped Danaus and reached some place of 
safety. They say that she kindled another beacon on Larisa, to 
show that she also was now out of danger. ‘Therefore the Argives 
annually celebrate a festival of beacon-fires. The place was then 5 
called Lyncea; but because Lyrcus, a bastard son of Abas, after- 
wards dwelt there, it took its name from him. Among the ruins there 
is a likeness of Lyrcus on a monument, as well as some other 
insignificant remains. From Argos to Lyrcea is just about sixty 
furlongs, and it is as many from Lyrcea to Orneae. 5. Homer does 
not mention the city of Lyrcea in the Catalogue, because it already 
lay desolate at the time of the Greek expedition against Ilium. 
But Orneae was still inhabited, and Homer mentions it in its geo- 
graphical order before Phlius and Sicyon. The place was named after 6 
Orneus, son of Erechtheus. Orneus had a son Peteos, who had a 
son Menestheus, who with a body of Athenians helped Agamemnon 
to conquer the realm of Priam. Thus the city got its name from 
Orneus ; but the inhabitants were afterwards removed by the Argives 
and settled in Argos. In Orneae there is a sanctuary of Artemis 
with a standing image of wood, and there is another temple dedi- 
cated to all the gods in common. Beyond Orneae are the territories 
of Sicyon and Phlius. 

6. On the way from Argos to Epidauria there is a structure on 7 
the right which much resembles a pyramid: on it are sculptured in 
relief shields of the Argolic shape. Here the fight for the kingdom 
took place between Proetus and Acrisius. ‘They say that the battle 
was drawn, and that afterwards the combatants came to terms, 
neither being able to get decidedly the better. They say, too, that 
this was the first battle in which generals and common soldiers alike 
were all armed with shields; and as those who fell on both sides 
were fellow-citizens and kinsmen, a common tomb was made for 
them here. 

7. Going on from here and turning off to the right, we reach 8 
the ruins of Tiryns. Like Orneae, Tiryns was depopulated by the 

Io 

[Ὁ] 

110 TIRVNS—MIDEA BK. 11. CORINTH 

Argives, who desired to swell their own capital by adding to it the 
population of Tiryns. They say that the hero Tiryns, from whom 
the city got its name, was a son of Argus, who was a son of Zeus. 
Nothing is left of the ruins of Tiryns except the wall, which is a 
work of the Cyclopes, and is made of unwrought stones, each stone 
so large that a pair of mules could not even stir the smallest of them. 
In ancient times small stones have been fitted in so as to bind 
together the large stones. 

8. Having descended in the direction of the sea we come to 
the chambers of the daughters of Proetus. We now return to the 
high road and come to Midea on the left. They say that Electryon, 
father of Alcmena, reigned in Midea. But in my time there was 
nothing of Midea left except the foundation. 9. On the straight 
road to Epidaurus is a village Lessa, containing a temple of 
Athena, with a wooden image exactly like the one on Larisa, the 
acropolis of Argos. Above Lessa is Mount Arachnaeus, which 
long ago, in the days of Inachus, got the name of Sapyselaton. On 
the mountain there are altars of Zeus and Hera; and when rain is 
needed they sacrifice to them here. 

XXVI 

1. At Lessa are the frontiers of Argolis and Epidauria; but 
before reaching the city of Epidaurus you will come to the sanctuary 
of Aesculapius. 2. Who dwelt in the country before Epidaurus 
came to it, I know not. The natives could not even inform me 
who were the descendants of Epidaurus. They say, however, that the 
last king who reigned over them before the Dorians came into 
Peloponnese was Pityreus, a descendant of Ion the son of Xuthus. 
He, they say, surrendered the land to Deiphowtes and the Argives 
without striking a blow, and retired with his people to Athens, where 
he settled, while Deiphontes and the Argives took possession of 
Epidauria. The latter had separated from the rest of the Argives 
after the death of Temenus, because Deiphontes and Hyrnetho hated 
the sons of Temenus, and their army was more attached to them 
than to Cisus and his brothers. 3. Epidaurus, from whom the 
country got its name, was a son of Pelops, according to the Eleans ; 
but according to the Argives and the epic called the Great Zoeae 
the father of Epidaurus was Argos, the son of Zeus. But the Epi- 
daurians father Epidaurus upon Apollo. 

4. The country is sacred in a very high degree to Aesculapius, and 
this is how it is said to have come about. The Epidaurians say that 
Phlegyas came to Peloponnese nominally to view the land, but really to 
spy out the number of the people and see whether they were a fighting 
race. For Phlegyas was the greatest warrior of the age and made forays 

in all directions, carrying off the crops and driving away the cattle. 
When he came to Peloponnese his daughter came with him; and 4 
she, all unknown to her father, was with child by Apollo. In the land 
of Epidaurus she was delivered of a male child, whom she exposed 
upon the mountain which is named Titthium (‘nipple’) in our day, 
but then it was called Myrgium. But one of the goats that browsed 
on the mountain gave suck to the forsaken babe; and a dog, the 
guardian of the flock, watched over it. Now when Aresthanas—for 5 
that was the name of the goatherd—perceived that the tale of the 
goats was not full, and that the dog too kept away from the flock, 
he went up and down, they say, looking everywhere. At last he 
found the babe and was fain to take it up in his arms. But as he 
drew near he saw a bright light shining from the child. So he 
turned away, ‘For surely,’ thought he, ‘the hand of God is in 
this,’ as indeed it was. And soon the fame of the child went 
abroad over every land and sea, how that he had all power to heal 
the sick and that he raised the dead. 

5. Another story told of him is this: While he was still in the 6 
womb of his mother Coronis, she admitted Ischys, son of Elatus, to 
her arms; and Artemis avenged the insult offered to Apollo by 
slaying her. The pyre was already lighted when Hermes, they say, 
snatched the infant from the flames. 

6. The third story, which represents Aesculapius as the son of 7 
Arsinoe, daughter of Leucippus, is to my mind the most unlikely of 
them all. For when Apollophanes, the Arcadian, came to Delphi 
and inquired of the god whether Aesculapius was the son of Arsinoe 
and therefore a Messenian, the Pythian priestess gave answer :— 

O born to be the world’s great joy, Aesculapius, 
Offspring of love, whom Phlegyas’ daughter, fair Coronis, bore ta me 
In rugged Epidaurus. 

This oracle is the best proof that Aesculapius was not the son of 
Arsinoe, but that Hesiod or some interpolator of Hesiod composed 
the verses to please the Messenians. 

7. Another proof that the god was born in Epidaurus is this: ὃ 
I find that his most famous sanctuaries are offshoots from the one 
at Epidaurus. For instance, the Athenians professedly assign to 
Aesculapius a share in the mysteries, and give to the day on which 
they do so the name of Epidauria; and they date their worship of 
Aesculapius as a god from the time when this practice was instituted. 
Again, the worship of Aesculapius was introduced into Pergamus by 
Archias, son of Aristaechmus, because, hunting on Pindasus, he had 
strained a limb and had been healed of the strain in Epidauria. 9 
And in our time the sanctuary of Aesculapius beside the sea at 
Smyrna was founded from the one at Pergamus. Again, at Balagrae 
in the land of Cyrene, Aesculapius is worshipped under the title of 

iS) 

Go 

Physician, and this worship also came from Epidaurus. And from 
this Cyrenian sanctuary, again, is derived the one at Lebene in Crete. 
The Cyrenians differ from the Epidaurians in this, that whereas the 
Cyrenians sacrifice goats, it is against the Epidaurian custom to do so. 
That Aesculapius was held to be a god from the first, and did not 
merely acquire this reputation in course of time, I find from various 
evidence, in particular from the words which Homer puts in the 
mouth of Agamemnon touching Machaon :— 

Talthybius, hither call with speed Machaon, 
The mortal who is son to Aesculapius, 

which is as if he said, a man the son of a god. 

XXVII 

1. The sacred grove of Aesculapius is surrounded by mountains 
on every side. Within the enclosure no death or birth takes place: 
the same rule is observed in the island of Delos. The sacrifices, 
whether offered by a native or a foreigner, are consumed within the 
bounds. I know that the same thing is done at Titane. 2. The 
image of Aesculapius is half the size of the image of Olympian Zeus 
at Athens: it is of ivory and gold. An inscription sets forth that the 
sculptor was Thrasymedes, a Parian, son of Arignotus. The god is 
seated on a throne, grasping a staff in one hand, and holding the other 
over the head of the serpent: a dog crouches at his side. On the 
throne are carved in relief the deeds of Argive heroes: Bellerophon 
killing the Chimaera, and Perseus after he has cut off Medusa’s 
head. Over against the temple is the place where the suppliants of 
the god sleep. 3. Near it is a round building of white marble: it 
is called the Rotunda (Zzo/os), and is worth seeing. It contains a 
picture of Love by Pausias: the god has thrown away his bow and 
arrows, and has picked up a lyre instead. Here, too, is another 
painting by Pausias: it represents Drunkenness drinking out of a 
crystal goblet: in the picture you can see the crystal goblet and the 
woman’s face through it. 

Tablets stood within the enclosure. ‘There used to be more of 
them: in my time six were left. On these tablets are engraved 
the names of men and women who have been healed by Aesculapius, 
together with the disease from which each suffered, and the manner 
of the cure. The inscriptions are in the Doric dialect. 4. Apart 
from the others stands an ancient tablet with an inscription stating 
that Hippolytus dedicated twenty horses to the god. The people 
of Aricia tell a tale that agrees with the inscription on this tablet. 
They say that Hippolytus, done to death by the curses of Theseus, 
was raised from the dead by Aesculapius; and that being come 
to life again, he refused to forgive his father, and disregarding his 

CHS, XXVI-XXVIII GROVE OF AESCULAPIUS 113 

entreaties went away to Aricia in Italy. There he reigned, and 
there he consecrated to Artemis a precinct, where down to my time 
the priesthood of the goddess is the prize of victory in a single 
combat. ‘The competition is not open to free men, but only to 
slaves who have run away from their masters. 

5. In the Epidaurian sanctuary there is a theatre which in my 5 
opinion is most especially worth seeing. It is true that in size the 
theatre at Megalopolis in Arcadia surpasses it, and that in splendour 
the Roman theatres far transcend all the theatres in the world; 
but for symmetry and beauty what architect could vie with Poly- 
clitus? For it was Polyclitus who made this theatre and the round 
building also. 

6. Within the grove is a temple of Artemis and an image of 
Epione ; also a sanctuary of Aphrodite and Themis; and a stadium 
formed, like most Greek stadiums, by banks of earth; also a water- 
basin worth seeing for its roof and decorations. 

7. The buildings erected in our time by the Roman senator 6 
Antoninus include a bath of Aesculapius and a sanctuary of the 
gods whom they name Bountiful. Further, he built a temple 
to Health, Aesculapius, and Apollo, the two last under the surname 
Egyptian. He also rebuilt a colonnade called the Colonnade of 
Cotys: the roof had fallen in, and the whole edifice was in ruins, 
having been built of unburnt brick. The Epidaurians who 
were engaged about the sanctuary suffered much hardship, because 
their women were not allowed to bring forth under shelter, and 
their sick were obliged to die under the open sky. ‘To remedy the 
inconvenience Antoninus had a house built, where a man may die and 
a woman may lie in without sin. 8. Above the grove is Mount 7 
Titthium and another mountain named Cynortium. On the latter 
is a sanctuary of Maleatian Apollo. ‘The sanctuary itself is ancient, 
but everything about it, including the cistern in which the rain-water 
is collected, is a gift of Antoninus to the Epidaurians. 

XXVIII 

1. The . . . serpents and another sort, of a somewhat yellower 
hue, are considered sacred to Aesculapius and are tame. They 
breed nowhere but in Epidauria. I observe that other countries 
have their characteristic fauna. For example, Libya alone produces 
land-crocodiles not less than two ells long. From India alone are 
brought parrots and other strange creatures. But the huge snakes, 
upwards of thirty ells long, such as are bred in India and Libya, 
are said by the Epidaurians not to be serpents, but a different 
species of animal. 

2. On the way up to Mount Coryphum there is beside the 
path an olive-tree called the Twisted Olive, because Hercules 

VOL. I I 

iS) 

ω 

σι 

wrenched it with his hand into this shape. Whether he also 
set it to mark the boundary of Asine in Argolis, I cannot be 
sure; for when a country has been depopulated it is no longer 
possible to ascertain the exact boundaries. On the top of the 
mountain is a sanctuary of Coryphaean Artemis, which is men- 
tioned in a song of Telesilla. On the way down to the city of 
Epidaurus there is a place where wild olives grow. They call 
the place Hyrnethium. 3. The story connected with it I will relate 
as the Epidaurians tell it and as it probably happened.  Cisus 
and the other sons of Temenus knew that they could not wound 
Deiphontes more deeply than by parting him from Hyrnetho. So 
Cerynes and Phalces came to Epidaurus ; but the youngest brother 
Argaeus disapproved of the plot. Reining up their chariot under 
the city wall, they sent a herald to their sister under colour of desiring 
to speak with her. But when she came at their call, the young men 
fell to accusing Deiphontes of many things, and besought her 
earnestly to come back to Argos, promising her, among the rest, 
that they would wed her to a far better husband than Deiphontes, 
lord of a more numerous following and of wealthier lands. But 
stung by these words Hyrnetho spoke up to them. She said that 
Deiphontes was a dear husband to her and had been a blameless 
son-in-law to Temenus ; but as for them, if the truth were told, they 
were the murderers of Temenus rather than his sons. They 
answered never a word, but laid hold of her, and placing her in the 
chariot galloped away. But word came to Deiphontes that Cerynes 
and Phalces were carrying away Hyrnetho against her will. He 
hastened to the rescue ; and getting wind of it the Epidaurians joined 
in the hue and cry. Coming up with the fugitives Deiphontes shot 
Cerynes dead. But Phalces clung so tight to Hyrnetho that Deiphontes 
feared to shoot, lest he should miss him and kill her. So he grappled 
with him and strove to wrench him away.” But Phalces held on, 
and in that iron grip his sister expired; for she was with child. 
When he saw what he had done to his sister, he drove the chariot 
more furiously, to gain upon his pursuers before the whole country- 
side should gather on his track. But Deiphontes and his children— 
for sons and a daughter had been born to him: the sons were 
Antimenes, Xanthippus, and Argeus; the daughter was Orsobia: 
they say she afterwards married Pamphilus, the son of Aegimius 
— took up Hyrnetho’s dead body and bore it to the spot 
which was afterwards called Hyrnethium. And they made a shrine 
for her, and bestowed honours on her: in particular a rule was 
made that of the olives and all the trees that grew there, no man 
might take home with him the broken boughs, or use them for any 
purpose whatever; but they leave the branches where they lie, 
because they are sacred to Hyrnetho. 4. Not far from the city 
is the tomb of Melissa, wife of Periander, son of Cypselus; also 

the tomb of Procles, father of Melissa. Procles was tyrant of 
Epidaurus, just as his son-in-law Periander was tyrant of Corinth. 

XXIX 

1. In the city of Epidaurus the most noteworthy objects are 
the following. There is a precinct of Aesculapius with images 
of the god himself and Epione, who, they say, was his wife. These 
images are of Parian marble and stand under the open sky. There 
are temples in the city, one of Dionysus, and another of Artemis, in 
which the goddess appears to be represented hunting; and there 
is a sanctuary of Aphrodite. The sanctuary near the harbour on 
the headland jutting out into the sea is said to belong to Hera. 
The image of Athena in the acropolis is of wood and is worth 
seeing: they surname it Cissaean. 

2. The Aeginetans inhabit the island opposite Epidauria. 
They say that at first it was uninhabited; but when Zeus brought 
Aegina, daughter of Aesopus, to the desert island, the name of the 
island was changed from Oenone to Aegina. Being grown to man’s 
estate, Aeacus asked Zeus for inhabitants; so Zeus, they say, 
caused the people to spring up from the ground. They cannot 
tell of any king who reigned in the land except Aeacus, and even 
of his children not one is known to have abode in the island. 
Peleus and Telamon had to flee for the murder of Phocus, and the 
children of Phocus in their turn settled near Parnassus in the country 
that is now called Phocis. 3. The region had already received its 
name before they settled in it; for Phocus, son of Ornytion, had 
gone there a generation before. But whereas in the time of Phocus 
it was only the district about Tithorea and Parnassus that was called 
Phocis, in the time of Aeacus the name was extended to the whole 
people, from the borders of the Minyae, in Orchomenus, to Scarphea 
in Locris. 4. From Peleus sprang the kings of Epirus. Telamon 4 
had two sons, Ajax and Teucer. Ajax remained in a private 
station, and was the ancestor of a less illustrious line, though two of 
its members rose to fame—Miltiades, who led the Athenians at 
Marathon, and Cimon his son. But the house of Teucer were 
kings of Cyprus down to Evagoras. The epic poet Asius says that 
Phocus had two sons, Panopeus and Crisus. Panopeus had a son 
Epeus who, according to Homer, made the wooden horse; and 
Crisus was the grandfather of Pylades. The father of Pylades was 
Strophius, son of Crisus: his mother was Anaxibia, sister of 
Agamemnon. Such are the families of the Aeacids as they are 
called. From the beginning they went forth to other lands. 
5. Afterwards some of those Argives, who under the command of 5 
Deiphontes had seized Epidaurus, crossed over to Aegina, and sett- 
ling amongst the old inhabitants established the Dorian customs 

N 

ῳ) 

~wJ 

Io 

and language in the island. Aegina rose to such a pitch of power 
that her fleet was more than a match for that of Athens ; and in the 
Persian war she fitted out more vessels than any Greek state except 
Athens. But her prosperity was not permanent: the people were 
expelled by the Athenians, and settled at Thyrea in Argolis, which 
the Lacedaemonians bestowed on them. When the Athenian fleet 
was captured at the Hellespont the exiles regained possession of the 
island, but they never attained to their former wealth or power. 

Of all the Greek islands Aegina is the most difficult of approach ; 
for sunken rocks and reefs rise all round it. They say that Aeacus 
contrived that it should be so, from fear of the inroads of pirates 
and to make it dangerous for a foe. 6. Near the harbour in which 
vessels mostly anchor is a temple of Aphrodite; and in the most 
conspicuous part of the city is the Aeaceum, as it is called, a quad- 
rangular enclosure of white marble. At the entrance is a relief 
representing the envoys once sent by the Greeks to Aeacus. ‘The 
cause of the embassy is explained by the Aeginetans, with whon 
every one else is in accord. A drought had for some time afflicte 1 
Greece, and no rain fell on Peloponnese or on the rest of Greece, 
till they sent messengers to Delphi to inquire the cause and to beg 
for a riddance of the evil. The Pythian priestess told them to 
propitiate Zeus, and that, if their prayers were to be answered, Aeacus 
must be their intercessor. So from every city they sent men to 
petition Aeacus. And he by sacrifices and prayers to Panhellenian 
Zeus procured rain for Greece; and the Aeginetans caused these 
likenesses to be made of the envoys who came to him. Within the 
enclosure grow ancient olives, and there is an altar that rises but 
little above the ground: it is told asa secret that this altar is the 
tomb of Aeacus. 7. Beside the Aeaceum is the grave of Phocus, 
consisting of a mound of earth surrounded by a basement and 
surmounted by a rough stone. When’ Telamon and Peleus 
challenged Phocus to a match at the pentathlum, and it came to 
the turn of Peleus to heave the stone (for they used a stone instead 
of a quoit), he threw and hit Phocus purposely. ‘This they did to 
please their mother. For she was Endeis, daughter of Sciron, 
but Phocus was the son of a different mother, a sister of Thetis, 
if the Greeks say true. I believe it was as much to wipe out this 
old score as from friendship to Orestes that Pylades afterwards 
plotted the murder of Neoptolemus. So when Phocus was killed 
by the blow of the quoit, the sons of Endeis embarked on a 
ship and fled. Afterwards Telamon, by mouth of herald, denied 
that he had plotted the death of Phocus. However, Aeacus would 
not suffer him to set foot on the island, but bade him plead his 
defence from the deck of a ship, or, if he pleased, he might 
make a mole in the sea and plead from it. So he sailed into 
what is called the Secret Harbour, and set about making a mole by 

CHS) ΧΚΙΧ ΣᾺΣ AEGINA 117 

night. The mole was completed and remains to our day. But 
being judged not guiltless of Phocus’s death, he sailed away the 
second time to Salamis. ὃ. Not far from the Secret Harbour is a 
theatre that is worth seeing: in size and style it closely resembles 
the Epidaurian theatre. Behind the theatre is built one side of a 
stadium: it mutually supports and is supported by the theatre. 

XXX 

1. There are temples not far from each other, one of Apollo, 
one of Artemis, and the third of Dionysus. The image of Apollo is 
naked and made of wood ; it is of native workmanship: the image of 
Artemis is clothed, and so is that of Dionysus, who is represented 
with a beard. ‘The sanctuary of Aesculapius is not here, but in 
another place : his image is a seated figure in stone. 2. Of all the 
gods the most honoured by the Aeginetans is Hecate. Every year 
they celebrate mysteries of Hecate which they affirm to have been 
instituted by Orpheus the Thracian. Within the enclosure is a 
temple. The wooden image is a work of Myron: it has one face 
and one body. Alcamenes, it seems to me, was the first who made 
three images of Hecate attached to each other. There is such 
a triple image of her at Athens: it stands beside the temple of 
the Wingless Victory, and the Athenians call it Hecate on the 
Tower. 

3. In Aegina, on the way to the mountain of Panhellenian Zeus, 
there is a sanctuary of Aphaea, about whom Pindar composed a 
song for the Aeginetans. The Cretans say (for her legend is 
native to Crete) that Carmanor, who purified Apollo for the slaughter 
of the python, had a son Eubulus, whose daughter Carme became 
the mother of Britomartis by Zeus. Britomartis delighted in running 
and hunting, and she was very dear to Artemis. But Minos fell in 
love with her, and she, flying from him, flung herself into some nets 
that were let down to catch fish. Artemis made her a goddess, 
and she is worshipped not only by the Cretans, but also by the 
Aeginetans, who say that Britomartis appears to them in their 
island. Her surname is Aphaea in Aegina, and Dictynna (‘she 
of the nets’) in Crete. 4. There is nothing remarkable on Mount 
Panhellenius except the sanctuary of Zeus. They say that Aeacus 
made this sanctuary for Zeus. 5. But the story of Auxesia and Damia 
—how no rain fell on the land of Epidaurus, how in obedience to an 
oracle the people caused these images to be made out of olive-wood 
which they got from the Athenians, how the Epidaurians left off paying 
the dues which they had covenanted to pay to Athens on the ground 
that the images were in possession of the Aeginetans, and how the 
Athenians who crossed over to Aegina to recover the images perished 
miserably—all this has been accurately and circumstantially narrated 

to 

ῳὴ 

by Herodotus, and I have no mind to tell over again what has been 
already told so well. I will only say that 1 saw the images and 
sacrificed to them according to the ritual observed in sacrificing at 
Eleusis. 

5 6. This account of Aegina may suffice: I have given it for the 
sake of Aeacus and his exploits. Epidauria is bordered by Troezenia, 
the inhabitants of which are as much given to magnifying their 
native land as any people I know. ‘They say that the first man 
born in the country was Orus. Now to me Orus looks like an 
Egyptian, not a Greek name. However that may be, they affirm 
that he reigned, and that the country was called Oraea after him. 
But, they continue, Althepus, son of Poseidon by Leis, daughter of 
Orus, succeeded Orus on the throne, and named the country Althepia. 

6 They say that in his reign Athena and Poseidon had a disnute 
for the possession of the land, but ended by holding it in comm yn ; ; 
for such was the command of Zeus. So they worship Athena under i 
the titles of Polias (‘urban’) and Sthenias (‘strong’), and Poseidon 
under the title of King. Moreover, their ancient coins have for | 

P 
: 
. 
q 

7 device a trident and a face of Athena. 7. Althepus was succeeded 
on the throne by Saron. ‘They said that it was Saron who built the 
sanctuary to Saronian Artemis on the shore where the sea is so 
swampy and shallow that it was called the Phoebaean lagoon. Saron 
took the greatest delight in hunting, and one day it befell that he 
chased a doe which fled from him into the sea. He plunged in after 
it. The doe swam far from land, and Saron after it, till, transported 
by the ardour of the chase, he found himself in the open sea. ' 
Then his strength failed, the waves washed over him, and he was 
drowned. His body was cast ashore at the grove of Artemis on 
the Phoebaean lagoon: they buried it within the sacred enclosure ; 
and from that time the arm of the sea has been known as the Saronic, 

8 instead of the Phoebaean, lagoon. What kings reigned after him 
they do not know till you come to Hyperes and Anthas. ‘These, they 
say, were sons of Poseidon and Alcyone, daughter of Atlas, and 
founded the cities of Hyperea and Anthea in the land. But 
Aetius, son of Anthas, having succeeded to the dominions both of 
his father and of his uncle, named one of the cities Posidonias. ὃ. 

When Troezen and Pittheus joined Aetius there were three kings 
instead of one, but the balance of power inclined to the sons of 

9 Pelops. A proof of it is this: when Troezen died, Pittheus united 
Hyperea and Anthea, and, gathering the people into the present city, 
named it Troezen after his brother. Many years afterwards the 

descendants of Aetius, son of Anthas, set out from Troezen to plant 

‘a colony, and founded Halicarnassus and Myndus in Caria. But 
Anaphlystus and Sphettus, the sons of Troezen, migrated to Attica, 
and the townships are named after them. ‘The history of Theseus, 
the son of Pittheus’ daughter, is too well known to be told here. 

μι 

9. This much, however, it is necessary that I should add. After 10 
the return of the Heraclids, Troezen, like other places, received 
a colony of Dorians from Argos. Even before that event, however, 
Troezen had been subject to Argos: Homer in the Catalogue says 
that the Troezenians were commanded by Diomede. For Diomede 
and Euryalus, son of Mecisteus, as guardians of the young 
Cyanippus, son of Aegialeus, led the Argives to Troy. But 
Sthenelus, as I showed before, came of a more illustrious house, 
being one of the Anaxorids, as they were called, and he had 
the best title to the kingdom of Argos. Such is the history of 
Troezen, omitting a list of the cities which claim to be its colonies. 
I will now describe the appointments of the sanctuaries and the 
other sights of Troezen. 

XXXI 

τ. In the market-place of Troezen there is a temple with images 
of Saviour Artemis. The story was that Theseus founded the 
temple and named the goddess Saviour when he returned from Crete, 
after vanquishing Asterion, son of Minos. He esteemed this the 
most notable of his exploits, not so much, I think, because 
Asterion was braver than all the other men who met their death at 
his hand, as because nothing less than the hand of Providence could 
reasonably be supposed to have brought him and his comrades safe 
back, guiding him through all the mazy intricacies of the labyrinth, 
and leading him unseen, when his work was done, through the 
midst of his enemies. 2. In this temple there are altars of the gods 
who are said to bear sway underground. Hither, they say, Semele 
was brought from hell by Dionysus; and hither Hercules dragged 
up the hound of hell. But I do not believe that Semele ever died, 
seeing that she was the wife of Zeus; and as for the hound of hell, 
as they call it, I shall state my views of that animal in another place. 

3. Behind the temple is the tomb of Pittheus, whereon stand 3 
three chairs of white marble. They say that Pittheus and two 
men with him sat as judges on these chairs. 4. Not far off 
is a sanctuary of the Muses: they said it was made by Ardalus, 
son of Hephaestus. They think that this Ardalus invented the 
flute, and they call the Muses Ardalides after him. Here, they say, 
Pittheus gave lessons in the art of rhetoric. I have myself read a 
book, published by a man of Epidaurus, which purports to be a 
treatise by Pittheus. 5. Not far from the sanctuary of the Muses 
is an ancient altar, which is also said to have been dedicated by 
Ardalus. On this altar they sacrifice to the Muses and to Sleep, 
because, say they, Sleep is to the Muses the dearest god. 6. Near 4 
the theatre is a temple of Wolfish (Zwkeia) Artemis, built by 
Hippolytus. ‘Touching the surname I could learn nothing from the 

iS) 

(oe) 

fe) 

guides; but it occurred to me that Hippolytus may have extirpated 
wolves which were ravaging Troezenia, or that this surname of 
Artemis may have been current among the Amazons, from whom he 
was descended on his mother’s side. But there may very well be 
some other explanation which I do not know. 7. The stone in front 
of the temple, called the sacred stone, is said to be the stone on 
which nine men of Troezen once purified Orestes after the murder 
of his mother. ὃ. Not far from the temple of Wolfish Artemis are 
altars at no great intervals from each other. The first is the altar 
of Dionysus, called Saviour in obedience to an oracle. ‘The second 
is named the altar of the Themides (‘laws’): Pittheus dedicated it, 
they say. The third is an altar to the Sun of Freedom; and well 
might they set up such an altar after escaping the yoke of Xerxes 
and his Persians. \ 
g. The sanctuary of Thearian Apollo was built, they said, by 
Pittheus, and it is the oldest sanctuary I know. The temple of 
Athena at Phocaea in Ionia, which was burned by Harpagus the 
Mede, is undoubtedly ancient, and so is the temple of Pythian 
Apollo at Samos; but both were built long after the sanctuary at 
Troezen. The present image is an offering of Auliscus: the artist 
was Hermon, a native of Troezen. ‘The wooden images of the 
Dioscuri are also by Hermon. to. In a colonnade in the market- 
place are statues of women and children, all in stone. They repre- 
sent the women and children whom the Athenians entrusted for 
safe keeping to the Troezenians at the time when they had made up 
their minds to evacuate Athens and not to await the attack of the 
Persians on land. But it is said that they set up statues, not of all 
the women (for the statues are not numerous), but only of the ladies 
of high degree. 11. In front of the sanctuary of Apollo is a building 
called the booth of Orestes. For till he was purified of his mother’s 
blood none of the Troezenians would receive him in his house ; but 
here they lodged and fed and purified him, till they had cleansed all 
his guilt away. Andi still the descendants of the men who purified 
him dine here on set days. ‘They say that the things which were 
used in purifying him were buried a little way from the booth, and 
that from them a laurel sprang up, the very laurel which still stands 
in front of the booth. ‘They say that amongst the things used in 
purifying Orestes was water from Hippocrene (‘the Horse’s Fount’). 
12. For the Troezenians have also a fountain called Hippocrene, 
and the legend told of it does not differ from the Boeotian legend. 
For the Troezenians also say that the horse Pegasus stamped on the 
ground with his hoof and the water gushed out: Bellerophon, they 
say, had come to Troezen to ask Aethra in marriage from Pittheus ; 
but before he could marry her, he was forced to flee from Corinth. 
13. There is a Hermes here called Polygius. They say that 
Hercules leaned his club against this image, and the club, which was of 

ee τ,» 

ee 
Oe Se Se 

Se ee See 

CHS)! ΧΧΧΙ-ΧΧΧΙΙ TROEZEN 121 

wild olive wood, struck root in the ground, if you please, and 
sprouted afresh, and the tree is still growing. According to them, 
Hercules cut the club from the wild olive-tree which he discovered 
beside the Saronic Sea. 14. There is also a sanctuary of Zeus 
surnamed Saviour: they say it was made by King Aetius, son of 
Anthas. There is a water which they name the Golden Stream. 
They say that after a drought of nine years in which no rain 
fell, all the other waters were dried up, but even then the Golden 
Stream flowed on the same as ever. 

XXXII 

1. A precinct of great renown is consecrated to Hippolytus, son 
of Theseus: it contains a temple and an ancient image. ‘They 
say that these were made by Diomede, and that he was besides 
the first who sacrificed to Hippolytus. ‘There is a priest of Hippo- 
lytus at Troezen who holds office for life, and there are annual 
sacrifices. Further, they observe the following custom :—Every 
maiden before marriage shears a lock of her hair for Hippolytus, 
and takes the shorn lock and dedicates it in the temple. They 
will not allow that Hippolytus was killed by being dragged by his 
horses, and though they know his grave they do not show it. ‘They 
think that the constellation called the Charioteer in the sky is 
Hippolytus, and that he receives this honour from the gods. 2. 
Within this enclosure is a temple of Seafaring Apollo: it was 
dedicated by Diomede after his escape from the storm which 
burst on the Greeks as they were sailing back from Ilium. And 
they say that Diomede was the first to celebrate the Pythian games in 
honour of Apollo. The Troezenians also honour Damia and Auxesia, 
but they do not tell the same story about them which the Epi- 
daurians and Aeginetans tell. They say that Damia and Auxesia 
were maidens who came from Crete, and that in a faction fight, 
in which the whole city turned out to take part, these damsels 
were stoned to death by the opposite party. And they hold a 
festival in their honour, which they name the Stone-throwing. 
3. In the other part of the enclosure there is a stadium called 
the stadium of Hippolytus, and above it is a temple of Peeping 
Aphrodite ; for from this very spot the amorous Phaedra used to 
watch Hippolytus at his manly exercises. Here still grows the 
myrtle with the pierced leaves, as I told before. For being at 
her wit’s end and finding no ease from the pangs of love, she used 

Ga 

to wreak her fury on the leaves of this myrtle. Here, too, is 4 

Phaedra’s grave near the tomb of Hippolytus, which is a mound of 
earth not far from the myrtle-tree. The image of Aesculapius was 
made by Timotheus ; however, the Troezenians say that it is not 
Aesculapius, but a statue of Hippolytus. I saw, too, the 

122 TROEZEN BK. 11. CORINTH 

house of Hippolytus. In front of it is a fountain called the foun- 
tain of Hercules, because Hercules, according to the Troezenians, 
discovered the water. 

5 4. In the acropolis there is a temple of Athena, who is called 
Sthenias (‘strong’). The wooden image of the goddess was 
wrought by Callon of Aegina. Callon was a pupil of Tectaeus and 
Angelion, the artists who made the image of Apollo for the 
Delians, and who were themselves trained in the school of Dipoenus 

6and Scyllis. 5. Descending from the acropolis, we come to a sanc- 
tuary of Pan the Deliverer. For once when the plague had ravaged 
Athens and crossed over into Troezenia, Pan revealed to the magis- 
trates in dreams a remedy for the plague. 6. There is also a temple 
of Isis, and above it a temple of Aphrodite of the Height. ‘his 
latter temple was built here by the Halicarnassians because Troezen 
was their mother-city ; but the image of Isis was dedicated by the 
people of Troezen. 

7 7. On the road that leads through the mountains to Hermionis 
is a spring of the river Hyllicus, originally called the Taurius. 
There is also a rock named the rock of Theseus: it was formerly 
called the altar of Strong Zeus, but the name was changed 
after Theseus had picked up from under it the boots and sword of 
Aegeus. Near the rock is a sanctuary of Bridal Aphrodite, made 
by Theseus when he took Helen to wife. 

8 Outside the walls there is also a sanctuary of Poseidon the 
Nurturer. For they say that, being wroth with them, Poseidon 
blasted the country, by causing the salt water to reach the seeds 
and roots of plants; till at last, softened by sacrifices and prayers, 
he no longer sent the salt water over the land. Above the temple 
of Poseidon is a temple of Demeter the Lawgiver: it was founded, 
they say, by Althepus. ω 

9 8. The harbour is at a place called Celenderis. On the way 
down to it we come to a place which they name Genethlium 
(‘birthplace’): they say Theseus was born there. In front of this 
place is a temple of Ares: it marks the scene of one of Theseus’ 
victories over the Amazons. ‘These Amazons were probably some of 
the host that fought against Theseus and the Athenians in Attica. 

10 On the road to the Psiphaean Sea there grows a wild olive named 
the Twisted Rhachos. Rhachos is the name given by the Troezenians 
to every species of olive that does not bear fruit, whether it be the 
kotinos, the phulia, or the elaios. This particular rhachos they 
surname ‘Twisted, because Hippolytus’ chariot was upset through 
the reins getting entangled in the tree. Not far from it is the 
sanctuary of Saronian Artemis, the story of which I have already 
told. I will only add that every year they celebrate in her honour 
a festival called Saronia. 

=. 

CHS, XXXII-XXXIII CALAURIA 123 

XXXII 

1. [roezenia includes some islands. One of them is near the land, 
and you can wade out to it. It was formerly called Sphaeria, but got 
the name of the Sacred (/Zera) Isle for the following reason. In the 
isle is the tomb of Sphaerus, who is said to have been the charioteer 
of Pelops. Now Aethra, in obedience forsooth to a dream sent by 
Athena, crossed over to the island with libations for the dead man ; 
and in the island Poseidon, it is said, embraced her. ‘Therefore she 

᾿ founded here a temple of Apaturian Athena, and changed the name 
of the island from Sphaeria to the Sacred Isle. She also made it a 
rule that before marriage the Troezenian maidens should dedicate 
their girdles to Apaturian Athena. 2. They say that in the olden 2 
days, when Delphi was sacred to Poseidon, Calauria was sacred to 
Apollo, and that the two gods exchanged the places. In proof of it 
they still quote an oracle :— 

’Tis as good to dwell at Delos and Calauria 
As at holy Pytho and windy Taenarum. 

3. However that may be, there is here a holy sanctuary of 
Poseidon ; and the service of the sanctuary is performed by a girl till 
she is old enough to wed. Within the enclosure is the tomb of 3 
Demosthenes. Never, I think, did fortune show her spiteful nature 
so plainly as in her treatment, first of Homer, and afterwards of 
Demosthenes. For Homer was first struck blind, and then, as if 
this great calamity were not enough, came pinching poverty, and 
drove him forth to wander the wide world a beggar. And Demos- 
thenes lived to taste of exile in his old age, and his end was violent. 
4. Abundant evidence has been produced by Demosthenes himself 
and by others to show that he never fingered a penny of the gold 
that Harpalus brought from Asia; but here I will tell the sequel of 
the tale. When Harpalus fled from Athens he sailed to Crete, where 4 
he was murdered not long afterwards by the slaves who waited on him. 
But some say that he was assassinated by Pausanias, a Macedonian. 
The steward of his treasures fled to Rhodes, where he was arrested 
by Philoxenus, a Macedonian, who had demanded the surrender of 
Harpalus himself from the Athenians. Having this slave in his 
power, Philoxenus questioned him till he had fully ascertained who 
had received any of Harpalus’ money. When he had informed 
himself of the facts, he sent letters to Athens. In these letters, 5 
though he gave a list of the men who had taken bribes from Harpalus, 
with the amount each had received, he did not so much as 
mention Demosthenes, though Demosthenes was bitterly hated by 
Alexander, and had given personal offence to himself. So honours 
are paid to Demosthenes by the inhabitants of Calauria and in other 
parts of Greece also. 

XXXIV 

1. In Troezenia there is a peninsula which runs far out into the 
sea, and on the peninsula is built a little town, Methana, beside the sea. 
Here is a sanctuary of Isis; and in the market-place there are two 
images, one of Hermes, the other of Hercules. 2. About thirty 
furlongs from the town are warm baths. They say that the water 
first made its appearance in the reign of Antigonus, son of Deme- 
trius, king of Macedonia, but that before the water appeared a great 
flame burst up from the ground, and when it had diec:down the 
water gushed forth. To this day the water still wells up hot and 
intensely salt. If you bathe in it you will find no cold water 
near, and it is not safe to take a plunge and a swim in the sea, 

2 for it swarms with sharks, not to speak of other sea beasts. 3. But 
what surprised me most at Methana was this. When the vines are 
budding, and a south-wester sweeps down on them from the Saronic 
Gulf, it blights the tender shoots. So, while the squall is still coming, 
two men take a cock, every feather of which must be white, rend it 
in two, and run round the vines in opposite directions, each carrying 
a half of the cock, and when they come back to the place from which 

3 they started they bury the pieces there. This is their device for 
counteracting a south-wester. 4. The islets, nine in number, which 
lie off the coast are called the Isles of Pelops, and there is one of 
them on which they say that no rain falls when it is raining every- 
where else. Whether this be so I know not, but the people at 
Methana said so, and I have seen folk before now trying to keep 
off hail by sacrifices and spells. 

4 5. Methana, then, is a peninsula Mapconeeeee Inside of it 
Troezenia is bounded by Hermionis. The Hermionians say that 
the founder of the ancient city was Hermion, son of Europs. 
Kurops was a son of Phoroneus, but according to Herophanes, 
the Troezenian, he was a bastard; for if Phoroneus had had a 
legitimate son the kingdom of Argos would never have devolved 

5 on his daughter’s son, Argus, son of Niobe. But even supposing 
Europs was legitimate, and died before Phoroneus, sure am I that his 
son would not have ranked with Niobe’s son, whose reputed father 
was Zeus. Afterwards the town of Hermion, like other places, 
received an influx of Dorian settlers from Argos. But there was no 
fighting, I take it, or the Argives would have told of it. 

6 6. There is a road from Troezen to Hermion by the rock 
which was formerly called the altar of Strong Zeus, but which the 
moderns have named the rock of Theseus ever since Theseus 
picked up the tokens there. Following a mountain road which’runs 
by this rock we passa temple of Apollo, surnamed Apollo of the 
Plane-tree Grove; and a place Ilei, in which there are sanctuaries 

of Demeter and her daughter the Maid. ‘Towards the sea on the 
borders of Hermionis there is a sanctuary of Demeter surnamed 
Warmth. 7. Just eighty furlongs off is Cape Scyllaeum, called 
after the daughter of Niseus. For when Minos had taken Nisaea 
and Megara through her treason, he declared that never should 
she be his wife, and bade the Cretans pitch her overboard. ‘The 
drowned woman was washed ashore by the waves on this cape. 
But no grave of her is shown; for they say that the corpse 
was left to be mangled by the birds of the sea. 8. Sailing from 
Scyllaeum towards the capital you round another cape named 
Bucephala (‘ox-head’), and after it there are islands. The first 
island is Haliussa (‘salt island’): it has a harbour where there is 
good anchorage for ships. The next is Pityussa (‘ pine-tree island’), 
and the third is that which they name Aristerae. Having sailed 
past these islands you come to another cape called Colyergia, running 
out from the mainland, and after it to an island called Tricrana 
(‘three-headed ’), and to a mountain jutting out into the sea from 
Peloponnese. The mountain is Buporthmus (‘ox-ferry’), and 
on it is a sanctuary of Demeter and her daughter, and a sanctuary 
of Athena, who bears the surname of Guardian of the Anchorage. 
9. Off Buporthmus lies an island called Aperopia, and not far from 
Aperopia is another island, Hydrea. 

After Hydrea there is a long crescent-shaped beach on the 
mainland ; and after the beach a spit of land runs eastward into the 
sea. On this promontory there are harbours. ‘The length of the 
spit is about seven furlongs: its greatest breadth is not more than 
three. το. Here stood the former city of Hermion, and there are 
still some sanctuaries on the spot. On the seaward end of the 
spit stands a sanctuary of Poseidon. Farther inland is a temple 
of Athena; and beside it are foundations of a stadium, in 
which the sons of Tyndareus are said to have contended. ‘There 
is also another small sanctuary of Athena, but its roof has fallen in. 
Further, there is a temple to the Sun, another to the Graces, and 
another to Serapis and Isis. There are also enclosures formed of 
large unhewn stones: within these enclosures they perform secret 
rites in honour of Demeter. Such are the remains of Hermion on 
this site. 

The present city is just four furlongs from the cape on which 
the sanctuary of Poseidon stands. The town begins on flat ground, 
but rises gradually up the slope of Mount Pron; for that is the name 
of the mountain. 11. A wall runs all round the town. Hermion 
presented a number of notable objects. Those which struck me 
personally as most worthy of mention were as follows. ‘There is a 
temple of Aphrodite, surnamed Goddess of the Deep Sea and 
Goddess of the Haven. Her image is of white marble; it is of 
colossal size and admirable workmanship. There is also another 

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temple of Aphrodite. Various honours are paid to the goddess 
of this temple by the Hermionians. Amongst others, it is the 
custom that every maid and every widow who is about to wed shali 
offer sacrifice here before her marriage. There are also two 
sanctuaries of Demeter, surnamed Warmth: one of them is on the 
frontier of Troezenia, as I said before: the other is here in the city. 

XXXV 

1. Near the latter sanctuary is a temple of Dionysus of the 
Black Goatskin: in his honour they hold a musical contest 
annually, and offer prizes for swimming-races and boat-races. 2. 
There is also a sanctuary of Artemis surnamed Iphigenia, and a 
bronze Poseidon with one foot on a dolphin. Entering the shrine 
of Hestia we find no image but an altar, on which they sacrifice to 
Hestia. There are three temples of Apollo with three images. 
One of these Apollos has no surname : another is called Pythaean 
Apollo ; and the third is called Apollo of the Borders, The name 
Pythaean they borrowed from the Argives; for Telesilla says that 
Argolis was the first place in Greece visited by Pythaeus, the son of 
Apollo. Why they call Apollo the god of the Borders I cannot say 
for certain; but I infer that in some dispute about boundaries, 
whether submitted to the arbitration of the sword or of justice, the 
Hermionians were successful, and hence instituted the worship 
of Apollo of the Borders. The sanctuary of Fortune is, accord- 
ing to the Hermionians, the newest in their city: the image isa 
standing figure of Parian marble and colossal size. There are 
cisterns in the city. One of them is very ancient: the water runs 
into it from an unseen source. Yet the whole town might go down 
and draw water from that cistern and it would never run dry. 
Another cistern has been made in our time: the water which flows 
into it is brought from a place called Limon (‘meadow’). 

3. But the most remarkable object of all is a sanctuary of Demeter 
on Mount Pron. The Hermionians say that the founders of this 
sanctuary were Clymenus, son of Phoroneus, and his sister Chthonia. 
But the Argive story is this. When Demeter came to Argolis 
she was hospitably received by Athera and Mysius. However, 
Colontas neither opened his house to the goddess nor paid her any 
other mark of respect. But this churlish behaviour was not to the 
mind of his daughter Chthonia. They each had their reward : the 
house of Colontas was burnt down and he in it; but Chthonia was 
brought by Demeter to Hermion and founded the sanctuary. 4. 
However that may have been, the goddess herself is certainly called 
Chthonia (‘subterranean’), and they celebrate a festival called 
Chthonia every year in summer-time. The manner of it is this :— 
The procession is headed by the priests of the gods and the annual 

magistrates for the time being, and they are followed by both women 
and men. And it is the custom for boys also to do honour to 
the goddess by joining in the procession: they wear white robes and 
garlands on their heads. The garlands are twined of the flower 
which the people here call Cosmosandalum ; in size and colour it 
seems to me a hyacinth, and it is even inscribed with the same 
mournful letters. The procession is brought up by some men 6 
driving a fine, full-grown cow from the herd, fastened with cords, 
but still wild and frisky. Having driven it to the temple, some of 
them slip the cords and let the cow rush into the sanctuary. 
Others meanwhile hold the doors open, and as soon as they see 
the cow inside the temple, they clap them to. Four old women 7 
remain inside: it is they who butcher the cow. Whichever of 
them gets the chance cuts the beast’s throat with a sickle. Then 
the doors are opened, and the men whose business it is drive up a 
second cow, and after it a third, and then a fourth. The old 
women butcher them all in the same way. Another odd thing 
about the sacrifice is this: on whichever side the first cow falls, all 
must fall. Such is the way in which the sacrifice is performed by 8 
the Hermionians. In front of the temple stand a few statues of 
women who have been priestesses of Demeter. Inside the temple 
there are chairs on which the old women await the cows as they 
are driven in one by one. ‘There are also images, not very old, of 
Athena and Demeter. But the thing they reverence above every- 
thing else I did not see; indeed no man, native or foreigner, has 
seen it. The old women alone may be presumed to know what it is. 

5. There is also another temple, and statues stand all round it. 9 
This temple is opposite the one of Chthonia: it is called the temple 
of Clymenus, and here they sacrifice to him. For myself I do not 
believe that Clymenus was an Argive who came to Hermion: the 
name is a title of the god who is said to reign underground. 
Beside the temple of Clymenus there is another temple with an 
image of Ares. 6. On the right of the sanctuary of Chthonia is a τὸ 
colonnade called by the natives the Colonnade of Echo: if you speak, 
the echo repeats the words at least thrice. 7. Behind the temple of 
Chthonia are places, one of which the Hermionians call the place 
of Clymenus, another the place of Pluto, and the third the 
Acherusian Lake. All of them are enclosed by stone walls. In 
the place of Clymenus there is a chasm in the earth, through 
which Hercules, as the Hermionians tell the tale, dragged up the 
hound of hell. 8. At the gate, through which a straight road leads 11 
to Mases, there is a sanctuary of Ilithyia within the city wall. 
They propitiate the goddess on a great scale daily with sacrifices 
and incense ; and besides all this a vast number of votive offerings 
are made to her. But no one, unless perhaps the priestesses, 
is allowed to see the image. 

XXXVI 

1. Going along the straight road to Mases about seven furlongs, 
and turning to the left, we strike the road to Halice. Though 
Halice in our day is deserted, it was once inhabited. Mention is 
made of natives of Halice on the Epidaurian tablets, which record 
the cures wrought by Aesculapius ; but I know of no other authentic 
document in which mention is made of the town or its inhabitants. 
2. But however that may be, a road runs to Halice between Mount 
Pron and another mountain, known of old as Thorna»x» but which 
took the name of Cuckoo Mountain, because, they say, the 
transformation of Zeus into a cuckoo was fabled to have here taken 

2 place. ‘There are still sanctuaries on the tops of these two moun- 
tains: on Cuckoo Mountain there is a sanctuary of Zeus, and on 
Mount Pron there is a sanctuary of Hera. ‘There is also a temple 
at the foot of Cuckoo Mountain ; but it has neither doors nor roof, 
and there is no image in it. It was said to be a temple of Apollo. 
3. Beside it runs a road to Mases, which those who have diverged 
from the straight road may take. In the olden time Mases was a 
city, as Homer represents it in his list of the Argives, but in our 

3 day it is used by the Hermionians as a seaport. From Mases 
a road on the right leads to Cape Struthus (‘cape of sparrows’). 
From this cape it is two hundred and fifty furlongs by the crest of 
the mountains to Philanorium and to the Bolei. These Bolei are 
heaps of unhewn stones. 4. Twenty, furlongs from the Bolei is 
another place named Didymi (‘twins’), where are sanctuaries of 
Apollo, Poseidon, and Demeter. ‘The images are standing figures 
of white marble. 4 

4 5. From this point begins a district once called Asinaea ; 
it belongs to Argos. There are ruins of the town of Asine beside 
the sea. When King Nicander, son of Charilus, son of Polydectes, 
son of Eunomus, son of Prytanis, son of Eurypon, marched at the 
head of a Lacedaemonian army into Argolis, the Asinaeans joined 
him and helped to lay waste the country. But when the Lacedae- 
monian force had retired home, the Argives under King Eratus 

5 took the field against Asine. For a while the Asinaeans made a 
stand behind their walls; and some of the Argives fell, including 
Lysistratus, one of their foremost men. But when the walls were 
carried the Asinaeans embarked with their wives and children on 
shipboard, and abandoned their native land. The Argives razed 
the city to the ground and annexed its territory to their own, but they 
suffered the sanctuary of Pythaean Apollo to stand, and it may be 
seen to this day. Beside it they buried Lysistratus. 

6 6. The sea at Lerna is not more than forty furlongs from the 
city of Argos. Going down from Argos towards Lerna we first 

come to the Erasinus, which falls into the Phrixus, which again falls 
into the sea between Temenium and Lerna. Turning to the left 
from the Erasinus we come, after a walk of about eight furlongs, 
to a sanctuary of the Lords Dioscuri: their wooden images 

are in the same style as those in Argos. 7. Having returned 7 

to the direct road, you will cross the Erasinus and come to the 
Chimarrhus river. Near it is an enclosure of stones: they say that 
when Pluto, as the story goes, ravished Demeter’s daughter, the 
Maid, he here descended to his supposed subterranean realm. Lerna 
is, as I said before, beside the sea, and they celebrate mysteries here 

in honour of Lernaean Demeter. 8. There is a sacred grove begin- 8 

ning at a mountain which they call Pontinus. This mountain does 
not let the rain-water flow off, but absorbs it. A river, also called 
Pontinus, flows from it. And on the top of the mountain there is 
a sanctuary of Athena Saitis, now a mere ruin, and foundations of a 
house of Hippomedon, who went to Thebes to uphold the cause of 
Polynices, son of Oedipus. 

XXXVII 

1. Beginning at this mountain, the grove, which consists mostly 
of plane-trees, reaches down to the sea. It is bounded on the one 
side by the river Pontinus, and on the other side by another river, 
called Amymone, after the daughter of Danaus. 2. In the grove 
are images of Demeter, surnamed Prosymne, and of Dionysus: 
there is also a small seated image of Demeter. These images 
are made of stone. In another temple there is a seated wooden 
image of Saviour Dionysus. There is also a stone image of Aphrodite 
beside the sea. They say that it was dedicated by the daughters of 
Danaus, and that Danaus himself made the sanctuary of Athena on 
the banks of the Pontinus. 3. The Lernaean mysteries are said to 
have been instituted by Philammon. ‘The stories told about the rites 
are clearly not ancient. Other stories, I am told, purporting to be 
by Philammon, have been found engraved on a piece of copper 
fashioned in the shape of a heart. But these stories also have 
been proved not to be by Philammon. The discovery was made 
by Arrhiphon, an Aetolian of Triconium by descent, but now 
one of the most distinguished men in Lycia. He is a man 
quick to detect what had eluded every one else before him. The 
way in which he detected the spuriousness of the verses in question 
was this. The composition, a medley of verse and prose, was 
wholly in the Doric dialect. But before the return of the Heraclids 
to Peloponnese the Argives spoke the same dialect as the Athenians ; 
indeed, in Philammon’s time, the very name of the Dorians was 
probably not universally known in Greece. All this Arrhiphon 
proved. 

VOL K 

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4. At the source of the Amymone grows a plane-tree: they 
say that under this plane-tree the hydra was bred. I believe that 
this beast was larger than other water-snakes, and that its venom 
was so deadly that Hercules poisoned the barbs of his arrows with 
its gall; but I do not think it had more than one head. The 
poet Pisander, of Camirus, multiplied the hydra’s heads to make 
the monster more terrific, and to add to the dignity of his own 
verses. 5. I saw also a spring, called the spring of Amphiaraus, 
and the Alcyonian Lake. Through this lake, the Argives say, 
Dionysus went to hell to fetch up Semele; and they say that 
Polymnus showed him this way down to hell. The lake is bottomless. 
I never heard of any one who was able to sound its depth. Nero 
himself made the experiment, taking every precaution to ensure 
success. He had lines made many furlongs long: these he joined 
together and weighted with lead, but he could find no bottom. I 
was told, too, that smooth and still as the water of the lake looks to 
the eye, it yet has the property of sucking down any one who is rash 
enough to swim in it: the water catches him, and sweeps him down 
into the depths. The circuit of the lake is not great, about a third 
of a furlong. Grass and rushes grow on the brink. ‘The lake is 
the scene of certain yearly rites, performed by night, in honour of 
Dionysus. But it would be sinful for me to divulge them. 

XXXVIII 

τ. On the way from Lerna to Temenium we pass the mouth of 
the River Phrixus. ‘Temenium belongs to Argos, and was named 
after Temenus, the son of Aristomachus, because in the war with the 
Achaeans, under Tisamenus, the place was seized and fortified by 
Temenus and the Dorians, who used it as a base of operations. 
In Temenium there is a sanctuary of Poseidon, another of 
Aphrodite, and the tomb of Temenus, at which the Dorians of 
Argos pay their devotions. 

2. From Temenium to Nauplia I judge the distance to be fifty 
furlongs. Nauplia is now uninhabited. Its founder was Nauplius, 
said to be a son of Poseidon and Amymone. Some remains of 
walls are still left, and there is a sanctuary of Poseidon, also harbours, 
and a spring called Canathus. ‘The Argives say that every year 
Hera recovers her virginity by bathing in this spring. This story 
is a secret one and is borrowed from a mystery, which they celebrate 
in honour of Hera. 3. The people of Nauplia tell a tale about an 
ass, how, by browsing on a vine-shoot, it made the grapes more 
plentiful ever after; and therefore they have an ass carved on a 
rock, because that animal taught them to prune the vines. But the 
story is not worth repeating, so I omit it. 

4. From Lerna another road runs by the seaside to a place 

CHS, XXXVII-XXXVIII THVREATIS 131 

which they name Genesium. Beside the sea is a small sanctuary of 
Genesian Poseidon. Adjoining Genesium is another place, named 
Apobathmi (‘landing- place’), where they say Danaus and _ his 
daughters first landed in Argolis. From here we pass through what 
is called Anigraea by a rough and narrow road, and come to a tract 
of country on the left, reaching down to the sea, where trees, 
especially olives, thrive well. 5. Going up inland . . . we reacha5 
place where a battle was fought between three hundred picked 
Argives and as many picked Lacedaemonians for the possession of 
the district. All fell, save one Spartan and two Argives ; and the 
earth was heaped over the slain on this spot. But the Lacedae- 
monians took the field with their whole forces, and, gaining a 
decisive victory over the Argives, possessed themselves of the 
district. Afterwards they assigned it to the Aeginetans, who had 
been driven from their island by the Athenians. In my time 
Thyreatis belonged to the Argives, who say that they recovered it 
by the award of an arbitration. 6. Leaving the graves in which so 6 
many men are buried together, we come to Athene, once an 
Aeginetan settlement, and to another village, Neris, and to a third, 
Eva, the largest of all. In this last village there is a sanctuary of 
Polemocrates. Polemocrates is one of the sons of Machaon, and 
brother of Alexanor. He heals the people here and is worshipped 
by the neighbourhood. 7. Above the villages rises Mount Parnon. 7 
On it the Lacedaemonian boundary meets the boundaries of 
Argolis and Tegea. Stone images of Hermes stand on the frontier, 
and the place gets its name from them. A river called Tanaus 
flows through Argolis into the Gulf of Thyrea: it is the only stream

LACONIA 

I 

1. Laconia begins immediately to the west of the images of 
Hermes. According to the Lacedaemonians themselves, the first 
king who reigned in this country was Lelex, an aboriginal, and from 
him the people over whom he ruled were named Leleges. Lelex 
had a son Myles, and a younger son Polycaon. Where Polycaon 
departed to, and why, I will show elsewhere. 2. After the death of 
Myles his son Eurotas succeeded to the throne. By means of a 
canal he carried down to the sea the stagnant water of the plain; 
and the stream that was left after the swamp had been drained he 
2 named the Eurotas. Having no male issue he left the kingdom to 
Lacedaemon. The mother cf Lacedaemon was Taygete, after 
whom the mountain was named: his father, according to common 
fame, was Zeus. 3. Lacedaemon married Sparta, a daughter of 
Eurotas. When he came to the throne he first of all gave the 
country and people new names derived from his own, and next he 
founded and named after his wife the city which is called Sparta to 
3 this day. His son, Amyclas, desirous like his father of leaving some 
memorial of himself, founded a city in Laconia. Sons were born to 
him, of whom Hyacinth, the youngest and the fairest of all, was 
cut off before him. Hyacinth’s tomb is at Amyclae under the 
image of Apollo. When Amyclas died, the kingdom devolved on 
his eldest son Argalus, and on his death it passed to Cynortas. 
44. Cynortas had a son, Oebalus, who married an Argive wife, 
Gorgophone, daughter of Perseus, and had a son Tyndareus. The 
succession of Tyndareus to the throne was disputed by Hippocoon, 
who claimed it as the elder, and being joined by Icarius and his 
party he was far more than a match for Tyndareus, whom he put in 
fear and forced to quit the country. The Lacedaemonians say that 
Tyndareus fled to Pellana. But the Messenians have a tradition 
that the banished Tyndareus came to Messenia to his half-brother by 
the mother’s side, Aphareus, son of Perieres; and they say that he 

settled at Thalamae in Messenia, and that his children were born to 
him there. Afterwards he was brought back by Hercules and 5 
recovered the sovereignty. His sons also sat on the throne, and so 
did his son-in-law Menelaus, the son of Atreus, and Orestes, who 
had married Menelaus’ daughter, Hermione. 

On the return of the Heraclids in the reign of Tisamenus, son of 
Orestes, Temenus and Cresphontes assumed the reins of govern- 
ment in Argos and Messene respectively. 5. But in Lacedaemon, 
as the children of Aristodemus were twins, two royal houses arose ; 
for such, they say, was the pleasure of the Pythian priestess. They 6 
say that Aristodemus himself died in Delphi before the Dorians 
returned to Peloponnese. Those who wish to invest him with a 
halo of glory say that he was shot by Apollo for not consulting the 
oracle, and for learning, from a chance encounter with Hercules, the 
future return of the Dorians to Peloponnese. But the truer story 
is that he was murdered by the children of Pylades and Electra, 
the cousins of Tisamenus, son of Orestes. 6. The names of his 7 
children were Procles and Eurysthenes. Twins though they were, 
they were at bitter feud. But their mutual hatred, deep as it was, 
did not prevent them from co-operating with their guardian Theras, 
son of Autesion, and brother of their mother Argia, in his scheme of 
founding a colony. 7. Theras directed the colony to the island 
which was then named Calliste, hoping that the descendants of 
Membliarus would voluntarily resign the kingdom in his favour, and 
so they did; for they reflected that Theras could trace his lineage 8 
to Cadmus himself, whereas they themselves were descendants of 
Membliarus, a common man whom Cadmus had left in the island to 
govern the colony. ‘Theras called the island Thera after himself ; 
and the people of Thera still sacrifice to him yearly as a hero and the 
founder of their country. But while Procles and Eurysthenes agreed 
in heartily forwarding the plans of Theras, their ideas in every other 
respect were diametrically opposed. And even if they had been of 9 
one mind, I would not have huddled their descendants together in 
one catalogue. For in the two houses the generations did not 
succeed each other at equal intervals, such that cousin was always 
contemporary of cousin, cousins’ children always contemporary of 
cousins’ children, and so on. 1 will therefore trace the pedigree of 
each house separately, instead of shuffling them up together. 

II 

1. Eurysthenes, the elder of Aristodemus’ sons, is said to have 
had a son Agis, from whom the house of Eurysthenes are called the 
Agids. In his time the Lacedaemonians assisted Patreus, son of 
Preugenes, in founding a city in Achaia, which is still called Patrae 
after him. Public aid was also given to Gras, when he set sail to 

found a colony. This Gras was the son of Echelas, who was the 
son of Penthilus, who was the son of Orestes. He was destined to 
occupy the country between Ionia and Mysia, which is now called 
Aeolis. His ancestor Penthilus before him had conquered the 

2 island of Lesbos lying off that very same coast. 2. When Eches- 
tratus, son of Agis, reigned in Sparta, the Lacedaemonians expelled 
all the Cynurians of military age, alleging as a reason that the lands 
of their kinsmen the Argives were harried by freebooters from 
Cynuria, and that the Cynurians themselves openly made raids 
across the border. The Cynurians are said to be Argives by 
descent : they say that their founder was Cynurus, son of Perseus. 3. 

3 Not many years afterwards Labotas, son of Echestratus, came to the 
throne of Sparta. Herodotus, in his history of Croesus, says that the 
young Labotas (whom, however, he calls Leobotes) had for his 
guardian the lawgiver Lycurgus. It was in that age that the 
Lacedaemonians first resolved to make war on Argos. They 
charged the Argives with perpetually encroaching on Cynuria, which 
was theirs by right of conquest, and with stirring up their vassals to 
revolt. In the wars of that age, they say, neither side distinguished 

4 itself by any memorable feats of arms; and the reigns of the next 
two kings of this house, Doryssus, son of Labotas, and Agesilaus, 
son of Doryssus, were soon cut short by death. 

4. It was in the reign of Agesilaus that Lycurgus gave the 
Lacedaemonians their laws. Some say that in framing them he 
followed the instructions of the Pythian priestess: others aver that 
he borrowed his legislation from Crete. The Cretans maintain that 
the laws in question were drawn up for them by Minos, whose 
deliberations were assisted by the inspiration of God. An allusion 
to the legislation of Minos may be found, I think, in the following 
verses of Homer :— 

And among them is the mighty city of Cnosus, where Minos 
Reigned for nine years, the familiar friend of great Zeus. 

5 To Lycurgus I shall recur hereafter. 

5. Agesilaus had a son Archelaus, in whose reign the Lacedae- 
monians after a successful war reduced the population of Aegys, one 
of the vassal cities, to slavery, because they suspected the people of 
favouring the Arcadian interest. In this conquest Archelaus was 
aided by Charillus, the king of the other royal house. The martial 
deeds performed by Charillus, when he held an independent com- 
mand, will be chronicled by me when I pass to the history of 

6the Eurypontids. 6. Archelaus had a son Teleclus. In his 
reign the Lacedaemonians, after a successful war, captured the 
vassal cities of Amyclae, Pharis, and Geranthrae, which up to that 
time had been still held by the Achaeans. ‘The inhabitants of the 
two latter towns, seized with panic at the approach of the Dorians, 

capitulated on condition of being suffered to withdraw from Pelo- 
ponnese. But the people of Amyclae were not expelled so easily ; 
for they offered a long and not inglorious resistance. The trophy 
which the Dorians erected for the fall of Amyclae proves that the 
victors regarded this as the proudest triumph of their arms. Not 
long afterwards Teleclus was assassinated by some Messenians in a 
sanctuary of Artemis, which stood at a place called Limnae (‘lakes’) 
on the frontiers of Laconia and Messenia. 7. The murdered 7 
king was succeeded by his son Alcamenes. The Lacedae- 
monians now despatched Charmidas, son of Euthys, to Crete. 
He was a man of standing and repute in Sparta. The 
object of his mission was to compose the civil dissensions that 
raged in Crete, to persuade the people to abandon all the towns 
which, on account of their distance from the sea or other circum- 
stances, could not easily be defended, and to assist them in founding 
new cities conveniently situated on the coast. They also destroyed 
the Achaean city of Helos by the sea, and defeated in battle an 
Argive force which had attempted to relieve the town. 

III 

τ. Alcamenes died, and his son Polydorus succeeded to the 
throne. The Lacedaemonians now sent colonies to Crotona in 
Italy, and to Locri at Cape Zephyrium. 2. It was in the reign of 
Polydorus, too, that the Messenian war, as it is called, raged most 
hotly. Messenians and Lacedaemonians differ in the accounts 
which they respectively give of the origin of the war. I shall notice 
these accounts, and narrate the final issue of the war hereafter : 
for the present I shall content myself with mentioning that in the 
first Messenian war the Lacedaemonians were generally led by 
Theopompus, son of Nicander, the king of the other house. The 
war was over, and Messene had been reduced to subjection, when 
King Polydorus fell by the hand of an assassin. The assassin was 
one Polemarchus, a Lacedaemonian of respectable birth, but, as his 
action proved, of a bold and desperate temper. At the time of his 3 
death the king’s reputation stood high both in Sparta and throughout 
Greece, and he had endeared himself to his people by his mild and 
affable deportment, and by a series of judgments in which he had 
tempered justice with mercy. Honours were heaped on his 
memory. But his assassin has alsoatomb in Sparta. Perhaps his 
former character had been fair: perhaps his friends buried him 
secretly. 3. During the reign of Polydorus’ son, Eurycrates, the 4 
Messenians submitted to the Lacedaemonian yoke, and Argos also 
gave notrouble. 4. But in the reign of Anaxander, son of Eurycrates, 
fate began to drive the Messenians from Peloponnese, and _ they 
revolted from the Lacedaemonians. For a time they held their 

[Ὁ 

own, but being overpowered they were suffered to leave Peloponnese 
under a safe conduct. The remnant that was left in the land, with 
the exception of the inhabitants of the maritime towns, became 
serfs of the Lacedaemonians. A full account of the Messenian 
rebellion would be out of place here. 

5. Anaxander had a son Eurycrates, and Eurycrates the second 
had a son Leon. In their reigns the Lacedaemonians were generally 
unsuccessful in the war with Tegea. But in the reign of Anaxan- 
drides, son of Leon, they got the better of tlre Tegeans. It 
happened thus. A Lacedaemonian, named Lichas, came to Tegea 
at a time when there chanced to be a truce between the two states. 
66. At the time of his arrival the Spartans were searching for the 

bones of Orestes in compliance with the injunction of an oracle. 
Well, then, Lichas perceived that the bones were buried in a 
smithy. This is how he made the discovery. He compared the 
things he saw in the smithy with the words of the Delphic oracle. 
Thus the ‘winds,’ spoken of by the oracle, were the smith’s bellows, 
because the bellows also gave out a strong blast: the ‘ blow,’ to which 
the oracle referred, was the hammer, and the ‘ counterblow’ was the 
anvil; and the ‘woe to man’ was naturally the iron, because in 
that age iron was already in use for weapons of war. But in the 
heroic age the god would have said that bronze was ‘a woe to man.’ 
7 The oracle which the Lacedaemonians received touching the bones of 
Orestes resembled an oracle which was afterwards given to the 
Athenians. They were told that they could not conquer Scyros 
unless they brought back Theseus from Scyros to Athens. The 
bones of Theseus were discovered, as in the parallel case, by the 
shrewdness of one man, Cimon, son of Miltiades, and not long 
8 afterwards he conquered Scyros. That weapons in the heroic 
age were all of bronze is shown by Homer’s lines about the axe of 
Pisander and the arrow of Meriones ; and I am confirmed in this view 
by the spear of Achilles, which is dedicated in the sanctuary of 
Athena at Phaselis, and by the sword of Memnon in the temple 
of Aesculapius at Nicomedia; for the blade and the spike at the 
butt-end of the spear and the whole of the sword are of bronze. This 
91 know to be so. 7. Anaxandrides, son of Leon, was the only 
Lacedaemonian who had two wives and inhabited two houses at the 
same time. His first wife was excellent, but she had no children. 
When the ephors ordered him to divorce her, he would not promise 
to do so, but yielded to them so far as to take a second wife in 
addition to his first. The second wife had a son Cleomenes, after 
whose birth the first wife, who had never conceived before, gave 
10 birth successively to Dorieus, Leonidas, and Cleombrotus. 8. On 
the death of Anaxandrides the Lacedaemonians reluctantly rejected 
Dorieus, whom they esteemed a wiser man and a better soldier than | 
Cleomenes, and gave the kingdom to the latter, to which, as the 
elder, he had a legal right. 

Gn 

IV 

1. Dorieus could not brook to stay in Lacedaemon as a subject 
of Cleomenes, so he set out to found a colony. No sooner was 
Cleomenes on the throne than he mustered an army of Lacedae- 
monians and their allies and invaded Argolis. The Argives gave 
him battle, but Cleomenes was victorious. Near the battlefield was 
a sacred grove of Argus, son of Niobe. Here about five thousand 
of the routed army took refuge. Cleomenes, who was generally out 
of his mind, seems to have been so on the present occasion, for he 
ordered the Helots to set fire to the grove. It was soon all in a 
blaze, and the men who had taken sanctuary perished with it in the 
flames. 2. Cleomenes also twice led an army to Athens. On the 2 
first occasion he freed Athens from the tyranny of the sons of 
Pisistratus, thereby winning golden opinions for himself and the 
Lacedaemonians. The object of his second expedition was to abet 
Isagoras, an Athenian, in an attempt to make himself despot of 
Athens. But the Athenians defended their freedom gallantly, and 
the baffled Cleomenes contented himself with laying waste the 
country. He is even said to have ravaged what they call the Orgas, 
or sacred land of the Eleusinian goddesses. 3. He also went to 
Aegina and arrested the influential men who had sided with the 
Medes, and had persuaded the citizens to give earth and water to 
King Darius, son of Hystaspes. While he tarried in Aegina, 3 
Demaratus, the king of the other house, traduced him to the 
Lacedaemonian multitude. 4. On his return from Aegina Cleo- 
menes intrigued to have Demaratus deposed. For this purpose he 
bribed the prophetess at Delphi to utter oracles about Demaratus 
which he dictated, and he raised up a rival claimant to the crown in 
the person of Leotychides, a man of the blood royal and of the same 
branch as Demaratus. It happened that when Demaratus was 4 
born, his father Aristo had blurted out some silly words ‘about the 
brat not being his. These words were now laid hold of 
by Leotychides. The Lacedaemonians referred the question, 
as usual, to the Delphic oracle, and the prophetess answered 
them as Cleomenes wished. So Demaratus was unjustly deposed 5 
through the enmity of Cleomenes. 5. But Cleomenes after- 
wards incurred his death in a mad fit: seizing a sword he 
wounded himself, and then proceeded to hack and mangle his whole 
body. In his miserable end the Argives profess to see a retribution 
for his treatment of the men who took sanctuary in the grove of 
Argus: the Athenians declare it was a punishment for ravaging the 
Orgas ; and the Delphians maintain that it was a penalty for bribing 
the prophetess to utter lies about Demaratus. But it may be 6 
that heroes and gods concurred in wreaking their wrath on the head 

of Cleomenes. We know that at Eleus the hero Protesilaus avenged 
himself single-handed on a Persian named Artayctes; yet Protesi- 
laus, as a hero, certainly does not rank above Argus. Again, the 
Megarians incurred the displeasure of the Eleusinian goddesses by 
tilling some of the sacred land, and never succeeded in appeasing 
the offended divinities. But, barring Cleomenes, we know of no 
man who ever dared to tamper with the oracle. 

As Cleomenes had no sons the kingdom devolved on Leonidas, 
son of Anaxandrides and full brother of Dorieus. 6. Xerxes 
now led his host against Greece, and Leonidas, with three 
hundred Lacedaemonians, met him at Thermopylae. ‘There have 
been many wars of the Greeks, and many of the barbarians, but 
there have been few, indeed, which owed their brightest glory to the 
valour of a single arm, as the Trojan war was ennobled by Achilles, 
and the battle of Marathon by Miltiades. But, to my mind, the 
exploit of Leonidas outdid all the exploits that have been performed 
before or since. For of all the kings that reigned, first over the 
Medes, and afterwards over the Persians, Xerxes gave proof of the 
highest spirit, and he distinguished himself brilliantly on the march. 
Yet Leonidas with a handful of men whom he led to Thermopylae 
would have prevented the great king from so much as setting eyes 
on Greece and from burning Athens, if the man of Trachis had not 
led the army of Hydarnes by the path over Mount Oeta, and so 
enabled them to surround the Greeks. Thus Leonidas was crushed, 
and the barbarians entered Greece. 7. Pausanias, son of Cleom- 
brotus, was never king. As guardian of Plistarchus, the orphan son 
of Leonidas, he led the Lacedaemonians to Plataea, and he after- 
wards conducted a fleet to the Hellespont. I give high praise to 
Pausanias’ treatment of the Coan lady. She was the daughter of a 
man of some note in Cos, Hegetorides, son of Antagoras; and a 
Persian named Pharandates, the son of Teaspis, kept her against 
her will as his concubine. But when Mardonius fell at the battle 
of Plataea, and the barbarians were cut to pieces, Pausanias sent the 
lady to Cos with the ornaments which the Persian had bestowed on 
her and the rest of her baggage. And Pausanias would not mutilate 
the dead body of Mardonius, as Lampon the Aeginetan advised him 
to do. 

Vv 

τ. Plistarchus, son of Leonidas, died very soon after he had 
come to the throne; and he was succeeded by Plistoanax, son of 
the Pausanias who commanded at Plataea. 2. Plistoanax had a son 
Pausanias. ‘This Pausanias repaired to Attica, ostensibly as a foe of 
Thrasybulus and the Athenians, and with the intention of placing 
on a secure basis the tyranny of the cabal to whom Lysander had 

entrusted the government. He defeated in battle the Athenians 
who held Piraeus; but immediately after the battle he resolved to 
lead his army home, rather than draw upon Sparta the foul disgrace 
of bolstering up the tyranny of wicked men. 3. Returning from 2 
Athens with these barren laurels, he was impeached by his enemies. 
Now when a king of Lacedaemon was put upon his trial, the court 
was composed of the elders, as they were styled, eight-and-twenty in 
number, the whole bench of ephors, and the king of the other royal 
house. Well, fourteen of the elders, and with them Agis, the king 
of the other house, found Pausanias guilty; but the rest of the 
court acquitted him. 4. Not long afterwards the Lacedaemonians 3 
mustered an army to attack Thebes. The pretext will be related 
hereafter when I come to speak of Agesilaus. Lysander repaired to 
Phocis and, having called the whole population to arms, marched 
instantly into Boeotia, and proceeded to assault the walls of Haliartus, 
because the people refused to renounce their allegiance to Thebes. 
But some Thebans and Athenians had secretly thrown themselves 
into the town: they now sallied out and drew up in front of the 
walls, and among the Lacedaemonians who fell before them was 
Lysander himself. 5. Meantime the task of mustering the Tegean 4 
and other Arcadian levies had detained Pausanias so long, that he 
was too late to take part in the action. When he reached Boeotia 
and learned of the defeat and death of Lysander, he advanced upon 
Thebes, meaning to offer battle. The Thebans took the field to meet 
him, and a body of Athenian troops under Thrasybulus was reported 
to be hovering in the neighbourhood, ready to fall on the rear of the 
Lacedaemonian army as soon as it should be engaged with the 
enemy. Alarmed at the prospect of being caught betwixt two 5 
hostile forces, Pausanias concluded a truce with the Thebans, and 
carried off his dead from under the walls of Haliartus. His conduct 
was disapproved of at home. But in my judgment he acted wisely. 
For he knew that to be taken at once in front and rear had been 
the source of every disaster to the Lacedaemonian arms: he re- 
membered the defeats of Thermopylae and Sphacteria, and he 
feared to add a third calamity to the list. 6. However, being 6 
censured by his countrymen for the tardiness of his advance into 
Boeotia, he did not dare to stand his trial, but with the leave of 
the Tegeans took sanctuary in the temple of Athena Alea. From 
of old this sanctuary had been looked upon with awe and veneration 
by the whole of Peloponnese, and had afforded the surest 
protection to all who tock refuge in it. This was shown by the 
Lacedaemonians in the case of Pausanias and of Leotychides before 
him, and by the Argives in the case of Chrysis; for while these 
persons remained in the sanctuary, neither Lacedaemonians nor 
Argives would so much as demand their surrender. 

7. After the flight of Pausanias, the guardianship of his sons Agesi- 7 

polis and Cleombrotus, both very young, devolved upon Aristodemus 
their next of kin; and the Lacedaemonian success at Corinth was gained 

8 under his command. ὃ. When Agesipolis grew up and assumed 
the government, the first of the Peloponnesians upon whom he 
made war were the Argives. On marching from Tegean into Argive 
territory he was met by a herald, whom the Argives bad sent for the 
purpose of ratifying afresh a treaty which they alleged had existed 
between the different branches of the Dorian race from time 
immemorial. But the king refused to treat, and advancing laid 
waste the country. A shock of earthquake was now felt ; but still, 
though the Lacedaemonians were the most superstitious of all the 

9 Greeks, he would not retire. Indeed, he sat down before the walls 
of Argos. But when the earth continued to quake and the thunder 
to roll, killing some of his men and driving others crazy, he at last 
sullenly broke up his camp and retreated from Argolis. 9. He next 
directed his march against Olynthus. Victory attended his arms, 
most of the towns of Chalcidice had fallen, and he was in hopes of 
taking Olynthus itself, when suddenly he sickened and died. 

VI 

τ. Agesipolis dying childless, the kingdom devolved on Cleom- 
brotus. Under his command the Lacedaemonians fought the battle 
of Leuctra against the Boeotians. Cleombrotus behaved himself 
bravely on that occasion, but fell at the beginning of the battle. It 
seems to be the will of fate that, when an army is about to sustain a 
great defeat, the general should be the first to fall. ‘Thus at the 
battle of Delium the Athenian commander Hippocrates, son of 
Ariphoron, was cut off; and so at a later time was Leosthenes, 
another Athenian general, in Thessaly. Of the sons of Cleom- 
brotus, Agesipolis the elder did nothing worthy of record; and 
when he died his younger brother Cleomenes succeeded to the 
throne. Two sons were born to Cleomenes, first Acrotatus and 
next Cleonymus. 2. Acrotatus died before his father; and on the 
decease of Cleomenes, a dispute as to the succession arose betwixt 
Cleonymus, the son of Cleomenes, and Areus, son of Acrotatus. 
The elders decided that the throne belonged by right of descent 
3to Areus, not to Cleonymus. The heart of Cleonymus swelled 
high with rage at being excluded from the throne; and to 
soothe him and reconcile him to his native land, the ephors loaded 
him with honours, and appointed him to the command of the 
forces. But it ended in his proving a traitor to his country: 
amongst his many treasons he induced Pyrrhus the son of Aeacides 
to invade the land. 

4 3. It was in the reign of Areus, son of Acrotatus, that . | 
Antigonus, son of Demetrius, attacked the Athenians by land and 

N 

sea. Athens was supported by an Egyptian fleet under Patroclus ; 
and the Lacedaemonians put all their forces into the field, under 
the command of King Areus, to protect her. But Antigonus drew 5 
his lines so closely round the city, that it was impossible for the 
relieving forces to effect an entrance. In these circumstances, 
Patroclus sent messengers to Areus urging him to attack Antigonus, 
and promising to support the attack by falling upon the Macedonian 
rear. But till that attack was made, Patroclus thought it too much 
to expect his Egyptian sailors to charge down on Macedonian troops. 
The Lacedaemonians were eager to be led into action, for they 
liked the Athenians and thirsted for military glory. But Areus, 
thinking it a pity to waste so much good courage on other people’s 
business, resolved to bottle it up and preserve it for home con- 
sumption. So when supplies ran short he led his army to the 
right-about. The Athenians, after holding out for a very long 
time, were granted peace by Antigonus on condition of allow- 
ing him to establish a garrison on the Museum hill; however, in 
course of time he voluntarily withdrew it. 

Areus had a son Acrotatus, and he had a son Areus, who 
sickened and died at the age of eight. 4. Leonidas, son of 7 
Cleonymus, a very old man, was the only surviving descendant of 
the house of Eurysthenes in the male line ; so the Lacedaemonians 
gave the kingdom to him. At bitter feud with Leonidas was 
Lysander, a descendant of Lysander, son of Aristocritus. This 
Lysander gained over Leonidas’ son-in-law, Cleombrotus ; and 
having secured him, he brought various charges against Leonidas, 
amongst others that in his youth he had sworn to his father 
Cleonymus that he would be the ruin of Sparta. So Leonidas 8 
was deposed, and Cleombrotus reigned in his stead. Now, if 
Leonidas had yielded to passion and gone away like Demaratus, 
the son of Ariston, to the king of Macedonia or the king of Egypt, 
it would have profited him nothing if the Spartans had afterwards 
changed their minds. But as it was, when his countrymen sen- 
tenced him to exile, he went to Arcadia, and not many years after- 
wards the Lacedaemonians brought him back from thence and 
made him their king again. 5. The valour and daring of his son 9 
Cleomenes have been already described by me in my account of 
Aratus the Sicyonian, where I also mentioned that after Cleomenes 
there were no more kings of Sparta. And I recorded besides the 
manner of his death in Egypt. 

σ᾽ 

VALE 

1. Thus of the race of Eurysthenes, known as the Agids, 
Cleomenes, son of Leonidas, was the last king in Sparta. The 
. history of the other house, as I have been informed, is as follows. 

Procles, the son of Aristodemus, had a son whom he named Sous, 
and Sous had a son Eurypon, who is said to have become so famous 
that the family were named Eurypontids after him, instead of Proclids, 
as they had been called before. 2. Eurypon had a son, Prytanis, 
in whose reign the hostility of Lacedaemon to Argos first broke out. 
Even before this quarrel the Lacedaemonians kad made war on the 
Cynurians. But in the succeeding generations, while Eunomus, 
son of Prytanis, and Polydectes, son of Eunomus, sat upon the 
throne, Sparta remained at peace. 3. But Charillus, son of 
Polydectes, ravaged the Argive territory, and not many years after- 
wards he led the Spartan expedition against Tegea, at the time 
when the Lacedaemonians, lured on by a deceitful oracle, hoped to 
capture that city, and so to sever the Tegean plain from Arcadia. 
4 4. On the death of Charillus his son Nicander succeeded to the 
throne. It was in the reign of Nicander that the Messenians mur- 
dered Teleclus, the king of the other house, in the sanctuary of 
the Lady of the Lake. Nicander also invaded Argolis, and laid 
most of the country waste. For the share which the Asinaeans took 
in this Lacedaemonian invasion, they were soon afterwards punished 
by the Argives with exile and the total ruin of their country. 5. 
5 An account of Theopompus, who succeeded his father, Nicander, 
on the throne, will be given when I come to treat of Messenia. He 
was still reigning when the Lacedaemonians fought the Argives for 
the possession of the Thyrean district. In that conflict the king, 
broken by age and still more by sorrow, took no part; for he had 
6 lived to see his son Archidamus cut off before him. However, 
Archidamus did not die childless, but left a son Zeuxidamus, 
who was succeeded on the throne by his- son Anaxidamus. 
6. It was in the reign of Anaxidamus that the Messenians, after 
being vanquished a second time by the Spartans, were driven 
forth from Peloponnese into exile. Anaxidamus had a son 
Archidamus, and Archidamus had a son Agesicles, and both father 
and son were privileged to spend all their days in quietness and 
7 peace. 7. Aristo, son of Agesicles, married a woman who is said 
to have been the foulest maid and the fairest wife in Lacedaemon, 
for Helen transformed her. Only seven months after Aristo 
wedded her she bore him a son Demaratus. He was sitting with 
the ephors in council when a servant came with tidings that a child 
was born to him. But Aristo, forgetting the verses in the //ad 
about the birth of Eurystheus, or perhaps because he had never 
heard of them, said that considering the number of months the 
8 child was not his. He afterwards repented of his words; but his 
thoughtlessness, coupled with the hatred of Cleomenes, sufficed to 
drive his son Demaratus from the throne, on which he had won for 
himself a fair reputation, particularly by aiding Cleomenes to 
free Athens from the Pisistratids. Demaratus betook himself 

tS 

ios) 

to the court of King Darius in Persia, and they say that 
his descendants long survived in Asia. 8. Leotychides, being 9 
made king in room of Demaratus, fought at the battle of 
Mycale on the side of the Athenians, who were commanded by 
Xanthippus, the son of Ariphron. Afterwards he marched into 
Thessaly against the Aleuads; but when he might have conquered 
the whole of Thessaly, for victory always attended his arms, he 
suffered himself to be bribed by the Aleuads. Being impeached at τὸ 
home he withdrew into exile at Tegea, where he took sanctuary in 
the temple of Athena Alea. His son Euxidamus had died before his 
father’s banishment, leaving, however, a son Archidamus, who, when 
Leotychides retired to Tegea, succeeded to the throne. 9g. This 
Archidamus wrought sad havoc in Attica, invading it year after year, 
and marching from one end of it to the other with fire and sword. 
He also besieged and took the town of Plataea, which had been on 
kindly terms with Athens. It is fair to add that he had not been 11 
one of the promoters of the war, but had done all in his power to 
maintain the treaty. το. The chief instigator of the war was one 
Sthenelaidas, a man of some influence in Sparta, who happened to 
be ephor at the time. Greece had been stable and strong 
before, but this war shook it to its foundations, and afterwards 
Philip, son of Amyntas, brought the rickety and decaying structure 
with a crash to the ground. 

VIII 

τ. Archidamus at his death left two sons. Agis was the elder, and 
succeeded to the throne rather than Agesilaus. Archidamus had also a 
daughter, Cynisca, who was passionately fond of the Olympic games, 
and was the first woman who bred horses and won an Olympic victory. 
After Cynisca other women, chiefly Lacedaemonian, have won Olympic 
victories, but none of them was more famous for her victories than 
she. It seems to me that in all the wide world there is no people 2 
so dead to poetry and poetic fame as the Spartans. For, bating the 
epigram that somebody concocted upon Cynisca, and another which 
Simonides wrote for Pausanias to be graved on the votive tripod at 
Delphi, there is never a poet that sang the praises of the kings of 
Lacedaemon. 2. In the reign of Agis, son of Archidamus, the 3 
Lacedaemonians had various grudges against the Eleans: in par- 
ticular they were very sore at being debarred from the Olympic 
games and from the sanctuary at Olympia. So they sent a herald 
to the Eleans, commanding them to set free Lepreum and all their 
other vassal states. The Eleans replied that whenever they saw the 
vassal states of Sparta free they would have no hesitation in liberat- 
ing theirs. So the Lacedaemonians, under King Agis, invaded 
Elis. The army had advanced as far as Olympia and the Alpheus 4 

when a shock of earthquake induced it to retire. But next year 
Agis ravaged the country and carried off much booty. Hereupon a . 
certain man of Elis called Xenias put himself at the head of the ; 
wealthy classes, and revolted against the cCemocracy, He was a 
private friend of Agis and a public friend of the Lacedaemonian 
state. But before Agis could bring up an army to his aid, the 
popular leader Thrasydaeus defeated and expelled Xenias and 
5 his faction from the city. Agis led back his army, leaving, how- 
ever, behind him a corps under Lysistratus a Spartan, which was 
to co-operate with the Elean exiles and the people of Lepreum in 
harrying the land of Elis. In the third year of the war the 
Lacedaemonians under Agis were preparing to invade Elis once 
«more. But the exhausted Eleans, with Thrasydaeus at their head, 
|now consented to resign the suzerainty of their vassal states, to 
| dismantle the walls of their city, and to suffer the Lacedaemonians 
to offer sacrifice to the god in Olympia and to compete in the 
6:Olympic games. 3. Agis used also perpetually to invade Attica, 
“and he built the fort at Decelea as a standing menace to Athens. 
But when the naval power of Athens was shattered at Aegospotami, 
Agis and Lysander, the son of Aristocritus, in defiance of the faith ᾿ 
which Sparta had publicly plighted to Athens, proposed to the allies, 
of their own motion, and without the sanction of the Spartan state, 
7 that Athens should be destroyed root and branch. Such were the 
feats of arms that most redounded to the honour of Agis. 
4. The indiscretion of which Aristo had been guilty in reference 
to his son Demaratus was repeated by Agis in reference to his son 
Leotychides ; for some devil put it into his head to say in the hear- 
ing of the ephors that he did not think Leotychides was his own son. 
However, like Aristo, he afterwards repented, and when they were 
carrying him home from Arcadia on a bed of sickness, and he was 
come to Heraea, he took the people of the town to witness that he 
believed Leotychides to be his very son, and with prayers and tears 
he charged them to convey this message to the Lacedaemonians. 5. 
8 When he was gone, Agesilaus endeavoured to exclude Leotychides 
from the succession by reminding the Lacedaemonians of what Agis 
had once said about him. But the Arcadians came from Heraea 
and witnessed in favour of Leotychides all that they had heard from 
9 the dying lips of Agis. The dispute between Agesilaus and Leoty- 
chides was further embroiled by the Delphic oracle, which ran 
thus :— 

Proud Sparta! beware 

Lest from thee, the sound-footed, should grow a lame reign. 
Too long shall toils unlooked-for hold thee down, 

And baleful billows of tumultuous war. 

το Leotychides would have it that this was a poetical allusion to 

Agesilaus, who halted on one foot; but Agesilaus applied it to his 
rival’s bastardy. The Lacedaemonians might, if they chose, have 
referred the issue to Delphi. ‘That they did not do so was due, I 
suspect, to the intrigues of Lysander, the son of Aristocratus, who 
left no stone unturned to secure the crown for <Agesilaus>. 

IX 

1. So Agesilaus, son of Archidamus, was king; and the Lace- 
daemonians resolved to cross the sea to Asia and conquer 
Artaxerxes, son of Darius; for they were informed by their leading 
men, and especially by Lysander, that in the war with Athens it was 
not Artaxerxes, but Cyrus, who had furnished them with the subsidy 
for their fleet. Being appointed to transport the army to Asia, and to 
command the land force, Agesilaus sent envoys all over Peloponnese 
and the rest of Greece, except Argos, calling for contingents. The 2 
Corinthians were most eager to join in the Asiatic expedition ; but 
their temple of Olympian Zeus was suddenly destroyed by fire, 
and taking this as an evil omen they reluctantly stayed at home. 
The pretext assigned by the Athenians was that, exhausted by 
the Peloponnesian war and the plague, their city was only in process 
of recovering its former prosperity ; but their chief reason for keep- 
ing quiet was the information they had received through messengers 
that Conon, son of Timotheus, had repaired to the Persian court. 
To Thebes also an envoy was sent in the person of Aristomenidas, 3 
the maternal grandfather of Agesilaus: he was on excellent terms 
with the Thebans, and had been one of the judges who voted death 
to the prisoners when Plataea fell. The Thebans gave the same 
reply as the Athenians: they refused to assist. 2. When the whole 
allied army was mustered, and the fleet was ready to put to sea, 
Agesilaus repaired to Aulis to sacrifice to Artemis, because Aga- 
memnon had there propitiated the goddess before he led the armada 
against Troy. But Agesilaus, it seems, set up for being king of 4 
a greater city than Agamemnon ruled: like Agamemnon, he 
claimed the headship of Greece; and he flattered himself that 
to vanquish King Artaxerxes and gain the wealth of Persia 
would be a more signal triumph than to have conquered the 
realm of Priam. While he was sacrificing, some armed Thebans 
came up, flung the burning thigh-bones from tthe altar, 
and hustled his majesty out of the sanctuary. Agesilaus was 5 
vexed that the sacrifice was not completed ; nevertheless he crossed 
over to Asia and marched on Sardes. 3. In that age Lydia was the 
most important region of Lower Asia. The wealth and pomp of its 
capital, Sardes, had no rival, and the city was the official seat of the 
satrap of the Sea-board, just as Susa was the residence of the king. 
A battle was fought in the plain of the Hermus with Tissaphernes, 6 

VOL. I L 

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satrap of Ionia, who had massed a larger body of infantry than 
had ever been brought together since the time when the hosts 
of Darius and Xerxes had marched against the Scythians and 
Athens. But Agesilaus defeated this Persian hest, horse and foot. 
Delighted with his energy, his countrymen promoted him to the 
command of the fleet also. He appointed Pisander, whose sister 
he had married, admiral of the fleet, while he applied himself 
vigorously to the conduct of the operations by land. But some 
envious god suffered not Agesilaus to carry his plans to a successful 
issue. 4. For when Artaxerxes heard of the victories of Agesilaus, and 
how continually he marched forward carrying everything before him, 
he caused Tissaphernes, in spite of his former services, to be put 
to death, and sent down to the sea Tithraustes, a shrewd man, 
who bore the Lacedaemonians a grudge. No sooner had Tithraustes 
reached Sardes than he began scheming how he might compel the 
Lacedaemonians to recall their army from Asia. Accordingly he 
placed a sum of money in the hands of Timocrates, a Rhodian, and 
sent him to Greece with instructions to stir up a war in Greece 
against the Lacedaemonians. ‘Those who fingered his money are 
said to have been Cylon and Sodamas at Argos, and Andro- 
clides, Ismenias, and Amphithemis at Thebes. Cephalus, the 
Athenian, also got a share, and so did Epicrates, and such of the 
Corinthians as favoured the Argive interest, to wit, Polyanthes and 
Timolaus. But it was the Locrians of Amphissa who brought about 
an open rupture. ‘There was a piece of land in possession of the 
Phocians to which the Locrians asserted a rival claim. Instigated 
by the Theban faction of which Ismenias was the head, the Locrians 
now cut down the ripe corn of the district and drove off the cattle. 
The Phocians retaliated by invading Locris with all their forces and 
laying the country waste. So the Locrians got the Thebans to help 
them, and ravaged Phocis. 5. Then the Phocians repaired to 
Lacedaemon and denounced the Thebans, setting forth the wrongs 
they had suffered at their hands. The Lacedaemonians decided on 
war with Thebes, and amongst the grounds of complaint which they 
put forward was the insult which the Thebans had offered to 
Agesilaus when he was sacrificing at Aulis. The Athenians, being 
early apprised of the intention of the Lacedaemonians, sent to Sparta, 
praying them not to take up arms against Thebes, but to submit the 
quarrel to arbitration. However, the Lacedaemonians angrily dis- 
missed the Athenian embassy. The events which followed, com- 
prising the expedition of the Lacedaemonians and the death of 
Lysander, have already been included in the account I gave of 
Pausanias. 6. Beginning with the march of the Lacedaemonians 
into Boeotia, the war known as the Corinthian war continued steadily 
to assume larger proportions. This, therefore, was the cause which 
compelled Agesilaus to lead back his army from Asia. He crossed 

CHSy ΣΧ HISTORY OF SPARTA 147 

the straits from Abydus to Sestos, marched through Thrace, and 
reached Thessaly. Here the Thessalians, moved by a regard for 
Thebes and a friendship of long standing with Athens, attempted 
to stop him. 7. But he drove their cavalry before him, and 13 
marched through their country from end to end. A victory over 
the Thebans and their allies at Coronea opened for him a passage 
through Boeotia. When the day was lost, some of the Boeotians 
sought refuge in the sanctuary of Itonian Athena. Agesilaus had 
been wounded in the action, but hurt though he was, he respected 
the right of sanctuary. 

xX 

τ. Not long afterwards the Corinthian exiles, who had been 
banished for siding with Sparta, celebrated the Isthmian games. 
Cowed by the presence of Agesilaus, Corinth submitted in silence. 
But no sooner had Agesilaus broken up his camp and taken the 
road for Sparta than the Corinthians and Argives together celebrated 
the Isthmian games afresh. Once more Agesilaus marched against 
Corinth at the head of an army. But the festival of Hyacinth now 
drawing near, he gave the Amyclaean battalion leave to go home 
and celebrate the customary rites of Apollo and Hyacinth. That 
battalion was attacked on the march by the Athenians under Iphi- 
crates and cut to pieces. 2. Agesilaus also went to Aetolia to 
succour the Aetolians who were hard bestead by the Acarnanians. 
He forced the Acarnanians to conclude a peace, though they were 
near taking Calydon and all the other cities of Aetolia. 3. After- 
wards he sailed to Egypt to aid the Egyptians in their revolt from 
the King of Persia. In Egypt he signalised himself by many 
memorable deeds. But he was now grown old, and death over- 
took him on the journey. ‘The body was brought home, and laid 
in the grave with more splendid marks of honour than had ever 
dignified the funeral of a Spartan king. 

4. In the reign of Archidamus, son of Agesilaus, the Phocians 3 
seized the sanctuary at Delphi. This involved them in war with 
Thebes. The prospect of pay drew mercenaries to the Phocian 
standards ; and both Sparta and Athens publicly espoused the same 
cause. The Athenians professed to recollect some service, God 
knows what, which the Phocians had done them in days of old. 
The Spartans also made a pretext of friendship for Phocis ; but 
they were really animated, I believe, by hatred of Thebes. Theo- 
pompus, son of Damasistratus, says that King Archidamus himself 
had a finger in the sacred pie, and that his zeal for the Phocian 
alliance was whetted by his wife Dinicha, who had been bribed 
by the Phocian leaders. Now, to be a resetter of sacred moneys, 4 
and to back up men who have rifled the seat of the most famous 

N 

oracle in the world, is not what I should call meritorious. Still it 
is to his credit that when the reckless Phocians would have put 
the men of Delphi to the sword, sold the women and children into 
slavery, and razed the city to the ground, “tchidamus, by his inter- 

5 cession, saved the Delphians from this dreadful doom. 5. After- 

ὋΣ 

wards he crossed to Italy to fight for the Tarentines in a border 
war with barbarians. Here he met his death at the hands of the 
barbarians, and the wrath of Apollo prevented his corpse from 
receiving burial. 6. His elder son Agis fell fighting Antipater and 
the Macedonians; but his younger son, Eudamidas, sat on the 
throne of Lacedaemon, and his reign was peaceful. Of Agis, the 
son of Eudamidas, and Eurydamidas, the son of Agis, I have 
spoken in the section on Sicyon. 

7. On the way from the images of Hermes the whole country- 
side is clothed with oak-woods. The name of the place, however, 
Scotitas (‘dark’), is not derived from the thickness of the woods, 
but from Zeus Scotitas, whose sanctuary we reach by turning 
out of the road to the left for a distance of just about ten 
furlongs. Returning thence, and going on a little, and then again 
turning to the left, we come to an image of Hercules and a 
trophy : it was said to have been erected by Hercules after he had 
slain Hippocoon and his sons. ὃ. A third cross-road leads on the 
right to Caryae, and to the sanctuary of Artemis; for Caryae is 
sacred to Artemis and the nymphs, and an image of Artemis 
Caryatis stands here under the open sky. Here every year the 
Lacedaemonian maidens dance in troops their national dance. 9. 
Returning and going along the highway you come to the ruins of 
Sellasia. The inhabitants, as I mentioned before, were carried away 
into slavery by the Achaeans after the battle in which they defeated 
the Lacedaemonians and their king Cleomenes, son of Leoni- 
das. το. Going on you will come to Thornax, where there is 
an image of Pythaean Apollo, just like the one at Amyclae: I shall 
describe its form in speaking of the latter. For the Lacedaemonians 
think more of the Amyclaean one; and so when Croesus the Lydian 
sent an offering of gold to the Pythaean Apollo they employed it 
to adorn the image at Amyclae. 

XI 

1. Proceeding from Thornax you reach the capital. Its original 
name was Sparta, but in course of time it acquired the additional 
name of Lacedaemon, which had hitherto been applied to the 
country. ‘To prevent misconceptions, I stated in my Aféica that 
I had not described everything, but only a selection of the most 
memorable objects. This principle I will now repeat before I 
proceed to describe Sparta. From the outset I aimed at sifting 

the most valuable traditions from out of the mass of insignifi- 
cant stories which are current among every people. My plan 
was adopted after mature deliberation, and I will not depart from 
it. 2. The Lacedaemonians of Sparta have a market-place that is 2 
worth seeing, and in the market-place are the Council House of 
the Senate, and the offices of the Ephors, of the Guardians of the 
‘ Laws, and of the so-called Bidiaeans. The Senate is the supreme 
assembly of the Lacedaemonian constitution: the rest are magistrates. 
The Ephors and Bidiaeans are each five in number. The duties of 
the latter are to arrange the athletic games of the lads, especially the 
games at the Plane-tree Grove. The Ephors transact the most 
important executive business, and one of their number gives his 
name to the year, just as is done at Athens by one of the nine 
Archons. 3. The most striking ornament of the market-place is 3 
a colonnade which they name the Persian Colonnade. Built 
originally from the spoils of the Persian war, it grew in course 
of time into the spacious and splendid edifice which it now is. 
On the pillars are figures of Persians in white marble: one of 
them is Mardonius, son of Gobryas. Artemisia, daughter of 
Lygdamis, and queen of Halicarnassus, is also represented. They 
say she freely joined Xerxes in his expedition against Greece, 
and distinguished herself by her prowess in the sea-fight at Salamis. 
4. In the market-place there is a temple of Caesar, the first Roman 4 
who aspired to the throne, and the founder of the present system of 
government. There is also in the market-place a temple to 
Caesar’s son Augustus, who placed the monarchy on a firmer 
basis, and attained a height of dignity and power which his father 
never reached. [His name Augustus is equivalent in Greek to 
sebastos (‘ august,’ ‘reverend’).] 5. Beside the altar of Augustus they 5 
show a bronze statue of Agias. They say that the predictions which 
this Agias delivered to Lysander were the means of capturing 
the whole Athenian fleet at Aegospotami, all but ten galleys which 
escaped to Cyprus. The rest of the ships, with their crews, were 
taken by the Lacedaemonians. Agias was a son of Agelochus, who 
was a son of Tisamenus. 6. Tisamenus was one of the Iamids 6 
of Elis. It was foretold to him that he would engage in five most 
famous contests. So he trained for the pentathlum at Olympia, but 
was beaten. He won two events, however; for he beat Hieronymus 
the Andrian in running and leaping. But being vanquished by him 
in wrestling, and so losing the prize, he perceived that what the 
oracle meant was this, that the god would allow him, as a soothsayer, 
to win five victories in war. The Lacedaemonians, getting 7 
wind of what the Pythian priestess had prophesied to Tisamenus, 
persuaded him to emigrate from Elis and serve the Spartan 
commonwealth in the capacity of soothsayer. So he won for Sparta 
five victories in war, first, over the Persians at Plataea ; second, over 

I 

I 

pie Me Re Ne AS, τες Te 
the Tegeans and Argives at Tegea; third, over all the Arcadians 
(except the Mantineans) at Dipaea, a town in the Arcadian district 

8 of Maenalia; fourth, over the rebel H«iots who had established 

themselves in Ithome. It was not all the Helots who revolted, but 
only the Messenians, who separated themselves from the old Helots. 
These events I will describe presently. On that occasion the 
Lacedaemonians, hearkening to Tisamenus and the Delphic oracle, 
granted the rebels terms and suffered them to depart. Last of 
all Tisamenus acted as soothsayer at the battle of Tanagra, in 
which the Lacedaemonians encounte pd the Argives and Athenians. 

9 Such I ascertained to be the hist of Tisamenus. 7. In the 

= 

Xd 

market-place at Sparta there are images of Pythaean Apollo, 
Artemis, and Latona. This whole p ice is called Chorus, because at 
the festival of the Gymnopaediae, o which the Lacedaemonians 
attach the greatest importance, the lads dance choral dances in 
honour of Apollo. 8. Not far from these is a sanctuary of Earth 
and of Market Zeus ; another of Market Athena and Poseidon, whom 
they surname Asphalius (‘securer ’); and a third of Apollo and Hera. 
There is also a colossal statue of the Spartan People. The 
Lacedaemonians have also a sanctuary of the Fates, and beside it is 
the grave of Orestes, son of Agamemnon. For in obedience to an 
oracle they brought the bones of Orestes from Tegea and buried 
them here. Beside the grave of Orestes is a statue of Polydorus, 
son of Alcamenes: the Spartans honour King Polydorus so highly 
that his likeness is graved on the signet with which the magistrates 
seal everything that needs sealing. ‘There is also a Market Hermes 
carrying the infant Dionysus; also what is called the old Ephorea 
(office of the Ephors), containing the tombs of Epimenides the 
Cretan, and of Aphareus, son of Perieres. The story which the 
Lacedaemonians teil about Epimenides is in my opinion more 
probable than the one which the Argives tell. Here the Fates 
- . . . the Lacedaemonians have also some. ... There is also 
a Hospitable Zeus and a Hospitable Athena. 

~ 

XII 

τ. Going from the market-place by the street which they name 
Apheta, we come to the so-called Booneta (‘bought with oxen’). 
I must first tell the story about the name of the street. 2. 
They say that Icarius set the wooers of Penelope to run a race. 
Of course Ulysses won; and it is said that they started to run 
down the street called Apheta (‘started’). It seems to me that in 
instituting the race Icarius copied Danaus ; for Danaus hit upon this 
device to get his daughters married. When no man would wed 
one of these blood-stained damsels, Danaus gave out that he would 
bestow them in marriage, without requiring wedding presents, upon 

such as might choose them for their beauty. A few men came, and 
Danaus set them to run a race. He who came in first had the first 
choice, and the second had the second, and so on to the last; and 
the daughters that were left had to wait till other wooers came and 
had run another race. 3. On this street there is, as I have said, 3 
what is called the Booneta: it was once the house of King 
Polydorus, and when he died they bought it from his widow, and 
paid the price in oxen. For as yet there was no silver or gold 
money, but after the ancient fashion people bartered oxen and slaves, 
and ingots of silver and gold. And those who sail to India say 4 
that the Indians give goods in exchange for Greek wares, but know 
nothing of money, though they have plenty of gold and bronze. 
4. Over against the office of the Bidiaeans is a sanctuary of Athena. 
Ulysses is said to have set up her image and named her Goddess of 
Paths, after he had vanquished the wooers of Penelope in the race. 
He founded three sanctuaries of the Goddess of Paths at some 
distance from each other. Proceeding by the street Apheta we 5 
come to shrines of heroes: there is a shrine of Iops, who is supposed 
to have lived about the time of Lelex or Myles; and a shrine of 
Amphiaraus, son of Oicles, which the Spartans think was made for 
Amphiaraus by the sons of Tyndareus, because he was their cousin. 
There is also a shrine of the hero Lelex himself. 5. Not far from 
these is a precinct of Taenarian Poseidon: they surname him 
Taenarian . . . Not far off is an image of Athena, which they say 
was dedicated by the Spartan colonists of Tarentum in Italy. The 6 
place called Hellenium is said to have received its name because it 
was here that the Greeks (/Ze//enes), who were preparing to resist the 
passage of Xerxes into Europe, met and concerted a plan of resist- 
ance. The other story is that here the men who went to the 
Trojan war for the sake of Menelaus deliberated how they- might 
sail to Troy and avenge upon Alexander the rape of Helen. 6. 
Near the Hellenium they point out the tomb of Talthybius. The 7 
people of Aegium in Achaia also show a tomb in their market-place 
which they assert to be the tomb of Talthybius. When the heralds 
whom King Darius sent to Greece to demand earth and water were 
murdered, the wrath of Talthybius at the crime was manifested 
against Lacedaemon as a state ; but at Athens it fell on the house 
of a private man, Miltiades, son of Cimon. For it was Miltiades 
who caused the Athenians to kill the heralds that came to Attica. 
7. The Lacedaemonians have an altar of Apollo Acritas, and ἃ 8 
sanctuary of Earth which is called Gaseptum. Above it is Maleatian 
Apollo. At the end of Apheta Street, and close to the city wall, is a 
sanctuary of Dictynna, and the royal graves of the Eurypontid line. 
Beside the Hellenium is a sanctuary of Arsinoe, daughter of Leu- 
cippus, and sister of the wives of Pollux and Castor. Beside what 
are called the Phruria (‘ watch-posts’) is a temple of Artemis, and a 

little farther on is the tomb of the Iamids, the soothsayers who 
came from Elis. There is also a sanctuary of Maron and Alpheus, 
who, next to Leonidas himself, are thought»to have fought best of 
all the Lacedaemonians who marched to Thermopylae. The 
sanctuary of Tropaean (‘turner to flight’) Zeus was made by the 
Dorians after they had conquered the Amyclaeans and the rest of 
the Achaeans, who in those days possessed Laconia. ‘The sanctuary 
of the Great Mother is venerated exceedingly. After it are shrines 
of the heroes Hippolytus, son of Theseus, and Aulon the Arcadian, 
son of Tlesimenes. Some say that Tlesimenes was ἃ brother, 
others that he was a son of Parthenopaeus, son of Melanion. 

10 8. There is another way out of the market-place, and here is 
what they call the Scias, where the public assemblies are still held. 
They say that this Scias was a work of Theodorus the Samian, 
who discovered how to smelt iron and to mould images out of it. 
Here the Lacedaemonians hung the lute of Timotheus the Milesian 
after they had condemned him for adding four new strings to the seven 
strings of the old lute. 9. Beside the Scias is a round building in 
which are images of Zeus and Aphrodite, both surnamed Olympian. 
The Spartans say it was built by Epimenides, but their account of 
him does not tally with that of the Argives, for the Spartans even 
deny that they made war on the Cnosians at all. 

o 

ὶ 
μι 

XIII 

1. Near it is the grave of Cynortas, son of Amyclas, and 
the tomb of Castor, over which a sanctuary has been made. 
For they say that it was not till forty years after the battle 
with Idas and Lynceus that the sons of Tyndareus were ranked 
with the gods. Beside the Scias is shown the grave of Idas and 
Lynceus. It is natural to suppose that they were buried in Mes- 

2senia rather than here. But though the Messenian exiles have 
been restored to their homes, their calamities and long exile from 
Peloponnese have effaced from their memory much of the ancient 
history of their country, so that it is now open to any one to lay 
claim to traditions to which the true heirs have forgotten their right. 
2. Opposite to Olympian Aphrodite is a temple of the Saviour Maid 
(Kore). Some say that it was made by Orpheus the Thracian, 
others that it was the work of Abaris, who came from the land 
3 of the Hyperboreans. Carneus, whom they surname Domestic, 
was worshipped in Sparta even before the return of the Heraclids. 
He had a shrine in the house of Crius, son of Theocles, a sooth- 
sayer. As the daughter of Crius was filling her pitcher with water, 
some spies of the Dorians fell in with her and talked with her, and 
4 came to Crius, who told them how Sparta should be taken. 3. All 
the Dorians have been wont to worship Carnean Apollo from the 

time of Carnus, an Acarnanian, who was inspired with the gift of 
soothsaying by Apollo. This Carnus was slain by Hippotes, son of 
Phylas, and therefore the wrath of Apollo fell on the Dorian camp. 
Hippotes fled on account of the murder, and from that time the 
Dorians have been wont to propitiate the Acarnanian seer. But the 
Domestic Carneus of the Lacedaemonians is not this Carnus, but 
the deity who was worshipped in the house of the soothsayer Crius, 
while the Achaeans still held Sparta. The poetess Praxilla says 5 
that Carneus was the son of Europa, and was brought up by Apollo 
and Latona. Another story is that in the grove of Apollo, on the 
Trojan Mount Ida, there grew some cornel-trees (kraneia) which 
the Greeks cut down to make the Wooden Horse; but perceiving 
that the god was wroth with them they appeased him with sacrifices, 
and named him Carnean Apollo after the cornel-trees, transposing 
the letter R, which is assumed to have been an ancient trick of 
speech. 

4. Not far from Carneus is an image called the image of Aphe- 6 
taeus. Here they say was the starting-point from which the wooers 
of Penelope began to run. There is also a square flanked with 
colonnades, where small wares used to be sold long ago. Beside it 
is an altar of Ambulian Zeus, Ambulian Athena, and the Ambulian 
Dioscuri. 5. Opposite is the place named Colona, and a temple 7 
of Dionysus Colonatas. Beside the temple is the precinct of a 
hero who is said to have guided Dionysus on his way to Sparta. 
To this hero the women who are called the Dionysiades and 
the Leucippides sacrifice before they sacrifice to the god; but 
the other eleven women, whom they also name _ Dionysiades, 
are set to run a race. This practice was derived from Delphi. 
Not far from the temple of Dionysus is a sanctuary of Zeus 8 
of the Fair Wind, on the right of which is a shrine of.the 
hero Pleuron. The sons of Tyndareus are descended on their 
mother’s side from Pleuron; for Areus in his epic poem says that 
Thestius the father of Leda was the son of Agenor, who was the son 
of Pleuron. 6. Not far from the shrine of the hero is a hill, and 
on the hill is a temple of Argive Hera. They say the temple was 
founded by Eurydice, daughter of Lacedaemon and wife of Acrisius, 
the son of Abas. The sanctuary of Protectress Hera was made by 
the direction of an oracle at a time when the Eurotas was flooding 
the country far and wide. There is an ancient wooden image called 9 
Aphrodite Hera: it is the custom for a mother, at the marriage of 
her daughter, to sacrifice to the goddess. 7. On the road to the 
right of the hill is a statue of Hetoemocles. Hetoemocles and his 
father Hipposthenes between them carried off eleven prizes at 
Olympia for wrestling, the father gaining one more prize than his 
son. 

XIV 

1. Going westward from the market-place we come to a cenotaph 
of Brasidas, son of Tellis. Not far from the grave is the theatre: 
it is built of white marble, and is worth seeing. Opposite the 
theatre is the tomb of Pausanias, who commanded at Plataea: 
the other tomb is that of Leonidas. Every year speeches are 
spoken over the graves, and games are held, in which none but 
Spartans may compete. The bones of Leonidas were removed 
from Thermopylae by Pausanias forty years after the battle. There 
is also a tablet with the names of the men who looked the Persians 
in the face at Thermopylae: the names of their fathers are also 

2recorded. 2. There is a place in Sparta that goes by the name of 
Theomelida. In this quarter of the city are the graves of the 
Agid kings, and near them is what is called the Club-room of the 
Crotanians, the Crotanians being a division of the Pitanatians. Not 
far from the Club-room is a sanctuary of Aesculapius, called ‘In 
Agids.’ Farther on we come to the tomb of Taenarus: they say 
that the cape which juts out into the sea was named after him. 
There are also sanctuaries of Horse-tending Poseidon and Aeginaean 
Artemis. Having returned to the Club-room we come to a sanctuary 
of Artemis Issora: they surname her also the Lady of the Lake. 
But in reality she is not Artemis, but Britomartis of Crete. I have 

3 told her story in describing Aegina. 3. Close to the tombs of the 
Agids you will see a tablet inscribed with a list of the Olympic and 
other prizes for running won by Chionis, a Lacedaemonian. He 
gained seven victories at Olympia, four in the single and the rest 
in the double race. In his time the shield race at the close of the 
games was not yet instituted. They say that Chionis joined Battus 
of Thera in his expedition, and helped him to found Cyrene and 

4 subdue the neighbouring Libyans. 4. The sanctuary of Thetis, 
they say, was constructed for the following cause. In the war with 
the Messenian rebels, King Anaxander invaded Messenia, and 
among the women who fell into his hands was Cleo, priestess of 
Thetis. Anaxander’s wife, Leandris, asked him to give her Cleo. 
She found that the priestess was in possession of the wooden image 
of Thetis, and with Cleo’s help she founded a temple in honour of 
the goddess. Leandris did this, being warned by a vision in a 

5 dream. The wooden image of Thetis is still preserved in secret. 
5. The Lacedaemonians say that the worship of Subterranean 
(Chthonta) Demeter was taught them by Orpheus; but in my opinion 
they, like other people, derived it from the sanctuary at Hermion. 
There is also a sanctuary of Serapis (the newest sanctuary in Sparta), 
and another of Olympian Zeus. 

6 6. The Lacedaemonians give the name of the Course to the 

place where the youths are still in the habit of practising running. 
On the left of the way, as you go from the grave of the Agids to 
the Course, is the tomb of Eumedes, one of the sons of Hippo- 
coon. There is also an ancient image of Hercules, to which the 
Sphaereans sacrifice. The Sphaereans are the lads just entering 
on manhood. There are also two gymnasiums in the Course, one 
of which was built as a votive offering by Eurycles, a Spartan. 
Outside the Course and opposite the image of Hercules is a house 
which at present belongs to a private man, but was of old the 
house of Menelaus. Going forward from the Course you come 
to a sanctuary of the Dioscuri and the Graces, and to another of 

llithyia, Carnean Apollo, and Leader Artemis. 7. The sanctuary 7 

of Agnitas is built on the right of the Course. Agnitas is a 
surname of Aesculapius, because the image of the god was of agnos 
wood. The ἄσημος is a kind of willow just like the rhammnos. Not 
far from Aesculapius stands a trophy: they say that it was erected 
by Pollux for his victory over Lynceus. This seems to me to 
strengthen the probability that the sons of Aphareus are not buried 
in Sparta. At the beginning of the Course are the Dioscuri, 
Starters of the Race, and a little farther on is a shrine of the 
hero Alcon: they say that Alcon was a son of Hippocoon. Beside 
the shrine of Alcon is a sanctuary of Poseidon, whom they surname 
Poseidon of the House. 

8. There is a place, Plane-tree Grove, so called from the 8 

tall plane-trees which grow in an unbroken line around it. The 
place where the lads fight is surrounded by a moat as an island 
is surrounded by the sea. It is entered by two bridges. On 
each of the bridges is an image of Hercules on one side, and a 
statue of Lycurgus on the other. For amongst the laws which 
Lycurgus laid down for the framing of the constitution were rules 

regulating the fighting of the lads. 9. The following customs are 9 

also observed by the lads. Before the fight they sacrifice in the 
Phoebaeum, which is outside the city, not far from Therapne. 
Here each of the two divisions of the lads sacrifices a puppy to 
Enyalius (the War-god), judging that the most valiant of domestic 
animals must be acceptable to the most valiant of the gods. 1 
know of no other Greeks except the Colophonians who are in the 
habit of sacrificing puppies. The Colophonians sacrifice a black 
female puppy to the Wayside Goddess. Both the Colophonian 
sacrifice and the sacrifice offered by the lads at Lacedaemon 
are offered by night. After the sacrifice the lads pit tame boars 
against each other, and the side whose boar wins generally con- 
quers in Planetree Grove. All this is done in the Phoebaeum. 
On the morrow, a little before noon, they enter by the bridges 
into the said place. The entrance by which each of the two 
bands passes into the arena is decided by lot during the previous 

night. In fighting they strike, and kick, and bite, and gouge out 
each other’s eyes. Thus they fight man against man. But they 
also charge in serried masses, and push each other into the water. 

XV 

τ. At Plane-tree Grove is a shrine of the heroine Cynisca, 
daughter of Archidamus, king of Sparta. She was the first woman 
who bred horses and gained a chariot victory at Olympia. 2. 
Behind the colonnade which is built beside Plane-tree Grove 
there are shrines of heroes: one of Alcimus, another of Enarae- 
phorus, and not far off one of Dorceus, and next to it one of 

2 Sebrus: these are said to have been sons of Hippocoon. From 
Dorceus the fountain near his shrine gets its name of Dorcea, 
and the place Sebrium is called after Sebrus. On the right 
of Sebrium is the tomb of Alcman, the sweetness of whose 
songs was not impaired by the Laconian dialect, the least musical 

3 οὗ languages. 3. There are sanctuaries of Helen and Hercules. 
That of Helen is near the grave of Aleman: that of Hercules 
is close to the city wall, and in it is an armed image of 
Hercules; the attitude of the image is said to have been sug- 
gested by the fight with Hippocoon and his sons. ‘The hatred of 
Hercules for the house of Hippocoon is said to have originated in 
this, that when he came to Sparta to be purified after the murder of 

4 Iphitus they refused to purify him. The following circumstance 
also helped to kindle the feud. A boy named Oeonus, a cousin of 
Hercules (for he was a son of Licymnius, the brother of Alcmena), 
came to Sparta with Hercules. The lad was going about looking at 
the town, and had come opposite the house of Hippocoon, when a 
watch-dog flew at him. Oeonus threw a stone at the dog and knocked 
him over. So the sons of Hippocoon rushed out and despatched 

5 Oeonus with their clubs. This goaded Hercules to fury against 
Hippocoon and his sons; and, in the heat of passion, he attacked 
them at once. But he was wounded and slunk away. However, 
afterwards he marched against Sparta and succeeded in punishing 
Hippocoon and his sons for the murder of Oeonus. The tomb of 
Oeonus stands beside the sanctuary of Hercules. 

6 4. Going from the Course eastward you have on the right a 
path and a sanctuary of Athena, called Athena Serve-them-right. 
For when Hercules meted out to Hippocoon and his sons the 
punishment which their wanton aggression had deserved, he 
founded a sanctuary of Athena with the surname of Serve-them- 
right (Axzopoinos), because the ancients called punishments Aozzaz. 
There is also another sanctuary of Athena to which a different 
road leads from the Course. It is said to have been dedicated 
by Theras, son of Autesion, son of Tisamenus, son of Thersander, 

when he was on the point of leading a colony to the island 
which is now called after him, but which of old was known as 

Calliste. 5. Near it is a temple of Hipposthenes, who won so many 7 

victories in wrestling. They worship him in obedience to an oracle, 
paying honours to him as to Poseidon. Opposite this temple is an 
ancient image of Enyalius in fetters. The notion of the Lacedae- 
monians about this image is that, being held fast by the fetters, 
Enyalius will never run away from them; just as the Athenians have 
a notion about the Victory called Wingless, that she will always stay 
where she is because she has no wings. That is why Athens and Sparta 

have set up these wooden images after this fashion. 6. In Sparta 8 

there is a club-room called the Painted Club-room. Beside it there 
are shrines of heroes, to wit, of Cadmus, son of Agenor, and of his 
descendants Oeolycus, son of Theras, and Aegeus, son of Oeolycus. 
They say that the shrines were made by Maesis, Laeas, and Europas, 
who were sons of Hyraeus, son of Aegeus. They also made the shrine 
to the hero Amphilochus because their ancestor Tisamenus was a son 

of Demonassa, sister of Amphilochus. 7. The Lacedaemonians are 9 

the only Greeks who surname Hera Goat-eating, and sacrifice goats 
to the goddess. They say that Hercules founded the sanctuary and 
was the first to sacrifice goats, because in the fight with Hippocoon 
and his sons he had not been hampered by Hera, who had thwarted 
him, as he fancied, in all his other adventures. And the reason 
why he sacrificed goats was, they say, because he had no other 
victims to offer. 

Not far from the theatre is a sanctuary of Poseidon Genethlius 
(‘of the race or family’), and shrines of two heroes, Cleodaeus, 
son of Hyllus, and Oebalus. The most famous of the Spartan 
sanctuaries of Aesculapius is near the Booneta, and to the left 
is a shrine of the hero Teleclus. I shall mention him _here- 
after in treating of Messenia. 8. A little way farther on is a 
small hill, on which is an ancient temple with a wooden image of 
armed Aphrodite. This is the only temple I know that has an 
upper story: the upper story is sacred to Morpho. Morpho is a 
surname of Aphrodite: she is seated wearing a veil and with fetters 
on her feet. They say that Tyndareus put the fetters on her, meaning 
to symbolise by these bonds the fidelity of women to their husbands. 
The other explanation, that Tyndareus punished the goddess with 
fetters because he thought it was she who had brought his daughters 
to shame, is one that I cannot accept fora moment. It would have 
been too silly to imagine that by making a cedar-wood doll and 
dubbing it Aphrodite, he could punish the goddess. 

XVI 

1. Hard by is a sanctuary of Hilaira and Phoebe: the author 
of the epic called the Cyfvza says they were daughters of Apollo. 
Young maidens act as their priestesses, who, like the goddesses, are 
called Leucippides. One of these priestesses decorated one of the 
images by replacing the ancient face with a face in the style of art of 
to-day ; but a dream forbade her to decorate the other image also. 
2. An egg is here hung by ribbons from the roof: they say it is the 
famous egg which Leda is reported to have given birth to. Every 
year the women weave a tunic for the Apollo of Amyclae, and they 
give the name of Tunic to the building where they weave it. 3. Near 
it is a house which the sons of Tyndareus are said to have originally 
inhabited; but afterwards it was acquired by one Phormio, a 
Spartan. ‘To him came the Dioscuri in the likeness of strangers. 
They said they had come from Cyrene, and desired to lodge in his 
house, and they begged he would let them have the chamber which 
they had loved most dearly while they dwelt among men. He 
made them free of all the rest of his house; only that one chamber 
he said he would not give, for it was his daughter’s bower, and she 
was a maiden. On the morrow the maiden and all her girlish 
finery had vanished, and in the chamber were found images of the 
Dioscuri and a table with silphium on it. So runs the tale. 

4 4. Going in the direction of the gate from the Tunic you come 
to a shrine of the hero Chilon, the reputed sage, and of the 
Athenians . . . who sailed with Dorieus, son of Anaxandrides, on 
his expedition to Sicily. They went on the expedition in the belief 
that the land of Eryx belonged of right to the descendants of 
Hercules, and not to the barbarians who occupied it. For the 
story goes that Hercules wrestled with Eryx on these terms: 
if Hercules won, the land of Eryx was to be his; but if he 
were beaten, Eryx was to take the kine of Geryon and depart. 

5 For Hercules was driving these kine; they had swum across to 
Sicily, and Hercules had crossed over to find them. But the favour 
of the gods did not attend Dorieus, son of Anaxandrides, as it had 
attended Hercules before; for Hercules slew Eryx, but Dorieus 
and most of his army with him were slain by the Egestaeans. 

65. The Lacedaemonians have also made a sanctuary for the law- 
giver Lycurgus as fora god. Behind the temple is the grave of 
his son Eucosmus, and beside the altar is the grave of Lathria and 
Anaxandra. ‘They were twin sisters, and therefore the sons of 
Aristodemus, being also twins, took them to wife. They were 
daughters of Thersander, son of Agamedidas. Thersander was 
king of the Cleestonaeans, and was a grandson of Ctesippus, son of 
Hercules. Opposite the temple is the tomb of Theopompus, son of 

to 

ies) 

Anite SPARTA 159 

Nicander ; also the tomb of Eurybiadas, who commanded the Lace- 
daemonian galleys in the sea-fights with the Medes at Artemisium 
and Salamis. Hard by is what is called the shrine of the hero 
Astrabacus. _ 

6. The place called Limnaeum is a sanctuary of Artemis Orthia. 7 ᾿ 
The wooden image is said to be the famous one which Orestes and 
Iphigenia once stole from the Tauric land. The Lacedaemonians 
say it was brought to their country because Orestes was king of the 
country. This story seems to me more likely than the one which the 
Athenians tell. For what could have induced Iphigenia to leave 
the image at Brauron? or why, when the Athenians were preparing 
to evacuate the country, did they not take the image with them on 
board ship? ‘To this day the name of the Tauric goddess stands 8 
so high that the Cappadocians on the Euxine claim to possess the 
image, and a like claim is set up by the Lydians who own the 
sanctuary of Artemis Anaeitis. And yet we are asked to believe 
that the Athenians calmly allowed the image to fall into the hands 
of the Mede! For the image at Brauron was carried to Susa, and 
was afterwards presented by Seleucus to the Syrians of Laodicea, 
who possess it to this day. There are, besides, the following proofs 9 
that the Orthia at Lacedaemon is the very wooden image that was 
brought from the land of the barbarians., In the first place, Astra- 
bacus and Alopecus, the sons of frbus, who was the son of 
Amphisthenes, who was the son of Amphicles, who was the son of 
Agis, went mad as soon as they found the image. In the second 
place, when the Spartan Limnatians, the Cynosurians, and the people 
of Mesoa and Pitane were sacrificing to Artemis they fell out, and 
from words they came to bloodshed, and after many had been slain 
on the altar a plague wasted the rest. 7. Thereupon they were τὸ 
bidden by an oracle to wet the altar with human blood. A man 
upon whom the lot fell was sacrificed; but Lycurgus changed the 
custom into that of scourging the lads, and so the altar reeks with 
human blood. The priestess stands by them holding the wooden 
image. It is small and light; but if the scourgers lay on lightly 
because a lad is handsome or noble, then the image grows so 
heavy in the woman’s hands that she can hardly hold it, and she lays 
the blame on the scourgers, saying they are weighing her down. 
Thus has the relish for human blood continued ingrained in the 
image since the days when the sacrifices were offered to it in the 
Tauric land. ‘They call the image Lygodesma (‘willow-bound’) as 
well as Orthia (‘upright’), because it was found in a thicket of 
willows, and the willows twining round it kept the image upright. 

XVII 

1. Not far from the sanctuary of Orthia is a sanctuary of 
Ilithyia. They say that they built it and recognised Ilithyia as a 
goddess in obedience to an oracle they received from Delphi. 

2. The Lacedaemonians have not an acropolis rising to a con- 
spicuous height like the Cadmea at Thebes and the Larisa at Argos ; 
but there are several hills in the city, and the highest of them they 
name the acropolis. 3. Here there is a sanctuary of Athena, who 
is surnamed both Protectress of the City and She of the Brazen 
House. The construction of the sanctuary was begun, they say, 
by Tyndareus. After his death his children wished to complete 
the edifice, and the spoils of Aphidna were destined to furnish 
the means of carrying it on. But theyalso left it unfinished, and 
many years elapsed before the Lacedaemonians had it completed, 
both the temple and the image of Athena being made of bronze. 
The artist was Gitiadas, a native of Laconia. He also composed 
some Doric songs, including a hymn to the goddess. On the 
bronze are wrought in relief many both of the labours of Hercules, 
and of the tasks which he voluntarily achieved ; also some of the 
deeds of the sons of Tyndareus, particularly the rape of the 
daughters of Leucippus. Hephaestus, too, is portrayed unloosing 
his mother from her bonds (I narrated this legend in my account of 
Attica). Perseus, too, is seen setting out for Libya to attack Medusa : 
the nymphs are giving him the cap and the shoes which were to bear 
him through the air. The reliefs include also Amphitrite, Poseidon, 
and the birth of Athena. These last are the largest, and, in my 
opinion, the best worth seeing. 

4 4. There is also another sanctuary of Athena here: it is the 
sanctuary of Athena the Worker. Near the southern colonnade 
is a temple of Zeus surnamed Orderer, and in front of the 
temple is the tomb of Tyndareus. The western colonnade 
has two eagles with two Victories upon them. These were 
dedicated by Lysander to commemorate his two battles, the battle 
of Ephesus, in which he beat the Athenian galleys under Antiochus, 
pilot of Alcibiades, and the later battle of Aegospotami, in which 

5 he destroyed the navy of Athens. 5. On the left of the sanctuary 
of Athena of the Brazen House they founded a sanctuary of the 
Muses, because the Lacedaemonians used to march out to battle, 
not with trumpets blowing, but to the melody of flutes and the 
harping of lyres and lutes. Behind the sanctuary of Athena of 
the Brazen House is a temple of Warlike Aphrodite: the wooden 

6 images here are as ancient as any in Greece. 6. On the right of 
the sanctuary of Athena of the Brazen House is an image of 
Supreme Zeus, which is the oldest bronze image in existence. 

iS) 

[65] 

ae 

SS τ τς τοις 

For it is not made in one piece, but the parts have been 
hammered separately, then fitted to each other, and fastened with 
nails to keep them together. They say that the image was made by 
Clearchus of Rhegium; some say that Clearchus was a pupil of 
Dipoenus and Scyllis, others say that he was a pupil of Daedalus 
himself. Near what is called the Scenoma (‘tent’) is a statue of a 
woman: the Lacedaemonians say that it represents Euryleonis who 
won an Olympic victory with a two-horse chariot. 

7. Beside the altar of the Goddess of the Brazen House stand 7 

two statues of Pausanias, who commanded at Plataea. His history 
is well known, and I will not repeat it: the accurate narratives of 
previous writers are sufficient. I will content myself with supple- 
- menting their accounts by what I heard from a man of Byzantium. 
He said that the cause why the intrigues of Pausanias were detected, 
and why he alone failed to find protection in the sanctuary of the 
Goddess of the Brazen House, was simply that he was sullied with 

an indelible stain of blood. 8. For when he was at the Helles- : 

pont with the allied fleet, he took a fancy for a Byzantine maiden ; 
and at nightfall Cleonice, for that was the girl’s name, was brought 
to him by the men to whom his orders had been given. Pausanias, 
who had meantime been slumbering, was wakened by the noise ; for 
in approaching him the girl had accidentally upset the light. Now, 
conscious as he was that he was betraying Greece, Pausanias was 
haunted by an ever-present sense of uneasiness and alarm. So 

co 

he started up and stabbed the girl with his sword. This guilt 9 

Pausanias was never able to expiate. He tried all sorts of 
purifications, he offered supplications to Zeus, God of Flight, 
and he had recourse to the wizards at Phigalia in Arcadia. 
But all in vain. He paid to Cleonice and the god the penalty of 
his crime. And at the bidding of the Delphic oracle the Lacedae- 
monians caused the bronze statues to be made; and they revere a 
spirit called Epidotes, because they say he averts the wrath which 
the God of Suppliants cherishes at their treatment of Pausanias. 

XVIII 

τ. Near the statues of Pausanias is an image of Aphrodite 
Ambologera (‘she who staves off old age’). It was set up at the 
behest of an oracle. There are also images of Sleep and Death, 
whom, in harmony with the lines in the Ziad, they believe to be 

brothers. Going towards what is called the Alpium, we come to a 2 

temple of Athena Ophthalmitis (‘goddess of eyes’). They say 
that it was dedicated by Lycurgus when Alcander knocked out one 
of his eyes because he happened not to like the laws which Lycurgus 
made. Lycurgus escaped to this place, and the Lacedaemonians 
saved him from losing the other eye also. So he built a temple of 

VOL. I M 

3 Athena Ophthalmitis. 2. Going farther on, you come to a sanctuary 
of Ammon. From the earliest times the Libyan oracle is known to 
have been consulted by the Lacedaemonians more frequently than 
by the rest of the Greeks. It is said that when Lysander was 
besieging Aphytis in Pallene, Ammon appeared to him by night and 
foretold him that it would be better for him and for Lacedaemon to 
desist from the war with the Aphytaeans. So Lysander raised 
the siege and induced the Lacedaemonians to revere the god 
more than ever; and the Aphytaeans are not a whit behind the 
Libyans of Ammon themselves in their respect for Ammon. 

43. The story of (παρίδῃ Artemis is as follows. They say that 
Cnageus, a native of Laconia, marched with the Dioscuri to 
Aphidna. In the battle he was taken prisoner and sold into 
slavery in Crete. Now in the place of his bondage there was a 
sanctuary of Artemis; and in course of time he made his escape, 
carrying off with him the virgin priestess, who took the image with her. 

5 They say that is why they name the goddess Cnagian Artemis. But it 
seems to me that this Cnageus must have come to Crete in some 
other way than the Lacedaemonians say he did; for I do not believe 
that there was a battle at Aphidna at all. How could there be, 
when Theseus was a prisoner in Thesprotis, and the Athenians were 
not unanimous for him, but leaned rather to the side of Menestheus ? 
Even if a battle did take place, it is incredible that some of the 
victors were taken prisoners, especially as their victory proved so 
decisive that Aphidna itself fell into their hands. But enough of 
this. 

6 4. On the way down from Sparta to Amyclae we come to a river 
Tiasa. They think Tiasa is a daughter of the Eurotas. Beside it 
is a sanctuary of the Graces, Phaenna and Cleta, as the poet Aleman 
calls them. They believe that it was Lacedaemon who founded the 

7 sanctuary of the Graces here and gave them their names. 5. The 
things worth seeing at Amyclae are these. Ona monument is the 
likeness of a man named Aenetus, who practised the pentathlum : 
they say that he won the prize at Olympia, and that even while they 
were placing the crown on his head he expired. So there is a like- 
ness of him. And there are bronze tripods, the more ancient of 
which, they say, are a tithe-offering of the spoils of the Messenian 

8 war. Under the first tripod stood an image of Aphrodite, and 
under the second tripod an image of Artemis. ‘The tripods and 
the reliefs on them are both by Gitiadas. The third tripod is 
by Callon of Aegina: under it stands an image of the Maid, the 
daughter of Demeter. There is also an image of a woman, sup- 
posed to be Sparta, holding a lyre: it is by Aristander of Paros. 
Further, there is an image of Aphrodite called ‘the Aphrodite 
beside the Amyclaean god’: it is by Polyclitus of Argos. These 
tripods are larger than the others, and were dedicated from the spoils 

taken at the victory of Aegospotami. 6. There are offerings by 9 
Bathycles the Magnesian, who made the throne of the Amyclaean 
god. He offered them on the completion of the throne, and they 
consist of the Graces and an image of Leucophryenian Artemis. 
From whom Bathycles learned his art, and in the reign of what 
king of Lacedaemon he made the throne, I omit to inquire. But I 
saw the throne, and'I will describe it as I saw it. 7. It is supported τὸ 
both in front and behind by two Graces and two Seasons: on the 
left hand stand Echidna and Typhos, and on the nght Tritons. 
To describe all the reliefs in detail would be tedious to my readers ; 
but I may say in brief (most of the work being tolerably well known) 
that Poseidon and Zeus are represented carrying away Taygete, 
daughter of Atlas, and her sister Alcyone. ‘There are also reliefs 
representing Atlas, and the single combat of Hercules with Cycnus, 
and the battle of the Centaurs at the home of Pholus. But why 
Bathycles represented the Bull of Minos (the Minotaur), as it is called, 
bound and led along alive by Theseus, I do not know. And on the 
throne is a troop of Phzeacians dancing and Demodocus is singing. 
Perseus, too, is representt | slaying Medusa. Passing over Hercules’ 
fight with the giant Thurius, and Tyndareus’ fight with Eurytus, 
we have the rape of the daughters of Leucippus. Here, too, are 
Dionysus and Hercules: Hermes is seen bearing the infant Dionysus 
to heaven, and Athena is leading Hercules to dwell thenceforward 
with the gods. And Peleus is giving Achilles to be reared by Chiron, 
who is said to have also taught him. And Cephalus is carried 
off by Day for the sake of his beauty; and to the wedding of 
Harmonia the gods are bringing gifts. And Achilles’ combat 
with Memnon is also wrought, and Hercules punishing Diomede 
the Thracian, and punishing Nessus, too, at the river Evenus. 
And Hermes is leading the goddesses to Alexander to be judged. 
And Adrastus and Tydeus are stopping the fight between Amphiaraus 
and Lycurgus, son of Pronax. Io, daughter of Inachus, is changed 13 
into a cow, and Hera is looking at her. And Athena is fleeing 
from Hephaestus, who is pursuing her. Besides these there are 
wrought some of the deeds of Hercules ; what he did to the Hydra, 
and how he dragged up the hound of hell. And Anaxis and 
Mnasinus are seated on horseback; but one horse is carrying 
Nicostratus and Megapenthes, son of Menelaus. And Bellerophon 
is slaying the Lycian monster, and Hercules is driving the kine of 
Geryon. 8. At the upper extremities of the throne are, at either 14 
side, the sons of Tyndareus on horseback ; and there are sphinxes 
under the horses and wild beasts running upwards, on the side of 
Castor a leopard, and on the side of Pollux a lion. Highest of all a 
dance is wrought on the throne: the dancers are the Magnesians who 
helped Bathycles to make the throne. 9. Going under the throne, 15 
you see, inwards from the Tritons, the hunt of the Calydonian boar 

μι 

Ι 

" 

and Hercules slaying the sons of Actor. And Calais and Zetes are 

driving the Harpies from Phineus. And Pirithous and Theseus 

have carried off Helen, and Hercules is throttling the lion. And 
16 Apollo and Artemis are shooting arrows at Tityus. Here, too, is 

wrought Hercules’ fight with Oreus the Centaur, and Theseus’ 

combat with the Bull of Minos (the Minotaur). And there is repre- 

sented the wrestling of Hercules with Achelous, and the story 

how Hera was bound fast by Hephaestus, and the games which Acastus 

held in memory of his father, and the story of Menelaus and the 

Egyptian Proteus in the Odyssey. Last of all there is Admetus 

yoking a boar and a lion to his car, and the Trojans offering libations 

to Hector. 

XIX 

1. The part of the throne where the god would sit is not 
continuous, but contains several seats. Beside each seat a wide 
space is left: the middle space is widest of all, and here the image 
stands. 2. I know of no one who has measured the size of the 
image, but one would guess it to be quite thirty cubits. It is not 
the work of Bathycles, but is an ancient and rude image; for 
except that it has a face and feet and hands, it otherwise resembles 
a bronze pillar. On its head it has a helmet, and in its hands a 
spear and bow. 3. The pedestal of the image is in the form of an 
altar, and they say that Hyacinth is buried in it; and at the Hyacin- 
thian festival, before sacrificing to Apollo, they bring a sacrifice for 
Hyacinth, as for a hero, into this altar through a bronze door. The 
door is on the left side of the altar. 4. On the altar is an image 
of Biris wrought in relief, also images of Amphitrite and Poseidon. 
Zeus and Dionysus are conversing with each other, and near them 
stand Dionysus and Semele, and beside Semele is Ino. Upon the 
altar are also represented Demeter and the Maid and Pluto, and 
besides them the Fates and the Seasons, and likewise Aphrodite and 
Athena and Artemis. They are carrying to heaven Hyacinth and 
Polybaea: the latter, they say, was Hyacinth’s sister and died a 
maid. Hyacinth is here represented with a beard; but Nicias, 
son of Nicomedes, painted him as the pink of youthful beauty, 
5 hinting at the love of Apollo for him. Further, on the altar is 
represented Hercules, also in the act of being led to heaven by 
Athena and the rest of the gods. And on the altar are also the 
daughters of Thestius, and the Muses, and Seasons. The story of 
the Zephyr wind, and how Hyacinth was unwittingly slain by Apollo, 
and the legend about the flower, may not be literally true, but let 
them pass. 

6 5. Amyclae was destroyed by the Dorians, and has since 
remained a mere village, but it contained a sanctuary of Alexandra 

ie) 

ῳϑ 

de 

and an image of her, which are worth seeing. The Amyclaeans say 
that Alexandra is no other than Cassandra, the daughter of Priam. 
Here, too, is a likeness of Clytaemnestra and the reputed tomb of 
Agamemnon. 6. The deities worshipped by the people here are 
the Amyclaean god and Dionysus. The latter they surname Psilax, 
and very rightly, I think. For the Dorians call wings fsi/a, and 
wine uplifts men and raises their spirits, as wings do birds. Such 
were the notable objects at Amyclae. 

7. Another road leads from the capital to Therapne. On this 7 
road there is a wooden image of Athena Alea. Before you cross 
the Eurotas, a little above the bank, they show you a sanctuary of 
Wealthy Zeus. Having crossed the river we come to a temple of 
Cotylean Aesculapius, which was built by Hercules. He gave 
Aesculapius the name of Cotylean, because he had himself been healed 
of the wound which he received in the hollow of his hand (Aotu/e) 
in the first battle with Hippocoon and his sons. The oldest 
building on this road is a sanctuary of Ares. It is on the left of 
the road: they say that the image was brought by the Dioscuri 
from Colchis. 8. They surname him Theritas, from Thero; for 8 
they say that Thero was the nurse of Ares. But perhaps they learned 
the name Theritas from the Colchians ; for certainly the Greeks know 
of no nurse of Ares called Thero. However, it seems to me that Ares 
got the surname Theritas, not because of his nurse, but because a 
man must needs be fierce when he fights a foe, as Homer says of | 
Achilles :— 

And fierce as a lion is he. 

9. Therapne got its name from the daughter of Lelex. It 
contains a temple of Menelaus, and they say that Menelaus and 
Helen were buried here. 10. The story told by the Rhodians is 
different. They say that when Menelaus was dead, and Orestes 
was still roaming, Helen was driven, forth by Nicostratus and 
Megapenthes, and betook herself to Rhodes, where she had a 
friend in Polyxo, the wife of Tlepolemus. For Polyxo was an Io 
Argive by birth, and when her husband Tlepolemus fled to Rhodes, 
she had fled with him. She was now the queen of the island, 
having been left a widow with an orphanson. ‘They say she wished 
to avenge her husband’s death on Helen; and she now had Helen 
in her hands. So when Helen was bathing, the queen sent some 
handmaidens in the guise of Furies, who seized her and hanged her on 
a tree. Hence there is in Rhodes a sanctuary of Helen of the Tree. 
11. I know that the people of Crotona tell another story 1! 
about Helen, and that the people of Himera agree with them. 

I will record it also. In the Euxine Sea there is an island over 
against the mouths of the Danube: it is sacred to Achilles, and 
is called the White Isle. Its circumference is twenty furlongs, 

‘Oo 

co] 
Oo 

and all the isle is wooded, and full of beasts, both wild and 
tame; and there is in it a temple of Achilles, with an image of 
him. The first who sailed to this island is said to have been a 
Crotonian named Leonymus. War had broken out between the 
Crotonians and the Italian Locrians, who, being akin to the Opuntian 
Locrians, call upon Ajax, son of Ojileus, to help them in battle. 
Leonymus, as general of the Crotonian army, attacked the enemy at 
the point where he had heard that Ajax was posted in the van. He 
received, we are told, a wound in the breast, and being enfeebled by 
it he repaired to Delphi. When he was come, the Pythian priestess 
bade him sail to the White Isle, telling him that Ajax would there 
appear to him and would heal him of his wound. In time he came 
back from the White Isle sound and well, and used to tell that 
he had seen Achilles, and Ajax the son of Oileus, and Ajax the son 
of Telamon. And Patroclus and Antilochus, he said, were with 
them; and Helen was wedded to- Achilles, and she had bidden 
him sail to Himera, and tell Stesichorus that the loss of his eyesight 
was a consequence of her displeasure. Therefore Stesichorus com- 
posed his palinode. 

XX 

1. In Therapne I saw the fountain Messeis. Some of the Lace- 
daemonians, however, have asserted that it is the fountain now named 
Polydeucia, not the fountain at Therapne, which was called Messeis 
of old. The fountain Polydeucia and a sanctuary of Pollux (Poly- 
deuces) are on the right of the road to Therapne. 

Not far from Therapne is what is called the Phoebaeum, in which 
is a temple of the Dioscuri ; and here the lads sacrifice to Enyalius. 
2. At no great distance from it is a sanctuary of Poseidon, surnamed 
Earth-holder. Going on thence in the direction of Taygetus, you come 
to a place which they name Alesiae: they say that Myles, son of Lelex, 
was the first man who invented a mill, and that he ground corn 
(alesai) in this place Alesiae. Here is a shrine of the hero Lace- 
daemon, son of Taygete. 3. From this place we cross a river 
Phellia, and then passing Amyclae and pursuing the straight road in 
the direction of the sea, we come to the site of Pharis,. once a 
Laconian city. Turning away from the Phellia to the right is the 
road that goes to Mount Taygetus. In the plain is a precinct of 
Messapian Zeus. They say that he was so surnamed after a priest of 
his. 4. From this point leaving Taygetus we come to a place where 
once stood the city of Bryseae. ‘There is still left here a temple of 
Dionysus, and an image under the open sky. But the image 
in the temple may be seen by women only; for women alone 

4 perform in secrecy the sacrificial rites. 5. Above Bryseae rises 

Mount Taletum, a peak of Taygetus. They call this peak sacred 

Se 

to the Sun, and amongst the sacrifices which they here offer to the 
Sun are horses. ‘The same sacrifice, I am aware, is offered by the 
Persians. Not far from Mount Taletum is a place called Euoras, 
where wild animals, especially wild goats, are to be found. Indeed, 
wild goats and boars may be hunted all over Mount Taygetus, and 
it swarms with deer and bears. Between Taletum and Euoras is 
a place which they name Therae: they say that Latona from the 
heights of Taygetus . . . There is a sanctuary of Demeter surnamed 
Eleusinian. Here, Lacedaemonians say, Hercules was hidden by 
Aesculapius while he was being healed of his wound. There is a 
wooden image of Orpheus in it, a work, they say, of Pelasgians. 
6. I know also of the following custom which is observed here. 
There was a city by the sea called Helos, which Homer mentions 6 
in his list of the Lacedaemonians :— 

Ur 

Who dwelt in Amyclae and Helos, the city by the sea. 

It was founded by Heleus, the youngest of the sons of Perseus, and 
the Dorians afterwards besieged and took it. Its people were the first 
slaves of the Lacedaemonian commonwealth, and they were the first 
who were called Helots, as indeed Helots they were. The name Helots 
was extended to the slaves subsequently acquired, though these were 
Dorians of Messenia; just as the. whole Greek race were called 
Hellenes from the district in Thessaly once called Hellas. But to 7 
return : from this Helos a wooden image of the Maid, the daughter of 
Demeter, is brought up on stated days to the sanctuary of Eleusinian 
Demeter. 7. Fifteen furlongs from this sanctuary is Lapithaeum, so 
called from a native man of the name of Lapithus. Lapithaeum is in 
Taygetus, and not far off is Dereum, where is an image of Dereatian 
Artemis in the open air, and beside it is a spring which they name 
Anonus. Going on beyond Dereum about twenty furlongs you 
come to Harplea, which extends to the plain. 

8. On the road from Sparta to Arcadia there stands in the 8 
open air an image of Athena surnamed Parea. Beyond it there 
is a sanctuary of Achilles, which it is not customary to open. But 
the lads who are about to take part in the combat in Plane-tree 
Grove are wont to sacrifice to Achilles before the fight. The 
Spartans say that the sanctuary was made by Prax, a grandson 
of Pergamus, son of Neoptolemus. 9. Going on we come to9 
a place called the Horse’s Tomb. For here Tyndareus sacrificed 
a horse and swore the suitors of Helen, making them stand on 
the pieces of the horse. The oath was to defend Helen and 
him who might be chosen to marry her, if ever they should be 
wronged. Having sworn them he buried the horse here. The seven 
pillars which are not far from this tomb . . . in accordance, I believe, 
with an ancient fashion, which they say are images of the planets. 
On the road is a precinct of Cranius, surnamed Stemmatian, and a 

= 

1o sanctuary of Mysian Artemis. 10. The image of Modesty, distant 

τ 
i 

about thirty furlongs from the city, is said to be an offering of Icarius 
and to have been made for the following reason. After Icarius had 
given Penelope in marriage to Ulysses, he tried to induce his son-in-law 
to take up his abode in Lacedaemon. Failing in the attempt, he next 
besought his daughter to stay behind. And when she was setting 
out for Ithaca, he followed the chariot, entreating her. Ulysses 
stood it for a time, but at last he told Penelope either to 
follow him freely, or, if she liked her father better, to go back to 
Lacedaemon. ‘They say that she answered nothing, but simply drew 
down her veil in reply to the question. So Icarius, seeing that she 
wished to depart with Ulysses, let her go, and set up an image of 
Modesty ; for they say that Penelope had reached this point of 
the road when she drew down her veil. 

μι 

ΧΧῚ 

1. Twenty furlongs farther on the stream of the Eurotas ap- 
proaches very near the road, and here is the tomb of Ladas, the 
fleetest runner of his day, He was crowned at Olympia for a victory 
in the long race; and being taken ill, I suppose, immediately after 
the victory, he was on his way home, but died here, and his grave 
is above the high road. His namesake, who also won a victory at 
Olympia, but in the short race, not the long, was a native of 
Aegium in Achaia, according to the Elean register of Olympic 

2 victors. 2. Farther on in the direction of Pellana is the Characoma 
(‘entrenchment’), as it is called ; and after it is Pellana, which was 
a city in days of old. They say that Tyndareus dwelt here when he 
fled from Sparta before Hippocoon and his sons. The objects of 
interest which I here observed were a sanctuary of Aesculapius and 
the Pellanian spring. ‘They say that, drawing water at this spring, a 
girl fell into it and vanished ; but the hood that she wore on her 

3 head appeared in another spring called Lancea. 3. A hundred 
furlongs distant from Pellana is Belemina, the best watered place in 
Laconia ; for it is traversed by the river Eurotas, and is abundantly 
supplied with springs of its own. 

4 4. Going down to the sea in the direction of Gythium, we come 
to the Lacedaemonian village of Croceae. The stone quarry is not 
one continuous mass of rock, but the stones are dug out in the 
shape of pebbles. They are hard to work, but once worked they 
might grace sanctuaries of the gods, and they are especially fitted to 
adorn swimming-baths and fountains. In front of the village stands 
a stone image of Croceatian Zeus, and at the quarry there are bronze 

5. images of the Dioscuri. 5. After Croceae, turning off to the right 
from the straight road to Gythium, you will come to the town of 
Aegiae : they say that this is the town which Homer names Augeae. 

CHS) XX ΧΙ GYVTHIUM 169 

Here is a lake called the Lake of Poseidon, and at the lake is a 
temple with an image of the god. But they fear to fish in the lake, 
for they say that he who catches fish in it is turned into the fish 
called the Fisher. 

6. Gythium is thirty furlongs from Aegiae: it is built beside the 6 
sea, and now belongs to the Free Laconians, whom the Emperor 
Augustus released from the relation of serfdom in which they had 
stood to the Lacedaemonians of Sparta. ‘The whole of Peloponnese, 
except the Isthmus of Corinth, is surrounded by sea; but the 
finest shell-fish for the manufacture of the purple dye, next to 
the shell-fish of the Phoenician Sea, are furnished by the coast of 
Laconia. The Free Laconians have eighteen cities. The first, 7 
which we reach by descending from Aegiae to the sea, is Gythium ; 
after it are Teuthrone and Las and Pyrrhichus; and on ‘Taenarum are 
Caenepolis, Oetylus, Leuctra, Thalamae, also Alagonia and Gerenia. 
On the farther side of Gythium, on the sea-coast, are Asopus, Acriae, 
Boeae, Zarax, Epidaurus Limera, Brasiae, Geronthrae, Marius. These 
are all that are left out of what were once the four-and-twenty cities 
of the Free Laconians. The reader will please to remember that 
all the other cities mentioned by me in this book belong to Sparta, 
and are not, like the foregoing, independent. 7. The people of 8 
Gythium say that their city was founded by no mortal man, but that 
Hercules and Apollo, after contending for the possession of the 
tripod, and making it up again between them, jointly founded the city. 
In the market-place of Gythium there are images of Apollo and Her- 
cules, and near them is an image of Dionysus. In another part of the 
town is Carnean Apollo, and a sanctuary of Ammon, and a bronze 
image of Aesculapius (the temple is roofless), and a spring of water be- 
longing to the god, and a holy sanctuary of Demeter, and an image 
of Earth-holding Poseidon. 8. The people of Gythium talk of an 9 
Old Man who lives in the sea. I found that he was no other than 
Nereus. Their name for him was suggested by the passage in 
Homer's //éad, where Thetis is speaking :— 

Go you now down into the sea’s broad bosom 
To see the old man of the sea and your father’s house. 

In Gythium there is a gate called the gate of Castor, and in the 
acropolis there is a temple of Athena with an image of the goddess. 

XXII A 

τ. Just three furlongs from Gythium is an unwrought stone: they 
say that Orestes, sitting down on it, was relieved of his madness ; 
therefore the stone was named Zeus Cappotas (‘reliever’) in the 
Doric tongue. 2. Off Gythium lies the island of Cranae, where 
Alexander, according to Homer, embraced Helen for the first time 

after he had carried her off. On the mainland opposite to the 
island is a sanctuary of Aphrodite Migonitis; and the whole place 
is called Migonium. They say that this sanctuary was founded 
by Alexander. And when Menelaus had taken Ilium, and had 
returned safe home eight years after the sack of Troy, he set up 
irnages of Thetis and of the goddess Praxidica (‘exacter of punish- 

ment’) near the sanctuary of Migonitis. Above Migonium is a 

mountain called Larysium, sacred to Dionysus; and they celebrate 

a festival of Dionysus at the beginning of spring. Among the stories 

which they tell of the rites is that they find here a ripe bunch of 

grapes. 

3 3. About thirty furlongs to the left of Gythium there are on the 
mainland walls of a place called Trinasus (‘three islands’), which 
appears to me to have been a fort and not a city. I suppose it got 
its name from the islets, three in number, which here lie off the 
mainland. About eighty furlongs beyond Trinasus you come to the 

4 ruins of Helos. 4. About thirty furlongs beyond them isa city, Acriae, 
on the sea. Here there is a temple of the Mother of the Gods, with 
a stone image of her: both are worth seeing. The people of Acriae 
say that it is the most ancient sanctuary of this goddess in Pelo- 
ponnese. The oldest of all her images, however, is on the rock of 
Coddinus at Magnesia, to the north of Sipylus: the Magnesians 

5 say it was made by Broteas, son of Tantalus. Acriae also pro- 
duced an Olympic victor, by name Nicocles, who won five prizes for 
running in two Olympiads. A monument is raised to him between 
the gymnasium and the part of the city wall which is beside 

6the harbour. 5. Geronthrae lies inland from Acriae at a 

distance of one hundred and twenty furlongs. It was inhabited 

before the Heraclids came to Peloponnese, but the Dorians of 

Lacedaemon expelled the Achaean population, and sent colonists of 

their own to it. In my time the town belonged to the Free Laconians. 

On the way from Acriae to Geronthrae is a village called Palaea 

(‘old’): in Geronthrae itself there is a temple of Ares with a sacred 

grove. Every year they hold a festival in honour of the god, during 

which it is forbidden to women to enter the grove, Round about 
the market-place are the springs of drinking water. In the acropolis 
is a temple of Apollo with the ivory head of his image: the rest 
of the image was destroyed by fire along with the former temple. 

8 6. Marius is another town of the Free Laconians: it is distant a 
hundred furlongs from Geronthrae. Here there is an ancient 
sanctuary common to all the gods: it is surrounded by a grove con- 
taining springs. There are springs in the sanctuary of Artemis 
also. Marius is certainly as well supplied with water as a place can 
be. Above the town is a village, Glyppia, which is also in the 

interior, And twenty furlongs from Geronthrae is another village, 
Selinus. 

No 

NI 

CHS, XXII-XXIII ASOPUS——B OLAR—CY LHL RA 171 

These places lie inland from Acriae. 7. But on the sea there is the 9 

city of Asopus, distant sixty furlongs from Acriae. In it is a temple 
of the Roman emperors, and about twelve furlongs inland from 
the city is a sanctuary of Aesculapius, whom they name Philolaus 
(‘friend of the people’). The bones which are preserved in the 
gymnasium, and which people venerate, are human bones in spite of 
their extraordinary size. In the acropolis is a sanctuary of Athena, 
surnamed Cyparissia (‘she of the cypress’). At the foot of the 
acropolis are the ruins of a city called the city of the Paracypressian 
Achaeans. In this district there is also a sanctuary of Aesculapius, dis- 
tant about fifty furlongs from Asopus: the place where the sanctuary 
is situated is named Hyperteleatum. 8. Two hundred furlongs from 
Asopus is a cape jutting into the sea: they call it Onugnathus (‘the 
jaw of the ass’). Here is a sanctuary of Athena without either image 
or roof: it is said to have been made by Agamemnon. There is also 
the tomb of Cinadus, one of the pilots of Menelaus’ ship. 9. After 
the cape the Bay of Boeae runs into the land, and there is the city of 
Boeae at the head of the bay. This city was founded by Boeus, one of 
the Heraclids, and he is said to have gathered people into it from three 
cities, Etis, Aphrodisias, and Side. Of these three ancient cities two 
are said to have been founded by Aeneas when, on his flight to Italy, 
he was driven into this bay by storms: they say that Etias was his 
daughter. ‘The third of the cities is said to have been called after Side, 
daughter of Danaus. So when the people of these three towns went 
forth into the world they sought to know where it was the will of 
heaven that they should dwell. And it was foretold them that Artemis 
would show them where they should abide. So when they were 
gone ashore, and a hare appeared to them, they took the hare as 
their guide. And when it dived into a myrtle tree, they built a city 
where the myrtle stood. And they worship that very myrtle-tree till 
this day, and they call Artemis by the name of Saviour. In the 
market-place of Boeae there is a temple of Apollo, and in a different 
part of the town there are temples of Aesculapius, Serapis, and 
Isis. Not more than seven furlongs from Boeae are some ruins : 
on the left as you go to them stands a stone image of Hermes. 
Among the ruins there is a not inconsiderable sanctuary of 
Aesculapius and Health. 

XXIII 

1. Cythera lies opposite Boeae ; and to Cape Platanistus (‘ plane- 
tree grove’), the nearest point in the island to the mainland, 
it is a sail of forty furlongs from Cape Onugnathus on the mainland. 
In Cythera there is the sea-port of Scandea on the coast: the 
city of Cythera is about ten furlongs inland from Scandea. The 
sanctuary of the Heavenly Goddess is most holy, and of all Greek 

II 

sanctuaries of Aphrodite this is the most ancient. The goddess 
is represented by a wooden image armed. 

Sailing from Boeae, in the direction of Cape Malea, we come toa 
harbour named Nymphaeum, and a standing image of Poseidon, 
and close to the sea a cave in which is a spring of sweet water. 
The neighbourhood is thickly peopled. 

2. After rounding Cape Malea you reach a place on the coast 
one hundred furlongs from Malea, on the borders of the territory of 
Boeae. It is sacred to Apollo and is named Epidelium ; for the 
wooden image of Apollo which is now there once stood in Delos. 
In the days when Delos was a mart of Greece, and traders were 
believed to be safe there under the protection of the god, Meno- 
phanes, general of Mithridates, knowing that the island was un- 
4 fortified and the people unarmed, sailed to it with a fleet, massacred 

the population, foreigners and natives alike, looted much of the 
merchandise and all the votive offerings, sold the women and 
children into slavery, and razed the town of Delos to the ground. 
Whether he did it out of pure wantonness, or by the express orders 
of Mithridates, who can tell? A covetous man thinks more of gain 
than of godliness. In the hurly-burly of the sack a saucy barbarian 
hurled this wooden image into the sea; and the waves washed it 
to this spot in the territory of Boeae, and therefore they name the 
5 place Epidelium (‘New Delos’). 3. But neither Menophanes nor 
Mithridates himself eluded the wrath of the god. Menophanes was 
overtaken by it immediately ; for when he put out to sea after the 
sack of Delos the merchants who had escaped lay in wait for him 
and sent him to the bottom. At a later time Mithridates, shorn 
of his kingdom and hounded from land to land by the Romans, 
was driven by the god to lay hands on himself. Some say, how- 
ever, that one of his mercenaries dealt him, as a favour, the fatal 
stroke. Such was the fate that befell these impious men. 
6 4. The territory of Boeae is bordered by Epidaurus Limera, 
which is distant from Epidelium about two hundred furlongs. The 
people say that they are not Lacedaemonians, but Epidaurians of 
Argolis,:and that being sent by the State to consult Aesculapius at 
Cos, they touched at this point of Laconia in the course of their 
voyage, and that here dreams were vouchsafed to them, in consequence 
of which they staid and took up their abode on the spot. They say, 
too, that they had brought with them from their home in Epidaurus a 
serpent, which escaped from the ship and dived into the earth not 
far from the sea. And so, what with the vision they had seen in 
their dreams, and what with the omen of the serpent, it seemed 
good to them to abide and dwell there. Where the serpent dived 
into the ground there are altars of Aesculapius, and olive-trees grow 
8round about them. 5. Going forward on the right about two 
furlongs we come to what is called the water of Ino. It is as big 

to 

Oo 

“I 

as a small lake, but much deeper. At the festival of Ino they 
throw barley loaves into this water. Ifthe water takes and keeps the 
loaves, it is a good augury for the person who threw them in; but 
if it sends them up to the surface, it is judged a bad omen. The 
craters at Etna give like indications, For people cast vessels of gold 
and silver and all sorts of victims into them; and if the fire 
swallows them up the people are glad, taking it for a happy omen ; 
but if the flame rejects what a man throws into it they think evil will 
befall that man. 6. On the way that leads from Boeae to Epidaurus 
Limera there is in the Epidaurian territory a sanctuary of Artemis 
of the Lake. The city is built on high ground not far from 
the sea, and the sights worth seeing here are a sanctuary of 
Aphrodite, a sanctuary of Aesculapius with a standing image of the 
god in stone, a temple of Athena on the acropolis, and another of 
Zeus, surnamed Saviour, in front of the harbour. 7. Opposite the 
city a cape called Minoa juts into the sea. The bay does 
not differ from the other inlets of the sea in Laconia; but the 
beach here affords pebbles of finer shape and of every hue. 

XXIV 

tr. A hundred furlongs from Epidaurus is Zarax, a place with a 
good harbour; but of all the towns of the Free Laconians this 15 
most decayed, for it was the only town in Laconia which was 
destroyed by Cleonymus, son of Cleomenes, son of Agesipolis. 
The history of Cleonymus has been given by me elsewhere. There 
is nothing in Zarax but a temple of Apollo at the end of the 
harbour with an image holding a lute. 

2. Going on from Zarax beside the sea for about a hundred fur- 
longs, and then turning inland, and going up country for about ten 
furlongs, you come to the ruins of Cyphanta. Amongst the ruins is 
a grotto sacred to Aesculapius: the image is of stone. There is 
also a spring of cold water gushing from a rock. They say that Ata- 
lanta was hunting here, and that, being tormented with thirst, she struck 
the rock with her spear, and so the water flowed out. 3. Brasiae is 
the farthest seaside town of the Free Laconians in this direction : it 
is two hundred furlongs from Cyphanta by sea. The people here 
say, though nobody else agrees with them, that Semele had a son by 
Zeus, that being detected by Cadmus she and her infant Dionysus 
were put into a chest, and that the chest drifted to their shore. 
Semele, they say, was dead when they found her, so they buried 

μι 

ο 

iS) 

o>) 

her splendidly ; but Dionysus they brought up. Hence the name of 4 

their town, which had been Oreatae before, was changed to Brasiae, 
because the chest was washed ashore. And of waifs cast up by the 
sea it is still commonly said that they ekdcbrasthat. The people of 
Brasiae say, too, that in her wanderings Ino came to their country, 

and desired to be nurse to Dionysus. And they show the cavern 
where Ino nursed Dionysus, and they call the plain the Garden of 

5 Dionysus. 4. There is here a sanctuary of Aesculapius and one of 
Achilles, and they hold a festival of Achilles every year. There isa 
small headland at Brasiae, jutting gently into the sea, and on it 
stand bronze figures not more than a foot high, with caps on their 
heads. Whether the people suppose them to be the Dioscuri or the 
Corybantes I do not know. Anyhow there are three of them; and 
an image of Athena makes four. 

6 5. On the right of Gythium is Las, distant ten furlongs 
from the sea and forty from Gythium. The town is now built 
between the mountains of Ilium, Asia, and Cnacadium, but it 
used to stand on the top of Mount Asia. There are still some 
ruins of the old town, and in front of the walls an image of 
Hercules, and a trophy of victory over the Macedonians. ‘These 
Macedonians were part of the army with which Philip invaded 
Laconia: they had straggled from the main body and were harry- 

7ing the coast. Amongst the ruins is a temple of Athena sur- 
named Asia: they say that it was made by Pollux and Castor 
when they came safe back from Colchis, and that there is a sanc- 
tuary of Athena Asia in Colchis also. I know that the sons of 
Tyndareus went on the voyage with Jason; but that the Colchians 
worship Athena Asia is a statement that I give on the authority of 
the people of Las, from whom I had it. Near the modern town is 
a fountain called Galaco (‘milky’) from the colour of the water, 
and beside the fountain is a gymnasium. ‘There stands also an 

8 ancient image of Hermes. On Mount Ilium 15 ἃ temple of Dionysus, 
and on the very summit a temple of Aesculapius. At Mount Cnaca- 
dium is a sanctuary of Carnean Apollo. 6. If you go on about 
thirty furlongs from the sanctuary of Carnean Apollo, you come to a 
place Hypsa on the Spartan border, where there is a sanctuary of 
Aesculapius-and of Artemis surnamed Daphnaea (‘she of the laurel’). 

9 By the sea there is a temple of Artemis Dictynna (‘goddess of 
nets’) on a cape, and they hold a yearly festival in her honour. 
To the left of this cape the river Smenus falls into the sea, and 
the water of the river is sweet to drink, none sweeter. Its sources 
are in Mount Taygetus, and its distance from Las is not more than 

10 five furlongs. 7. In a place called Arainum there is the grave of 
Las, with a statue over the tomb. The people here say that this 
Las was their founder and was slain by Achilles, who landed in their 
country to ask Helen in marriage from Tyndareus. But to tell the 
truth, it was Patroclus that killed Las; for it was Patroclus who 
wooed Helen. To prove that Achilles did not ask Helen in 
marriage I will not adduce the fact that he is not mentioned among 

11 the wooers of Helen in the Catalogue of Women. But at the 
beginning of his poem Homer says that Achilles went to Troy to 

νὴ 
| 

please the sons of Atreus, and not because he was bound by the 
oaths exacted by Tyndareus; and again, in the description of the 
games Homer represents Antilochus as saying that Ulysses is a 
generation older than himself, and he represents Ulysses as telling 
Alcinous in his account of hell that he had wished to see Theseus 
and Pirithous, men of a former generation ; and we know that 
Theseus carried off Helen. So it is a sheer impossibility that 
Achilles can have been a suitor of Helen. 

LOAM 

τ. Going on from the tomb you come to the mouth of a river, 
called the Scyras, because Pyrrhus, son of Achilles, sailing from 
Scyros to wed Hermione, put in here with his ships: before that 
time the river had no name. Crossing the river we come to an 
ancient sanctuary at some distance from an altar of Zeus. 2. Forty 
furlongs from the river is the inland town of Pyrrhichus. Some say 
that the town got its name from Pyrrhus, son of Achilles; others 
that Pyrrhichus is one of the gods called Curetes. Some say that 
Silenus came from Malea and dwelt here. That Silenus was 

brought up at Malea is proved by the τὸ ον Παρ, passage in an ode 
of Pindar : - 

The strong one, the dancer 
Whom the Malea-born Silenus, husband of Nais, reared ; 

and that he also bore the name of Pyrrhichus, though it is not 
mentioned by Pindar, is affirmed by the people about Malea. In 
the market-place at Pyrrhichus is a well which the people believe to 
have been given them by Silenus. They would run short of water 
if this well were to fail. In their land there is a sanctuary of 
Artemis, surnamed Astratea, because here the Amazons ceased from 
their forward march (stvateia); also a sanctuary of Amazonian 
Apollo. The images of both are of wood, and are said to have 
been dedicated by the women who came from the Thermedon. 
3. From Pyrrhichus you descend to the sea and reach Teuthrone. 
The people there declare that their founder was Teuthras, an 
Athenian. They revere Issorian Artemis above all gods, and they 
have a spring of water called Naia. 

4. One hundred and fifty furlongs from Teuthrone Cape 
Taenarum juts into the sea; and there are two harbours, the 
harbour of Achilles and the Sennett of Psamathus. On the cape 
is a temple like a cave, and in front of it an image of Poseidon. 
Some Greek poets have said that here Hercules dragged up the 
hound of hell. But no road leads underground through the cave, 
nor is it easy to believe that gods have an underground abode 
in which the souls of the dead assemble. Hecataeus, the Milesian, 

tN 

Go 

wm 

hit on a likely explanation: he said that Taenarum was the 
home of a dreadful snake called the hound of hell, because its 
bite was instantly fatal; and this snake, he said, was brought by 

6 Hercules to Eurystheus. Homer, who was the first to call the 
creature brought by Hercules the hound of hell, neither gave it 
a proper name nor made a monster of it, like the Chimaera. But 
later poets invented the name Cerberus, and endued him with 
three heads, representing him in all other respects as a dog. 
Whereas Homer no more implied that the creature was the 
domestic dog than if he had called a serpent the hound of hell. 

75. Amongst the votive offerings at Taenarum is a bronze statue 
of the minstrel Arion on a dolphin. In his history of Lydia Hero- 
dotus tells the story of Arion and the dolphin on hearsay; but 1 
have actually seen the dolphin at Poroselene that was mauled by 
fishermen, and testifies its gratitude to the boy who healed it. I 
saw that dolphin answer to the boy’s call, and carry him on its back 

8 when he chose to ride. There is also a spring at Taenarum. 
Nowadays there is nothing wonderful about the spring; but they 
say that formerly when people looked into the water they could see 
the harbours and the ships. A woman stopped these exhibitions for 
ever by washing dirty clothes in the water. 

9 6. From Cape Taenarum it is a sail of about forty furlongs to 
Caenepolis, which was also called Taenarum of old. In it there is 
a hall of Demeter, and beside the sea a temple of Aphrodite 
with a standing image of stone. Thirty furlongs from here is 
Thyrides, a promontory of Taenarum, and ruins of a city Hippola : 
among the ruins is a sanctuary of Artemis Hippolaitis. 7. A little 

10 way off is the town of Messa anda harbour. From this harbour it is 
a hundred and fifty furlongs to Oetylum. The hero, from whom 
the town got its name, was by descent an Argive, being a son of 
Amphianax, son of Antimachus. At Oetylum a sanctuary of 
Serapis, and in the market-place a wooden image of Carnean Apollo, 
are worth seeing. 

XXVI 

rt. From Oetylum to Thalamae the distance by road is about 
eighty furlongs: on the road is a sanctuary of Ino and an oracle. 
Inquirers of the oracle go to sleep, and the goddess reveals to them 
in dreams all that they wish to know. Bronze images stand in the 
open part of the sanctuary: one is an image of Pasiphae, the 
other is of the Sun. The image in the temple I could not see 
clearly by reason of the garlands, but they say that it, too, is of 
bronze. Water flows from a sacred spring, sweet to drink. Pasi- 
phae is a surname of the Moon, and not a local divinity of the 
people of Thalamae. 

2. From Thalamae it is a distance of twenty furlongs to a2 
place on the coast named Pephnus. Off it lies an islet also 
called Pephnus, no bigger than a large rock; and the people of 
Thalamae say that the Dioscuri were born on it. I know that 
Alcman also says so ina song. ‘They say, however, that they were 
not brought up in Pephnus, but that it was Hermes who took them 
to Pellana. In this islet are bronze images of the Dioscuri, a foot 3 
high: they stand under the open sky, but the sea that breaks over 
the rock in winter will not wash them away. ‘This is a marvel; and 
the ants here are whiter than ants elsewhere. The Messenians say 
that this district was theirs of old, so they think that the Dioscuri 
belong to them rather than to the Lacedaemonians. 

3. From Pephnus it is twenty furlongs to Leuctra. Why 4 
the town is called Leuctra, I do not know; but if it is after 
Leucippus, son of Perieres, as the Messenians say, that, I suppose, is 
the reason why the people here honour Aesculapius above all the 
gods, believing him to be the son of Arsinoe, daughter of Leucippus. 
There is a stone image of Aesculapius, and elsewhere an image of 
Ino. There is also a temple of Cassandra, daughter of Priam, with 5 
an image of her: the natives call her Alexandra. There are also 
wooden images of Carnean Apollo, just like the images at Sparta. 
On the acropolis is a sanctuary of Athena, with an image of the 
goddess. There is also a temple and a grove of Love at Leuctra. 
Water flows through the grove in winter, but even in flood it could not 
sweep away the leaves that fall from the trees in spring. 4. I will 6 
mention an event which I know to have happened in my time on 
the sea-coast of Leuctra. Sparks were carried by the wind into a 
wood, and most of the trees were burned down; and when the 
place had been stript bare, an image of Ithomatian Zeus was found 
standing there. The Messenians say that this is a proof that 
Leuctra belonged to Messenia of old. But it may be that Leuctra 
was originally inhabited by Lacedaemonians who worshipped Itho- 
matian Zeus. 

5. Cardamyle, mentioned by Homer among the gifts promised 7 
by Agamemnon, is subject to the Lacedaemonians of Sparta, having 
been severed from Messenia by the Emperor Augustus. It is eight 
furlongs from the sea, and sixty from Leuctra. Here, not far from 
the beach, is a sacred precinct of the daughters of Nereus; for to 
this place it is said they came up from the sea to behold Pyrrhus, 
son of Achilles, when he was going to Sparta to wed Hermione. 
In the town is a sanctuary of Athena, also a Carnean Apollo, as is 
usual with the Dorians. 

6. The city which in Homer is named Enope is at the present 8 
day called Gerenia. The people are Messenians, but belong to the 
confederacy of the Free Laconians. In this city, according to some, 
Nestor was brought up: according to others, he fled to it when 

VOL. I N 

9 Pylus was captured by Hercules. 7, Here in Gerenia is the tomb 

of Machaon, son of Aesculapius, and here he has a holy sanctuary. 
In his sanctuary the sick may be made whole. They name the 
sacred place Rhodus, and there is a standing image of Machaon 
in bronze: on his head is a wreath, which the Messenians in 
their local dialect call Azphos. The author of the epic called the 
Little Inad says that Machaon was killed by Eurypylus, son of 
Telephus. That is why (as I myself know) the following rule 
is observed in the sanctuary of Aesculapius at Pergamus: though 
they begin the hymns with Telephus, they say not a word about 
Eurypylus in them; indeed, they will not even name him in 
the temple, because they know he was the murderer of Machaon. 
It is said that Machaon’s bones were brought back by Nestor. 
But Podalirius, they say, when the Greeks were sailing back after 
the sack of Ilium, was carried out of his course, and being driven to 
Syrnus, on the mainland of Caria, he took up his abode there. 

8. In the district of Gerenia is Mount Calathium. On it is a 
sanctuary of Claea, and there is a cavern just beside the sanctuary. 
The mouth of the cavern is narrow, but the interior is worth 
seeing. Inland from Gerenia about thirty furlongs is Alagonia: I 
have already mentioned the town in the list of Free Laconian cities. 
seeing.

MESSENIA 

I 

1. THE boundary between Messenia and that portion of its territory 
which was severed from it by the emperor and assigned to 
Laconia is constituted at present, in the direction of Gerenia, by the 
glen called Choerius (‘Sow-dale’). 2. They say that the land was 
once uninhabited, and that it received its first inhabitants in the 
following manner. Lelex reigned in the country which is now 
called Laconia, but which was then called after him Lelegia. When 
he died his elder son Myles succeeded to the kingdom. Polycaon 
was a younger son, and therefore remained in a private station, till 
he married an Argive wife, Messene, daughter of Triopas, son of 
Phorbas. Now Messene was proud, for her father was more 2 
illustrious and powerful than any Greek of the day ; and she thought 
scorn that her husband should remain a private man. So they 
gathered together a host from Argos and Lacedaemon and came to 
this country, and the whole land was named Messene after the wife of 
Polycaon. 3. Cities, too, were founded, and amongst others Andania, 
where they built their palace. But before the battle of Leuctra, 3 
fought between the Thebans and Lacedaemonians, and before the 
foundation of the present city of Messene at the foot of Ithome, I 
think that no city was as yet called Messene. I gather this especially 
from Homer. For in the list of the men who went to Ilium, while 
enumerating Pylus, Arene, and other cities, he mentions no city 
called Messene. And in the following passage in the Odyssey he 
shows that the Messenians were a people and not a city :— 

For Messenian men carried off sheep from Ithaca. 

But still more clearly, in speaking of the bow of Iphitus :— 4 

And they two met each other in Messene 
In the house of Ortilochus, 

For by the house of Ortilochus in Messene, Homer meant the town 

ΕΘ ΩΨ. 

Se 

of Pherae, and this he himself explains in the visit of Pisistratus to 
Menelaus :— 

And to Pherae they came, to the house of Diocleus, ἶ 
Son of Ortilochus. . 

5 4. However that may be, the first who reigned in this country 
were Polycaon, son of Lelex, and his wife Messene. It was to this 
Messene that Caucon, son of Celaenus, son of Phlyus, brought the 
orgies of the Great Goddesses from Eleusis. ‘The Athenians say 
that Phlyus himself was a son of Earth, and they are supported by 
the hymn which Musaeus composed on Demeter for the Lycomids. 

6 But many years after the time of Caucon the mysteries of the Great 
Goddesses were raised to higher honour by Lycus, son of Pandion ; 
and the place where he purified the initiated is still named the 
oak-coppice of Lycus. And that there is an oak-coppice in this 
country called the oak-coppice of Lycus is mentioned by the Cretan 
poet Rhianus :— 

Beside the rugged Elaeus, and above the oak-coppice of Lycus. 

~~ 

7 5. And that this Lycus was the son of Pandion is shown by the 
verses inscribed on the statue of Methapus. For Methapus also 
made some changes in the mode of celebrating the mysteries. 
Methapus was an Athenian by descent, and he was a deviser of 
mysteries and all sorts of orgies. It was he who instituted the 
mysteries of the Cabiri for the Thebans; and he also set up in the 
chapel of the Lycomids a statue inscribed with an epigram, which 
contains a passage confirming what I have said :— - 

ee ςτὸν ὰς. 

σα 6 πον Ὁ ὙΠῸ ee 

8 And I purified houses of Hermes . . . ,and paths 
Of Demeter and of the first-born Maid, where they say 
That Messene instituted for the Great Goddesses a rite 
Which she learned from Caucon, illustrious scion of Phlyus, 
And I marvelled how Lycus, son of Pandion, 
Established all the sacred rites of Atthis in dear Andania, 

Je toe 

9 This epigram shows that Caucon, a descendant of Phlyus, came to 
the house of Messene, and in regard to Lycus it shows, amongst 
other things, that the mysteries were anciently celebrated in Andania. 
It is natural to suppose that Messene established the mysteries in the 
place where she and Polycaon dwelt rather than anywhere else. 

1Π 

1. Wishing very much to learn who were the sons of Polycaon ᾿ 
by Messene, I read the poem called the Eveae and the epic 
called the Maupactia, and, moreover, all the genealogies composed 

by Cinaethon and Asius. But they had nothing to say on the 
subject. I am aware that in the Gveat Loeae it is said that 
Polycaon, son of Butas, married Euaechme, daughter of Hyllus, son 
of Hercules, but no account is given in the poem of Messene’s 
husband or of Messene herself. 2. But in after time, when there 2 
was none of the descendants of Polycaon left (the family lasted five 
generations, I think, and not more), the people fetched Perieres, son 
of Aeolus, to be their king. ‘To his court, the Messenians say, 
came Melaneus, who drew a good bow and was hence reckoned a 
son of Apollo. Perieres allotted him Carnasium, then called 
Oechalia, to dwell in. They say the city got the name of Oechalia 
from the wife of Melaneus. Most things in Greece are subjects 3 
of dispute. In the present case the Thessalians, on the one side, 
affirm that Eurytion, which is now deserted, was of yore a city and 
was called Oechalia; but the Euboeans, on the other side, have a 
different story, with which Creophylus in his poem /feraclea agrees. 
Hecataeus the Milesian says that Oechalia is in Scius, which forms 
part of the district of Eretria. But the Messenian story seems to 
me the more probable, especially on account of the bones of 
Eurytus, which I shall speak of in the sequel. 

3. Perieres had by Gorgophone, daughter of Perseus, two sons, 4 
Aphareus and Leucippus, and when Perieres died, these sons suc- 
ceeded to the kingdom of Messenia; but Aphareus had the more 
power of the two. On coming to the throne, Aphareus founded a 
city Arene, (and named it) after the daughter of Oebalus, who was 
at once his wife and his half-sister on the mother’s side; for Gor- 
gophone married Oebalus also. Her story has already been twice 
touched on by me in treating of Argolis and Laconia. Aphareus, 
then, founded the city of Arene in Messenia ; and when his cousin 
Neleus fled from Iolcus to escape Pelias, Aphareus received him 
in his house, and gave him the lands beside the sea, including 
Pylus and other cities. Neleus took up his abode and established 
his palace at Pylus. He was called a son of Poseidon, but really 
he was a son of Cretheus, son of Aeolus. 4. Lycus, son of Pan- 6 
dion, also came to Arene, when he was driven from Athens by his 
brother Aegeus ; and he revealed to Aphareus, his sons, and his wife 
Arene, the orgies of the Great Goddesses. He brought the orgies 
to Andania, and exhibited them to them there, because it was there 
also that Caucon had initiated Messene. The elder and more 7 
manly of the sons of Aphareus was Idas, and the younger was 
Lynceus, of whom Pindar said (believe it who likes) that his sight 
was so sharp that he saw through the trunk of an oak. 5. We 
do not know that Lynceus had offspring, but Idas had by Marpessa 
a daughter Cleopatra, who married Meleager. ‘The author of the 
epic called the Cyfria says that Protesilaus, the first man who dared 
to leap ashore when the Greek fleet touched the Troad, had to wife 

wm 

Polydora, a daughter of Meleager, son of Oeneus. If this is true, 
these three women, beginning with Marpessa, all slew themselves 
because their husbands had died before them. 

III 

1. But the sons of Aphareus came to blows with their cousins 
the Dioscuri about the kine; and in the fight Lynceus was 
slain by Pollux, and Idas was killed by a thunderbolt. So the 
house of Aphareus being left without a male, Nestor, son of 
Neleus, succeeded to the whole kingdom of Messenia, including 
that part over which Idas had been king. Only the Messenians 
who obeyed the sons of Aesculapius were not subject to Nestor. 
2. For they say that the sons of Aesculapius were Messenians, and 
went to the Trojan war: Aesculapius, according to them, was the 
son, not of Coronis, but of Arsinoe, daughter of Leucippus. And 
there is a deserted village in Messenia that they call Tricca, and 
they quote the verses of Homer in which Nestor is represented 
attending kindly to Machaon, who has been hit by an arrow, their 
inference being that he would not have shown so much interest in 
anybody but a neighbour and the king of a kindred people. But 
as the principal confirmation of their view respecting the sons of 
Aesculapius, they point to the tomb of Machaon at Gerenia, and to 
the sanctuary of the sons of Machaon at Pharae. 

3 3. Two generations after the end of the Trojan war and the 
death of Neleus, which befell after he had returned home, the 
expedition of the Dorians and the return of the Heraclids drove 
the descendants of Neleus from Messenia. This~I have already 
mentioned incidentally in my account of Tisamenus. Here I will 
add that when the Dorians gave Argos to Temenus, Cresphontes 
asked them for Messenia, on the plea that he too was older than 

4 Aristodemus. Aristodemus was dead ; but the claim of Cresphontes 
was strongly opposed by Theras, son of Autesion. Theras came of 
Theban stock, and was the fourth descendant of Polynices, son of 
Oedipus. At this time he was guardian of the sons of Aristodemus, 
being their uncle on the mother’s side; for Aristodemus married 
Argea, daughter of Autesion. But Cresphontes had set his heart 
on getting Messenia as his share; so he entreated Temenus, and 
having won him over, he pretended to leave the question to be 

5 decided by lot. Temenus took a pitcher with water in it, and 
dropped into it the lots of Cresphontes and the sons of Aristodemus, 
an agreement having been made that they whose lot came up first 

Nd 

should have the first choice of land. ‘Temenus had made both the 

lots; but the lot of the sons of Aristodemus he made of earth 
dried in the sun, and the lot of Cresphontes he made of earth 
baked in the fire. So the lot of the sons of Aristodemus was 

dissolved in the water; and the lot thus falling on Cresphontes, 
he chose Messenia. The old Messenian commonalty were not 6 
driven out by the Dorians, but submitted to be ruled by Cres- 
phontes, and to give the Dorians a share of their land. These 
concessions they were induced to make by the suspicion with which 
they regarded their own kings, because they were by descent 
Minyans from Iolcus. Cresphontes married Merope, daughter of 
Cypselus, then king of the Arcadians: by her he had several 
children, of whom the youngest was Aepytus. 4. He built the 7 
palace, which was to be the residence of himself and his sons, in 
Stenyclerus. Of old the kings, including Perieres, dwelt in Andania ; 
but after Aphareus had founded Arene, he and his sons dwelt there. 
During the reigns of Nestor and his descendants the palace was at 
Pylus ; but Cresphontes established the residence of the king in 
Stenyclerus. As he governed on the whole in the interest of the 
commons, the men of property revolted and murdered him and all 
his sons except Aepytus, who being still a child was being brought 
up by Cypselus, and was the only one of the family who escaped. 
5. When Aepytus was grown to manhood, the Arcadians restored 8 
him to Messenia, and his restoration was supported by the other 
kings of the Dorians, to wit, the sons of Aristodemus, and Isthmius, 
son of Temenus. On coming to the throne Aepytus punished the 
murderers of his father, and all who had been accomplices in the 
murder ; and winning over the Messenian nobles by blandishments 
and the commons by his bounty, he rose so high in their esteem 
that his descendants were called Aepytids instead of Heraclids. 

6. His son Glaucus, who reigned after him, was content to imitate 9 
the public policy and the private behaviour of his sire; but in 
piety he surpassed him. The precinct of Zeus on the top of 
Ithome, as it had been consecrated by Polycaon and Messene, had 
hitherto been unhonoured by the Dorians. Glaucus it was who 
introduced among the Dorians the reverence for that holy place. 
He was the first, too, that sacrificed to Machaon, son of Aesculapius, 
at Gerenia; and he assigned to Messene, daughter of Triopas, the 
marks of homage that are regularly paid to heroes. His son 10 
Isthmius made the sanctuary of Gorgasus and Nicomachus at 
Pharae. Isthmius had a son Dotadas, who, though Messenia 
possessed other ports, constructed the one at Mothone. Dotadas’ 
son Sybotas introduced a custom that the king should sacrifice 
every year to the river Pamisus, and should sacrifice to Eurytus, 
son of Melaneus, as to a hero, in Oechalia before the celebration 
of the mysteries of the Great Goddesses, which were still held at 
Andania. 

IV 

1. In the time of Phintas, son of Sybotas, the Messenians for 
the first time sent a sacrifice and a chorus of men to Apollo at 
Delos. The hymn to the god sung by the procession was com- 
posed for the purpose by Eumelus, and this hymn is believed to be 
the only genuine poem of Eumelus in existence. It was also in 
the reign of Phintas that the first dispute with Lacedaemon took 
place. The cause of the dispute, about which, as usual, there are 

2 differences of opinion, is said to have been this. 2. On the 

borders of Messenia there is a sanctuary of Artemis, who is here 
called the Lady of the Lake; and the only Dorians who shared 
the possession of the sanctuary were the Messenians and Lace- 
daemonians. ‘The Lacedaemonians say that some of their maidens 
who went to the festival were violated by men of Messenia, who 
also killed the Lacedaemonian king Teleclus, son of Archelaus, son 
of Agesilaus, son of Deryssus, son of Labotas, son of Echestratus, 
son of Agis, when he tried to prevent them. Further, they say 
that the violated maidens destroyed themselves from shame. But 
the Messenians say that Teleclus, moved by the goodliness of the 
land of Messenia, plotted against the Messenians of highest rank 
who had gone to the sanctuary; that, in pursuance of his plot, 
he chose some beardless Spartan youths, dressed and decked 
them as girls, and giving them daggers introduced them to the 

Messenians who were taking their ease ; that the Messenians in self- 

defence slew the beardless youths and Teleclus himself; and that 

the Lacedaemonians, conscious that they had been the aggressors 

(for the Government had been privy to the king’s plot), did not 

demand reparation for the murder of Teleclus. These are the 

statements of both sides: a man may believe one or other according 
to the side he favours. 

4 3. In the next generation the mutual hatred 4 Lacedaemon and 
Messenia came toa head. At Lacedaemon the king of the one 
house was Alcamenes, son of Teleclus, and the king of ine other was 
Theopompus, son of Nicander, son of Charillus, son of Polydectes, 
son of Eunomus, son of Prytanis, son of Eurypon; while the kings 
of Messenia were Antiochus and Androcles, sons of Phintas. The 
Lacedaemonians began the war, for which, bent as they were on 
picking a quarrel, and resolved on war in any case, the occasion that 
offered itself was not only sufficient, but in the highest degree 
specious, although, if their temper had been more pacific, it might 
have been removed by arbitration. What happened was this. 4. 

5 There was a man of Messenia called Polychares, a man of some 
mark, who had moreover gained a prize at Olympia in 
the fourth Olympiad, when the only contest was the short foot- 

ῳ 

Se ω τ 

race. He had cows, but not grazing land enough to keep them. 
So he turned them over to a Spartan called Euaephnus, who was to 
feed them on his land and to get a share of the produce. But 6 
Euaephnus, it should seem, was a man who cared more for ill-gotten 
gains than for honesty, and who was cunning withal; for he went 
and sold Polychares’ cows to some merchants whose ship had put 
into Laconia. Then he hied to Polychares with tidings and 
said that some rovers had come ashore, overpowered him, and 
carried off both cows and cowherds. But just as he was trying to 
delude him, up comes one of the cowherds who had run away from 
the merchants, and finding Euaephnus with his master, he gives him 
the lie before Polychares. So the rogue was caught, and because he 7 
could not deny it, he earnestly besought both Polychares and his 
son to forgive him, pleading that of all the motives in human nature 
which drive us into crime, the love of lucre is the most irresistible. 
He also acknowledged the price he had received for the cows, 
and desired that Polychares’ son would go with him to fetch 
it. But when they were come on Laconian ground, Euaephnus 
did a worse deed than the first, for he slew Polychares’ son. When 8 
the father knew of this fresh wrong, he went to Lacedaemon and 
troubled the kings and the ephors, bitterly bewailing his boy, and 
reckoning up all the wrongs he had suffered at the hand of the man 
whom he had made his friend, and whom he had trusted above all 
the Lacedaemonians. But when he got no redress, though he went 
to the rulers continually, he was driven out of his mind, and being 
now reckless of his life, he wreaked his anger by murdering every 
Lacedaemonian that he caught. 

γ᾽ 

1. So the Lacedaemonians say that they went to war because 
Polychares was not given up to them, and on account of the murder 
of Teleclus; moreover, their suspicions, they say, had been 
previously roused by the fraud of Cresphontes touching the lots. 
With regard to Teleclus the Messenians urge the counter-plea which 
I have mentioned, and they show that the sons of Aristodemus 
helped to restore Aepytus, son of Cresphontes, which they would 
never have done if they had been on bad terms with Cresphontes. 
As to Polychares, they say that they did not give him up to the 
Lacedaemonians to punish, because neither did the Lacedaemonians 
give up Euaephnus to them; but they say that they were willing 
either to be tried by their common kinsmen, the Argives, in an 
assembly of the league, or to refer the case to the court of the 
Areopagus at Athens, because that court was believed to have tried 
cases of manslaughter from of old. They affirm, too, that the 3 
Lacedaemonians did not go to war for the reasons alleged, but that 

Ὁ] 

their designs on Messenia, like more of their doings, were prompted 
by sheer greed, casting up against them their insatiable encroach- 
ments on the territories both of Arcadia and Argos. They also 
reproach the Lacedaemonians with having been the first who, in 
consideration of presents received from him, made friends with the 
barbarian Croesus, after he had enslaved all the Greeks of Asia and 

4 more especially the Dorians of the mainland of Caria. They show, 
too, that when the Phocian chiefs seized the sanctuary at Delphi, the 
kings and every man of rank at Sparta individually, and the board 
of ephors and the Senate collectively, got a share of the treasures of 
the god. And above all, to prove that the Lacedaemonians would 
stick at nothing in the pursuit of lucre, they twit them with the 
alliance which they formed with Apollodorus, the tyrant of Cassandria. 

5 Why the Messenians think this last reproach so galling, it would be 
foreign to my subject to relate. The people of Cassandria suffered 
nearly as much as the Messenians, but there is nothing in the 
tyranny of Apollodorus to match the high spirit of the Messenians 
and the length of time during which they maintained the struggle. 
These, then, are the causes alleged by either people for the war. 

6 2. A Lacedaemonian embassy now repaired to Messenia and 
demanded the surrender of Polychares. The Messenian kings 
answered the ambassadors that they would consult with the people and 
report their decision to Sparta. So when the embassy had taken its 
leave the kings convened an assembly of the burghers. Opinions 
were very much divided. Androcles was for surrendering Polychares 
as a criminal of the deepest dye. He was opposed by Antiochus, 
who insisted especially how pitiful it would be if Polychares should 
have to suffer under the eyes of Euaephnus, and he detailed all the 

7 torments he would have to endure. At last the debate waxed so 
hot that both sides flew to arms. But the fight did not last 
long, for Antiochus’ side far outnumbered Androcles’ side, and soon 
knocked him and his chief supporters on the head. Antiochus now 
reigned alone, and sent to Sparta offering to leave the case to the 
courts I have mentioned. To the bearers of this letter the Lacedae- 

8 monians are said to have vouchsafed no reply. 3. Not many months 
afterwards Antiochus died, and Euphaes, his son, reigned in his 
stead. ‘The Lacedaemonians neither declared war on the Messenians 
by mouth of herald, nor openly renounced their friendship; but 
having made their preparations with the utmost possible secrecy, 
they began by swearing an oath that neither for the length of the 
war, if it should be protracted, nor for the calamities it might entail, 
great as these might be, would they swerve to the right hand or to the 
left till by their good swords they had made Messenia their own. 

9 After taking this oath they marched out by night against Amphea: 
the command of the army was entrusted to Alcamenes, son of 
Teleclus. Amphea was a town in Messenia, on the borders of 

Laconia: it was a small town, but stood on a high hill, and was sup- 
plied with copious springs of water ; and in other respects it promised 
to be a suitable base of operations in the war. ‘The gates were 
open and there was no garrison within the walls ; so they carried the 
town, and slaughtered all the Messenians whom they caught in it, 
some in their beds, some in the sanctuaries and beside the altars, to 
which at the first alarm they had fled for refuge. There were few 
that escaped. 4. This was the first attack that the Lacedaemonians 
made on Messenia: it befell in the second year of the ninth 
Olympiad, in which Xenodocus, a Messenian, won the foot-race. 
At that time the annual archons elected by lot did not yet exist at 
Athens; for at first the people only stript the descendants of Melanthus, 
the Medontids, as they were called, of most of their power, and 
transformed them from kings into responsible magistrates ; but after- 
wards they also fixed a period of ten years as the term of their 
magistracy. At the time that Amphea was taken, Aesimides, son of 
Aeschylus, was archon at Athens, in the fifth year of his office. 

vi 

1. Before I write the history of the war, and of all that God had 
laid up for both sides to do or suffer in the course of it, I wish to 
determine the date of a Messenian hero. This war which 
the Lacedaemonians and their allies waged on the Messenians 
and their supporters, received its name of Messenian, not from the 
aggressors, like the Median and Peloponnesian wars, but from the 
suffering people, just as the war at Ilium came to be known as the 
Trojan, and not the Greek war. The history of this war of the 
Messenians was composed by Rhianus of Bene in epic verse, 
and by Myron of Priene in prose. Neither of these writers 
composed a complete history of the war from beginning to end: 
each of them chose a special part. The narrative of Myron 
embraces the capture of Amphea and the subsequent events not later 
than the death of Aristodemus. Rhianus did not touch on this first 
war at all: what he did write was the history of the revolt of the 
Messenians from the Lacedaemonians, and not the whole of it, but 
only the events subsequent to the battle of the Great Trench, as the 
place was called. 2. The Messenian, for whose sake I have made 
all this mention of Rhianus and Myron, is Aristomenes, the first and 
greatest glory of the Messenian name. Myron has introduced him 
into his prose history, and in the verses of Rhianus he shines out 
like Achilles in the Z/zad of Homer. In view of this wide discrepancy 
between my authorities, nothing was left for me but to accept the 
one narrative and reject the other. Of the two writers, Rhianus 
appeared to me to take the more probable view as to the date of 
Aristomenes. The writings of Myron, on the other hand, reveal an 

[Ὁ 

indifference to truth and probability which is best exemplified in his 
history of Messenia. For instance, he says that Theopompus, king 
of Lacedaemon, perished by the hand of Aristomenes shortly before 
the death of Aristodemus ; whereas we know that Theopompus did 
not die before the conclusion of the war, neither in battle nor in his 

5 bed. In fact, it was this very Theopompus who put an end to the 
war, as is proved by the elegiacs of Tyrtaeus :— 

To our God-beloved king Theopompus, 
Through whom we took spacious Messene. 

Aristomenes, then, in my opinion, was contemporary with the second 
Messenian war, and I will narrate his history in due course. 

6 3. When the Messenians heard of the fate of Amphea from the 
fugitives who had escaped from the sack, they came from their 
different towns and met in Stenyclerus. And when the people were 
gathered in assembly, first the nobles, and last of all the king, implored 
them not to be cast down at the fall of Amphea, as if by that the 
issue of the war were decided, and not to dread the military power of 
their enemies, as if it were superior to their own. It was true, he ) 
said, that the Lacedaemonians had been longer disciplined in the i 
art of war; but a stronger necessity was laid on the Messenians to i 
quit themselves like men ; and the gods, he added, would surely look ἢ 
more kindly on blows struck, not in wanton aggression, but for home Ἷ 
and country. 

Vil 

1. Thus Euphaes spoke and broke up the assembly. From 
that day he kept the whole male population of Messenia under 
arms, compelling the untrained to learn, and the trained to practise 
more diligently than ever, the art of war. The Lacedaemonians 
made raids into Messenia, but, looking on the country as their own, 
they did not ravage it, nor fell trees, nor pull down houses ; but any 
cattle that they fell in with they drove off, and they carried away the 

2corn and the fruits of the ground. ‘They made assaults on the 
towns, but took none, for the walls were strong and the garrisons 
wary. So they had to fall back with nothing but hard knocks for 
their pains, till at last they left the towns alone. The Messenians, 
on their side, harried the coasts of Laconia and the farms about 
3 Mount Taygetus. 2. But in the third year after the taking of 
Amphea, Euphaes, anxious to turn to account the passion of the 
Messenians, which was now wound up to the highest pitch of exaspera- 
tion against the Lacedaemonians, and believing that his countrymen 
were now well enough disciplined, announced that he would take 
the field, and ordered even the slaves to follow with stakes and 
everything necessary for throwing up entrenchments. But the 

Lacedaemonians got word from the garrison at Amphea that the 
Messenians were coming out; so they took the field also. Now 4 
there was in Messenia a place that offered a fair field for a battle, 
but a deep glen ran along the front of it. Here Euphaes drew 
up the Messenians, and placed Cleonnis in command. ‘The horse 
and light infantry, numbering together less than five hundred, were 
led by Pytharatus and Antander. When the armies advanced 5 
to the encounter the foot rushed at each other with all the 
reckless fury of hate, but the glen was between them, and 
they could not close. Meantime the cavalry and light infantry 
skirmished above the glen, but being evenly matched in numbers 
and discipline, the fight was indecisive. While this engage- 6 
ment was going on, Euphaes ordered the slaves to fortify, first 
the rear, and then both flanks of the army, with a stockade; and 
when darkness fell, and the combatants parted, he fortified also his 
front on the side of the glen. So at break of day the Lacedae- 
monians were struck by the foresight of Euphaes. ‘They could not 
fight the Messenians, unless the latter sallied from their stockade ; 
and they gave up all thought of besieging them, for which they were 
wholly unprepared. 

3. So they went home. But next year, stung by the taunts of 7 
the old men, who twitted them with cowardice and with forgetting 
their oath, they, for the second time, openly marched against the 
Messenians. ‘They were led by both the kings, Theopompus, son of 
Nicander, and Polydorus, son of Alcamenes; for Alcamenes himself 
was no more. The Messenians sat down opposite them, and when 
the Spartans offered battle the Messenians drew out to meet them. 
The Lacedaemonian left was led by Polydorus, the right by Theo- 8 
pompus, and the centre was commanded by Euryleon, a Lacedae- 
monian of Theban descent, sprung of the line of Cadmus ; for he was 
the fourth descendant of Aegeus, son of Oeolycus, son of Theras, son 
of Autesion. On the Messenian side Antander and Euphaes faced 
the Lacedaemonian right: the other wing, facing Polydorus, was 
under Pytharatus, and the centre under Cleonnis. 4. Just as they 9 
were about to engage, the kings passed along the ranks encouraging 
their men. ‘The exhortation which Theopompus addressed to the 
Lacedaemonians was, according to Lacedaemonian custom, brief: 
he reminded them of the oath they had sworn against the Mes- 
senians, and how noble an ambition it was to outdo the glory of 
their fathers, who had conquered the neighbouring peoples, and to 
win a wealthier land. The address of Euphaes, though longer, was 
not more so than he perceived the occasion warranted. He showed 10 
that they were not about to fight for land or goods alone: they well 
knew, he said, the consequences of defeat ; their wives and children 
would be dragged into slavery ; death without torture would be 
the least that could befall the men; their sanctuaries would be 

II 

[5] 

pillaged, and the homes of their fathers given to the flames. 
These, he said, were no mere conjectures ; there was proof patent to 
all in the doom of their friends who had fallen into the enemy’s 
hands at Amphea. Death with honour, he said, was better than 
evils like these, and it was far easier now, while they were still 
unconquered, to meet and vanquish the foe with a courage as high 
as his own than, disheartened and dejected, to retrieve defeat. 
Thus Euphaes spoke. 

VIII 

1. The generals on both sides gave the word, and the Mes- 
senians advanced on the Lacedaemonians at a run. They exposed 
themselves recklessly as those who desired death, and every man 
panted to strike the first blow. The Lacedaemonians came on to 
meet them bravely too, but were careful not to break their line. 
When the armies were near they threatened each other, brandishing 
their weapons and glaring fiercely at the foe. They broke, too, into 
taunts and jeers. The Lacedaemonians stigmatised the Messenians 
as slaves already, who were no more free than the Helots; while 
the Messenians upbraided the Lacedaemonians with their wickedness 
in attacking men of the same blood out of simple greed, and re- 
proached them with impiety towards the gods of the Dorians, especi- 
ally towards Hercules. But now, even while they flouted, they began 
to get to work, charging home in serried masses, especially the 
Lacedaemonians, and man attacking man. In numbers, as well as 
in discipline and experience, the Lacedaemonians were much 
superior; for the troops of the neighbouring and now subject 
peoples followed them to the war; and the Dryopians of Asine, who 
had been expelled from their country by the Argives a generation 
before, and had thrown themselves on the protection of Lacedaemon, 
were also obliged to serve in the ranks ; and to meet the Messenian 
light infantry the Lacedaemonians had taken Cretan bowmen into 

4 their pay. These advantages were balanced on the side of the Mes- 

senians by desperation and the contempt of death: their sufferings 
seemed to them light afflictions demanded by their country’s 
honour ; and by a natural exaggeration they magnified the weight of 
every blow they struck and its fatal effect on the enemy. Some 
burst forward from the ranks and signalised themselves by deeds of 
splendid valour: others, wounded to death, still with their last 

5 breath retained their proud and defiant spirit unbroken. They 

cheered each other on; the unwounded inciting the wounded not 
tamely to await the last necessity, but to give back blow for blow, 
and thus joyously accept their fate; and the wounded, when they 
felt their strength ebbing and their breath failing, would exhort the 
unwounded to be good men and true like themselves, and not to let 

᾿ 
q 
ἢ 

the blood of their comrades be shed in vain for their country. At 6 
first the Lacedaemonians abstained from mutual exhortation, and 
were not so forward as the Messenians to display extraordinary feats 
of valour; but being trained to arms from their childhood they 
employed a deeper formation, and trusted to time to wear out the 
endurance, and to fatigue and wounds to exhaust the spirit, of their 
adversaries. 2. Such were the different tactics and the different 7 
feelings on the one side and on the other. But both sides were 
alike in this, that no quarter was asked for, either by prayers or 
promises—sometimes, perhaps, because they despaired of receiving it 
at the hands of an implacable foe, but oftener because they disdained 
to tarnish the laurels they had won. Both sides, too, were alike 
in the silence with which the slayers did their work: no boast, no 
taunt escaped them, for neither side could as yet indulge in assured 
hopes of victory. But the most unlooked-for death of all was that of 
those who attempted to spoil the fallen ; for in doing so they either 
exposed an unguarded part of their person to the stroke of javelin 
or sword, which they were too busy to foresee, or the men they 
attempted to spoil were still in life and despatched their spoilers. 
3. The prowess of the kings was also remarkable. Theopompus 8 
rushed furiously at Euphaes to take his life. Seeing him coming 
on, Euphaes remarked to Antander that.the conduct of Theopompus 
did not differ from the desperate adventure of his ancestor Polynices ; 
for Polynices, he said, had led an army from Argos against his 
native country, had slain his brother with his own hand, and had by 
him been slain; and Theopompus wished to plunge the race of 
the Heraclids as deep in guilt as the descendants of Laius and 
Oedipus, but at least he would give Theopompus cause to rue that 
day. So saying, he advanced to meet him. With that, the battle, 9 
despite the weariness of the combatants, burst out again with the 
utmost fury ; fresh vigour nerved the arms and steeled the hearts of 
either side, so that a spectator might have thought the combat just 
beginning. At last, by valour combined with an excess of fury that 
bordered on frenzy, for the king’s division was composed of the 
picked Messenian troops, Euphaes and his men overpowered their 
antagonists, forced back Theopompus, and routed the Lacedae- 
monians who were opposed to them. But the other Messenian τὸ 
wing was hard pressed. For their general Pytharatus was dead, 
and the want of a commander, while it did not damp their courage, 
impaired their discipline. Neither Polydorus on the one side, nor 
Euphaes on the other, pursued the flying enemy. Euphaes pre- 
ferred to succour his beaten countrymen. He did not, however, 
engage the division of Polydorus; for it was now dark, and the 11 
Lacedaemonians were prevented, chiefly by their ignorance of the 
ground, from pressing the pursuit of the retiring foe. Besides, 
it was part of their traditional tactics to be slow in pursuit ; for they 

thought more of not weakening their formation than of cutting up 
the fugitives. In the centre, where Euryleon commanded on the 
Lacedaemonian, and Cleonnis on the Messenian side, the battle 
was indecisive; but here, too, the fall of night parted the 
combatants. 
12 4. In this battle the whole, or at least the brunt of the fighting, 
fell on the heavy infantry of both sides. The cavalry were few in 
number, and they effected nothing worth speaking of; for the 
Peloponnesians were not good riders in those days. ‘The light 
troops on the side of the Messenians and the Cretan archers on the 
side of the Lacedaemonians were not engaged at all, since, in 
accordance with the ancient practice still observed in those days, 
they were drawn up in the rear of the heavy infantry. Next 
morning neither side thought of renewing the battle nor of being the 
first to erect a trophy; but as the day wore on, heralds passed 
between them to arrange for the burial of the dead, and this being 
mutually granted, they proceeded to inter them. 

Lal 
ios) 

IX 

1. After this battle the Messenians began to find themselves in 
evil case. They were exhausted by the expense of maintaining the 
garrisons in the towns, and their slaves deserted to the Lacedae- 
monians. Sickness, too, broke out among them, and being of the 
nature of the plague, it spread confusion and alarm, though it did 
not attack the whole population. In these circumstances it was 
resolved to abandon all of the numerous inland towns, and to settle 

2 on Mount Ithome. There was already a small town there which they 
say is mentioned by Homer in the Catalogue :— 

And ladder-like Ithome. 

To this town they moved up, and in it they settled, extending the 
ancient circuit so as to afford a sufficient protection to all. The 
place was naturally strong ; for Ithome is as high as any mountain 
in Peloponnese, and at this side it was especially inaccessible. 

3 2. ‘They resolved also to senda sacred envoy to Delphi. So they 
despatched Tisis, son of Alcis, because he was a man of the first 
quality, and was believed to be a great adept in divination. On his way 
back from Delphi he fell into an ambush which was laid for him by 
some Lacedaemonian soldiers belonging to the garrison of Amphea. 
As he would not submit to be taken prisoner, but stood on his 
defence, his enemies wounded him till a voice from the unseen 

4 cried to them, ‘Let go the bearer of the oracle.’ Tisis reached 
Ithome and reported the oracle to the king, and not long afterwards 
he died of his wounds. But Euphaes assembled the Messenians 
and laid the oracle before them :— 

~ 

CHS, VIII-IX ARISTODEMUS SACRIFICE 193 

A spotless maiden to the gods below, 

Chosen by lot, of the blood of the Aepytids, 

Shall ye sacrifice in nocturnal slaughter. 

But if ye are balked, then take a daughter of another race 
And sacrifice her, if her sire give her freely to be slain. 

3. After this declaration of the god, all the maidens of the race of 5 
the Aepytids cast lots, and the lot fell on the daughter of Lyciscus. 
But the soothsayer Epebolis forbade that she should be sacrificed ; 
for he said that she was not the daughter of Lyciscus, but a supposi- 
titious child foisted on him by his barren wife. While he was 
unfolding the girl’s history, Lyciscus deserted to Sparta, taking the 
girl with him. 4. In the midst of the gloom which the news of his 6 
flight spread among the Messenians, Aristodemus freely offered his 
daughter as a victim. He was one of the race of the Aepytids, and 
more distinguished than Lyciscus both in peace and war. But 
the affairs and especially the purposes of man are hidden by Fate as 
a pebble is hidden by the slime of a river. Thus when Aristodemus 
had set his heart on saving Messenia, fate interposed the following 
obstacle. 5. There was a man of Messenia (his name is not told) 7 
who loved the daughter of Aristodemus, and was just about to make 
her his wife. Heat first argued with Aristodemus that by betrothing 
his daughter he had relinquished his rights over her, and that these 
rights had now vested in himself as her betrothed husband. 
But, seeing that this had no effect, he resorted to an impudent 
device, declaring that the girl was with child by him. At last 8 
he worked up Aristodemus so far that in a frenzy of passion 
he killed his daughter; then he cut her open and showed that she 
was not with child. Epebolus, who was present, desired that some 
one else should offer his daughter ; for the death of the daughter of 
Aristodemus, he said, profited them nothing, seeing that her father 
had murdered her instead of sacrificing her to the gods, to whom the 
Pythian priestess had commanded that sacrifice should be made. 
At these words of the soothsayer the crowd rushed upon the girl’s 9 
suitor to kill him, because they thought he had stained Aristodemus 
with needless guilt, and jeopardised their own chance of safety. But 
he was a great friend of Euphaes, and Euphaes persuaded the 
Messenians that the oracle was fulfilled by the death of the girl, and 
that what Aristodemus had done was enough. All the men of the τὸ 
Aepytid race protested that he spoke the truth; for every one of 
them was anxious to save his daughter from the peril in which she 
stood. Sothe people hearkened to the king’s advice, broke up the 
assembly, and betook themselves to sacrifice and feasting. 

VOL. I O 

ὑπ στ τ λῶν eee πὴ 9 εξ τ eS eee 

Χ 

τα, When the Lacedaemonians heard of the oracle that had been 
youchsafed to the Messenians, they were cast down, they and their 
kings, and they shrank especially from beginning hostilities. But 
in the fifth year after the escape of Lyciscus from Ithome, the 
sacrifices were favourable, and they marched against Ithome; the 
Cretans, however, were no longer with them. The allies of the 
Messenians were also late. The Spartans had already incurred the 
suspicions of many of the Peloponnesians, especially of the Arcadians 
and Argives. The Argives, unknown to the Lacedaemonians, intended 
to come to the help of the Messenians, but as private volunteers 
only: the State took no public action. The Arcadians had openly 
proclaimed war, but neither had their forces as yet come up. For 
on the strength of the oracle the Messenians were ready to brave 
2 the danger single-handed. 2. On the whole the fight went much as 
before; and again the daylight failed before the battle was over. It is 
not, however, recorded that a wing or even a regiment on either side 
gave way. Indeed, without observing their original formations, the 
bravest on both sides met in the middle and there the struggle was 
3 hottest. Euphaes, with more than kingly ardour, pressed recklessly 
on the division of Theopompus. Receiving many fatal wounds, he 
fainted and fell, but still breathed. The Lacedaemonians strove to 
drag him into their ranks. But their love of Euphaes and the fear 
of shame roused the Messenians; and they deemed it better to shed 
their blood and sacrifice their lives in defence of their king than to 
4 save themselves by abandoning him. 3. The fall of Euphaes pro- 
longed the fight, and nerved both sides to more desperate feats of 
arms. He revived to learn that the battle was not lost, and died a 
few days afterwards. He had reigned thirteen years, during the 
whole of which he had been at war with the Lacedaemonians. 4. 
5 Being childless, he had bequeathed the throne to a successor to be 
elected by the people. ‘The claim of Aristodemus was disputed by 
Cleonnis and Damis, who were esteemed better men and _ better 
soldiers. Antander had been killed in the battle fighting in defence 
of Euphaes. The soothsayers, Epebolus and Ophioneus, were 
unanimously against bestowing the honours of the line of Aepytus 
on a man who had imbrued his hands in his own daughter’s 
6 blood. Nevertheless, Aristodemus was elected and reigned. The 
Messenian soothsayer, Ophioneus, was blind from his birth, and 
possessed a gift of prophecy by virtue of which, on learning the 
circumstances of individuals or of states, he predicted the future. 
That was his manner of prophesying. After coming to the throne, 
Aristodemus exerted himself steadily to gratify the commons in all 
that was reasonable: he treated the nobility with respect, especially 

Cleonnis and Damis; and he was studiously attentive to the allies, 
sending gifts to the most influential of the Arcadians, as well as to 
Argos and Sicyon. In his reign hostilities were confined to a7 
ceaseless guerrilla warfare and to forays at harvest-time. In their 
raids into Laconia the Messenians were joined by the Arcadians ; 
and though the Argives did not choose to reveal their hatred of 
the Lacedaemonians prematurely, they prepared to take part in the 
war as soon as it should break out. 

XI 

τ. In the fifth year of the reign of Aristodemus, both sides, worn 
out by the length and costliness of the war, gave notice that they 
would fight a pitched battle; so they were joined by their allies. 
The only Peloponnesian people who joined the Lacedaemonians 
were the Corinthians ; but the Messenians were reinforced by the 
whole Arcadian levies and by picked Argive and Sicyonian troops. 
The Lacedaemonians entrusted their centre to the Corinthians, the 
Helots, and the contingents of the vassal states, while they 
posted themselves under their kings on either wing: their forma- 
tion was deeper and closer than it had ever been before. On 2 
the other side Aristodemus’ order of battle was as follows. Such 
of the Arcadians and Messenians as, though strong and _ brave, 
were poorly armed he furnished with the best arms he could get, 
and then, since time was pressing, drew them up in line with the 
Argives and Sicyonians. His line of battle he made long and thin, 
that it might not be surrounded by the enemy ; and he also took 
care that its rear should rest on Mount Ithome. Committing the 
command of it to Cleonnis, he himself remained behind with Damis 
and the light troops. These troops included a few slingers or 
archers, but the mass of them, by the lightness of their equip- 
ment and by their personal activity, were equally adapted to 
advance or retreat. Each man had a corselet or shield, or, lack- 
ing these, he wore a garment of goatskin or sheepskin: some were 
clad in the skins of wild beasts, wolfskins and bearskins being 
especially worn by the highlanders of Arcadia. Each carried a4 
bundle of darts, and some of them spears as well. 2. These 
troops remained in ambush in a place on Mount Ithome, which 
afforded the best concealment. Meanwhile the heavy infantry of 
the Messenians and their allies withstood the first onset of the 
Lacedaemonians and quitted themselves like men. They were 
outnumbered by the enemy; but on the other hand they were 
picked troops fighting against militia, and thus by their combined 
resolution and skill they were able to prolong the conflict. 
And now the signal was given, and the Messenian light troops 5 
came on at a run, and surrounding the Lacedaemonians, poured in 

ῳ 

a shower of javelins on their flanks, while the bolder spirits ran in 
and stabbed them at close quarters. Confronted with this second 
and unlooked-for danger the Lacedaemonians did not quail, but 
faced towards the skirmishers and endeavoured to repel them. But 
the ease with which these light troops retired embarrassed the 

6 Lacedaemonians, and their embarrassment enraged them. Now 

ἤ 

ὃ 

N 

nothing is so calculated to put a man beside himself as an indignity. 
So on the present occasion, the Spartan wounded, and the men 
who, in consequence of the gaps in the ranks, were exposed to the 
charge of the skirmishers, rushed out to meet them whenever they 
saw them coming on, and, their blood being up, pursued the re- 
treating foe to a distance. The Messenian light troops adhered 
to their tactics : when the enemy stood still they stabbed and shot at 
him ; when he pursued, they fled faster than he could follow ; and 
when he tried to fall back, they came on again. ‘This they did 
dispersedly, at different points of the enemy’s line; and meanwhile 
their heavy infantry pressed the foe in their front with renewed 
courage. 3. At last, exhausted by wounds and the length of the 
struggle, as well as disordered by the unaccustomed attack of the 
light troops, the Lacedaemonians broke their ranks. In the rout , 
they suffered still more severely from the light troops. Their exact 
losses in the field it was impossible to ascertain, but I am persuaded 
that they were heavy. While the retreat of the rest to their homes 
was unmolested, that of the Corinthians must have been difficult ; 
for whether they attempted to return through Argolis or by Sicyon, 
their march lay through an enemy’s land. 

ΧΙ 

1. Smarting under a defeat which had cost them so many 
precious lives, the Lacedaemonians began to despair of the issue 
of the war. Therefore they sent sacred envoys to Delphi, to whom 
the Pythian priestess gave the following oracle :— 

Phoebus bids thee not to fight with the sword only. 

By guile a people holds the Messenian land, 

And they will be caught by the very devices which they were the first 
to use. 

The kings and the ephors laid their heads together, but, with all 
the will in the world to devise devices, they could think of nothing 
better. than to copy the Trojan trick of Ulysses. So they sent a 
hundred men to Ithome. These men pretended to be deserters, and 
a public sentence of banishment was pronounced on them, but 
really they were in the plot. No sooner, howexer, had they come 
than they were sent to the right-about by Aristodemus, who observed 
that, though the iniquities of the Lacedaemonians were novel, their 

stratagems were stale. 2. Foiled in this attempt, the Lacedaemonians 3 
next endeavoured to break up the Messenian confederacy. The 
envoys went first to Arcadia, but as their overtures were rejected 
there, they spared themselves the journey to Argos. 3. Being in- 
formed of the Lacedaemonian intrigues, Aristodemus in his turn 
sent envoys to inquire of the god. The Pythian priestess made 
them answer :— 

God gives thee glory in war; but beware lest by deceit 4 
The treacherous, hateful ambush of Sparta should ascend 

The well-built walls ; for their war god is the mightier. 

And the strong coronal of towers shall have cruel inhabitants, 

When the two shall have started up together from their hidden ambush. 
But the sacred day shall not behold this consummation 

Before destiny overtake the things which changed their nature. 

At the time Aristodemus and the soothsayers were at a loss to 
guess the meaning ; but not many years were to pass before the god 
unfolded and accomplished the oracle. 

4. Another thing that befell the Messenians at this time was as s 
follows. While Lyciscus dwelt as a stranger at Sparta, the daughter 
died whom he had taken with him on his flight from Messene. 
Going often to visit her tomb, he was waylaid and captured by some 
Arcadian horsemen, and being carried to Ithome and brought before 
the national assembly, he maintained in his defence that in retiring 
from Messenia he had not deserted his country, but only yielded 
credence to the assertion of the soothsayer that the girl was not 
his true-born daughter. This defence was not believed till the 6 
woman who then held the priesthood of Hera presented herself in 
the theatre. This woman confessed that she was the mother of 
the girl, and had given it to the wife of Lyciscus to palm off as 
her own. ‘But now,’ said she, ‘I am come to reveal the secret 
and to lay down the priesthood.’ This she said, because it was the 
custom in Messenia that if the child of a priestess or priest died 
before her or him the priesthood should pass to another. The 
people believed the woman; so they chose a priestess in her stead, 
and admitted that the conduct of Lyciscus had been excusable. 

5. After that, the twentieth year of the war now drawing on, 7 
they resolved to send again to Delphi to inquire about victory. To 
the inquiry of the envoys the Pythian priestess answered :-— 

To those who first set up about the altar to Zeus of Ithome 
Twice five times ten tripods, fortune gives 

The Messenian land with glory in war. 

For thus Zeus willed. Deceit advanced thee, 

But there is retribution hereafter, and thou canst not deceive God. 
Do as fate directs. But ruin falls on some before others. 

When they heard this, they deemed that the oracle was in their 8 

4 favour, and gave them the victory in the war; for so long as they 
had the sanctuary of the god of Ithome within their walls, they 
‘fancied that the Lacedaemonians could not anticipate them in 
Bane up tripods. They intended to make tripods of wood; 
‘for they had not money enough left to make them of bronze, 
6. But one of the Delphians reported the oracle to Sparta. 
On receiving the information the Spartans called a council, but 
9 could hit on no plan. However Oebalus, a man of no mark, but 
a shrewd fellow, as his conduct proved, made a hundred tripods 
of clay, the first material that came to hand, and hiding them in a 
bag, he shouldered the bag and some nets as well, as if he were a 
huntsman. Being unknown to most even of his countrymen, it was 
the easier for him to pass undetected among the Messenians. He 
joined some peasants, and in their company entered Ithome; and 
as soon as night fell he set up these clay tripods to the god, and 
10 then returned to Sparta to tell the Lacedaemonians. ‘The sight of 
the tripods threw the Messenians into great consternation, and they 
guessed rightly that they came from the Lacedaemonians. However, 
Aristodemus comforted them as best he could in the circumstances, 
and as the wooden tripods were already made, he set them up round 
the altar of the god of Ithome. 7. It happened, too, that Ophioneus, 
the seer who had been blind from his birth, received his sight in a 
most marvellous way: he was seized with a violent headache, and 
after it his eyes were opened. 

XIII 

1. After that, the balance of fate beginning to incline against the 
Messenians, God showed forth to them bysigns and wonders the things 
that should come to pass. For the image of Artemis, which with 
its arms was all of bronze, let fall its shield ; and when Aristodemus 
was about to sacrifice to Zeus of Ithome, the rams that were to be 
offered dashed their horns against the altar and expired from the 
shock. Yet a third sign was given them: every night the dogs 
gathered on the same spot and howled, and at last the whole pack 
went over to the Lacedaemonian camp. ‘These things troubled 
Aristodemus, and a vision of the night dismayed him. It was on 
this wise. He thought he was about to go forth to battle and had 
donned his armour. On the altar before him lay the entrails of the 
victims. Anon his daughter appeared to him, clad in a sable robe, 
her mangled breast and belly bared. She dashed the entrails from 
the altar, she stript him of his arms, and in their stead she put a 
3 golden crown on his head and arrayed him,in a white mantle. In 

his mood of gloom and despondency it seemed to Aristodemus 
that the dream foreboded his death. For it was a custom with the 
Messenians to crown their illustrious dead and clothe them in white 

ie) 

| 
| 

raiment when they carried them to the grave. While he pondered, there 
comes one to him with tidings that the soothsayer Ophioneus saw 
no longer, but was of a sudden struck blind, even as he had been 
in the beginning. So Aristodemus understood the meaning of the 
oracle, that by ‘the two coming out of their ambush and returning 
again to their fate’ the Pythian priestess had meant the eyes of 
Ophioneus. 2. Then, bethinking him of himself and his affairs, 4 
how he had murdered his daughter all in vain, and seeing no hope 
of safety left for his country, he slew himself on his child’s grave. 
All that human foresight could do he had done to save Messenia, 
but fortune brought to naught both his deeds and his counsels. He 
died after a reign of six years and a few months. Despair seized 5 
the Messenians, and they even thought of sending a suppliant 
embassy to the Lacedaemonians, so utterly were they broken by the 
death of Aristodemus. 3. Pride, however, held them back from taking 
this step, and at a national assembly they chose no king, but 
appointed Damis general with absolute powers. He associated 
Cleonnis and Phyleus with himself in the command, and made 
ready even in their present straits to give battle. For he was driven 
to it by the state of siege, especially by the famine, which threatened 
to anticipate the sword of the enemy. Once more the Messenians 6 
were not inferior to their adversaries in valour and daring, but their 
generals perished to a man, and with them all the men of most mark. 
4. After that they held out for about five months, but towards the 
end of the year they abandoned Ithome, having maintained the war 
for twenty years, as the poet Tyrtaeus says :— 

But in the twentieth left they the fat fields, 
And fled from the mighty Ithomian mountains. 

5. This war came to an end in the first year of the fourteenth 7 
Olympiad, in which Dasmon of Corinth won the foot-race, while the 
Medontids still held the ten years’ archonship at Athens, and when 
Hippomanes had completed the fourth year of his office. 

XIV 

1. All the Messenians who had friends at Sicyon, Argos, and 
Arcadia, withdrew to these states, and the priestly race who were 
charged with the celebration of the orgies of the Great Goddesses 
withdrew to Eleusis; but the bulk of the common people were 
scattered each to his old home. 2. The Lacedaemonians first razed 2 
Ithome to the ground, and then took the other cities one after the 
other. Out of the spoils they dedicated bronze tripods to the Amy- 
claean god: under the first tripod stands an image of Aphrodite; under 
the second, an image of Artemis; under the third, an image of the 
Maid, the daughter of Demeter. These they dedicated there. But 3 

of the land of Messenia they gave to the Asinaeans, who had been 
expelled by the Argives, the district beside the sea which the Asin- 
aeans still possess; and to the descendants of Androcles (for Androcles 
had a daughter, and she had children, who on the death of Androcles 
4 fled to Sparta) they assigned the district called Hyamia. 3. What 
they did to the Messenian people was this. In the first place, they 
made them swear that they would never revolt nor commit any other 
seditious act. In the second place, though no fixed tax was laid on 
them, they had to bring to Sparta the half of the produce of their 
farms. It was also stipulated that at the funerals of the Spartan 
kings and nobles, men and women should come from Messenia 
dressed in black ; and a penalty was imposed for transgressions of 
5 the rule. ‘Tyrtaeus refers in some verses to the despiteful punish- 
ments which the Lacedaemonians inflicted on the Messenians :— 

Like asses galled with heavy loads, 
To their masters bringing by doleful necessity 
Half of all the fruit that the tilled land yields. 

That they were also obliged to join in mourning is shown by the 
following passage :— 

Themselves and their wives alike bewailing their masters, 
Whene’er death’s baneful lot has fallen on any. 

6 4. In these circumstances the Messenians, seeing no hope of 
mercy from the Lacedaemonians in the future, and thinking that 
death in battle or exile from Peloponnese would be preferable to their 
present lot, resolved to revolt at all hazards. To this step they were 
urged especially by the younger generation, men who had never 
seen war, but clear spirits who would rather die in a free country 

7 than live at ease, if that were possible, in slavery. 5. Of the new 
generation that had grown up in Messenia, the youth of Andania 
were at once the most numerous and the flower, and amongst them 
was Aristomenes, who is still worshipped as a hero by the Messenians. 
They think that even the circumstances of his birth were above the 
common ; for his mother Nicotelea, they say, was visited by a demon 
or a god in the likeness of a serpent. A like tale is told, I am aware, 
about Olympias by the Macedonians, and about Aristodama by the 

8 Sicyonians, but with a difference. For the Messenians do not father 
Aristomenes on Hercules or Zeus, as the Macedonians father 
Alexander on Ammon, and as the Sicyonians father Aratus on 
Aesculapius. Most of the Greeks say that the sire of Aristomenes 
was Pyrrhus, but I know that at the libations the Messenians them- 
selves call him Aristomenes, son of Nicomedes. So he, in the hey- 
day of youth and spirit, with other men of rank, stirred up the 
people to revolt. The movement was at first kept secret, and 

tia 

messengers were sent by stealth to Argos and to the Arcadians, 
to ask whether they would be willing to stand by Messenia 
unflinchingly and as stoutly as in the former war. 

XV 

1. When all the preparations for the war were made, and the 
allies showed themselves heartier than had been expected, for the 
hatred of the Argives and Arcadians for the Lacedaemonians was 
now kindled into a flame, the Messenians revolted in the thirty- 
eighth year after the taking of Ithome, it being the fourth year of the 
twenty-third Olympiad, in which Icarus of Hyperesia won the foot- 
race. At Athens the annual archons were already instituted, and 
Tlesias was the archon. As to the Lacedaemonian kings at the 
time, Tyrtaeus does not mention their names, but Rhianus in his 
epic represents Leotychides as king at the time of this war. In this 
I cannot possibly agree with him. And though Tyrtaeus does not 
name, yet he may be supposed to indicate the kings in the 
following passage. He has these verses on the former war :— 

[Ὁ] 

About it they fought nineteen years 
Ceaselessly, ever keeping up a patient spirit, 
They the spearmen, our fathers’ fathers. 

On 

Clearly, then, this war was fought in the second generation after the 
first war, and chronology shows that the kings then reigning in 
Sparta were, of the one house, Anaxander, son of Eurycrates, son of 
Polydorus ; and of the other house, Anaxidamus, son of Zeuxidamus, 
son of Archidamus, son of Theopompus. I have carried the 
reckoning down to the third descendant of Theopompus, because 
Archidamus, son of Theopompus, died before his father, and the 
throne of Theopompus devolved on his son’s son Zeuxidamus. 
But Leotychides is known to have reigned after Demaratus, son 
of Aristo, and Aristo was the sixth descendant of Theopompus. 

2. In the first year after the revolt the Messenians encountered 4 
the Lacedaemonians at a place in Messenia called Derae. Both 
sides were without their allies. The result was indecisive, but they 
say that Aristomenes displayed such prodigies of valour, that after 
the battle the Messenians were for electing him king, he being of 
the race of the Aepytids; but he deprecated the honour, so they 
elected him general with absolute powers. To win glory in battle by 5 
the sacrifice of life was, in the opinion of Aristomenes, what any 
man would be ready to do; but for himself, he considered it above 
all incumbent on him to strike fear into the Lacedaemonians at the 
opening of the war, and thus make himself a terror to them for the 
future. In this frame of mind he went by night to Lacedaemon, 
and set up against the temple of the Goddess of the Brazen House 

a shield with the inscription: ‘Presented by Aristomenes to the 
goddess from Spartan spoils.’ 

6 3. Now the Lacedaemonians received an oracle from Delphi, 
bidding them take the Athenian to be their counsellor. Accord- 
ingly they sent to the Athenians to report the oracle, and begging 
for a man who should advise them what to do. The Athenians, re- 
luctant to disobey the god, and yet unwilling that the Lacedaemonians 
should acquire the best portion of Peloponnese without any serious 
risk, had recourse to artifice. There was one Tyrtaeus, a school- 
master, generally thought to be a poor-witted creature, and lame 
of one leg; so they sent him to Sparta. When he was come, 
he sang elegiacs and likewise anapaests to the great folk in private, 
and he gathered the common folk about him and sang to them too. 

7 4. But a year after the battle of Derae, both sides being reinforced 
by their allies, they prepared to join battle at a place called the 
Boar’s Grave. With the Messenians were the Eleans and Arcadians, 
and contingents had arrived from Argos and Sicyon. With them, ὴ 
too, were the Messenians who had withdrawn into exile, and the 
hereditary celebrants of the orgies of the Great Goddesses, who 
had come back from Eleusis, and the descendants of Androcles ; 

8 for these last were especially zealous in the Messenian cause. The 
Lacedaemonians were joined by the Corinthians, and some of the 
people of Lepreum came out of hatred to the Eleans. The 
Asinaeans were bound by oaths to both sides. The place called the 
Boar’s Grave is at Stenyclerus in Messenia, and they say that 
Hercules there exchanged oaths with the sons of Neleus over the 
pieces of a boar. 

XVI 

1. Before the battle the seers on both sides offered sacrifice. 
The Lacedaemonian seer was Hecas, a descendant and namesake 
of the Hecas who had gone to Sparta with the sons of Aristodemus. 
The Messenian seer was Theoclus, a descendant of Eumantis. 
This Eumantis was an Elean, one of the family of the Iamids, 
and had been brought to Messenia by Cresphontes. ‘The presence 
of their seers fired both sides with fresh ardour for the fray. 
Amid this general enthusiasm, in which every man partook ac- 
cording to his age and vigour, the foremost were the Lacedae- 
monian king Anaxander and his Spartans; while οὐ the 
Messenian side Phintas and Androcies, the descendants of 
Androcles, and their division strove to play the men. ‘Tyrtaeus and 
the high priests of the Great Goddesses took no part in the fray, 
3 but stirred up the hindmost of their respective sides. 2. With 

regard to Aristomenes, he had about him eighty picked Messenians of 
his own age, every one of whom reckoned it the highest honour to 

N 

be thought worthy of fighting at his side. They were quick, too, to 
observe each other’s movements, especially their leader’s, whose 
actions they even anticipated. Aristomenes and they bore the first 
brunt of battle, being confronted by the crack Lacedaemonian 
troops under Anaxander. Reckless of wounds, and wrought to the 
highest pitch of fury, they routed Anaxander’s division by their 
combined endurance and dash. Ordering another Messenian 4 
regiment to pursue the fugitives, Aristomenes charged in person 
where the enemy was making the best stand, drove them before 
him, and then turned on others. Having beaten these also, it was 
easier for him to attack the troops that still stood their ground, and 
this he did till he had broken the whole Lacedaemonian line, 
Spartans and allies alike. Lost to honour they fled without waiting 
for each other, and he hung on their rear striking more terror 
than it would seem possible that a single man could inspire. But 5 
there was a wild pear-tree growing on the plain, and the seer 
Theoclus bade him not to pass it; for he said that the Dioscuri 
were sitting on the tree. But Aristomenes, hurried away by his 
passion, did not listen to all that the seer said, and when he came 
to the pear-tree he lost his shield. His error allowed a portion of 
the routed army to escape, for he lost time in trying to find his 
shield. 

3. This defeat discouraged the Lacedaemonians, and they desired 6 
to make peace. But Tyrtaeus did what he could to change their 
resolution by singing his verses, and he enrolled Helots in the 
regiments to replace the fallen. 4. When Aristomenes returned to 
Andania the women threw ribbons and fresh flowers on him, and 
recited in his honour a song which is sung to this day :— 

To the midst of the Stenyclerian plain and to the top of the mountain 
Aristomenes followed the Lacedaemonians. 

He also recovered his lost shield, after going to Delphi, and then, 7 
as the Pythian priestess bade him, descending into the shrine of 
Trophonius at Lebadea. Afterwards he took the shield to Lebadea 
and dedicated it there, where I saw it suspended myself: the blazon 
on it is an eagle whose outstretched wings touch the rim of the 
shield on either side. 5. On his return from Boeotia, after learning 
from Trophonius where the shield was, and also recovering it, he 
immediately set about still greater enterprises. He collected a body 8 
of Messenian troops, and taking with them his own picked corps, he 
waited for nightfall, and then approached a city of Laconia, the 
ancient name of which was Pharis, as it also appears in Homer’s 
Catalogue, but which the Spartans and the neighbours call Pharae. 
Having reached it he cut to pieces those who attempted to resist, 
seized some cattle, and drove them off to Messenia. On the road 
he was attacked by a force of heavy Lacedaemonian infantry under 

King Anaxander, but he routed them. He would fain have pursued 
Anaxander, but being wounded with a javelin in the buttocks he 
had to stay his pursuit. However, he was not despoiled of the cattle 
which he was driving off. After an interval long enough to allow 
his wound to heal, he attempted to make an entrance by night into 
Sparta itself, but phantoms of Helen and the Dioscuri turned him 
back. However, he waylaid by day the maidens who were dancing 
at Caryae in honour of Artemis, and seizing the wealthiest and 
noblest of their number, carried them off to a village in Messenia, 
where he rested for the night, committing the charge of the maidens 
ro to some men of the regiment. But flown with wine, I suppose, and 
lust, the young men attempted to violate the maidens. Aristomenes 
tried to prevent a deed so repugnant to Greek manners, but they 
paid no heed to him; so he was forced to kill the most riotous of 
them. The captives were ransomed for large sums, and left his 
hands, as they entered them, maidens. 

\o 

XVII 

1. There is a place Aegila in Laconia, the seat of a holy sanc- 
tuary of Demeter. Aristomenes and his men, knowing that the 
women were celebrating a feast there. . . . But the women being 
inspired by the goddess to resist, most of the Messenians were 
wounded by the knives with which the women were sacrificing the 
victims, and by the spits on which they roasted the flesh. _— Aristo- 
menes received blows from their torches and was taken alive. 
However, that same night he escaped to Messenia. Archidamea, 
priestess of Demeter, was accused of having released him. She 
released him, not for a bribe, but because she had been in love with 
him before. ‘The excuse she made was that Aristomenes had 
burned through the cords that bound him and so made his escape. 

2 2. In the third year of the war the Messenians were reinforced 
by troops from all the cities in Arcadia. But when a battle was 
imminent at the place called the Great Trench, the Lacedaemonians 
corrupted by a bribe Aristocrates, son of Hicetas, the Trapezuntian, 
the king and general for the time being of the Arcadians. The 
Lacedaemonians were the first we know of who bribed an enemy, 
and the first who made victory in war a saleable commodity. 

3 Before they misconducted themselves in the Messenian war by pro- 
curing the treachery of Aristocrates the Arcadian, battles were 
decided by valour and the will of God. It is known that in later 
times also, when they lay at anchor opposite to the Athenian fleet at 
Aegospotami, the Lacedaemonians bought Adimantus and other 

4 Athenian generals. 3. In course of time, however, they were them- 
selves visited by what is called the retribution of Neoptolemus. 
For Neoptolemus, son of Achilles, slew Priam at the altar of the 

God of the Courtyard, and by a notable coincidence he was him- 
self slaughtered at Delphi beside the altar of Apollo. Hence to be 
treated as one has treated others is called the retribution of Neopto- 
lemus. Accordingly, at the height of their prosperity, when they 
had destroyed the Athenian navy, and when Agesilaus had subdued 
the greater part of Asia, the Lacedaemonians were unable to wrest 
the whole of his empire from the Mede; for the barbarian circum- 
vented them by their own device by sending moneys to Corinth, 
Argos, Athens, and Thebes. By these moneys the Corinthian war 
was kindled ; and thus Agesilaus was compelled to abandon the ope- 
rations in Asia. So the stratagem which the Lacedaemonians 6 
employed against the Messenians was destined by Providence to be 
turned with disastrous effect against themselves. 

4. But when Aristocrates had received the money from Lacedae- 
mon, he concealed for the present from the Arcadians the treachery 
he meditated ; but just as the engagement was about to begin, he 
alarmed them by informing them that they were caught in a 
disadvantageous position, from which, in case of a reverse, there 
could be no retreat ; and he added that the sacrificial omens had not 
been what they could wish. He therefore gave orders that at a 
signal from him every man should take to flight. When the Lace- 7 
daemonians were advancing to the encounter, and the attention of 
the Messenians was turned on the enemy in their front, at the very 
beginning of the battle Aristocrates led off the Arcadians, and thus the 
Messenian left wing and centre were left blank ; for in the absence 
of the Eleans, the Argives, and the Sicyonians, both these positions 
were occupied by the Arcadians. But Aristocrates did more than 
this: he directed his flight through the Messenian lines. ‘The 8 
unexpectedness of this movement so bewildered, and the passage of 
the Arcadians through their ranks so disordered the Messenians, 
that most of them nearly forgot the business in hand ; and in- 
stead of looking at the Lacedaemonians, now charging down on 
them, they stared at the fleeing Arcadians, some of them imploring 
the retreating troops to stand by them, others reviling them as 
traitors and villains. 5. The Messenians being thus left alone, it 9 
was not difficult for the Lacedaemonians to surround them, and 
never was a victory won with more ease or less trouble. Aristo- 
menes and his men, indeed, kept together, and attempted to 
check the most impetuous of their asssilants, but being few in 
number they could do but little. The losses of the Messenian 
commonalty were so heavy, that they who had begun by hoping 
to prove the masters instead of the slaves of the Lacedaemonians, 
could now no longer hope even to save themselves. | Amongst the 
nobles who fell were Androcles and Phintas, and, after a most 
gallant fight, Phanas, who had won the long foot-race at Olympia. 

6. After the battle Aristomenes collected the fugitives, and per- τὸ 

Vt 

suaded them to abandon Andania and most of the inland towns and 
to settle on Mount Ira. Penned in here they were besieged by 
the Lacedaemonians, who expected to take them immediately ; 
but even after the defeat at the Trench the Messenians held out 
for eleven years. That the siege lasted so long is shown by the 
following verses of Rhianus, which refer to the Lacedaemonians :— 

In the coombs of the white mountain they encamped 
For two-and-twenty winters and verdant seasons. 

He counts summers and winters, meaning by the ‘ verdant seasons’ 
the time when the corn is green, or a little before harvest. 

XVIII 

1. When the Messenians <settled> on Ira, and were shut out 
from the rest of their territory except in so far as the people of 
Pylus and Mothone preserved for them the districts on the coast, 
they harried Laconia and their own land, which they now regarded 
as the enemy’s country. These forays were especially conducted by 
Aristomenes with his picked men, whose numbers he had raised to 
three hundred, but they were also made by any men who chose 

2to muster for the purpose. They plundered the Lacedaemonian 
country, and carried off whatever they could lay hands on: the 
corn, cattle, and wine which they took they consumed, but the 
movables and men they sold. The Lacedaemonians, seeing that 
they were tilling the land more for the benefit of the people at Ira 
than for their own, decreed that Messenia and the adjoining 
part of Laconia should be left unsown so long as the war lasted. 
32. This produced a scarcity at Sparta, and with the scarcity a 
sedition ; for the persons who owned property in these districts were 
discontented at their lands being left uncultivated. However, 
Tyrtaeus composed these dissensions. 3. Late in the evening 
Aristomenes marched out at the head of his picked men, and so 
rapid were his movements that he was at Amyclae before the sun 
rose. He took the town, pillaged it, and beat a retreat before the 
4 Spartans could come to the rescue. Afterwards he continued to 
scour the country, till in an encounter with more than half the 
Lacedaemonian regiments under their two kings he received 
amongst other wounds a blow on the head from a stone which 
stunned him, and when he was down a body of Lacedaemonians 
rushed on him and took him prisoner. About fifty of his men also 
were taken. They were all sentenced by the Lacedaemonians to be 
thrown into the abyss into which they throw the greatest malefactors. 
5 4. The rest of the Messenians were killed on the spot by the fall ; 
but on this, as on other occasions of his life, one of the gods watched 
over Aristomenes. ‘Those who magnify the story of his life say that 

Se ee 

ἌΣ 

ὄρ τς ee 6 

when he was cast into the abyss an eagle flew under him, and 
supported him with its wings until it had brought him to the bottom 
unmaimed and unwounded. And Providence was about to show 
him a way even out of the abyss. When he reached the bottom of the 6 
chasm he lay down, and drawing his mantle about him, awaited the 
death which he believed to be inevitable. But on the second day 
afterwards he heard a noise, and uncovering his face, his eyes being 
now accustomed to the darkness, he perceived a fox battening on 
the corpses. Guessing that the beast had an entrance somewhere, 
he waited till it came near, and then caught it with one hand, and 
whenever it turned on him he held out his mantle to it with the 
other hand, and allowed the beast to bite it. Most of the way he 
ran with it as it ran, but in the very difficult places he was dragged 
by it. At last he spied a hole large enough for the fox, and light 
shining through it. When he let the fox go, it ran, I suppose, into 7 
its lair. But the hole was not large enough to let Aristomenes out, 
so he widened it with his hands and got safe home to Ira. Now, if 
the capture of Aristomenes was strange, his spirit and prowess being 
so great that no one would have thought he could have been taken 
prisoner, much stranger was his escape from the abyss, and plainly 
the hand of God was in it. 

XIX 

τ. Word was at once brought to the Lacedaemonians by deserters 
that Aristomenes was returned safe, but the story appeared as in- 
credible as if it had been said that a dead man had come to life. 
However, Aristomenes gave them in person the following proof of its 
truth. ‘The Corinthians despatched a force to help the Lacedae- 
monians to take Ira. Learning from his scouts that the march of 2 
these troops was somewhat disorderly, and that no watch was kept in 
their camp, Aristomenes fell on them by night, and slaughtered most 
of them in their sleep, including the generals Hypermenides, 
Achladaeus, Lysistratus, and Sidectus. By plundering the generals’ 
tent he made the Spartans very well aware that it was Aristomenes 
and nobody else who had done this. 2. He sacrificed to Zeus of 3 
Ithome the sacrifice called Hecatomphonia (‘hundred slain’). This 
sacrifice had been customary from time immemorial: the rule was 
that it was offered by Messenians who had slain a hundred foemen. 
The first time that Aristomenes offered this sacrifice was after the 
battle at the Boar’s Grave; and the nocturnal slaughter of the Corinth- 
ians furnished him with the second occasion. ‘They say that he 
offered it yet a third time for the raids which he afterwards conducted. 

3. The Hyacinthian festival was now drawing on, so the Lacedae- 4 
monians made a truce of forty days with the Messenians of Ira, 
and returning home celebrated the festival. But some Cretan bow- 

--- 

© 

Or 

men, whom the Lacedaemonians hired from Lyctus and other cities, 
went roaming up and down Messenia. Now Aristomenes, trusting 
to the truce, had gone some distance from Ira, and was walking on 
carelessly, when seven of these bowmen waylaid him, seized him, and 
bound him with the thongs which they had on their quivers. 
Evening was now coming on. So two of the archers repaired to 
Sparta with the good news that Aristomenes was a prisoner; but the 
rest went off to a farm in Messenia. 4. Here there dwelt a girl 
with her mother, and she was an orphan, for her father was dead. 
On the night before the damsel had dreamed a dream : wolves brought 
a lion to the farm, and the lion was bound and without his claws, 
but she loosed the lion from his bonds, and found and gave him his 
claws ; and thus it seemed in the vision that the wolves were torn in 

6 pieces by the lion. So when the Cretans brought in Aristomenes, 

NS 

J 

the damsel perceived that the vision of the night was come true, 
and she inquired of her mother who he was. And being told, she 
was strengthened in her mind, and looking at him steadfastly she 
understood that which she was bidden to do. So she helped the 
Cretans freely to wine, and when they were drunk she stole the dagger 
from him who slept most soundly, and severed the bonds that bound 
Aristomenes, and he, taking the sword, despatched <the men>. 
This damsel was taken to wife by Gorgus, Aristomenes’ son. Thus 
Aristomenes repaid the damsel for saving him, for Gorgus was not 
yet eighteen years old when he married. 

XX 

τ. But in the eleventh year of the siege it was fated that Ira 
should be taken and the Messenians driven from their homes. In 
truth, the god fulfilled upon them an oracle which he had given to 
Aristomenes and Theoclus. For when they went to Delphi after 
the defeat at the Trench, and asked how they could be saved, the 
Pythian priestess answered them thus :— 

When a he-goat drinks Neda’s eddying water 
I will save Messene no more, for destruction is near. 

The springs of the Neda are in Mount Lycaeus, and the river, after 
flowing through Arcadia and turning again towards Messenia, forms the 
boundary between the coast districts of Messenia and Elis. So the 
Messenians feared lest the he-goats should drink of the Neda; but 
after all what the deity foreshadowed was this. The wild fig-tree is 
called by some Greeks o/wnthe, but the Messenians call it cvagos 
(‘he-goat’). Well, in those days there was a wild fig-tree by the 
Neda which did not grow straight, but bent towards the stream and 
brushed the water with the tips of its leaves. Theoclus, the seer, 
observing this, inferred that by ‘the goat drinking of the Neda’ the 

i a i tet 

| 
. 
| 
| 
Ἶ 
, 
| 
; 

Pythian priestess signified this fig-tree, and he concluded that the 
doom of the Messenians was now come. From the rest he kept it 
secret, but he took Aristomenes to the fig-tree, and showed him that 
their time of grace had expired. ‘Though persuaded that it was so, 
and that their last hour had come, Aristomenes nevertheless took 
such precautions as the circumstances allowed. 2. The Messenians 4 
had a certain secret thing: if it were to disappear entirely, 
Messenia would be lost for ever; but if it were preserved, the 
oracles of Lycus, son of Pandion, declared that the Messenians 
would one day recover the country. So when night was falling, 
Aristomenes, who knew the oracles, carried the thing to the 
loneliest part of Ithome, and there buried it on the mountain, 
imploring Zeus, god of Ithome, and the gods who had hitherto saved 
the Messenians, to remain guardians of the trust committed to them, 
and not to suffer the only hope the Messenians had of a restoration 
to their home to fall into the hands of the Lacedaemonians. 

3. After that misfortunes began to betide Messenia in consequence 5 
of an adultery, as they had betided Troy before. ‘The Messenians 
were masters of the mountain and of the skirts of Ira as far as the 
Neda, and some of them had even dwellings outside the gates. No 
deserter came to them from Laconia except a slave of Emperamus : 
he was a cowherd, and brought his master’s cows with him. His 
master, Emperamus, was a man of repute in Sparta. This cowherd 6 
grazed his herd not far from the Neda. Now one of the Messenians, 
whose house was outside the walls, had a wife, and the cowherd saw 
her when she came for water. Being smitten with her he made 
bold to speak to her, and by presents he won her. After that he 

, used to watch for the times when her husband went away on garrison 
duty. For the Messenians took turns of guarding the acropolis, that 
i being the place by which they especially feared lest the enemy 
)| should make his way into the city. So whenever he went away the 
ἢν cowherd visited the woman. Well, one night when it came to the 
husband’s turn to mount guard with some others, it happened to be 
i raining heavily, and the guard quitted their posts. For the rain, 
‘ pouring down in sheets, drove them away, there being no battle- 
| ments or towers, so hastily had the walls been built. Besides, they 
i never dreamed that the Lacedaemonians would stir in such wild 
weather on a moonless night. Not many days before Aristomenes 
had been wounded in rescuing a Cephallenian merchant, his friend, 
from a party of Lacedaemonians and Apteraean archers, who were 
commanded by Euryalus, a Spartan. The merchant was bringing 
into Ira a supply of necessaries when he was taken by the enemy. 
Aristomenes saved him and his goods, but was himself wounded, 
and so could not go the round of the watch as was his wont. This 
was the chief cause of the acropolis being deserted. So they all 9 
quitted their posts, including the husband of the faithless wife. 
VOL. I P 

ΤΙ 

ie“) 

i 

She had the cowherd in the house at the time, and hearing her 
husband coming she hid her lover as fast as she could. When her 
husband entered she welcomed him more kindly than she had ever 
done before, and asked what brought him home. But he, not 
knowing that she was false and that the cowherd was in the house, 
told the truth, and said that he and the rest had left their posts on 

10 account of the violence of the rain. The cowherd listened to him, 
and when he had heard it all exactly, he deserted back from the 
Messenians to the Lacedaemonians, The kings were absent from 
the Lacedaemonian camp at the time, and the commander of the 
besieging force was Emperamus, the cowherd’s master. So the cow- 
herd went to him, and after begging forgiveness for having run away, 
he explained that now was the time to take Ira, and he recounted 
all he had heard from the Messenian. 

XXI 

1. His story was believed, and he guided Emperamus and the 
Spartans. The march was difficult, for it was dark and the rain fell 
without cessation; but their ardour surmounted all difficulties. 
When they came to the acropolis of Ira they climbed into it, each man 

'making the best of his way by ladders or otherwise. The disaster 
' was announced to the Messenians chiefly by the unusual barking of 
‘the dogs, which was uncommonly persistent and furious. Discern- 
ing then that the time for the last and most desperate struggle had 
come, without stopping to pick up all their weapons, they snatched 
whatever came first to hand, and hurried to the defence of the only 
2 home that was left them out of the whole of Messenia. The first 
to perceive that the enemies were inside, and the first to hasten to 
meet them, were Aristomenes’ son Gorgus, Aristomenes himself, 
Theoclus the seer, and his son Manticlus; with them, too, was 
Euergetidas, a man who was looked up to in Messenia, and who had 
gained fresh distinction through his marriage, for his wife was 
Hagnagora, sister of Aristomenes. ‘Though they saw that they were 
caught in the toils, hope did not quite desert the Messenians even 
3 in this crisis. 2. Only Aristomenes and the seer knew that the ruin of 
Messenia could no longer be deferred; for they understood the 
ambiguous oracle which the Pythian priestess had uttered touching 
the he-goat. But they concealed their knowledge, and kept it a 
secret from the rest. Hastily traversing the city, they exhorted all 
the Messenians they fell in with to play the men, and they summoned 
4 from their houses those who were still indoors. 3. In the darkness of 
night nothing worth speaking of was effected on either side ; for 
on the one side the Spartans were deterred by their ignorance of 
the ground as well as by the valour of Aristomenes; and on the 
other side the Messenians had received no watchword from their 

generals, and besides, the rain put out the torches and any other 
lights that were lit. But when it was day, and they could see each 
other, Aristomenes and Theoclus tried to rouse the Messenians to 
the extreme of bravery by words suitable to the occasion, and 
particularly by reminding them of the prowess of the Ionians of 
Smyrna, who, when the Lydians under Gyges, son of Dascylus, were 
in possession of Smyrna, drove the enemy out by their valour and 
enthusiasm. 4. The Messenians hearkened, and were filled with fury, 
and gathering in knots just as they happened to stand, they charged 
the Lacedaemonians. The women, too, were eager to pelt the enemy 
with tiles and anything else they could lay their hands on; but the 
violence of the rain prevented them from doing so and from mount- 
ing on the roofs. But they dared to take arms, and thus fired the 
courage of the men still more, when they beheld even the women 
choosing rather to perish with their country than be dragged as 
slaves to Lacedaemon; so that after all they might perhaps have 
eluded their doom. But the rain came down heavier than ever, 
accompanied with loud peals of thunder, and the lightning flashed 
in their faces, dazzling their eyes. All this inspired the Lacedae- 
monians with courage, for they said God himself was fighting for 
them ; and as the lightning was on their right, the seer Hecas declared 
that the sign was auspicious. 5. He also devised the following 
stratagem. The Lacedaemonians were far the more numerous, but 
as the battle was fought up and down the town in confined spaces 
which did not allow them to form in line, the rearmost men in each 
corps were useless. These he ordered to. retire to the camp and 
get some food and sleep, and then to come back before evening to 
relieve their comrades. 6. Thus the Lacedaemonians, resting and 
fighting by turns, were the better able to hold out. But the 
Messenians were hard put to it; for they fought incessantly day and 
night, and it was now the third night. Another day dawned; the 
want of sleep, the rain, and the cold distressed them, and hunger 
and thirst told on them. The women especially were exhausted by 
the unwonted toil of battle and by the incessant fatigue. 7. So 
the seer Theoclus came up to Aristomenes and said: ‘ Wherefore 
thus toil in vain? It is fated beyond a doubt that Messene must 
be taken, and the calamity which stares us in the face was long ago 
foreshadowed to us by the Pythian priestess and lately revealed by 
the fig-tree. For myself, the catastrophe which God is bringing on 
our country is mine also; but save thou the Messenians as far as it 
is in thy power, and save thyself.’ When he had thus spoken to 
Aristomenes, he rushed upon the enemy, and cried out to the 
Lacedaemonians, ‘No! you will not enjoy the lands of the 
Messenians with impunity for ever.’ Then flinging himself on the 
enemies that faced him, he dealt death among them and received 
his own, and thus having glutted his fury with the blood of the foe, 

OF 

~I 

ee) 

~ 
_ 

he yielded up the ghost. ὃ. But Aristomenes recalled the 
Messenians from the fight, except the brave men who fought 
in the front. These he allowed to stay, but the rest he ordered 
to enclose the women and children within their ranks and to follow 

12 where he opened the way. Having appointed Gorgus and Manticlus 
to command the rear, he hastened in person to the head of the 
column, and by bowing his head and waving his spear he signified 
his resolution to withdraw, and his request that a passage should be 
opened. Emperamus and the Spartans present were content to let 
the Messenians through, and not further to exasperate reckless 
men at bay. And this, too, was the advice of the seer Hecas. 

XXII 

1. No sooner had the Arcadians heard of the capture of Ira 
than they desired Aristocrates to lead them, either to save the 
Messenians or to perish with them. But he, being in the pay of 
Lacedaemon, refused to lead them, and declared that he knew not of 
a single Messenian left whom they could help. But when they got 
more certain intelligence that the Messenians survived and had been 
compelled to forsake Ira, they made ready food and clothing, and 
awaited them at Mount Lycaeus. They also sent some of their 
chief men to comfort the Messenians, and to guide them on the 
journey. So when the Messenians had come safe to Mount Lycaeus, 
the Arcadians welcomed them, and treated them kindly, and desired 
to distribute them among their own cities, and to divide the land 
afresh for their sakes. 2. But sorrow for the sack of Ira and hatred 
of the Lacedaemonians suggested to Aristomenes the following plan. 
He chose out five hundred Messenians whom he knew to care least 
for their lives, and asked them whether they were willing to die with 
him in avenging their country. This question he put to them in the 
hearing of Aristocrates and of the rest of the Arcadians. For he did 
not know that Aristocrates was a traitor, but supposed that on the 
former occasion he had run away from battle, not out of treachery, 
but out of sheer cowardice and poltroonery. So he put the question 
4to the five hundred in the presence of Aristocrates. When they 

answered that they were ready to die with him he disclosed his 
whole plan, how he was resolved at all hazards to lead them against 
Sparta the following evening. For at the moment most of the Spartans 
were away at Ira, and others were going about plundering the 
property of the Messenians. ‘ And if,’ said Aristomenes, ‘we can 
seize and hold Sparta, we may recover our own by giving them back 
what is theirs; and if we fail, we shall at least die together, and 
5 future ages will remember our exploit.’ When he had finished 
speaking, three hundred of the Arcadians volunteered to share the 
hazardous enterprise. For the present they deferred their march, 

N 

ies) 

because the sacrificial omens were not favourable. 3. Next day they 
learned that their secret was already known to the Lacedaemonians, 
and that they had been a second time betrayed by Aristocrates ; 
for he had immediately written a letter describing Aristomenes’ 
plans, and sent it to Anaxander at Sparta by the hands of the slave 
upon whose fidelity he knew he could best depend. On his return 6 
the slave was waylaid by some Arcadians who had been at enmity 
with Aristocrates before, and who now had their suspicions about 
him. Having waylaid the slave, they brought him back to the 
Arcadians, and divulged to the people the answer sent from 
Lacedaemon. Anaxander wrote that the Lacedaemonians had not 
allowed Aristocrates to be a loser by his previous flight at the 
battle of the Great Trench, and that they would be under a fresh 
obligation to him for his present revelations. 4. When this was 7 
publicly announced, the Arcadians proceeded to stone Aristocrates 
with their own hands, and exhorted the Messenians to do so also. 
The Messenians looked to Aristomenes, but he kept his eyes on the 
ground and wept. So the Arcadians stoned Aristocrates to death, 
and cast him unburied beyond the boundaries, and they set up a 
tablet in the precinct of the Lycaean god with this inscription :— 

Surely time discovered a punishment for a wicked king, 

And discovered, with the help of Zeus, the betrayer of Messene 
Easily. Hard it is for a forsworn man to hide from God. 

Hail, King Zeus! and save Arcadia. 

XXIII 

1. The Messenians taken at Ira or elsewhere in Messenia were 
incorporated by the Lacedaemonians among the Helots. But when 
Ira was taken, the people of Pylus and Mothone and the other 
inhabitants of the coast sailed away to Cyllene, the port of the Elis. 
Thence they sent to the Messenians in Arcadia, desiring to go forth 
with them to seek a country in which to dwell, and requesting that 
Aristomenes would lead them to a new home. Aristomenes replied, 2 
that for himself so long as he lived he would make war on the 
Lacedaemonians, and he was sure that he would always be a thorn 
in the side of Sparta; but he gave them Gorgus and Manticlus to be 
their leaders. Euergetidas had withdrawn to Mount Lycaeus with the 
rest of the Messenians. But when he saw that the plan of Aristo- 
menes for the capture of Sparta had fallen through, he prevailed on 
about fifty of the Messenians to return with him to Ira to attack the 
Lacedaemonians, and finding them still plundering he turned their 3 
joy of victory into mourning; but he perished himself. When 
Aristomenes had given leaders to the Messenians, he ordered 
every one who wished to join the colony to repair to Cyllene. All 

214 MESSENIANS TAKE ZANCLE ΒΚ. IV. MESSENIA 

joined it except a few who were debarred by age or poverty ; these 
last, therefore, abode in Arcadia. 

4 2. Ira was taken and the second war between the Lacedaemonians 
and the Messenians was concluded when Autosthenes was archon 
at Athens, in the first year of the twenty-eighth Olympiad, in which 
Chionis the Laconian was victorious. 

5 When the Messenians were assembled at Cyllene they resolved 
to winter there, and they were furnished by the Eleans with food and 
necessaries ; but when spring came round they deliberated where 
they should go. Gorgus was of opinion that they should seize 
Zacynthus, the island off the coast of Cephallenia, and exchanging 
their continental for an island home make expeditions to the coast 
of Laconia and ravage the country. Manticlus advised them to 
forget Messene and their hatred of the Lacedaemonians, and 
sailing to Sardinia take possession of that greatest and wealthiest 

6 of islands. 3. Meantime Anaxilas sent to the Messenians, inviting 

them to Italy. He was tyrant of Rhegium, and was the third lineal 

descendant of Alcidamidas, who had migrated from Messene to 

Rhegium after the death of King Aristodemus and the capture of 

Ithome. So Anaxilas sent for the Messenians. When they came 

he told them that the people of Zancle, who were at feud with him, 

possessed a fertile country and a city finely situated in Sicily, and 
that if the Messenians would help him to conquer Zancle, he would 
give them the city and its territory. They accepted the proposal, 
and Anaxilas transported them to Sicily. The site on which Zancle 
stands was originally seized by corsairs: the land was uninhabited, 
and they built a stronghold about the harbour, and used it as their 
headquarters whence they scoured sea and land. ‘Their cap- 
tains were Crataemenes, a Samian, and Perieres of Chalcis, and these 

8 men afterwards decided to invite other Greek settlers. 4. But now 
Anaxilas beat the Zancleans by sea, while the Messenians defeated 
them by land. So Zancle was besieged on the land side by the 
Messenians, and blockaded on the side of the sea by the people of 
Rhegium ; and when the walls fell into the hands of the enemy, 
the inhabitants fled for refuge to the altars and sanctuaries of the 
'gods. Anaxilas exhorted the Messenians to kill these refugees 
and enslave the rest of the men together with the women and 

9 children. But Gorgus and Manticlus begged Anaxilas not to 
compel them to retaliate upon Greeks the cruelties which they had 
themselves suffered at the hands of kinsmen. Then they raised 
the Zancleans from the altars, and after exchanging oaths both 
peoples dwelt together; but they altered the name of the city 

10 from Zancle to Messene. 5. These events happened in the 
twenty-ninth Olympiad, in which Chionis the Laconian gained his 
second victory, when Miltiades was archon at Athens. Manticlus 
also founded the sanctuary of Hercules at Messene. It is outside 

“I 

CHS, XXIII-XXIV REVOLT OF MESSENIANS 215 

the wall, and the god is called Hercules Manticlus, just as Bel in 
Babylon is named after an Egyptian man, Belus son of Libya, and 
as Ammon in Libya is named after τῷ shepherd who founded 
the sanctuary. Thus the banished Messenians ceased from their 
wanderings. 

XXIV 

1. After Aristomenes had refused the leadership of the 
Messenians who set out to found a new home, he gave in marriage 
his sister Hagnagora, and his eldest and his second daughter. His 
sister he gave to Tharyx of Phigalia, and his daughters to Damo- 
thoidas of Lepreum and Theopompus of Heraea. He then went to 
Delphi and inquired of the god. The oracle which was vouchsafed 
to him is not mentioned; but Damagetus the Rhodian, king of 2 
Ialysus, who had come at that time to the sanctuary of Apollo and 
inquired where he should get a wife, was told by the Pythian priestess 
to marry the daughter of the noblest of the Greeks. Now Aristomenes 
had a third daughter, so the king married her, thinking Aristomenes 
far the noblest of the Greeks of that age. Aristomenes went with his 
daughter to Rhodes, from which he purposed going to the court of 
Ardys, son of Gyges, at Sardes, and to the court of King Phraortes 
at Ecbatana in Media; but before he could do so he fell sick and 3 
died, for the Tiaeed soon were to be troubled by Aristomenes 
no more. Damagetus and the Rhodians built him a splendid tomb, 
and paid honours to him from that time forward. The history of 
the Diagorids in Rhodes (the descendants of Diagorus, who was 
the son of Damagetus, who was the son of Dorieus, who was the son 
of Damagetus by. the daughter of Aristomenes) I pass over, He it 
should appear an impertinent digression. 

2. When the ΄- had made themselves masters of 4 
Messenia they divided it all, except the territory of Asine, amongst 
themselves ; only they gave Mothone to the Nauplians, who had 
lately been expelled from Nauplia by the Argives. 

It fell out that the Messenians, who were taken in Messenia, and 5 
who were compelled to rank with the Helots, afterwards revolted from 
the Lacedaemonians in the seventy- ninth Olympiad, in which 
Xenophon the Corinthian was victorious, Archimedes being archon 
at Athens. The opportunity which they seized to revolt was this. 
Certain Lacedaemonians, condemned to death on some charge 
or other, took sanctuary at Taenarum ; but the college of ephors 
tore them from the altar and put them to death. For this violation 6 
of the rights of his sanctuary the wrath of Poseidon fell on the 
Spartans, and by an earthquake he levelled the whole city with the 
ground. And in addition to this calamity those Helots who had 
originally been Messenians revolted and took refuge on Mount 

Ithome. In order to subdue them the Lacedaemonians called in 
troops from their allies, in particular an Athenian force under 
Cimon, son of Miltiades, who was a public friend of theirs. But 
when the Athenians arrived it appears that the Lacedaemonians 
suspected them of treacherous designs and, moved by this suspicion, 
7 soon afterwards sent them away from Ithome. 3. The Athenians, 
resenting the suspicion which they saw that the Lacedaemonians 
had harboured of them, made friends with the Argives ; and when 
the Messenians, who were besieged in Ithome, capitulated and 
marched out, the Athenians gave them Naupactus. They had 
wrested it from the Ozolian Locrians, who dwell on the borders of 
» Aetolia. For the permission to depart from Ithome the Mes- 
senians were indebted to the strength of the place; moreover, the 
' Pythian priestess warned the Lacedaemonians that retribution would 
* surely overtake them if they harmed the men who had thrown 
i themselves on the protection of Zeus of Ithome. Hence the 
Messenians were suffered to quit Peloponnese under the terms of a 
capitulation. 

XXV 

1. But after they got Naupactus, they were not content with 
having received a city and a country from the Athenians, but 
were filled with a vehement longing to show to the world that 
by their own right hands they could win a goodly heritage. 
And knowing that the Acarnanians of Oeniadae possessed a 
fertile land and were eternal foes to the Athenians, they marched 
against them; and being their superiors in. valour, though 
not in numbers, they defeated them, shut them up _ within 
the walls of their town, and besieged them. Of all the means of 
taking a city which the wit of man has devised, not one was 
neglected by the Messenians. They planted ladders and attempted 
to climb into the city: they essayed to undermine the wall, they 
brought up against it such engines as it was possible to construct at 
short notice, and were constantly battering pieces of it down. The 
townspeople, therefore, fearing that if the city were taken they would 
fall by the sword, and their wives and children would be carried 

“oe into slavery, chose to capitulate and march out. For just a 
year the Messenians occupied the town and possessed the land. 
2. But in the year following the Acarnanians mustered a force from 
all their cities, and deliberated whether they should attack Naupactus. 
But this plan was rejected, because they saw that their march must 
lie through the country of the Aetolians, their perpetual enemies. 
Besides, they suspected, what was the case, that the Naupactians 
possessed a navy, and they thought that while the enemy was 

4 master of the sea a land force could effect but little. So they 

immediately changed their plan, and turned their arms against the 
Messenians in Oeniadae. ‘They prepared to lay siege to the town, 
never supposing that such a handful of men would dare to give 
battle to the whole Acarnanian army. The Messenians had laid in 
a store of corn and all other necessaries, expecting to stand a long 
siege. But before the siege began they thought they would fight a 5 
battle in the open: they reflected that they were Messenians, who 
had been a match for the Lacedaemonians themselves in valour, 
though not in fortune; why then should they cower before this mob 
that was come out of Acarnania? ‘They remembered, too, the 
exploit of the Athenians at Marathon, how three hundred thousand 
of the Medes had been destroyed by less than ten thousand men. 3. 
So they gave battie to the Acarnanians ; and the course of the action 6 
is said to have been as follows. As the Acarnanians were far the 
.more numerous they had no difficulty in surrounding the Messenians : 
|they were only prevented from doing so entirely by the gates in the 
/ rear of the Messenians, and the vigorous support which the latter 
‘received from their friends on’ the wall. In this direction, therefore, 
ithe Messenians were saved from being surrounded ; but both their 
be: were enclosed by the Acarnanians, who showered darts on 
them from all sides. The Messenians were massed together, and 7 
whenever in a compact body they charged the enemy, they threw 
him into disorder at that point, and killed and wounded many, but 
could not put them utterly to flight ; for where the Acarnanians saw 
a part of their line being broken by the Messenians, they reinforced 
the beaten troops and checked the Messenians by the help of their 
superior numbers. Whenever the Messenians were driven back, 8 
they attempted to cut through the Acarnanian phalanx at another 
place. But the upshot was always the same: they broke and drove 
the enemy before them for a little way ; but then the Acarnanians 
poured down on them again, and the Messenians had to fall sullenly 
back. 4. The conflict was maintained on even terms till the even- 
ing, but at nightfall the Acarnanians received reinforcements from 
their cities, and thus the Messenians were besieged. There was no 9 
'fear that the Acarnanians could storm the town either by escalade 
-or by driving the Messenians from their posts. But by the eighth 
month all their provisions were spent. So they jeeringly told the Acar- 
nanians from the battlements that they had food to last a ten years’ 
siege ; but at the time of the first sleep they marched out from τὸ 
Oeniadae. The Acarnanians, however, perceived their flight, and 
so the Messenians were compelled to fight a battle, in which they 
lost about three hundred and slew still more of the enemy. But 
most of them cut their way through, and reaching the friendly 
territory of Aetolia returned safe to Naupactus. 

XXVI 

1. Of the hatred of Sparta, which always rankled in their breasts, 
the Messenians afterwards gave the most striking proof in the war of 
the Peloponnesians against the Athenians; for they allowed Naupactus 
to be used as a base of operations against Peloponnese, and Messenian 
slingers from Naupactus helped to capture the Spartans who were 
shut up in Sphacteria. 2. But after the defeat of the Athenians at 
Aegospotami, the Lacedaemonians, being now masters of the sea, ex- 
pelled the Messenians from Naupactus also. Some of the exiles sailed 
to their kindred in Sicily and Rhegium, but most of them went to 
the Euesperitae in Libya, who, having suffered much in war with the 
neighbouring barbarians, invited any and all of the Greeks to settle 
amongst them. ‘To them the bulk of the Messenians withdrew, 
under the leadership of Comon, who had also commanded them at 
Sphacteria. 

3. A year before the victory of the Thebans at Leuctra, God 
foreshadowed to the Messenians their return to Peloponnese. In 
the first place, they say that at Messene, on the strait, the 
priest of Hercules dreamed that Hercules Manticlus was invited as 
a guest to Ithome by Zeus. In the second place, Comon, living 
among the Euesperitae, dreamed that he lay with his dead mother, 
and that thereafter she came to life again. He hoped that, if 
the Athenians got a powerful navy, the. Messenians would be 
restored to Naupactus; but as it turned out, the dream signified 
4 that they should recover Messene. Not long afterwards the defeat 

of the Lacedaemonians took place at Leuctra. It had been due 
a very long time; for at the end of the oracle vouchsafed to 
Aristodemus, King of Messenia, it is said :— 

iS) 

Go 

Do as fate directs ; but ruin falls on some before others, 

meaning that for the time being he and the Messenians must suffer, 
but that afterwards ruin would overtake Lacedaemon also. 4. 
5 So after their victory at Leuctra the Thebans sent messengers 
to Italy, Sicily, and the Euesperitae, inviting all Messenians in any 
part of the world whither they had strayed to return to Peloponnese. 
They assembled faster than could have been expected, for they 
yearned towards the land of their fathers, and hatred of Sparta still 
6 rankled in their breasts. 5. But to Epaminondas it did not seem 
easy to found a city that would be a match for Lacedaemon; and 
where to build it, he could not think; for the Messenians refused 
to settle again in Andania and Oechalia, the scenes of their 
calamities in days gone by. In his perplexity they say that an old 
man, much like a high priest of the mysteries, stood by him in the 
night and said, ‘On thee I bestow power to conquer whomsoever 

thou mayest turn thine arms against; and if thou art taken from 
the world, I will look to it, O Theban, that thou art neither name- 
less nor inglorious. But do thou give back to the Messenians their 
fatherland and their cities, for the wrath of the Dioscuri against them 
is at an end.’ 6. So spake the vision to Epaminondas; and it 7 
made the following revelation to Epiteles, son of Aeschines, who 
had been elected general by the Argives and charged to found 
Messene anew. ‘The dream commanded him, wherever he found 
a yew-tree and a myrtle growing on Mount Ithome, to dig up the 
ground between them and save the old woman, for she was worn 
out and fainting by reason of her long confinement in the bronze 
chamber. When day dawned Epiteles went to the spot indicated, 
dug, and found a bronze urn. Straightway he took it to Epaminon- ὃ 
das, told the dream, and bade him take off the lid and see what was 
in it. After sacrificing and praying to the dream, Epaminondas opened 
the urn and found a very thin sheet of tin rolled up like a scroll. On 
it the mysteries of the Great Goddesses were engraved, and this it 
was that had been deposited by Aristomenes. ‘They say that the 
man who appeared to Epiteles and Epaminondas in sleep was 
Caucon, who came from Athens to Messene, daughter of Triopas, 
at Andania. 

XXVII 

1. The wrath of the sons of Tyndareus against the Messenians 
began before the battle of Stenyclerus, and I conjecture that it 
originated in the following way. There were two blooming youths 
of Andania, Panormus and Gonippus, friends of each other, who 
used to march out to battle together and to make raids together into 
Laconia. Once when the Lacedaemonians were celebrating a2 
festival in camp in honour of the Dioscuri, and were carousing and 
making merry after the midday meal, Gonippus and Panormus ap- 
peared to them, clad in white tunics and purple cloaks, riding on 
gallant steeds, with caps on their heads and spears in their hands. 
When the Lacedaemonians saw them, they did obeisance and prayed, 3 
thinking that the Dioscuri were come to the sacrifice. But when once 
the young men were in their midst, they galloped through them all, 
stabbing with their spears; and after laying many low they rode 
off to Andania. ‘Thus they dishonoured the sacrifice of the Dioscuri. 
It was this, I believe, which roused the hatred of the Dioscuri against 
the Messenians. But now, as the dream signified to Epaminondas, 
the restoration of the Messenians to their country was no longer 
unwelcome to the Dioscuri. 2. However, what chiefly moved 4 
Epaminondas to restore the Messenians was the oracles of Bacis. 
Among the predictions which Bacis had uttered under the 
inspiration of the nymphs was one touching the return of the 
Messenians :— 

And then Sparta’s bright flower shall perish, 
And Messene shall again be inhabited for evermore. 

I found that Bacis had also spoken of the way in which Ira should 
be taken ; for this is one of his oracles :— 

And the men of Messene which fell by thunder and rain. 

5 When the record of the mysteries was found it was copied into 
books by the men of the priestly race. 

3. To Epaminondas the site on which the city of Messene now 
stands appeared the most suitable, and he accordingly desired the 
seers to inquire whether the gods would be willing to take up their 
abode there. Being informed by them that the omens were propitious 
he prepared to found the city. He ordered stones to be brought, 
and he sent for men who were skilled in laying out streets, 
building houses and sanctuaries, and erecting city walls. 4. 

6 When all was ready, the victims being furnished by the Arcadians, 
Epaminondas and the Thebans sacrificed to Dionysus and 
Ismenian Apollo in the customary way: the Argives sacrificed to 
Argive Hera and Nemean Zeus; and the Messenians sacrificed 
to Zeus of Ithome and to the Dioscuri, while their priests 
sacrificed to the Great Goddesses and Caucon. ‘They also joined 
in calling upon the heroes to come and dwell with them, chiefly 
Messene, daughter of Triopas, and next to her Eurytus and Aphareus 
and his children, and of the Heraclids they invited Cresphontes and 
Aepytus; but loudest of all was the cry for Aristomenes, and the whole 

7 people joined in it. Thus the day was spent in sacrifice and prayer. 

But on the following days they proceeded to rear the circuit wall, 

and to build houses and sanctuaries within it. They worked to the 

music of Boeotian and Argive flutes alone; and keen was the com- 
petition between the melodies of Sacadas and Pronomus. To the 
capital they gave the name of Messene, but they founded other towns 
also. The Nauplians were not expelled from Mothone, and the Asin- 
aeans were also suffered to remain where they were, the Messenians 
remembering the former kindness of the Asinaeans in refusing to 
fight on the Lacedaemonian side against Messenia. When the 

Messenians were returning to Peloponnese, the Nauplians brought 

them such gifts as they had to offer; and while they put up ceaseless 

prayers to God for the restoration of the Messenians, they at the 
same time besought the Messenians to leave them in peace. 

9 5. The Messenians returned to Peloponnese and recovered their 
country two hundred and ninety-seven years after the capture of Ira, 
when Dyscinetus was archon at Athens, in the third year of the 
hundred and second Olympiad, in which Damon of Thurii was 
victorious for the second time. Now the Plataeans also were exiled 
from their country for a long time, and so were the Delians, when 

~ 

they dwelt at Adramyttium after they had been driven from their 
island by the Athenians. ‘The Minyans of Orchomenus, again, were τὸ 
banished by the Thebans from Orchomenus after the battle of 
Leuctra, and were restored to Boeotia by Philip, son of Amyntas, 
who also restored the Plataeans. Thebes itself was destroyed by 
Alexander, but restored not many years afterwards by Cassander, 
son of Antipater. Now of those whom I have just enumerated, 
the exile of the Plataeans is found to have lasted the longest, 
but even it did not extend over more than two generations. But 11 
the Messenians wandered for nearly three hundred years far from 
Peloponnese, and in all that time they are known to have dropped 
none of their native customs, nor did they unlearn their Doric 
tongue ; indeed, they speak it to this day with greater purity than 
any other of the Peloponnesians. 

XXVIII 

1. After their return the Messenians had at first nothing to fear 
from the Lacedaemonians, who, restrained by dread of the Thebans, 
submitted to the foundation of Messene and to the union of the 
Arcadians in a single city. But when the Thebans were diverted 
from Peloponnese by the Phocian or Sacred War, the Lacedae- 
monians plucked up courage, and could no longer keep their hands 
off the Messenians. 2. The latter, backed by the Argives and 
Arcadians, maintained the struggle, and called on the Athenians to 
help them. The Athenians replied that they would never join the 
Messenians in invading Laconia, but if the Lacedaemonians began 
the war and marched against Messenia, the Athenians promised to 
stand by the Messenians. At last the Messenians formed an alliance 
with Philip, son of Amyntas, and the Macedonians ; and they say it 
was this which prevented them from taking part in the battle of 
Chaeronea. But, on the other hand, they would not draw sword 
against Greece. When after the death of Alexander the Greeks took 3 
up arms against Macedonia for the second time, the Messenians 
shared in the war, as I showed in my description of Attica. They 
did not, however, join with the Greeks in fighting the Gauls, because 
Cleonymus and the Lacedaemonians declined to conclude a truce 
with them. 

3. Not long afterwards the Messenians, by a mixture of craft 4 
and daring, made themselves masters of Elis. Of old the Eleans 
were the most law-abiding people in Peloponnese; but in addition 
to all the evil which Philip, son of Amyntas, did to Greece, and which 
I have mentioned already, he distributed bribes among the leading 
men of Elis, and then the people for the first time fell out among 
themselves and flew to arms. Henceforward the chance of a col- 5 
lision was, of course, much increased between men who were already 

[Ὁ] 

222 MACEDONIANS SEIZE MESSENE BX. IV. MESSENIA 

divided among themselves on the question of the policy to be 
adopted towards Lacedaemon; and civil war broke out. Learning 
this, the Lacedaemonians prepared to support their party in 
Elis. But while they were being arrayed in divisions and 
distributed in regiments, a thousand picked Messenians reached 
Elis before them with Laconian scutcheons on their shields. 
6 Seeing the shields, the party favourable to Sparta among 
the Eleans thought it was a force sent to their help, and 
admitted them within the walls. But when the Messenians 
had thus obtained an entrance, they turned the Lacedaemonian 
party out and put the city in the hands of their own partisans. 4. 
7 The stratagem is Homeric, but the Messenians certainly imitated it 
opportunely. For in the /zad Homer represents Patroclus as clad 
in the armour of Achilles, and says that the barbarians fancied it 
was Achilles who was attacking them, and that their front ranks 
were thrown into disorder. Homer is the author of other pieces of 
strategy also, when he makes the Greeks send two scouts instead of 
one by night among the Trojans, and again afterwards, when he 
-makes a pretended deserter enter Ilium to spy out the enemy’s 
‘secrets. | Moreover, he represents the Trojans who were too 
young and too old to fight as manning the walls while the men in 
*the prime of life were encamped over against the Greeks ; and once 
Fmore, that the wounded Greeks may not be quite idle, he repre- 
sents them arming the combatants. Thus Homer’s ideas have 
proved useful to mankind in all manner of ways. 

XXIX 

1. Not long afterwards the Macedonians under Demetrius, son of 
Philip, son of Demetrius, seized Messene. In the section on 
Sicyon I have already mentioned most of the wrongs which Perseus 
did to Philip and his son Demetrius; but the story of the taking of 

2 Messene was as follows. Philip was in want of money, and it being 
absolutely necessary that he should procure some, he sent Demetrius 
with some ships to Peloponnese. Demetrius landed in one of the 
Hess frequented harbours of Argolis, and immediately set off with 
his army by the shortest road to Messene. His van was composed 
fof the light troops who knew the way to Ithome, and just about 
idawn he made his way unobserved over the wall, at the point 
[rier it ran between the city and the summit of Ithome. 
When it was day, and the inhabitants perceived the peril in 
iwhich they stood, the first idea that crossed them was that 
the Lacedaemonian troops had made their way into the city, 
so they rushed at them recklessly by reason of their old hatred. 
But when from their arms and language they recognised that they 
were Macedonians under Demetrius, son of Philip, they were 

sore afraid, remembering the martial skill of the Macedonians 
and the success that everywhere attended their arms. Nevertheless, 4 
the magnitude of the danger nerved them with superhuman courage, 
and at the same time they ventured to hope for the best, believing 
that it must surely have been by the will of God that they had been 
restored to Peloponnese after so long an exile. So they attacked 
the Macedonians with the utmost courage from the side of the city, 
while the garrison of the acropolis fell on them from above. Similarly 5 
the Macedonians, like the brave veterans they were, at first stood stoutly 
to their arms. But being exhausted by marching, assailed by the 
men, and pelted by the women with tiles and stones, they broke and 
fled. Most of them were pushed over the crags and perished, Ithome 
being here very precipitous; but a few flung away their arms and 
made good their escape. 

2. The reason why the Messenians did not at first join the 6 
Achaean League appears to me to have been this :—When the 
Lacedaemonians were assailed by Pyrrhus, son of Aeacides, the 
Messenians voluntarily came to their help; and in gratitude for this 
service Sparta treated them in a more friendly and peaceable spirit. 
So the Messenians were loath to rip up the old sore by joining the 
League, which was the open and bitter foe of Lacedaemon. I cannot, 7 
however, be blind to the fact, to which I presume the Messenians 
were also alive, that even without them the League was directed 
against the Lacedaemonians, for the Argives and Arcadians formed 
a not inconsiderable proportion of the confederates. In time, how- 
ever, the Messenians joined the confederacy. 3. Not long after- 
wards, Cleomenes, son of Leonidas, son of Cleonymus, captured the 
Arcadian city of Megalopolis in time of truce. Of the people who 8 
were in the city when it was taken some perished at the time ; but 
a body (amounting, it is said, to more than two-thirds of the 
population) escaped with Philopoemen, son of Craugis. The 
fugitives were welcomed by the Messenians, who thus repaid 
the Arcadians in kind for the services they had received at 
their hands long ago in the time of Aristomenes, and afterwards 
at the foundation of Messene. How unstable are the affairs of 9 
man! Fortune allowed the Messenians to save their saviours, 
the Arcadians, and, stranger still, to capture Sparta; for they 
fought against Cleomenes at Sellasia, and they formed part of the 
Achaean army, under Aratus, which conquered Sparta. 4. Scarcely τὸ 
were the Lacedaemonians rid of Cleomenes when another tyrant 
arose in the person of Machanidas ; and when he was dead another 
cropped up in the person of Nabis. Not content with robbing men 
Nabis rifled sanctuaries, and soon amassed a large hoard, by means 
of which he mustered an army. He seized Messene, but the arrival 
that same night of the Megalopolitans under Philopoemen compelled 
the Spartan tyrant to capitulate and retire. 5. Afterwards the 1 

I 

No 

ῳ 

Achaeans, having some complaint against the Messenians, marched 
against them with their whole forces and ravaged most of the country. 
They mustered again when the corn was ripe, intending to invade 
Messenia. But Dinocrates, a popular leader, and for the time 
being the general of the Messenians, with a force collected from the 
capital and its neighbourhood, had occupied the passes leading from 
Arcadia into Messenia, and thus obliged the Arcadian army under 
Lycortas to retreat without striking a blow. They had <not> been 
gone long when Philopoemen arrived with a handful of cavalry. 
But failing to get tidings of his friends, he was worsted and taken 
alive by the Messenians in an engagement in which they occupied 
higher ground. The manner of his capture and his death I will 
describe hereafter in my account of Arcadia. The Messenians who 
had him put to death were punished, and Messene was again 
enrolled in the Achaean confederacy. 

Hitherto I have recounted the many sufferings of the Mes- 
senians, and how, after scattering them to the ends of the earth and 
to lands the farthest from Peloponnese, God afterwards brought them 
safe back to their own land. I must now address myself to a 
description of the country and its towns. 

XXX 

1. There is at present in Messenia a town Abia on the coast, 
just twenty furlongs from the Choerius glen. They say that 
of old it was called Ire, and that it was one of the seven towns 
which Homer makes Agamemnon promise to Achilles. They 
say that when the Dorians under Hyllus were conquered by the 
Achaeans, Abia, nurse of Glenus, son of Hercules, went away to Ire 
and dwelt there, and founded a sanctuary of Hercules, and hence 
Cresphontes afterwards gave the town a new name after her, and 
assigned her various other honours. ‘There was a famous sanctuary 
of Hercules at Abia and another of Aesculapius. 

2. Pharae is seventy furlongs from Abia: there is a salt spring 
by the way. The Emperor Augustus separated Pharae from 
Messenia, and attached it to Laconia. ‘They say that its founder 
Pharis was a son of Hermes and Phylodamia, daughter of Danaus, 
and that he had a daughter Telegone, but no sons. The family 
is traced farther down by Homer in the J//zad, who mentions 
that Diocles had twin sons, Crethon and Ortilochus, and _ that 
Diocles himself was a son of Ortilochus, the son of Alpheus. But 
Homer omits Telegone: she it was, according to the Messenian 
legend, who bore Ortilochus to Alpheus. I was further told 
at Pharae, that besides his twin sons Diocles had a daughter 
Anticlea, who had two sons, Nicomachus and Gorgasus, by 
Machaon, son of Aesculapius, and these two latter (I was told) 

remained at Pharae, and when Diocles died they succeeded him in 
the kingdom. ‘They have retained down to this day the power of 
healing the sick and the maimed, and in return people bring them 
sacrifices and votive offerings to the sanctuary. There is also a 
temple of Fortune at Pharae with an ancient image. 3. Homer was 4 
the first, so far as I know, to mention Fortune. The passage is in the 
hymn to Demeter, where in the list of the daughters of Ocean who 
sported with the Maid, the daughter of Demeter, he mentions 
Fortune as one of Ocean’s daughters. ‘The verses run thus :— 

We all in the sweet meadow, 
Leucippe and Phaeno and Electra and Ianthe, 
And Melobosis and Fortune and Ocyroe, fair as a budding flower. 

But he adds nothing about her being the mightiest of the divini- 
ties, and wielding the greatest influence over human affairs, as in 
the Jéad he represents Athena and Enyo as paramount in war, 
Artemis as dreaded by women in childbed, and Aphrodite as 
busied with marriages. With regard to Fortune, however, he adds 
not a word. 4. But Bupalus, a clever architect and sculptor, in 6 
making an image of Fortune for the Smyrnaeans, was the first, so far 
as we know, to represent her with a firmament (fo/0s) on her head, 
and bearing in one hand what the Greeks call the horn of Amalthea. 
Thus far he indicated the functions of the goddess. Pindar after- 
wards sang of Fortune, and in particular he called her Pherepolis 

(‘ city-supporter ἢ. 

σι 

XXXI 

1. A little way from Pharae is a grove of Carnean Apollo and 
a spring of water in it. Pharae is about six furlongs from the sea. 2. 
Eighty furlongs inland from Pharae you come to Thuria: they say that 
Thuria is the town named Anthea in Homer. Augustus gave Thuria 
to the Lacedaemonians of Sparta. For Antony, a Roman, made war 
on Augustus, the Emperor of Rome, and amongst other Greeks the 
Messenians sided with Antony, because the Lacedaemonians adhered 
jto Augustus. Therefore Augustus visited with various degrees of 
displeasure those who had sided against him. The old town of 
Thuria stood on a height : the present town is in the plain. How- 
ever, the upper town is not entirely deserted: there are some 
remains of the town wall, and there is also a sanctuary of the 
Syrian goddess. The river Aris flows past the town which stands 
in the plain. 3. In the interior is a village Calamae, and a place 3 
Limnae (‘lakes’), in which there is a sanctuary of Artemis of the 
Lake (Zimnatis), where they say that Teleclus, king of Sparta, met 
his end. Going from Thuria in the direction of Arcadia you come 4 
to the springs of the Pamisus: at these springs there are cures for 
little children. 

VOL.I Q 

tN 

4. Turning to the left from the springs, and going on about 
forty furlongs, you come to the city of the Messenians under 
Mount Ithome. It is enclosed not by Mount Ithome only; the 
part of it towards the Pamisus is enclosed also by Mount Eva. 
They say that this mountain got its name because Dionysus and the 
women with him first uttered here the Bacchic exclamation, Evoe. 

5)5. Messene is surrounded by a wall, the whole circuit of which is 
built of stone, and there are towers and battlements on it. I have 
‘not seen the walls of Babylon, or the Memnonian walls at Susa in 
ersia, nor have I heard of them from people who have seen them ; 
ut Ambrosus in Phocis, Byzantium, and Rhodes are fortified in 
the best style, and yet the walls of Messene are stronger than theirs. 
6 In the market-place of Messene is an image of Saviour Zeus and a 
water-basin called Arsinoe, which takes its name from the daughter 
of Leucippus : water flows underground into it from a spring called 
Clepsydra. There is a sanctuary of Poseidon and another of 
Aphrodite. Most noteworthy of all is an image of the Mother of 
the Gods, in Parian marble, a work of Damophon, who, when 
the ivory in the image of Zeus at Olympia had cracked, fitted it 
together with the utmost accuracy: honours are paid to Damophon 
7 by the Eleans. 6. Damophon also made the Laphria, as it is called, 
at Messene. The Messenian worship of her arose as follows :—The 
Calydonians worship Artemis above all the gods, and surname her 
Laphria ; and from them the Messenians, who received Naupactus 
from the Athenians, and consequently dwelt close to Aetolia, 
borrowed the name. ‘The form of the image I will describe else- 
where. ‘The name of Laphria has reached only the Messenians and 
8 the Patreans of Achaia. But all cities recognise Ephesian Artemis, 
and some persons worship her privately above all the gods. The 
causes of this are, in my opinion, primarily two: first, the fame of 
the Amazons who are reputed to have set up the image ; and, second, 
the vast antiquity of the sanctuary. With these causes three others 
have co-operated to spread the renown of the Ephesian Artemis: 
the size of the temple, which is the largest building in the world, 
the prosperity of the city of Ephesus, and the distinction which 
9 the goddess there enjoys. 7. There is also a temple of Ilithyia at 
Messene with a stone image. Near it is a hall of the Curetes, 
where they sacrifice all animals alike: they begin with oxen and 
goats, and end with birds, throwing all of them into the flames. 
There is also a holy sanctuary of Demeter at Messene, and images 
of the Dioscuri carrying the daughters of Leucippus. I have shown 
above how the Messenians claim that the sons of Tyndareus belong 
1o to them and not to the Lacedaemonians. 8. But the images in 
the sanctuary of Aesculapius are at once the most numerous and 
the best worth seeing. For besides images of the god and his 
sons, and images of Apollo, the Muses, and Hercules, the sanctuary 

contains an image of the City of Thebes, a statue of Epaminondas, 
son of Cleommis, an image of Fortune, and one of Artemis, 
Bringer of Light. The marble images are the works of Damo- 
phon, the only Messenian sculptor of note that I know of. The 
statue of Epaminondas is of iron, and is the work of some other 
artist. 9. There is also a temple of Messene, daughter of Triopas, 
with an image of gold and Parian marble. At the back of the 
temple are paintings of the kings of Messene. First there are 
portraits of Aphareus and his sons, who reigned before the arrival 
of the Dorian expedition in Peloponnese. Next there are portraits 
of those who reigned after the return of the Heraclids, including a 
painting of Cresphontes, one of the leaders of the Dorians, and 
paintings of Nestor, Thrasymedes, and Antilochus, three members 
of the royal house that dwelt in Pylus, Thrasymedes and Antilochus 
being preferred to the other sons of Nestor on account of their 
age, and because they shared in the expedition against Troy. Leu- 
cippus, brother of Aphareus, is also painted, and Hilaira, Phoebe, 
and Arsinoe. There is also a painting of Aesculapius, who, 
according to the Messenians, was a son of Arsinoe ; and paintings of 
Machaon and Podalirius, because they also took part in the Trojan 
war. ‘These paintings are by Omphalion, a pupil of Nicias, son of 
Nicomedes. Some say that he was also Nicias’s slave and favourite. 

XXXII 

1. What the Messenians name the Place of Sacrifice contains 
images of all the gods recognised by the Greeks. It contains 
also a bronze statue of Epaminondas and ancient tripods, 
which Homer calls fireless. The images in the gymnasium are by 
Egyptians, and represent Hermes, Hercules, and Theseus. ΑἹ] 
the Greeks, and by this time many of the barbarians also, are wont 
to honour these three deities in gymnasiums and wrestling schools. 
2... . I found that <Aethidas> was older than myself. And 
because he was a man of some property the Messenians honour him 
as a hero. Some of the Messenians, indeed, said that Aethidas was 
certainly very wealthy, but that it is not he who is sculptured on 
this monument, but an ancestor and namesake of his. They say 
that the elder Aethidas commanded the Messenians at the time 
when Demetrius, son of Philip, at the head of an army, made his 
stealthy and unlooked-for entrance into the city by night. 

3. There is also a tomb of Aristomenes here, and they say 
it is not a mere cenotaph. When I inquired how and whence 
they brought hither the bones of Aristomenes, they said they 
had fetched them from Rhodes, and that it was the god at 
Delphi who had commanded them to do so. They told me, 
further, the ceremonies which they observe at the grave. The 

XN 

ῳ 

bull which is to be sacrificed they take to the tomb and tie to the 
pillar which stands on the grave; and the bull being wild, and 
not used to being tied, will not stand still. Now if in his struggles 
and plunges the pillar shakes, it is a good omen; but if the 

4 pillar does not move, it forebodes misfortunes. 4. They will have 
it, too, that the dead Aristomenes was present at the battle of 
Leuctra, and they say that he helped the Thebans, and was the 
chief cause of the disaster that befell the Lacedaemonians. The 
first people I know of who asserted that the soul of man is immortal 
were the Chaldeans and the Indian magicians; and some of the 
Greeks believed them, especially Plato, the son of Aristo. If everybody 
accepts this tenet, there can be no gainsaying the view that hatred 
of the Lacedaemonians has rankled in the heart of Aristomenes 

5 through all the ages. 5. A story which I heard myself at Thebes 
lent some countenance to the Messenian statement, though it does 
not entirely agree with it. The Thebans say that just before the 
battle of Leuctra they sent envoys to inquire of various oracles, and 
in particular of the oracle of the god at Lebadea (Trophonius). 
The replies given by the Ismenian god and the Ptoan god are still 
preserved, as also the oracles given at Abae and Delphi. Tro- 
phonius, they say, replied in hexameter verse :— 

Before you engage with the foemen, set up a trophy 

And adorn it with my shield, which was deposited in the temple 
By bold Aristomenes the Messenian. Verily I 

Will destroy the host of the shielded foe. 

6 When this oracle was reported, they say that Xenocrates, at the 
request of Epaminondas, sent for the shield of Aristomenes, and 
with it decorated a trophy in a place where it would be seen by 
the Lacedaemonians. Some of them, we may presume, knew the 
shield by having seen it at their leisure at Lebadea, but all knew it 
by hearsay. When the Thebans had gained the victory, they 
restored the shield to Trophonius, in whose shrine it had been 
dedicated. There is a bronze statue of Aristomenes in the stadium 
at Messene. Not far from the theatre is a sanctuary of Serapis and 
Isis. 

XXXII 

τ. On the way to the summit of Ithome, where is the acropolis 
of Messene, there is a spring called Clepsydra. 2. To enumerate 
all the peoples who claim that Zeus was born and brought up among 
them would be impracticable even if the attempt were seriously 
made. But, however that may be, the Messenians are one of the 
peoples who advance the claim; for théy say that the god was 
brought up amongst them, and that the women who brought him up 
were Ithome and Neda; Neda, so they say, gave her name to the 

river, and Ithome gave hers to the mountain. They relate that when 
Zeus was stolen by the Curetes for fear of his father, these nymphs 
washed him here, and that the water has its name from the theft 
which the Curetes committed (Clepsydra, ‘stolen water’). Every 
day they carry water from the spring to the sanctuary of Zeus of 
Ithome. 3. The image of Zeus is a work of Ageladas, and was 2 
originally made for the Messenians of Naupactus. A priest annually 
chosen keeps the image in his house. They also celebrate an 
annual festival called Ithomaea. Anciently they also held a musical 
competition. This may be inferred from the verses of Eumelus, 
amongst other evidence. For Eumelus in the hymn for the proces- 
sion at Delos writes as follows :— 

To the god of Ithome was acceptable the muse 
That hath clean and free sandals. 

In writing these verses he seems to be aware that they held a 
musical competition also. 

4. Following the Arcadian road that leads to Megalopolis, you 3 
see at the gate a Hermes of Attic workmanship. For the use of 
square-shaped images of Hermes is Athenian, and from Athens 
the usage has passed to the rest of the world. Going down thirty 
furlongs from the gate you come to the stream of the Balyra. They 
say that the river got its name because here Thamyris threw away 
(apfobalein) his lyre when he lost his sight: he was the son (they say) 
of Philammon and the nymph Argiope. They say that Argiope 
had previously dwelt at Parnassus, but that when she was with 
child she removed to the land of the Odrysians; for Philammon 
would not take her into his house. Therefore they call Thamyris 
an Odrysian and a Thracian. The Leucasia and the Amphitus 
unite their streams in one. 

5. Crossing them you come to a plain named the Stenyclerian 4 
plain: they say there was a fhero Stenyclerus. Opposite the plain is 
what was anciently called Oechalia, but is now called the Carnasian 
grove: it is mostly filled with cypresses. There is an image of 
Carnean Apollo, and another of Hermes carrying aram. Hagne 
(‘holy’) is a surname of the Maid, the daughter of Demeter: a 
spring of water rises beside her image. With regard to the rites 5 
of the Great Goddesses (for their mysteries are celebrated in the 
Carnasian grove) I am resolved to be silent; for in point of 
sanctity I regard them as second only to the Eleusinian mysteries. 
However, my dream did not debar me from proclaiming to all and 
sundry that in the Carnasian grove were preserved the bronze urn 
found by the Argive general and the bones of Eurytus, son of 
Melaneus. 6. Past the Carnasian grove flows a river, the Charadrus ; 6 
and going on towards the left for just eight furlongs you reach 
the ruins of Andania. The guides agree that the city got its name 

from a woman Andania; but I am not able to say who her parents 
were or whom she married. Going from Andania, in the direction 
of Cyparissiae, we come to Polichna as it is called, and to the 
rivers Electra and Coeus. The names may refer to Electra, 
daughter of Atlas, and Coeus, father of Latona; or perhaps Electra 
and Coeus may be local heroes. 

7 7. Having crossed the Electra we come to a spring named 
Achaia, and to the ruins of a city called Dorium. According to 
Homer, it was here in Dorium that Thamyris met with his mis- 
fortune for asserting that he would vanquish the Muses themselves 
in singing. But Prodicus the Phocaean (if the epic poem called 
the AZinyad is really by him) says that Thamyris is punished in hell 
for his boastfulness touching the Muses. But my opinion is that 
Thamyris lost the sight of his eyes by disease. The same thing 
happened to Homer afterwards. But whereas Homer bore up 
against his misfortune and continued to compose poetry to the 
last, Thamyris yielded to the pressure of his haunting calamity and 
sang no more. 

XXXIV 

1. From Messene to the mouth of the Pamisus is a journey of 
eighty furlongs. The Pamisus flows through tilled land: its waters 
are clear; and vessels sail up it from the sea for about ten furlongs. 
Sea-fish also ascend it, especially in spring-time. Fish do the same 
thing also in the Rhine and the Maeander; but above all they 
swim up the stream of the Achelous, which falls into the sea 
opposite the Echinadian islands. But the fish that swim up the 
Pamisus are of a very different sort, because its water is clear and 
not slimy like that of the rivers I have named. But the gray 
mullet, being a fish that lives in mud, loves turbid rivers. ‘The 
rivers of Greece do not breed creatures that are deadly to man, as 
do the Indus and the Egyptian Nile, and also the Rhine, Danube, 
Euphrates, and Phasis. ‘These rivers breed creatures that prey 
upon men most voraciously: in shape the creatures resemble the 
shads in the Hermus and Maeander, but they are stronger and of a 
3 darker hue than the shads. ‘The Indus and the Nile both contain 

crocodiles, and the Nile contains hippopotamuses also, which are as 
dangerous to man as the crocodile. But in the rivers of Greece you 
have nothing to fear from monsters; for in the Aous, which flows 
through Thesprotis in Epirus, the sharks are not native to the 
river, but come up from the sea. 

4 2. Corone is a town on the right of the Pamisus: it lies on the 
coast at the foot of Mount Mathia. On this road there is a place 
beside the sea which they deem sacred to Ino; for they say that 
here she came up out of the sea as a full-blown goddess, with the 

N 

CHS, XXXIII-XXXIV CORONE—ASINE 231 

name of Leucothea instead of Ino. A little farther on we come to 
the mouth of the river Bias, said to have been named after Bias, 
son of Amythaon. ‘Twenty furlongs from the road is the spring of 
the Plane-tree Grove: the water flows out of a broad plane-tree 
which is hollow inside: the breadth of the tree is like that of a 
small cavern, and it is from here that the drinking-water descends 
to Corone. 3. The ancient name of Corone was Aepea; but when 5 
the Messenians were restored to Peloponnese by the Thebans, they 
say that Epimelides, being sent to repeople the town, called it 
Coronea, because he himself came from Coronea in Boeotia ; but 
from the first the Messenians did not pronounce the name rightly, 
and as time went on the wrong pronunciation prevailed more and 
more. Another story is that in digging the foundations of the 
wall they lit on a bronze crow (korone). ‘There are temples here of 6 
Artemis called Child-rearer, of Dionysus, and of Aesculapius. The 
images of Aesculapius and Dionysus are of stone, but the image of 
Saviour Zeus in the market-place is of bronze. The image of 
Athena that stands in the acropolis under the open sky is also of 
bronze: she is holding a crow in hér hand. I saw also the tomb 
of Epimelides. Why they call the harbour the harbour of the 
Achaeans I do not know. 

4. Going on from Corone about eighty furlongs you come 7 
to a sanctuary of Apollo beside the sea: it is held in honour be- 
cause, according to the Messenians, it is of great antiquity, and 
the god heals diseases. They name him Crested-lark Apollo. 
His image is of wood; but the image of Argeot (Apollo) is of 
bronze, and they say that it was dedicated by the Argonauts. 5. 
Next to Corone is Colonides, their lands marching together. The 8 
people of Colonides say that they are not Messenians, but were 
brought from Attica by Colaenus, who, in accordance with ‘an 
oracle, was guided by a crested lark to the place where he was to 
plant his colony. However they were destined, in course of time, 
to adopt the dialect and customs of the Dorians. The town of 
Colonides lies on a height a little way from the sea. 

6. The people of Asine were originally neighbours of the people 9 
of Lycorea on Mount Parnassus, and were named Dryopians after 
their founder. This name they preserved when they came to Pelo- 
ponnese. But two generations afterwards, in the reign of Phylas, 
the Dryopians were conquered in battle by Hercules and brought to 
Delphi as an offering to Apollo. But in obedience to an oracle 
which the god gave to Hercules they were brought to Peloponnese, 
where they first occupied Asine, near Hermion: being driven thence 
by the Argives they settled in Messenia by the permission of the 
Lacedaemonians, and, in course of time, when the Messenians were 
restored, the Asinaeans were not expelled from their city. But 
what the Asinaeans say about themselves is this. They admit that 

_ 

ο 

I 

N 

they were conquered by Hercules in battle, and that their city on 
Parnassus was taken; but they deny that they were made prisoners 
and brought to Apollo: they say that when the walls were captured 
by Hercules they abandoned the city and fled to the peaks of 
Parnassus ; afterwards, having crossed in ships to Peloponnese, they 
threw themselves on the protection of Eurystheus, who, being a foe 
of Hercules, bestowed on them Asine in Argolis. The Asinaeans are 
the only people of .the stock of the Dryopians who still pride them- 
selves on the name. Herein they differ from the people of Styra 
in Euboea, who are also Dryopians by descent, but took no part in 
the fight with Hercules because they dwelt far from the city. But 
the Styrians scorn to be called Dryopians, just as the Delphians shrink 
from being called Phocians. Whereas it gives the Asinaeans the 
greatest pleasure to be called Dryopians, and it is plain that they have 
founded their holiest sanctuaries in memory of their old sanctuaries 
on Parnassus; for they have both a temple of Apollo and a sanctuary 
of Dryops with an ancient image. They also celebrate mysteries every 
other year in honour of Dryops, whom they affirm to be a son of 

μι 

12 Apollo. 7. The city, too, stands by the sea just like their old 

Asine in Argolis. It is forty furlongs from Colonides to Asine, and 
as far from Asine to Acritas, which is a headland running into the 
sea with a desert island called Theganussa lying off it. After 
Acritas there is port Phoenicus with the Oenussian islands lying 
opposite to it. 

XXXV 

1. Before the army mustered to attack Troy, and so long as 
the Trojan war lasted, the town of Mothone was called Pedasus ; 
but afterwards it changed its name and was called, according to the 
inhabitants themselves, after the daughter of Oeneus. For they say 
that after the capture of Ilium, Oeneus, son of Porthaon, returned 
with Diomede to Peloponnese, and there had a daughter Mothone 
born to him by a concubine. But in my opinion the place got its 
name from the rock Mothon. It is this rock also that makes the 
harbour; for, stretching along under water, it narrows the entrance for 
ships, and at the same time stands as a breakwater against heavy seas. 
2. I mentioned before that when the Nauplians were expelled by the 
Argives in the reign of Damocratidas, king of Argos, for siding with 
the Lacedaemonians, they received Mothone from the Lacedae- 
monians, and that they were not afterwards molested by the 
restored Messenians. The Nauplians, in my opinion, were of 
Egyptian extraction. They sailed with Danaus to Argolis, and two 
generations afterwards they were settled in Nauplia by Nauplius, son 
3 οἵ Amymone. The Emperor Trajan granted the people of Mothone 

freedom and independence. 3. At-an earlier time Mothone was over- 

taken by a calamity which befell no other town on the coast of 
Messenia. Thesprotian Epirus fell a prey to anarchy. For 
Deidamia, daughter of Pyrrhus, had no children, and when she 
came to die she left the government in the hands of the people. 
She was a daughter of Pyrrhus, son of Ptolemy, son of Alexander, 
son of Pyrrhus. The history of Pyrrhus, son of Aeacides, has been 4 
already narrated by me in my description of Athens. As a tactician 
and strategist Pyrrhus was preferred by Procles, the Carthaginian, to 
Alexander himself; but Procles admitted that for good fortune and the 
splendour of his exploits Alexander carried off the palm. So, then, 5 
when the kingly government came to an end in Epirus, the common 
people grew saucy and set all authority at naught. Hence the 
Illyrians, who inhabit the coast of the Ionian Sea north of Epirus, 
overran and subdued them. No people ever yet, so far as we know, 
throve under a democracy, except the Athenians ; and they certainly 
flourished under it. For in mother-wit they had not their equals 
in Greece, and they were the most law-abiding of peoples. 4. But the 6 
Illyrians, having tasted the sweets of conquest, and hungering for 
more, built ships and plundered all who fell in their way. One time, 
pretending to treat the Mothonian territory as a friendly country, 
they came to anchor off it, and despatched a messenger to the city 
with a request that a supply of wine might be sent to the ships. A 
few men brought the wine, and the Lllyrians bought it of them at their 
own price, and sold them some of the wares they had brought with 
them. Next day more people came from the city, and the Illyrians 7 
allowed them also to make a profit. At last women as well as men 
came down to the vessels to sell wine and get goods in exchange 
from the barbarians. Then the Illyrians had the hardihood to 
kidnap many men and yet more women, and putting them on board 
they made sail for the Ionian Sea, leaving the city of Mothone 
desolate. 

5. In Mothone there is a temple of Athena of the Winds: 8 
they say that Diomede dedicated the image and give the god- 
dess this title. For the country used to suffer from stormy and 
unseasonable winds till Diomede prayed to Athena, and from that 
day forward the winds have wrought no havoc on the land. 6. 
There is also a sanctuary of Artemis here, and a well of water mixed 
with pitch: in appearance, the water is very like the fragrant oil of 
Cyzicus. Water may assume every hue and smell. The bluest 9 
water I ever saw was the water at Thermopylae, not all of it, only 
the water that descends into the swimming-bath which the natives 
call the Women’s Pots. Red water, red as blood, may be seen 
in the land of the Hebrews, near the city of Joppa. The 
water is hard by the sea, and the local legend runs that when 
Perseus had slain the sea-beast, to which the daughter of Cepheus 
was exposed, he washed off the blood at this spring. I have seen τὸ 

I 

234 ΟΣ ΒΚ. IV. MESSENIA 

black water welling up from springs at Astyra, which is the 
name of the hot baths at Atarneus opposite to Lesbos. ‘The 
town of Atarneus is the price which the Chians received from 
the Medes for surrendering Pactyes, the Lydian, who had thrown 
himself on their protection. As I said, the water at Astyra is 
black ; but above Rome, across the river Anio, there is white water. 
When a man first enters this water it feels cold and makes him 
shiver, but after a little it heats him like the most fiery drug. These 
are the wonderful and peculiar springs which I have myself seen. Less 
marvellous springs I knowingly omit; for it is no great wonder to 
find salt and astringent water. But I will mention two waters of 
different sorts. In the White Plain in Caria, beside the village of 
Dascylus, as it is called, there is hot water which is sweeter than 

μι 

12 milk to drink. Again Herodotus, I know, affirms that a spring of 

ππκια πρωτολιακναταν 

bitter water flows into the river Hypanis. Why should we not 
believe him, when in our own time there has been found at 
Dicaearchia, in the land of the Tyrrhenians, a hot spring so acid 
that in a few years it corroded the lead through which it flowed? 

XXXVI 

1. From Mothone it is a journey of just one hundred fur- 
longs to Cape Coryphasium ; and on the cape lies Pylus. Pylus 
was founded by Pylus, son of Cleson: he brought from Megaris the 
Leleges, who at that time occupied it. But he did not enjoy the 
city which he had founded, being driven out by Neleus and the 
Pelasgians of Iolcus. So he withdrew to the neighbouring 
country and there occupied Pylus in Elis. But Neleus, after 
he became king, raised the repute of Pylus so high that Homer 
calls it the city of Neleus. 2. Here there is a sanctuary of Athena 
surnamed Coryphasian, and a house called the house of Nestor, 
and in it is a painting of Nestor. His tomb is in the city: the 
tomb a little way from Pylus is said to be that of Thrasymedes. 
3. There is also in the city a cave, in which they say that the 
3 cows of Nestor and of Neleus before him were stalled. ‘These cows 

must have been of Thessalian breed, having belonged to Iphiclus, 
father of Protesilaus. For Neleus asked these cows as a bridal 
present from his daughter’s suitors, and in order to get them 
Melampus, to please his brother Bias, went to Thessaly. Here the 
cowherds of Iphiclus laid him by the heels; but at Iphiclus’ request 
Melampus divined for him and received the cows as his guerdon. 
Thus we see that people in those days set great store on amassing 
wealth in the shape of herds of horses and kine. For Neleus 
coveted the cows of Iphiclus, and Eurystheus, moved by the fame of 
the Iberian kine, commanded Hercules to lift the cattle of Geryon. 
4 Eryx, also, who then reigned in Sicily, is known to have conceived so 

iS) 

keen a love of the oxen from Erythea, that he wrestled with Hercules 
for them, and staked his kingdom against the kine. Again, Homer in 
the //iad says that the first marriage present given by Iphidamas, son 
of Antenor, to his father-in-law was a hundred kine. ‘These facts 
confirm my view that the men of those times delighted chiefly in 
cattle. But it seems to me that the kine of Neleus must have 
mostly grazed beyond the borders ; for the district of Pylus is in 
general sandy and could not furnish so much grass for cows. In 
proof of it I may refer to Homer, who in speaking of Nestor always 
adds that he was king of sandy Pylus. 

ψι 

4. Off the harbour lies the island of Sphacteria, just as Rhenea 6 

lies off the roadstead of Delos. We see that human fortunes can 
confer renown on places previously unknown. Thus Caphareus in 
Euboea is famous for the storm which there burst upon the Greeks 
under Agamemnon as they were returning from Ilium; and every- 
one has heard of Psyttalia at Salamis, because of the Medes who 
perished there. So Sphacteria is known to the world for the 
disaster that there befell the Lacedaemonians. The Athenians set up 
a bronze image of victory on the Acropolis to commemorate the affair 
of Sphacteria. 

5. Having come to Cyparissiae from Pylus we see a spring 
below the city near the sea. They say that Dionysus made the 
water flow by smiting the earth with his wand; hence they name 
it the spring of Dionysus. There is also a sanctuary of Apollo at 
Cyparissiae, and another of Athena surnamed Cyparissian. In the 
Defile (Aulon), as it is called, there is a temple of Aulonian 
Aesculapius and an image of him. At this point the river Neda

BLES 

I 

τ. THE Greeks who say that Peloponnese is divided into five 
parts and not more, must hold that the Eleans are comprised 
with the Arcadians in Arcadia, and that the second part belongs to 
the Achaeans, and the other three to the Dorians. Of the races 
that inhabit Peloponnese the Arcadians and Achaeans are aborigines. 
When the Achaeans were driven from their country by the Dorians 
they did not withdraw from Peloponnese, but expelled the Ionians 
and took possession of the country which was anciently known as 

2 Aegialus, but which is now called after these Achaeans. The 
Arcadians have continued from the beginning down to the present 
time in possession of their own country. The rest of Peloponnese is 
occupied by immigrant races. The present Corinthians are the 
youngest of the Peloponnesians: it is two hundred and seventeen 
years since they received their lands from the emperor. The 
Dryopians came to Peloponnese from Parnassus, and the Dorians 
from Oeta. 

3 2. We know that the Eleans crossed over from Calydon and 
the rest of Aetolia. Their earlier history I find to be as follows. 
They say that the first who reigned in this land was Aethlius, that 
he was the son of Zeus and Protogenia, daughter of Deucalion, and 

4 that he had ason Endymion. The Moon, they say, loved Endymion, 
and he had fifty daughters by the goddess. Others, with more 
probability, say that Endymion married a wife: some say that she 
was Asterodia; others that she was Chromia, daughter of Itonus, 
son of Amphictyon; others that she was Hyperippe, daughter of 
Arcas: at all events they agree that he begot Paeon, Epeus, and 
Aetolus, and a daughter Eurycyda. 3. Endymion set his sons to run 
a race at Olympia for the kingdom: Epeus won the race and obtained 
the kingdom, and his subjects were then named Epeans for the first 

5 time. Of his brothers they say that Aetolus abode in the land, but 
that Paeon, sore at his discomfiture, fled far, far away, and that the 

region beyond the river Axius was named Paeonia after him. 4. As 
touching the death of Endymion the people of Heraclea near Miletus 
do not agree with the Eleans ; for while the Eleans show Endymion’s 
tomb, the people of Heraclea say that he went away to Mount Latmus. 

. . And there is a shrine of Endymion on Latmus. Epeus 6 
married Anaxiroe, daughter of Coronus, by whom he had a daughter 
Hyrmina, but no male issue. 5. The following events also took 
place in the reign of Epeus. Oenomaus, son of Alxion (though the 
poets have given out that he was a son of Ares, and the common 
tradition is to the same effect), was a prince in the land of Pisa; but 
he was deposed by Pelops the Lydian when the latter crossed over 
from Asia. At the death of Oenomaus, Pelops acquired not only 7 
the land of Pisa, but also the border district of Olympia, which he 
severed from the territory of Epeus. The Eleans said that Pelops 
was the first to found a temple of Hermes in Peloponnese and to 
sacrifice to the god, which he did for the purpose of averting the 
wrath of the deity at the death of Myrtilus. 

6. Aetolus, who reigned after Epeus, had to flee from Pelopon- 8 
nese, because the children of Apis convicted him on trial of in- 
voluntary homicide; for Apis, son of Jason, from Pallantium in 
Arcadia, was driven over and killed by Aetolus at the funeral 
games celebrated in memory of Azan. From Aetolus, son of 
Endymion, the people about the Achelous got their name because 
he fled to that part of the mainland. But the lordship of the 
Epeans passed to Eleus: his mother was Eurycyda, daughter of 
Endymion, and his father, if you please, was Poseidon. From Eleus 
the people took their present name of Eleans instead of their old 
name of Epeans. 

7. Eleus had ason Augeas. , Those who magnify his history give 9 
the name of Eleus a twist, and affirm that Augeas was a son of the 
sun (felios). "This Augeas had so many cows and flocks of goats 
that most of the land lay untilled by reason of their dung. So 
Augeas persuaded Hercules, by the promise of a portion of the land 
of Elis, or of some other reward, to cleanse the country from the 

dung. This Hercules did by turning the stream of the Menius τὸ 

upon the dung. But because he had achieved the ta’ τ rather by craft 
than by the sweat of his brow, Augeas refused him his reward, 
and turned his elder son Phyleus out of house and home because 
he spoke up and told his father he was wronging a man who had 
done him a good turn. But lest Hercules should attack Elis, 
Augeas prepared to resist him: in particular he made friends with 
the sons of Actor, and also with Amarynceus. 8. This Amarynceus 
was a brave soldier: his father Pyttius was of Thessalian extraction, 
and had come from Thessaly to Elis. To Amarynceus, therefore, 
Augeas gave a share in the government of Elis. But Actor and his 
sons were of the native race and possessed a share of the kingdom. 

_ 

I 

Ny 

For the father of Actor was Phorbas, son of Lapithus, and his mother 
was Hyrmina, daughter of Epeus. Actor gave his mother’s name to 
the city of Hyrmina, which he founded in Elis. 

II 

1. Hercules did not cover himself with glory in the war with 
Augeas. For the sons of Actor, then in the prime of youth and 
valour, always turned to flight the army of his allies, until 
the Corinthians proclaimed the Isthmian truce and the sons of 
Actor went as envoys to the games: then Hercules waylaid and slew 
them in Cleonae. 2. The murderer being unknown, Moline took 
great pains to find out the assassin of her sons. When she had 
discovered him, the Eleans demanded satisfaction for the murder 
from the Argives; for at that time Hercules dwelt in Tiryns. As 
the Argives refused satisfaction, the Eleans next besought the 
Corinthians to exclude the whole of the Argives from the Isthmian 
games. 3. When they failed in this also, Moline is said to have 
called down curses on her countrymen if they did not held aloof 
from the Isthmian games. The curse of Moline is remembered 
and respected to this day, and no athlete from Elis will enter for 
the Isthmian games. 4. But there are two other stories different 
from the one I have just told. One is that Cypselus, tyrant of 
Corinth, dedicated a golden image to Zeus at Olympia; but dying 
before he had carved his own name on the image, the Corinthians 
begged leave of the Eleans to grave on it the name of their city ; 
and not obtaining their request they were angry with the Eleans, and 
warned them to keep away from the Isthmian games. But if the 
Eleans were debarred in spite of themselves from the Isthmian 
games by the Corinthians, why were the Corinthians allowed to 

4share in the Olympic games? ‘The other story is that a worthy 

σε 

man of Elis named Prolaus and his wife Lysippe had two sons, 
Philanthus and Lampus, who went to the Isthmian games, intending 
to compete, the one in the pancratium for boys and the other in the 
wrestling-match ; but that before they entered the arena they were 
strangled or otherwise put out of the way by their antagonists ; and 
that so Lysippe cursed the Eleans if they did not voluntarily hold 
aloof from the Isthmian games. ‘This story can also be shown to be 
absurd. For Timon, an Elean, won victories in the pentathlum at 
the Greek games, and there is a statue of him at Olympia with an 
inscription in elegiacs setting forth all the crowns he won and the 
reason why he did not gain a prize at the Isthmus. The latter 
passage runs thus :— 

But he was hindered from going to the Sisyphian land by the quarrel 
About the doleful death of the Molionids. 

III 

1. But enough of this disquisition. Hercules afterwards took 
and sacked Elis with an army which he had drawn together from 
Argos, Thebes, and Arcadia. The Eleans were assisted by the men 
of Pylus in Elis and by the men of Pisa. Hercules took vengeance 
on the people of Pylus; but he was prevented from marching 
against the men of Pisa by the following oracle from Delphi :— 

Dear to my sire is Pisa; but into my hands he gave Pytho. 

This oracle saved the people of Pisa. 2. Hercules gave up the 
land of Elis and everything else to Phyleus, more out of respect 
for him than from a voluntary impulse ; he also left the prisoners in 
his hands, and allowed Augeas to go unpunished. 3. As the land 2 
was bereft of men of military age, the women of Elis, it is said, 
prayed to Athena that they might conceive so soon as they met 
their husbands. ‘Their prayer was heard, and they founded a 
sanctuary of Athena surnamed Mother. And as both wives and 
husbands were overjoyed at the meeting, they named the spot where 
they first met Bady (‘sweet’); and the river which flows by it they 
called the Bady Water in their native tongue. 

4. After Phyleus had settled the affairs of Elis he returned to 3 
Dulichium. Augeas died in old age, and the kingdom of Elis 
devolved on his son Agasthenes, and on Amphimachus and Thalpius. 
For the sons of Actor had married twin sisters, daughters of Dexa- 
menus, king of Olenus : one of the sons (Cteatus) married Theronice, 
and had by her a son Amphimachus; the other, Eurytus, married 
Theraephone, and had by her a son Thalpius. But neither did 4 
Amarynceus nor his son Diores remain a mere commoner. This is 
signified by Homer in his list of the Eleans; for he makes their 
whole fleet to consist of forty ships, and says that half of them were 
under Amphimachus and Thalpius, and that, of the other twenty, ten 
were commanded by Diores, son of Amarynceus, and ten by Polyxenus, 
son of Agasthenes. After Polyxenus had returned safe from Troy, a 
son Amphimachus was born to him. He gave the child this name, it 
seems to me, out of friendship for Amphimachus, son of Cteatus, 
who fell at Ilium. Amphimachus had a son Eleus. 5. It was when 5 
Eleus was king of Elis that the host of the Dorians assembled under 
the sons of Aristomachus to make good their return to Peloponnese. 
An oracle was given to the kings of the Dorians that they should 
take the three-eyed one to guide them on their return. While they 
were at a loss to know what the oracle might mean, there met them 
a man driving a mule, and the mule was blind of one eye. Cres- 6 
phontes bethought him that the oracle referred to this man, so the 
Dorians made friends with him. He bade them return to Peloponnese 

in ships, and not to try to make their way across the Isthmus with a 
land force. ‘This was his advice, and he also guided them on the 
voyage from Naupactus to Molycrium. In return for this service 
they. covenanted to give him, at his request, the land of Elis. The 
man was Oxylus, son of Haemon, son of Thoas. It was this Thoas 
who helped the sons of Atreus to conquer the realm of Priam. 
From Thoas up to Aetolus, son of Endymion, there are six genera- 

7 tions. The Heraclids were kinsmen of the kings of Aetolia: in 
particular the mothers of Thoas, son of Andraemon, and of Hyllus, 
son of Hercules, were sisters. But an accident had forced Oxylus to 
flee from <Aetolia; for they say that in throwing a quoit he had 
missed his aim and unwittingly taken a life. Some say that the man 
killed by the quoit was Oxylus’ brother Thermius; others that he 
was Alcidocus, son of Scopius. 

IV 

1. Another story told of Oxylus is this: he suspected that 
when the sons of Aristomachus saw that the land of Elis was good 
and cultivated throughout, they would not give it to him, and there- 
fore he led the Dorians through Arcadia, and not through Elis. 
Oxylus would fain have got the kingdom of Elis without striking a 
blow. Dius, however, would not yield, but proposed that, instead 
of a pitched battle between the two armies, one soldier should be 
chosen from each side to do battle. This proposal was accepted by 

2 both sides. ‘The Elean champion was Degmenus, an archer, and the 
champion on the Aetolian side was Pyraechmes, a trained slinger. 
Pyraechmes was victorious, so the kingdom fell to Oxylus. He 
suffered the old Epean inhabitants to abide in possession of their 
own, but he introduced colonies of his Aetolians among them, and 
gave them a share of the land. He assigned certain privileges 
to Dius, and he kept up the ancient worship of the heroes, 
especially the sacrifice to Augeas, which is still regularly offered in our 

3 time. It is said that he also persuaded the people who dwelt in the 
villages not far from the walls to migrate to the city, and thus he 
made Elis more populous and in every way more prosperous. 2. 
An oracle came to him also from Delphi bidding him invite 
the descendant of Pelops to settle in the country. Oxylus made 
diligent search, and found Agorius, son of Damasias, son of Penthilus, 
son of Orestes. Him he fetched from Helice in Achaia, and with 

4 him a small section of the Achaeans. They say that the name of 
Oxylus’ wife was Pieria, but they remember nothing more about her. 
Oxylus is said to have had two sons, Aetolus and Laias. Aetolus 
died before his father and mother; so his parents buried him in a 
tomb which they caused to be made exactly in the gate which leads 
to Olympia and the sanctuary of Zeus. They buried him thus in 

obedience to an oracle which commanded that the corpse should be 
neither within nor without the city. And to this day the master of 
the gymnasium still sacrifices annually to Aetolus as to a hero. 

3. Oxylus was succeeded on the throne by his son Laias. 5 
I did not find, however, that the descendants of Laias sat on the 
throne ; therefore, though I know who they were, I pass them over, 
for I do not wish my narrative to stoop to mere commoners. 4. 
Afterwards Iphitus, of the race of Oxylus, and a contemporary of 
Lycurgus, the Lacedaemonian lawgiver, arranged the games at 
Olympia, and revived the Olympic festival and truce, which had 
been discontinued for a time, how long I cannot say. The cause 
of the discontinuance of the Olympic festival I will explain when 
I treat of Olympia. As Greece just at that time was sorely wasted 
by pestilence and civil strife, it struck Iphitus that he would pray 
to the god at Delphi for deliverance from these evils; and they say 
that the Pythian priestess enjoined him and the Eleans to renew the 
Olympic games. Iphitus persuaded the Eleans to sacrifice also to 
Hercules, whom hitherto they had regarded as their foe. The 
inscription at Olympia states that Iphitus was a son of Haemon ; but 
most of the Greeks say he was a son of Praxonides, and not of 
Haemon. ‘The ancient writings of the Eleans traced him to a father 
of the same name as himself, namely Iphitus. 

5. The Eleans bore their share in the Trojan war, and in7 
the battles fought during the Persian invasion of Greece. Passing 
over their contests with the Pisans and Arcadians for the manage- 
ment of the Olympic games, we note that they reluctantly joined 
the Lacedaemonians in invading Attica. Not long afterwards 
they banded themselves with the Mantineans and Argives against 
the Lacedaemonians, and prevailed upon the Athenians to join the 
alliance. At the time of the invasion of Agis and the treachery of 8 
Xenias, the Eleans won 5 battle at Olympia, routed the Lacedae- 
monians, and chased them out of the sacred enclosure; but after- 
wards the war was concluded by the treaty which I mentioned above 
in my book on Lacedaemon. When Philip, son of Amyntas, would 9 
not keep his hands off Greece, the Eleans, crippled by domestic 
broils, joined the Macedonian alliance, but they would not fight 
against the Greeks at Chaeronea. However, they indulged their 
old hatred of the Lacedaemonians by joining Philip in attacking 
them. But after the death of Alexander they sided with the Greeks 
in the war with the Macedonians under Antipater. 

on) 

V 

1. Afterwards Aristotimus, son of Damaretus, son of Etymon, 
aided and abetted by Antigonus, son of Demetrius, king of 
Macedonia, made himself tyrant of Elis. His tyranny lasted six 

VOL. I R 

months, and was then put an end to by the revolt of Chilon, 

Hellanicus, Lampis, and Cylon. Cylon with his own hand slew 

the tyrant who had taken refuge at the altar of Saviour Zeus. Such 

is a short enumeration of the wars of the Eleans. 

2. There are two marvels in the land of Elis: one is that fine 
flax grows here and nowhere else in Greece; the other is that the 
mares cannot be impregnated by asses within the borders of Elis, 
though they can be impregnated outside them. The cause of this 
last phenomenon is said to have been a curse. The fine flax of 
Elis is not inferior in fineness of texture to the fine flax of the 
Hebrews, but it is not so yellow. 

3. Going from <the Neda> you come to a place’ in Elis named 
Samicum, which extends to the sea. Above it to the right is the 
district of Triphylia with a city Lepreus. The people of Lepreus claim 
to belong to Arcadia, but it is notorious that they have been subject 
to Elis from the earliest times. Whenever any of them won prizes 
at Olympia, the herald proclaimed them Eleans from Lepreus. The 
poet Aristophanes also says that Lepreus is a town of Elis. There 
are three roads to Lepreus: one from Samicum, leaving the river 
Anigrus on the left; another from Olympia; and a third from Elis. 
4 The longest of them is a day’s journey. 4. They say that the city 
took its name from its founder, Lepreus, son of Pyrgeus. It is said 
that Lepreus bragged that he was as good a man as Hercules at 
eating: each of them killed an ox at the same time and cooked it, 
and Lepreus was as good as his word, for he turned out to be as 
powerful an eater as Hercules. After that he took heart of grace, 
and challenged Hercules to a duel. But they say that he got the 
worst of it, and being knocked on the head was buried in the land 
of Phigalia. However, the Phigalians could not point to his tomb. 
I have heard the foundation of the town of Lepreus attributed to 
Leprea, daughter of Pyrgeus. Others say that the people who first 
settled in the land were attacked by leprosy, and that thus the city 
got its name from the misfortune of its inhabitants. The Lepreans 
said that there used to be in their city a temple of Zeus Leucaeus 
(‘of the white poplar’), and the graves of Lycurgus, son of Aleus, 
and Caucon; this latter grave, they said, was surmounted by the 
figure of a man holding a lyre. But in my time there was no 
remarkable tomb and no sanctuary at all of the gods, save one of 
Demeter, and even that was made of unburnt bricks and had no 
image. Not far from Lepreus is a spring called Arene, which they 
say got its name from the wife of Aphareus. 

7 5. Wenowreturn to Samicum, and in passing through that district 
we come to the mouth of the river Anigrus. The flow of this river 
is often checked by stormy winds, which, sweeping the sand from 
the deep sea against its mouth, stop the passage of the water. So 
when the sand has been soaked on both sides—on the one side by 

iS) 

ῳ. 

σι 

ἴον 

the sea, and on the inside by the river—beasts of burden, and still 
more foot-passengers, are in danger of sinking in it. The Anigrus 
comes down from Mount Lapithus in Arcadia, and from its very 
source the water of the river is not fragrant, but on the contrary 
stinks dreadfully. Before it is joined by the Acidas, even fish 
clearly cannot live in it. After its junction with the Acidas the 
fish brought down into it by the latter river are uneatable, though 

they are eatable if caught in the Acidas. That the old name of 9 

the Acidas was Jardanus I have myself no grounds for inferring ; 
but I was told so by a man of Ephesus, and I give his statement 
for what it is worth. I am persuaded that the odd smell of the 
Anigrus is caused by the soil through which the water rises, just as 
the same cause operates in the case of the waters inland from Ionia, 
the exhalation of which is poisonous toman. Some of the Greeks say 
that Chiron, others that another Centaur named Pylenor, was hit by 
Hercules with an arrow, and fled wounded and washed his hurt in 
this water, and so the Anigrus got its noisome smell from the venom 
of the hydra. Others again trace the peculiarity of the river to the 
fact that Melampus, son of Amythaon, caused to be flung into it 
the objects used by him in purifying the daughters of Proetus. 

6. In Samicum, not far from the river, there is a cave called the 
cave of the Anigrian nymphs. When a leper enters the cave he 
first prays to the nymphs and promises them a sacrifice, whatever it 
may be. Then he wipes the diseased parts of his body, and swim- 
ming through the river leaves his old uncleanness in the water and 
comes out whole and of one colour. 

VI 

1. Crossing the Anigrus and following the straight road that 
leads to Olympia, you soon see on the right of the road a high place 
and a city Samia standing on it. This city is said to have been 
used by Polysperchon, an Aetolian, as a stronghold from which to 
annoy the Arcadians. 2. None of the Messenians or Eleans could 
point out to me with certainty the ruins of Arene. The subject is 
one on which those who choose to do so may indulge in a variety 
of conjectures. The most plausible account seemed to me to be 
that in ancient times and in the heroic age Samicum was called 
Arene. Those who gave this explanation quoted the verses in the 
Lliad ; — 

There is a river Minyeius falling into the sea 
Fast by Arene. 

These ruins are very near to the Anigrus. And though it may 
be questioned whether Samicum was once called Arene, the 
Arcadians are agreed that the ancient name of the river Anigrus 

μ- 
μι 

[Ὁ] 

> 

ϑ 

was Minyeius. We may suppose that the Neda, where it approaches 
the sea, became the boundary of Elis on the side of Messenia at 
the time when the Heraclids returned to Peloponnese. 

4 3. Leaving the Anigrus behind and journeying for some distance 
through a sandy district where wild pine-trees grow, you will see 
behind you on the left the ruins of Scillus. Scillus was another of 
the cities in Triphylia; but in the war of the Pisans against the 

Eleans, the people of Scillus were allies of the Pisans and open 
enemies of the Eleans, and therefore the Eleans destroyed their city. 

5 4. The Lacedaemonians afterwards severed Scillus from Elis and 
gave it to Xenophon, son of Grylus, then an exile from Athens. 
Xenophon was banished by the Athenians for joining Cyrus, the 
deadly foe of the Athenian democracy, in a campaign against the 
Persian king, who was a friend of Athens. For while Cyrus resided 
at Sardes, he supplied Lysander, son of Aristocritus, and the Lace- 
daemonians with money to be spent on their fleet. Therefore 
Xenophon was banished. He settled in Scillus, and had a sacred 

6 precinct and a temple built in honour of Ephesian Artemis. Scillus 
contains game, to wit, wild boars and deer; and the river Selinus 
flows through the district. The Elean guides said that the Eleans 
recovered Scillus, and that Xenophon was tried before the Olympic 
Council for receiving the land from the Lacedaemonians, but being 
pardoned by the Eleans he dwelt securely in Scillus. | Moreover, a 
little way from the sanctuary a tomb was shown, with a statue of 
Pentelic marble on the grave. The neighbours say it is the tomb 
of Xenophon. 

7 5. On the road to Olympia, before you cross the Alpheus, 
there is a precipitous mountain with lofty cliffs as you come from 
Scillus. The mountain is named Typaeum. It is a law of Elis to 
cast down from this mountain any women who shall be found to 
have come to the Olympic games, or even to have crossed the 
Alpheus on the forbidden days. They say, however, that no 
woman was ever caught doing so save only Callipatira, or Pherenice, 

8 as she is called by others. Her husband being dead, she disguised 
herself completely as a trainer, and brought her son Pisirodus to 
Olympia to compete in the games. Pisirodus being victorious, 
Callipatira leaped over the barrier within which the trainers are 
enclosed, and in doing so exposed her person. ‘Though her sex was 
thus discovered, they let her go free out of respect for her father, 
her brothers, and her son, all of whom had gained Olympic victories. 
But they made a law that for the future trainers must enter the lists 
naked. 

Vil 

1. On reaching Olympia you see at last the waters of the 
Alpheus, a broad and noble stream, fed by seven important rivers, 

not to speak of lesser tributaries. For the Helisson, which passes 
through Megalopolis, falls into it; also the Brentheates, which 
comes from the district of Megalopolis; the Gortynius, which 
flows past Gortyna, where is a sanctuary of Aesculapius; the 
Buphagus from Melaeneae, between the territories of Megalopolis 
and Heraea ; the Ladon, from the land of the Clitorians; and the 
Erymanthus, from the mountain of the same name. ‘These rivers 
come down into the Alpheus from Arcadia; but the Cladeus joins 
it from Elis. The springs of the Alpheus are in Arcadia, not in 
Elis. 2. The following tale is told of the Alpheus. He was 2 
a huntsman, and loved Arethusa, a huntress maid. But she, 
they say, not choosing to wed, crossed over to the isle that 
fronts Syracuse, by name Ortygia. And there she was changed 
from a woman into a spring of water; and Alpheus, too, turned into 
a river, all for love. Such is the tale of Alpheus and Ortygia. But 3 
that the river flows through the sea and there mingles its water with 
the spring I cannot choose but believe, knowing as I do that the 
god at Delphi countenances the story; for when he was sending 
Archias the Corinthian to found Syracuse, he uttered these verses 
also :— 

There lies an isle, Ortygia, in the dim sea 
Off Trinacia, where Alpheus’s mouth bubbles 
As it mingles with the springs of the fair-flowing Arethusa. 

I am persuaded, therefore, that the fable of the river’s love arose 
from the mingling of the water of Alpheus with Arethusa. 3. 
Greeks and Egyptians, who have gone up to Ethiopia above 4 
Syene, and to Meroe in Ethiopia, say that the Nile enters a lake, 
and passes through it just as if it were dry land, before it flows 
through lower Ethiopia to Egypt and falls into the sea at Pharos. 
And in the land of the Hebrews I have myself seen a certain river 
Jordan passing through a lake named Tiberias, and entering another 
lake called the Dead Sea, in which it is swallowed up. The pro- 5 
perties of the Dead Sea are the opposite of those of every other 
water ; for living creatures float on its surface without swimming, 
and dead ones go to the bottom. Thus there are no fish in the 
lake, for the fish see their danger and flee back to the water that 
suits them. There is a water in Ionia that behaves in the same 
way as the Alpheus: its source is in Mount Mycale, and after 
passing through the intermediate sea it rises again opposite Bran- 
chidae at the harbour named Panormus. ‘These things are so. 

4. With regard to the Olympic games, the Elean antiquaries 6 
say that Cronus first reigned in heaven, and that a temple was 
made for him at Olympia by the men of that age, who were named 
the Golden Race; that when Zeus was born, Rhea committed the 
safekeeping of the child to the Idaean Dactyls or Curetes, as they 

are also called; that the Dactyls came from Ida in Crete, and their 
7 names were Hercules, Paeonaeus, Epimedes, Iasius, and Idas; and 
that in sport Hercules, as the eldest, set his brethren to run 
a race, and crowned the victor with a branch of wild olive, 
of which they had such an abundance that they slept on 
heaps of its fresh green leaves. They say that the wild 
olive was brought to Greece by Hercules from the land of 
8 the Hyperboreans. Olen the Lycian, in his hymn to Achaeia, 
was the first poet to affirm that there are men who dwell 
beyond the North Wind; for in that hymn he says that Achaeia 
came to Delos from these Hyperboreans. Afterwards Melanopus of 
Cyme composed an ode on Opis and Hecaerge, in which he said 
that they also had come to Delos from the Hyperboreans before 
9 Achaeia did so. Aristaeus of Proconnesus, who also mentions the 
Hyperboreans, may perhaps have learned something more about 
them from the Issedonians, to whom he says in his epic that he came. 
The Idaean Hercules is therefore reputed to have been the first to 
arrange the games, and to have given them the name Olympic. 
He made the rule that they should be celebrated every fourth year,} - 
1o because he and his brothers were five in number. Some say that [ 
Zeus here wrestled with Cronus himself for the kingdom ; others ; 
that he held the games in honour of his victory over Cronus. 
Amongst those who are said to have gained victories is Apollo, who 
is related to have outrun Hermes in a race, and to have vanquished Ἢ 
Ares in boxing. ‘They say that is why the flutes play the Pythian ἰ 
air, while the competitors in the pentathlum are leaping, because Ὶ 
that air is sacred to Apollo, and the god himself had won Olympic " 
crowns. - | 

Vill 

1. They relate that afterwards Clymenus, son of Cardys, a de- 
scendant of the Idaean Hercules, came from Crete about fifty years 
after the flood, which happened in Greece in the days of Deuca- 
lion. He, they say, held the games in Olympia, and set up an 
altar to Hercules, his ancestor, and to the other Curetes: to 
Hercules he gave the surname of Assistant. But Endymion, son of 
Aethlius, dethroned Clymenus, and offered his sons the kingdom 
as a prize to be won in the race at Olympia. About a generation | 

NS 

1 Literally ‘every fifth year.’ The celebration took place in one year out of 1 
every four; but the Greeks, adding the two years in which successive celebrations 
took place to the three intermediate years, expressed this by saying that the games 
_ were celebrated ‘every fifth year.’ This is one of the many cases in which the Greek 
use of the ordinal- numbers differs from our own. In all such cases, where a precise 
and not a round number is meant, I have, in translating, altered the numeral so as 
to adapt it to the English idiom. ‘To translate literally in such cases would be to 
misinterpret the meaning of the Greek. 

after Endymion, Pelops celebrated the games in honour of Olympian 
Zeus in a grander way than all who had gone before him. When 
the sons of Pelops were dispersed from Elis over all the rest of 
Peloponnese, Amythaon, son of Cretheus, and cousin to Endymion 
on the father’s side (for they say that Aethlius also was a son of 
Aeolus, though reputed to be a son of Zeus), celebrated the 
Olympic festival; and after him Pelias and Neleus celebrated it 
in common. It was also celebrated by Augeas and by Hercules, 3 
the son of Amphitryo, after his conquest of Elis. The victors whom 
Hercules crowned are these: Iolaus, who won the race with 
Hercules’ mares. (It thus appears that of old a competitor was 
allowed to drive horses which were not his own. At all events, in 
the funeral games held in honour of Patroclus, Homer represents 
Menelaus as driving a pair, of which one was Agamemnon’s mare 
Aetha, while the other horse was Menelaus’ own. Besides, Iolaus 4 
regularly drove Hercules’ chariot.) JIolaus, then, won the chariot- 
race: Iasius, an Arcadian, won the horse-race; and of the sons of 
Tyndareus one (Castor) won the foot-race, and the other, Pollux, 
won the boxing-match. It is said that Hercules himself won the 
prizes for wrestling and the pancratium. 

2. After the reign of Oxylus, who also held the games, the 5 
Olympic festival was discontinued down to the time of Iphitus. 
When Iphitus renewed the games, as I have said before, people 
had forgotten the ancient customs, and they only gradually remem- 
bered them, and as they remembered them piece by piece, they 
added them to the games. 3. This is clear from the following con- 6 
siderations. At the point at which the unbroken tradition of the 
Olympiads begins, there were at first prizes for the foot- race, 
and Coroebus the Elean won the race. There is not a statue of 
Coroebus at Olympia, but his grave is at the confines of Elis. 
Afterwards, in the fourteenth. Olympiad, the double foot - race 
was added ; and Hypenus, a Pisan, won the wild olive in it. And 
in the next... Acanthus. In the eighteenth Olympiad they 7 
remembered the pentathlum and the wrestling, and Lampis was 
victorious in the former and Eurybatus in the latter, both of them 
being likewise Lacedaemonians. In the twenty-third Olympiad they 
restored the prizes for boxing, and the victor was Onomastus of Smyrna, 
which was by that time included in Ionia. In the twenty-fifth 
Olympiad they admitted the race of full-grown horses (in four-horse 
chariots), and the Theban Pagondas was proclaimed victor in the 
race. Eight Olympiads afterwards they admitted the pancratium ὃ 
for men and the horse-race: the horse of Crauxidas of Crannon 
passed the rest, and Lygdamis of Syracuse vanquished the other 
competitors in the pancratium. The tomb of the latter is at the 
quarries in Syracuse. Whether Lygdamis was as big as the Theban 
Hercules I know not, but the Syracusans say he was. The origin 9 

il 

of the competitions for boys is not traced to any ancient tradition : 
they were instituted by a resolution of the Eleans. Prizes for 
boys in running and wrestling were instituted in the thirty-seventh 
Olympiad, and Hipposthenes, a Lacedaemonian, was victorious in 
wrestling, and Polynices an Elean in the race. In the forty-first 

lympiad they introduced boxing for boys, and of the competitors 
the victor was Philetas of Sybara. The race between armed men 
was sanctioned in the sixty-fifth Olympiad, for the purpose, I sup- 
pose, of training men for war; and the first victor in the race with 
shields was Damaretus of Heraea. The race called syzoris, between 
(chariots drawn by) pairs of full-grown horses, was instituted in the 
ninety-third Olympiad, and the victor was Evagoras, an Elean. In 
the ninety-ninth Olympiad the race between chariots, each drawn by 
(four) foals, was instituted, and Sybariades, a Lacedaemonian, won 
the crown in the race. Afterwards they instituted races between 
chariots drawn by pairs of foals, and races ridden on foals: they 
say that a woman Belistiche, from the coast of Macedonia, was 
proclaimed victor in the former, and Tleptolemus, a Lycian, in the 
latter race. The victory of Tleptolemus, they say, occurred in the 
hundred and thirty-first Olympiad, and that of Belistiche occurred 
two Olympiads earlier. In the hundred and forty-fifth Olympiad 
prizes were offered for boys in the pancratium, and the victor was 
Phaedimus, an Aeolian, from the city of Troas. 

IX 

1. Some competitions, on the other hand, were abolished at 
Olympia, the Eleans resolving to hold them no longer. ‘The 
peniathlum for boys was instituted in the thirty-eighth Olympiad, 
and after Eutelidas, a Lacedaemonian, had won the wild olive for it, 
the Eleans decided that boys should no longer compete in the pent- 
athlum. The race between mule-carts and the trotting - race, 
instituted respectively in the seventieth and seventy-first Olympiad, 
were both abolished by proclamation in the eighty-fourth Olympiad. 
At their first institution, Thersius, a Thessalian, won the cart-race ; 
and Pataecus, an Achaean from Dyme, won the trotting-race. 
2. The latter race was ridden on mares, and in the last part of 
the course the riders leaped down and ran beside their horses, 
holding on by the bridle just as the Mounters, as they are called, 
still do. The Mounters, however, differ from the riders in the 
trotting-race in wearing different badges, and riding horses instead 
of mares. As for the cart-race, it had neither antiquity nor dignity 
to recommend it. Besides, the carts were drawn by pairs of mules 
instead of horses, and an ancient curse rests on the people of Elis 
if ever the animal is born in their land. 

3. The present order of the games, according to which the 

sacrifices for the pentathlum and the chariot-race are offered to the god 
after <the other> contests, was first instituted in the seventy-seventh 
Olympiad. Previously the contests for men and chariots had both 
been held on the same day. On that occasion the pancratiasts 
had to prolong their contest into the night because they had not 
been called on early enough. The cause of the delay was the 
chariot-race, and still more the contest in the pentathlum.  Callias 
of Athens was victorious in the pancratium; but for the future 
neither the pentathlum nor the chariot-race was to interfere with the 
pancratium. 4. The present rules as to the presidents of the games 4 
are not what they were originally. Iphitus presided alone over the 
games, and after Iphitus the descendants of Oxylus did likewise. 
But in the fiftieth Olympiad two men, selected by lot from the 
whole body of the Eleans, were entrusted with the presidency of 
the festival, and for a long time afterwards the number of the 
presidents continued to be two. 5. But in the twenty-fifth Olympiad 5 
nine umpires were appointed, of whom three were entrusted with the 
chariot-race, three were to watch the pentathlum, and the rest were 
to take charge of the other contests. In the next Olympiad but 
one a tenth umpire was added. In the hundred and third Olympiad 
the Eleans were divided into twelve tribes, and one umpire was taken 
from each tribe. But being hard put to it by the Arcadians in war, 6 
they lost a piece of their territory, together with all the townships 
which were contained in the district thus severed from Elis, and so 
in the hundred and fourth Olympiad they were reduced to the 
number of eight tribes, and the number of the umpires chosen 
corresponded to the number of the tribes. But in the hundred and 
eighth Olympiad they reverted to the number of ten, which has 
remained unaltered from that day to this. 

x 

1. Many a wondrous sight may be seen, and not a few tales of 
wonder may be heard in Greece; but there is nothing on which 
the blessing of God rests in so full a measure as the rites of Eleusis 
and the Olympic games. From of old the sacred grove (a/sos) 
of Zeus has been called Altis, through a corruption of the word for 
grove. Pindar, too, in a song composed in honour of an Olympic 
victor, calls the place Altis. 2. The temple and image of Zeus 2 
were made from the booty at the time when the Eleans conquered ἡ 
Pisa and the vassal states that revolted with her. That the image 
was made by Phidias is attested by the inscription under the feet of 
Zeus :— 

Phidias, Charmides’ son, an Athenian, made me. 

The temple is built in the Doric style, and columns run all round 

it on the outside. It is made of native conglomerate. The height 
of it up to the gable is sixty-eight feet, its breadth ninety-five, its 
length two hundred and thirty. The architect was Libon, a native. 
The tiles are not of baked earth, but of Pentelic marble, which is 
wrought into the shape of tiles. They say that this was a contri- 
vance of Byzes, a Naxian, who is said to have made the images in 
Naxos, which bear the following inscription :— 

ie) 

Euergus, a Naxian, dedicated me to the offspring of Latona, 
Euergus, son of Byzes, who first made tiles of stone. 

This Byzes lived in the time of Alyattes, the Lydian, and of Astyages, 
the son of Cyaxares, king of the Medes. A gilt kettle is set on 
each extremity of the roof of the temple at Olympia; and a Victory, 
also gilt, stands just at the middle of the gable. Under the image 
of Victory is hung a golden shield with the Gorgon Medusa 
wrought in relief on it. The inscription on the shield sets forth 
the persons who dedicated it and their reason for doing so. It runs 
thus :-— 

BSS 

The temple hath a golden shield: from Tanagra 

The Lacedaemonians and their allies brought it and dedicated it 
As a gift taken from the Argives, Athenians, and Ionians, 

The tithe offered in acknowledgment of victory in the war. 

I mentioned this battle also in my account of Attica, when I was 
5 describing the tombs at Athens. On the outside of the frieze, 
which runs round the temple at Olympia above the columns, are 
one-and-twenty gilded shields, dedicated by the Roman general 
Mummius after he had conquered the Achaeans, taken Corinth, and 
6 expelled its Dorian inhabitants. As to the sculptures in the gables : 
in the front gable there is represented the chariot-race between 
Pelops and Oenomaus about to begin; both are preparing for the race. 
An image of Zeus stands just at the middle of the gable: on the 
right of Zeus is Oenomaus with a helmet on his head, and beside him 
is his wife Sterope, one of the daughters of Atlas. Myrtilus, who 
drove the chariot of Oenomaus, is seated in front of the horses: 
his horses are four in number. After him there are two men: they 
have no names, but seemingly they also were ordered by Oenomaus 
7to look after the horses. At the very extremity Cladeus is 
lying down: next to the Alpheus the Cladeus is the river most 
honoured by the Eleans. On the left of Zeus are Pelops and 
Hippodamia, and the charioteer of Pelops, and the horses, and two 
men, supposed to be grooms of Pelops. Where the gable again 
narrows down, Alpheus is represented. The name of Pelops’ 
charioteer, according to the Troezenians, is Sphaerus; but the 
8 guide at Olympia said it was Cillas. The figures in the front gable 
are by Paeonius, a native of Mende in Thrace: the figures in the 

back gable are by Alcamenes, a contemporary of Phidias, and only 
second to him as a sculptor. His work in the gable represents the 
battle of the Lapiths with the Centaurs at the wedding of Pirithous. 
At the middle of the gable is Pirithous: beside him, on the one 
hand, are Eurytion, who has snatched up the wife of Pirithous, and 
Caeneus, who is succouring Pirithous ; on the other hand is Theseus 
repelling the Centaurs with an axe; one Centaur has caught up a 
maiden, another a blooming youth. Alcamenes, it seems to me, 
represented this scene because he had learned from Homer that 
Pirithous was a son of Zeus, and because he knew that Theseus was 
a great grandson of Pelops. Most of the labours of Hercules 9 
are also represented at Olympia. Above the doors of the temple 
is the hunting of the Arcadian boar, and the affair with 
Diomede the Thracian, and that with Geryon at Erythea, and 
Hercules about to take the burden of Atlas on himself, and Hercules 
cleansing the land of the Eleans from the dung. Above the doors of 
the back chamber is Hercules wresting from the Amazon her girdle, 
and the stories of the deer, and the bull in Cnosus, and the birds at 
Stymphalus, and the hydra, and the lion in the land of Argos. 
3. As you enter the bronze doors you have on the right, in front 
of the pillar, a statue of Iphitus being crowned by a woman 
Ecechiria (‘truce’), as the distich inscribed on the statue declares. 
Within the temple also there are pillars, and there are galleries up 
above, through which there is an approach to the image. ‘There is 
_ also a winding ascent to the roof. 

XI 

μι 

oO 

1. The god is seated on a throne: he is made of gold and 
ivory: on his head is a wreath made in imitation of sprays of olive. 
In his right hand he carries a Victory, also of ivory and gold: she 
wears a ribbon, and on her head a wreath. In the left hand of the 
god is a sceptre, curiously wrought in all the metals: the bird 
perched on the sceptre is the eagle. The sandals of the god are of 
gold, and so is his robe. On the robe are wrought figures of animals 
and the lily flowers. 2. The throne is adorned with gold and precious 
stones, also with ebony and ivory ; and there are figures painted and 
images wrought on it. There are four Victories, in the attitude of 
dancing, at each foot of the throne, and two others at the bottom of 
each foot. On each of the two front feet are Theban children carried 
off by sphinxes, and under the sphinxes Apollo and Artemis are 
shooting down the children of Niobe with arrows. Between the 
feet of the throne are four bars, each extending from foot to foot. 
On the bar which faces the entrance there are seven images: the 
eighth image has disappeared, they know not how. These may be 
representations of the ancient contests, for the contests for boys 
were not yet instituted in the time of Phidias. They say that the boy 

to 

Ga 

binding his head with a ribbon is a likeness of Pantarces, an Elean 
youth, said to have been a favourite of Phidias. Pantarces won a 
victory in the boys’ wrestling-match in the eighty-sixth Olympiad. 
4 On the other bars is the troop that fought on the side of Hercules 
against the Amazons. ‘The total number of figures is twenty-nine. 
Theseus is arrayed amongst the allies of Hercules. The throne is 
supported, not by the feet only, but also by an equal number of 
pillars which stand between the feet. But it is not possible to go 
under the throne in the way that we pass into the interior of the 
throne at Amyclae; for in Olympia people are kept off by barriers 
made like walls. Of these barriers, the one facing the door is 
painted blue simply: the rest exhibit paintings by Panaenus. | 
Amongst these paintings is seen Atlas upholding heaven and earth, a 
and beside him stands Hercules wishing to take the burden of 
Atlas on himself; also Theseus and Pirithous, and Greece and Salamis 
holding in her hand the figure-head of a ship; and there is the 
6 struggle of Hercules with the Nemean lion ; and the outrage offered 
by Ajax to Cassandra; and Hippodamia, daughter of Oenomaus, 
with her mother; and Prometheus still in fetters, and Hercules is 
borne up aloft to him ; for one of the stories about Hercules is that 
he killed the eagle that was torturing Prometheus on the Caucasus, 
and freed him from his fetters. The last paintings are Penthesilea 
giving up the ghost and Achilles supporting her, and two Hesperids ; 
bearing the apples, with the keeping of which they are said to have " 
been entrusted. This Panaenus was a brother of Phidias, and the 
painting of the battle of Marathon in the Painted Colonnade at Athens 
is by him. On the uppermost parts of the throne, above the head i 
of the image, Phidias has made, on one side, the Graces, and on 
the other side the Seasons, three of each ; for in poetry the Seasons 
also are described as daughters of Zeus, and inthe ad Homer says that 
the Seasons had the charge of the sky, just like guards of a king’s 
court. The footstool, or, as people in Attica call it, the ¢kranion, 
under the feet of Zeus has golden lions, and the battle of Theseus 
with the Amazons is wrought in relief on it. This battle was the 
first deed of valour done by the Athenians against foreign foes. 
8 3. On the pedestal, which supports the throne and the whole 
gorgeous image of Zeus, there are figures of gold, the Sun 
mounted in a car, and Zeus and Hera, . . . and beside him one of 
the Graces, and next to her Hermes, and next to Hermes Hestia ; 
and after Hestia there is Love receiving Aphrodite as she rises from | 
the sea, and Persuasion is crowning Aphrodite. Apollo, too, and 
Artemis are wrought in relief on it, and Athena and Hercules ; and 
at the end of the pedestal Amphitrite and Poseidon, and the Moon 
riding what seems to me a horse. Some say, however, that the 
goddess is riding a mule, and not a horse, and they tell a silly story M 
about the mule. 

Or 

oa 

~ 

τς πόρον; 
SS 

4. I know that the measurements of the height and breadth of 9 

Zeus at Olympia have been recorded, but I cannot commend the 
men who took the measurements. For even the measurements 
they mention fall far short of the impression made by the image on 
the spectator. Why, the god himself, they say, bore witness to the 
art of Phidias. For when the image was completed Phidias prayed 
that the god would give a sign if the work was to his mind, and 
straightway, they say, the god hurled a thunderbclt into the ground 
at the spot where the bronze urn stood down to my time. 

5. The ground in front of the image is flagged, not with white, 
but with black stone. Round about the black pavement runs a raised 
edge of Parian marble to keep in the olive oil which is poured out. 
For oil is good for the image at Olympia, and it is this that keeps 
the ivory from suffering through the marshy situation of the Altis. 
But on the Acropolis at Athens it is not oil, but water, that is good 
for the ivory in the image of the Virgin. For the Acropolis being 
dry, by reason of its great height, the ivory image needs water and 
moisture. At Epidaurus, when I asked why they poured neither 
water nor oil on the image of Aesculapius, the attendants of the 
sanctuary told me that the image and throne of the god were erected 
over a well. 

XII 

1. People who think that the things which project from an 
elephant’s mouth are teeth, and not horns, may look at the elks 
(those wild animals in Celtic land) and at the Ethiopian bulls. For 
the male elks have horns on their eyebrows, but the females have 
none at all; and the Ethiopian bulls have horns on their noses. 
Who then need regard it as very wonderful that horns should grow 
through an animal’s mouth? Again, they may see their error from 
the following considerations. Horns fall off annually and then grow 
again, and this happens to the elephant as well as to deer and 
roe. But no full-grown animal has a second tooth. So if the 
things that project through the mouth were teeth, and not horns, 
how could they grow again? Again, teeth do not yield to the action 
of fire ; but the horns both of oxen and of elephants can be changed 
from round into flat, and into other shapes, under the influence 
of fire. [However, hippopotamuses and swine have tusks on the 
lower jaw, but we do not see horns growing out of jaws.] You 
may be sure, then, that an elephant’s horns come down through its 
temples from above, and so curve outwards. I do not state this 
on mere hearsay, for I have myself seen an elephant’s skull in a 
sanctuary of Artemis in Campania: the sanctuary is just about thirty 
furlongs from Capua, which is the capital of Campania. Thus the 
elephant’s horns grow in a way different from the horns of all other 

a) 

I 

tN 

QO 

ο 

I 

animals, just as his size and shape are like those of no other beast. It 
is a proof to my mind of the public spirit of the Greeks, and of their 
liberality in the service of the gods, that they imported ivory from 
India and Ethiopia to make images of. 

4 2. In Olympia there is a woollen curtain, a product of the gay 
Assyrian looms and dyed with Phoenician purple. It is an offering 
of Antiochus, who also dedicated the golden aegis with the Gorgon 
on it above the theatre at Athens. This curtain is not drawn up 
to the roof like the curtain in the temple of Ephesian Artemis, but 
is let down by cords to the floor. 

5 3. As to the offerings which stand either in the inner sanctuary 
or in the fore-temple, there is a throne, the offering of Arimnestus, 
king of Etruria, the first barbarian who presented an offering to Zeus 
at Olympia ; and there are the bronze horses of Cynisca, tokens of an 
Olympic victory. These horses are less than life-size: they stand in 
the fore-temple on the right as you enter. Also there is a bronze- 
plated tripod, on which the victors’ crowns used to be set out before 

6the table was made. 4. There are statues of the Emperors Had- 

rian and Trajan: the former is of Parian marble and was dedicated 
by the cities of the Achaean confederacy ; the latter was dedicated 
by the Greek nation. It was Trajan who conquered the Getae 
who dwell beyond Thrace, and he made war on Osroes (the 
descendant of Arsaces) and the Parthians. Of his buildings the 
most remarkable are the baths called after him, a great circular 
theatre, a building for horse-races, two furlongs long, and the 

Forum at Rome, the last of which is worth seeing for its splendour, 

and especially for its bronze roof. 5. Of the statues which stand in 

the round structures, the one made of amber is a portrait of 

Augustus, Emperor of Rome; the one of ivory was said to be a 

portrait of Nicomedes, king of Bithynia. From Nicomedes the 

greatest of the cities in Bithynia got its new name: its former name 
was Astacus, and its original founder was Zypoetes, a Thracian, to 
judge by his name. 6. Native amber (e/ectvwm), of which the statue 
of Augustus is made, is found in the sands of the Eridanus, and is 
very rare and valuable for many purposes ; but the other e/ectrum is 

8 an alloy of gold with silver. 7. In the temple at Olympia there 
are four crowns dedicated by Nero: three in the shape of wild olive 
leaves, and one in the shape of oak leaves. Here, too, are deposited 
five-and-twenty bronze shields, which are intended to be carried by 
the armed men in the race. Amongst the tablets is one inscribed 
with the oath of alliance for a hundred years which the Eleans swore 
to the Athenians, Argives, and Mantineans. 

“I 

XIII 

1. Within the Altis there is also a precinct set apart for Pelops, 

for the Eleans honour Pelops as much above all the heroes of 
Olympia as they honour Zeus above the rest of the gods. The 
Pelopium is to the right of the entrance to the temple of Zeus, on 
the north side. It is at a sufficient distance from the temple to 
allow of statues and other votive offerings standing between. Be- 
ginning just opposite the middle of the temple it extends along as 
far as the back chamber. It is surrounded by a stone wall, 
and in it are trees growing and statues set up. The entrance to it 2 
is on the west. It is said to have been assigned to Pelops by 
Hercules, the son of Amphitryo; for Hercules also was a great- 
grandson of Pelops. It is said, too, that he sacrificed into the 
pit in honour of Pelops. 2. The annual magistrates still sacrifice 
to him: the victim is a black ram. Of this sacrifice the sooth- 
sayer gets no share; but it is the custom to give the neck only of 
the ram to the woodman, as he is called. The woodman is one of 3 
the servants of Zeus: his duty is to supply states and private persons 
with wood for the sacrifices at a fixed price. The wood is the wood 
of the white poplar, and no other. Whoever eats of the flesh of the 
victim sacrificed to Pelops, be he an Elean or a stranger, he may 
not enter the temple of Zeus. At Pergamus, on the river Caicus, 
persons who sacrifice to Telephus are in the same predicament ; for 
they may not go up to the sanctuary of Aesculapius till they have 
bathed. 3. The following story is also told. When the Trojan war was 4 
dragging on, the soothsayers foretold the Greeks that they would not 
take the city till they had fetched the bow and arrows of Hercules, 
and a bone of Pelops. So they sent for Philoctetes, it is said, to the 
camp, and a shoulder-blade of Pelops was brought them from Pisa. 
When they were on their way home the ship that carried the bone 
of Pelops was lost off Euboea in the storm. But many years after 5 
the taking of Ilium, Damarmenus, a fisherman of Eretria, casting 
his net into the sea, drew up the bone, and being amazed at 
its size he kept it hidden in the sand. At last, however, he went to 
Delphi to learn whose the bone was and what he should do with it. 
By the providence of the god it happened that at the same time 6 
<there were present at Delphi envoys> from the Eleans, who desired 
a remedy for a plague. So the Pythian priestess bade them recover 
the bones of Pelops, and told Damarmenus to restore to the Eleans 
what he had found. ‘The Eleans rewarded him for doing so, and 
made him and his descendants keepers of the bone. ‘The shoulder- 
blade of Pelops had disappeared by my time: I suppose it 
mouldered away through age and the action of the salt water in 
which it had been sunk so long. 4. In my country there are still 7 
left signs that Pelops and Tantalus once dwelt in it. For there is 
a notable grave of Tantalus, and there is a lake called after him. 
Further, there is a throne of Pelops, on a peak of Mount Sipylus, 
above the sanctuary of Mother Plastene; and across the river 

Hermus there is an image of Aphrodite in Temnus, made of a 
growing myrtle-tree. Tradition says that Pelops dedicated the 
image to propitiate the goddess when he prayed that he might wed 
Hippodamia. 

8 5. The altar of Olympian Zeus is situated at an equal distance 
from the Pelopium and the sanctuary of Hera, but in front of both. 
Some say it was built by the Idaean Hercules, others say by the 
local heroes two generations later than Hercules. It is made of 
the ashes of the thighs of the victims sacrificed to Zeus, just like 
the altar at Pergamus. ‘The altar of the Samian Hera is also made 
of ashes, and is not a whit finer than the altars in Attica which the 

9 Athenians call extemporary sacrificial hearths. Of the altar at 
Olympia the circumference of the first stage (which is called the 
prothusis) amounts to one hundred and twenty-five feet, and the cir- 
cumference of the next stage above the pvothusis is thirty-two feet. 
The whole height of the altar is twenty-two feet. The custom is to 
sacrifice the victims on the lower part, the prothusis ; but they carry 
the thighs up to the highest part of the altar and burn them there. 

10 Stone steps lead up to the prot¢husis from each side, but from the 
prothusis the steps that lead to the upper part of the altar are, like 
the altar itself, of ashes. Even maidens may ascend as far as the 
prothusis, and women too, when they are not excluded from Olympia. 
But from this to the uppermost part of the altar men alone may ascend. 
Even when the festival is not going on, sacrifices are offered to Zeus 

11 by private persons, and daily by the Eleans. Every year, punctually 
on the nineteenth day of the month Elaphius, the soothsayers bring the 
ashes from the Prytaneum, and after kneading them with the water 
of the Alpheus, they plaster the altar with them. -Never may the 
ashes be made into mud by any other water; and that is why the 
Alpheus is thought to be of all rivers the dearest to Zeus. 6. At 
Didyma, in the territory of Miletus, there is an altar which, accord- 
ing to the Milesians, was made by the Theban Hercules out of the 
blood of the victims. However, in after ages the blood of the 
sacrifices has not swelled the altar to an excessive size. 

XIV 

τ. There is another wonder about the altar at Olympia, and it 
is this:—The kites, the most rapacious of birds, do not molest 
people when they are sacrificing at Olympia. But if ever a kite 
should snatch away the inwards or a piece of the flesh, the omen is 
deemed unfavourable for the person sacrificing. 2. They say that 
when Hercules, the son of Alcmena, was sacrificing in Olympia, he 
was greatly plagued by the flies; so either out of his own head or 
by the advice of some one else, he sacrificed to Zeus Averter of Flies, 
and thus the flies were sent packing across the Alpheus. In the 

same way the Eleans are said to sacrifice to Zeus Averter of Flies 
at the time when they drive the flies out of Olympia. 

3. The only ground, in my opinion, of the preference which the 
leans show for the white poplar by using its wood, and its wood 
only, for the sacrifices of Zeus, is that Hercules brought it to Greece 
from the Thesprotian land. And I believe that when he sacrificed 
to Zeus at Olympia, Hercules himself burned the thigh bones of the 
victims on wood of the white poplar. The white poplar was found 
by him growing beside the Acheron, the river in Thesprotis, and 
that, they say, is why the tree 15 called acherois by Homer. 4. We 
see, then, that of old, as at the present day, rivers were not equally 
suited for the production of plants and trees. Thus no tamarisks 
sprout so thick and high as those on the banks of the Maeander: 
no reeds grow so tall as those in the Boeotian Asopus; and the 
persea tree loves no water but the water of the Nile. No wonder, 
then, that the white poplar should first have sprouted on the banks 
of Acheron, and the wild olive on the banks of the Alpheus, and 
that the black poplar should be a nursling of the Celtic land and 
the Celtic river Eridanus. 

5. Having mentioned the greatest altar, I may run over all the 4 
altars in Olympia. I will notice them in the order in which the 
Eleans are accustomed to offer sacrifice upon them. ‘They sacrifice, 
first, to Hestia; second, to Olympian Zeus on the altar inside the 
temple; third, on one altar... . this sacrifice also is cus- 
tomary ; fourth and fifth, they sacrifice to Artemis and Athena, 5 
Goddess of Booty ; sixth, to the Worker Goddess. The descend- 
ants of Phidias, called Burnishers, to whom the Eleans have granted 
the privilege of cleansing the image of Zeus from the dirt that 
settles on it, offer sacrifice to this Worker Goddess before they 
begin to polish the image. There is another altar of Athena near 
the temple, and a square altar of Artemis beside it, which rises 
gradually to a height. After the altars I have mentioned they 6 
sacrifice to Alpheus and Artemis on one altar, the reason for which 
is indicated by Pindar in an ode, and will be mentioned by me in 
speaking of Letrini. Not far from this altar there is another altar 
of Alpheus, and beside it is an altar of Hephaestus. Some of the 
Eleans name this altar of Hephaestus the altar of Warlike Zeus, 
and say that Oenomaus used to sacrifice on this altar to Warlike 
Zeus whenever he was about to engage in a chariot-race with any 
of the suitors of Hippodamia. After it there is an altar to Hercules, 
surnamed Assistant, and altars to his brethren Epimedes, Idas, 
Paeonaeus, and Iasus. I know that the altar of Idas is by others 
called the altar of Acesidas. At the place where are the foundations 
of the house of Oenomaus there are two altars; one is that of Zeus 
of the Courtyard, which Oenomaus appears to have had built him- 
self; the other altar is that of Thunderbolt Zeus, which I suppose 

VOL. I S 

nN 

ῳ) 

“I 

they made afterwards when the thunderbolt had fallen on the house 
8 of Oenomaus. The great altar, about which I spoke a little ago, is 
called the altar of Olympian Zeus. 6. Beside it is an altar of Un- 
known Gods, after which is an altar of Purifying Zeus and Victory, 
and another of Subterranean Zeus. There are also altars of all 
gods and one of Olympian Hera, which is also made of ashes: 
they say it was dedicated by Clymenus. After it there is an altar 
of Apollo and Hermes in common, because there is a Greek tale 
about them that Hermes was the inventor of the lyre and Apollo of 
gthe lute. Next there is an altar of Unanimity, and another of 
Athena, and one of the Mother of the Gods. 7. Hard by the 
entrance into the stadium there are two altars: one of them is called 
the altar of Hermes of the Games, the other the altar of Opportunity. 
I know that Ion of Chios has a hymn on Opportunity, in which he 
represents Opportunity as the youngest son of Zeus. Near the 
treasury of the Sicyonians is an altar of Hercules, either Hercules 
the Curete or Hercules the son of Alcmena; for some say the one, 
tosome the other. 8. At what is called the Gaeum (sanctuary of 
Earth) there is an altar of Earth, which is also made of ashes: 
in former days they say that there was also an oracle of Earth here. 
On what is called the Stomium (‘ mouth,’ ‘opening’) there is an 
altar to Themis. The altar of Zeus the Descender is protected by 
a fence on all sides: it is near the great altar of ashes. The 
reader will remember that the altars are not enumerated in the order 
in which they stand, but that I have passed from one to the other 
according to the order observed by the Eleans in their sacrifices. 
Beside the precinct of Pelops there is an altar of Dionysus and 
the Graces in common ; and between the precinct and the altar there 
is an altar of the Muses, and next to these an altar of the Nymphs. 

XV 

1. There is a building outside the Altis called the workshop of 
Phidias, and here Phidias wrought the image piece by piece. In the 
building there is an altar to all gods in common. Having returned 
into the Altis, opposite to the Leonidaeum (2. the Leonidaeum, 
though outside the sacred close, is at the processional entrance 
into the Altis, which is the only way that processions are allowed to 
take: the Leonidaeum was dedicated by Leonidas, a native, but in 
my time the Roman governors of Greece lodged in it: it is sepa- 
rated from the processional entrance by a street; for what the 
3 Athenians call lanes the Eleans name streets) 3. in the Altis, 

then, as you are about to pass to the left of the Leonidaeum, there 
is an altar of Aphrodite, and after it an altar of the Seasons. Just 
opposite the back chamber (of the temple of Zeus) there is on the 
right a wild olive-tree: it is called the Olive of the Fair Crown, and 

Ὁ] 

CHS, XIV-XV ALTARS AT OLYMPIA 259 

it is the custom to make from it the crowns which are given to the 
victors in the Olympic games. Near this wild olive there is an altar 
to the Nymphs, who are also named the Nymphs of the Fair Crowns. 
Outside the Altis, but to the right of the Leonidaeum, is an altar of 4 
Artemis of the Market, also an altar to the Mistresses. I will tell 
about the goddess, whom they name the Mistress, when I come to 
describe Arcadia. After it there is an altar of Zeus of the Market, 
and in front of what is called the Grand Stand is an altar of Pythian 
Apollo, and after it an altar of Dionysus. This last altar, they say, 
was dedicated by private persons not long ago. 4. As you go to the 5 
place where the chariots start, you pass an altar, the inscription on 
which declares that it belongs to the Guide of Fate. This is 
clearly a surname of Zeus, who knows the affairs of men, all 
that the Fates grant them, and all that they refuse. Near it is an 
oblong altar of the Fates, after it an altar of Hermes, and next two 
altars of Highest Zeus. At the place where the chariots start there 
are altars of Horse Poseidon and Horse Hera in the open 
air, just about the middle of the starting- place; and at the 
pillar is an altar of the Dioscuri, At the entrance to the 6 
so-called Wedge there is an altar of Horse Ares on the 
one hand, and an altar of Horse Athena on the other. When 
we have entered the Wedge we come to an altar of Good Fortune, 
Pan, and Aphrodite. At the inmost point of the Wedge is an 
altar of the Nymphs whom they call Buxom. Returning from the 
colonnade, which the Eleans call the Colonnade of Agnaptus, after 
the name of the architect, you have on the right an altar of Artemis. 
Having entered again through the processional entrance into the Altis, 7 
we see behind the Heraeum altars of the river Cladeus and of 
Artemis: the altar after these is Apollo’s: the fourth altar is that of 
Artemis surnamed Coccoca; the fifth that of Apollo Thermius. 
With regard to this Elean name Thermius, it occurred to me that it 
may be the same as ¢hesmios (‘concerning laws’) in Attic; but why 
they give the surname of Coccoca to Artemis I was not able to learn. 
In front of the Theecoleon (priest’s house), as it is called, there is a 8 
building, and in acorner of this building there is an altar of Pan. 5. 
The Prytaneum of the Eleans is inside the Altis beside the exit which 
is over against the gymnasium, In this gymnasium are the running- 
paths and the wrestling-schools for the athletes. Before the door 
of the Prytaneum is an altar of Huntress Artemis. In the Prytaneum 9 
itself, on the right of the entrance into the chamber where is the 
hearth, there stands an altar of Pan. This hearth also is made 
of ashes, and on it a fire burns every day and every night. From 
this hearth, as I have said, they bring the ashes to the altar of the 
Olympian god, and the ashes so brought from the hearth contribute 
not a little to the size of the altar. 

6. Once every month the Eleans sacrifice on all the altars jo 

I 

cl 

G2 

I have mentioned. They sacrifice after an ancient fashion ; for they 
burn on the altars frankincense together with wheat which has been 
kneaded with honey. ‘They place sprays of olive also on the altars, 
and pour a libation of wine. Only to the Nymphs and the Mis- 
tresses do they not pour libations of wine, nor do they pour them 
on the common altar of all the gods. The sacrifices are under the 
charge of the Priest, who holds office for a month, and of the 
Soothsayers and Libation-bearers, also of the Guide, the Flute- 
player, and the Woodman. The words which it is customary to 
utter at the libations in the Prytaneum, or the hymns which they 
sing, it would not be night for me to insert here. 7. But they 
pour libations not only to the Greek gods, but also to the god 
who is in Libya, and to Ammonian Hera and to Parammon. 
Parammon is a surname of Hermes. It is known that they 
have consulted the oracle in Libya from the most ancient times, 
and in the sanctuary of Ammon there are altars dedicated by 
Eleans: on them are inscribed the questions which the Eleans 
asked, the answers given by the god, and the names of the men 
who came to the shrine of Ammon from Elis. The Eleans also 
pour libations to all the heroes and wives of heroes who are 
honoured in the land of Elis and among the Aetolians. 8. All 
that they sing in the Prytaneum is in the Doric dialect, but they 
do not say who composed the songs. The Eleans have also a 
banqueting room: it is within the Prytaneum, opposite the chamber 
in which is the hearth. In this room they feast the Olympic 
victors. 

XVI 

1. It remains to describe the temple of Hera and the note- 
worthy things which it contains. It is said by the Eleans that the 
temple was founded by the people of Scillus, one -of the cities in 
Triphylia, about eight years after Oxylus acquired the kingdom of 
Elis. The style of the temple is Doric, and pillars run all round 
it: in the back chamber one of the two pillars is of oak. The length 
of the temple is <a hundred and> sixty-three feet: <its breadth> is 
not less than <sixty-one>. Who the architect was they do not 
remember. 

2. Every fourth year the Sixteen Women weave a robe for Hera ; 
and the same women also hold games called the Heraea. The 
games consist of a race between virgins. The virgins are not all of 
the same age ; but the youngest run first, the next in age run next, and 
the eldest virgins run last of all. They run thus: their hair hangs 
down, they wear a shirt that reaches to a little above the knee, 
the right shoulder is bare to the breast. ‘The course assigned to 
them for the contest is the Olympic stadium; but the course is 
shortened by about a sixth of the stadium. The winners receive 

CHS, XV-XVII THE SIXTEEN WOMEN 261 

crowns of olive and a share of the cow which is sacrificed to Hera ; 
moreover, they are allowed to dedicate statues of themselves with 
their names engraved on them. ‘The handmaids of the Sixteen 
Women who preside at the games are also, like them, matrons. 
3. They trace the origin of the games of the virgins, like those 4 
of the men, to antiquity, saying that Hippodamia, out of gratitude 
to Hera for her marriage with Pelops, assembled the Sixteen 
Women, and along with them arranged the Heraean games for the 
first time. They relate, too, that Chloris, daughter of Amphion, was 
victorious : she was the only woman left of her family, but they say 
that there was also one male survivor. I have stated my views as to 
the children of Niobe in the section on Argos. 4. They tell another 5 
story about the Sixteen Women as follows. ‘They say that when 
Damophon was tyrant of Pisa he did much grievous mischief to the 
Eleans ; but on his death the Pisans disclaimed, as a state, any 
share in his wrongdoings, and the Eleans also were content to 
forgive and forget. So from each of the sixteen cities which still 
existed at that time in Elis the Eleans chose one woman, the 
eldest and most distinguished in rank and reputation, to settle the 
differences. The cities from which they chose the women were 6 
Elis . . . . The women from these cities made peace between the 
Pisans and Eleans. Afterwards they were also entrusted with the 
celebration of the Heraean games and with the weaving of the robe 
for Hera. 5. The Sixteen Women also get up two choruses: one 
they call the chorus of Physcoa, and the other the chorus of Hippo- 
damia. They say that this Physcoa was a native of the Vale of Elis, 7 
and that the name of the township where she dwelt was Orthia. 
They relate that Dionysus loved her, and that she bore him a son 
Narcaeus, who when he grew up made war on the neighbouring 
peoples, and rose to a great pitch of power, and moreover founded 
a sanctuary of Athena surnamed Narcaea. They say that Narcaeus 
and Physcoa were the first to pay reverence to Dionysus. So 
amongst the honours which Physcoa receives is a chorus named after 
her and arranged by the Sixteen Women. The Eleans still keep up 
<the old number of the women>, though some of the cities <have 
ceased to exist>; and as they are divided into eight tribes they 
choose two women from each tribe. Neither the Sixteen Women 8 
nor the umpires discharge their functions before they have purified 
themselves with a pig suited for purification and with water. The 
purification takes place at the fountain Piera. This spring lies on 
the level road between Olympia and Elis. 

XVII 

τ. In the temple of Hera there is an image of Zeus. The 
image of Hera is seated on a throne, and he is standing beside her 

wearing a beard and with a helmet on his head. The workmanship 
of these images is rude. Next to them are the Seasons seated on 
thrones, a work of Smilis of Aegina. Beside them stands an image 
of Themis, as mother of the Seasons: it is a work of Doryclidas, 
a Lacedaemonian by birth, but a pupil of Dipoenus and Scyllis. 

2 The Hesperides, five in number, are by Theocles, also a Lace- 
daemonian, son of Hegylus; he, too, is said to have studied under 
Scyllis and Dipoenus. ‘The image of Athena, with a helmet on her 
head, and carrying a spear and shield, is said to be a work of 
Medon, a Lacedaemonian: they say that Medon was a brother of 

3 Doryclidas, and was taught by the same masters. There are also ‘ee 
images of the Maid and Demeter and Apollo and Artemis: the Ἢ 
two former are seated opposite each other, and the two latter are ‘ 
standing opposite each other. Here, too, are Latona and Fortune 
and Dionysus and a winged Victory: I cannot tell who made 
these images, but they seem to me to be also extremely ancient. 
The images I have enumerated are of ivory and gold. But after- 
wards they dedicated other images in the Heraeum: Hermes bearing 
the babe Dionysus, a work of Praxiteles in stone; and a bronze 

4 Aphrodite by Cleon, a Sicyonian. Cleon’s master, Antiphanes by 
name, was of the school of Periclytus, and Periclytus was a pupil of 
Polyclitus the Argive. A gilded child, naked, is seated before the 
image of Aphrodite: the artist who fashioned it was Boethus of 
Chalcedon. Hither were brought from the so-called Philippeum 
other statues of gold and ivory: Eurydice, Philip’s .. . 

5 2... . There is a chest made of cedar-wood, and on it are 
wrought figures, some of ivory, some of gold, and some of the cedar- 
wood itself. In this chest Cypselus, who became tyrant of Corinth, 
was hidden by his mother when at his birth the Bacchids made 
diligent search for him. As a thankoffering for his escape his 
descendants, the Cypselids, dedicated the chest in Olympia. Chests 
were called £upse/ai by the Corinthians of that time, and it was from 

6 this circumstance, they say, that the child got the name of Cypselus. 
3. Most of the figures on the chest have inscriptions attached to 
them in the ancient letters: some of the inscriptions run straight 
on, but others are in the form which the Greeks call Joustrophedon. 
It is this: the second line turns round from the end of the first as 
in the double race-course. Moreover, the inscriptions on the chest 
are written in winding lines which it is hard to make out. 

7 4. If we begin our survey from below, the first field on the 
chest exhibits the following scenes. Oenomaus is pursuing Pelops, 
who has Hippodamia: each of them has two horses, but the horses 
of Pelops are winged. Next is represented the house of Amphi- 
araus, and some old woman or other carrying the babe Amphilochus: 
before the house stands Eriphyle with the necklace ; and beside 
her are her daughters Eurydice and Demonassa, and a naked boy, 

Alcmaeon. But Asius in his epic represents Alcmena also as a 8 
daughter of Amphiaraus and Eriphyle. Baton, who is driving the 
chariot of Amphiaraus, holds the reins in one hand and a spear 
in the other. Amphiaraus has one foot already on the chariot and 
his sword drawn, and is turning round to Eriphyle in a transport of 
tage <as if he could hardly> keep his hands off her. After the 9 
house of Amphiaraus there are the funeral games of Pelias, and the 
spectators watching the competitors. Hercules is represented seated 
on a chair, and behind him is a woman: an inscription is wanting 
to tell who this woman is, but she is playing on a Phrygian, not a 
Greek flute. Chariots drawn by pairs of horses are being driven by 
Pisus, son of Perieres, by Asterion, son of Cometes (Asterion is said 
to have been one of those who sailed in the Argo), by Pollux, by 
Admetus, and also by Euphemus. Euphemus is said by the poets 
to have been a son of Poseidon, and he sailed with Jason to Colchis. 

He it is who is winning in the two-horse chariot-race. The bold 10 

boxers are Admetus and Mopsus, son of Ampyx: between them a 
man stands fluting, just as it is now the custom to play the flute when 
the competitors in the pentathlum are leaping. Jason and Peleus are 
wrestling on even terms. Eurybotas, too, is represented throwing 
the quoit: no doubt he was some famous quoit-thrower. A foot-race 
is being run between Melanion, Neotheus, Phalareus, Argeus, and 
Iphiclus. The last is victorious, and Acastus is handing him the 
crown. He may be the father of the Protesilaus who went with the 
army to Ilium. ‘There are also tripods, no doubt prizes for the 
victors ; and there are the daughters of Pelias, though Alcestis 
alone has her name written beside her. Iolaus, who voluntarily 
shared in the labours of Hercules, is represented victorious in the 
four-horse chariot-race. Here the funeral games of Pelias stop. 
Next we see Hercules shooting the hydra (the beast in the river 
Amymone), and Athena is standing beside him as he shoots. As 
Hercules is easily recognised both by the subject and his figure, his 
name is not written beside him. Phineus, the Thracian, is repre- 
sented, and the sons of Boreas are chasing the harpies from him. 

a 

XVIII 

1. In the second field on the chest we will begin to go round 
from the left. A woman is represented carrying a white boy asleep 
on her right arm: on her other arm she has a black boy who is like 
one that sleeps: the feet of both boys are turned different ways. The 
inscriptions show, what it is easy to see without them, that the boys 
are Death and Sleep, and that Night is nurse to both. A comely 
woman is punishing an ill-favoured one, throttling her with one hand 
and with the other smiting her with a rod. It is Justice who thus 
treats Injustice. Two other women are pounding with pestles in 

N 

I 

es τκτ- 

mortars: they are thought to be skilled in drugs, but there is no 
inscription at them. The man followed by the woman is explained 
by the hexameters, which run thus :— 

Idas is leading back the daughter of Evenus, fair-ankled Marpessa, Ke 
Whom Apollo snatched from him, and she follows nothing loath. oe 

(os) 

There is a man clad in a tunic: in his right hand he holds a 
cup, and in the left a necklace, and Alcmena is taking hold of 
them. ‘This is to illustrate the Greek tale that Zeus in the likeness 
of Amphitryo lay with Alemena. Méenelaus, clad in a breastplate, 
and with a sword in his hand, is advancing to slay Helen: the scene 
is clearly laid at the taking of Ilium. Medea is seated on a chair: 
Jason stands on her right and Aphrodite on her left ; and beside 
them is an inscription :— 

Jason weds Medea, for Aphrodite bids him do so, 

4 The Muses, too, are represented singing, and Apollo is leading the 
song ; and there is an inscription at them :— 

This is the son of Latona, the prince, far-shooting Apollo ; 
And round him the Muses, a lovely choir, and them he is leading. 

Atlas is upholding on his shoulders, as the story has it, heaven 
andearth ; and he bears also the apples of the Hesperides. Who 

the man with the sword is that is coming towards Atlas there is no d 
writing beside him to show, but every one will recognise Hercules. 
There is an inscription at this group also :— 

This is Atlas bearing the heaven, but the apples he will let go. 

5 There is also Ares clad in armour, leading Aphrodite: the inscription 
at him is Enyalius. Thetis, too, is represented as a maid: 
Peleus is taking hold of her, and from the hand of Thetis a snake is 
darting at him. ‘The sisters of Medusa are represented with wings 
pursuing Perseus, who is flying through the air. The name of 
Perseus alone is inscribed. 

6 2. Armies fill the third field of the chest: most of the men are 
on foot, but some are riding in two-horse chariots. By the attitudes 
of the soldiers you can guess that though they are advancing to 
battle, they will recognise and greet each other as friends. Two 
explanations are given by the guides. Some of them say that they 
are the Aetolians under Oxylus, and the ancient Eleans, and that 
they are meeting in recollection of their old kinship, and with mutual 
signs of good-will. Others say the armies are advancing to the 
encounter, and that they are the Pylians and Arcadians about to fight 

7 beside the city of Phea and the river Jardanus. But it is incredible 
that Cypselus’ ancestor, who was a Corinthian, and had the 

CHS, XVIII-XIX CHEST OF CYPSELUS 265 

chest made for himself, should have voluntarily passed over all 
Corinthian history, and should have caused to be wrought on the 
chest only foreign scenes, and scenes, too, which were not famous. 
The following conjecture suggested itself to me. Cypselus and his 
forefathers came originally from Gonussa, the town above Sicyon, 
and Melas, son of Antasus, was an ancestor of theirs. But, as I have 8 
said in my account of Corinth, Aletes refused to allow Melas and 
his host to enter and dwell in the land, for he was alarmed by an 
oracle which he had received from Delphi, till at last by coaxing and 
wheedling, and returning with prayers and entreaties as often as he 
was driven away, Melas extracted a permission from the reluctant 
Aletes. We may surmise that it is this army which is represented 
by the figures wrought on the chest. 

XIX 

τ. On the fourth field of the chest as you go round from the 
left there is Boreas with Orithyia, whom he has snatched away: 
instead of feet he has the tails of snakes. There is also the combat 
of Hercules with Geryon: Geryon is three men joined together. 
There is Theseus with a lyre, and beside him Ariadne grasping a 
crown. Achilles and Memnon are fighting, and their mothers are 
standing beside them. There is Melanion, too, and beside him 2 
Atalanta with a fawn. Hector is fighting Ajax according to chal- 
lenge, and between them stands Strife, a most hideous hag. In his 
picture of the battle at the Greek ships, which may be seen in the 
sanctuary of Ephesian Artemis, Calliphon of Samos represented 
Strife in a similar way. On the chest are the Dioscuri, one of them 
beardless still, and between them is Helen. Aethra, the daughter 
of Pittheus, clad in black raiment, is cast on the ground under the 
feet of Helen. Attached to the group is an inscription consisting 
of a single hexameter verse with the addition of one word :— 

ῳ 

The two sons οἵ Tyndareus are carrying Helen away, 
and are dragging Aethra 
From Athens. 

Iphidamas, son of Antenor, is lying on the ground, and Coon 4 
is defending him against Agamemnon. ‘Terror, a male figure with 
a lion’s head, is depicted on Agamemnon’s shield. Above the corpse 
of Iphidamas is an inscription :— 

This is Iphidamas, Coon is fighting for him ; 
and on the shield of Agamemnon :— 
This is the Terror of mortals: he who holds him is Agamemnon. 

Hermes is leading to Alexander, son of Priam, the goddesses to be 5 

ὃ 

Io 

judged by him touching their beauty. This group also has an 
inscription :— 

This is Hermes: he is showing Hera, Athena, and Aphrodite 
To Alexander, to judge of their beauty. 

I do not know for what reason Artemis is represented with wings on 
her shoulders: in her right hand she grasps a leopard, and in the 
other hand a lion. Ajax is represented dragging Cassandra from 
the image of Athena; and there is an inscription at him :— 

Ajax the Locrian is dragging Cassandra from Athena. 

There are also the sons of Oedipus: Polynices has fallen on his 
knee, and Eteocles is rushing at him. Behind Polynices stands a 
female figure with teeth as cruel as a wild beast’s, and the nails of her 
fingers are hooked: an inscription beside her declares that she is 
Doom, implying that Polynices is carried off by fate, and that 
Eteocles has justly met his end. Dionysus is reclining in a cave: 
he has a beard and a golden cup, and is clad in a tunic that 
reaches to his feet: round about him are vines and apple-trees and 
pomegranate-trees. 

2. The uppermost field, for the fields are five in number, presents 
no inscription, and we are left to conjecture the meaning of the 
reliefs. There is a woman in a grotto sleeping with a man upon a 
bed : we supposed them to be Ulysses and Circe, judging both from 
the number of the handmaids in front of the grotto, and from the 
work they were doing ; for the women are four in number, and are 
doing the works which Homer has described. There is a Centaur 
not with all his legs those of a horse, but with his forelegs those of 
a man. Next are chariots drawn by pairs of horses, with women 
standing in them: the horses have golden wings, and a man is 
giving arms to one of the women. ‘This scene is conjecturally 
referred to the death of Patroclus, it being supposed that the 

women in the chariots are Nereids, and that Thetis is receiving ἡ 

the arms from Hephaestus. Besides, the man who is giving the 
arms is not strong on his feet, and behind follows a servant with a 
pair of fire-tongs. As to the Centaur, it is said that he is Chiron 
who, having quitted this mortal world, and having been found 
worthy to dwell with gods, has yet come to soothe the grief of 
Achilles. As to the maidens in the mule-car, one holding the 
reins, the other with a veil on her head, they believe them to be 
Nausicaa, daughter of Alcinous, and the handmaid driving to the 

washing-troughs. The man shooting at Centaurs, some of whom _ 

he has already slain, is clearly Hercules, and the scene is one of his 
exploits. 

Who the craftsman was that made the chest we were quite un- 
able to conjecture. As to the inscriptions on it, though they may 

ELGG 

perhaps be by a different poet, yet on the whole I inclined to guess 
that they are by Eumelus the Corinthian, chiefly on the ground of 
the processional hymn which he composed for Delos. 

XX 

1. There are here other offerings also: a small couch mostly 
adorned with ivory; the quoit of Iphitus; and the table on which 
the victors’ crowns are displayed. The couch is said to have been 
a plaything of Hippodamia. On the quoit of Iphitus is inscribed 
the truce which the Eleans proclaim at the Olympic festival: the 
inscription is not in a straight line, but the letters run round the 
quoit in a circle. The table is made of ivory and gold: it is a work 2 
of Colotes, who is said to have been a native of Heraclea. But those 
who have made a special study of the history of the sculptors declare 
that he was a Parian, a pupil of Pasiteles, and that Pasiteles was 
himself taught . . . And there are Hera and Zeus, and the Mother 
of the Gods, and Hermes, and Apollo with Artemis. Behind 
these is represented the celebration of the games. On the 3 
one side there are Aesculapius and Health, one of his daughters, 
also Ares, and beside him Contest; and on the other side there 
are Pluto and Dionysus, Proserpine and nymphs, one of them 
carrying a ball: as to the key which Pluto holds, they say that what 
is called hell is locked up by Pluto, and that no one will come up 
out of it again. 

2. I ought not to pass over a story which Aristarchus, the guide 4 
at Olympia, told. He said that in his time, when the Eleans were 
repairing the dilapidated roof of the Heraeum, the wounded corpse 
of a foot-soldier was found between the ceiling and the roof, and 
that this soldier had taken part in the battle which the Eleans 
fought against the Lacedaemonians in the Altis. For the Eleans 5 
defended themselves from the roofs of the sanctuaries and from 
every high place. At all events this man, it seemed to us, must 
have crept in here faint with his wounds; and after he expired, his 
body being under complete cover would suffer neither from summer 
heat nor winter frost. Aristarchus added that they carried the dead 
man out of the Altis and buried him with his arms. 

3. What the Eleans call the pillar of Oenomaus is as you go 6 
from the great altar to the sanctuary of Zeus: on the left there are 
four pillars with a roof on them. ‘The structure has been erected 
in order to protect a wooden pillar which is decayed by time and 
is kept together chiefly by bands. This pillar stood, they say, in 
the house of Oenomaus, and when the house was struck by lightning 
the fire which destroyed all the rest of the house spared this pillar 
alone. A bronze tablet in front of it contains the following inscrip- 7 
tion in elegiacs :— 

iS) 

ῳ.ο 

Stranger, a remnant am I of a famous house, for a pillar 
Ages ago was I in the mansion of Oenomaus. 

But now by the temple of Zeus I lie in these bands as you see me. 
Honoured am I ; and the deadly flame of fire did not devour me. 

4. The following incident occurred in my time. A Roman 
senator had'won an Olympic victory, and desiring to bequeath as 
a memorial of his victory a bronze statue with an inscription, he 
dug to make a foundation ; and when the excavation was carried 
very near to the pillar of Oenomaus, the diggers found there fragments 
of arms and bridles and curb-chains. I saw them excavated myself. 

5. A small temple in the Doric style still preserves its ancient 
name of Metroum (‘sanctuary of the Mother’). It contains, not an 
image of the Mother of the Gods, but statues of Roman emperors. 
It is within the Altis. Also there is a round building named the 
Philippeum, on the top of which is a bronze poppy to hold together 
the beams. This building is on the left of the exit which is at 
the Prytaneum. It is made of burnt bricks and surrounded by 
pillars. It was built for Philip after the fall of Greece at Chaeronea. 
Here are statues of Philip and Alexander, also of Amyntas, the 
father of Philip. These are also by Leochares, and are made of 
ivory and gold, like the statues of Olympias and Eurydice. 

XXI 

1. I will now proceed to describe the statues and the dedicatory 
offerings, but I think it best not to mix up the descriptions of them 
together. For although on the Acropolis at Athens the statues and 
everything else are all alike dedicatory offerings, it is not so in the 
Altis, where, while some of the objects are dedicated to the honour 
of the gods, the statues of the victors are merely one of the prizes 
assigned to the successful competitors. The statues I will mention 
afterwards, but first I will turn to the dedicatory offerings and go 
over the most remarkable of them. 

2. On the way from the Metroum to the stadium there is on 
the left, at the foot of Mount Cronius, a terrace of stone close to 
the mountain, and steps lead up through the terrace. At the 
terrace stand bronze images of Zeus. ‘These images were made 
from the fines imposed on athletes who wantonly violated the rules 
of the games: they are called Zanes (Zeuses) by the natives. At 
first six were set up in the ninety-eighth Olympiad ; for Eupolus, a 
Thessalian, bribed the boxers who presented themselves, to wit, 
Agetor, an Arcadian, Prytanis of Cyzicus, and Phormio of Halicar- 
nassus, the last of whom had been victorious in the preceding 
Olympiad. They say that this was the first offence committed by 
athletes against the rules of the games, and Eupolus and the men 
he bribed were the first who were fined by the Eleans. Two of the 

images are by Cleon of Sicyon: I do not know who made the next 
four. These images, with the exception of the third and fourth, 4 
bear inscriptions in elegiac verse. The purport of the verses on 
the first is that an Olympic victory is to be gained, not by money, 
but by fleetness of foot and strength of body. The verses on the 
second declare that the image has been set up in honour of the 
deity and by the piety of the Eleans, and to be a terror to athletes 
who transgress. The sense of the inscription on the fifth image is 
a general praise of the Eleans, with a particular reference to the 
punishment of the boxers; and on the sixth and last it is stated 
that the images are a warning to all the Greeks not to give money 
for the purpose of gaining an Olympic victory. 

3. After Eupolus they say that Callippus, an Athenian, a com- 5 
petitor in the pentathlum, bribed his antagonists, and that this hap- 
pened in the hundred and twelfth Olympiad. A fine being imposed 
on Callippus and his antagonists by the Eleans, the Athenians sent 
Hyperides to persuade them to remit the fine. As the Eleans 
refused this favour, the Athenians treated them with great disdain, 
neither paying the money nor attending the games, till the god at 
Delphi declared that he would give them no oracle about anything 
till they paid the fine to the Eleans. So they paid it, and six more 6 
images were made for Zeus, inscribed with verses not a whit better 
than those about the punishment of Eupolus. The purport of the 
first inscription is that the images were set up in consequence of an 
oracle of the god who respected the decision of the Eleans touching 
the pentathletes. The inscriptions on the second and third images 
are in praise of the Eleans for punishing the pentathletes. The fourth 7 
declares that the Olympic games are a contest of manliness and not 
of money: the inscription on the fifth explains for what cause the 
images were set up; and the sixth recalls the oracle which was sent 
to the Athenians from Delphi. 

4. The images next to those I have enumerated are two in 8 
number, and were dedicated from the proceeds of a fine imposed on 
wrestlers. [The names of the wrestlers neither I nor the Elean 
cuides knew.] These images also have inscriptions: the first of 
them states that the Rhodians paid money to Olympian Zeus on 
account of the knavery of a wrestler; and the other declares that 
the image was made from the fines imposed on men who had wrestled 
for bribes. 5. Furthermore, as to these particular athletes, the Elean 9 
guides say that it was in the hundred and seventy-eighth Olympiad 
that Eudelus accepted a bribe from Philostratus, and that this Philo- 
stratus was a Rhodian. I found that the Elean register of the Olym- 
pic victors was at variance with this statement. For in that register 
it is said that Strato, an Alexandrian, in the hundred and seventy- 
eighth Olympiad, was victorious on the same day in the pancratium 
and in wrestling. Alexandria, on the Canopic mouth of the Nile, 

Io 

I 

Load 

I 
bo 

= 
Go 

μι 
υι 

was founded by Alexander, son of Philip; but it is said that there 
was a small Egyptian town, Rhacotis, on the spot before. Three men 
before Strato and three after him are known to have won the crown 
of wild olive both for the pancratium and for wrestling. The first of 
them was Caprus of Elis, and twowere Greeks from beycnd the Aegean, 
namely, Aristomenes, a Rhodian, and Protophanes of Magnesia on 
the Lethaeus. The three after Strato were Marion, of the same 
city as Strato, Aristeas of Stratonicea (anciently both the district 
and the city of Stratonicea were called Chrysaoris), and seventhly, 
Nicostratus, from Cilicia on the sea, but he was only a Cilician in 
name. This Nicostratus was a native of Prymnessus in Phrygia: 
his family was respectable, but in his infancy he was kidnapped 
by robbers, who took him to Aegeae and sold him to some one, 
Afterwards his master had a dream: he thought that a lion’s cub lay 
under the pallet on which Nicostratus was asleep. So when he 
came to manhood Nicostratus gained victories at Olympia in the 
pancratium and in wrestling, and he gained other victories else- 
where. 

Amongst others who were afterwards fined by the Eleans was 
a boxer of Alexandria in the two hundred and eighteenth Olympiad. 
The name of the man thus fined was Apollonius, and his surname 
was Rhantes: the use of surnames is apparently an Alexandrian 
custom. He was the first Egyptian condemned by the Eleans for 
misconduct, and he was convicted, not of having given or taken a 
bribe, but of the following misdemeanour in respect to the games. 
He did not appear at the appointed time, and therefore the Eleans, 
in accordance with the law, had no choice but to exclude him from 
the games. For the excuse he offered, that he had been detained 
by contrary winds amongst the Cyclades, was proved to be a lie by 
Heraclides, himself an Alexandrian, who showed that the delay was 
caused by his stopping to make money at the games in Ionia. So 
Apollonius and any other of the boxers who did not come at the 
appointed time were excluded from the games by the Eleans, who 
allowed the crown to go to Heraclides without a contest. Then 
Apollonius put on the gloves as if for a fight, and running at 
Heraclides began to maul him, though Heraclides already had the 
wild olive on his head, and had taken refuge amongst the umpires. 
His levity was to cost him dear. 6. There are also two other 
images, works of the present age. For in the two hundred and 
twenty-sixth Olympiad thay found that boxers who were contending 
for victory had made a private monetary agreement. For this a fine was 
inflicted; and of the images of Zeus which were made, the one stands 
on the left of the entrance into the stadium, and the other on the 
right. The name of one of these boxers was Didas, and the name 
of the one who gave the money was Sarapammon. ‘They both 
hailed from the same county, Arsinoites, the newest county in 

ay 
ΠΝ.) 
qi 
ἣ" 
ν 

CHS, XXI-XXII THE ZANES 271 

Egypt. 7. It is strange in any case that a man should have no 
respect for the god of Olympia, and should give or take a bribe for 
the contest ; but it is stranger still that one of the Eleans themselves 
should have dared to do so. It is said, however, that Damonicus, 
an Elean, did so dare in the hundred and ninety-second Olympiad. 
For Polyctor, son of Damonicus, was pitted against Sosander of Smyrna 
(whose father’s name was also Sosander), in the wrestling-match, 
and Damonicus was so exceedingly anxious for his son to be 
victorious that he bribed Sosander’s father. When this leaked 
out the umpires imposed a fine. They did not, however, impose it 
on the sons, but visited their displeasure on the fathers, for it was they 
who were the wrong-doers. Images were made from the fine thus 
levied : one of them is set up in the gymnasium at Elis, the other in 
the Altis in front of the Painted Colonnade, as it is called, because 
anciently there were paintings on the walls. Some name it the 
Colonnade of Echo, for the echo repeats a word seven times or even 
oftener. 

They say that in the two hundred and first Olympiad a 
pancratiast of Alexandria, called Sarapion, was so much afraid of his 
antagonists that the day before the pancratium was to come on he 
took to his heels. He is the only man, not to say the only 
Egyptian, who is known to have been fined for cowardice. 

XXII 

t. Such I found to be the causes for which the images enum- 
erated above were erected. There are also images of Zeus 
dedicated by states and by individuals. There is an altar in the 
Altis near the entrance to the stadium. On this altar the Eleans 
do not sacrifice to any of the gods, but it is the custom for the 
trumpeters and heralds to stand on it when they compete. Beside 
this altar is a bronze pedestal with an image of Zeus on it: the 
height of the image is about six cubits, and it holds a thunderbolt 
in either hand. It was dedicated by the Cynaethians. But the 
image of Zeus as a boy wearing a necklace is the offering of 
Cleolas, a Phliasian. 

2. Beside the Hippodamium, as it is called, is a semicircular 
pedestal of stone, and on it are images of Zeus, and Thetis, and 
Day, who is represented in the act of supplicating Zeus on behalf of 
her children. These are on the middle of the pedestal. Achilles and 
Memnon are represented in the attitude of antagonists, one at each 
end of the pedestal. Other pairs are similarly opposed to each 
other, Greek being matched against barbarian. Ulysses is opposed 
to Helenus, because these two had the highest reputation for wisdom 
in their respective armies: Alexander faces Menelaus in virtue of 
their old feud: Diomede is confronted by Aeneas; and Ajax, son of 

_ 

μι 

μι 

[Ὁ] 

3 Telamon, by Deiphobus. ‘These statues are works of Lycius, son 
of Myron: they were dedicated by the people of Apollonia on the 
Ionian Sea. There are, moreover, elegiac verses in ancient letters 
under the feet of Zeus :-— 

We stand as memorials of Apollonia, which beside the Ionian main 
Phoebus founded, god of the unshorn locks. 
The Apollonians, after conquering the land of Abantis, 
Set up here these images, with the help of the gods, a tithe from 
the spoil of Thronium. 

3. The district called Abantis and the town of Thronium in it were 
4in Thesprotian Epirus, at the Ceraunian Mountains. For when the 
Greek ships were scattered on their return from Ilium some Locrians 
from Thronium (the town which stands on the river Boagrius), 
and some Abantes from Euboea, with eight ships between 
them, were driven on the Ceraunian Mountains. There they settled 
and built a city, Thronium, and by common consent they gave to 
the land, so far as they possessed it, the name of Abantis; but 
afterwards they were defeated and expelled by their neighbours the 
Apollonians. But that Apollonia was founded by colonists from 

Corcyra . . . and some <say that> the Corinthians shared the spoil 
with them. 
5 4. A little farther on is an image of Zeus turned towards the rising 

sun, holding an eagle in one hand and a thunderbolt in the other ; 
and on his head he wears a wreath of lilies. It is an offering of the 
Metapontines, and is a work of Aristonus, an Aeginetan. We do 
not know who was the master of Aristonus, nor when he lived. 5. 

6 The Phliasians dedicated an image of Zeus, images of the daughters 
of Asopus, and an image of Asopus himself. ‘The images are thus 
arranged. Nemea is the first of the sisters; after her is Zeus laying 
hold of Aegina; beside Aegina stands Harpina, who, according to 
the Eleans and Phliasians, was beloved by Ares, and she was the 
mother of Oenomaus, king of the land of Pisa; after her is Corcyra, A 
and next Thebe; and last Asopus. It is said of Corcyra that she ᾿ 
was embraced by Poseidon, and a similar story is told by the poet 
Pindar about Thebe and Zeus. 

7 Some men of Leontini set up an image of Zeus as private Hi 
individuals, not as representing their state. The height of the image 
is seven cubits: in its hands are an eagle and the bolt of Zeus in 
accordance with the poets’ tales. It was dedicated by Hippagoras, 
Phrynon, and Aenesidemus. This last is not, I suppose, the 
Aenesidemus who was tyrant of Leontini. 

ποδὸς eek τος 

XXIII 

1. Passing by the entrance to the Council House you come toa 

CHS, XXII-XXIII IMAGES OF ZEUS 273 

standing image of Zeus without an inscription. Then turning to the 
north you will come to another image of Zeus, which looks towards 
the rising sun: it was dedicated by the Greeks who fought at 
Plataea against Mardonius and the Medes. ‘There are also engraved 
on the right side of the pedestal the names of the cities that took 
part in the battle, first the Lacedaemonians, next the Athenians, 
third and fourth the Corinthians and Sicyonians, fifth the Aeginetans, 
next the Megarians and Epidaurians, the Arcadians of Tegea and 
Orchomenus, and after them the peoples of Phlius, Troezen, and 
Hermion, the Tirynthians of Argolis, the Plataeans (the only 
Boeotian people), the Argives of Mycenae, the islanders of Ceos 
and Melos, the Ambraciots of Thesprotis in Epirus, the Tenians 
and Lepreans. ‘The Lepreans were the only people from Triphylia, 
but the Tenians were not the only people from the Aegean and the 
Cyclades, there were also Naxians and Cythnians, also Styrians 
from Euboea. After these, there are the Eleans and Potidaeans 
and Anactorians, and, lastly, the Chalcidians of the Euripus. 
2. Of these cities the following are now uninhabited :—Mycenae 
and Tiryns were destroyed by the Argives after the Persian war ; 
and the populations of Ambracia and Anactorium, colonies of 
Corinth, were removed by the Roman emperor to found Nicopolis 
near Actium. It befell the Potidaeans to be twice driven from their 
country, once by Philip, son of Amyntas, and previously by the 
Athenians. Afterwards they were restored to their homes by 
Cassander ; the city, however, did not take its old name, but was 
called Cassandrea after its founder. The image at Olympia dedicated 
by the Greeks was made by Anaxagoras of Aegina. The name of 
this artist is omitted by the historians of sculpture. 

3. In front of this image of Zeus is a bronze tablet containing 4 
a thirty years’ treaty of peace between the Lacedaemonians and 
Athenians. This treaty was made by the Athenians after they had 
subjugated Euboea for the second time in the third year of the.... 
Olympiad in which Crison of Himera won the foot-race. It is 
stipulated in the treaty that Argos should be no party to the peace 
between Athens and Lacedaemon, but that privately the Athenians 
and Argives might, if they pleased, be friends with each other. 
Such are the terms of this treaty. 4. There is another image of 5 
Zeus beside the chariot of Cleosthenes: the chariot will be 
mentioned by me later on. The image of Zeus is an offering of the 
Megarians : it was wrought by two brothers, Phylacus and Onaethus, 
and by their sons ; but the date or country of these artists, or the master 
under whom they studied, I cannot tell. 5. Beside the chariot of 6 
Gelo stands an ancient Zeus holding a sceptre: they say it is an 
offering of the Hyblaeans. There were two cities called Hybla 
in Sicily, one surnamed Gereatis, the other surnamed Greater, as 
indeed it was the greater. They still retain their names in the district 

VOL. I T 

Nv 

o>) 

of Catana: Hybla the Greater is entirely desolate ; but Hybla Gereatis 
is a Catanian village, and contains a sanctuary of the goddess Hyblaea 
which is venerated by the Sicilians. It was from this Hybla, I 
believe, that the image was brought to Olympia; for Philistus, son of 
Archomenides, says that these Hyblaeans were interpreters of portents 
and dreams, and were the most devout of all the barbarians in Sicily. 

76. Near the offering of the Hyblaeans is a bronze pedestal, and 
on it an image of Zeus, which we guessed to be about eighteen feet 
high. An inscription in elegiac verse declares who presented it to 
the god and who made it :— 

The Clitorians dedicated this image to the god as a tithe 
From many cities which they conquered. 

<It was made by> Aristo and Telestas, 
Own brothers and Laconians. 

These Laconians cannot, I suppose, have been celebrated all over 
Greece, else the Eleans would have been able to tell something 
about them, and the Lacedaemonians would have been able to tell 
still more, seeing that they were citizens of Lacedaemon. 

XXIV 

1. Beside the altar of Zeus Laoetas and Poseidon Laoetas is 
an image of Zeus on a bronze pedestal: it is a gift of the 
Corinthian people, and a work of Musus, whoever he was. On the 
way from the Council House to the great temple there is an image 
of Zeus on the left, crowned as with flowers and with a thunderbolt 
in his right hand. This is a work of Ascarus, a Theban, a pupil of 
the Sicyonian . . . . states that itis. . . . and of the Thessalians. 

2 If it is an offering from spoils taken from the Phocians in a war 
which the Thessalians waged on them, that war could not be the 
Sacred War, but must have been the war which they waged before 
the Medes and their king crossed over to attack Greece. Not far 
from it is a Zeus which the verse inscribed on it declares to have 

3 been dedicated by the Psophidians for a success in war. On the 
right of the great temple is a Zeus looking to the rising sun: it 15 
twelve feet high, and they say that it was dedicated by the Lace- 
daemonians when they entered on the second war with the rebel 
Messenians. ‘There is a couplet inscribed on it :— 

Receive, O prince, son of Cronus, Olympian Zeus, a fair image, 
And be propitious to the Lacedaemonians. 

4 We know of no Roman before Mummius, whether private person or 
senator, who dedicated an offering in a Greek sanctuary, but 
Mummius dedicated a bronze Zeus in Olympia from the spoils of 
Achaia. It stands on the left of the offering of the Lacedaemonians, 

beside the first pillar on this side of the temple. The largest of all 
the bronze images of Zeus in the Altis was dedicated by the Eleans 
themselves from the spoils of the war with the Arcadians: its height 
is twenty-seven feet. Beside the Pelopium isa low pillar on which 5 
is a small image of Zeus holding out one hand. Opposite it there 
are other offerings in a row, also images of Zeus and Ganymede. 
Homer has told how Ganymede was carried off by the gods to be 
cup-bearer to Zeus, and how horses were given to Tros in com- 
pensation for the loss of Ganymede. The offering was dedicated by 
Gnathis, a Thessalian: the sculptor was Aristocles, pupil and son of 
Cleoetas. There is also another Zeus without a beard: it is among 6 
the offerings of Micythus. As to Micythus, I will show in the 
sequel what was his lineage and why he dedicated so many 
offerings in Olympia. Going straight on for a little distance from 
the said image you come to another image of Zeus, also beardless, 
an offering of the people of Elaea, which is the first city in Aeolis 
after you have descended from the plain of the Caicus to the sea. 
Next to it is another image of Zeus, the inscription on which declares 7 
that it was dedicated by the Chersonesians of Cnidus from the spoils 
of their enemies. On either side of it they also dedicated images of 
Pelops and the river Alpheus. The greater part of the city of Cnidus 
is built on the mainland of Caria, where are also the chief objects 
of interest in the city: what they call the Chersonese (‘ peninsula’) is 
an island off the mainland, from which it is reached by a bridge. 
It was the people living in the Chersonese who dedicated at 8 
Olympia the offerings to Zeus, just as if the people who occupy the 
quarter called Coresus at Ephesus were to say that they had dedicated 
an offering independently of Ephesus as a whole. SBeside the wall 
of the Altis there is another image of Zeus facing the west, but it 
has no inscription. This image also was said to have been dedicated 
by Mummius from the spoils of the Achaean war. 

2. But the image of Zeus in the Council House is of all the images 9 
of Zeus the best calculated to strike terror into wicked men: it 
bears the surname of the God of Oaths, and holds a thunderbolt 
in each hand. Beside this image it is the custom for the athletes, 
their fathers and brothers, and also the trainers, to swear upon 
the cut pieces of a boar that they will be guilty of no foul play in 
respect of the Olympic games. The athletes take an additional 
oath, that for ten successive months they have strictly observed 
the rules of training. Also those who examine the boys or the 10 
foals which are entered for the races swear that they will decide 
justly and will take no bribes, and that they will keep secret what 
they know about the accepted or rejected candidate. I forgot to 
ask what they do with the boar after the athletes have taken the 
oath. With the ancients it was a rule that a sacrificed animal on 
which an oath had been taken should not be eaten by man. Homer 

(o>) 

proves this clearly. For the boar, on the cut pieces of which 
Agamemnon swore that in good sooth Briseis was a stranger to his 
bed, is represented by Homer as being cast by the herald into the 
sea :— 

‘He spake, and cut the boar’s throat with pitiless bronze. 

Talthybius lightly wheeled and threw the boar 
Into the great deep of the gray sea, a food for fishes. 

Such was the ancient custom. At the feet of the God of Oaths is 
a bronze tablet, with elegiac verses inscribed on it, the intention of 
which is to strike terror into perjurers. 

XXV 

1. This is an exact enumeration of the images of Zeus within 
the Altis. For the votive offering near the great temple is a 
portrait of Alexander, son of Philip, who is represented, forsooth, 
in the character of Zeus: it was dedicated by a Corinthian, not one 
of the ancient Corinthians, but one of the modern population on 
whom the Emperor bestowed Corinth. I will also mention the 
offerings of a different kind—those, I mean, which are not representa- 
tions of Zeus. The statues dedicated, not in honour of the deity, 
but as a reward of men, will be comprised in the section on the 
athletes. 

Once when the Messenians who dwell on the Strait were send- 
ing to Rhegium, in accordance with an ancient custom, a chorus of 
five-and-thirty boys, along with a teacher and a flute-player, to take 
part in a local festival of Rhegium, a calamity befell them: none of 
those thus sent returned home, for the ship which carried the 
boys went down with them. In truth, the sea at this strait is the 
stormiest of seas, for it is lashed by the winds, which cause a swell 
from both sides, from the Adriatic and from the Tyrrhenian sea ; 
and even when the winds are still, the strait is of itself in violent 
agitation, and back-currents run strong. It also swarms so thickly 
with monsters that the air stinks of them, so that the shipwrecked 
mariner has no hope of escaping from the strait. If it was here 
that the ship of Ulysses was wrecked, it would be incredible that he 
swam safe to Italy, were it not that the favour of the gods makes 

4 everything easy. So the Messenians mourned for the loss of the 

boys, and, among other means devised to do them honour, they 
dedicated bronze statues of them in Olympia, together with statues 
of the teacher of the chorus and the flute-player. The ancient 
inscription declared that they were offerings of the Messenians who 
dwell at the Strait; but afterwards Hippias, who enjoys the reputa- 
tion of wisdom amongst the Greeks, composed the elegiac verses on 
them. The statues are by Callon, an Elean. 

CHS, XXIV-XXV ACHAEAN OFFERINGS 277 

2. At Pachynum, the promontory of Sicily which faces towards 5 
Libya and the south, there is a city Motye, inhabited by Libyans 
and Phoenicians. With these barbarians of Motye the Agrigen- 
tines went to war, and having taken booty and spoil from them 
they dedicated the bronze statues at Olympia, representing boys 
stretching out their right hands as if praying to the god. These 
statues stand on the wall of the Altis. 1 guessed that they were 
works of Calamis, and the tradition agreed with my guess. 2. 
Sicily is inhabited by the following races: Sicanians, Sicels, and 6 
Phrygians, of whom the first two crossed into it from Italy, but the 
Phrygians came from the river Scamander and the district of the 
Troad. The Phoenicians and Libyans came to the island together, 
being colonists from Carthage. Such are the barbarian races in 
Sicily : its Greek population consists of Dorians and Ionians, with a 
small proportion of people of the Phocian and Attic stocks. 

4. On the same wall as the offerings of the Agrigentines are two 7 
naked statues of Hercules represented as a boy. ‘The group of 
Hercules shooting the Nemean lion was dedicated, the lion as well 
as Hercules, by Hippotion, a Tarentine: the artist was Nicodamus, a 
Maenalian. The other image is an offering of Anaxippus, a Men- 
dean : it was transferred to this place by the Eleans ; but formerly it 
stood at the end of the road which leads from Elis to Olympia, 
and is called the Sacred Way. 5. There are also offerings 8 
dedicated by the whole Achaean race, and consisting of statues of 
the men who, when Hector challenged a Greek to single combat, 
dared to cast lots who should fight him. Their statues stand near 
the great temple, armed with spears and shields; and opposite, on 
another pedestal, Nestor is represented at the moment when he has 
cast each man’s lot into the helmet. Of the eight statues of those 9 
who drew lots to fight Hector (for the ninth statue, that of Ulysses, 
is said to have been taken by Nero to Rome), the statue of Aga- 
memnon is the only one that has the name inscribed on it: the 
name is written from right to left. ‘The one with the scutcheon of 
the cock on the shield is Idomeneus, the descendant of Minos. They 
say that Idomeneus was descended from the Sun, who was the sire 
of Pasiphae, and that the cock is sacred to the Sun and heralds his 
rising. On the pedestal is the following inscription :— 10 

These images were dedicated to Zeus by the Achaeans, 
Descendants of the godlike Tantalid Pelops. 

This is the inscription on the base; but the name of the sculptor 
is carved on the shield of Idomeneus :— 

This is one of the many works of deft Onatas, 
Whom Micon begat in Aegina. 

6. Not far from the offering of the Achaeans there is a statue τὰ 

al 
ῳ 

Ὁ] 

of Hercules fighting with the Amazon, a woman on horseback, for 
her girdle. This statue was dedicated by Evagoras, a Zanclean : 
it was made by Aristocles,a Cydonian. Aristocles may be reckoned 
among the most ancient sculptors: his exact date cannot be 
given, but clearly he lived before Zancle got its present name of 
Messene. 

7. The Thasians are Phoenicians by descent: having sailed 
from Tyre in Phoenicia with Thasus, son of Agenor, in search of 
Europa, they dedicated a statue of Hercules in Olympia, whereof 
the base as well as the image is of bronze. The height of the 
image is ten ells: he holds a club in his right hand and a bow 
in his left. I was told in Thasos that they worshipped the same 
Hercules whom the Tyrians revere, but that afterwards, when they 
came to be reckoned among the Greeks, they worshipped also 
Hercules, the son of Amphitryo. On the offering of the Thasians 
at Olympia is a couplet :— 

Onatas, son of Micon, wrought me: 
He dwelt in a house in Aegina. 

I am inclined to regard Onatas, though he belongs to the Aeginetan 
school of sculpture, as second to none of the successors of Daedalus 
and the Attic school. 

XXVI 

1. The Dorian Messenians, who received Naupactus from the 
Athenians, dedicated at Olympia the image of Victory that stands on 
the pillar. It is a work of Paeonius of Mende, and is made from 
spoils taken from the enemy, at the time, I think, when they made 
war on the Acarnanians of Oeniadae. But the Messenians them- 
selves say that the offering is a trophy of the battle in which they 
fought on the Athenian side in the island of Sphacteria, and that 
they refrained from inscribing the name of the enemy from fear of the 
Lacedaemonians ; for, say they, they had no fear of the Acarnanians 
of Oeniadae. 

2. I found that the votive offerings of Micythus were many, and 
that they were not all together. Next to the group representing 
Ecechiria crowning Iphitus the Elean, there are the following 
offerings of Micythus: Amphitrite, and Poseidon, and Hestia, all 
made by Glaucus, an Argive. Along the left side of the great 
temple he dedicated the following: the Maid, the daughter of 
Demeter, and Aphrodite, and Ganymede, and Artemis, and the poets 
Homer and Hesiod, and then divinities again, Aesculapius and Health. 

3 3. Amongst the offerings of Micythus, is a figure of Contest carrying 

leaping-weights. These leaping-weights are of the following shape: 
they are half of an elongated, not an accurately round, circle, and 

they are made so that the fingers slip through them just as through 
the handle of a shield. Such is their shape. Beside the statue of 
Contest there are Dionysus, the Thracian Orpheus, and an image of 
Zeus, which I mentioned a little above. These are works of 
Dionysius, an Argive. They say that other works were dedicated 
by Micythus besides these, but that Nero carried them off also. 
Dionysius and Glaucus, who made them, were Argives, but it is not 4 
added who was their master: their date is shown by that of 
Micythus, who dedicated the works at Olympia. 4. For Herodotus, 
in his history, says that this Micythus was slave and steward of 
Anaxilas, tyrant of Rhegium, and that afterwards, when Anaxilas 
died, Micythus departed to Tegea. The inscriptions on the offer- 5 
ings represent the father of Micythus as Choerus, and two Greek 
cities as his place of abode, namely, Rhegium, his native city, and 
Messene on the Strait; they also record that he dwelt in Tegea. 
He dedicated the offerings at Olympia in fulfilment of a vow which 
he had made for the recovery of a son who had fallen into a 
decline. , 

5. Near the greater offerings of Micythus, the works of Glaucus 6 
the Argive, stands an image of Athena with a helmet on her head 
and wearing an aegis: it was made by Nicodamus the Maenalian, and 
dedicated by the Eleans. Beside the image of Athena is one of 
Victory, dedicated by the Mantineans, but the war is not mentioned 
in the inscription. Calamis is said to have made it without wings, 
in imitation of the wooden image of the Wingless Victory at Athens. 
6. Near the smaller offerings of Micythus, the works of Dionysius, 7 
there are representations of some of the labours of Hercules, namely, 
his contests with the Nemean lion, and the hydra, and the hound 
of hell, and the boar that had his lair by the river Erymanthus. 
These pieces were brought to Olympia by the people of Heraclea 
after they had overrun the territory of the Mariandynians, their 
barbarous neighbours. Heraclea is built beside the Euxine sea: it 
was a colony of Megara, but some Boeotians of Tanagra also shared 
in planting the colony. 

XXVII 

1. Opposite the offerings which I have enumerated there are 
other offerings in a row: they face the south, and are close to the 
precinct which is consecrated to Pelops. Amongst them are the 
offerings dedicated by the Maenalian Phormis, who from Maenalus 
crossed over to Sicily to the court of Gelo, son of Dinomenes, and by 
distinguishing himself in the campaigns of Gelo, and afterwards of 
Gelo’s brother Hiero, attained to such wealth that he dedicated these 
offerings at Olympia, and others to Apollo at Delphi. ‘The offer- 2 
ings at Olympia are statues of two horses and two charioteers, a 

charioteer standing by each of the horses. The first horse and 
man are by Dionysius the Argive, the second are by Simon an 
Aeginetan. On the side of the first of the horses is an inscription, 
the beginning of which is not in metre, for it runs thus :— 

Dedicated by Phormis, 
An Arcadian of Maenalus, but now a Syracusan. 

3 2. This is the horse in which, according to the Eleans, resides 
the Hippomanes (‘that which makes horses mad’). Any one can 
see that the horse is under the influence of a magician’s art. In 
size and shape the horse is much inferior to all the other statues of 
horses in the Altis ; besides, its tail is cut off, and this makes it still 
uglier. But the stallions are at heat for it, not in spring only, but 

4 every day. For breaking their tethers, or escaping from their 

drovers, they rush into the Altis and leap on the statue much more 

madly than on the handsomest brood-mare. ‘Their hoofs 5110 

off, but nevertheless they keep whinnying more and more vehe- 

mently, and leaping on it with more and more violence till they are 
driven away by whips and physical force: till that is done they 
cannot leave the bronze statue. 3. I have seen another marvel in 

Lydia, different, indeed, from that of the horse of Phormis, but like 

it partaking of magic art. The Lydians, who are surnamed 

Persian, have sanctuaries in the cities of Hierocaesarea and 

Hypaepa, and in each of the sanctuaries is a chapel, and in the 

chapel there are ashes on an altar, but the colour of the ashes is not 

6 that of ordinary ashes. A magician, after entering the chapel and 
piling dry wood on the altar, first claps a tiara on his head, and 
next chants an invocation of some god ina barbarous and, to a 
Greek, utterly unintelligible tongue: he chants the words from a 
book. Then without the application of fire the wood must needs 
kindle and a bright blaze shoot up from it. So much for this subject. 

7 4. Amongst these offerings is a statue of Phormis himself con- 
fronting an enemy, and in a row with it are two other statues of 
him fighting a second and yet a third foe. Inscriptions on them 
declare that the soldier who is fighting is Phormis the Maenalian, 
and that the statues were dedicated by Lycortas, a Syracusan. 
Clearly Lycortas dedicated them out of friendship for Phormis ; but 
these offerings of Lycortas are also called by the Greeks offerings 

8 of Phormis. 5. The image of Hermes carrying the ram under his 
arm, and wearing a helmet on his head, and clad in a tunic and 
cloak, is not one of the offerings of Phormis, but was presented to 
the god by the Arcadians of Pheneus. ‘The inscription declares 
that the image is the joint work of Onatas the Aeginetan and 
Calliteles : I suppose Calliteles was a pupil or son of Onatas. Not 
far from the offering of the Pheneatians is another image, Hermes 
holding a herald’s staff: an inscription on it declares that it was 

σι 

dedicated by Glaucias of Rhegium, and made by Callon, an Elean. 
6. Of the bronze oxen one is an offering of the Corcyraeans, the 9 
other of the Eretrians: the artist was Philesius an Eretrian. Why 
the Corcyraeans dedicated the ox at Olympia and another ox at 
Delphi will be shown in my description of Phocis. I was told 
the following story about their offering at Olympia. A little boy io 
was sitting under the ox: he had stooped down and was playing. 
Suddenly lifting his head he broke it against the bronze image, and 
not many days afterwards he died of the wound. The Eleans took 
counsel to remove the ox from the Altis, on the ground that it was 
guilty of blood ; but the god at Delphi bade them <to leave it where 
it was>, but first to perform the same purification for the bull which 
the Greeks observe in the case of involuntary homicide. 

7. Under the plane-trees in the Altis, just about the middle of 11 
the close, is a bronze trophy, and on the shield of the trophy is an 
inscription declaring that the Eleans erected it for a victory over 
the Lacedaemonians. It was in this battle that the man lost 
his life who was found lying in his-armour when the roof of the 
Heraeum was being repaired in my time. 8. The offering of the 12 
people of Mende, in Thrace, very nearly deceived me into thinking 
that it was a statue of a pentathlete: it stands beside the statue 
of the Elean Anauchidas, and it has ancient leaping-weights. A 
couplet is inscribed on its thigh :— 

To Zeus, the king of the gods, as a first-fruit, here was I placed by 
The Mendeans when they conquered Sipte by force of arms. 

Sipte appears to be a Thracian fortress and city. The Mendeans 
themselves are a Greek stock from Ionia, and they dwell in a city

BETS ae 

I 

1. AFTER describing the votive offerings, I have now to mention the 

statues of the race-horses and of the men, whether athletes or not. 

There are not statues set up of all the Olympic victors ; indeed, 

some of those who specially distinguished themselves in the games 
2or in other walks of life have had no statues. These my 
subject obliges me to pass over, for it is not a list of the athletes 
who have gained Olympic victories, but a record of the statues and 
votive offerings. I will not even go through the entire list of those 
who have statues erected to them, for I know how many have won 
the wild olive by the accident of the lot, and not by strength. 
I will mention only those who had themselves some title to fame or 
whose statues happened to be better made than others. 

2, On the right of the temple of Hera is a statue of a wrestler, 
Symmachus, son of Aeschylus, an Elean by birth. Beside it is a 
statue of Neolaidas, son of Proxenus, from Pheneus in Arcadia, who 
won the prize for boxing among the boys. Next is Archedamus, 
son of Xenius, who, like Symmachus, beat the boys in wrestling, 
and was, like him, an Elean. ‘The statues of these athletes were 
made by Alypus, a Sicyonian, who was a pupil of Naucydes the 
4 Argive. The inscription on the statue of Cleogenes, son of Silenus, 

says that he was a native of Elis, and that he won the prize with a 
riding-horse from his own stud. Near Cleogenes is a statue of 
Dinolochus, son of Pyrrhus, and another of Troilus, son of Alcinous. 
These were also natives of Elis, but their victories were not alike. 
Troilus gained victories in the chariot-races at the same time that he 
was umpire: one was a victory with a full-grown pair, the other 
was with a team of foals. These victories were gained by him in 
5 the hundred and second Olympiad. After that the Eleans made a 
law that for the future none of the umpires should enter chariots for 
arace. The statue of Troilus is by Lysippus. Dinolochus’ 
mother saw a vision in a dream: she thought that she clasped her 

Oo 

CHS. ΓῚΙ STATUE OF CYNISCA 283 

child to her bosom, and that he had a crown on his head ; therefore 
Dinolochus was trained for the games, and outran the boys. 
The statue is by Cleon, a Sicyonian. In my account of the 6 
Lacedaemonian kings I have told of the lineage and Olympic 
victories of Cynisca, daughter of Archidamus. At Olympia there is 
a basement of stone beside the statue of Troilus, and on this basement 
there is a chariot and horses, a charioteer, and a statue of Cynisca 
herself, the work of Apelles. There are also inscriptions referring 
to Cynisca. Next to her statue are statues of Lacedaemonians 7 
who won prizes in the chariot-race. Anaxander was the first who 
was proclaimed victor in the chariot-race, but the inscription on his 
statue declares that his paternal grandfather before him won 
the crown in the pentathlum. He is represented praying to the 
god.  Polycles, who got the surname of Polychalcus, was also 
victorious with the four-horse chariot, and his statue has a ribbon 
on its right hand. Beside him are two children, one holding a 
wheel, the other begging for the ribbon. And, as the inscription 
on his statue declares, Polycles also won the chariot-race at Pytho 
(Delphi), the Isthmus, and Nemea. 

II 

1. There is a statue of a pancratiast by Lysippus. This man was 
the first not only from Stratus, but from the whole of Acarnania, 
who won a victory in the pancratium ... . he was called 
[Xenarches], son of Philandrides. It seems that after the invasion 
of the Medes the Lacedaemonians were keener breeders of horses 
than all the rest of the Greeks. For besides those I have already 
enumerated, there are statues of the following Spartan horse-breeders, 
Xenarches, Lycinus, Arcesilaus, and his son Lichas. ‘Their statues 
are set up beyond that of the Acarnanian athlete. Xenarches gained 
other victories also in Delphi, Argos, and Corinth. Lycinus 
brought foals to Olympia, and one of them being rejected, he 
entered them for the race of the full-grown horses, and won with 
them. He dedicated also two statues in Olympia, works of Myron the 
Athenian. Arcesilaus won two Olympic victories. His son Lichas, 
because at that time the Lacedaemonians were excluded from the 
games, entered his chariot in the name of the Theban people; and 
when his chariot won, Lichas with his own hands tied a ribbon on 
the charioteer: for this he was whipped by the umpires. It was 
on Lichas’ account that the Lacedaemonians, in the reign of Agis, 
marched against the Eleans and fought a battle inside the Alltis. 
At the conclusion of the war he set up the statue here; but in 
the Elean register of the Olympic victors, not Lichas, but the 
‘Theban people is entered as the victor. 

2. Near the statue of Lichas stands the statue of an Elean 4 

[Ὁ] 

Oo 

soothsayer, Thrasybulus, son of Aeneas, one of the Iamids: it was 
he who divined for the Mantineans at the battle with the Lace- 
daemonians under King Agis, son of Eudamidas, about which I 
shall have more to say in treating of Arcadia. On the statue of 
Thrasybulus a spotted lizard is creeping toward his right shoulder, 
and a dog (no doubt a sacrificial victim) is lying beside him, cut in 

5 two, with its liver exposed. Divination by means of kids and lambs 
and calves is known to have been practised by mankind from a remote 
date, and the Cyprians discovered, moreover, how to divine by 
means of swine; but no people is in the habit of making any use 
of dogs in divination. It seems, then, that Thrasybulus instituted a 
mode of divination of his own by means of the inwards of dogs. 
3. The soothsayers who are called Iamids are descended from 
Iamus, of whom Pindar in a song says that he was a son of Apollo 
and received the gift of divination from him. 

6 4. Beside the statue of Thrasybulus stands a statue of Timo- 
sthenes, an Elean, who won the foot-race for boys, and there is a 
statue of a Milesian, Antipater, son of Clinopatrus, who vanquished 
the boys in boxing. Some Syracusans, who were bringing a sacrifice 
to Olympia from Dionysius, tried to bribe the father of Antipater 
to let his son be proclaimed as a Syracusan. But Antipater, de- 
spising the tyrant’s bribe, proclaimed himself a Milesian, and inscribed 
on the statue that he was a Milesian by birth, and was the first 

7 Ionian who had dedicated a statue at Olympia. The statue of 
Antipater is by Polyclitus, and that of Timosthenes is by Eutychides, 
a Sicyonian, a pupil of Lysippus. This Eutychides also made an 
image of Fortune for the Syrians on the Orontes, and the image is 
much venerated by the natives. 

8 In the Altis, beside the statue of Timosthenes, are statues of 
Timon and his son Aesypus, the latter a child on horseback. For 
the boy won the horse-race, but Timon was proclaimed victor in the 
chariot-race. The statues of Timon and his son are by Daedalus, 
a Sicyonian, who also made the trophy in the Altis, which com- 
memorates the victory of the Eleans over the Lacedaemonians. 

9 The inscription on the statue of the Samian boxer declares that 
the statue was dedicated by his trainer, Mycon, and that the 
Samians are the best of the Ionians at athletics and sea-fights ; but 
about the boxer himself the inscription says not a word. 

10 5. Beside this statue is one of Damiscus, a Messenian, who won 
a prize at Olympia at the age of twelve. It is a very surprising fact, 
that while the Messenians were banished from Peloponnese their 
luck in the Olympic games deserted them. For, except Leontiscus 
and Symmachus, both from Messene on the Strait, no Messenian, 
either from Sicily or from Naupactus, is known to have won a 
victory at Olympia; and the Sicilians say that even Leontiscus and 
Symmachus were not Messenians, but of the old Zanclean stock. 

CHS. ΤΙ STATUES OF ATHLETES 285 

However, when the Messenians returned to Peloponnese their luck 11 
in the Olympic games returned with them. For at the Olympic 
festival, which was held in the year after the foundation of Messene, 
this Damiscus beat the boys in the foot-race, and afterwards he won 
victories in the pentathlum at Nemea and the Isthmus. 

Ill 

1. Close to the statue of Damiscus stands the statue of a man 
whose name is not given, but the statue was dedicated by Ptolemy, 
son of Lagus. In the inscription Ptolemy calls himself a Mace- 
donian, though he was king of Egypt. On the statue of Chaereas, 
a boy boxer of Sicyon, there is an inscription stating that he was 
young when he gained the victory, and that his father was 
Chaeremon. ‘The name of the sculptor is also recorded, Asterion, 
son of Aeschylus. After the statue of Chaereas there are statues of 2 
a Messenian boy, Sophius, and an Elean man, Stomius: Sophius 
outran the boys who competed with him; and Stomius won one 
victory in the pentathlum at Olympia, and three in the Nemean games. 
The inscription on the latter statue adds that, as commander of the 
Elean cavalry, he set up trophies, and challenged a general of the 
enemy to single combat, and slew him with his own hand. The 
Eleans say that the slain general was a Sicyonian, and that the 
troops he commanded were Sicyonians ; and that they themselves, 
out of friendship to Thebes, had marched with a Boeotian force 
against Sicyon. 2. It would appear, then, that the expedition of 
the Eleans and Thebans against Sicyon took place after the 
Lacedaemonian disaster at Leuctra. 

Next there is a statue of a boxer from Lepreus in Elis, Labax, 
son of Euphron, and one of a wrestler, Aristodemus, son of Thrasis, 
a native of the city of Elis, who also gained two victories at 
Pytho. The statue of Aristodemus is a work of Daedalus, the 
Sicyonian, a pupil and son of Patrocles. The statue of Hippus, an 
Elean, who won the boxing-match among the boys, is by Damocritus, 
a Sicyonian, between whom and the Attic Critias three masters inter- 
vened. For Ptolichus, the Corcyraean, studied under Critias himself; 
Amphion was a pupil of Ptolichus ; Pison, a man of Calauria, studied 
under Amphion ; and Damocritus studied under Pison. 3. Cratinus, 6 
of Aegira, in Achaia, was the handsomest man of his time, and 
the most skilful wrestler. After his victory over the boys in 
wrestling the Eleans allowed him to set up also a statue of his 
trainer. The statue of Cratinus is by Cantharus, a Sicyonian, son 
of Alexis, and pupil of Eutychides. 

The statue of Eupolemus, an Elean, is by Daedalus, of Sicyon : 7 
the inscription on it sets forth that Eupolemus was victor at Olympia 
in the men’s foot-race, and that he also won two Pythian crowns 

aN 

Ut 

bt 
bo 

in the pentathlum, and one at Nemea. It is said about Eupolemus 
that three umpires were appointed to judge the race, and that two 
of them gave the victory to Eupolemus, but one of them to Leon, an 
Ambraciot, and that Leon got the Olympic Council to fine both the 
judges who had decided in favour of Eupolemus. 

4. The statue of Oebotas was dedicated by the Achaeans in 
obedience to a command of the Delphic Apollo in the eightieth 
Olympiad ; but the victory of Oebotas in the foot-race took place in 
the sixth Olympiad. How, then, could Oebotas have fought in the 
Greek army at the battle of Plataea? For the defeat of Mar- 
donius and the Medes at Plataea happened in the seventy-fifth 
Olympiad. I am bound to record the Greek traditions, but I am 
not bound to believe them all. ‘The other incidents in the career 
of Oebotas will be mentioned in my account of Achaia. 

The statue of Antiochus was made by Nicodamus. Antiochus 
was a native of Lepreus. He was once victorious at Olympia in 
the pancratium for men; and in the pentathlum he was twice 
victorious in the Isthmian, and twice in the Nemean games. For 
the Lepreans have not the same dread of the Isthmian games that 
the Eleans themselves have. For example, Hysmon, an Elean (whose 
statue stands near that of Antiochus), though he was victorious 
in the pentathlum both at Olympia and Nemea, nevertheless, like 
the rest of the Eleans, obviously abstained from competing at the 
Isthmian games. It is said that when Hysmon was a boy ἃ rheum 
settled on his sinews, and that for this reason he practised the 
pentathlum in order that by hard exercise he might grow to be a 
sound and healthy man. ‘Thus his training was destined to win 
him also illustrious victories. His statue is a work of Cleon: it 
has ancient leaping-weights. After the statue of Hysmon there is 
a statue of a boy wrestler, from Heraea in Arcadia, Nicostratus, son 
of Xenoclides: the statue was made by Pantias, who came of the 
school of Aristocles, the Sicyonian, through an intermediate line of 
five masters. 

5. Dicon, son of Callibrotus, won five victories in running at 
Pytho, three at the Isthmus, and four at Nemea; and he won at 
Olympia one victory amongst the boys, and two others amongst the 
men; and he has at Olympia as many statues as victories. In his 
boyhood he was proclaimed a Caulonian, as in fact he was; but 
afterwards for a sum of money he proclaimed himself a Syracusan. 
Caulonia was an Achaean colony in Italy: its founder was Typhon, 
of Aegium. Inthe war which Pyrrhus, son of Aeacides, and the 
Tarentines waged against the Romans, sundry Italian cities were 
destroyed, some by the Romans, some by the Epirots, and amongst 
them it befell Caulonia to be laid utterly waste; for it was taken 
by the Campanians, the most numerous of the Roman allies. 

Next to the statue of Dicon is a statue of Xenophon, son of 

CHS, III-IV STATUE OF LYSANDER 287 

Menephylus, a pancratiast from Aegium, in Achaia, and a statue of 
Pyrilampes, an Ephesian, who won a victory in the long foot-race. 
The statue of Xenophon is by Olympus; that of Pyrilampes is by a 
sculptor also called Pyrilampes, who, however, was a native, not of 
Sicyon, but of Messene on Ithome. 

6. A statue of the Spartan Lysander, son of Aristocritus, was 
dedicated in Olympia by the Samians: the first of the inscriptions 
is this :— 

In the much-seen precinct of Zeus the high ruler 
I stand, an offering of the Samian state. 

This explains who dedicated the offering. The next is in praise 
of Lysander himself :— 

Immortal glory in war for thy country and for Aristocritus, 
O Lysander, hast thou achieved, and enjoyest the fame of valour. 

It is clear that the Samians and the other Ionians, to use an 
Ionian expression, painted both walls. For when Alcibiades com- 
manded a powerful Athenian fleet in Ionian waters, most of 
the Ionians paid him court, and there is a bronze statue of 
Alcibiades dedicated in the sanctuary of Hera in Samos. But when 
the Attic fleet was captured at Aegospotami the Samians dedicated 
a statue of Lysander at Olympia, and the Ephesians dedicated in 
the sanctuary of Artemis statues of Lysander himself, Eteonicus, 
Pharax, and other Spartans, who were scarcely known to the rest of 
Greece. When fortune changed again, and Conon had won the 
sea-fight off Cnidus and Mount Dorium, the Ionians changed sides 
also, and you may see bronze statues of Conon and Timotheus in 
the sanctuary of Hera in Samos, and also in the sanctuary of the 
Ephesian goddess at Ephesus. It is ever so: all mankind, like the 
Tonians, flatter the powerful. 

IV 

1. Next to the statue of Lysander is the statue of an Ephesian 
boxer, Athenaeus by name, who was victorious among the boys, 
and the statue of a Sicyonian, Sostratus, a pancratiast, surnamed 
Acrochersites, because he used to seize and bend his adversary’s 
fingers (akrat cheires), and never let go till he saw that he gave 
in. He gained twelve victories at the Nemean and Isthmian 
games together, two victories at Pytho, and three at Olympia. 2. 
But the hundred and fourth Olympiad, in which Sostratus was 
victorious for the first time, is not recorded by the Eleans, be- 
cause the games were not held by themselves, but by the Pisans 
and Arcadians. Beside the statue of Sostratus is the statue of a 

με 

ba 

wrestler, Leontiscus, a Sicilian from Messene on the Strait. It is said 
that he was crowned by the Amphictyons and twice by the Eleans, 
and his mode of wrestling is reported to have been the same as 
the pancratium of the Sicyonian Sostratus ; for Leontiscus, it is said, 
was not able to throw his adversaries, but vanquished them by 

4 bending their fingers. The statue is by Pythagoras of Rhegium, a 
good sculptor if ever there was one. They say that Pythagoras 
was taught by Clearchus, who was himself a native of Rhegium and 
a pupil of Euchirus; and Euchirus, it is said, was a Corinthian, 
and studied under two Spartan masters, Syadras and Chartas. 

5 3. A mention of the statue of the boy binding a fillet on his 
head may here be introduced, because the statue is by the great 
sculptor Phidias, but we do not know of whom it is a portrait. 
Satyrus, an Elean, son of Lysianax, of the race of the Iamids, was 
victorious five times in boxing at Nemea, twice at Pytho, and twice 
at Olympia: the statue is by Silanion, an Athenian. Polycles, 
another sculptor of the Attic school, a pupil of the Athenian 
Stadieus, made the statue of an Ephesian boy pancratiast, Amyntas, 
son of Hellanicus. 

6 4. Chilon, an Achaean of Patrae, won two Olympic victories in 
wrestling among the men, one at Delphi, four at the Isthmus, and 
three at Nemea. He died in battle, and was buried by the Achaean 
state. The inscription at Olympia proves it :— 

Twice in wrestling alone I conquered the men at Olympia and at 
Pytho, 
Thrice at Nemea, and four times at the Isthmus by the sea: 
I am Chilon of Patrae, the son of Chilon ; I perished in war, 
And was buried for my valour’s sake by the Achaean people. 

Thus far the inscription. If I may guess the war in which 
Chilon fell by reference to the date of Lysippus, the sculptor who 
made the statue, I should say either that he marched to Chaeronea 
with the whole body of the Achaeans, or that, prompted by his 
personal valour and courage, he alone of all the Achaeans fought 
against Antipater and the Macedonians at Lamia in Thessaly. 

8 5. Next to the statue of Chilon are the statues of two men. 
The name of the one was Molpion, and the inscription says that he 
was crowned by the Eleans. On the other statue there is no inscrip- 
tion, but they have a tradition that it represents Aristotle of Stagira 
in Thrace: it was set up either by a pupil ora soldier who knew 
that Aristotle had had great influence with Antipater and with Alex- 

9 ander before him. Sodamas of Assus in the Troad, at the foot of 

Mount Ida, was the first Aeolian from that district that won the 

boys’ foot-race at Olympia. 6. Beside Sodamas is a statue of a 

Lacedaemonian king, Archidamus, son of Agesilaus. Before this 

Archidamus I could not find that the Lacedaemonians set up a 

κὶ 

statue of any of their kings outside their own boundaries. They 
sent the statue of Archidamus to Olympia chiefly, I believe, on 
account of the manner of his death, because he met his death in a 
foreign land, and was the only Spartan king who is known not to have 
received burial. All this I have set forth at greater length in treating 
of Sparta. Euanthes of Cyzicus was victorious in boxing, once at 
Olympia among the men, and at Nemea and the Isthmus among the 
boys. Beside Euanthes is the statue of a horse-breeder and his 
chariot; and on the chariot a young girl is mounted. The man’s name 
is Lampus, and his native town was the newest of the cities in Mace- 
donia, which got its name from its founder, Philip, son of Amyntas. 
The statue of Cyniscus, a boy boxer from Mantinea, is by Polyclitus. 
7. Ergoteles, son of Philanor, won two victories in the long foot- 
race at Olympia, and as many more at Pytho, the Isthmus, and 
Nemea: he is said not to have been a Himeraean originally, as the 
inscription on the statue states, but a Cretan from Cnosus; but 
being expelled by a faction from Cnosus he went to Himera, where 
he received the citizenship and many other honours. It was natural, 
then, that he should be proclaimed a Himeraean at the games. 

"μι 

μαι 

V 

1. The statue on the lofty pedestal is a work of Lysippus: the 
man it represents was the tallest of men, if we except the heroes and 
the mortal race, if such there were, that preceded the heroes. 
Certainly of the present race of men this Pulydamas, son of Nicias, 
was the tallest. 2. Scotusa, the native town of Pulydamas, is now 2 
no longer inhabited. For Alexander, tyrant of Pherae, seized it in 
time of truce. Some of the townspeople were gathered in the theatre, 
for it happened that they were holding a public assembly. So 
Alexander surrounded them with targeteers and archers, and shot 
them all down, and he butchered all the rest of the men, and sold 
the women and children in order to pay his mercenaries. This 3 
calamity befell Scotusa when Phrasiclides was archon at Athens, in 
the second year of the hundred and second Olympiad, the Olympiad 
in which Damon of Thuril was victorious for the second time. The 
handful that escaped abode for a little while in the city, but after- 
wards they too were obliged, by their weak and forlorn condition, to 
abandon it at the time when God visited the whole Greek nation 
with a second overthrow in the war with Macedonia. 3. Other men 4 
besides Pulydamas have won famous victories in the pancratium, but 
besides the crowns he won in the pancratium, Pulydamas performed 
the following exploits of a different sort. The highlands of Thrace, 
on this side the river Nestus, which flows through the land of Abdera, 
are the home of wild animals, including lions. These lions attacked 
the army of Xerxes of old, and made havoc of the camels which were 

VOL. I U 

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oO’ 

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bo 

carrying the provisions. Often they roam into the country about 
Mount Olympus, one side of which is turned to Macedonia, and the 
other to Thessaly and the river Peneus. Here on Mount Olympus 
Pulydamas unarmed slew a lion, a great and mighty beast. He was 
incited to the feat by a desire to emulate the deeds of Hercules, 
because the story goes that Hercules also conquered the Nemean 
lion. Yet another marvellous exploit of Pulydamas is on record. 
He went among a herd of cattle, and catching the largest and most 
savage bull by one of its hind feet, he held fast its hoof, and though 
the beast plunged and struggled he did not let go, till at last the bull 
putting forth all its strength escaped, leaving its hoof in the hands 
of Pulydamas. It is said, too, that he stopped a chariot driven at 
speed ; for, seizing it from behind with one hand, he held as ina 
vice the horses and their driver. Hearing of his exploits, Darius, a 
bastard son of Artaxerxes, who, supported by the commons of Persia, 
had dethroned Sogdius, the legitimate son of Artaxerxes, and reigned 
in his stead, sent messengers, and by the promise of gifts persuaded 
Pulydamas to go up to Susa and see him. There he challenged 
three of the band called Immortals to fight him all at once, and slew 
them all. Of the feats I have enumerated, some are represented on 
the pedestal of his statue at Olympia, others are mentioned in the 
inscription. 4. But after all the prophecy of Homer was destined to 
come true of Pulydamas, as of others who have prided themselves on 
their strength ; for his strength was to prove his bane, as it has proved 
the bane of others. It was summer-time, and Pulydamas, with some 
of his boon companions, had gone into a cavern, when, as ill-luck 
would have it, the roof began to crack, and showed clearly that it 
would soon fall in, and could not hold up much longer. Seeing 
their danger the rest took to their heels, but Pulydamas thought he 
would stay, and he held up his hands as if he would bear up against 
the fall of the cave, and not be crushed by the mountain. Here, 
then, he met his end. 

VI 

1. In Olympia, beside the statue of Pulydamas, there are 
two statues of Arcadians and a third of an Attic athlete. The 
statue of the Mantinean, Protolaus, son of Dialces, victor in the boys’ 
boxing-match, is by Pythagoras of Rhegium ; that of Narycidas, son 
of Damaretus, a wrestler from Phigalia, is by Daedalus of Sicyon ; 
that of Callias of Athens, a pancratiast, is by an Athenian, the 
painter Micon. Nicodamus, the Maenalian, made the statue of a 
Maenalian pancratiast, Androsthenes, son of Lochaeus, who won 
two victories amongst the men. After these is a statue of Eucles, 
son of Callianax, a Rhodian, of the house of the Diagorids, for his 
mother was a daughter of Diagoras: he gained an Olympic victory 

in boxing among the men. _ His statue is a work of Naucydes. 
Polyclitus, an Argive, not he who made the image of Hera, but a 
pupil of Naucydes, wrought the statue of a boy wrestler, Agenor, 
a Theban. ‘The statue was dedicated by the Phocian confederacy, 
for Theopompus, father of Agenor, was a public friend of the 
Phocian nation. Nicodamus, the Maenalian sculptor, made the 3 
statue of Damoxenidas, a boxer of Maenalus. There is also the 
statue of a boy Lastratidas, an Elean, who won a crown in wrestling. 
He also won a victory at Nemea among the boys, and another 
among the beardless youths. His father, Paraballon, was victorious 
in the double foot-race, and he bequeathed to posterity an incentive 
to ambition, by inscribing in the gymnasium at Olympia the names 
of the Olympic victors. 

2. It would not be right for me to pass over the victories and 4 
the other glories of the boxer Euthymus. By birth Euthymus 
was one of the Italian Locrians who own the country near Cape 
Zephyrium, and he passed for the son of Astycles. But his country- 
men say that his father was not Astycles, but the river Caecinus, 
which divides the lands of Locri and Rhegium, and is associated 
with the wonderful phenomenon of the grasshoppers. _ For the grass- 
hoppers in the Locrian territory, as far as the Caecinus, sing like any 
other grasshoppers, but across the Caecinus the grasshoppers in the 
Rhegian territory utter never a cheep. Of this river, then, it is said 5 
that Euthymus was the son. ‘Though he won a victory in boxing at 
Olympia in the seventy-fourth Olympiad, he was not to be equally 
successful in the next, for Theagenes, the Thasian, wishing to win 
victories in the same Olympiad both in boxing and the pancratium, 
beat Euthymus at boxing. But Theagenes could not win the wild olive 
in the pancratium, being exhausted by his contest with Euthymus. 
Therefore the umpires sentenced Theagenes to pay a talent as a6 
sacred fine to the god, and a talent for the injury he had done to 
Euthymus, because it appeared to them that he had entered for the 
boxing-match merely to spite Euthymus. ‘That was why they con- 
demned him to pay a sum of money privately to Euthymus. In the 
seventy-sixth Olympiad Theagenes paid the sum due to the god, and 
by way of compensation to Euthymus did not enter for the boxing- 
match. In that and the next Olympiad Euthymus won the crown 
for boxing. His statue is by Pythagoras, and most well worth seeing 
it is. 3. On his return to Italy, Euthymus fought with the Hero. 7 
The facts about the Hero were these. In his wanderings after the 
taking of Ilium, Ulysses, it is said, was driven by the winds to various 
cities of Italy and Sicily, and amongst the rest he came with his 
ships to Temesa. ‘There a tipsy sailor of his ravished a maiden, for 
which offence he was stoned to death by the natives. Ulysses thought 8 
nothing of the fellow’s loss and sailed away; but the ghost of the 
murdered man began to kill the people of Temesa, sparing neither 

Leal 
Leal 

Ὁ 

old nor young, and he never left off till the people were fain to flee 
from Italy altogether; but the Pythian priestess bade them not to 
abandon Temesa, but to appease the Hero and build him a temple 
in a precinct of his own, and to give him every year the fairest 
maiden in Temesa to wife. They did as the god bade them, and had 
nothing more to fear from the ghost. But Euthymus chanced 
to come to Temesa at the very time when the people were paying 
the usual respects to the ghost ; and learning how matters stood, he 
desired to go into the temple and behold the maiden. When 
he saw her he was first touched with pity, and then he fell 
in love with her, and the girl swore she would be his wife 
if he saved her. So Euthymus put on his armour, and awaited 
the assault of the ghost; and he had the best of it in the fight, 
and the Hero, driven from the land, plunged into the sea and 
vanished. Euthymus had a splendid wedding, and the men of that 
country were rid of the ghost for ever. I have heard say that 
Euthymus lived to extreme old age, and that he escaped death, 
but took leave of the world in some other way. I have been told 
by a man who made a trading voyage to Temesa, that the town is 
inhabited to this day. 4. That is what I have heard; and I have 
seen a picture, which was a copy of an old painting. It was like 
this. There was a youth Sybaris, and a river Calabrus, and a spring 
Lyca, and moreover a hero’s shrine, and the city of Temesa; and 
there, too, was the ghost which Euthymus expelled. The ghost 
was of a horrid black colour, and his whole appearance was most 
dreadful, and he wore a wolfskin. The writing on the picture gave 
him the name of Lycas. So much for that. 

VII 

1. After the statue of Euthymus is a statue of Pytharchus, a 
Mantinean, a runner, and one of Charmides, an Elean, a boxer, both 
of them victors among the boys. After observing them you will 
come to the statues of the Rhodian athletes, Diagoras and _ his 
family. They stand beside each other in the following order: 
Acusilaus, who won a crown for boxing among the men; and 
Dorieus the youngest, who conquered in the pancratium in three 
successive Olympiads. Before him Damagetus also had vanquished 
all comers in the pancratium. ‘These were brothers, sons of Diagoras. 
After them is a statue of Diagoras himself, who won a victory in 
boxing among the men. The statue of Diagoras is by Callicles, 
a Megarian, whose father Theocosmus made the statue of Zeus at 
Megara. ‘The sons of Diagoras’ daughters also practised boxing and 
won Olympic victories: Eucles, son of Callianax and of Callipatira, 
daughter of Diagoras, was victorious among the men, and Pisirodus 
was victorious among the boys. It was this Pisirodus whom his 

mother, in the guise of a trainer, brought to the Olympic games. 
His statue stands in the Altis beside that of his mother’s father. 
They say that Diagoras came with his sons Acusilaus and Dama- 
getus to Olympia; and when the young men had won their prizes, 
they carried their father through the assembly, while the people 
pelted him with flowers, and called him happy in his children. 
Diagoras was Messenian by extraction on the female side, being 
descended from the daughter of Aristomenes. 2. Dorieus, son 4 
of Diagoras, besides his victories at Olympia, won eight victories 
at the Isthmian, and seven at the Nemean games, and it is 
said that he was victorious at the Pythian games without a 
contest. He and Pisirodus were proclaimed as Thurians, because 
being chased by the opposite faction from Rhodes they had gone to 
Thurii in Italy. But afterwards Dorieus was restored to Rhodes. 
No one man ever sided more openly with the Lacedaemonians than he, 
for he even fought against the Athenians with ships of his own, till 
being taken by some Attic galleys he was carried a prisoner to 
Athens. Before Dorieus was brought before them the Athenians 5 
were wroth with him and indulged in threats; but when they met in 
public assembly, and beheld so great and famous a man in the guise 
of a captive, their feelings towards him changed, and they let him go 
free and did him no harm, though they might justly have treated 
him with severity. Androtion, in his work on Attica, has described 6 
the death of Dorieus. He says that the king’s fleet, commanded by 
Conon, was then at Caunus, and the Rhodian people were persuaded 
by Conon to renounce the Lacedaemonian alliance and join the 
king and the Athenians. Dorieus was at that time absent in the 
interior of Peloponnese, and being arrested by some Lacedaemonians 
and brought to Sparta, he was condemned as a traitor by the Lace- 
daemonians and sentenced to death. If what Androtion says is 7 
true, he seems to wish to put the Lacedaemonians in the same posi- 
tion as the Athenians, because the Athenians also stand charged 
with rash haste in their treatment of Thrasyllus and the men who 
commanded jointly with him at Arginusae. To such a height of 
glory, then, did Diagoras and his descendants attain. 

3. Alcaenetus, son of Theantus, a Leprean, also gained Olympic ὃ 
victories, he and his sons. Alcaenetus himself was victorious in the 
men’s boxing-match, and he had previously won the boys’ match. 
His sons, Hellanicus and Theantus, were proclaimed victors in the 
boys’ boxing-match,—Hellanicus in the eighty-ninth Olympiad, and 
Theantus in the next. There are statues of them all at Olympia. 
After the statues of the sons of Alcaenetus is a statue of Gnathon, 9 
a Maenalian of Dipaea, and another of Lycinus, an Elean; these 
also were victorious in the boys’ boxing-match at Olympia. The 
inscription on the statue of Gnathon declares that he was very 
young when he gained the victory. The statue is by Callicles the 

ῳ 

Ο 

[Ὁ] 

ios) 

Megarian. A man of Stymphalus, by name Dromeus (‘runner’), 
verified his name in the long race, for he won two victories .at 
Olympia, as many at Pytho, three at the Isthmian games, and five 
at Nemea. It is said that the use of a flesh diet was an idea of 
his, for previously the athletes had been fed on cheese from the 
basket. His statue is by Pythagoras; and the one next to it, that 
of Pythocles, an Elean pentathlete, is by Polyclitus. 

Vill 

1. Socrates of Pellene was victorious in the boys’ race, but the 
name of the sculptor who made his statue is not mentioned. The 
statue of Amertes, an Elean, who was victorious at Olympia in the 
boys’ wrestling-match, and vanquished ali comers in the men’s 
wrestling-match at Pytho, is by Phradmon, an Argive. Euanoridas, 
an Elean, won the boy’s wrestling-match both at Olympia and 
Nemea; when he was umpire, he also inscribed at Olympia the 
names of the victors. 2. As to a certain boxer, Damarchus by 
name, an Arcadian of the Parrhasian district, the story told of him is to 
me incredible, except, of course, what relates to his Olympic victory. 
The story, as told by some humbugs, is this: he was turned into a 
wolf at the sacrifice of Lycaean Zeus, and in the tenth year after- 
wards he became a man again. I do not believe that the Arcadians 
themselves say this of him, otherwise it would have been recorded 
in the inscription at Olympia, which runs thus :— 

This image was dedicated by Damarchus, son of Dinnytas, 
By birth a Parrhasian from Arcadia. 

Eubotas the Cyrenian, being informed beforehand by the oracle in 
Libya that he would be victorious in the foot-race at Olympia, had 
his statue made before the race was run, and dedicated it on the 
very same day on which he was proclaimed victor. It is said that 
he was also victorious in the chariot-race in that Olympiad which, 
according to the Eleans, was no real Olympiad, because the 
Arcadians presided over the games. 

3. The statue of Timanthes of Cleonae, who won the crown in 
the men’s pancratium, is by Myron the Athenian ; and the statue of 
Baucis of Troezen, victor in the men’s wrestling-match, is by 
Naucydes. The occasion of Timanthes’ death is said to have been 
as follows. He had ceased practising as an athlete, but nevertheless 
he continued to test his strength by bending a mighty bow every 
day. Well, he went away from home, and while he was away his 
practice with the bow was discontinued. But when he came back 
and could no longer bend the bow, he lit a fire and flung himself on 
the burning pile. In my opinion such deeds, whether they have 

been done in the past or shall be done hereafter, ought to be 
set down to the score of madness rather than of courage. 

After the statue of Baucis there are statues of Arcadian athletes : 5 
Euthymenes, from the town of Maenalus, who won a victory in the 
men’s wrestling-match, and had won the boys’ match previously ; 
Philip, an Azanian from Pellana, who was victorious in the boys’ 
boxing-match ; and Critodamus from Clitor, who, like Philip, was 
proclaimed for a victory in the boys’ boxing-match. ‘The statue of 
Euthymenes as victor among the boys is by Alypus: the statue of 
Damocritus is by Cleon; and that of Philip the Azanian is by 
Myron. ‘The history of Promachus, son of Dryon, a pancratiast of 
Pellene, will be comprised in my account of Achaia. 4. Not far 6 
from the statue of Promachus is the statue of Timasitheus, a 
Delphian : it is a work of Ageladas the Argive. Timasitheus won 
two victories in the pancratium at Olympia, and three at Pytho. 
In the wars, too, he did bright deeds of valour, and fortune attended 
him in all his enterprises save the last, and that proved fatal to him. 
For when Isagoras, the Athenian, seized the Acropolis of Athens to 
make himself tyrant, Timasitheus had a hand in the affair, and 
being one of those who were captured on the Acropolis, he paid the 
forfeit with his life. 

IX 

1. Theognetus, an Aeginetan, won a crown in the boys’ 
wrestling-match, and his statue is by Ptolichus, an Aeginetan. 
Ptolichus was taught by his father Synnoon, and Synnoon by 
Aristocles, a Sicyonian, brother of Canachus, and not much inferior 
to him in reputation. Why Theognetus is represented carrying a 
cone of the cultivated pine-tree and a pomegranate I could not 
conjecture, but perhaps the Aeginetans may have some story of their 
own about him. After the statue of the man whose name, the Eleans 
say, was not recorded with the rest because he had won in the trotting- 
race, there is a statue of Xenocles, a Maenalian, a victor in the boys’ 
wrestling-match, and one of Alcetus, son of Alcinous, who won the 
boys’ boxing-match; he also was an Arcadian from Clitor. His 
statue is by Cleon, that of Xenocles is by Polyclitus. Aristeus, an 3 
Argive, won a victory in the long foot-race, and his father Chimon 
won a victory in wrestling. Their statues stand near each other: the 
statue of Aristeus is by Pantias, a Chian, who was taught by his 
father Sostratus. The statues of Chimon are, it seems to me, amongst 
the finest works of Naucydes: the one is the statue at Olympia, 
the other is the statue which was taken from Argos to the sanctuary 
of Peace in Rome. It is said that Chimon beat Taurosthenes, 
the Aeginetan, in wrestling, and that in the next Olympiad 
Taurosthenes overthrew all comers in the wrestling-match, and that 

NN 

Ψ 

on the very same day a phantom in the likeness of Taurosthenes 

4 appeared in Aegina and announced the victory. The statue of 
Philles, an Elean, a victor in the boys’ wrestling-match, is by 
Cratinus, a Spartan. 

2. With regard to the chariot of Gelo, I formed a different 
opinion from that of those who have spoken on the subject 
before me. According to them the chariot is an offering of 
Gelo the Sicilian tyrant. Now the inscription on the chariot 
states that it was dedicated by Gelo of Gela, son of Dinomenes, 
and the date of this Gelo’s victory is the seventy-third Olympiad. 

5 But Gelo, tyrant of Sicily, got possession of Syracuse when Hybri- 
lides was archon at Athens, in the second year of the seventy-second 
Olympiad, in which Tisicrates of Croton won the foot-race. Clearly, 
then, Gelo would have proclaimed himself as of Syracuse, not of 
Gela. So this Gelo must be some private person, who bore the 
same name as the tyrant, and whose father bore the same name as 
the tyrant’s father. The chariot and statue of Gelo are by Glaucias 
of Aegina. 

6 3. They say that in the previous Olympiad Cleomedes of 
Astypalaea, in boxing with Iccus, an Epidaurian, killed him. Being 
condemned by the umpires for foul play, and deprived of his prize, 
he went mad with grief. Returning to Astypalaea, and going to a 
school there in which there were about sixty children, he pulled down 

7 the pillar which propped the roof. The roof fell on the children, 
and he, being pelted with stones by the townspeople, took refuge in 
the sanctuary of Athena. He stepped into a chest which stood in 
the sanctuary, and drew down the lid, and the people laboured in vain 
to open the chest. At last they broke open the woodwork, and 
finding no Cleomedes in it either alive or dead, they sent men to 

ὃ Delphi to ask what had become of him. ‘They say that the Pythian 
priestess answered them :— 

Last of the heroes is Cleomedes of Astypalaea : 
Him honour with sacrifices as no longer a mortal. 

Accordingly since then the Astypaleans pay honour to him as a hero. 

9 Beside the chariot of Gelo is a statue of Philo, a work of 
Glaucias the Aeginetan. On this Philo a very clever couplet was 
composed by Simonides, son of Leoprepes :— 

My native land is Corcyra; Philon’s my name; I am Glaucus’ 
Son, and am victor in boxing in two Olympiads. 

There is also a statue of Agametor, a Mantinean, who gained a 
victory in the boys’ boxing-match. 

x 

1. After the statues I have enumerated stands the statue of 
Glaucus the Carystian. They say that his family came originally 
from Anthedon in Boeotia, being descended from Glaucus, the sea- 
demon. The father of this Carystian was Demylus, and they say 
that Glaucus at first tilled the ground. Once when the ploughshare 
had fallen out of the plough, he fitted it in, using his hand instead 
of a hammer. Demylus observed what the boy did, and therefore 
took him to Olympia to box. There Glaucus, having no practice in 
boxing, was wounded by his antagonists, and when he was boxing 
with the last of them, it was thought that he was breaking down 
under the number of his hurts. ‘Then they say that his father 
called out, ‘The one from the plough, boy!’ So Glaucus dealt 
his adversary a harder blow, and immediately gained the victory. 
He is said to have gained other crowns: two in the Pythian games, 
and eight at the Nemean and Isthmian games respectively. The statue 
of Glaucus was dedicated by his son: it is the work of Glaucias of 
Aegina. The figure is that of a man in the act of sparring, for 
Glaucus was the best boxer of his time. The Carystians say that 
when he died he was buried in an island, called the island of 
Glaucus to this day. 

2. Damaretus, a Heraean, and his son, and his grandson, each 
won two victories at Olympia. Damaretus was victorious in the 
sixty-fifth Olympiad, when the race in armour was first introduced, 
and he was also victorious in the following Olympiad. His statue 
has not only a shield, as the armed runners still have, but also a 
helmet on his head and greaves on his legs. In course of time the 
wearing of helmet and greaves in the race was abolished both by the 
Eleans and by the rest of theGreeks. Theopompus, son of Damaretus, 
won his victories in the pentathlum, and his son of the same name, 
Theopompus the second, won his victories in wrestling. I do not 
know who made the statue of Theopompus the wrestler; but the 
inscription states that the statues of his father and grandfather are 
by the Argives Eutelidas and Chrysothemis. It does not say, 
however, under whom they learned their art. The inscription runs 
thus :— 

Eutelidas and Chrysothemis made these works : 
Argives they were, and learned their art from those that went 
before. 

Iccus, a Tarentine, son of Nicolaidas, gained the Olympic crown in 
the pentathlum, and is said to have been afterwards the best trainer 

[Ὁ] 

Gs 

of his day. After the statue of Iccus is a statue of Pantarces, an 6 

Elean, who won the boys’ wrestling-match, and was beloved of 

Phidias. After the statue of Pantarces there is a chariot of Cleo- 
sthenes, an Epidamnian: it is a work of Ageladas, and stands 
behind the image of Zeus, which was dedicated by the Greeks from 
the spoils of the battle of Plataea. Cleosthenes was victorious in 
the sixty-sixth Olympiad, and along with the statue of the chariot 
and horses he dedicated statues of himself and the charioteer. 

7 The names of the horses also are inscribed: Phoenix and Corax 
(‘raven’), and on either side of them the horses beside the yoke 
(1.6. the outriggers), Cnacias on the right, and Samus on the left. 
There is this couplet on the chariot :— 

Cleosthenes, son of Pontis, from Epidamnus, dedicated me 
After he had won a victory with his horses in the glorious games 
of Zeus. 

8 This Cleosthenes is the first horse-breeder in Greece who dedicated 
his statue at Olympia. For the votive offering of Evagoras, the 
Laconian, is only a chariot without a figure of Evagoras himself in 
it; and as to the votive offerings of Miltiades, the Athenian, at 
Olympia, I will describe them elsewhere. ‘The Epidamnians still 
possess their original territory, but their present city is not the 
ancient city, but at a little distance from it. The present city is 

9 named Dyrrhachium after its founder. lLycinus, a Heraean, Epi- 
cradius, a Mantinean, Tellon, an Oresthasian, and Agiadas, an 
Elean, won victories among the boys, Lycinus in the foot-race, 
and the rest in boxing. ‘The statue of Epicradius is by Ptolichus 
of Aegina, that of Agiadas is by Serambus, also of Aegina: the 
statue of Lycinus is a work of Cleon; but the name of the 
sculptor who made the statue of Tellon is not remembered. 

XI 

1. Next to these are votive offerings of the Eleans, consisting of 
statues of Philip, son of Amyntas, Alexander, son of Philip, Seleucus, 
and Antigonus. Antigonus is represented on foot, the rest on 
horseback. 

2 2. Not far from the statues of these kings stands a statue of 
Theagenes, a Thasian, son of Timosthenes. But the Thasians say 
that Theagenes was not a son of Timosthenes, but that Timosthenes 
was priest to the Thasian Hercules, and that the mother of Thea- 
genes was visited by a phantom of Hercules in the likeness of 
Timosthenes. They say that when Theagenes was a boy of nine 
years of age, as he was coming home from school, he wrenched 
up the bronze image of some god or other which stood in the 
market-place, and for which he had a fancy, and putting it on his 

3 shoulders, carried it home. The citizens were enraged at him for 
what he had done, but one of them, an old and respected man, 

would not let them kill the boy, but ordered him to carry the 
image back from his house to the market-place. He did so, and 
straightway great was the boy’s reputation for strength, and the deed 
was noised abroad throughout all Greece. I have already narrated 
the most famous of Theagenes’ exploits in the Olympic games, how 
he defeated Euthymus the boxer, and how he was fined by the 
Eleans. On that occasion the victory in the pancratium is said to 
have been gained for the first time on record without a contest 
by Dromeus, a Mantinean; but in the next Olympiad Thea- 
genes was victorious in the pancratium. He also won three 5 
victories at Pytho in boxing, and nine victories at the Nemean, 
and ten at the Isthmian games, of which nineteen victories some 
were in the pancratium, some in boxing. But at Phthia, in Thessaly, 
he abandoned the practice of boxing and the pancratium, and set 
himself to win a reputation for running also, and he vanquished all 
comers in the long race. His ambition was, it appears to me, to 
emulate Achilles by winning a race in the native country of the 
fleetest of the heroes. The total number of crowns that he won 
was one thousand four hundred. When he departed this world, one 6 
of the men who had been at enmity with him in his life came every 
night to the statue of Theagenes, and whipped the bronze figure as if 
he were maltreating Theagenes himself. The statue checked his 
insolence by falling on him ; but the sons of the deceased prosecuted 
the statue for murder. The Thasians sunk the statue in the sea, 
herein following the view taken by Draco, who, in the laws touching 
homicide which he drew up for the Athenians, enacted that even 
lifeless things should be banished if they fell on anybody and killed 
him. But in course of time, their land yielding them no fruits, the 7 
Thasians sent envoys to Delphi, and the god told them to bring 
back the exiles. The exiles were accordingly brought back, but 
their restoration brought no cessation of the dearth. So they went 
to the Pythian priestess a second time, saying that though they 
had done as she bade them, the wrath of the gods still abode upon 8 
them. Then the Pythian priestess answered them :— 

ΕΝ 

But you have forgotten your great Theagenes. 

While they were at a loss to know how they should recover the statue 
of Theagenes, it is said that some fishermen who had gone a-fishing 
on the sea caught the statue in their net and brought it back 
to land. So the Thasians set it up in its old place, and they are 
wont to sacrifice to him as a god. 3. I know of many other 9 
places in Greece and in foreign lands where images of Theagenes 
are set up, and where he heals diseases, and is honoured by the 
natives. His statue is in the Altis: it is a work of Glaucias of 
Aegina. 

XII 

1. Near it is a bronze chariot with a man mounted on it, and 
race-horses stand beside the chariot, one on each side, and boys are 
seated on the horses. ‘They are memorials of Olympic victories 
gained by Hiero, son of Dinomenes, who was tyrant of Syracuse 
after his brother Gelo. The offerings, however, were not sent by 
Hiero: it was his son Dinomenes who presented them to the god. 
The chariot is a work of Onatas the Aeginetan; but the horses 
on each side and the boys on them are by Calamis. 

2. Beside the chariot of Hiero is the statue of a man who bore 
the same name as the son of Dinomenes, and was, like him, tyrant 
of Syracuse. He was called Hiero, son of Hierocles. For after the 
death of the former tyrant Agathocles, another tyrant of Syracuse 
cropped up in the person of this Hiero. He acquired the sove- 
reignty in the second year of the hundred and twenty-sixth Olympiad, 
in which Idaeus, a Cyrenian, won the foot-race. This Hiero entered 

3 into friendly relations with Pyrrhus, son of Aeacides, and cemented 

ὌΝ 

them by marriage, for he married his son Gelo to Nereis, daughter 
of Pyrrhus. At the time that the Romans went to war with the 
Carthaginians for the possession of Sicily, the Carthaginians held 
more than half of the island, and at the beginning of the war Hiero 
chose to side with the Carthaginians; but not long afterwards, 
believing that the Romans were the stronger power and the firmer 
friends, he went over to their side. He met his death at the hands 
of Dinomenes, a Syracusan, a bitter foe of tyranny, who afterwards, 
when Hippocrates, brother of Epicydes, had just come from 
Erbessus to Syracuse, and was beginning to address the multitude, 
made a rush at him to kill him. But Hippocrates withstood him, 
and his guards overpowered and despatched Dinomenes. The 
statues of Hiero at Olympia—one on horseback, the other on foot 
—were dedicated by his sons, and are the works of Micon, a Syra- 
cusan, son of Niceratus. 

3. After the statues of Hiero is a statue of a Lacedaemonian 
king, Areus, son of Acrotatus, and one of Aratus, son of Clinias, 
and another of Areus on horseback. ‘The statue of Aratus is an 
offering of the Corinthians, that of Areus is an offering of the 
Eleans. I have already given some account both of Aratus and of 
Areus. Aratus was also proclaimed victor in the chariot-race at 

6 Olympia. ‘Timon, an Elean, son of Aegyptus, entered a four-horse 

chariot for the race at Olympia . . . <the chariot> is of bronze, 
and on it is mounted a maiden, who, I think, is Victory. Callon, 
son of Harmodius, and Hippomachus, son of Moschion, were 
both Eleans, and both victors in the boys’ boxing-match. The 
statue of the former is by Daippus. Who made the statue of 

Hippomachus I do not know. They say that Hippomachus 
vanquished three antagonists without receiving a blow or a wound in 
his body. ‘Theochrestus, a Cyrenian, bred horses according to the 7 
Libyan custom, and he and his paternal grandfather before him, of 
the same name, gained victories at Olympia with the four-horse 
chariot, and his father gained a victory at the Isthmus: all this is 
stated in the inscription on the chariot. ‘That Agesarchus the 8 
Tritaean, son of Haemostratus, conquered in the men’s boxing-match 
at Olympia, Nemea, Pytho, and the Isthmus, is attested by the elegiac 
verses (on his statue), which also declare that the Tritaeans are Arca- 
dians, but the latter statement I found to be false. For the founders 
of all the famous cities in Arcadia are known ; and the names of the 
cities which had always been feeble and obscure, and were therefore 
absorbed into Megalopolis, are all comprised in a resolution which 
was adopted at the time by the Arcadian confederacy ; and there is no 9 
city Tritia to be found in Greece except the one in Achaia. However, 
we may suppose that in the time of Agesarchus the people of Tritia 
were reckoned among the Arcadians, just as at present some of the 
Arcadians are reckoned among the Argives. The statue of 
Agesarchus is a work of the sons of Polycles, of whom mention will 
again be made in the sequel. 

XIII 

1. The statue of Astylus of Crotona is a work of Pythagoras: 
Astylus was victorious in three successive Olympiads, both in the 
short and in the double race. But because in the two latter 
Olympiads he, to please Hiero, son of Dinomenes, proclaimed him- 
self a Syracusan, the people of Crotona condemned his house to be 
turned into a gaol, and pulled down his statue which stood in the 
sanctuary of Lacinian Hera. 

There is also in Olympia a tablet recording the victories of 2 
the Lacedaemonian Chionis. They are simple who think that the 
tablet was dedicated by Chionis himself, and not by the Lacedae- 
monian state. For granting the truth of the statement on the 
tablet that the armed race was not yet introduced, how was 
Chionis to know whether it ever would be instituted by the Eleans ? 
But they are even simpler who say that the statue beside the 
tablet is a portrait of Chionis, it being a work of Myron, the 
Athenian. 

2. Like the renown of Chionis is the renown of a Lycian, 3 
Hermogenes of Xanthus, who in three Olympiads won the wild 
olive eight times, and was surnamed Horse by the Greeks. Polites 
may also be regarded as a wonder. He was from Ceramus in 
Caria, and proved at Olympia that he excelled in every species of 
running. For after the longest race, and one which required the 

greatest endurance, he after the briefest interval adapted himself to 
the shortest and fastest, and after winning a victory in the long 
course, and another immediately afterwards in the short course, he 

4 added in the same day a third victory in the double course. Polites 
then in the second . . . and four, as they happen to be grouped 
together by the lot, and they do not start them all together ; but the . 
winners in each heat run again for the prize. Thus the man who 
wins the crown in the foot-race is necessarily victorious twice. | 
3. But the best performances in running were those of a Rhodian, 

Leonidas, who maintained his fleetness of foot unabated for four 

Olympiads, and won twelve prizes for running. Not far from the 

tablet of Chionis at Olympia is a statue of Scaeus, a Samian, 

son of Duris, a victor in the boys’ boxing-match. The statue is a 

work of Hippias; and the inscription on it declares that the victory of 

Scaeus took place when the Samian people were banished from 

their island. But the occasion... the people to their own. 

6 4. Beside the statue of the tyrant is a statue of Diallus, a Smyrnaean, 

son of Pollis. The inscription states that this Diallus was the first 

Ionian who won a crown at Olympia in the boys’ pancratium. The 

statues of Thersilochus of Corcyra, who won a crown in the boys’ 

boxing-match, and Aristion, son of Theophiles, an Epidaurian, who 
was victorious in the men’s boxing-match, are both by Polyclitus the 

Argive. The statue of Bycelus, the first Sicyonian who won the 

prize in the boys’ boxing-match, is a work of a Sicyonian, Canachus, 

a pupil of the Argive Polyclitus. Beside the statue of Bycelus 

stands the statue of an armed man, Mnaseas, a Cyrenian, surnamed 

the Libyan: the statue is by Pythagoras of Rhegium. Agemachus 
of Cyzicus from the mainland of Asia . . . the inscription on the 
statue shows that he was born in Argos. Naxus was founded in 

Sicily by the Chalcidians who dwell on the Euripus. Not a vestige 

of the city is now left, and that its name has survived to after ages 

is chiefly due to Tisander, son of Cleocritus. For Tisander four 
times vanquished his competitors in the men’s boxing-match at 

Olympia, and he won as many victories at Pytho. But in those 

days the Corinthians and Argives had not begun to keep records 

of all <the victors> at Nemea <and the Isthmus>. 

9 5. The mare of the Corinthian Phidolas was named Aura (‘breeze’), 
according to the Corinthians: at the start she happened to throw her 
rider, but continuing, nevertheless, to race in due form, she rounded 
the turning-post, and on hearing the trumpet quickened her pace, 
reached the umpires first, knew that she had won, and stopped. The 
Eleans proclaimed Phidolas victor, and allowed him to dedicate this 

10 statue of the mare. 6. The sons of Phidolas were also victorious 
in the horse-race, and the horse is represented on a monument with 
this inscription :— 

σι 

NI 

οο 

By a victory at the Isthmus, and two victories here, the fleet steed 
Lycus 
Brought glory to the house of the sons of Phidolas. 

However, the Elean register of the Olympic victors does not tally 
with the inscription. For the register records a victory of the sons 
of Phidolas in the sixty-eighth Olympiad only. As to two men of τὶ 
Elis, Agathinus, son of Thrasybulus, and Telemechus, the statue of 
the latter is for a victory with the four-horse chariot, that of 
Agathinus was dedicated by the Achaeans of Pellene. The statue 
of Aristophon, son of Lysinus, a victor in the men’s pancratium at 
Olympia, was dedicated by the Athenian people. 

XIV 

1. Pherias of Aegina, whose statue stands beside that of the 
Athenian Aristophon, was thought in the seventy-eighth Olympiad 
to be too young, and being judged not yet fit to wrestle, was excluded 
from the games. But in the next Olympiad, being admitted among 
the boys, he was victorious in wrestling. The fortune of Nicasylus, 
a Rhodian, at Olympia was very different from that of Pherias ; 
for, being excluded from the boys’ wrestling-match because he was 2 
eighteen years old, he gained a victory among the men; and he was 
afterwards victorious at Nemea and the Isthmus. But he died at 
the age of twenty, before returning home to Rhodes. ‘The feat of 
the Rhodian wrestler at Olympia was surpassed, in my opinion, by 
Artemidorus of Tralles. Artemidorus failed, it is true, in the boys’ 
pancratium at Olympia, the cause of his failure being his extreme 
youth. But when the time came for the games which the Ionians 3 
of Smyrna celebrate, his strength had grown so much, that on one 
and the same day he vanquished in the pancratium his former boy 
antagonists from Olympia, and besides them, the youths called 
beardless, and, thirdly, the best of the men. He competed amongst 
the beardless youths in consequence of the encouragement of his 
trainer, and amongst the men in consequence of a taunt which one 
of the men had levelled at him. He gained an Olympic victory 
amongst the men in the two hundred and twelfth Olympiad. Next 4 
to the statue of Nicasylus is a small bronze horse, dedicated by Crocon, 
an Eretrian, when he gained a crown in the horse-race ; and near the 
horse is a statue of Telestas, a Messenian, who was victorious in the 
boys’ boxing-match. The statue of Telestas is a work of Silanion. 

2. The statue of Milo, son of Diotimus, is by Dameas, also ἃ 5 
native of Crotona. Milo gained six victories in wrestling at Olympia, 
one of them being in the boys’ match; and at Pytho he gained six vic- 
tories among the men, and one there also among the boys. He came 
to Olympia to wrestle for the seventh time, but he could not beat 

ὃ 

Timasitheus, a fellow-townsman, who had the advantage of youth, 
and who besides would not grapple with him. It is said that Milo 
carried his own statue into the Altis. His feats with the pome- 
granate and the quoit are also narrated. He would hold a pome- 
granate so fast that no one could wrest it from his hand, yet so 
daintily that he did not crush it; again he used to stand on a 
greased quoit, and jeer at those who charged at him and tried to 
push him off it. Other exhibitions of his were these. He would 
tie a cord round his brow like a fillet or a crown; then, holding in 
his breath and filling the veins in his head with blood, he would, by 
the strength of his veins, burst the cord intwo. It is said, too, that 
he would let down at his side his upper right arm from the shoulder 
to the elbow, and stretch out straight the lower arm from the elbow, 
so that the thumb was uppermost and the other fingers in a row; in 
this position, then, the little finger was lowest, and no one could 
stir it by any exertion of strength. 3. They say that he was killed 
by wild beasts ; for in the land of Crotona, falling in with a withered 
tree into which wedges were driven to keep the trunk open, Milo 
in his pride thrust his hands into the trunk ; but the wedges slipped, 
and Milo, being held fast by the tree, fell a prey to wolves ; for these 
brutes prowl in great packs in the territory of Crotona. Such was 
the end of Milo. 

4. The statue of Pyrrhus, son of Aeacides, king of Thesprotis 
in Epirus, whose many memorable deeds I have chronicled in my 
account of Athens, was dedicated in the Altis by Thrasybulus, an 
Elean. Beside the statue of Pyrrhus there is a small man with 
flutes wrought in relief on a slab. The man thus represented is 
said to have won victories at the Pythian games next after Sacadas 
the Argive; for Sacadas was victorious in the games celebrated by 
the Amphictyons before crowns were yet given as prizes, and after- 
wards he gained two victories for which he received crowns. 5. 
But Pythocritus of Sicyon was victorious in the next six celebrations 
of the Pythian games, being the only flute-player who attained this 
distinction. It is manifest that he also fluted at the pentathlum in 
the Olympic games. For these reasons the monument at Olympia 
was erected to him with this inscription :— 

This is the monument of Pythocritus the flute-player, son of Callinicus. 

The Aetolian confederacy dedicated a statue of Cylon, who freed the 
Eleans from the tyranny of Aristotimus. The statue of Gorgus, a Mes- 
senian, son of Eucletus, victor in the pentathlum, was made by Theron, 
a Boeotian; and the statue of Damaretus, another Messenian, victor in 
the boys’ boxing-match, was made by Silanion, an Athenian. Anau- 
chidas, an Elean, son of Philys, gained a crown in the boys’ wrestling- 
match, and afterwards in the men’s: who made his statue I do not 
know. The statue of Anochus, a Tarentine, son of Adamatas, 

who won victories in the short and the double foot-race, is by 
Ageladas the Argive. As to the statue of a boy seated on a horse, 12 
and a man standing beside the horse, the inscription states that the 
one is Xenombrotus, of Meropian Cos, a victor in the horse-race, 
and the other Xenodicus, victor in the boys’ boxing-match. The 
statue of the latter is by Pantias, that of Xenombrotus is by Philo- 
timus of Aegina. ‘The two statues of Pythes, son of Andromachus, 
a man of Abdera, are by Lysippus: they were dedicated by his 
soldiers. Pythes seems to have been a captain of free-lances, or a 
good soldier in some capacity. ‘There are also statues of victors in the 13 
boys’ race, to wit, Meneptolemus of Apollonia on the Ionian Gulf, and 
Philo of Corcyra. After them is a statue of Hieronymus of Andros 
who defeated the Elean Tisamenus in the pentathlum at Olympia. 
It was this Tisamenus who afterwards acted as soothsayer to the 
Greeks against Mardonius and the Medes at Plataea. Beside the 
statue of Hieronymus is the statue of a boy wrestler, also of Andros, 
Procles the son of Lycastidas. The sculptor who made the statue 
of Hieronymus was named Stomius ; the one who made the statue of 
Procles was called Somis. Aeschines, an Elean, gained two victories 
in the pentathlum, and he has as many statues as victories. 

XV 

1. Archippus, a Mitylenian, was victor in the men’s boxing- 
match, and the Mitylenians relate another circumstance that redounds 
to his honour, namely, that he won the crown at Olympia, Pytho, 
Nemea, and the Isthmus, when he was not more than twenty years 
of age. The statue of the boy runner Xenon, son of Calliteles, from 
Lepreus in Triphylia, is by Pyrilampes, a Messenian. Who made the 
statue of Clinomachus, an Elean, I do not know; but Clinomachus 
was proclaimed for a victory in the pentathlum. 2. The inscription 2 
on the statue of Pantarces, an Elean, states that it is an offering 
of the Achaeans, because he made peace between them and the 
Eleans, and procured the release of the prisoners on both sides. This 
Pantarces also gained a victory in the horse-race, and there is 
a memorial of his victory at Olympia. The statue of Olidas, an 
Elean, was dedicated by the Aetolian nation. There is a statue of 
Charinus, an Elean, for a victory in the double race and in the 
armed race. Beside his statue is one of Ageles, a Chian, a victor 
in the boys’ boxing-match: it is a work of Theomnestus of Sardes. 

3. The statue of Clitomachus, a Theban, was dedicated by his 3 
fath(r Hermocrates. His glories are these. At the Isthmus he was 
victo. ious in the men’s wrestling-match, and on the same day he 
vanquished all comers in the boxing-match and in the pancratium. 
His victories at Pytho were all in the pancratium, and they were 
three in number. This Clitomachus was the first man after the 

VOL. I x 

: 
Ϊ 
. 

Thasian Theagenes who was victorious both in the pancratium and 

4in boxing at Olympia. His victory in the pancratium was won in 
the hundred and forty-first Olympiad. In the next Olympiad 
Clitomachus was a competitor in the pancratium and in boxing, 
and Caprus, an Elean, purposed to compete in the wrestling and 

5 pancratium on the same day. When Caprus had won in the 
wrestling, Clitomachus pointed out to the umpires that it would be 
fair that they should bring on the pancratium before he had 
received hurts in boxing. His proposal seemed reasonable, the 
pancratium was brought on, and though Clitomachus was beaten 
in it by Caprus, he nevertheless boxed afterwards with a stout spirit 
and unabated strength. 

6 The Ionians of Erythrae set up a statue of Epitherses, son of 
Metrodorus, who won two victories at Olympia in boxing, and two 
at Pytho, as well as victories at Nemea and the Isthmus. The 
Syracusan state dedicated two statues of Hiero, and Hiero’s children 
dedicated a third. I pointed out a little above that this Hiero bore 
the same name as the son of Dinomenes, and was like him tyrant of 

7 Syracuse. The Paleans, one of the four divisions of the Cephal- 
lenians, dedicated a statue of an Elean, Timoptolis, son of Lampis. 
These Paleans were formerly called Dulichians. 4. There is also a 
statue of Archidamus, son of Agesilaus, and of some man or other 
in the attitude of hunting. There is a statue of Demetrius who 
marched against Seleucus, and was taken prisoner in the battle, and 
a statue of Demetrius’ son Antigonus: both are offerings of the 

ὃ Byzantines. Eutelidas, a Spartan, won two victories among the 
boys in the thirty-eighth Olympiad, one in wrestling, the other in the 
pentathlum ; for that was the first and last time that there was 
a competition in the pentathlum for boys. The statue of Eutelidas 

9 is ancient, and the inscription on the pedestal is time-worn. 5. After 
the statue of Eutelidas there is another statue of Areus, king of the 
Lacedaemonians, and beside it is one of Gorgus, an Elean. Gorgus 
is the only man down to my time who has gained four Olympic 
victories in the pancratium, and one in the double race and the 

10 armed race respectively. 6. The statue of the man with the boys 
standing beside him is said to be Ptolemy, son of Lagus. Beside it 
are two statues of Caprus the Elean, son of Pythagoras, who won 
crowns in wrestling and in the pancratium on the same day. He 
was the first man who won these two victories. I have already men- 
tioned the man whom he defeated in the pancratium. In wrestling 
he overthrew Paeanius, an Elean, who had been victorious in wrestling 
in the previous Olympiad, and in the Pythian games had won a 
crown in the boys’ boxing-match, and again in the men’s wrestling 
and boxing matches on the same day. 

XVI 

1. The victories of Caprus were not won without great toil and 
severe exertion. ‘There are statues in Olympia to Anauchidas and 
Pherenicus, Eleans who won crowns in the boys’ wrestling-match. 
The statue of Plistaenus, son of that Eurydamus who commanded 
the Aetolians in the war with the Gauls, was dedicated by the 
Thespians. The statue of Antigonus, father of Demetrius, and the 2 
statue of Seleucus, were dedicated by Tydeus, an Elean. It was the 
capture of Demetrius that chiefly helped to spread abroad the fame 
of Seleucus. 2. Timon won victories in the pentathlum at all the 
Greek games except the Isthmian, at which, like the rest of the 
Eleans, he abstained’ from competing. The inscription on his 
statue further records that he shared in the expedition of the 
Aetolians against the Thessalians, and commanded the garrison in 
Naupactus out of friendship for the Aetolians. 3. Not far from the 3 
statue of Timon is a statue of Greece, and beside it a statue of Elis. 
Greece is represented in the act of crowning, with one hand, Antigonus 
the guardian of Philip, son of Demetrius, while with the other she 
places a crown on the head of Philip himself. Elis is crowning 
Demetrius, who marched against Seleucus and Ptolemy, son of 
-Lagus. The inscription on the statue of Aristides, an Elean, 4 
sets forth that he won the armed race at Olympia and the double 
race at Pytho, and the boys’ race in the horse-course at the 
Nemean games. 4. The length of the horse-course is equal to 
two double courses. This race had been omitted from the 
Nemean and Isthmian games, but it was reintroduced into the 
winter Nemean games by the Emperor Hadrian. Close to the 5 
statue of Aristides is the statue of Menalces, an Elean, who was 
proclaimed victor in the pentathlum at Olympia; also a statue 
of Philonides, son of Zotes, a native of Chersonesus in Crete: he 
was a courier of Alexander, son of Philip. After him is a statue 
of Brimias, an Elean, a victor in the men’s boxing-match; a 
statue of Leonidas, a native of Naxos in the Aegean, dedi- 
cated by the Arcadians of Psophis; a statue of Asamon, a 
conqueror in the men’s boxing-match; and a statue of Nicander, 
who won two victories in the double course at Olympia, and six 
victories at the Nemean games in foot-races of various sorts. 
Asamon and Nicander were Eleans: the statue of the latter is by 
Daippus, that of Asamon is by Pyrilampes a Messenian. Eualcidas, 
an Elean, won victories among the boys in boxing; Seleadas, a 
Lacedaemonian, among the men in wrestling. 5. Here stands also a 
small chariot of Polypithes, a Laconian, and on the same monument 
a figure of Polypithes’ father Calliteles, a wrestler: the son was 
victorious with the four-horse chariot, the father in wrestling. 

a 

7 There are statues of private Eleans, Lampus, son of Arniscus, and 
. of Aristarchus; they were dedicated by the Psophidians, 
because the men represented were their public friends, or at all 
events their well-wishers. Between them is a statue of Lysippus, 
an Elean, a victor in the boys’ wrestling-match: the statue is by 
8 Andreas, an Argive. 6. Dinosthenes, a Lacedaemonian, gained an 
Olympic victory in the men’s foot-race. In the Altis he set up a 
slab beside his statue : <an inscription on the slab records that> the 
distance from Olympia to another slab in Lacedaemon is six 
hundred and sixty furlongs. 7. Theodorus, victor in the pentathlum, 
Pyttalus, son of Lampis, victor in the boys’ boxing-match, and Neo- 
laidas, victor in the foot-race and in the armed race, were all, be it 
known, Eleans. Of Pyttalus they further tell that when the Eleans 
had a dispute with the Arcadians as to boundaries, he gave judgment. 
9 His statue is a work of Sthennis, an Olynthian. Next is a statue of 
Ptolemy on horseback, and beside it a statue of an Elean athlete, 
Paeanius, son of Damatrius: Paeanius won a victory in wrestling at 
Olympia, and the two Pythian victories. There is a statue of 
Clearetus, an Elean, who won a crown in the pentathlum, and a 
chariot of an Athenian, Glaucon, son of Eteocles. This Glaucon 
was victorious in the chariot-race for full-grown horses. 

ἵ 
: 
; 

ἢ 
: 
‘ 

XVII 

1. These are the most remarkable objects that meet you as you 
make the round of the Altis, following the directions I have given. 
But if you will go to the right from the Leonidaeum towards the 
great altar, you will see the following notable objects :—Statues of 
Democrates, a Tenedian, and Criannius, an Elean: the latter was 
victorious in the armed race, the former in the men’s wrestling- 
match. The statue of Democrates is by Dionysicles, a Milesian ; 

2 that of Criannius is by Lysus, a Macedonian. The statues of 
Herodotus, a Clazomenian, and Philinus, a Coan, son of Hegepolis, 
were dedicated by their respective states. The Clazomenians dedi- 
cated the statue of Herodotus, because he was the first Clazomenian 
to be proclaimed victor at Olympia: his victory was in the boys’ 
foot-race. The Coans dedicated the statue of Philinus for the sake 
of the glory he had won; for he gained five victories in running 
at Olympia, four at Pytho, the same number at Nemea, and 

3 eleven at the Isthmus. 2. The statue of Ptolemy, son of Ptolemy, 
son of Lagus, was dedicated by Aristolaus, a Macedonian. There 
is also a statue of a boxer who was victorious among the boys, 
Butas, a Milesian, son of Polynices; and a statue of Callicrates, 
a native of Magnesia, on the Lethaeus, who won two crowns in 
the armed race: the statue of Callicrates is a work of Lysippus. 

4 Emaution gained a victory in the boys’ foot-race, and Alexibius in 

the pentathlum. Heraea, in Arcadia, was the native place of Alexibius, 
and his statue is by Acestor. The inscription on the statue of 
Emaution does not mention his native place, but signifies that he 
was of the Arcadian race. 3. Two Colophonians were victorious in 
wrestling among the boys: one of them was Hermesianax, son of 
Agoneus, the other was Icasius, a son of Lycinus by the daughter 
of Hermesianax. The statue of Hermesianax was dedicated by the 
Colophonian community. Near these are statues of Eleans, who 5 
were victorious in boxing among the boys: a statue of Choerilus, 
by Sthennis, the Olynthian ; and one of Theotimus, by Daetondas, a 
Sicyonian. ‘Theotimus was a son of Moschion, who took part in 
the expedition of Alexander, son of Philip, against Darius and the 
Persians. 4. Then there are two more Eleans: Archidamus, 
victorious with a four-horse chariot, and Eperastus, son of Theo- 
gonus, a victor in the armed race. Eperastus states at the end of 6 
the inscription on his statue that he was a soothsayer of the race of 
the Clytids :— 

I boast that I am a soothsayer of the stock of the sacred-tongued 
Clytids, 
A scion of the god-like Melampodids. 

For Mantius was a son of Melampus, who was a son of Amythaon ; 
and Mantius had a son Oicles ; and Clytius was a son of Alcmaeon, 
who was a son of Amphiaraus, who was ason of Oicles. Clytius was 
a son of Alcmaeon by the daughter of Phegeus, and he migrated 
to Elis, because he would not dwell with his mother’s brethren, 
knowing that they had murdered Alcmaeon. 

5. Standing amid less illustrious offerings may be seen two 7 
statues: one of Alexinicus, an Elean, a victor in the boys’ wrestling- 
match, by Cantharus, the Sicyonian; the other, the statue of 
Gorgias, the Leontinian. Eumolpus, grandson of the Deicrates who 
married the sister of Gorgias, says (in the inscription) that it was 
he who dedicated the statue at Olympia. This Gorgias was a son 8 
of Charmantides, and is said to have been the first to revive the 
study of rhetoric, which had been utterly neglected and almost 
forgotten. They say that Gorgias gained a reputation for eloquence 
at the Olympic festival and at Athens, whither he had gone on an 
embassy with Tisias. Yet Tisias had made various contributions to 
rhetoric ; in particular, he wrote the most plausible speech of his 
time in support of the claim of a Syracusan woman to some property. 
But at Athens he was outshone by Gorgias. Indeed, Jason, tyrant 9 
of Thessaly, even put Gorgias above Polycrates, a leading ornament 
of the Attic school. They say that Gorgias lived a hundred and 
five years. Leontini was once laid waste by the Syracusans, but 
was again inhabited in my time. 

XV 

1. There is also a bronze chariot of Cratisthenes, the Cyrenian : 
a Victory and a statue of Cratisthenes himself are mounted on the 
chariot. Clearly his victory was gained in the chariot-race. It is 
said that he was a son of Mnaseas, the runner, surnamed by the 
Greeks the Libyan. His offerings in Olympia are works of 

2 Pythagoras of Rhegium. 2. Here, too, I discovered a statue of 
Anaximenes, who wrote a complete ancient history of Greece, and 
complete histories of Philip, son of Amyntas, and of Alexander. This 
honour at Olympia was done him by the people of Lampsacus. The 
following anecdotes are told of him. He overreached that somewhat 
stern and extremely passionate monarch, Alexander, son of Philip, 
by the following artifice. The people of Lampsacus sympathised 
with the cause of the Persian king, or had at least incurred the 
imputation of doing so, and accordingly Alexander, boiling over with 
rage at them, threatened them with the most rigorous treatment. 
As their wives and children, and their country itself, were in peril, 
the people of Lampsacus sent Anaximenes to intercede with the 
king, because Anaximenes was known to him, and had been known 
to Philip before him. Anaximenes approached the king, and when 
Alexander learned on what errand he had come, he is said to have 
sworn by the gods of Greece, naming them, that he would assuredly 
4do the opposite of whatever Anaximenes asked for. Thereupon 
Anaximenes said: ‘Grant me this favour, O king: enslave the 
women and children of the people of Lampsacus, raze the whole 
city to the ground, and set fire to the sanctuaries of their gods.’ 
So spoke Anaximenes; and Alexander finding no way of eluding 
the artifice, and bound by the stringency of his oath, reluctantly 
5 pardoned the people of Lampsacus. 3. Anaximenes is further 
known to have taken a very clever but very ill-natured revenge 
upon a personal enemy of his. He was himself a born rhetorician, 
with a knack of imitating other people’s style. So having quarrelled 
with Theopompus, son of Damasistratus, he wrote a book in abuse of 
the Athenians, Lacedaemonians, and Thebans, in exactly the style 
of Theopompus, and published it in his name. In this way, though 
Anaximenes was the real author of the book, Theopompus was hated 
6up and down Greece. Anaximenes was the first who practised the 
art of speaking extemporaneously. But I cannot believe he was the 
author of the epic on Alexander. 

4. Sotades won the long race in the ninety-ninth Olympiad, and 
was proclaimed as a Cretan, as in fact he was; but in the next 
Olympiad he was bribed by the Ephesian community to accept the 
citizenship of Ephesus. For this he was punished with exile by the 
Cretans. 

Oo 

5. The first statues of athletes dedicated at Olympia were those 7 
of Praxidamas, an Aeginetan, who won the boxing-match in the 
fifty-ninth Olympiad, and Rexibius, an Opuntian, victor in the 
pancratium in the sixty-first Olympiad. These statues stand not far 
from the pillar of Oenomaus: they are made of wood; that of 
Rexibius is of fig-wood; that of the Aeginetan is of cypress-wood, 
and is less decayed than the other. 

XIX 

1. There is a terrace made of conglomerate stone in the Altis to the 
north of the Heraeum, and at the back of it extends Mount Cronius. 
On this terrace are the treasuries,.just as at Delphi some of the 
Greeks have made treasuries for Apollo. 2. At Olympia there is a 
treasury called the treasury of the Sicyonians, an offering of Myron, 
tyrant of Sicyon. Myron built it after he had gained a victory in 2 
the chariot-race in the thirty-third Olympiad. In the treasury he 
made two chambers, one in the Dorie, the other in the Ionic style. 
I saw that they were made of bronze, but whether the bronze is 
Tartessian bronze, as the Eleans say, I do not know. 3. They say 3 
that Tartessus is a river in the land of the Iberians, which empties 
itself into the sea by two mouths, and that there is a city of the 
same name situated between the mouths of the river. The river, 
which is the greatest in Iberia, and is moreover tidal, received in 
later times the name of Baetis. But some think that Carpia, a city 
of the Iberians, was anciently called Tartessus. On the lesser of the 4 
chambers at Olympia there are inscriptions, mentioning that the weight 
of the bronze is five hundred talents, and that the treasury was 
dedicated by Myron and the people of Sicyon. In this treasury are 
kept three quoits, which are employed in the pentathlum. ‘There is 
also a bronze-plated shield, curiously painted on its inner side, and 
along with the shield there are a helmet and greaves. An inscription 
on the arms states that they are a first-fruit offering presented to 
Zeus by the Myanians. Different conjectures have been made as 
to who these Myanians were. I recollected that Thucydides in his 5 
history mentions various cities of the Locrians who border on Phocis, 
and amongst others the city of the Myonians. In my opinion, then, 
the Myanians referred to on the shield are the same as the Myonians 
in Locris. The inscription on the shield runs a little awry, which is 
to be explained by the antiquity of the votive offering. Here are 6 
also deposited other notable things: the sword of Pelops with a 
golden hilt ; the horn of Amalthea, made of ivory, an offering of that 
Miltiades, son of Cimon, who was the first of his family to reign in 
the Thracian Chersonese. On the horn is an inscription in old 
Attic letters :— 

wh 

/ 

II 

I was dedicated as an offering to Olympian Zeus by the men of Chersonese 
After they had taken the stronghold of Aratus: their leader was Miltiades. 

There is also a boxwood image of Apollo with the head gilt: the 
inscription says that it was dedicated by the Locrians who dwell 
near Cape Zephyrium, and that it was made by Patrocles of 
Crotona, son of Catillus. 

4. Next to the treasury of the Sicyonians is the treasury of 
the Carthaginians, a work of Pothaeus, Antiphilus, and Megacles. 
In it are dedicated a colossal image of Zeus and three linen corselets. 
It is an offering of Gelo and the Syracusans for a victory over the 
Phoenicians either by sea or land. 

5. The third and fourth of the treasuries are offerings of the 
Epidamnians. . . . It contains a representation of Atlas upholding 
the firmament, and another of Hercules and the apple-tree of the 
Hesperides, with the serpent coiled about the tree. These also are 
of cedar-wood, and are works of Theocles, son of Hegylus: the 
inscription on the firmament states that he made them with the 
help of his son. The Hesperides were removed by the Eleans, but 
were still to be seen in my time in the Heraeum. The treasury 
was made for the Epidamnians by Pyrrhus and his sons Lacrates 
and Hermon. 

6. The Sybarites also built a treasury next to that of the 
Byzantines. ‘Those who have made a study of Italy and its cities 
say that the city of Lupiae, situated between Brundusium and 
Hydrus, is the ancient Sybaris with a changed name. The road- 
stead is artificial, a work of the Emperor Hadrian. 

7. Beside the treasury of the Sybarites is a treasury of the 
Libyans of Cyrene: it contains statues of Roman emperors. 
Selinus, in Sicily, was destroyed by the Carthaginians in war, but 
before this calamity befell them the people of Selinus dedicated a 
treasury to Zeus at Olympia. It contains an image of Dionysus, 
whereof the face, feet, and hands are made of ivory. 

8. In the treasury of the Metapontines, which adjoins that of the 
Selinuntians, there is a figure of Endymion, also of ivory, except the 
drapery. I do not know what was the occasion of the destruction 
of Metapontum, but in my time nothing was left of it save the 
theatre and the circuit wall. 

9. The people of Megara, near Attica, built a treasury, and 
dedicated offerings in it, consisting of small cedar-wood figures 
inlaid with gold, and representing Hercules’ fight with Achelous. 
Here are represented Zeus, Dejanira, Achelous, and Hercules, 
and Ares who is helping Achelous. Also there was formerly an 
image of Athena, because she was an ally of Hercules; but this 
image now stands beside the Hesperides in the Heraeum. In the 
gable of the treasury is wrought in relief the war of the giants and 

the gods, and above the gable is a shield with an inscription stating 
that the treasury was dedicated by the Megarians from the spoils of 
the Corinthians. I believe that this victory was won by the 
Megarians when Phorbas was archon for life at Athens ; for in those 
days the annual archonships were not yet instituted at Athens, and 
the Eleans had not yet begun to record the Olympiads. The Argives 14 
are said to have helped the Megarians against the Corinthians. The 
treasury in Olympia was made by the Megarians years after the 
battle, but they must have had the votive offerings from of old, since 
they were made by the Lacedaemonian Dontas, a pupil of Dipoenus 
and Scyllis. 

to. The last of the treasuries is beside the stadium: the in- 
scription states that the treasury and the images in it were dedicated. 
by the people of Gela. However, there are images in it no longer. 

XX 

1. Mount Cronius, as I have said, extends parallel to the 
terrace on which are the treasuries. On the top of the mountain 
the Basilae, as they are called, sacrifice to Cronus at the spring 
equinox, in the Elean month Elaphius. 2. On the skirts of 2 
the mountain at the northern side <of the Altis> there is a 
sanctuary of Ilithyia between the treasuries and the mountain. In 
this sanctuary Sosipolis (‘saviour of the city’), a native Elean 
spirit, is worshipped. To Ilithyia they gave the surname Olympian, 
and they choose a priestess for her every year. The old woman who 
attends to Sosipolis is also bound by the Elean custom to live 
chaste: she brings water for washing to the god, and sets down for 
him barley cakes kneaded with honey. In the front part of the 3 
temple, for the temple is double, there is an altar of Ilithyia, and 
people may enter; but in the inner part of the temple Sosipolis is 
worshipped, and no one may enter it save the woman who attends 
to the god, and she has to draw down a white veil over her head 
and face. Meantime maids and matrons wait in the sanctuary of 
Ilithyia and chant a hymn; they also burn all sorts of incense to 
him, but they do not pour libations of wine. An oath by Sosipolis 
is taken on the most solemn occasions. 3. It is said that when the 4 
Arcadians had invaded the land of Elis, and the Eleans lay en- 
camped over against them, there came a woman to the captains of 
the host of the Eleans with a babe at her breast. And she said 
that the babe was the fruit of her womb, but that she gave him to 
fight for the Eleans, for so she had been bidden in dreams to do. 
And the men in authority believed the words of the woman, and 
they set the child naked in the forefront of the host. So the 5 
Arcadians came on, and, lo! the child was changed into a serpent. 
And fear fell upon the Arcadians at the sight, and they turned 

I 

μι 

to flee, and the Eleans pursued after them, and won a famous 
victory, and bestowed on the god the name of Sosipolis (‘saviour 
of the city’). And where the serpent appeared to go down into the 
ground after the battle, there they made the sanctuary. Along 
with him the Eleans resolved to worship [Ilithyia, because she 
was the goddess who had brought the child into the world. ‘The 
tomb of the Arcadians who fell in the battle is on the hill across 
the Cladeus to the west. Near the sanctuary of Ilithyia are the 
ruins of a sanctuary of Heavenly Aphrodite, and they sacrifice there 
upon the altars. 

4. Inside the Altis, at the processional entrance, there is a place 
called the Hippodamium, consisting of about a quarter of an acre 
of ground enclosed by a wall. Into it once a year the women are 
permitted to enter, who sacrifice to Hippodamia and perform other 
rites in her honour. They say that Hippodamia withdrew to Midea 
in Argolis, because Pelops was very angry with her on account of 
the death of Chrysippus; but the Eleans say that afterwards, in 
obedience to an oracle, they brought back the bones of Hippodamia 
to Olympia. 5. At the end of the row of statues which they made from 
the fines levied upon athletes, there is an entrance called the Secret 
Entrance, through which it is the custom for the umpires and 
competitors to enter the stadium. ‘The stadium is formed of an 
embankment, and it contains a seat for the presidents of the games. 
6. Opposite the umpires is an altar of white marble: on this altar a 
woman sits and beholds the Olympic games; she is the priestess of 
Demeter Chamyne, an office conferred from time to time by the 
Eleans on different women. But they do not hinder maidens from 
beholding the games. At the end of the stadium, where the 
runners start, there is, according to the Eleans, the tomb of 
Endymion. 

7. Passing out of and over the stadium at the point where the 
umpires sit, you come to the place set apart for the horse-races, 
and to the starting-place of the horses. The starting-place is shaped 
like the prow of a ship, the beak being turned towards the course, 
and the broad end abutting on the colonnade of Agnaptus. At the 
very tip of the beak is a bronze dolphin on a rod. Each side of 
the starting-place is more than four hundred feet long, and in each 
of the sides stalls are built. These are assigned to the competitors 
by lot. In front of the chariots or race-horses stretches a rope as a 
barrier. An altar of unburnt brick, plastered over on the outside, 
is made every Olympiad as nearly as may be at the middle of the 
prow. On the altar is a bronze eagle, with its wings spread to the 
full. The starter sets the machinery in the altar agoing, whereupon 
up jumps the eagle in the sight of the spectators, and down falls the 
dolphin to the ground. The first ropes to be let go on each side 
of the prow are those next to the colonnade of Agnaptus, and the 

horses stationed here are the first off. Away they go till they come 
opposite the chariots that have drawn the second stations. Then 
the ropes at the second stations are let go. And so it runs on down 
the whole of the chariots till they are all abreast of each other at 
the beak of the prow. After that it is for the charioteers to dis- 
play their skill and the horses their speed. This way of starting the 
race was invented by Cleoetas, and he seems to have been so proud 
of his invention that on a statue at Athens he carved the following 
inscription :— 

He who first invented the way of starting the horses at Olympia 
Made me: he was Cleoetas, son of Aristocles. 

They say that after Cleoetas’ time some further improvement in the 
machinery was introduced by Aristides. 

8. One side of the hippodrome is longer than the other: it is a 
bank of earth, and upon it, just at the passage through the bank, there 
stands the terror of the horses, Taraxippus. It is in the form of a 
round altar. When the horses are racing past this point they are 
seized with a sudden panic without any apparent cause, and con- 
fusion is the consequence. So the chariots are generally shivered 
and the charioteers wounded. Therefore the charioteers offer 
sacrifices, and pray that Taraxippus will be gracious to them. 
Different views are taken of Taraxippus by the Greeks. Some of 
them think it is the grave of an aboriginal, a skilful horseman: 
they call him Olenius, and say that the Olenian rock in Elis was 
named after him. Others say that he is Dameon, son of Phlius, 
who marched with Hercules against Augeas and the Eleans: they 
say that he and the horse he rode were slain by Cteatus, son of 
Actor, and that the tomb was made for Dameon and his horse 
together. Another story is that Pelops made here an empty barrow 
for Myrtilus and sacrificed to him, to soothe the angry spirit of the 
murdered man, and surnamed him Taraxippus (‘he who startles 
horses’), because he had contrived that the horses of Oenomaus 
should be startled. But some have averred that it is Oenomaus 
himself who balks the charioteers in the race. I have also heard 
some lay the blame on Alcathus, son of Porthaon: they alleged 
that as a suitor of Hippodamia he was slain by Oenomaus, and laid 
here in his earthy bed; and that, having been unlucky in the race- 
course, he is a spiteful, surly demon to the charioteers. An Egyptian 
assured me that Pelops had got something from Amphion, the 
Theban, and had buried it at the spot which they call Taraxippus : 
it was this buried thing, said he, which startled the horses of 
Oenomaus, and has startled the horses of every one since. My 
Egyptian friend would have it that Amphion and the Thracian 
Orpheus were both of them cunning enchanters, at whose spells 
the wild beasts came to Orpheus, and the stones came to Amphion 

μι 

to be built into the city wall. However, the most plausible 
account, it seems to me, is that Taraxippus is a surname of Horse 
19 Poseidon. 9. There is also a Taraxippus at the Isthmus: he 15 
Glaucus, son of Sisyphus. ‘They say he was killed by his horses at 
the games which Acastus held in memory of his father. At Nemea 
in Argolis there was no hero who balked the horses, but above the 
turning-point of the course there rose a red rock, the light from 
which, like a fire, frightened the horses. But the Taraxippus at 
Olympia is far worse for frightening the horses. 
to. On one of the turning-posts is a bronze statue of Hippo- 
damia holding a ribbon, and about to decorate Pelops for his victory. 

XXI 

1. The other side of the hippodrome is not a bank of earth, but 
a low hill. At the extremity of the hill is a sanctuary of Demeter 
surnamed Chamyne. Some think that the name is ancient, its 
explanation being that the earth here gaped (chanezz) for the chariot 
of Hades and closed up (musai) again. Others say that Chamynus 
was a man of Pisa who opposed Pantaleon, son of Omphalion, 
tyrant of Pisa, when the tyrant meditated revolting from Elis; but 
Chamynus, they say, was killed by Pantaleon, and out of his property 
the sanctuary was built to Demeter. 2. Instead of the old 
images, Herodes the Athenian dedicated new images of the Maid 
and Demeter, made of Pentelic marble. In the gymnasium at 
Olympia the pentathletes and the runners practise. In the open 
air there is a stone basement, on which stood originally a trophy of a 
victory over the Arcadians. There is another smaller enclosure on 
the left of the entrance into the gymnasium: here the athletes 
practise wrestling. Abutting on the wall of the eastern colonnade 
of the gymnasium are the houses of the athletes facing south-west. 
3 Across the Cladeus is the grave of Oenomaus, a mound of earth 
enclosed by a retaining-wall of stones, and above the tomb are 
remains of buildings where Oenomaus is said to have stabled his 
mares. 

What are now the boundaries between Arcadia and Elis, but 
were originally the boundaries between Arcadia and Pisa, are situated 
as follows. 3. Across the river Erymanthus there is, at the ridge 
called the ridge of Saurus, a tomb of Saurus and a sanctuary of 
Hercules, now in ruins. They say that Saurus maltreated way- 
farers and the people of the neighbourhood, till he received his 

4 deserts at the hands of Hercules. 4. At this ridge, which takes its 
name from the robber, the river that falls into the Alpheus from the 
south, just opposite the Erymanthus, is the boundary between Arcadia 
and the land of Pisa: itsname is Diagon. Going on for forty furlongs 
from the ridge of Saurus you come to a temple of Aesculapius, 

iS) 

surnamed Demaenetus after the founder ; it also is in ruins. It was 
built on high ground beside the Alpheus. Not far from it is a sanct- 5 
uary of Dionysus Leucyanites, beside which flows a river Leucyanias. 
It also falls into the Alpheus; it descends from Mount Pholoe. 5. 
After that you will cross the Alpheus and be in the territory of Pisa. 

In this district there is a hill rising to a sharp peak, and on it 6 
are the ruins of a city, Phrixa; there is also a temple of Athena 
surnamed Cydonian. The temple is not entire, but the altar still 
exists. They say that the sanctuary was founded for the goddess 
by Clymenus, a descendant of the Idaean Hercules, and that Clymenus 
came from Cydonia in Crete, and from the river Jardanus. The 
Eleans say that Pelops also sacrificed to Cydonian Athena before he 
embarked on the contest with Oenomaus. 6. Further on you come 7 
to the water of Parthenia, and beside the river is the grave of the 
horses of Marmax. The story is that this Marmax was the first to 
arrive of the wooers of Hippodamia, that he was killed by Oenomaus 
before the rest, that the names of his mares were Parthenia and 
Eripha, that Oenomaus slew them with their master, but granted 
them also the privilege of burial, and that the river got the name of 
Parthenia from Marmax’s mare. There is another river called 8 
the Harpinates, and not far from it are some ruins of a city 
Harpina, including the altars. They say that Oenomaus founded 
the city, and named it after his mother Harpina. 

7. Going ona short way you come to a high mound of earth, the 9 
grave of the suitors of Hippodamia. Oenomaus, they say, laid them in 
the ground near each other with no mark of honour ; but afterwards 
Pelops, out of respect to them and for the sake of Hippodamia, reared 
a single lofty monument to them all. He wished, too, it seems to me, 
that the monument should record to after ages the number and the 
quality of the men whom Oenomaus had conquered before he was 
himself overcome by Pelops. According to the epic poem called τὸ 
the Great Eoeae, the next after Marmax who was slain by Oenomaus 
was Alcathus, son of Porthaon; and after him Euryalus, Eurymachus, 
and Crotalus. Of these I was not able to ascertain the parents and 
native countries. Acrias, the next victim, may be supposed to have 
been a Lacedaemonian and founder of Acriae. After Acrias they 
say that Capetus was slain by Oenomaus, also Lycurgus, Lasius, 
Chalcodon, and Tricolonus. ‘The last is said by the Arcadians to 
have been a descendant of his namesake Tricolonus, son of Lycaon. 
After Tricolonus, those who met their death in the race were Aris- 11 
tomachus, Prias, Pelagon, Aeolius, and Cronius. Some add to this 
list Erythras, son of Leucon, son of Athamas, from whom the 
Boeotian town of Erythrae got its name, and Ejioneus, son of 
Magnes, son of Aeolus. These are they whose monument stands 
here; and it is said that when Pelops became lord of Pisa he 
sacrificed to them, as to heroes, every year. 

XXII 

‘rt. Going on about a furlong from the grave you come to traces of 
a sanctuary of Artemis surnamed Cordax, because the followers of 
Pelops celebrated their victory in the sanctuary of this goddess and 
danced the kordax, a dance in vogue among the people of Mount 
Sipylus. Not far from the sanctuary is a small building, and in the 
building is a bronze coffer wherein the bones of Pelops are preserved. 
Remains of city walls or of any other building there were none; and 
vines were planted over all the ground where Pisa once stood. 2. 

2 They say that the founder of Pisa was Pisus, son of Perieres, son of 
Aeolus. The people of Pisa brought disaster on themselves by their 
enmity to the Eleans, and by seeking to wrest the presidency of the 
Olympic games from the latter. For in the eighth Olympiad they 
called in the Argive Phidon, the most high-handed of Greek tyrants, 
and held the games jointly with him. In the thirty-fourth Olympiad, 
the people of Pisa under their king Pantaleon, son of Omphalion, 
collected an army from the neighbouring districts, and held the 

3 Olympic festival instead of the Eleans. These Olympiads, together 
with the hundred and fourth (in which the festival was held by the 
Arcadians) are called Non-Olympiads by the Eleans, who do not 
register them in the list of Olympiads. In the forty-eighth Olympiad, 
Damophon, son of Pantaleon, gave the Eleans ground to suspect 
that he was plotting against them, so they invaded the territory of 
Pisa, but by prayers and oaths he persuaded them to return home 

4 without doing anything. When Pyrrhus, son of Pantaleon, suc- 
ceeded his brother Damophon on the throne, the people of Pisa 
voluntarily declared war on the Eleans. In this revolt they were 
joined by the people of Macistus and Scillus (both towns in 
Triphylia), and by the people of Dyspontium, another vassal state. 
The Dyspontians had been on very friendly terms with the Pisans, 
and had a tradition that their founder Dysponteus was a son of 
Oenomaus. But Pisa and all the towns that sided with it in the 
war were destroyed by the Eleans. 

5 3. The ruins of Pylus in Elis may be seen on the hill road 
which leads from Olympia to Elis: they are eighty furlongs from 
Elis. This Pylus was founded, as I have said before, by a Megar- 
ian, Pylon, son of Cleson. After being destroyed by Hercules it 
was rebuilt by the Eleans, but was destined in course of time to be 

6 deserted. Beside it the river Ladon falls into the Peneus. The 
Eleans say that a verse of Homer refers to this Pylus :— 

And he was sprung from the river 
Alpheus, that flows with broad current through the land of the Pylians. 

This argument convinced me, for the Alpheus does flow through 

this district, and it is not possible to refer the verse to another 
Pylus. For it is physically impossible that the Alpheus should pass 
through the land of the Pylians who dwell over against the island of 
Sphacteria, and I never heard of a city called Pylus in Arcadia. 4. 

About fifty furlongs from Olympia is an Elean village called 7 

Heraclea, and beside it is the river Cytherus. A spring flows 
into the river, and there is a sanctuary of the nymphs at the spring. 
The individual names of the nymphs are Calliphaéa, Synallaxis, 
Pegaea, and Iasis: collectively they are called the Ionides. To 
bathe in the spring is a cure for all kinds of sicknesses and pains. 
They say that the nymphs are called after Ion, son of Gargettus, who 
migrated thither from Athens. 

5. If you would go to Elis by the plain, you must go a hundred 8 

and twenty furlongs to Letrini, and a hundred and eighty from Letrini 
to Elis. Originally Letrini was a town, and Letreus, son of Pelops, 
was its founder; but in my time there were only a few buildings left, 

and an image of Alpheaean Artemisinatemple. ‘They say that the 9 

goddess got the surname for the following reason. Alpheus fell in love 
with Artemis, and seeing that he could not win the hand of the god- 
dess by soft speeches, he boldly meditated violence to her person. 
It chanced that she and her nymphs held high revelry by night at 
Letrini. So Alpheus came to the revels. But Artemis, suspecting 
his design, had daubed mud on her own face and the faces of all the 
nymphs present. Hence when Alpheus came among them, he 
could not tell Artemis from the rest, and so had to go away baffled. 
Therefore the people of Letrini called the goddess Alpheaean, 
because of Alpheus’ love for her. But the Eleans, who had always 
been friends of the Letrineans, transferred their own worship of 
Elaphiaean Artemis to Letrini, and identified it with the worship of 
Alpheaean Artemis. And thus in course of time the Alpheaean 
goddess came to be named the Elaphiaean. It seems to me that 
the Eleans called Artemis Elaphiaean from the hunting of the deer 
(edaphot); but they themselves say that Elaphius was the name of 
a native woman by whom Artemis was brought up. About six 
furlongs from Letrini is a lake that never dries up: it is just about 
three furlongs across. 

XXIII 

τ. Amongst the notable things in the city of Elis is an old 
gymnasium. In this gymnasium the athletes go through all the 
customary training before they repair to Olympia. Tall plane-trees 
grow between the running paths inside a wall. The whole enclosure 
is called Xystus (‘scraped’), because Hercules, the son of Amphitryo, 
exercised himself by scraping up (azaxwein) every day the thistles 

μαι 

oO 

that grew there. The running-path for the races is separate from 2 

that in which the runners and pentathletes run for practice. The 
former is named by the natives the Sacred Running-path. 2. In 
the. gymnasium there is a place called Plethrium. In it the 
umpires match the competitors in wrestling according to age and 
proficiency. In the gymnasium are also altars to the following gods: 
Idaean Hercules, surnamed Assistant; Love, and he whom the 
Eleans and also the Athenians call Love Returned; Demeter and 
her daughter. Achilles has not an altar, but a cenotaph erected 
in accordance with an oracle. On a set day, at the beginning of the 
festival, when the sun is declining in the west, the women of Elis 
perform various rites in honour of Achilles ; in particular it is their 
wont to bewail him. 

4 3. There is another enclosed gymnasium, but of smaller size: it 
adjoins the larger, and is named the Square on account of its shape. | 
Here the athletes practise wrestling, and here, when the wrestling is | 
over, they are matched in boxing with the softer gloves. Here, 
too, stands one of the two images which were made for Zeus out of 
the fine levied on Sosander the Smyrnaean and Polyctor the Elean. 

5 4. There is a third enclosed gymnasium which is named Maltho 
because of the softness (malakotes) of the ground. It is given up 
to the lads the whole time of the festival. Ina corner of the Maltho 
there is a bust of Hercules down to the shoulders, and in one of 
the wrestling-schools there is a relief representing Love and Love 
Returned. Love holds a palm-branch, and Love Returned 15 trying 

6to wrest it from him. At either side of the entrance into the 
Maltho there is the statue of a boy boxer. The Elean Guardian of 
the Laws said that this boy was from Alexandria, the city which 
faces the island of Pharos, that his name was Sarapion, and that 
having come to Elis in a time of famine he bestowed food on the 
people ; therefore he received these honours here. ‘The date of his 
victory at Olympia and of the benefit he conferred on the Eleans was 

7 the two hundred and seventeenth Olympiad. 5. In this gymnasium 
is also the Council House of the Eleans. Here are held exhibitions 
of extemporaneous eloquence and recitations of written works 
of every sort. The building is called Lalichmium, after the man 
who dedicated it. Round about it are hung up shields made for 
show, not for use in war. 

8 6. The way from the gymnasium to the baths lies through 
Silence Street and past the sanctuary of Artemis Philomirax (‘friend 
of youths’). The goddess got this surname from her proximity to 
the gymnasium, and Silence Street is said to have received its name 
for the following reason. Some men of the army of Oxylus were 
sent to spy out what was going on in Elis; and on their way they 
exhorted each other, when they should be come near the wall, not 
to utter a sound, but to listen if perchance they could learn something 
from the talk of the people in the town. Thus they made their way 

Go 

CHS.eXXI1I-XX1V MARKET-PLACE OF ELIS 

ῳ 
to 
μι 

unobserved into the city by this street, and after hearing all that 
they wished they returned again to the Aetolians, and the street got 
its name from the silence of the spies. 

XXIV 

1. Another way out of the gymnasium leads to the market-place, 
and to the Umpires’ Hall (/e//anodtkeon), as it is called. The road 
is above the grave of Achilles, and it is the custom for the umpires 
to go to the gymnasium by this way. They enter before sunrise to 
start the runners, and at midday for the pentathlum and the contests 
called heavy. 

2. The market-place of Elis is not constructed after the fashion 
which prevails in Ionia and in the Greek cities which border on 
Ionia. It is built in the older style, with separate colonnades and 
streets between them. The present name of the market-place is 
Hippodrome, and the natives train their horses here. The southern 
colonnade is in the Doric style, and is divided into three parts by 
the columns. In it the umpires usually spend the day. They 
cause altars to Zeus to be made at the columns, and in the open 
market-place there are also altars to Zeus, but not many, for, 
being only improvised, they are easily taken down. 3. As you 
enter the market-place at this colonnade, the Umpires’ Hall 
is on your left, parallel to the end of the colonnade. It 
is separated from the market-place by a street. In this Umpires’ 
Hall the umpires-elect reside for ten successive months, and are 
taught their duties by the Guardians of the Laws. 4. Near the 4 
colonnade where the umpires spend the day is another colonnade, 
separated from the former by a street. It is called the Corcyraean 
Colonnade by the Eleans, because they say that the Corcyraeans 
landed in their country. . . . and carried off part of the booty, but 
they themselves took many times as much booty from the land of 
the Corcyraeans, and built the colonnade out of a tithe of the spoils. 
The style of the colonnade is Doric and double, for it has columns 5 
both on the side of the market-place and on the side away from the 
market-place. In the middle the roof of the colonnade is supported, 
not by columns, but by a wall; and there are statues beside the wall 
on either side. On the side of the colonnade which faces the 
market-place is a statue of Pyrrho, son of Pistocrates, a sophist who 
never allowed himself to make a positive affirmation on any subject. 
Pyrrho’s tomb is also not far from the city of Elis: the place is 
called Petra, and it is said that Petra was a township of old. 5. 
The finest things in the open part of the market-place are as 6 
follows. There is a temple and image of Healing Apollo. 
The name appears to signify neither more nor less than Averter 
of Evil, the title employed by the Athenians. In another part are 

VOL. I Y 

N 

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δ 

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stone images of the Sun and Moon: horns project from her head, 
and beams from his. There is also a sanctuary of the Graces: their 
images are of wood, the drapery being gilded, but the faces, hands, 
and feet are of white marble. One of them holds a rose, the middle 
one a die, and the third a sprig of myrtle. The reason why they 
hold these things may be conjectured to be this:-——As the rose and 
the myrtle are sacred to Aphrodite, and associated with the story of 
Adonis, so of all deities the Graces are most akin to Aphrodite; 
and the die is a plaything of youths and maidens whom age has 
not yet robbed of youthful grace. On the right of the Graces, but 
on the same pedestal, is an image of Love. 6. There is also a 
temple of Silenus here: it belongs to Silenus alone, and not to him 
jointly with Dionysus: Drunkenness is represented giving him wine 
in a cup. That the Silenuses are a mortal race may be inferred 
especially from their graves; for there is a tomb of one Silenus in the 
land of the Hebrews, and there is the tomb of another at Pergamus. 
7. In the market-place of Elis I saw another structure: it was in 
the form of a temple, low, without walls, the roof being supported 
by oaken pillars. The natives agree that it is a tomb, but do not 
remember whose it is. If the old man whom I questioned spoke 
the truth, it is the tomb of Oxylus. 8. There is also in the market- 
place a building for the women called the Sixteen, where they 
weave the robe for Hera. 

XXV 

τ. Adjoining the market-place is an old temple with a colon- 
nade all round it. The roof had fallen in, and there was no 
image left: it is consecrated to the Roman emperors. 2. Behind the 
colonnade which is constructed from the spoils of Corcyra there is 
a temple of Aphrodite, and a precinct in the open air, not far from 
the temple. The Aphrodite in the temple is called Heavenly: 
the image is of ivory and gold, a work of Phidias; the goddess 
stands with one foot on a tortoise. The precinct of the other 
Aphrodite is surrounded by a wall, and within the precinct is a 
basement, and on the basement is a bronze image of Aphrodite 
seated on a bronze he-goat. The group is a work of Scopas, and 
this Aphrodite is surnamed Vulgar. I leave the curious to guess the 
meaning of the tortoise and the he-goat. 

3. The sacred close and temple of Hades (for he has both at Elis) 
are opened once a year, but even then no one is allowed to enter 
save the officiating priest. The Eleans are the only people we know 
of who worship Hades, and they do so for the following reason. 
They say that when Hercules was leading an army against Pylus 
in Elis, Athena was with him to help him, and therefore Hades, who 
was worshipped at Pylus, came to fight for the Pylians because of 

. 
| 
| 
| 

the hatred he bore to Hercules. In proof of their story they quote 3 
Homer, who says in the //ad :— 

And among the rest huge Hades put up with a wound from a swift 
arrow, 

When the same man, son of aegis-holding Zeus, 

Hit him with a shaft in Pylus among the dead, and delivered him to 

pangs. 

If in the expedition of Agamemnon and Menelaus against Ilium, 
Poseidon, according to Homer, was an ally of the Greeks, it cannot 
seem unnatural that in the opinion of the same poet Hades should 
have stood by the Pylians. At all events the Eleans made the 
sanctuary for the god, accounting him a friend of their own and an 
enemy of Hercules. Their reason for opening the sanctuary only 
once a year is, I suppose, that men only once go down to the 
mansion of Hades. 4. The Eleans have also a sanctuary of Fortune. 4 
In a colonnade of the sanctuary stands a colossal image made of gilt 
wood, except the face, hands, and feet, which are of white marble. 
Here, too, Sosipolis (‘saviour of the city’) is worshipped in a small 
chapel on the left of Fortune. The god is painted as he appeared 
in a dream, namely, as a boy clad in a star-spangled robe, and 
holding in one hand the horn of Amalthea. 

5. In the most crowded part of the city there is a bronze statue, 
not larger than a tall man: it represents a beardless youth with his 
feet crossed, and leaning with both hands ona spear. They clothe 
it in a garment of wool, another of linen, and another of fine 
linen. The image was said to represent Poseidon, and to have been 6 
worshipped of old at Samicum in Triphylia. After its removal to 
Elis it was honoured still more, but the Eleans give it the name 
of Satrap, and not Poseidon: they learned the name of Satrap (which 
is a surname of Corybas) after the extension of Patrae. 

On 

XXVI 

τ. Between the market-place and the Menius is an old theatre 
and a sanctuary of Dionysus: the image is by Praxiteles. No god 
is more revered by the Eleans than Dionysus, and they say that he 
attends their festival of the Thyia. The place where they hold the 
festival called Thyia is about eight furlongs from the city. Three 
empty kettles are taken into a building and deposited there by the 
priests in the presence of the citizens and of any strangers who may 
happen to be staying in the country. On the doors of the building 
the priests, and all who choose to do so, put their seals. Next 
day they are free to examine the seals, and on entering the building 
they find the kettles full of wine. I was not there myself at the 
time of the festival, but the most respectable men of Elis, and 

[Ὁ] 

strangers too, swore that the facts were as I have said. The people 
of Andros also say that every other year, at their festival of Dionysus, 
wine flows of itself from the sanctuary. If these Greek stories are 
to be trusted, one might, by the same token, believe what the 
Ethiopians above Syene say about the Table of the Sun. 

3 2. In the acropolis of Elis is a sanctuary of Athena: the image 
is of ivory and gold. They say it is by Phidias. A cock is perched 
on her helmet, because cocks are very combative. But perhaps 
the bird might be regarded as sacred to Athena the Worker. 

4 3. Cyllene is one hundred and twenty furlongs from Elis: it 
looks towards Sicily, and offers a good anchorage for ships. It is 
the seaport of Elis, and got its name from an Arcadian. Cyllene is 
not mentioned by Homer in his list of the Eleans, but a later passage 
shows that he knew of the town :— 

5 But Pulydamas stripped Otus the Cyllenian, 
Companion of Phylides and lord of the high-souled Epo 

In Cyllene there is a sanctuary of Aesculapius and one of 
Aphrodite. The image of Hermes, which the people of the place 
revere exceedingly, is nothing but the male organ of generation erect 
on a pedestal. 
6 4. The land of Elis is fertile, and is especially adapted to the 
erowth of fine flax. Now, whereas hemp and flax (both the common 
and the fine kind) are sown where the soil is suitable, the threads 
of which the Seres make their garments are produced, not from a 
bark, but in the following manner. In the country of the Seres there 
is an insect which the Greeks call a serv (silk-worm), but to which the 
Seres themselves probably give a different name. - In size it is twice 
as big as the biggest beetle ; but in all other respects it resembles 
the spiders that spin under the trees, and in particular it has, like the 
spider, eight feet. The Seres rear these creatures, and build houses 
for them adapted both for winter and summer. The product of 
these insects is found in the shape of a fine clue wound about their 
8 feet. The people keep the insects four years, feeding them on 
millet ; but in the fifth year, knowing that they will not live longer, 
they give them a green reed to eat. This is the food that the insect 
likes best of all, and it crams itself with it till it bursts with repletion ; 
and when it is dead they find the bulk of the thread in its inside. 
The island of Seria is known to be situated in a recess of the Red 
9 Sea. But I have also heard that the island is formed, not by the 
Red Sea, but by a river named the Ser, just as the Delta of Egypt is 
surrounded by the Nile and not bya sea; such also, it is said, is the 
island of Seria. Both the Seres and the inhabitants of the 
neighbouring islands of Abasa and Sacaea are of the Ethiopian race ; 
some say, however, that they are not Ethiopians, but a mixture of 
Scythians and Indians. 

~I 

5. Going from Elis to Achaia you travel one hundred and fifty- 10 
seven furlongs to the river Larisus. At present the Larisus is the 
boundary between Elis and Achaia, but in older days Cape Araxus 

iS)

ACELA TA 

I 

1. THE country which, lying between Elis and Sicyonia, and reaching 
to the eastern sea, is now named Achaia after its inhabitants, was 
anciently known as Aegialus, and its inhabitants as Aegialians. 
According to the Sicyonians the name of Aegialus was derived from 
one Aegialeus who reigned in what is now Sicyonia, but some derive 
the name from the nature of the country, most of which is coast- 
land (azgzalos). 2. In after time, when Hellen died, his son Xuthus 
was driven from Thessaly by the rest of his brethren, who accused 
him of having purloined some of their father’s goods. He fled to 
Athens, where he was honoured with the hand of a daughter of 
Erechtheus, by whom he had two sons, Achaeus and Ion. When 
Erechtheus died Xuthus was appointed to decide on the respective 
claims of his sons to the throne; and because.he decided in favour 
of Cecrops, the eldest, the other sons of Erechtheus drove him 

3 from the country. He went to Aegialus and settled there, 

and there he died. One of his sons, Achaeus, supported by 
troops from Aegialus and from Athens, returned to ‘Thessaly 
and sat on the throne of his fathers, Xuthus’ other son, Ion, 
was mustering an army to march against the Aegialians and 
their king Selinus, when Selinus sent messengers offering to give 
him his daughter Helice, his only child, in marriage, and to adopt 

4 him as his son and successor. The offer was not displeasing to Ion, 

and he succeeded to the kingdom of Aegialus on the death of 
Selinus. He founded the city of Helice in Aegialus, and called it 
after his wife, and he named the inhabitants Ionians after himself. 
This, however, was not a change of name, but only the addition of a 
new one, for the people were called Aegialian Ionians. But the old 
name stuck to the country still more than to the people; at least 
Homer, in his list of the forces of Agamemnon, is content to give the 
ancient name of the land :— 

Throughout all Aegialus and about broad Helice. 

In the reign of Ion the Eleusinians made war on the Athenians, and 5 
the latter having invited Ion to take command in the war, he met 
his end in Attica, and his tomb is in the township of Potamus. 
His descendants became lords of the Ionians, until lords and 
commons alike were expelled by the Achaeans. 

3. The Achaeans had at that time been themselves driven out 
from Lacedaemon and Argos by the Dorians. Before describing the 6 
doings of the Ionians and Achaeans to each other, I will explain the 
reason why the inhabitants of Lacedaemon and Argos were the only 
Peloponnesians who were called Achaeans before the return of the 
Dorians. Archander and Architeles, sons of Achaeus, came to 
Argos from Phthiotis and married daughters of Danaus, Architeles 
getting Automate, and Archander getting Scaea to wife. A special 
proof of their settlement in Argos is the fact that Archander gave to 
his son the name of Metanastes (‘settler’). When the sons of 7 
Achaeus had grown powerful in Argos and Lacedaemon, the 
inhabitants of these places came to be known as Achaeans. ‘This 
name was common to both, but the Argives had the special name of 
Danai. Being expelled by the Dorians from Argos and Lacedaemon 
at the time to which I have referred, they and their king Tisamenus, 
son of Orestes, sent heralds to the Ionians asking permission to 
settle peaceably among them. But the kings of the Ionians feared 
that if the Achaeans joined them Tisamenus might be chosen king 
of both peoples by reason of his valour and noble race. So the 8 
Ionians rejected the Achaean proposals and marched out to battle. 
Tisamenus fell in the battle, but the Achaeans were victorious, and 
besieged the Ionians in Helice, in which they had taken refuge. 
Afterwards the Ionians capitulated and were suffered to depart. 
The body of Tisamenus was buried by the Achaeans in Helice, but 
in after time the Lacedaemonians, at the bidding of the Delphic 
oracle, brought his bones to Sparta, and his grave was still to be 
seen in my time in the place where the Lacedaemonians take the 
dinners which they call Phiditia. 

4. The Ionians went to Attica, where they were allowed by the 9 
Athenians and their king Melanthus, son of Andropompus, to settle. 
This permission was presumably granted for the sake of Ion and the 
deeds which he had wrought when he was in command of the 
Athenians. Another story is that the Athenians suspected that the 
Ionians might attack them, and therefore received them for the sake 
of strengthening themselves, rather than from any goodwill that 
they bore the Ionians. 

II 

1, Not many years afterwards Medon and Nileus, the eldest of 
the sons of Codrus, quarrelled about the sovereignty, and Nileus 

declared that he would not endure to be ruled by Medon, because 
Medon was lame of one leg. They agreed to refer the question 
to the Delphic oracle, and the Pythian priestess gave the kingdom 
of Athens to Medon. So Nileus and the rest of the sons of Codrus 
set out to found a colony, taking with them such of the Athenians 
as chose to follow them, but the bulk of their army was composed 
of the Ionians. 2. This was the third expedition sent out by 
Greece in which the kings were of a different stock from the 
common folk. The most ancient of such expeditions was when 
the Theban Iolaus, nephew of Hercules, led a body of Athenians 
and Thespians to Sardinia; and one generation before the Ionians 
sailed away from Athens, some Lacedaemonians and the Minyans 
who had been expelled from Lemnos by the Pelasgians were con- 
ducted by the Theban Theras, son of Autesion, to the island which 
is now named after him, but which was formerly named Calliste. 
3 The third occasion was that referred to, when the sons of Codrus 
were appointed to lead the Ionians, with whom they had no ties of 
blood ; for through Codrus and Melanthus they were sprung from 
the Messenians of Pylus, and on the mother’s side they were 
Athenians. The Greeks who shared in the expedition of the 
Ionians were these: some Thebans led by Philotas, a descendant of 
Peneleus ; some Minyans of Orchomenus, because of their kinship 
4 with the sons of Codrus; likewise all the Phocians except the 
Delphians ; and besides the Phocians the Abantes from Euboea. 
The Phocians were supplied with ships for the voyage by the 
Athenians Philogenes and Damon, sons of Euctemon, who them- 
selves took the lead of the emigrants. 
When they landed in Asia, they divided and attacked different 
cities on the coast. Nileus and his division turned their steps 
5to Miletus. 3. The Milesians themselves give the following 
account of their early history. For two generations, they say, 
the land was called Anactoria, the kings being Anax, an 
aboriginal, and his son Asterius. But when Miletus had put 
into their shores with a host of Cretans, both the land and the city 
took their new name from him. Miletus and his army came 
from Crete, fleeing from Minos, son of Europa. And the Carians, 
the former inhabitants of the land, fused with the Cretans. 
6 But to return. The lIonians, having conquered the ancient 
Milesians, put the whole male sex to the sword except such as 
made their escape when the city fell; but the wives and daughters 
of the Milesians they married. ‘The grave of Nileus is on the left 
of the road not far from the gate as you goto Didymi. 4. The 
sanctuary of Apollo at Didymi and the oracle are older than the 
Ionian immigration, and very much more ancient than that event is 
7 the worship of the Ephesian Artemis. But Pindar, it seems to me, 
was not fully informed touching the goddess, for he says that this 

vo 

igh wi ERHESUS—MYVUS—PRIENE 329 

sanctuary was founded by the Amazons on their expedition against 
Athens and Theseus. It is true that the women from the Thermo- 
don, knowing the sanctuary from of old, sacrificed to the Ephesian 
goddess both on that occasion and when they fled from Hercules ; 
and some of them had sacrificed there at a still remoter time when 
they fled from Dionysus and sought the protection of the sanctuary. 
But it was not by them that the sanctuary was founded. ‘The 
founders were Coresus, an aboriginal, and Ephesus, who is supposed 
to have been a son of the river Cayster ; and from Ephesus the city 
took its name. ‘The inhabitants of the land were partly Leleges, 
a section of the Carian race, but the bulk were Lydians. Besides 
these a certain number of persons, including some of the Amazons, 
dwelt in sanctuary round about the holy place. 5. Androclus, 
son of Codrus (for it was he who had been made king of the 
Ionians who sailed against Ephesus), expelled from the country 
the Leleges and the Lydians who inhabited the upper city. But 
those who dwelt round about the sanctuary had nothing to fear: 
they plighted faith with the Ionians and were left in peace. 
Androclus further wrested Samos from the Samians, and for a 
while the Ephesians held Samos and the neighbouring islands. 
6. After the Samians had returned to their own land, Androclus 9 
helped the people of Priene against the Carians. The Greeks were 
victorious, but Androclus fell in the battle. The Ephesians carried 
off his body and buried it in their own land, at the spot where the 
tomb is shown to this day, on the road that leads from the sanctuary 
past the Olympieum towards the Magnesian gate. Over the tomb is 
the figure of an armed man. 

7. The Ionians who settled in Myus and Priene also wrested τὸ 
these cities from Carians. Myus had for its founder Cyaretus, son 
or Codrus: the Prienians, a mixed population of Thebans and 
Ionians, had for their founders Philotas, the descendant of Peneleus, 
and Aepytus, son of Nileus. Priene, though it suffered very 
severely at the hands of Tabalus the Persian, and afterwards at the 
hands of Hiero, a native, is still a city of Ionia. But the inhabitants 
of Myus abandoned their city in consequence of the following 
occurrence. A creek of the sea used to run up into the land of Myus; 11 
but it was turned into a swamp by the river Maeander, which choked 
up the mouth with mud. When the water became fresh and ceased 
to be salt, countless swarms of gnats were bred by the swamp, till 
the people were forced to quit the city. They withdrew to Miletus, 
taking with them the images of their gods and their other mov- 
ables, and in my time there was nothing at Myus save a temple 
of Dionysus of white marble. A like calamity befell the people of 
Atarneus, a town situated down from Pergamus. 

wo 

Go 
Go 
ο 

i 
ὺ 

III 

1. The people of Colophon believe that the sanctuary at Clarus 
and the oracle have existed from the most ancient times. They 
say that while the Carians were still in possession of the land, 
the first Greeks to arrive were some Cretans under Rhacius, 
who was followed by a multitude besides; these occupied the 
coast and were strong in ships, while the most of the country 
continued in the possession of the Carians. When Thebes was 
taken by the Argives under Thersander, son of Polynices, some 
prisoners were brought to Apollo at Delphi, and among them was 
Manto. Tiresias (her father) had died on the way in Haliartia. 

2 The god sent them forth to found a colony, so they crossed in 
ships to Asia, and when they came to Clarus the Carians marched 
out against them sword in hand, and carried them to Rhacius. 
He, learning from Manto who they were and why they were 
come, took Manto to wife, and allowed the people that were with 
her to dwell in the land. And Mopsus, son of Rhacius and Manto, 

3 drove the Carians out of the country altogether. The Ionians 
plighted faith with the Greeks of Colophon, and lived among them 
as citizens on equal terms. ‘The kingship of the Ionians was 
divided between the leaders Damasichthon and Promethus, sons of 
Codrus. But afterwards Promethus slew his brother Damasichthon 
and fled to Naxos, where he died. His body was brought home 
and received by the sons of Damasichthon, and his grave is at 

4a place called Polytichides. In speaking of Lysimachus I have 
already told how it fell out that Colophon was laid waste. Of the 
population that was removed to Ephesus the Colophonians alone 
fought against Lysimachus and the Macedonians. The grave of 
the Colophonians and Smyrnaeans who fell in the battle is on the 
left of the road as you go to Clarus. 

5 2. The city of Lebedus was destroyed by Lysimachus in order 
to swell the population of Ephesus. The district of Lebedus is a 
happy land; in particular its warm baths are the most numerous 
and agreeable of any on the coast. Originally Lebedus also was 
inhabited by the Carians, until they were expelled by the Ionians 
under Andraemon, son of Codrus. The grave of Andraemon is on 
the way from Colophon, on the left of the road after you have 
crossed the river Calaon. 

6 3. Teos was inhabited by Minyans of Orchomenus who came 
with Athamas. This Athamas is said to have been a descendant of 
Athamas, son of Aeolus. However, here also the Carians were 
mixed up with the Greeks. JIonians were introduced into Teos by 
Apoecus, a great grandson of Melanthus: he did not molest the 
Orchomenians and Teians. Not many years afterwards came men 

ἮΝ 
# 
Hi 
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” 

from Attica and Boeotia: the men of Attica were led by Damasus 
and Naoclus, sons of Codrus; the Boeotians by Geres, a Boeotian. 
Both companies were received by Apoecus and the Teians, and 
allowed to settle among them. 

4. The people of Erythrae say that they originally came with 7 
Erythrus, son of Rhadamanthys, from Crete, and that Erythrus was 
the founder of their city. Along with the Cretans the city was in- 
habited by Lycians, Carians, and Pamphylians: by Lycians on 
account of their kinship with the Cretans (for the Lycians came 
originally from Crete, having fled with Sarpedon); by Carians on 
account of their ancient friendship with Minos; and by Pamphylians 
because they too are of Greek race, being descended from the 
Greeks who wandered with Calchas after the taking of lium. Such 
was the population of Erythrae, when Cleopus, son of Codrus, 
gathered people from all the cities of Ionia, so many from each city, 
and settled them amongst the old inhabitants of Erythrae. 

5. The cities of Clazomenae and Phocaea did not exist before 8 
the Ionians came to Asia. But when the Ionians were come, a 
roving band of them sent for a leader, Parphorus, from Colophon, 
and founded a city under Mount Ida. They soon abandoned it, 
however, and returning to Ionia founded Scyppium in the land of 
Celophon. Once more flitting of their own accord, they quitted 9 
the territory of Colophon, and took possession of the land which 
they still occupy, and here they built on the mainland the city of 
Clazomenae; but afterwards for fear of the Persians they crossed over 
to the island. But Alexander, son of Philip, was destined in course 
of time to turn Clazomenae into a peninsula by carrying a mole 
from the mainland to the island. The bulk of the Clazomenians 
were not Jonians, but Cleonaeans and Phliasians, who had abandoned 
their cities when the Dorians returned to Peloponnese. ‘The τὸ 
Phocaeans came originally from the country which lies under 
Mount Parnassus, and is still called Phocis: they crossed to Asia 
with Philogenes and Damon the Athenians. They gained their land 
not by arms, but by an understanding with the Cymaeans. As the 
Ionians would not admit them into the Ionian confederacy till they 
should get kings of the race of Codrus, they got Deoetes, Periclus, 
and Abartus from Erythrae and Teos. 

Tv 

1. The Ionian cities in the islands are Samos, opposite Mycale, 
and Chios over against Mimas. 2. Asius, son of Amphiptolemus, 
a Samian, says in his epic poem that Phoenix had two daughters, 
Astypalaea and Europa, by Perimede, daughter of Oeneus; that 
Astypalaea had by Poseidon a son Ancaeus, who reigned over 
the Leleges, as they are called; that Ancaeus married Samia, 

daughter of the river Maeander, and had by her Perilaus, Enudus, 

Samus, Alitherses, and also a daughter Parthenope; and _ that 

Parthenope, daughter of Ancaeus, had Lycomedes by Apollo. 

Thus far Asius in his epic. 3. But at the time I speak of the 

people of Samos received a body of Ionian settlers, not because 

they loved them, but because they could not help it. The leader 
of the Ionians was Procles, son of Pityreus: he was an Epidaurian, 
and most of the people that he led were also Epidaurians who 
had been expelled from Epidauria by the Argives under Deiphontes. 

This Procles was of the lineage of Ion, son of Xuthus. But 

the Ephesians, under Androclus, made an expedition against 

Leogorus, son of Procles, who reigned after his father in Samos, and 

gaining a victory they drove the Samians out of the island. They 

charged the Samians with having joined the Carians in plotting 

3 against the Ionians. Of the banished Samians some settled in an 
island off Thrace, and in consequence of this settlement the island 
is known as Samothrace instead of Dardania. Another body of 
Samians under Leogorus fortified themselves at Anaea on the 
opposite mainland, and ten years afterwards, crossing over to Samos, 
expelled the Ephesians and recovered the island. 

4 4. The sanctuary of Hera at Samos is said by some to have 
been founded by the Argonauts, who brought the image with them 
from Argos. But the Samians themselves believe that the goddess 
was born in the island beside the river Imbrasus, and under the 
willow which still grows in her sanctuary. That this sanctuary is at 
all events one of the oldest in existence may be inferred especially 
from the image, for it is a work of an Aeginetan, Smilis, son 
of Euclides. This Smilis was a contemporary of Daedalus, 

5 though he did not equal him in renown. 5. For Daedalus came 
of the royal house of Athens, the Metionids, and was famous 
all over the world, not only for his art, but for his wanderings 
and his sorrows. He had slain his sister’s son, and knowing 
the customs of Athens, he fled of his own accord to the 

6 court of Minos in Crete. He made images for Minos and his 
daughters, as Homer signifies in the “ad, but being condemned 
by Minos for some offence, and cast into prison with his son, 
he escaped from Crete and went to the court of Cocalus. at Inycus, 
a city of Sicily. He was the occasion of war between the Sicilians 
and the Cretans, because Cocalus refused to surrender him at the 
demand of Minos. So much was he admired by the daughters of 
Cocalus for his art that for his sake they even plotted the death of 

7 Minos. It is clear that the fame of Daedalus spread all over 
Sicily and over a great part of Italy. But it does not appear that 
Smilis travelled anywhere except to Samos and Elis. But he did 
go to these places, and it was he who made the image of Hera in 
Samos. 

bo 

Oo 
Ga 
Go 

6. . . . Ion, the tragic poet, says in his history that Poseidon 8 
came to the island, which was then uninhabited, and there he loved 
a nymph, and when she was in labour snow (chzoz) fell on the ground, 
and therefore Poseidon named the boy Chios. He also states that 
Poseidon loved yet another nymph, by whom he had two sons, 
Agelus and Melas, and that in course of time Oenopion sailed with 
some ships from Crete to Chios, followed by his sons Talus, Euanthes, 
Melas, Salagus, and Athamas. Carians, too, came to the island in 9 
the reign of Oenopion, and also Abantes from Euboea. Oenopion 
and his sons were succeeded on the throne by Amphiclus, who 
came from Histiaea in Euboea at the command of the Delphic 
oracle. In the third generation after Amphiclus, Hector, who also 
had made himself king, waged war on those Abantes and Carians 
who dwelt in the island ; and some of them he slew in battle, and the 
rest he obliged to capitulate and withdraw. When the Chians had τὸ 
rest from war, Hector bethought him that they ought to join with the 
Ionians in the sacrifice at Panionium; and he received from the 
Ionian confederacy a tripod as a meed of valour. Such is the 
account which I find given of the Chians by Ion. He does not, 
however, say why the Chians are reckoned among the Ionians. 

ν 

1. Smyrna, one of the twelve Aeolian cities, built on the site which 
is still called the Old City, was wrested from the Aeolians by some 
Ionians from Colophon; but afterwards the Ionians allowed the 
Smyrnaeans to take part in the federal assembly at Panionium. The 
present city was founded by Alexander, son of Philip, in consequence 
of a vision which he had inadream. ‘They say he had been hunting 2 
on Mount Pagus, and when the chase was over he came to a 
sanctuary of the Nemeses, and there he lighted on a spring and a 
plane-tree before the sanctuary, the tree overhanging the water. As 
he slept under the plane-tree the Nemeses, they say, appeared to 
him, and bade him found a city there and transfer to it the 
Smyrnaeans from the old town. So the Smyrnaeans sent envoys to 
Clarus to inquire about the matter, and the god answered them :— 

Thrice blest, yea four times, shall they be 
Who shall inhabit Pagus beyond the sacred Meles. 

So they willingly removed, and they now believe in two Nemeses 3 
instead of one. They say that the mother of the two goddesses was 
Night, while the Athenians say that the father of the goddess (Nemesis) 
at Rhamnus was Ocean. 

2. Ionia enjoys the finest of climates, and its sanctuaries are 4 
unmatched in the world. The first for size and wealth is the 
sanctuary of the Ephesian goddess Next come two unfinished 

sanctuaries of Apollo: one at Branchidae, in the land of Miletus, the 
other at Clarus, in the land of Colophon. ‘Two other temples in 
Ionia were burned down by the Persians, to wit, the temple of 
Hera in Samos, and the temple of Athena at Phocaea; but scathed 

3 as they are by the flames, they are still wonderful. 3. You would 
be charmed, too, with the sanctuary of Hercules at Erythrae, and 
with the temple of Athena at Priene. The attraction of the latter 
is its Image; the charm of the former is its antiquity. For the 
image of Hercules is like neither the so-called Aeginetan images, 
nor the most ancient Attic images: but if ever there was a purely 
Egyptian image, this is it. A wooden raft floated from Tyre in 
Phoenicia with the god upon it; but how this happened is more 

6 than even the Erythraeans can say. When the raft reached the 
Ionian sea, they say that it came to anchor at the cape called 
Mesate (‘middle’), which is on the mainland exactly mid-way on 
the voyage from the harbour of Erythrae to the island of Chios. 
The raft having come to rest at this cape, the Erythraeans on 
the one side, and the Chians on the other, strained every nerve 

7to tow the image to their own shore. At last a man of 
Erythrae, Phormio by name, who got his livelihood by the sea and 
by catching fish, but had lost his eyesight by some disease, dreamed 
that the women of Erythrae must shear their hair, and that with a 
rope woven of the women’s tresses the men would be able to tow 
the raft ashore. The ladies of the burgesses would have none of 

8 the dream; but the Thracian women, bond and free alike, who 
dwelt in Erythrae, suffered their hair to be shorn. And thus the 
Erythraeans towed the raft ashore. So Thracian women are the only 
women who are free to enter the sanctuary of Hercules ; and the rope 
made of their tresses is preserved by the people of Erythrae to this 
day. And what is more, they say that the fisherman recovered his 

9sight and kept it for the rest of his life. 4. There is also in 
Erythrae a temple of Athena Polias, and a colossal wooden 
image of the goddess seated on a throne, with a distaff in either 
hand and a firmament on her head. From various indications I 
judged the image to be a work of Endoeus, particularly from an 
inspection of the workmanship of the image [in the interior of the 
temple], and last, but not least, from the style of the images of the 
Graces and Seasons in white marble that stand in the open air 
before the entrance. In my time the Smyrnaeans made a sanctuary 
of Aesculapius betwixt Mount Coryphe and a sea into which no 
water flows. 

10 5. Ionia is remarkable for other things besides its sanctuaries 
and its climate. ‘Thus in the land of Ephesus there is the river 
Cenchrius, the peculiar mountain of Pion, and the spring Halitaea. 
In the land of Miletus there is the spring Biblis, associated with 
all the poetic legends of Biblis’ love. In the land of Colophon 

there is a grove of ash-trees sacred to Apollo, and not far from the 
grove is the Ales, the coldest river in all Ionia. The district of 
Lebedus can boast its wondrous and salubrious baths. Teos, 11 
too, has its baths at Cape Macria, some in the natural clefts of 
the rock beside the breakers, others built in a costly and showy 
style. The Clazomenians have also baths; moreover, they worship 
Agamemnon. ‘They have also a cave called the cave of the mother 
of Pyrrhus, and they tell a tale of the shepherd Pyrrhus. The 12 
Erythraeans own a district called Chalcis, from which their third 
tribe takes its name. In Chalcis there is a cape stretching into 
the sea, and on this cape there are salt-water baths, which are the 
most salubrious of all the baths in Ionia. 6. The Smyrnaeans 
possess the river Meles, with its beautiful water, and at the springs 
of the Meles there is a grotto where they say that Homer composed 
his poems. One of the sights of Chios is the grave of Oenopion, 13 
whose deeds are the theme of stories that still linger on the spot. 
In Samos, on the road to the sanctuary of Hera, there is the tomb of 
Rhadine and Leontichus, and sad lovers go and offer their orisons 
at the tomb. In sooth Ionia is a land of many wonders that fall 
little short of the marvels of Greece itself. 

VI 

τ. When the Ionians were gone the Achaeans divided their 
land among themselves and settled in the cities. These cities, or 
at least those which were known to all the Greek world, were twelve 
in number: Dyme, the nearest to Elis; next Olenus, Pharae, Tritia, 
Rhypes, Aegium, Cerynea, Bura, also Helice, Aegae, and Aegira, 
and Pellene, the last town in the direction of Sicyonia. In these ᾿ 
cities, which had been previously inhabited by the Ionians, the 
Achaeans and their kings settled. 2. The most powerful leaders 2 
of the Achaeans were the sons of Tisamenus, to wit, Daimenes, 
Sparton, Tellis, and Leontomenes. But Cometes, the eldest of the 
sons of Tisamenus, had previously crossed the sea to Asia. 
Besides these chiefs of the Achaeans there was also Damasias, son 
of Penthilus, son of Orestes: he was cousin to the sons of 
Tisamenus on his father’s side. Of equal power with those I have 
mentioned were Preugenes and his son Patreus. ‘They belonged to 
the Achaeans of Lacedaemon, and were allowed by the Achaeans to 
found a city in the land, and the city was named after Patreus. 

3. The wars of the Achaeans are as follows. At the time of 3 
Agamemnon’s expedition to Ilium they still dwelt in Lacedaemon 
| and Argos, and formed the greatest portion of the Grecian host. 
But when the Medes under Xerxes invaded Greece, the Achaeans 
| are not known to have shared in the march of Leonidas to 
Thermopylae, nor to have helped Themistocles and the Athenians 

at the sea-fights of Euboea and Salamis, and their name does not 
appear in the list either of the Lacedaemonian or of the Athenian 
4allies. They were also absent from the battle of Plataea, else the 
name of the Achaeans would have been graved with the rest on the 
votive offering of the Greeks at Olympia. I suppose that they 
stayed at home to guard their native towns, and that, moreover, 
remembering the Trojan war they disdained to be led by the 
Dorians of Lacedaemon. This they showed in course of time. For 
when the Lacedaemonians afterwards went to war with the Athenians, 
the Achaeans were warm allies of the Patreans, and they were not less 

5 friendly to the Athenians. In the later Greek wars the Achaeans 
took part in the battle of Chaeronea against Philip and the Mace- 
donians, but they say they did not march into Thessaly to join in the 
war known as the Lamian war, alleging that they had not yet 
recovered from the disaster in Boeotia. 4. The guide at Patrae 
said that the wrestler Chilon was the only Achaean who took part 

6 in the fighting at Lamia. I myself know of a Lydian, Adrastus by 
name, who fought on the Greek side as a volunteer without the 
sanction of the Lydian community. But the Lydians set up a bronze 
statue of him in front of the sanctuary of Persian Artemis, and they 
carved an inscription on it, setting forth how he fell fighting for 

7 Greece against Leonnatus. The march to Thermopylae to meet the 
army of the Gauls was taken as little notice of by the Achaeans as 
by the rest of the Peloponnesians ; for as the barbarians had no 
ships, the Peloponnesians thought that if only they fortified the 
Isthmus of Corinth from the one sea at Lechaeum to the other sea 
at Cenchreae, they would have nothing to fear from the Gauls. 

8 5. Such was the policy adopted by all the Peloponnesians at 
the time of the Gallic war. But when the Gauls had somehow suc- 
ceeded in crossing the sea to Asia, the condition of Greece was 
this. There was no longer any state strong enough to take the 
lead. For the defeat at Leuctra, the consolidation of Arcadia at 
Megalopolis, and the settlement of the Messenians on her flank, 
still forbade Sparta to retrieve her shattered fortunes. As for 

9 Thebes, so low had the city been laid by Alexander, that when 
a few years afterwards the people were brought back by Cassander, 
they were unable even to hold their own. Athens, it is true, had 
earned the good-will of Greece, especially by her later exploits, 
but she was never able to recover from the effects of the war with 
Macedonia. 

Vil 

1. In the days when the Greeks had ceased to act in concert, 
and when every state stood by itself, Achaia enjoyed a preponder- 
ance of power. For, except Pellene, none of the Achaean cities 

had ever known a tyrant, and the calamities of war and pestilence 
had visited Achaia less heavily than the rest of Greece. 
Accordingly, the Achaean League, as it was called, took its rise, 
and concerted and carried out a federal policy. It was resolved 2 
that the federal assemblies should be held at Aegium ; for since 
Helice had been swallowed up by the sea there was no city in 
Achaia that could vie with Aegium in power and old renown. 
Of the rest of the Greeks the Sicyonians were the first to join 
the League; and they were followed sooner or later by other 
Peloponnesians. Indeed, the steady growth of the Achaean 
power won adherents to the League even beyond the bounds of 
Peloponnese. 2. The Lacedaemonians alone were the bitter foes 3 
of the Achaeans, and openly waged war on them. ‘The Spartan 
king Agis, son of Eudamidas, captured Pellene, a city of Achaia, 
but was immediately driven out of it by the Sicyonians under Aratus. 
However, the king of the other house, Cleomenes, son of Leonidas, 
son of Cleonymus, in a pitched battle at Dyme, gained a decisive 
victory over the Achaeans, under Aratus, and afterwards concluded 
a peace with the Achaeans and Antigonus. This Antigonus was 4 
then governor of Macedonia, acting as regent for the youthful 
Philip, son of Demetrius. The regent was a cousin of the young 
prince, whose mother he had espoused. No sooner, however, 
had Cleomenes made peace with Antigonus and the Achaeans 
than he broke all his oaths by subjugating Megalopolis in Arcadia. 
His perfidy drew down upon his country the defeat of Sellasia, 
where the Lacedaemonians were worsted by the Achaeans under 
Antigonus. In my description of Arcadia I shall again have 
occasion to mention Cleomenes. 

3. When Philip, son of Demetrius, was come to manhood, 5 
Antigonus resigned the sovereignty into his hands. The new king 
struck terror into the whole of Greece by aping the manners 
and policy of Philip, son of Amyntas, who was in truth not his 
ancestor, but his lord. In particular he copied his predecessor’s 
example, by flattering every traitor who was ready to sell his 
country for gold. At drinking-bouts he would pass the flowing 
bowl with a ‘Here’s to you, sir’; only the bowl flowed not 
with wine, but with poison. Such a thing, I do believe, never 
entered into the head of Philip, son of Amyntas ; but to his name- 
sake, the son of Demetrius, the poisoned cup was child’s play. 
And as a base of operations against Greece he garrisoned three 6 
cities which, in contemptuous mockery of the Greeks, he dubbed 
the keys of Greece. Peloponnese was dominated by Corinth with 
its frowning citadel; Euboea, Boeotia, and Phocis, by Chalcis, on 
the Euripus; and by holding Magnesia, at the foot of Mount 
Pelion, he menaced Thessaly and Aetolia. 4. But it was the 
Athenians and Aetolians whom he most cruelly harassed by 

VOL. I Ζ 

7 constant invasions and raids of freebooters. In my account 

of Attica I have already enumerated the various peoples, both 
Greeks and foreigners) who made common cause with Athens 
against Philip; and I showed how, through the weakness of their 
allies, the Athenians had to fall back for help upon the Romans. 
Not long before the Romans had despatched troops, nominally to 
aid the Aetolians against Philip, but really to spy out the state of 

8 affairs in Macedonia. In answer to the Athenian appeal the 

Oo 

Romans sent an army under Otilius, for that was the name he was 
best known by. The Romans do not, like the Greeks, add their 
fathers’ names to their own, but every man has three names at least, 
and sometimes more. Otilius had orders to protect the Athenians 
and Aetolians from the attacks of Philip. He carried out his 
orders, but incurred the displeasure of his countrymen by capturing 
and destroying the cities of Hestiaea in Euboea, and Anticyra in 
Phocis, which had perforce acknowledged the sway of Philip. 
That, I take it, was why the Senate, on being apprised of what had 
passed, sent out Flamininus to relieve him of the command. 

Vill 

τ. On his arrival Flamininus defeated the Macedonian garrison 
of Eretria and sacked the town. Then marching to Corinth, which 
was garrisoned by Philip, he sat down before it, and sent to the 
Achaeans, desiring that, if they loved Greece and valued 
the honour of an alliance with Rome, they would join him with 
a force before Corinth. But the Achaeans deeply resented the 
conduct of Flamininus and of Otilius before him, both of whom had 
behaved with merciless severity to ancient Greek cities that had 
never done the Romans any harm, and had been loath to yield to 
the Macedonian rule. They foresaw also that, like the rest of 
Greece, they were only about to exchange the dominion of Mace- 
donia for that of Rome. The debate was long and keen, but at 
last the Roman party carried the day, and Achaean troops shared 
with Flamininus in the capture of Corinth. Thus delivered from the 
Macedonian yoke the Corinthians at once joined the Achaean 
League: they had joined it before, when the Sicyonians, under 
Aratus, drove the garrison out of Acro-Corinth, and slew the com- 
mander, Persaeus, who had received his commission from Antigonus. 
2. Henceforth the Achaeans were styled the allies of Rome, and 
zealous allies they proved themselves on all occasions. They followed 
the Romans into Macedonia to attack Philip: they shared in the ex- 
pedition into Aetolia; and they fought on the Roman side against Anti- 

4 ochus and his Syrians. In fighting the Macedonians or the Syrians 

the Achaeans were animated only by their friendship for Rome ; but 
with the Aetolians they had a long score of their own to settle. 

3. No sooner was the ferocious tyranny of Nabis at Sparta put 
down than the affairs of Lacedaemon engaged the attention of the 
Achaeans. ‘They drew the Lacedaemonians into the Achaean con- 5 
federacy, meeted out to them a rigorous justice, and razed the walls 
of Sparta to the ground. These walls had been hastily run up at the 
time of the invasion, first of Demetrius, and afterwards of the Epirots, 
under Pyrrhus ; but they had been vastly strengthened during the 
tyranny of Nabis. ‘The Achaeans not only demolished the walls of 
Sparta, but also repealed the laws of Lycurgus relating to the training 
of the lads, and ordained that the Spartan lads should be trained on 
the Achaean model. I shall treat of this topic more at large in de- 6 
scribing Arcadia. 4. Chafing at the Achaean ordinances, the Lace- 
daemonians had recourse to Metellus and his colleagues, who had 
come on an embassy from Rome, not to stir up war against Philip 
and the Macedonians, for peace had already been concluded be- 
tween Philip and the Romans, but to look into the grievances which 
the Thessalians or Epirots had against him. In truth, Philip and 7 
the power of Macedonia had already been humbled by the Romans. 
For in a battle with the Romans, under Flamininus, on the 
heights called Cynoscephalae, Philip had been worsted; nay, 
though he strained every nerve in the engagement, he was so 
soundly beaten that he lost most of his army, and had to enter into 
an engagement with the Romans, in virtue of which he withdrew 
his garrisons from every Greek city which he had reduced by force 
of arms. 5. However, by dint of prayers and entreaties, seconded 8 
by a lavish expenditure of treasure, he procured a nominal peace from 
the Romans. The history of Macedonia, its rise to power under 
Philip, son of Amyntas, and its fall under the later Philip, had been 
divinely foretold by the Sibyl. The prophecy ran thus :— 

Ye Macedonians, who glory in your kings of Argive race, 9 
The reign of Philip will be your bliss and bane. 

The first Philip will make you lords of cities and peoples ; 

But the younger will lose all honour, 

Vanquished by the men of the West and of the East. 

Now the Macedonian empire was destroyed by the Romans who 
dwell in the west of Europe, and amongst their allies was Attalus, 
<who sent> an army from Mysia, an eastern land. 

IX 

1. Metellus and his colleagues resolved not to overlook the 
affairs of the Lacedaemonians and Achaeans. They requested the 
officers of the League to summon a diet with a view to advising the 
assembled confederacy to treat the Lacedaemonians with greater 

lenity. The officers replied that they would summon the diet 
neither for them nor for anybody else who could not produce a 
decree of the Roman Senate sanctioning the proposal with which he 
intended to come before the assembly. Deeply affronted, Metellus 
and his colleagues, on their return to Rome, denounced the Achaeans 
to the Senate in unmeasured and not always accurate terms. 
2. Still more numerous were the charges brought against the 
Achaeans by Areus and Alcibiadas, Lacedaemonians of the highest 
standing, who, however, did not act fairly by the Achaeans. For 
when they were driven into exile by Nabis, they had been hospit- 
ably received by the Achaeans, who, on the death of Nabis, restored 
them to Sparta against the wishes of the Lacedaemonian commons. 
They now appeared before the Senate, and loudly inveighed against 
the Achaeans; wherefore on their return the Achaean diet sen- 
3tenced them to death. 3. The Senate sent a commission, with 
Appius at its head, to arbitrate between the Lacedaemonians and 
Achaeans. But the very sight of the commissioners could not but 
be distasteful to the Achaeans, since in their suite were Areus and 
Alcibiadas, the men against whom at that moment the Achaeans were 
most exasperated. The feelings of the Achaeans were wounded still 
more deeply by the speeches addressed by the commissioners to the 
4 diet, for their tone was angry rather than conciliatory. But Lycortas 
of Megalopolis, a man of the highest reputation in Arcadia, who had 
caught some of his friend Philopoemen’s high spirit, asserted the 
rights of the Achaeans in a speech, in the course of which he 
insinuated a covert reflection on the Romans. His speech was 
received with jeers by Appius and his colleagues, who absolved 
Areus and Alcibiadas from all guilt touching the Achaeans, and 
allowed the Lacedaemonians to send ambassadors to Rome, thereby 
violating the treaty between the Romans and Achaeans, by which it 
had been provided that the right of sending ambassadors to the Roman 
Senate should be vested in the Achaean confederacy as such, and that 
none of the federal states should send a separate embassy of its own. 
5 After the Achaeans had despatched a counter embassy, and both sides 
had been heard by the Senate, the Romans sent once more the same 
commissioners (namely, Appius and those who had accompanied him 
to Greece before) to arbitrate between the Lacedaemonians and 
Achaeans. ‘The commissioners restored to Sparta the men who had 
been expelled by the Achaeans, and they remitted the punishments 
to which the Achaeans had sentenced all who had withdrawn without 
standing their trial. They did not indeed release the Lacedae- 
monians from their connection with the Achaean League, but they 
established foreign courts for the trial of capital charges: all other 
cases they left to the federal jurisdiction. 4. Also the circuit 
6 of the walls of Sparta was rebuilt. Of all the plots on which the 
restored Lacedaemonian exiles embarked, the one by which they 

Ὁ 

hoped to mortify the Achaeans most cruelly was the following. 
They prevailed on the Achaean exiles, and those Messenians who had 
been banished by the Achaeans for their supposed share in the 
death of Philopoemen, to go to Rome, and accompanying them they 
intrigued to have them restored to their native lands. 5. As Appius 
was a warm partisan of Lacedaemon and a steady adversary of the 
Achaeans, the intrigues of the Messenian and Achaean exiles were 
assured of an easy success. Despatches were at once forwarded by 
the Senate to Athens and Aetolia, containing instructions to restore 
the Messenians and Achaeans to their homes. This touched the 7 
Achaeans to the quick: they reflected what scanty justice they had 
received at the hands of the Romans, and how all the services they 
had done them had been done in vain. To please the Romans 
they had turned their arms against Philip, against the Aetolians, 
and afterwards against Antiochus, and now they were treated as of 
less account than a pack of exiles who had imbrued their hands in 
blood. Nevertheless, they resolved to yield. 

x 

1. That foulest of all crimes, the betrayal of native land and 
fellow-countrymen for personal gain, was fated to be the source of a 
series of disasters to the Achaeans as it has been to others. Indeed 
the crime has never been unknown in Greece since time began. In 
the reign of Darius, son of Hystaspes, king of Persia, the cause of 
Ionia was lost because all the Samian captains save eleven deserted 
the Ionian fleet. After the subjugation of Ionia, the Medes en- 2 
slaved Eretria, the place being betrayed by Philagrus, son of Cyneas, 
and Euphorbus, son of Alcimachus, the two men of fairest fame in 
the city. When Xerxes marched against Greece, Thessaly was 
betrayed into his hands by the Aleuads, and Thebes by Attaginus 
and Timegenidas, men of the first rank in that city. After the 
Peloponnesian war, Xenias, an Elean, tried to betray Elis to the 
Lacedaemonians under Agis. The friends of Lysander, as they were 3 
called, never ceased intriguing to hand over their respective countries 
to Lysander. In the reign of Philip, son of Amyntas, you will find 
that Lacedaemon was the only city in Greece that was not betrayed. 
All the rest suffered more from treachery than they had formerly 
done from the plague. On the other hand, the good fortune of Alex- 
ander, son of Philip, enabled him to dispense almost wholly with 
the services of traitors. After the defeat of the Greeks at Lamia, 4 
Antipater, burning to carry the war into Asia, was fain to patch up 
a hasty peace, and it mattered nothing to him whether he left Athens 
and the whole of Greece free. But Demades and the gang of 
traitors at Athens brought him round to a policy of inflexible rigour, 
and by creating a panic at Athens, they were instrumental in bring- 

ing Macedonian garrisons both into that city and into most others. 

5 The following consideration confirms this view. The Athenians 
were not reduced to subjection by Philip after their discomfiture in 
Boeotia, although they lost a thousand killed in the battle and two 
thousand prisoners; whereas after Lamia they were actually en- 
slaved by the Macedonians, though not more than two hundred of 
them perished in the field. Thus the plague of treachery never died 
out in Greece. 2. It was Callicrates, an Achaean, who, at the time 
I speak of, completed the subjection of his countrymen to Rome. 
But their troubles began with the overthrow of Perseus and the 
Macedonian empire by the Romans. 

6 Peace reigned between Perseus and the Romans under the 
treaty concluded by his father Philip, till Perseus took it into his 
head to break his oaths. So he led an army against . . . Abrupolis, 
king of the Sapaeans, and drove them from house and home, 
though they were allies of the Romans. These Sapaeans are men- 

7 tioned by Archilochus in an iambic line. For this wrong done to 
the Sapaeans, Perseus and the Macedonians were conquered, and 
after the conquest ten Roman senators were sent to settle the affairs 
of Macedonia in the interests of Rome. When they were come to 
Greece, Callicrates left no means untried to worm himself into their 
good graces by fair speeches and flattering attentions. One of the 
commissioners, a man of little honesty, he attached so completely to 

8 himself that he even induced him to attend the Achaean diet. On 
appearing before the assembly this person averred that in his war 
with Rome Perseus had received supplies of money and other assist- 
ance from the most influential men among the Achaeans. He 
therefore desired the diet to sentence them to death; if sentence 
were passed, he would then, he said, disclose their names. The 
proposal seemed monstrous, and the members present demanded 
that he should name the Achaeans who had sided with Perseus, if 
there were any such ; until he did so, it was unreasonable, they said, 

9 that they should condemn them. ‘Thus put to it, the Roman 
had the effrontery to declare that the Achaean generals, one and all, 
were implicated in the charge ; ‘ For all of them,’ said he, ‘ favoured 
the cause of Macedonia and Perseus.’ It was Callicrates who 
prompted him to say this. But when he had sat down, up got 
Xenon, a man much esteemed by the Achaeans, who said, ‘‘Touch- 
ing this charge, the facts are these. I was one of the Achaean 
generals, but neither was I a traitor to Rome nor a friend to 
Perseus. And on this charge I am willing to be tried either in the 

το diet or before the Romans.’ He spoke frankly out of a good 
conscience. ‘The Roman at once seized the pretext, and sent all 
whom Callicrates accused of having favoured Perseus to be tried by 
a Roman court. Never before had this been done to Greeks. 
Even the most powerful sovereigns of Macedonia, Philip, son of 

Amyntas, and Alexander, had not obliged their Greek opponents to 
be sent to Macedonia, but had allowed them to be brought to 
account by the Amphictyons. But on this occasion it was decided 
that every man of the Achaean nation whom Callicrates chose to 
accuse, innocent though he might be, should be taken to Rome ; and 
the number of those who were thus taken was over a thousand. 
The Romans, believing that these men had been already condemned 
by the Achaeans, distributed them among the cities of Etruria, and 
though the Achaeans sent embassy after embassy, and petition after 
petition, on behalf of the prisoners, no heed was paid to them. 
However, in the seventeenth year of their captivity, three hundred 1 
prisoners or less—the remnant of the Achaeans in Italy—were 
released, it being thought that they had been punished enough. 
But as for such as had escaped, either on the way to Rome or from 
the cities to which they had been sent by the Romans, there was no 
help for them, but, if retaken, they must pay the forfeit. 

"ι 

ΧΙ 

1. Again the Romans despatched a senator to Greece. His 
name was Gallus, and he was sent to arbitrate between the Lacedae- 
monians and Argives in a dispute about land. This Gallus treated 
the Greeks in general with much haughtiness, both in word and 
deed; but as for the Lacedaemonians and Argives, he absolutely 

mocked them. Between these renowned states which on a question 2 

of boundaries had freely shed their blood in a famous war of old, and 
in a later age had had their disputes settled by Philip, son of 
Amyntas, between these states, I say, Gallus disdained to arbitrate 
in person, and left the decision to Callicrates, the evil genius of 

Greece. Furthermore, the Aetolians of Pleuron applied to Gallus 3 

for leave to sever their connection with the Achaean confederacy. 
He suffered them to send an embassy on their own account to 
Rome, and the Roman Senate allowed them to secede from 
the Achaean League. The Senate, moreover, instructed Gallus to 
release as many cities as possible from their connection with the 
Achaean confederacy. 

2. Whilst he was carrying out his orders, the Athenian 4 

democracy pillaged Oropus, a town that was subject to their sway. 
They did so from necessity, rather than choice, being reduced to the 
utmost poverty by the Macedonian war, which had told more heavily 
on them than on the rest of the Greeks. So the Oropians appealed 
to the Roman Senate, which decided that they had been unjustly 
treated, and accordingly instructed the Sicyonians to levy a fine 
on the Athenians proportionate to the injury which the latter had 
wantonly inflicted on Oropus. The Athenians failing to appear at 5 
the bar when the case came on, the Sicyonians sentenced them to pay 

I 

ΟΣ 

ὃ 

[Ὁ 

a fine of five hundred talents; but at the petition of the Athenians 
the Roman Senate remitted the fine except one hundred talents. 
Even that sum was not paid by the Athenians, who by promises and 
gifts cajoled the Oropians into a compact that an Athenian garrison 
should march into Oropus, and that the Athenians should take 
hostages from them; but that if the Oropians should again have any 
eround of complaint against the Athenians, then the latter were to 
withdraw their garrison and restore the hostages. It was not long 
before some of the garrison ill-treated some of the Oropians. But 
when the Oropians sent to Athens, demanding the restoration of the 
hostages and the withdrawal of the garrison in accordance with the 
compact, the Athenians refused to do either, alleging that the blame 
rested on the garrison and not on the Athenian people, but promis- 
ing that the guilty persons should be brought to justice. 3. The 
Oropians then appealed for help to the Achaeans ; but the latter, out 
of friendship and respect for the Athenians, refused it. Thereupon 
the Oropians promised ten talents to Menalcidas, a Lacedaemonian, 
who was then general of the Achaeans, if he would induce the 
Achaeans to come to their aid. Menalcidas promised half the 
money to Callicrates, whose friendship with Rome gave him a para- 
mount influence in the League. So when Callicrates had been 
brought over to the views of Menalcidas, it was decided to assist the 
Oropians against the Athenians. Getting word of this, the 
Athenians hastened with all speed to Oropus, and after making a 
clean sweep of everything that had been overlooked in their former 
raids, they brought off the garrison. The Achaeans having arrived 
too late, Menalcidas and Callicrates would fain have persuaded them 
to make an inroad into Attica; but their advice was opposed, 
particularly by the Lacedaemonians, and the army beat a retreat. 

XII 

1. Though the Oropians had received no assistance from the 
Achaeans, nevertheless Menalcidas extorted the money from them. 
But no sooner did he finger the bribe than he began to think it hard 
that he should have to go shares with Callicrates. At first he lied 
and procrastinated ; but soon he plucked up courage and flatly 
refused to give him a farthing. It is a true saying, that one flame is 
more devouring than another, one wolf fiercer than his fellows, and 
one hawk swifter than another on the wing, since in perfidy 
Menalcidas outdid Callicrates, the greatest villain of the age, a man 
who was never proof against a bribe. Having incurred the enmity 
of Athens without making a penny by the transaction, Callicrates, as 
soon as Menalcidas’ term of office was at end, arraigned him before 
the Achaeans on a capital charge, asserting that on an embassy to 
Rome Menalcidas had intrigued against the Achaeans, and had done 

\ 

his best to detach Sparta from the Achaean League. Being thus in 3 
great peril, Menalcidas gave three of the talents which he had got 
from Oropus to one Diaeus, of Megalopolis, who had succeeded him 
in office, and who, in consideration of the bribe, exerted himself 
successfully to save Menalcidas in the teeth of the Achaeans them- 
selves. The blame of Menalcidas’ acquittal was laid by the 
Achaeans, one and all, at the door of Diaeus. 2. But he sought to 
divert their attention from the accusations against himself by stirring 
them up to fly at higher game. The pretext which he used to hood- 
wink them was as follows. The Lacedaemonians had appealed to the 4 
Roman Senate on a question of disputed territory, and in answer 
to their appeal the Senate had ordered them to submit all cases, 
except capital ones, to the judgment of the Achaean diet. This was 
the Senate’s answer; but Diaeus, instead of telling the Achaeans 
the truth, flattered their vanity by assuring them that the Senate 
had accorded them capital jurisdiction over the Spartans. So the 5 
Achaeans claimed the right of trying Lacedaemonians on capital 
charges; but the Lacedaemonians denied the truth of Diaeus’ 
statement, and desired to refer the question to the Roman Senate. 
The Achaeans then seized another pretext, affirming that none of 
the states which composed the League was entitled to send an 
embassy on its own account to Rome. These disputes led to a war 6 
between the Achaeans and Lacedaemonians. The latter, perceiving 
they were no match for their adversaries, sent embassies to the 
Achaean cities, and opened private negotiations with Diaeus. The 
cities all answered to the same effect, that they could not lawfully 
disobey their general if he ordered them to take the field. Now, 
Diaeus was general, and he gave out that he would turn his arms, 
not against Sparta herself, but against the troublers of her peace. 
When the Spartan senate inquired how many he thought guilty, he 7 
sent them the names of four-and-twenty of the first men in Sparta. 
On this the motion of Agasisthenes was put and carried ; and if the 
mover had been respected before, his reputation stood higher than 
ever for the advice he gave that day. He counselled the men who 
had been named to retire into voluntary exile, and not to draw down 
war on Sparta by staying where they were, adding that if they fled to 
Rome they would soon be restored by the Romans. In their 8 
absence they were nominally tried by the Spartans and sentenced to 
death. The Achaeans despatched Callicrates and Diaeus to Rome 
to plead against the Spartan exiles before the Senate. Callicrates 
fell sick, and died on the road ; but even if he had reached Rome, I 
doubt whether, instead of doing the Achaeans any good, he would not 
have landed them into a worse scrape than ever. Diaeus, however, 
stood up to Menalcidas in the Senate, and the language they used to 
each other was more copious than decent. The Senate answered 9 
that they would send commissioners to decide the differences between 

the Lacedaemonians and Achaeans. However, the commissioners 
journeyed so leisurely, that Diaeus had time once more to befool the 
Achaeans, and Menalcidas to hoodwink the Lacedaemonians. The 
former were deluded by Diaeus into believing that the Roman 
Senate had placed the Lacedaemonians completely under their 
control ; and the Lacedaemonians in their turn were deceived by 
Menalcidas into imagining that the Romans had relieved them from 
all connection with the Achaean League. 

Ἢ XIII 

1. These bickerings brought the Achaeans once more to the 
brink of war with Lacedaemon. Indeed Damocritus, who had been 
elected general of the League, was in the act of mustering an army 
to take the field against Sparta, when a Roman force under Metellus 
arrived in Macedonia to put down a revolt headed by Andriscus, 
son of Perseus, son of Philip. The war in Macedonia was very easily 

2 decided in favour of the Romans; and the commissioners, whom the 
Senate had despatched to settle the affairs of Asia, were requested by 
Metellus, before they crossed the sea, to confer with the Achaean 
leaders, and forbid them to direct their arms against Sparta, enjoin- 
ing them further to abide the arrival of the Roman arbitrators. 

3 The commissioners delivered their message, but finding that the 
Achaeans, under Damocritus, had already taken the field against 
Lacedaemon, and that their advice fell on deaf ears, they proceeded 
on their journey to Asia. 2. The Lacedaemonians, with a spirit 
disproportionate to their resources, flew to arms, and marched out to 
defend their country, but were speedily overpowered. A thousand, the 
flower of their youth and valour, fell in the battle : the rest of the army 

4 fled to the city as fast as they could lay legs to the ground. If 
Damocritus had acted with energy, the Achaeans could have entered 
the walls in the rush of fugitives from the battlefield. As it was, he 
recalled his men from the pursuit, and then, instead of pushing the 
siege vigorously, contented himself with overrunning and pillaging 

5 the territory. 3. On leading his army home again, he was sentenced 
by the Achaeans as a traitor to pay a fine of fifty talents, and being 
unable to find the money, he fled from Peloponnese. 4. Diaeus, 
chosen to succeed him in the command, promised the envoys, who 
had been again sent by Metellus, that he would not wage war on the 
Lacedaemonians, but would abide the arrival of the mediators 

6from Rome. However, he played the Lacedaemonians another 
trick, by seducing from their allegiance and garrisoning the 
towns round about Sparta, thus providing the Achaeans with so 

7 many bases for attacking the Lacedaemonian capital. 5. The 
Lacedaemonians chose Menalcidas to command them against 
Diaeus ; and though they were but ill equipped with the ammuni- 

tions of war, though their coffers especially were nearly empty, and 
the fields lay unsowed, nevertheless he persuaded them to violate the 
truce. He stormed and laid in ruins the town of Iasus, situated on 
the borders of Laconia, but at that time subject to the Achaeans. 
For thus stirring up war once more between the Lacedaemonians 8 
and Achaeans he earned the reproaches of his countrymen, and seeing 
no escape for the Lacedaemonians from the impending peril, he 
made away with himself by drinking poison. Such was the end of 
Menalcidas, who at the time of his death was commander-in-chief of 
the Lacedaemonians, as he had previously been of the Achaeans. 
In the former capacity he proved himself the worst general, and in 
the latter capacity the greatest rascal in the world. 

XIV 

1. The commissioners sent from Rome to arbitrate between 
the Lacedaemonians and Achaeans arrived in Greece. Amongst 
them was Orestes. ... He summoned the magistrates of the 
Achaean cities, including Diaeus, to meet him. When they were 
come to his lodgings he unfolded to them the whole scheme, how 
the Roman Senate deemed it fair that neither Lacedaemon nor yet 
Corinth should belong to the Achaean League, and that Argos, 
Heraclea under Oeta, and Orchomenus of Arcadia, should also be 
released from their connection with the League, on the ground that 
they were not of the Achaean stock, and had only subsequently 
been incorporated in the confederacy. 2. He was still speaking 2 
when the Achaean magistrates, without waiting to hear him out, 
rushed from the house and summoned the Achaeans to ἃ parlia- 
ment. ‘They, on hearing the decision of the Romans, immediately 
fell upon the Spartans who happened to be staying in Corinth, and 
seized every one of them, not only those whom they knew for 
certain to be Lacedaemonians, but also those whom they merely 
suspected of being so from the cut of their hair, from the make of 
their shoes or clothes, or from their names. Some succeeded in 
taking refuge in the house where Orestes lodged, but even thence 
the Achaeans attempted to drag them by force. Orestes and his 3 
colleagues strove to bridle their fury, bidding them remember that 
they were committing a wanton and wicked aggression on the 
Romans. Not many days afterwards the Achaeans clapped into 
gaol all the Lacedaemonians they had apprehended; but they 
picked out the foreigners and let them go. They also sent 
some of the chief men of Achaia, including Thearidas, as envoys to 
Rome. These men on their way to Rome met a Roman embassy 
which had been sent after the departure of Orestes to settle the 
affairs of Lacedaemon and Achaia; so they turned and came back 

4 with them. When Diaeus’ term of office had expired, Critolaus was 
chosen general by the Achaeans. 
3. This Critolaus was seized with a deep but senseless craving 
to make war on the Romans. By this time the Roman com- 
missioners had arrived to arbitrate between the Lacedaemonians 
and Achaeans ; and Critolaus had a conference with them at Tegea 
in Arcadia. Though he was most unwilling to call a general 
assembly of the Achaeans, he despatched messengers whom, in the 
hearing of the Romans, he charged to summon the deputies to the 
diet. But privately he sent word to the deputies of the various 
cities to stay away from the meeting. When the members did not 
appear, Critolaus plainly showed his hand by desiring the Romans 
to wait for another assembly of the League, which would be in six 
months’ time; for he refused to treat with them without the authority of 
his government. The commissioners saw that they were being played 
upon, and so took their departure for Rome. 4. But Critolaus 
assembled the Achaeans in Corinth, and persuaded them to take 
arms against Sparta, and even to declare war openly against Rome. 
6 Now when a king or a state goes to war and is unfortunate, the issue 
is due to the jealousy of one of the higher powers, and throws no 
slur on the persons who made the war. But rashness combined 
with weakness is madness rather than misfortune. It was this that 
ruined Critolaus and the Achaeans. They were also goaded on by 
Pytheas, who was then Boeotarch at Thebes ; and the Thebans pro- 

7 fessed that they would join heartily in the war. For the Thebans 
had been tried and sentenced by Metellus to pay a fine, first, to the 
Phocians, for invading Phocis; second, to the Euboeans, for devas- 
tating Euboea; and, third, to the Amphissians, for ravaging their 
lands when the corn was ripe. 

on 

XV 

1. The Romans, informed of these facts by the commissioners 
whom they had sent to Greece, as well as by the despatches of 
Metellus, found the Achaeans culpable, and ordered Mummius, who 
had been elected consul, to lead a fleet and army against them. As 
soon as Metellus got word of the approach of Mummuus and his army, 
he made an effort to bring the war to an end before that general should 

2 arrive in Greece. He therefore sent messengers to the Achaeans, 
ordering them to release Lacedaemon and the other states mentioned 
by the Romans from their connection with the League, and promising 
them an amnesty for their past disobedience. At the same time 
that he made these overtures, he was marching with his army from 
Macedonia, through Thessaly and by the Lamian Gulf. 2. But 
Critolaus and the Achaeans would listen to no proposals for an 
accommodation, and invested the town of Heraclea, which refused 

to join the Achaean League. However, when Critolaus learned 3 
from his scouts that the Romans under Metellus had crossed 
the Spercheus, he fled to Scarphea in Locris, without daring to 
offer Metellus battle in the pass between Heraclea and Thermopylae. 
Not even the spot where the Lacedaemonians had fought for Greece 
against the Medes, and the Athenians had fought as gloriously 
against the Gauls, could fire with bright hope that craven heart. 
3. A little way outside of Scarphea the Roman general came up 4 
with the fugitives. ‘The carnage was great, and about a thousand 
prisoners fell into his hands. Critolaus was not seen alive after the 
battle, nor was he found among the dead. If he ventured to 
plunge into the salt marsh at the foot of Mount Oeta, he must 
infallibly have sunk into the depths unnoticed and unknown. 
But his death gives ample scope for conjecture. Meantime a 5 
thousand picked Arcadian troops, who cast in their lot with 
Critolaus, had taken the field and advanced as far as Elatea 
in Phocis, where they were received into the city on the strength 
of some ancient tie of kinship, real or imaginary. But when 
news came of the defeat of the Achaeans under Critolaus, the 
Phocians ordered the Arcadians out of Elatea. As they were 
retreating into Peloponnese, the Romans under Metellus came 
upon them at Chaeronea. There and then the gods of Greece 
took vengeance on the Arcadians, who were now slaughtered by the 
Romans on the very ground where they had left the Greeks to fight 
against Philip and the Macedonians. 

4. Diaeus now came forward once more and took the command 7 
of the Achaean army. Following the example set by Miltiades and 
the Athenians before the battle of Marathon, he set the slaves free, 
and called out all the men of military age from the cities of Achaia 
and Arcadia. Inclusive of slaves, the levy amounted to six 
hundred horse and fourteen thousand foot. But now Diaeus acted 8 
like an utter fool. Though he knew what a poor fight the whole 
Achaean forces under Critolaus had made against Metellus, he 
detached four thousand men under Alcamenes and sent them to 
garrison the city of Megara, and to intercept the march of Metellus 
and the Romans if they should advance that way. 5. After9g 
the overthrow of the picked Arcadian troops at Chaeronea, 
Metellus marched with his army against Thebes, for the Thebans 
had joined the Achaeans in besieging WHeraclea, and had 
taken part in the battle of Scarphea. The whole population, 
male and female, old and young, now abandoned the city and 
roamed up and down Boeotia, or fled to the mountain - tops. 
Metellus, however, allowed his men neither to fire the sanctuaries 10 
of the gods nor to pull down the buildings; and he forbade 
them to kill or make prisoner any of the Thebans; only he gave 
orders that if Pytheas were taken, he should be brought to him. 

io) 

I 

ee 

Pytheas was quickly discovered, and being taken to Metellus, he 
paid the forfeit. On the approach of the Roman army to Megara, 
Alcamenes and his men did not stand their ground, but fled to the 
Achaean camp at Corinth. The Megarians surrendered the city to 
the Romans without striking a blow. When Metellus reached the 
Isthmus, he again made overtures of peace to the Achaeans, for he 
was bent on winding up the affairs of Achaia as well as of Mace- 
donia, But the stubborn folly of Diaeus baffled all his efforts. 

μεὶ 

XVI 

1. In the early morning Mummius joined the Roman army. He 
was accompanied by Orestes, who had formerly come to settle the 
difference between the Lacedaemonians and Achaeans. On his 
arrival Mummius sent away Metellus and his troops to Macedonia, 
and remained himself at the Isthmus till his whole force should 
assemble. The cavalry mustered three thousand five hundred 
strong: the infantry amounted to twenty-three thousand. ‘To these 
were added a corps of Cretan archers; and Attalus sent from 
Pergamus on the Caicus a contingent under the command of 

2 Philopoemen. An advance guard, consisting of the auxiliaries and 
some Italian troops, was posted by Mummius at a distance of 
twelve furlongs. 2. But the haughty Romans kept a careless look- 
out, the enemy surprised them in the first watch of the night, put 
some to the sword, and drove in the main body on the camp, 
capturing about five hundred shields. Flushed with their success 
in this skirmish, the Achaeans drew out in order of battle without 

3 waiting for the Romans to attack. But the moment Mummius 
advanced to meet them the Achaean horse took to flight, without 
standing even the first charge of the Roman cavalry. The foot, 
disheartened by the rout of the horse, nevertheless abided the 
onslaught of the Roman infantry, and though outnumbered and faint 
with wounds stood their ground bravely, till a thousand picked 

4 Roman troops fell on their flank. Then they broke and fled. Now if 
Diaeus had boldly thrown himself into Corinth after the battle and 
opened the gates to the fugitives, the Achaeans might have been 
able to get favourable terms from Mummius, who would have been 
reduced to the lingering operations of a siege. 3. But, instead of 
that, while his men were still wavering, he fled straight for Megalo- 
polis. Very different from his behaviour towards the Achaeans was 
the behaviour of Callistratus, son of Empedus, towards the Athenians. 

5 Callistratus commanded a cavalry regiment in Sicily. When the 
Athenians with all their allies fell at the river Asinarus, he gallantly 
cut his way through the enemy at the head of his regiment. But 
as soon as he had brought most of his men safe to Catana, he 
wheeled about and rode back to Syracuse the way he came. ‘There, 

finding the enemy still engaged in pillaging the Athenian camp, 
he cut down five of them, and then fell, horse and man together, 

covered with mortal wounds. ‘Thus he shed lustre not only on 6 

himself, but on his country, by choosing to save his regiment 
and to die himself. 4. But Diaeus, after ruining the Achaeans, 
brought the evil tidings to the people of Megalopolis, and having 
put his wife to death with his own hand, to prevent her falling into 
the hands of the enemy, he drank poison and died. ‘Thus the 
parallel which he presented to Menalcidas in the rapacity of his life, 
he now completed by the cowardice of his death. 

5. At nightfall the fugitives from the battlefield who had 7 

escaped to Corinth fled from the city, and most of the popula- 
tion fled also. Though the gates stood open, Mummius hesitated 
at first to enter the city, for he suspected that an ambush might be 
lurking inside the walls. But on the second day after the battle he 

stormed the city and set it on fire. Most of the people found in it 8 

were massacred by the Romans, and Mummius sold the women and 
children. He sold also such of the liberated slaves as had fought in 
the ranks of the Achaeans, and had not met their death on the battle- 
field. ‘The most admired monuments of piety and art he carried 
off; the less valuable he presented to Philopoemen, the general of 
Attalus, and in my time the spoils of Corinth were still to be seen at 

Pergamus. He also dismantled the walls of all the cities that had 9 

fought against the Romans, and he disarmed the inhabitants without 
waiting for assessors to be sent from Rome. 6. When they came he 
put down the democracies, and established the government on the 
base of a property qualification. Greece was assessed to pay tribute, 
and owners of property were forbidden to acquire property abroad : 
all national confederacies, whether Achaean, Phocian, Boeotian, or 
what not, were dissolved. 7. Not many years afterwards the Romans 
took pity on Greece, and restored the old national confederacies and 
the right of acquiring property abroad. They further remitted all the 
fines imposed by Mummius, who had ordered the Boeotians to pay 
a hundred talents to the Heracleots and Euboeans, and the Achaeans 
to pay two hundred talents to the Lacedaemonians. Of these 
burdens the Greeks were relieved by the Romans; but to this day 
a governor is still sent to Greece. The Romans call him the 
governor, not of Greece, but of Achaia, because the Achaeans were 
at the head of Greece at the time of the Roman conquest. The 
war ended in the archonship of Antitheus at Athens, in the hundred 
~ and sixtieth Olympiad, in which the prize was won by Diodorus of 
Sicyon. 

XVII 

1. This was the period when Greece sank to the lowest depth 
of weakness. From time immemorial, indeed, parts of it had been 

wasted and ravaged by the hand of God. Argos had reached the 
highest pitch of power in the heroic age, but after the Dorian revolu- 

2 tion the favour of fortune deserted her. The Attic race revived after 
the Peloponnesian war and the plague, and raised its head once more © 
above water, but only to be dragged down, a few years later, by the 
vigorous power of Macedonia. From Macedonia the wrath of 
Alexander fell like a thunderbolt upon Boeotian Thebes. Epam- 
inondas the Theban, and afterwards the Achaean war, proved the 
bane of Lacedaemon. ‘Then, like a fresh shoot ona blasted and 
withered trunk, the Achaean League arose on the ruins of Greece. 
But the roguery and cowardice of its generals blighted the growing 

3 plant. 2. Ina later age, when the Roman Empire devolved on Nero, 
he gave the Roman people the rich and fruitful island of Sardinia, 
and, taking Greece in exchange, he set it free. Musing on this 
deed of Nero, I was struck by the truth of Plato’s saying, that 
crimes of extraordinary magnitude and audacity proceed not from 
common men, but from a noble nature depraved by a vicious 

4upbringing. But the Greeks could not profit by the boon. © For 
when Nero had been succeeded on the throne by Vespasian, they 
fell out among themselves, and Vespasian commanded that they 
should again pay tribute and submit to a governor, the Emperor 
remarking that Greece had forgotten what it was to be free. Such 
I found to be the course of Achaean history. 

5 3. The boundary between Achaia and Elis is formed by the 
river Larisus. There is a temple of Larisaean Athena at the river, 
and about thirty furlongs from the Larisus is the Achaean city of 
Dyme. This was the only Achaean city that was subject to 
Philip, son of Demetrius; hence the Roman general Sulpicius 
allowed his army to sack it. Afterwards Augustus annexed it to 

6 Patrae. Its more ancient name was Palea; but while the Ionians 
still held it they gave it the name which it still retains. But whether 
the name is derived from a native woman Dyme, or from Dymas, 
son of Aegimius, I am not sure. No one, however, is likely to be 
embarrassed by the elegiac verses on the statue of Oebotas at 
Olympia. Oebotas was a man of Dyme who won a victory in the 
foot-race in the sixth Olympiad, and received the honour of a statue 
at Olympia in the eightieth Olympiad, in consequence of an oracle 
from Delphi. ‘The inscription on the statue runs thus :— 

7 This is Oebotas, son of Oenias, who by a victory in the race 
Made his native Palea yet more famous among the Achaeans, 

It need embarrass no one that in the inscription the town is called 
Palea, and not Dyme. For it is a Greek custom to introduce the 
older instead of the later names into poetry. Thus they call 
Amphiaraus and Adrastus Phoronids, and they style Theseus an 
Erechthid. 

4. A little before you come to the city of Dyme is the grave of 8 
Sostratus on the right of the road. He was a lad, a native of the 
place: they say he was beloved by Hercules, and because he died 
while Hercules was still among men, Hercules made the tomb for 
him and offered him some of the hair of his head. ‘To this day the 
barrow is surmounted by a tombstone on which Hercules is repre- 
sented in relief. It is said that the natives also offer sacrifice to 
Sostratus as to a hero. 

5. There is a temple of Athena at Dyme, and a most ancient 9 
image of her. ‘There is also a sanctuary of Mother Dindymene and 
Attis. Who Attis was I could not discover, for it is a secret. 
Hermesianax, the elegiac poet, says that Attis was a son of Calaus, 
a Phrygian, and that he was a eunuch from his mother’s womb. 
When he grew up he migrated, according to Hermesianax, to Lydia, 
and celebrated the orgies of the Mother for the Lydians, who honoured 
him so highly that Zeus, incensed at him, sent a boar to ravage the 
fields of the Lydians. Thereupon Attis and some of the Lydians were 
slain by the boar, and in consequence of this the Galatians of Pessinus 
abstain from swine. But the popular belief about Attis is different, 
and they have a local story about him, how that Zeus in his sleep let 
fall seed on the ground, and in course of time the earth produced a 
demon with two genital organs, one of a man and one of a woman ; 
and this demon they name Agdistis. But the gods feared Agdistis, 
and cut off his male organ of generation. From it sprang an i 
almond-tree with ripe fruit, and they say that a daughter of 
the river Sangarius took of the fruit and put it in her bosom. 
The fruit immediately vanished and she conceived. The male 
child whom she bore was exposed, but a he-goat tended him. As 
the boy grew in stature his beauty was more than human, and 
Agdistis loved him. But when Attis was grown to man’s estate, 
his relations sent him to Pessinus to wed the king’s daughter. As 
the wedding song was being sung, Agdistis appeared, and Attis in a 
fit of madness mutilated himself, and so did his father-in-law. But 
Agdistis repented of what he had done to Attis, and he got Zeus to 
grant that no part of Attis’ body should moulder or decay. These 
are the best-known stories about Attis. 

6. In the territory of Dyme is also <the grave> of the runner ! 
Oebotas. Though Oebotas was the first Achaean who won a victory 
at Olympia he received no special honour from the Achaeans. 
Therefore he prayed that no Achaean should win an Olympic victory 
any more, and there must have been one of the gods who took care 
that the curse of Oebotas should be fulfilled. But at last, by 
sending to Delphi, the Achaeans learned why it was that they failed 
to win the Olympic crown. . So they dedicated the statue of Oebotas 
at Olympia, and bestowed other marks of honour upon him; and 
after they had done so, Sostratus of Pellene won a victory in the 

VOLE 2A 

μι 

μοὶ 

»- 

fe) 

I 

boys’ foot-race. ‘To this day Achaeans who mean to compete at 
Olympia are wont to offer sacrifice to Oebotas as to a hero, and, if 
they are victorious, to place a wreath on his statue at Olympia. 

XVIII 

1. About forty furlongs beyond Dyme the river Pirus falls into 
the sea, and beside the Pirus once stood the Achaean city of Olenus. 
With the poets who have sung of Hercules and his deeds a favourite 
theme is Dexamenus, king of Olenus, and the reception he gave to 
Hercules. ‘That Olenus was from the first a small town is proved 
by an elegy composed by Hermesianax on the Centaur Eurytion ; 
and in course of time they say that the inhabitants, being a feeble 
folk, abandoned Olenus and migrated to Pirae and Euryteae. 

2 2. About eighty furlongs from the river Pirus is the city of 
Patrae, and not far from the city the river Glaucus falls into the sea. 
The antiquaries of Patrae say that the first man who dwelt in the 
land was Eumelus, an aboriginal, and that he reigned over a few 
people. When Triptolemus came from Attica, he gave Eumelus 
seed to sow, and taught him to build a city, which Eumelus 

3 named Aroe, because of the tilling of the soil. They say that once 
when Triptolemus had fallen asleep, Antheas, a son of Eumelus, yoked 
the dragons to the car of Triptolemus, and tried to sow the ground 
himself. But he fell off the chariot and was killed, and Triptolemus 
and Eumelus together founded a city, and called it Anthea after 

4 Eumelus’ son. A third city, Mesatis, was founded between Anthea 
and Aroe. 3. As to the stories which the people of Patrae tell about 
Dionysus, how he was brought up at Mesatis, and there ran all sorts 
of risks from the plots of the Titans, I will not contradict them, 
but will allow them to explain the name of Mesatis in their own way. 

5 Afterwards when the Achaeans had expelled the Ionians, Patreus, 
son of Preugenes, son of Agenor, forbade the Achaeans to settle in 
Anthea and Mesatis, but at Aroe he built a wall of a wider circuit in 
order to include the town of Aroe within it, and he named the city 
Patrae after himself. 4. Now Agenor, the father of Preugenes, was a 
son of Areus, son of Ampyx, and Ampyx was a son of Pelias, who 
was a son of Aeginetes, who was a son of Derites, who was a 
son of Harpalus, who was a son of Amyclas, who was a son of 

6 Lacedaemon. Such was the ancestry of Patreus. 5. In course of 
time the Patreans crossed over on their own account to Aetolia to 
help the Aetolians in their war with the Gauls: they took this step 
out of friendship for the Aetolians, and they were the only Achaeans 
who did so. But in consequence both of the unspeakable reverses 
which they sustained in the battles, and of the poverty by which most 
of them were oppressed, all but a few of the inhabitants abandoned 
Patrae, and dispersed up and down the country out of love for an 

agricultural life. Besides Patrae, the towns they dwelt in were 
Mesatis, Anthea, Bolina, Argyra, and Arba. But Augustus, either 7 
because he thought Patrae was a convenient place for vessels to touch 
at in passing, or for some other reason, brought back the people 
from the other towns to Patrae, and he incorporated with them the 
Achaeans of Rhypes, after razing that town to the ground. Of all 
the Achaeans he conferred freedom on the Patreans alone, and he 
further invested them with all the other privileges which are 
commonly accorded to a Roman colony. 

6. In the acropolis of Patrae is a sanctuary of Artemis Laphria. 8 
The name of the goddess is foreign, and her image also was brought 
from elsewhere. For when Calydon and the rest of Aetolia had 
been depopulated by the Emperor Augustus, the inhabitants being 
removed and settled at Nicopolis above Actium as part of the 
population of that new city, the Patreans got possession of the 
image of Laphria. Most of the images from Aetolia and Acarnania 9 
were taken to Nicopolis by order of Augustus, but he gave to the 
Patreans some of the spoils of Calydon, including the image of 
Laphria, which in my time was still worshipped in the acropolis of 
Patrae. They say that the goddess was called by the surname of 
Laphria after a man of Phocis, the ancient image of Artemis having 
been set up at Calydon by Laphrius, son of Castalius, son of Delphus. 
But some say that the wrath of Artemis, which had been stirred by τὸ 
Oeneus, in course of time pressed more lightly (e/aphroteron) on the 
Calydonians, and they hold that this was the cause of the goddess’s 
surname. The image represents the goddess hunting: it is of 
ivory and gold, the work of two Naupactians, Menaechmus and 
Soidas. They are supposed to have lived not much later than 
Canachus of Sicyon and Callon of Aegina. 7. Every year the 11 
Patreans hold a festival called the Laphria in honour of Artemis, 
at which they have a peculiar mode of sacrifice. Round the altar 
in a circle they set up green logs of wood, each of them sixteen ells 
long, and inside this fence they pile the driest wood on the altar. When 
the time of the festival is at hand they construct a smooth ascent to 
the altar by heaping earth on the altar steps. The festival opens with 12 
a most gorgeous procession in honour of Artemis, the rear being 
brought up by the virgin priestess riding on a car drawn by deer. 
The sacrifice, however, does not take place till the following day: 
it is not merely an affair of state, but a highly popular festival. For 
the people bring the edible kinds of birds and victims of every sort, 
and throw them alive on the altar ; also wild boars, deer, and roe ; 
others bring the cubs of wolves and bears, others the full-grown 
beasts. They also lay on the altar the fruit of cultivated trees. 
Next they set fire to the wood. I have seen a bear and other 13 
beasts struggling to get out at the first burst of the flames, and some 
of them actually escaping by sheer strength. But the people who 

356 COMAETHO AND MELANIPPUS ΒΚ. Vil. ACHAIA 

threw them in drag them back again to the burning pile. They do 
not remember that any one was ever wounded by the beasts. 

XIX 

1. Between the temple of Laphria and the altar there is the 
tomb of Eurypylus. Who he was and why he came to the country 
I shall relate presently, but I must first explain the state of affairs 
at the time of his arrival. The Ionians who inhabited Aroe, 
Anthea, and Mesatis possessed in common a precinct and temple 
of Artemis surnamed Triclaria; and every year they celebrated 
a festival and vigils in her honour. The priesthood of the 
goddess was held by a virgin till it was time for her to be sent 

2away to a husband. 2. Well, they say that once on a time it 
happened that the priesthood of the goddess was held by a 
most lovely maid, Comaetho, and she had a lover Melanippus, the 
best and handsomest of his fellows. He, when he had won the 
maiden’s love, asked her in marriage of her father. But somehow 
it is characteristic of old age to thwart the young, and especially 
to be deaf to the sighs of youthful lovers. So it fared with this 
loving pair: their mutual wishes met only with rebuffs from the 

3 parents of both. ‘Their sad story proves, what has been proved in 
many and many a case beside, that love will break the laws of 
men and trample on the worship of the gods. For they met in the 
sanctuary of Artemis and took their fill of love; and it was not the 
last time they were to turn the sanctuary into a wedding chamber. 
But straightway the wasting anger of Artemis fell upon the people ; 
for the earth yielded no fruits, and strange distempers broke out and 

4 swept many away. When at last they betook them to the oracle at 
Delphi, the Pythian priestess denounced the lovers, and a behest 
of the oracle ordained that they should be sacrificed to Artemis, and 
that every year the people should sacrifice to the goddess a youth 
and a maiden, the fairest of their sex. Therefore the river that runs 
by the sanctuary of Triclaria, and that was nameless before, received 

5 the name of Amilichus (‘the ruthless stream’). Piteous, indeed, was 
the fate of the innocent youths and maidens who perished on 
account of Melanippus and Comaetho, and piteous too the lot of 
their kinsfolk. But the lovers, I take it, were beyond the reach of 
sorrow ; for to man, and to man alone, better is it than life itself to 
love and to be loved. 

6 3. The way in which these human sacrifices came to an end is 
said to have been as follows. The people had previously received 
an oracle from Delphi to the effect that a strange king would come to 
their land bringing a strange demon with him, and would stop the 
sacrifice to Triclaria, Now, in the division of the spoils which took 
place among the Greeks after the taking of Ilium, Eurypylus, son of 

Euaemon, received a chest, and in this chest was an image of Dionysus. 
The image, they say, was a work of Hephaestus, and it was a gift of Zeus 

to Dardanus. ‘Two other stories are told about the chest : one is that 7 

it was left behind by Aeneas in his flight; the other is that Cassandra 
threw it away that it might bring misfortune on the Greek who 
should find it. However that may be, Eurypylus opened the chest 
and saw the image, and no sooner did he see it than he went out of 
his mind, and mad he continued, with a few lucid intervals. In 
this condition he steered, not for Thessaly, but for the gulf and 
town of Cirrha, and thence he went up to Delphi and consulted the 

oracle about his malady. They say the oracle told him, wherever 8 

he should find people offering a strange sacrifice, there to set down 
the chest and take up his abode. Well, the wind wafted his ships 
to the coast of Aroe, and landing he found a youth and maiden 
being haled to the altar of Triclaria. He easily perceived that this 
was the sacrifice referred to by the oracle, and the natives on their 
side were also reminded of ¢heir oracle when they saw a king whom 
they had never beheld before ; and as for the chest, they shrewdly 

suspected there was some god in it. So the disorder of Eurypylus 9 

and the local sacrifice came to an end together, and the river 
got its present name of Milichus (‘the kindly stream’). Some 
writers, however, say that the hero of this tale was not the Thessalian 
Eurypylus, but another Eurypylus, son of Dexamenus, king of 
Olenus. They hold that this latter Eurypylus went with Hercules 
on his expedition to Ilium and received the chest from him. The 
rest of their story is the same. But I am sure Hercules knew all 
about the chest, if it really was such a wonderful chest, and I do not 
believe that knowing about it he would ever have given it away to 
a comrade in arms. Besides, the Patreans have no recollection of 
any Eurypylus, except Eurypylus son of Euaemon; nay more, they 
sacrifice to him as a hero every year at the time when they celebrate 
the festival of Dionysus. 

XX 

1. The god in the chest is surnamed Aesymnetes (‘ president’). 
The persons who specially wait upon him are nine men, chosen by 
the people for their worth out of the whole population, and as many 
women. On one night during the festival the priest carries the 
chest outside; which is a distinction peculiar to this particular 
night. Moreover, a certain number of the native children go down 
to the Milichus, their heads wreathed with ears of corn. It was 
thus that they used in the olden days to deck the children whom 
they led to be sacrificed to Artemis. In our time they lay up the 
wreaths of corn in the sanctuary of the goddess ; and after bathing in 
the river, and putting wreaths of ivy on their heads, they go to the 

= 

[Ὁ 

oO 

sanctuary of Aesymnetes. Such are the ceremonies which they 
perform. 2. Within the enclosure of Laphria is a temple of 
Panachaean Athena: her image is of ivory and gold. 

3 On the way to the lower city you come to a sanctuary of Mother 
Dindymene, in which Attis also is worshipped. No image of him is 
shown: the image of the Mother is of stone. In the market-place is a 
temple of Olympian Zeus: the god is represented seated on a throne, 
with Athena standing beside the throne. Over against the sanctuary 
of Olympian Zeus is an image of Hera and a sanctuary of Apollo. 
The image of Apollo is of bronze: it represents the god naked, but 
with sandals on his feet, and with one foot resting on the skull of an 

40x. For that Apollo takes great delight in cattle is shown by 
Alcaeus in his hymn to Hermes, where he describes how Hermes 
stole the kine of Apollo. And before Alcaeus was born Homer had 
told how Apollo herded the kine of Laomedon for hire: in the 
Ziad he assigns to Poseidon the verses :— 

5 Truly I built for the Trojans a wall round the city, 
A wall broad and very beautiful, that the city might be impregnable ; 
But thou, Phoebus, didst tend the rolling, crumpled-horned kine, 

This, we may conjecture, is the meaning of the ox skull. In the 
market-place there is an image of Athena in the open air, and in 
front of it is the grave of Patreus. 

6 3. Adjoining the market-place is the Music Hall. Here there is 
an image of Apollo worth seeing: it was made from the spoils when 
the Patreans alone of the Achaeans helped the Aetolians against 
the Gallic host. This Music Hall is the grandest in Greece, except 
the one at Athens, which excels it both in size and in its whole 
style. The latter was erected by the Athenian Herodes in memory 
of his dead wife. In my book on Attica this Music Hall is not 
mentioned, because my description of Athens was finished before 

7 Herodes began to build the hall. In the market-place of Patrae, at 
the exit adjoining the sanctuary of Apollo, there is a gate surmounted 
by gilded statues of Patreus, Preugenes, and Atherion: the two 
latter are represented as boys because Patreus is so also. 4. 
Facing the market-place, just at the way out of it, there is a 

8 precinct of Artemis and a temple of the Lady of the Lake. When 
the Dorians were now in possession of Lacedaemon and Argos, it is 
said that Preugenes, in obedience to a dream, stole the image of the 
Lady of the Lake from Sparta, being assisted in the enterprise by 
the most devoted of his slaves. The image thus brought from 
Lacedaemon is generally kept at Mesoa, because that was the place 
to which Preugenes brought it originally. | But wher they celebrate 
the festival in honour of the Lady of the Lake, one of the slaves of 
the goddess fetches the ancient wooden image from Mesoa to the 

9 precinct in the city. 5. <Adjoining> this precinct are other 

sanctuaries: they do not stand open to the sky, and the entrance to 
them is through the colonnades. The image of Aesculapius is of 
stone, except the drapery: that of Athena is of ivory and gold. In 
front of the sanctuary of Athena is the tomb of Preugenes. They 
sacrifice to Preugenes yearly as to a hero, and also to Patreus at the 
time when they celebrate the festival of the Lady of the Lake. Not 
far from the theatre is a temple of Nemesis, and another of 
Aphrodite: the statues of both are of white marble and of colossal 
size. 

ΧΧΙ 

1. In this part of the city there is also a sanctuary of Dionysus 
surnamed Calydonian, for the image of Dionysus also was brought 
from Calydon. While Calydon was still inhabited, among the Caly- 
donians who were priests to the god there was one Coresus, than 
whom no man ever suffered so cruelly from love. He loved a girl 
Callirhoe, but the damsel’s hatred of him was just as deep as was his 
love of her. When all his prayers and promises availed not to 2 
shake her resolution, he betook himself as a suppliant to the image 
of Dionysus. The god hearkened to the prayer of his priest, and 
straightway the Calydonians went out of their minds as if with 
wine, and died raving. So they applied to the oracle at 
Dodona; for the people who inhabited that part of the con- 
tinent, to wit, the Aetolians and their neighbours the Acarnanians 
and Epirots, thought that no oracles were so true as the 
oracles given by the doves and the oak-tree. At the time I speak 3 
of the oracle of Dodona declared that the calamity was due to the 
wrath of Dionysus, and that there would be no deliverance from it 
until Coresus had sacrificed to Dionysus either Callirhoe herself, or 
some one who should dare to die for her. Finding no way of escape, 
the damsel sought refuge with those who had brought her up; but 
she got no protection from them, so there was nothing left for it but 
that she should be slain. When the preparations for the sacrifice 4 
had been made as the oracle of Dodona had directed, the damsel 
was brought like a victim to the altar, and Coresus stood ready to 
offer the sacrifice ; but, yielding to the impulse of love rather than of 
anger, he slew himself instead of her, thus giving proof of the most 
unfeigned affection that ever was heard of. But when Callirhoe saw 5 
Coresus lying dead she repented, and, touched with pity for him and 
shame at her own treatment of him, she cut her throat at the spring 
which is in Calydon not far from the harbour, and which has been 
called Callirhoe after her ever since. 

2. Near the theatre at Patrae is a precinct sacred to a6 
native woman. Here are images of Dionysus, one for each of the 
ancient towns after which they are named, their names being 
Mesateus, Antheus, and Aroeus. At the festival of Dionysus 

“I 

these images are brought to the sanctuary of Aesymnetes, which 
stands on the right hand side of the street as you go from the 
market-place towards the seaside quarter of the city. Going still 
lower down from the sanctuary of Aesymnetes, you come to another 
sanctuary with an image of stone. It is called the sanctuary of 
Safety, and is said to have been founded by Eurypylus after he had 
recovered from his madness. 

3. Beside the harbour is a temple of Poseidon with a standing 
image of stone. Besides the names which poets have bestowed on 
Poseidon to trick out their verses, and the special local names 
which are given to him in various places, the following surnames 
are universally applied to him—Pelagaeus (‘marine’), Asphalius 

8 (‘securer’), and Hippius (‘of horses’). Various reasons might 

μι 
μ᾿ 

»-ι 
bo 

be given why Poseidon is called Hippius; for my part, I con- 
jecture that he got the name as the inventor of horsemanship. 
Certainly Homer, in the description of the chariot-race, puts into the 
mouth of Menelaus a challenge to swear by this god :— 

Lay thy hand on the horses, and by the Earth-holding, Earth- 
shaking god 
Swear that thou didst not guilefully obstruct my car. 

And Pamphos, who composed for the Athenians their most ancient 
hymns, says that Poseidon is 

Giver of horses and of ships with spread sails. 

Thus he got the name of Hippius from horsemanship, and for no 
other reason. : 

4. At Patrae, not far from the sanctuary of Poseidon, are 
sanctuaries of Aphrodite. One of the two images was dragged up 
by some fishermen in their net a generation ago. Close to the 
harbour are two bronze images, one of Ares, and another of Apollo. 
The image of Aphrodite, who has a precinct beside the harbour also, 
is of wood, except the face, hands, and feet, which are of stone. 
There is also a grove beside the sea: it has pleasant walks, and is 
altogether an agreeable place to while away the hours in summer 
time. In this grove there are also temples of the gods, one of Apollo, 
another of Aphrodite. Their images are of stone. Adjoining the 
grove is a sanctuary of Demeter: she and her daughter are repre- 
sented standing ; but the image of Earth is seated. 5. In front of 
the sanctuary of Demeter is a spring. Between the spring and the 
temple is a stone wall, but on the outside there is a way down to 
the spring. Here there is an infallible mode of divination, not, how- 
ever, for all matters, but only in cases of sickness. They tie a mirror 
to a fine cord, and let it down so far that it shall not piunge into the 
spring, but merely graze the surface of the water with its rim. Then 
after praying to the goddess and burning incense, they look into the 

mirror, and it shows them the sick person either living or dead. So 
truthful is this water. 6. Very near Cyaneae, in Lycia, there is an 
oracle of Apollo Thyrxeus, where in like manner the water will show 
to any one who looks into the spring whatever he wishes to see. Near 
the grove at Patrae there are also two sanctuaries of Serapis : in one 
of them is the tomb of Aegyptus, son of Belus. The Patreans say 
that he fled to Aroe partly because the tragic fate of his sons had 
made him shudder at the very name of Argos, and still more 
because he was in fear of Danaus. There is also a sanctuary of 14 
Aesculapius at Patrae. It is above the acropolis, near the gate that 
leads to Mesatis. 

7. The women of Patrae are twice as many as the men, and 
more charming women are nowhere to be seen. Most of them earn 
their livelihood by the fine flax that grows in Elis; for they weave 
it into nets for the hair and dresses. 

πα 

XXII 

1. Pharae, an Achaean city, belongs to Patrae, to which it was 
annexed by Augustus. The road from Patrae to Pharae is one 
hundred and fifty furlongs: the city lies about seventy furlongs inland 
from the sea. Near Pharae flows a river Pierus. I suppose it is the 
same river which flows past the ruins of Olenus, and is called Pirus 
by the people of the coast. Beside the river is a grove of plane- 
trees, most of which are hollow with age, and so big that people 
picnic in their hollow trunks, ay, and sleep there too if they have 
amind, 2. The market-place at Pharae is spacious and in the old 2 
style. In the middle of it is a stone image of Hermes with a beard: 
it stands on the ground, and is of the square shape, but of no 
great size. An inscription on it states that it was dedicated by 
Simylus, a Messenian. It is called the Market God, and beside it 
an oracle is established. In front of the image is a hearth made of 
stone, with bronze lamps clamped to it with lead. He who would 3 
inquire of the god comes at evening and burns incense on the hearth, 
fills the lamps with oil, lights them, lays a coin of the country called 
a copper on the altar to the right of the image, and whispers his 
question, whatever it may be, into the ear of the god. Then he 
stops his ears and leaves the market-place ; and when he is gone 
a little way outside, he takes his hands from his ears, and whatever 
words he hears he regards as an oracle. The Egyptians have a4 
similar mode of divination at the sanctuary of Apis. At Pharae 
there is also a sacred water: the spring is named the stream of 
Hermes, and they do not catch the fish in it because they esteem them 
sacred to the god. 3. Close to the image stand about thirty square 
stones: these the people of Pharae revere, giving to each stone the 
name of a god. In the olden time all the Greeks worshipped un- 

5 wrought stones instead of images. About fifteen furlongs from the 
city there is a grove of the Dioscuri. The trees are mostly laurels: 
there is no temple in it, nor any images: the natives say that the 
images were taken to Rome. In the grove is an altar of unhewn 
stones. I could not ascertain whether the founder of Pharae was 
Phares, son of Phylodamia, daughter of Danaus, or some one else of 
the same name. 

6 4. Tritia, another Achaean city, lies inland, but belongs to 
Patrae, to which it too was assigned by the emperor. It is a 
hundred and twenty furlongs from Pharae. Before you enter the 
city there isa tomb of white marble, which is worth seeing, especially 
for its paintings, which are by Nicias. An ivory chair is seen with 
a comely young woman seated on it: at her side stands a maid- 

7 servant with a parasol. A young and beardless man stands erect, 
wearing a tunic with a purple robe over it: beside him is a servant 
with darts, who is leading some hunting dogs. I could not learn 
their names; but any one could guess that a husband and wife are 

8 here buried together. 5. Some say that the founder of Tritia was 
Celbidas, who came from Cumae in the land of the Opici. Others 
say that Ares had connection with a virgin priestess of Athena, 
named ‘Tritia, a daughter of Triton, and that from their union 
sprang Melanippus, who when he was grown up founded the city 

9 and named it after his mother. 6. In Tritia there is a sanctuary 
of the Gods called Greatest. Their images are made of clay. 
Every year the people celebrate a festival in their honour, just 
like the festival that the Greeks hold in honour of Dionysus. 
There is also a temple of Athena: the present image is of stone ; 
but the ancient image, the people of Tritia say, was carried to Rome. 
The people here are wont to sacrifice both to Ares and to Tritia. 

10 7. These cities are at some distance from the sea, and are 
thoroughly inland. But sailing from Patrae to Aegium, the first 
cape you pass is named Rhium, fifty furlongs from Patrae. Fifteen 
furlongs from the cape is the harbour of Panormus, and from 
Panormus it is another fifteen to the so-called Fort of Athena. 
From the Fort of Athena it is a sail of ninety furlongs along the coast 
to the harbour of Erineus, and from Erineus to Aegium it is sixty 
furlongs. But the road by land is about forty furlongs shorter than 

11 the route I have described. Not far from the city of Patrae is the 
river Milichus, and the sanctuary of the goddess Triclaria, which no 
longer contains an image. The sanctuary is on the right. Beyond 
the Milichus you come to another river named the Charadrus. The 
flocks and herds that drink of this river in spring usually bring forth 
males, and therefore the herdsmen remove them to another part 
of the country, all except the cows, which they leave at the river, 
because bulls are more suited than cows for sacrifices and for field 
labour ; but in the case of other live stock the female is preferred. 

XXIII 

1. After the Charadrus there are some inconsiderable ruins of a 
city Argyra, and a spring Argyra on the right of the high road, and a 
river Selemnus descending to the sea. 2. The people of the district 
have a story about this Selemnus, how he was a blooming youth who 
fed his flocks here, and Argyra was ἃ sea-nymph, who, smitten with 
love of Selemnus, used to come up from the sea to visit him 
and slept by his side. But soon his bloom had faded, and the 
nymph would visit him no more. ‘Thus left forlorn he died of love, 
and was turned by Aphrodite into a river. Such is the tale the 
Patreans tell. But even when turned into water he still loved 
Argyra (as the story goes that Alpheus still loves Arethusa), so 
Aphrodite granted him yet another boon by making the river forget 
Argyra. I have also heard say that the water of the Selemnus 3 
is a cure for love in man and woman, for they wash in the river 
and forget their love. If there is any truth in this story, great 
riches are less precious to mankind than the water of the Selemnus. 
3. Farther from Argyra is another river named the Bolinaeus, 4 
beside which once stood a city Bolina. They say that Bolina was 
a maiden beloved of Apollo, but she fled and flung herself into the 
sea here, and was made immortal by the grace of Apollo. 4. Next 
a cape juts out into the sea, and a legend is told of the cape, 
that Cronus here flung into the sea the sickle with which he 
mutilated his father Sky ; therefore they name the cape Drepanum 
(‘sickle’). A little above the high road are the ruins of Rhypes. 

Aegium is distant from Rhypes about thirty furlongs. 5. The 5 
territory of Aegium is intersected by a river Phoenix, and ‘also by 
another river Miganitas, both flowing into the sea. Near the city 
is a colonnade built for Strato, an athlete who at Olympia won the 
prizes for the pancratium and wrestling on the same day. This 
colonnade was built for him to exercise in. At Aegium there is an 
ancient sanctuary of Ilithyia. Her image is draped from head to 
foot in a robe of fine texture. It is all of wood, except the face, 
hands, and feet, which are of Pentelic marble. One hand is 6 
stretched straight out, in the other she holds a torch. ‘Torches may 
be supposed to be an attribute of Ilithyia, because the travail-pangs 
of women are like fire. Or their meaning may be that Ilithyia is 
she who brings children to light. The image is a work of 
Damophon the Messenian. 6. Not far from the sanctuary of 7 
Ilithyia is a precinct of Aesculapius, with images of Health and 
Aesculapius. An iambic verse on the pedestal states that the sculptor 
was Damophon the Messenian. In this sanctuary of Aesculapius 
a man of Sidon entered into a discussion with me. He main- 
tained that the Phoenicians had juster views of the divine nature 

N 

than the Greeks, and he instanced particularly the Phoenician legend 
that Aesculapius had Apollo for his father, but no mortal woman 

8 for his mother. ‘For Aesculapius,’ said he, ‘is the air, and as such 
is favourable to the health, not only of mankind, but of every living 
thing; and Apollo is the sun, and most rightly is he called the 
father of Aesculapius, since by ordering his course with due regard 
to the seasons he imparts to the air its wholesomeness.’ ‘ Agreed,’ 
cried I, ‘but that is just what the Greeks say too. For at Titane, 
in the land of Sicyon, the same image is named both Health and 
Aesculapius, clearly because the sun’s course over the earth is the 
source of health to mankind.’ 

9 7. At Aegium there is a temple of Athena and another of Hera. 

There are two images of Athena of white marble; but the image of 
Hera may be seen by nobody but the woman who happens to hold 
the priesthood. Beside the theatre there is a sanctuary of Dionysus, 
with an image representing the god beardless. ‘There is also a 
precinct of Saviour Zeus in the market-place, with two images on 
the left as you enter. Both images are of bronze: the beardless 

to one seemed to me the older of the two. Ina building facing the 

I 

entrance there are other bronze images of Poseidon and Hercules, and 
of Zeus and Athena. They call them the gods from Argos. The Argives 
say the images are so called because they were made in Argos, but 
the people of Aegium say it is because the images were deposited 
with them for safe keeping by the Argives. They say, too, that the 
Argives charged them to sacrifice every day to the images. Soa 
happy thought struck them. They sacrificed a great, great many 
animals, but ate them all up at public festivals, so that the outlay 
on them amounted to nothing. And when at last the Argives re- 
claimed the images, they sent in a bill for the expenses of the 
sacrifices, and the Argives could not pay it, and so had to leave 
the images in their possession. 

= 

XXIV 

1. Beside the market-place at Aegium there is a temple sacred 
to Apollo and Artemis jointly; and in the market-place is a 
sanctuary of Artemis, where she is represented shooting an arrow. 
In the market-place, too, is the grave of the herald Talthybius. At 
Sparta also there is a barrow to Talthybius, and both cities sacrifice 
to him as to a hero. Beside the sea at Aegium is a sanctuary of 
Aphrodite, and after it there is one of Poseidon, and one of the 
Maid, the daughter of Demeter, and a fourth sanctuary of Homagyrian 
Zeus, with images of Zeus and Aphrodite and Athena. 2. Zeus 
got the surname of Homagyrian (‘assembler’), because on this 
spot Agamemnon assembled the chief men of Greece to consult 
how they should make war on the kingdom of Priam. It is one of 

iS) 

Agamemnon’s titles to glory that he destroyed Ilium and its vassal 
towns with his original forces alone, without the help of any later 
reinforcements. Next to the sanctuary of Homagyrian Zeus is one 3 
of Panachaean Demeter. The beach at Aegium on which are the 
aforesaid sanctuaries possesses a copious spring, the water of which is 
pleasant both to the eye and to the taste. There is also a sanctuary 
of Safety at Aegium: none but the priests are allowed to see her 
image. They also perform the following ceremony: they take from 
the sanctuary some cakes of the country and fling them into the sea, 
and they say that they send them to Arethusa at Syracuse. There 4 
are other images at Aegium made of bronze: Zeus represented as 
a child, and Hercules also beardless, a work of Ageladas the Argive. 
Priests are chosen for them annually, and each of the two images 
remains in the house of the priest. In more ancient times the most 
beautiful boy was chosen to be priest to Zeus, but when his beard 
began to grow this meed of beauty was transferred to another boy. 
The Achaean diet still meets at Aegium, just as the Amphictyons 
meet at Thermopylae and at Delphi. 

3. Going on you come to the river Selinus, and forty furlongs 
from Aegium is a place Helice on the coast. 4. Here there 
used to be a city Helice, and here the Ionians had a most holy 
sanctuary of Heliconian Poseidon. ‘Their reverence for that god 
has survived to the present day, in spite of their expulsion by the 
Achaeans and their migration first to Athens, and afterwards to the 
coast of Asia. At Miletus, on the way to the spring of Biblis, there 
is an altar of Heliconian Zeus in front of the city; and in Teos, 
too, the Heliconian god has an enclosure and an altar which are 
worth seeing. Homer also refers to MHelice and Heliconian 6 
Poseidon. 5. But in after time the Achaeans of Helice forced some 
suppliants from the sanctuary, and put them to death. The wrath 
of Poseidon did not tarry. The land was instantly visited by an 
earthquake, which swallowed up not only the buildings, but the very 
ground on which the city had stood. 6. Ominous signs, vouchsafed by 7 
the god, foretell the approach of great and far-reaching earthquakes. 
The nature of the signs is generally the same. For earthquakes are 
preceded either by heavy and continuous rains or long droughts. 
The weather, too, is unseasonable. If it is winter, the weather is 
sultry: if it is summer, there is a haze, and the sun’s disc appears 
of an unusual colour, slightly inclining either to red or dun. 
Springs of water mostly dry up. Sudden gusts sometimes 8 
sweep across the country, blowing the trees down. At times, 
too, the sky is shot with sheets of flame. Stars are seen of an 
aspect never known before, and strike consternation into beholders. 
Moreover, a mighty murmur is heard of winds blowing underground. 
And many more signs there are whereby the god gives warning 
of the approach of violent earthquakes. The character of the 9 

(π 

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shock itself is not always the same. The original observers and 
persons instructed by them have been able to distinguish the 
following classes of earthquakes. The mildest form of earthquake 
—if so dire a calamity can be thought to admit of alleviation—is 
when the first shock, which levels the buildings with the ground, is 
counteracted by an opposite shock which raises up what the first had 
knocked down. In this kind of earthquake you may see columns, 
which had been all but hurled from their bases, rising to the 
perpendicular, and walls which had cracked closing up again ; and 
beams, which the shock had caused to slide out, return to their 
places ; and similarly rifts made in conduits and water-channels are 
cemented better than they could have been by a craftsman. The 
second kind of earthquake destroys everything that is the least 
unsteady : whatever it strikes it instantly overthrows, as with the blow 
of a battering-ram. The deadliest kind of earthquake is illustrated 
by the following comparison. In an unintermitting fever a man’s 
breathing is quick and laboured, as is shown by symptoms at various 
points of the body, but especially at the wrists ; and they say that in 
the same way the earthquake dives under buildings and upheaves 
their foundations, just as molehills are pushed up from the bowels of 
the earth. It is this kind of shock alone that leaves not a trace of 
human habitation behind. They say that the earthquake at Helice 
was of this last kind, the kind that levels with the ground ; and that, 
besides the earthquake, another disaster befell the doomed city in the 
winter-time. The sea advanced far over the land and submerged 
the whole of Helice, and in the grove of Poseidon the water was so 
deep that only the tops of the trees were visible. _So what between 
the suddenness of the earthquake and the simultaneous rush of the 
sea, the billows sucked down Helice and every soul in the place. 7. 
A like fate befell a city on Mount Sipylus: it disappeared into a chasm, 
and from the fissure in the mountain water gushed forth, and the 
chasm became a lake named Saloe. The ruins of the city could still 
be seen in the lake until the water of the torrent covered them up. 
The ruins of Helice are also visible, but not so clearly as before, for 
they have been eaten away by the brine. 

XXV 
1. The fate of Helice is one among many warnings that the 
wrath of the god who protects suppliants is not to be averted. The 
god at Dodona is also found recommending respect for suppliants. 

For about the time of Aphidas the following verses were sent to 
the Athenians by Zeus of Dodona :— 

Mark well the Areopagus and the smoking altars 
Of the Eumenides, where the Lacedaemonians shall supplicate thee 

When they are sore bestead in war. Slay them not with the steel, 
Nor wrong the suppliants. For suppliants are sacred and holy. 

These words were remembered by the Greeks when the Pelo- 2 
ponnesians came against Athens in the reign of Codrus, son of 
Melanthus. When the Peloponnesians heard of the death of Codrus 
and the manner of it, their army retreated out of Attica, for the 
Delphic oracle left them no longer any hope of victory. But in the 
night some Lacedaemonians had made their way unobserved within 
the walls, and when at daybreak they perceived that their friends were 
gone, and that the Athenians were mustering to attack them, they 
fled for refuge to the Areopagus and to the altars of the goddesses 
called Venerable. On that occasion the Athenians suffered the 3 
suppliants to depart unharmed ; but in after time, when Cylon and 
his faction had seized the Acropolis, the magistrates of Athens them- 
selves despatched the suppliants of Athena. So the slayers and 
their descendants were deemed to be accursed of the goddess. The 
Lacedaemonians also slew men who had taken refuge in the 
sanctuary of Poseidon at Taenarum ; and not long afterwards their 
city was shaken by so prolonged and severe an earthquake, that not 
a house in Lacedaemon stood the shock. 2. The destruction of 4 
Helice took place when Astius was archon at Athens, in the fourth 
year of the hundred and first Olympiad, in which Damon of Thurii 
was victorious for the first time. As none of the inhabitants sur- 
vived, the territory now belongs to Aegium. 

3. After Helice you will turn up from the sea to the right and 5 
come to a town Cerynea. It is built on a mountain, above the 
high road, and gets its name either from a native prince or from the 
river Cerynites which, issuing from Arcadia and Mount Ceérynea, 
flows through this part of Achaia. To this district of Achaia came 
some settlers from Argolis, driven by stress of fortune, For though 6 
the walls of Mycenae, built like those of Tiryns by the Cyclopes, 
could not be stormed by the Argives, provisions gave out, and 
the inhabitants were forced to abandon the city. Some of them 
withdrew to Cleonae, and more than half betook themselves to 
Macedonia, where they placed themselves under the protection of 
Alexander, the man whom Mardonius, son of Gobryas, had entrusted 
with his message to the Athenians. ‘The rest of the people came to 
Cerynea, which, by their accession, grew in numbers and in fame. 
4. In Cerynea there is a sanctuary of the Eumenides, said 7 
to have been founded by Orestes. They say that if any blood- 
stained wretch, or any other defiled or impious person, enters the 
sanctuary to see what there is to be seen, he is straightway driven 
out of his wits with terror; and for that reason people are not 
admitted to the sanctuary indiscriminately. The images are made 
of wood ... they are not very large. At the entrance of the 

I 

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368 BURA—ORACLE OF HERCULES Bk. VII. ACHAIA 

sanctuary are some fine statues of women made of stone: they 
were said by the natives to be portraits of the women who had been 
priestesses of the Eumenides. 

_ 5. Returning from Cerynea to the high road, and proceeding a 
little way along it, we turn off a second time from the sea to the 
right in order to reach Bura. The town stands on a mountain. 
They say it got its name from a woman, Bura, whose father was Ion, 
son of Xuthus, and whose mother was Helice. When the god 
blotted out Helice from among men, Bura also was overtaken by a 
severe earthquake which spared not even the ancient images in the 
sanctuaries. Such of the people as chanced at the time to be away 
at the wars or on other business were the only survivors, and they 
rebuilt Bura. There is here a temple of Demeter, another of 
Aphrodite and Dionysus, and another of Ilithyia. The images are 
of Pentelic marble, and are works of Euclides, an Athenian. The 
image of Demeter is clothed. ‘There is also a sanctuary of Isis. 

6. Having descended from Bura in the direction of the sea, we 
come toa river named Buraicus and toa small image of Hercules in 
a grotto. This image is also surnamed Buraicus, and there isa mode 
of divination by means of dice and a tablet. The person who 
inquires of the god prays before the image, and after praying he 
takes four dice and throws them on the table. There are plenty of 
dice lying beside the image. Each die has a certain figure marked 
on it, and the meaning of each figure is explained on the tablet. 
7. The straight road from Helice to the Hercules is about thirty 
furlongs. Going on from the Hercules you come to the mouth of 
a river which comes down from a mountain in Arcadia, and never dries 
up. The river is called the Crathis, and Crathis, too, is the name of 
the mountain in which are its springs. From this Crathis the river 
beside Crotona in Italy got its name. On the bank of the Achaean 
Crathis once stood the city of Aegae: they say that in course of 
time it was deserted by its inhabitants, because they were a feeble 
folk. Aegae is mentioned by Homer in Hera’s speech :— 

They bring thee gifts to Helice and Aegae, 

where it is plainly assumed that Poseidon was equally revered at 
Helice and Aegae. Not far from the Crathis is a tomb on the right 
of the road: you will find on the tombstone a faded painting of a 
man standing beside a horse. ὃ. From this grave it is about thirty 
furlongs to the Gaeus, as it is called, which is a sanctuary of Earth 
(Ge), who here bears the surname of Broadbosomed. The wooden 
image is very old. ‘The woman who from time to time holds the 
priesthood, is bound from her entry on office to remain chaste, and 
previously she must not have known more than one man. The 
women are proved by drinking bull’s blood; and the ordeal brings 
down instant retribution on her who is not speaking the truth. If 

several women claim the priesthood, the one on whom the lot falls 
is preferred. 

XXVI 

1. From the Hercules which stands on the road to Bura it is 
a distance of seventy-two furlongs to the port of Aegira. The port is 
also called Aegira. ‘There is nothing remarkable in the port-town. 
The upper city is twelve furlongs off. 2. In Homer the city is named 
Hyperesia: its present name dates from the Ionian settlement. The 
origin of the name was this. A hostile army of Sicyonians was about 
to invade their land, and the people deemed themselves no match 
for the foe. So they got together all the goats in the country and 
tied torches to their horns, and when the night was late they set 
fire to the torches. The Sicyonians, fancying that allies were 
marching to the help of the Hyperesians, and that the blaze was the 
light of their fires, returned home, and the Hyperesians called their 
city by its present name, after the goats (azges) ; and where the hand- 
somest goat, that led the rest, crouched down, there they made 
a sanctuary of Huntress Artemis. For they thought that she must 
have suggested to them the stratagem which they had employed 
against the Sicyonians. But no doubt the name Aegira did not 4 
oust the old name Hyperesia all at once: even in my time some 
people still called Oreus in Euboea by its old name of Hestiaea. 
3. Among the notable things in Aegira is a sanctuary of Zeus, with a 
seated image of Pentelic marble, a work of Euclides, an Athenian. 
In this sanctuary there stands also an image of Athena. The face, 
hands, and feet of the image are of ivory: the rest is of wood 
adorned with gilding and colours. There is also a temple of 
Artemis, with an image in the style of art of the present day. The 5 
priesthood is held by ae virgin till she attains a marriageable age. 
Here, too, stands an ancient image: the inhabitants say it 
represents Iphigenia, daughter of Agamemnon. If they are right, 
the temple must clearly have been made originally for Iphigenia. 
There is also a sanctuary of Apollo, which, with the sculptures in 6 
the gables, is exceedingly ancient. The wooden image of the 
god is also ancient: the god is represented naked and of colossal 
size. None of the natives could tell the sculptors name; but any 
one who has seen the image of Hercules at Sicyon would infer that 
the Apollo at Aegira is a work of the same artist, Laphaes the 
Phliasian. There are standing images of Aesculapius in a temple, 
and elsewhere there are images of Serapis and Isis, also of Pentelic 
marble. They pay the highest reverence to the Heavenly Goddess, 
but people are not allowed to enter her sanctuary. Into the 
sanctuary of the goddess whom they surname Syrian people 
enter on stated days, but before doing so they must observe 
certain rules of purity, especially as to diet. I observed alsog 

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370 PHELLOE—DONUSSA BK. 11. ACHATA 

in Aegira a building in which was an image of Fortune bearing 
the horn of Amalthea. Beside her is a winged Love, signifying 
that even success in love is determined by fortune rather than 
by beauty. For my part I assent to Pindar’s ode, especially to 
his view that Fortune is one of the Fates, and is stronger than 
her sisters. In this building at Aegira there are also figures 
representing an old man in an attitude of lamentation, three women 
taking off their bracelets, as many young men, and a man clad 
in a corselet. They say that in a war in which the Achaeans were 
engaged this man fought more bravely than all the other men of 
Aegira, and was killed. His remaining brothers brought home the 
tidings of his death, and that’is why his sisters, in mourning for 
him, are doffing their trinkets, and the figure of his father is called 
Sympathes by the natives, because the very statue has a melancholy 
air. 

4. From Aegira a straight and steep road leads from the 
sanctuary of Zeus through the mountains to Phelloe, a distance of 
forty furlongs. Phelloe is an obscure town, which was not always 
inhabited even when the Ionians still dwelt in the land. The 
country round about Phelloe is well adapted for the cultivation of 
the vine; where the soil is stony, it is clothed with oak woods, 
the haunt of deer and wild boars. No town in Greece is more 
abundantly supplied with flowing water than Phelloe. ‘There are 
sanctuaries of Dionysus and Artemis. The image of the latter is of 
bronze, and represents the goddess taking a shaft from her quiver: 
the image of Dionysus is painted vermilion. If we go down from 
Aegira to the port and walk on as before, we see on the right of 
the road the sanctuary of the Huntress, where they say the goat 
crouched down. 

5. The territory of Aegira borders on that of Pellene, which is 
the farthest town of Achaia in the direction of Sicyon and Argolis. 
According to the people of Pellene the name of their city was 
derived from Pallas, one of the Titans; but the Argives opine that 
the name comes from an Argive man named Pellen, who was a son of 
Phorbas, who was a son of Triopas. 6. Between Aegira and Pellene 
there used to be a town called Donussa: it was subject to the 
Sicyonians, who destroyed it. They say that it was mentioned by 
Homer in the list of the host that followed Agamemnon : the verse 
ran thus :— 

And the men of Hyperesia and steep Donoessa. 

But they allege that when Pisistratus collected the scattered verses of 
Homer which were preserved, some here, some there, in oral tradi- 
tion, he or one of his associates changed the name in ignorance. 
7. Aristonautae is the port of Pellene. It is one hundred and 
twenty furlongs from the port of Aegira, and half that distance 

from Pellene. They say that the port got its name of Aristonautae 
(‘best sailors’) because the Argonauts anchored in the harbour. 

XXVII 

1. The city of Pellene stands on a hill which rises at the 
summit into a sharp point. The top is precipitous and 
therefore uninhabited: the city is built on the lower slope, 
and is not continuous, but is divided into two parts by the 
peak which rises between them. On the road to Pellene 
there is an image of Hermes by the wayside: he bears the 
surname of Wily, and is ready to accomplish the prayers of men: 
the image is square and bearded, and has a cap on his head. At 
the entrance into the city is a temple of Athena built of native 
stone. ‘The image is of ivory and gold: they say that it was made 
by Phidias before he made the images of Athena in the Acropolis 
of Athens and at Plataea. The people of Pellene also say that 
there is a shrine of Athena running down deep into the earth 
under the pedestal of the image, and that the air from this 
shrine is damp, and therefore good for the ivory. Above the temple 
of Athena is a grove surrounded by a wall: it is sacred to Artemis, 
surnamed Saviour: the most solemn oath of the people is by her. 
No man is allowed to enter the grove save the priests, and they 
are natives, chosen chiefly on the ground of their high birth. 
Opposite to the grove of the Saviour is a sanctuary of Dionysus, 
surnamed Torch: they hold a festival of torches in his honour, 
when they bring firebrands by night into the sanctuary, and 
set bowls of wine up and down the whole city. There is also at 4 
Pellene a sanctuary of Apollo, God. of Strangers (Zheoxentos) : his 
image is made of bronze. ‘They hold games called Theoxenia in 
his honour: prizes of money are offered to the victors: the com- 
petitors are natives. Near the sanctuary of Apollo is a temple 
of Artemis: the goddess is represented shooting an arrow. A tank 
is built in the market-place, and the rain-water is used by the 
people for washing: their drinking-water is supplied by a few 
springs below the city. The place where the springs are they 
name Glyceae. 2. There is an old gymnasium which is chiefly 5 
devoted to the exercises of the lads: no one can be enrolled 
as a citizen who has not been on the register of the lads. Here 
stands a statue of a native of the town, Promachus, son of Dryon, 
who won prizes in the pancratium, one at Olympia, three at the 
Isthmus, and two at Nemea. The people of Pellene caused two 
statues of him to be made: one they set up at Olympia, and the 
other in the gymnasium: the latter is of stone, not bronze. It is said 6 
that in a war between Pellene and Corinth, Promachus made a great 
slaughter of the enemy. It is also said that he vanquished Puly- 

tN 

ῳ 

damas of Scotusa at Olympia, on the occasion when Pulydamas, 
after his return home from the court of the Persian king, appeared 
for the second time at the Olympian games. The Thessalians, 
however, do not admit that Pulydamas was beaten, and amongst 
other evidence they adduce a verse about Pulydamas :— 

Scotoessa, nurse of unconquered Pulydamas. 

7 However that may be, the people of Pellene hold Promachus in the 
highest honour. But as for Chaeron, who won two prizes for wrest- 
ling . . . and four at Olympia, they will not so much as name him, 
I presume because he abolished the free constitution of Pellene ; 
for Alexander, son of Philip, had bestowed on him the most invidi- 
ous of all favours, in raising him up to be tyrant of his native land. 

8 There is also a sanctuary of Ilithyia at Pellene, situated in the lesser 
division of the city. 3. What they call the Posidium was of old 
a township, but at present it is uninhabited. It is below the gym- 
nasium, and to this day it continues to be deemed sacred to 
Poseidon. 

9 About sixty furlongs from Pellene is the Mysaeum, a sanctuary 
of Mysian Demeter. They say that it was founded by Mysius, an 
Argive. According to the Argives, Mysius was one of those who 
received Demeter in his house. In the Mysaeum is a grove: trees 
of all kinds grow in it, and water wells up in plenty from springs. 

10 Here they keep a seven days’ festival in honour of Demeter. On 

I 

the third day of the festival the men withdraw from the sanctuary, 
but the women stay behind and perform by night the rites which 
custom prescribes. Not only the men, but even dogs of the male 
sex are turned out of the sanctuary. Next day the men come to 
the sanctuary, and the women laugh and jeer at them, and they 
at the women. 4. Not far from the Mysaeum 15 a sanctuary of 
Aesculapius: it is called Cyrus, and cures are here effected by the 
god. Here, too, there is water in abundance, and at the largest 
of the springs there stands the image of Aesculapius. Rivers 
descend from the mountains above Pellene. The one in the 
direction of Aegira is called the Crius: it is said to be named 
after Crius, a Titan. Crius is also the name of a river which rises 
in Mount Sipylus, and flows into the Hermus. On the borders of 
Pellene and Sicyon is a river Sythas: it is the last river in Achaia, 

». 

[Ὁ

ARCADIA 

I 

1. THE part of Arcadia that borders on Argolis is occupied by the 
Tegeans and Mantineans. They and the rest of the Arcadians 
inhabit the interior of Peloponnese. The first people in Pelopon- 
nese are the Corinthians, who dwell on the Isthmus: their neigh- 
bours on the sea-coast are the Epidaurians. Along Epidaurus, 
Troezen, and Hermion, and the coast of Argolis, stretches the 
Argolic Gulf. Next to Argolis is the land which is held by the 
vassals of Lacedaemon. Bordering on it is Messenia, which comes 
down to the coast at Mothone, Pylus, and Cyparissiae. On the 2 
side of Lechaeum the Corinthian territory is bounded by that of 
Sicyon, which forms the farthest point of Argolis in this direction. 
After Sicyon come the Achaeans on the sea-coast; and the other 
end of Peloponnese, opposite to the Echinadian islands, is inhabited 
by the Eleans. The land of Elis toward Olympia and the mouth 
of the Alpheus is bordered by Messenia; and on the side of 
Achaia it marches with the territory of Dyme. All these districts 3 
extend to the coast, but the Arcadians inhabit the interior, being 
shut off from the sea on every side ; hence Homer says that they 
came to Troy in vessels which they had borrowed from Agamemnon, 
not in ships of their own. 

2. The Arcadians say that Pelasgus was the first man who lived 4 
in this land. But it is probable that there were other people with 
Pelasgus, and that he did not live alone; for otherwise what people 
could he have ruled over? In stature, valour, and beauty, how- 
ever, he was pre-eminent, and in judgment he surpassed all his 
fellows ; and that, I suppose, was why he was chosen king by them. 
The poet Asius says of him :— 

Godlike Pelasgus on the wooded hills 
The black earth bore, that mortal men might live. 

When Pelasgus became king he contrived huts, in order that men 5 

should not shiver with cold, nor be drenched by rain, nor faint with 
heat. He also devised shirts made of pig-skins, such as poor folk 
still wear in Euboea and Phocis. It was he, too, who weaned men 
from the custom of eating green leaves, grasses, and roots, of which 
none were edible, and some were even poisonous. On the other 
hand, he introduced as food the fruit of oak-trees, not of all oaks, 
but only the acorns of the phegos oak. Since his time some of the 
people have adhered so closely to this diet that even the Pythian 
priestess, in forbidding the Lacedaemonians to touch the land of 
the Arcadians, spoke the following verses :— 

OV 

There are many acorn-eating men in Arcadia 
Who will prevent you ; though I do not grudge it you. 

They say that in the reign of Pelasgus the country was named 
Pelasgia. 

Il 

1. Pelasgus’ son Lycaon outdid his father in the ingenuity 
of the schemes he projected. For he built a city Lycosura on 
Mount Lycaeus, he gave to Zeus the surname of Lycaean, and he 
founded the Lycaean games. I maintain that the Panathenian 
games at Athens were not founded before the Lycaean games. For 
the Panathenian games used to be called the Athenian games ; and 
the name Panathenian is said to have been given them in the time 
of Theseus, because they were then celebrated by the whole 

2 Athenian people gathered into a single city. I here leave the Olympic 
games out of account, because they are traced back to a period 
earlier than the origin of man, the legend being, that Cronus and 
Zeus wrestled at Olympia, and that the first who ran there were the 
Curetes. In my opinion Lycaon was contemporary with Cecrops, 
king of Athens, but the two were not equally sage in the matter 

3 οὗ religion. For Cecrops was the first who gave to Zeus the 
surname of Supreme, and he refused to sacrifice anything that had 
life; but he burned on the altar the national cakes which the 
Athenians to this day call felanot. Whereas Lycaon brought a 
human babe to the altar of Lycaean Zeus, and sacrificed it, and 
poured out the blood on the altar; and they say that immedi- 

4 ately after the sacrifice he was turned into a wolf. For my own 
part I believe the tale: it has been handed down among the 
Arcadians from antiquity, and probability is in its favour. 2. For 
the men of that time, by reason of their righteousness and piety, 
were guests of the gods, and sat with them at table; the gods 
openly visited the good with honour, and the bad with their dis- 
pleasure. Indeed men were raised to the rank of gods in those 
days, and are worshipped down to the present time. Such were 

Aristaeus, and the Cretan damsel Britomartis; and Hercules, the son 
of Alemena; and Amphiaraus, son of Oicles ; and, moreover, Pollux 
and Castor. So we may well believe that Lycaon was turned into a 5 
wild beast, and Niobe, daughter of Tantalus, into a stone. But in 
the present age, when wickedness is growing to such a height, and 
spreading over every land and every city, men are changed into gods 
no more, save in the hollow rhetoric which flattery addresses to 
power; and the wrath of the gods at the wicked is reserved for a 
distant future when they shall have gone hence. 3. In the long course 6 
of the ages, many events in the past and not a few in the present have 
been brought into general discredit by persons who build a super- 
structure of falsehood on a foundation of truth. For example, they 
say that from the time of Lycaon downwards a man has always 
been turned into a wolf at the sacrifice of Lycaean Zeus, but that 
the transformation is not for life; for if, while he is a wolf, he abstains 
from human flesh, in the ninth year afterwards he changes back into a 
man, but if he has tasted human flesh he remains a beast forever. In 7 
like manner they say that Niobe on Mount Sipylus sheds tears in 
summer. I have also been told that the griffins are spotted like 
the pards, and that the Tritons speak with a human voice, though 
others say they blow through a pierced shell. Lovers of the mar- 
vellous are too prone to heighten the marvels they hear tell of 
by adding touches of their own; and thus they debase truth by 
alloying it with fiction. 

III 

τ. In the second generation after Pelasgus, both the cities and 
the population of the country grew in number. For while Nyctimus, 
the eldest son of Lycaon, had the whole power in his hands, the 
other sons founded cities where they chose. Thus Pallas founded 
Pallantium, Orestheus founded Oresthasium, and Phigalus founded 
Phigalia. Pallantium is mentioned by Stesichorus of Himera in his 2 
Geryoneid: Phigalia and Oresthasium afterwards changed their names, 
the latter being called Oresteum after Orestes, son of Agamemnon, 
and the former Phialia after Phialus, son of Bucolion. ‘Trapezeus, 
Daseatas, Macareus, Helisson, Acacus, and Thocnus also founded 
cities. Thocnus founded Thocnia, and Acacus founded Acacesium. 
According to the Arcadians, it was from the name of this Acacus 
that Homer made a surname of Hermes. Helisson gave his name 3 
both to the city and to the river of Helisson. Similarly Macaria, 
Dasea, and ‘Trapezus were called after the sons of Lycaon. 
Orchomenus became the founder both of Methydrium and of 
Orchomenus, which latter place Homer calls ‘rich in sheep.’ By 
Hypsus and . . . were founded Melaeneae and Hypsus, also 
Thyraeum and Haemoniae ; and the Arcadians believe that Thyrea 

in Argolis and the Thyrean gulf got their names from this 

4 Thyraeus. Maenalus founded Maenalus, which was of old the 
most renowned city in Arcadia; and Tegeates and Mantineus 
founded Tegea and Mantinea. Cromi was named after Cromus, 
and Charisia was founded by Charisius; Tricoloni was called after 
Tricolonus, Peraethenses after Peraethus, Asea after Aseatas, and 

. . Lycoa and Sumatia after Sumateus. Alipherus and Heraeus 

5 also gave their names to cities. 2. But Oenotrus, the youngest 
son of Lycaon, asked goods and men from his brother Nyctimus, 
and crossed in ships to Italy, and became king of the country which 
was called Oenotria after him.. This was the first expedition that 
set out from Greece to found a colony ; and, on a careful reckoning, 
it will appear that neither were there any of the barbarians that 
migrated to a foreign land before Oenotrus. 

6 3. Besides all this family of sons, Lycaon had a daughter Callisto. 
This Callisto (I merely repeat the common Greek story) was loved 
by Zeus, who had an intrigue with her. When Hera found it out 
she turned Callisto into a bear, and Artemis, to please Hera, shot 
the bear down. Zeus sent Hermes with orders to save the 

7 child whom Callisto bore in her womb; and Callisto herself he 
changed into the stars known as the Great Bear, which Homer 
mentions in the return voyage of Ulysses from Calypso :— 

Watching the Pleiades and late-setting Bootes, 
And the Bear, which also they call the Wain. 

But perhaps these stars are so called merely out of compliment to 
Callisto, for the Arcadians point out her grave. 

Ιν 

1. When Nyctimus died, Arcas, son of Callisto, reigned in his 
stead. He introduced the cultivation of corn, which he learned 
from Triptolemus, and taught the people to bake bread, to weave 
garments, and to spin wool, which last art he acquired from Adristas. 
After his reign the country was called Arcadia instead of Pelasgia, 
and the people Arcadians instead of Pelasgians. 2. They say he 
mated, not with a mortal woman, but with a Dryad nymph. For 
some nymphs were called Dryads and Epimeliads, and others 
Naiads, and Homer mostly mentions the Naiads. This particular 
nymph was called Erato, and they say that she bore Azas, Aphidas, 
and Elatus to Arcas, who had previously had a bastard son Autolaus. 
When his sons grew up, Arcas divided the country between them 
into three portions. The district of Azania was named after Azas ; 
and they say that the people in Phrygia who dwell about the cave called 
Steunos and the river Pencalas, are a colony from Azania. Tegea 
and the adjoining country fell to the lot of Aphidas; hence poets 

NS 

ῳ 

CHS, III-IV DESCENDANTS OF ARCAS 377 

speak of Tegea as ‘the lot of Aphidas.’ 3. Elatus got Mount Cyllene, 4 
which was then nameless ; but afterwards he migrated to the country 
now known as Phocis. ‘There he helped the Phocians, who were 
hard put to it by the Phlegyans in war, and he founded the city of 
Elatea. They say that Azas had a son Clitor, that Aphidas had a 
son Aleus, and that Elatus had five sons, to wit, Aepytus, Pereus, 
Cylien, Ischys, and Stymphalus. On the death of Azas, son of 5 
Arcas, games were held for the first time; at least there was a 
horse-race: whether there were other contests or not I do not 
know. Clitor, son of Azas, dwelt in Lycosura: he was the most 
powerful of the kings, and founded the city of Clitor, naming it 
after himself. Aleus possessed his father’s portion. Of the sons of 6 
Elatus, Cyllen gave his name to Mount Cyllene; and Stymphalus 
gave his name to the spring and to the city of Stymphalus, which is 
beside the spring. The story of the death of Ischys, son of Elatus, 
has been already told by me in the section on Argolis. Pereus, they 
say, had no male issue, but he had a daughter Neaera. She married 
Autolycus, who dwelt on Mount Parnassus, and was reputed to be a 
son of Hermes, though in truth his father was Daedalion. 

4. Clitor, son of Azas, had no children, so the kingdom of 7 
Arcadia devolved on Aepytus, son of Elatus. He, having gone out 
a-hunting, was killed, not by any of the more powerful beasts, but by 
a seps, which he had not noticed. I have myself seen this species 
of snake. It is like a very small adder, is ash-coloured, and spotted 
irregularly : its head is flat, neck thin, belly large, tail short. Like 
the crested snake, it moves with a sidelong motion, crab-fashion. 

5. Aepytus was succeeded by Aleus. For whereas Agamedes 8 
and Gortys, sons of Stymphalus, were great-grandsons of Arcas, 
Aleus, son of Aphidas, was his grandson. Aleus built the old 
sanctuary of Athena Alea at Tegea, which he made the seat of his 
kingdom. Gortys, son of Stympnalus, founded the city of Gortys on 
a river which also bears the name Gortynius. 6. Aleus had three 
sons, Lycurgus, Aphidamas, and Cepheus, and a daughter Auge. 
This Auge, according to Hecataeus, had an intrigue with Hercules 9 
when the latter came to Tegea. At last it was discovered that 
she had had a child by Hercules; so her father put her and 
the child into a chest and threw it into the sea. She arrived 
at the court of Teuthras, a prince in the valley of the Caicus, 
who fell in love with and married her. Her tomb is still to be seen 
at Pergamus on the Caicus: it is a mound of earth enclosed by a 
stone basement, and surmounted by a bronze figure of a naked 
woman. 

7. After the death of Aleus the kingdom passed by right of 10 
birth to his eldest son Lycurgus, of whom it is recorded that he 
treacherously murdered a foeman named Areithous. Of his sons 
Ancaeus and Epochus, the latter fell sick and died, but Ancaeus 

sailed with Jason to Colchis: afterwards, in despatching the Calydonian 
boar with Meleager, he was killed by the beast. So Lycurgus lived 
ἴο ἃ great age, and saw both his sons die before him. 

Vv 

1. When Lycurgus died, Echemus, son of Aeropus, son of 
Cepheus, son of Aleus, became sovereign of Arcadia. In his time 
the Dorians, in attempting to return to Peloponnese under the 
leadership of Hyllus, son of Hercules, were defeated in battle by the 
Achaeans at the Isthmus of Corinth, and Hyllus was slain in single 
combat by Echemus, whom he had challenged. This appears to 
me a more probable account than the one I gave formerly. I said, 
namely, that Orestes was king of Achaia at the time, and that it 
was in his reign that Hyllus attempted to return to Peloponnese. 
Adopting this second version, it would appear that Timandra, 
daughter of Tyndareus, married Echemus, who slew Hyllus. 

2 2. Agapenor, son of Ancaeus, son of Lycurgus, reigned after 
Echemus, and led the Arcadians to Troy. After the taking of 
Ilium, the storm that overtook the Greeks on their homeward voyage 
carried Agapenor and the Arcadian fleet to Cyprus, where Agapenor 
founded Paphos, and built the sanctuary of Aphrodite at Old 
Paphos: up to that time the goddess had been worshipped by the 

3 Cyprians in a place called Golgi. Afterwards Laodice, a descendant 
of Agapenor, sent a robe to Athena Alea at Tegea: the inscription 
on the offering indicated at the same time Laodice’s own descent :— 

This is the robe of Laodice: she dedicated it to her Athena, 
Sending it to her broad fatherland from holy Cyprus. 

4 3. As Agapenor did not come home from Ilium, the kingdom 
devolved on Hippothus, son of Cercyon, son of Agamedes, son of 
Stymphalus. They say that his life was marked by no particular 
event except that he set up his kingdom, not at Tegea, but at 
Trapezus. He was succeeded by his son Aepytus; and Orestes, 
son of Agamemnon, in obedience to an oracle given by Apollo at 

5 Delphi, migrated from Mycenae to Arcadia. Having dared to enter 
the sanctuary of Poseidon at Mantinea, entrance to which was then 
and is still forbidden, Aepytus was struck blind, and died not long 
afterwards. 

6 4. He was succeeded by his son Cypselus, in whose reign the 
Dorian host came back to Peloponnese. ‘This time they came, not 
by the Isthmus of Corinth, as they had done three generations before, 
but in ships to Rhium. Learning of their arrival, Cypselus gave his 
daughter in marriage to the son of Aristomachus whom he found 
to be still unprovided with a wife, and by thus attaching Cres- 
phontes to his interests secured himself and the Arcadians from all 

risk. 5. Cypselus had a son Holaeas, who, along with the Hera- 
clids of Lacedaemon and Argos, restored his sister’s son, Aepytus, 
to Messene. Holaeas was the father of Bucolion, who was the 
father of Phialus, who deprived Phigalus, son of Lycaon, of his 
honour as founder of Phigalia, by giving to that city the new name 
of Phialia, after himself; however, the new name did not gain 
exclusive currency. In the reign of Simus, son of Phialus, the 
ancient wooden image of Black Demeter at Phigalia was destroyed 
by fire; which, as it turned out, was an omen that Simus himself 
was soon to die. Pompus having succeeded Simus on the throne, 
the Aeginetans made trading voyages to Cyllene, and thence carried 
their wares up the country on the backs of beasts to Arcadia. For 
this service Pompus honoured them greatly, and bestowed on his 
son the name of Aeginetes, to mark his friendship for them. 6. 
Aeginetes was succeeded on the throne of Arcadia by his son, 
Polymestor, in whose reign the Lacedaemonians, under Charillus, 
first invaded the territory of Tegea. ‘The Tegeans, women as well 
as men, donned their armour, and defeated the Lacedaemonians, 
taking prisoner Charillus and the whole of his army. I shall have 
to make more mention of Charillus and his army in my account of 
Tegea. 

Polymestor, being childless, was succeeded by his nephew, 
Aechmis, son of Briacas; for Briacas was another son of Aeginetes, 
but younger than Polymestor. 7. After Aechmis had come to 
the throne the Lacedaemonians became involved in the war with 
Messenia. From the first the Arcadians had been friendly to 
the Messenians, and they now openly fought on the side of 
Aristodemus, king of Messenia, against the Lacedaemonians. 8. 
Aechmis’ son, Aristocrates, perhaps perpetrated outrages upon 
the Arcadians; but certainly toward the gods he was guilty of 
the most impious sacrilege, as I shall now relate. There is a 
sanctuary of Artemis surnamed Hymnia, which stands on the 
boundaries of Orchomenus, near the territory of Mantinea. 
From time immemorial ail the Arcadians have worshipped Artemis 
Hymnia. At the time of which I speak the rule still obtained 
that the priesthood of the goddess must be held by a young 
virgin. | Aristocrates essayed to seduce the girl, and _ being 
always rebuffed by her he at last violated her in the sanctuary 
of Artemis, where she had taken refuge. When the crime was 
noised abroad, the Arcadians stoned him to death, and from that 
time the custom was altered; for, instead of a virgin, they now 
appoint as priestess of Artemis a woman who has had enough of the 
company of men. 9. Aristocrates had a son Hicetas, and Hicetas 
had a son who bore the same name as his ancestor, Aristocrates, 
and came to a like end; for he, too, was stoned to death by the 
Arcadians, who found that he had accepted bribes from Lacedaemon, 

" 
͵ 

— 

oO 

ht 
-_ 

and that the defeat of the Messenians at the Great Trench had been 
due to his treachery. By this crime the whole race of Cypselus 
forfeited the kingdom. 

VI 

1. Such is the genealogy of the kings of Arcadia as I 
ascertained it by careful inquiry from the Arcadians. Of the 
memorable events which concerned the Arcadians as a nation the 
most ancient was the Trojan war, and the next was the help they 
gave to the Messenians in fighting the Lacedaemonians. They also 
shared in the battle of Plataea against the Medes. On compulsion 
rather than from choice they marched with the Lacedaemonians 
against Athens, and crossed the sea to Asia with Agesilaus; they 
also followed the Lacedaemonians to Leuctra, in Boeotia. But on 
more than one occasion they evinced their distrust of the Lacedae- 
monians ; in particular, after the defeat of the Lacedaemonians at 
Leuctra they immediately passed over to the Theban side. Τῇ 
they did not fight on the Greek side against Philip and his Mace- 
donians at Chaeronea, nor afterwards against Antipater in Thessaly, 
at least they did not take the field against their countrymen. 
3 They say that they were hindered by the Lacedaemonians from 

hazarding themselves against the Gauls at Thermopylae; for they 
feared that in the absence of their fighting men the Lacedaemonians 
might ravage their land. They were the warmest of all the ad- 
herents of the Achaean League. ‘The histories of each separate 
city, as distinguished from the history of the nation, must be re- 
served for their appropriate places. 

4 2. There is a pass into Arcadia from Argolis by Hysiae and 
over Mount Parthenius, debouching in the territory of Tegea; and 
there are two other passes debouching in the territory of Mantinea, 
one through Prinus, as it is called, the other through the Ladder. 
The latter is the wider pass, and steps were formerly made in 
it to facilitate the descent. Having crossed over the Ladder we 
reach a place named Melangea, from which the drinking-water comes 

5 down to Mantinea. Farther on, about seven furlongs from Mantinea, 
you come to a fountain called the fountain of the Meliasts: 
these Meliasts here celebrate the orgies of Dionysus. Beside 
the fountain is a hall of Dionysus, and a sanctuary of Black 
Aphrodite. The goddess is so surnamed simply because men 
mostly indulge in sexual intercourse by night, instead of, like the 

6 beasts, by day. The other road is narrower than the one I have 
described, and leads over Artemisius. I mentioned before that on 
this mountain there is a temple of Artemis with an image of her, and 
that on the mountain are the springs of the Inachus. So far as the 
Inachus flows beside the road over the mountain it forms the 

to 

boundary between Argolis and the territory of Mantinea ; but from 
the point where it leaves the road it flows through Argolis ; hence 
Aeschylus and others call the Inachus an Argive river. 

Vil 

r. After you have crossed into Mantinean territory, over 
Mount Artemisius, you will find yourself in a plain called 
the Fallow Plain, and fallow it is, for the rain-water, pouring 
down into it from the mountains, renders tillage impossible ; indeed, 
it must infallibly have been a lake if it were not that the water 
disappears into a chasm in the ground. Here it vanishes to rise 2 
again at Dine. 2. Dine is at Genethlium, as it is called, in Argolis, 
and it is a spring of fresh water rising out of the sea. Of old the 
Argives threw horses, bitted and bridled, into Dine in honour of 
Poseidon. Fresh water rising in the sea may be seen here in Argolis, 
and also at the place called Chimerium in Thesprotis. 3. Still 3 
more wonderful is the boiling water in the Maeander, which springs 
partly from a rock surrounded by the stream, and partly from the 
slime of the river. Off Dicaearchia, which belongs to the Etruscans, 
there is boiling water in the sea, and an island has been constructed 
artificially, that the water may be utilised for warm baths. 

4. On the left of the Fallow Plain is a mountain, in Mantinean 4 
territory, on which are remains of an encampment of Philip, son of 
Amyntas, and of a village called Nestane. For they say that Philip 
encamped at this village of Nestane, and they still name the spring 
there after him Philip’s spring. Philip came to Arcadia in order 
to attach the Arcadians to his interests, and to detach them from 
the Greek cause. Now, though the achievements of Philip may be 5 
thought to be greater than those of any king of Macedonia before 
or after him, no right-thinking man would call him a good general ; 
for he always trampled on oaths, violated treaties on every 
opportunity, and broke faith more shamefully than any other human 
being. However, the wrath of God did not tarry, but overtook 6 
him with unparalleled speed. For after a life of not more than six- 
and-forty years he fulfilled the Delphic oracle, which was given 
him, they say, when he inquired of the god with regard to the 
Persians :— 

The bull is crowned, ’tis ready, and the sacrificer is provided. 

It soon appeared that this referred, not to the Medes, but to 
Philip himself. 5. After his death Olympias killed Philip’s infant 7 
son, together with his mother Cleopatra, niece of Attalus, by 
dragging them over a bronze vessel filled with fire; and afterwards 
she killed Aridaeus also. But the deity, as it turned out, was going 
to mow down the race of Cassander also. Cassander had sons by 

Thessalonice, daughter of Philip, and the mothers of Thessaionice 
and Aridaeus were both Thessalian women. ‘The fate of Alexander 

8is known to all. But if Philip had paid heed to the story of 
Glaucus, the Spartan, and had remembered in all his actions the 
verse :— 

But the family of a man who keeps his oath fares better hereafter, 

I do not believe that one of the gods would so ruthlessly have 
quenched at a blow the life of Alexander and the glory of Mace- 
donia. But this has been a digression. 

Witt 

1. After the ruins of Nestane there is a holy sanctuary of 
Demeter, and the Mantineans celebrate a festival every year 
in her honour. Just under the village of Nestane lies a portion 
of the Fallow Plain called the Dancing-ground of Maera. The 
Fallow Plain measures ten furlongs across. 2. Passing over a slight 
eminence you will descend into another plain where there is a 
fountain called Arne (‘lamb’) beside the high road. The Arcadians 
tell the following story :—When Rhea had brought forth Poseidon, 
she put him down in the midst of a flock, there to live with the 
lambs, and the spring got its name because the lambs browsed 
round about it ; but she said to Cronus that she had been delivered 
of a horse, and she gave him a foal to swallow instead of the child, 
just as afterwards she gave him a stone wrapt in swaddling clothes 
instead of Zeus. When I began this work I used to look on these 
Greek stories as little better than foolishness ; but now that I have 
got as far as Arcadia my opinion about them is this: I believe that 
the Greeks who were accounted wise spoke of old in riddles, and 
not straight out ; and, accordingly, I conjecture that this story about 
Cronus is a bit of Greek philosophy. In matters of religion I will 
follow tradition. 

4 3. The city of Mantinea is just about twelve furlongs from this 
spring. Now Mantineus, son of Lycaon, is known to have founded 
the city on a different site, which the Arcadians to this day still 
name <Ptolis (‘city’)>. But Antinoe, daughter of Cepheus, son of 
Aleus, in obedience to an oracle, removed the population to the 
present site, following the guidance of a snake (the kind of snake is 
not recorded). Therefore the river that flows by the present city 
got the name of Ophis (‘snake’). If I may judge from Homer’s 
lines, I should say that the snake was a dragon. For while in the 
catalogue of the ships, where he tells how the Greeks left Philoctetes 
in Lemnos suffering from the wound, he does not call the water- 
serpent a snake; on the other hand, he does call the dragon which 

Ὁ 

G2 

σι 

the eagle let fall among the Trojansa snake. ‘Thus the probability 
is that Antinoe’s guide was also a dragon. 

4. The Mantineans did not take part with the rest of the 6 
Arcadians in the battle of Dipaea against the Lacedaemonians, but 
in the war between the Peloponnesians and Athenians they sided 
with the Eleans against the Lacedaemonians, and receiving re- 
inforcements from Athens they fought against the Lacedaemonians ; 
they also shared in the Sicilian expedition out of friendship for 
Athens. 5. Afterwards a Lacedaemonian army under King Agesi- 7 
polis, son of Pausanias, invaded the territory of Mantinea. Having 
gained a victory and shut up the Mantineans within their walls, 
Agesipolis soon took the city, not by force of arms, but by diverting 
the river Ophis, and turning it upon the walls, which were built of 
unburnt bricks. Now bricks afford greater security than stone walls 8 
against the shock of siege engines, because stones break and are 
forced out of their places; but while bricks suffer less from siege 
engines, on the other hand they are dissolved by water as readily as 
wax is melted by the sun. The idea of employing this stratagem 9 
against the walls of Mantinea did not originate with Agesipolis: it 
had been struck out by Cimon, son of Miltiades, when he was be- 
sieging Eion on the Strymon, which was held by a Persian garrison 
under Boges the Mede. ‘Thus Agesipolis only copied an established 
and celebrated precedent. On taking Mantinea he allowed a small 
part of it to remain inhabited, but the greater part he razed to the 
ground and dispersed the population into villages. 6. After the 1 
battle of Leuctra the people were brought back from the villages to 
the metropolis by the Thebans. But after their restoration they 
did not behave quite honestly: it was discovered that they were 
treating with the Lacedaemonians and negotiating a separate peace 
without reference to the Arcadian confederacy, so for fear of the 
Thebans they openly espoused the Lacedaemonian alliance, and 
at the battle of Mantinea, where the Lacedaemonians engaged the 
Thebans under Epaminondas, the Mantineans were ranged on the 
Lacedaemonian side. Afterwards, however, they quarrelled with the 1 
Lacedaemonians, deserted them, and joined the Achaean League. In 
the defence of their territory they, with the help of an Achaean army 
under the command of Aratus, defeated the Spartan king Agis, son 
of Eudamidas. They also fought on the side of the Achaeans against 
Cleomenes, and helped them to humble the Lacedaemonian power. 
Antigonus, regent of Macedonia for the youthful Philip, the father 
of Perseus, was a warm friend of the Achaeans ; so the Mantineans 
bestowed various marks of honour upon him, and in particular 
they changed the name of their city to Antigonea. Afterwards when ! 
Augustus was about to engage in the sea-fight at the cape of 
Actian Apollo, the Mantineans fought on the Roman side, while the 
rest of the Arcadians were ranged on the side of Antony for no 

to 

bo 

o>) 

other reason, it seems to me, than that the Lacedaemonians sided 
with Augustus. Ten generations later the Emperor Hadrian took 
from the Mantineans the name they had borrowed from Macedonia, 
and restored to the city its old name of Mantinea. 

IX 

1. At Mantinea there is a double temple, divided just about the 
middle by a partition wall. In-one division of the temple is an 
image of Aesculapius, a work of Alcamenes: the other division is 
sacred to Latona and her children. The images in the latter were 
wrought by Praxiteles two generations after Alcamenes. On the 
pedestal of these images are represented the Muses and Marsyas ; 
the latter is playing on the flute. Here there is a likeness of 
Polybius, son of Lycortas, wrought in relief on a slab. I will make 
mention of Polybius again in the sequel. There are other sanctuaries 
at Mantinea, including one of Saviour Zeus, and another of Zeus 
surnamed Bountiful, because he gives freely good gifts to men. 
There is also a sanctuary of the Dioscuri, and elsewhere one of 
Demeter and the Maid. Here they keep a fire burning, taking 
heed that it does not go out. And I saw a temple of Hera beside 
the theatre: the images are by Praxiteles, and represent the goddess 
seated on a throne with Athena and Hebe, daughter of Hera, 
standing beside her. 2. Beside the altar of Hera is the grave of 
Arcas, son of Callisto. They fetched his bones from Maenalus in 
consequence of an oracle which they received from Delphi :— 

Bleak is Maenalia, where Arcas lies 

Who gave his name to all Arcadians, 

He lies where three and four, yea, five roads meet. 

Thither I bid thee go and kindly raise 

And bring him downward to the lovely town, 

And there make images and a precinct and sacrifices to Arcas. 

And the place where the grave of Arcas is they call the altars of the 
Sun. Not far from the theatre are famous tombs: one is of a 
round form, and is called the Common Hearth: they said that 
Antinoe, daughter of Cepheus, lies there. On the other tomb 
is a slab with the figure of a horseman carved in relief: it is 
Grylus, son of Xenophon. 3. Behind the theatre are ruins of a 
temple of Aphrodite surnamed Alliance: her image also remains, 
and the inscription on the base sets forth that the image was 
dedicated by Nicippe, daughter of Paseas. This sanctuary was 
built by the Mantineans to commemorate the sea-fight at Actium, 
in which they fought on the side of the Romans. They also 
worship Athena Alea, and they have a sanctuary and image of her. 
4. Antinous is esteemed by them a god, and his temple is the 

newest at Mantinea. The Emperor Hadrian was _ exceedingly 
attached to him. I never saw him in life, but I have seen statues 
and paintings of him. An Egyptian city on the Nile is named 
after Antinous, and he receives homage in other places. The 
reason why he is honoured in Mantinea is this. Antinous was 
a native of Bithynium, on the river Sangarius, and the Bithynians 
are descended from Arcadians of Mantinea. Therefore the 8 
Emperor established his worship in Mantinea also, and mysteries 
are celebrated in his honour every year, and games every fourth 
year. In the gymnasium at Mantinea there is a chamber containing 
images of Antinous: it is worth seeing for the stones with which it 
is adorned as well as for its paintings, most of which represent 
Antinous, generally in the likeness of Dionysus. Here, too, is a 
copy of the picture of the Athenians at the battle of Mantinea, the 
original of which is in the Ceramicus. 5. In the market-place of 9 
Mantinea is a bronze statue of a woman, whom the Mantineans call 
Diomenia, daughter of Arcas, and there is a shrine of the hero 
Podares: they say that he fell in the battle against Epaminondas 
and the Thebans. But three generations before my time they 
changed the inscription on the grave so as to make it apply to a 
descendant and namesake of Podares, who lived late enough to 
enjoy Roman citizenship. But in my time it was the elder Podares 
whom the Mantineans honoured: they declare that the bravest man 
in the battle, of all the Mantineans and their allies, was Grylus, son 
of Xenophon, and next to Grylus was Cephisodorus of Marathon, 
who commanded the Athenian cavalry on that day; but the third 
place in respect of valour they assign to Podares. 

| 

x 

τ. Roads lead from Mantinea to the rest of Arcadia: I will describe 
the things that are most worth seeing on each of them. On the left 
of the high road as you go to Tegea there is a place for horse-races 
beside the walls of Mantinea, and not far from it is a stadium, where 
they hold the games in honour of Antinous. 2. Above the stadium 
rises Mount Alesius, so called, they say, on account of the wander- 
ings (a/@) of Rhea: on the mountain there is a grove of Demeter. 
At the skirts of the mountain is the sanctuary of Horse Poseidon, 
not more than <six> furlongs from Mantinea. This sanctuary I, 
like all who have made mention of it, can only describe from 
hearsay. ‘The present sanctuary was built by the Emperor Hadrian. 
He set overseers over the workmen that no man might look into the 
ancient sanctuary, and that none of its ruins might be removed, and 
he commanded them to build a wall round the new temple. This 
sanctuary of Poseidon is said to have been originally built by 
Agamedes and Trophonius out of oak logs which they fashioned 

VOL. I 2C 

iS) 

3and fitted together. To keep people out they put up no barrier in 
front of the entrance, but merely stretched a woollen thread across it, 
perhaps because they thought that the pious folk of those days 
would stand in awe even of a thread; but may be there was some 
virtue in the thread. Even Aepytus, son of Hippotnus, is known 
neither to have leapt over the thread nor crept under it, but to have 
cut it through, and so made his way into the sanctuary ; but for his 
impiety a wave passed over his eyes, quenching their sight, and he 

4immediately expired. 3. There is an ancient legend that a wave of 
the sea appears in this sanctuary. The Athenians tell a similar story 
of the wave on the Acropolis, and the Carians who dwell in Mylasa 
tell a like tale of the sanctuary of the god whom in their own tongue 
they call Osogoa. Now the sea at Phalerum is just twenty 
furlongs distant from Athens; and similarly at Mylasa the port is 
elghty furlongs from the city. But Mantinea is farther than either 
of them from the sea; therefore in ascending so far the sea shows 
forth most manifestly the will of the god. 

5 4. Over against the sanctuary of Poseidon is a trophy built of stone 
to commemorate a victory over Agis and the Lacedaemonians. The 
manner of the fight is said to have been this. On the right were 
the Mantineans themselves, young and old, commanded by Podares, 
a grandson of the Podares who fought against the Thebans. With 
them, too, was an Elean soothsayer, Thrasybulus, son of Aeneas, 
one of the Iamids: he prophesied victory to the Mantineans, and 

6 himself took part in the battle. On the left were arrayed all the rest 
of the Arcadian forces, each city under its own captains, the 
Megalopolitans being commanded by Lydiades and. Leocydes. The 
centre was entrusted to Aratus, with his Sicyonians and Achaeans. 
The Lacedaemonians, under Agis, extended their. line in order to 
make it equal to that of the enemy: Agis and his staff were in the 

7 centre. Now by a preconcerted arrangement with the Arcadians, 
Aratus and his troops fell slowly back, as if hard pushed by the 
Lacedaemonians ; but in falling back they quietly adopted a crescent 
formation. Flushed with hopes of victory, Agis and the Lacedae- 
monians, in close order, pressed upon Aratus and his men more 
fiercely than ever, and they were soon followed by their wings, who 
thought it a mighty fine thing to put Aratus and his army to flight. 

8 But before they were aware the Arcadians were in their rear, and 
thus being surrounded the Lacedaemonians lost most of their army, 
and amongst the fallen was King Agis, son of Eudamidas. The 
Mantineans averred that Poseidon himself was seen fighting on their 
side, and therefore they set up a trophy and dedicated it to him. 

9 The poets who took for their theme the woes of the heroes at Ilium, 
have described how gods are present at fights and carnage ; and the 
Athenians tell in song how gods fought on their side at Marathon 
and Salamis; and most plainly of all did the host of the Gauls 

perish at Delphi by the hand of the god and the visible interposition 
of demons. ‘Thus it follows that Poseidon had a hand in the victory 
of the Mantineans. Leocydes, who with Lydiades commanded 
the Megalopolitans at the battle, is said to have had a descendant 
named Arcesilaus in the eighth generation. The Arcadians say that 
this Arcesilaus, dwelling at Lycosura, beheld the sacred deer of the 
Mistress (as they call her); the deer was old and frail, and on its 
neck there was a collar, and on the collar were these words :— 

I was caught as a fawn when Agapenor was at Ilium. 

This story shows that a deer is a longer lived animal by far than 
even an elephant. 

XI 

1. After the sanctuary of Poseidon you will pass into a place 
called Pelagus (‘sea’), which is full of oaks, and the road from 
Mantinea to Tegea leads through the oak wood. The boundary 
between the Tegean and Mantinean territory is at the circular 
altar on the high road. 2. But if you will turn aside to the left 
from the sanctuary of Poseidon, after just about five furlongs you 
come to the graves of the daughters of Pelias. The Mantineans 
say that the daughters of Pelias came to dwell among them to 
escape the scandal of their father’s death. For when Medea came 
to Iolcus, she immediately began to plot against Pelias, acting in 
concert with Jason, though she pretended to be at enmity with him. 
She promised the daughters of Pelias that if they liked she would 
make their old father young again. And having killed an aged ram 
somehow or other, she boiled its flesh in a kettle with drugs, by 
virtue of which she brought a living lamb out of the kettle. So she 
got Pelias into her hands to cut him up and boil him, but when his 
daughters received him back there was not enough of him left to bury. 
This compelled his daughters to migrate to Arcadia, and here, when 
they died, mounds were heaped up to mark their tombs. No poet 
that I ever read mentions their names, but Micon the painter wrote 

the names Asteropea and Antinoe on their pictures. 3. There is 4 

a place named Phoezon about twenty furlongs distant from these 
graves. Phoezon is a tomb enclosed by a basement of stone and 
rising but little above the ground. At this point the road grows 
very narrow, and they say that the tomb is that of Areithous, 
surnamed Corynetes (‘club-man’) on account of his weapon. 

If you go about thirty furlongs along the road that leads from 
Mantinea to Pallantium you will come to a point where the 
high road skirts the oak wood of Pelagus. It was here that the 
cavalry fight took place between the Athenian and Mantinean 
horse on the one side, and the Boeotian on the other. 4. The 

“ 

ὃ 

II 

Mantineans say that Epaminondas was killed by Machaerion, a 
Mantinean ; but the Lacedaemonians allege that it was a Spartan 
who slew him, though they agree with the Mantineans that his name 
was Machaerion. ‘The Athenian story, in which the Thebans them- 
selves concur, is that Epaminondas was wounded by Grylus, and so 
the scene is represented in their picture of the battle of Mantinea. 
Moreover, it is known that the Mantineans gave Grylus a public 
burial, and set up a monument with his likeness on it at the spot 
were he fell, because he was the bravest man in the whole allied 
army. On the other hand, though the name of Machaerion is 
on the lips both of Mantineans and of Lacedaemonians, no person 
of that name has ever received any substantial marks of honour for 
valour either at Sparta or Mantinea. When Epaminondas received 
his wound they carried him out of the line of battle. He was still 
in life. He suffered much, but with his hand pressed on his wound 
he kept looking hard at the fight, and the place from which he 
watched it was afterwards named Scope (‘the look’). But when 
the combat ended indecisively, he took his hand from the wound 
and breathed his last, and they buried him on the battlefield. 5. 
On his grave stands a pillar bearing a shield on which is wrought in 
relief a dragon. The dragon is meant to signify that Epaminondas 
was of the race called the Sparti. On the tomb are two slabs : one of 
them is old, and has a Boeotian inscription ; the other was set up by 
the Emperor Hadrian, who composed the inscription on it. Of the 
famous captains of Greece, Epaminondas may well rank as the first, 
or at least as second to none. For whereas the Lacedaemonian and 
Athenian generals were seconded by the ancient glories of their 
countries as well as by soldiers of a temper to match, Epaminondas 
found his countrymen disheartened and submissive to foreign 
dictation; yet he soon raised them to the highest place. 

6. Epaminondas had been warned before by an oracle from 
Delphi to beware of Pelagus (‘sea’). He therefore feared to go 
aboard a galley or to sail in a merchantman; but it turned out 
that Providence meant by Pelagus the oak wood of that name, and 
not the real sea. Similarly Hannibal was afterwards deceived by the 
identity of names of different places, just as the Athenians had been 
deceived at an earlier time. For Hannibal was told by the oracle 
of Ammon that in death he would be covered with Libyan earth. 
So he hoped to destroy the Empire of Rome, to return home to 
Libya, and to die of old age at last. But when Flaniininus, the 
Roman, bestirred himself to take him alive, Hannibal threw himself 
on the protection of Prusias, but being repelled by him he leaped on 
his horse, and in doing so he wounded his finger with his naked 
sword. He had not gone many furlongs till the wound produced 
a fever, and on the third day he died; now the place where he 
died is called Libyssa by the Nicomedians. Again, the Athenians 

received an oracle from Dodona bidding them to colonise Sicily ; 
now this Sicily is a small hill not far from Athens. But they, not 
understanding the meaning, were lured into foreign campaigns, 
especially into the Syracusan war. More such instances might be 
found. 

XII 

1. From the grave of Epaminondas it is just about a furlong to 
a sanctuary of Zeus surnamed Charmon. The oaks in the oak 
forests of Arcadia are of different kinds; some they call ‘broad- 
leaved,’ and others phegot. ‘The bark of a third sort is so spongy 
and light that they make floats of it for anchors and nets at sea. 
Some Ionians, for example Hermesianax, the elegiac poet, name the 
bark of this oak phellos (cork). 

From Mantinea a road leads to Methydrium, which is no longer 2 
a city, but merely a village belonging to Megalopolis. 2. Thirty 
furlongs along the road you come to a plain called Alcimedon, and 
above the plain rises Mount Ostracina, where there is a grotto in 
which dwelt Alcimedon, one of the heroes as they are called. His 3 
daughter Phialo, so say the Phigalians, was seduced by Hercules. 
But when Alcimedon discovered that she had borne a child, he 
turned her out on the mountain to perish, with the boy whom she 
had borne; his name, say the Arcadians, was Aechmagoras. The 
forsaken babe wept aloud, and a jay heard him wailing and mimicked 
his cries. Now, it chanced that Hercules, coming that way, heard 4 
the jay, and thinking that the weeping was the weeping of a child 
and not of a bird, he made straight for the voice, and recognising 
Phialo, he loosed her from her bonds, and brought back the child 
safe. From that time the neighbouring spring has been named 
Cissa (‘jay’) after the bird 3. Forty furlongs distant from the 
spring is a place called Petrosaca, which forms the boundary between 
Megalopolis and Mantinea. 

Besides the roads I have enumerated there are two that lead to 5 
Orchomenus. On one of them there is what is called the stadium 
of Ladas, where Ladas practised running: beside it is a sanctuary 
of Artemis, and on the right of the road is a lofty mound of earth, 
which they say is the grave of Penelope. But herein they differ 
from the poem called the Zhesfrotis. For in that poem it is said 6 
that Ulysses, after his return from Troy, had a son Ptoliporthes by 
Penelope. But the Mantinean story about Penelope is that Ulysses 
found her guilty of having brought danglers into the house ; so he 
turned her out of doors; and she went first to Lacedaemon, but 
afterwards she migrated from Sparta to Mantinea, where she died. 
4. Adjoining this grave is a small plain, and in the plain is a moun- 7 
tain on which still stand the ruins of old Mantinea: the place is 
now called Ptolis (‘city’). Going on a short way to the north you 

come to the spring of Alalcomenia. Thirty furlongs from Ptolis 
are the ruins of a village called Maera <and a grave of Maera>, if 
indeed Maera was buried here, and not in Tegean territory. But 
probably the Tegeans, and not the Mantineans, are right in asserting 
that Maera, daughter of Atlas, was buried in their land. Perhaps, 
however, another Maera, a descendant of the Maera who was 
daughter of Atlas, may have come to the land of Mantinea. 

8 5. I have still to describe the road to Orchomenus, on which is 
Mount Anchisia and the tomb of Anchises at the foot of the moun- 
tain. For when Aeneas was sailing to Sicily he landed in Laconia, 
and founded the cities of Aphrodisias and Etis; and his father 
Anchises, for some reason or other, came to this place, and there 
died and Aeneas buried him there; and this mountain is called 

9 Anchisia after Anchises. The credibility of this story is increased 
by the fact that the Aeolians, who in our day inhabit Ilium, do not 
point out the tomb of Anchises anywhere in their land. Beside the 
grave of Anchises are ruins of a sanctuary of Aphrodite, and the 
boundary between Mantinea and Orchomenus lies at Anchisiae. 

XIII 

1. In the territory of Orchomenus, to the left of the road that 
leads from Anchisiae, there stands on the slope of the mountain the 
sanctuary of Artemis Hymnia. The Mantineans also share in it 

. a priestess and a priest. They are bound to observe rules 
of purity, not only in sexual, but in all matters, during the whole 
course of their lives ; and neither their washings nor their ways of life 
in general are like those of common folk, nor do they enter the house 
of a private man. I know that the A7/stiafores (‘entertainers’) of 
Ephesian Artemis observe similar rules for a year, but not more, and 
they are called Essenes by the citizens. An annual festival is also 
held in honour of Artemis Hymnia. 

2 2. The former city of Orchomenus stood on the very top of a 
mountain, and remains of the market-place and of walls are still to be 
seen ; but the present inhabited city is lower down than the circuit of 
the ancient walls. Here there is a spring worth seeing, from which they 
draw water, and there are sanctuaries of Poseidon and Aphrodite : 
the images are of stone. Close to the city is a wooden image of 
Artemis: it stands in a great cedar, and hence they name her the 

3 Cedar Goddess. Down from the city are cairns standing at intervals : 
they were heaped over men who fell in war. But with what 
Arcadian or Peloponnesian people the war was waged there is no 
inscription on the graves to tell, nor do the Orchomenians themselves 
remember. 

4 3. Opposite the city is Mount Trachy. The rain-water, flowing 
through a deep gully between the city and Mount Trachy, falls into 

another plain in the territory of Orchomenus. This plain is spacious, 
but most of it is a mere. As you go from Orchomenus the road 
divides after about three furlongs: the straight road leads to the 
city of Caphya, running by the edge of the gully, and afterwards 
skirting the water of the mere on the left. The other road crosses 
the stream that flows through the gully, and then leads by the foot 
of Mount Trachy. 4. On this road there is first the tomb of 5 
Aristocrates who once violated the virgin priestess of the goddess 
Hymnia. After the grave of Aristocrates there are springs called 
Teneae, and distant about seven furlongs from the springs is a place 
Amilus, which, they say, was once a city. 5. At this place again 
the road branches into two: one leads to Stymphalus, the other to 
Pheneus. On the road to Pheneus you will come to a mountain, 6 
where the boundaries of Orchomenus, Pheneus, and Caphya meet. 
Above the spot where the boundaries meet rises a lofty crag: 
they name it the Caphyatic rock. After you have passed the 
boundaries of the said cantons there is a ravine down below, and 
the road to Pheneus runs through it. Just about the middle of the 
ravine a spring of water wells up, and at the end of the ravine is 
a place Caryae. 

XIV 

1. The plain of Pheneus lies under Caryae: they say that once 
on a time the water rose and flooded the old city of Pheneus ; 
and to this day there remain on the mountains certain marks 
to which, they say, the water rose. Five furlongs from Caryae is 
Mount Oryxis, and another mountain, Sciathis. Under each of 
these mountains is a chasm which receives the water from the plain. 
2. The people of Pheneus say that these chasms are artificial, having 2 
been made by Hercules when he dwelt at Pheneus with Laonome, 
mother of Amphitryo; for they say that Amphitryo was the son 
of Alcaeus by Laonome, a woman of Pheneus, daughter of Guneus, 
and not by Lysidice, daughter of Pelops. If Hercules did really go 
to live at Pheneus, we may suppose that after his expulsion by 
Eurystheus from Tiryns he went to Pheneus before going to Thebes. 
3. Through the middle of the Pheneatian plain Hercules dug a bed 3 
for the river Olbius, which some of the Arcadians call Aroanius 
instead of Olbius. The length of the channel is fifty furlongs, and 
the depth, where the banks have not fallen in, is as much as thirty 
feet. However, the river no longer flows this way, for it returned 
to its old bed, deserting the canal dug by Hercules. 

4. About fifty furlongs from the chasms in the aforesaid moun- 4 
tains is the city of Pheneus. The inhabitants say that it was founded 
by one Pheneus, an aboriginal. The acropolis is precipitous on all 
sides, mostly by nature, but in a few places, for the sake of security, 

I 

I 

it has been strengthened artificially. Here in the acropolis is a 
temple of Athena surnamed Tritonia, but only ruins of it remain. 
s And there stands a bronze statue of Poseidon, surnamed the 
Horse God, which they said was dedicated by Ulysses. The 
story is that Ulysses lost his mares, and went up and down Greece 
in search of them, till at last he founded here a sanctuary of 
Artemis, and named her the Horse-finder, on the spot in the 
territory of Pheneus where he found the mares; furthermore, 
6he dedicated the image of Horse Poseidon. They say that after 
finding his mares Ulysses was minded to keep horses in the land of 
Pheneus, just as he bred oxen on the mainland over agaiust Ithaca ; 
and the people of Pheneus pointed out to me an inscription on the 
pedestal of the image, which purported to be an order by Ulysses to 
7 the herdsmen who herded the mares. 5. Now, though the rest of 
the Pheneatian story may be probably accepted, I cannot believe 
that Ulysses dedicated the bronze image. For in those days 
they did not yet know how to make bronze images in a single piece 
as they might weave a garment. Their mode of making bronze 
images has been already explained by me in the description of the 
8 image of Supreme Zeus in the section on Sparta. The first men 
who fused bronze and cast images were two Samians, Rhoecus, son 
of Philaeus, and Theodorus, son of Telecles. Another work of 
Theodorus was the emerald signet which Polycrates, tyrant of 
Samos, wore so much and prized exceedingly. 

9 6. Descending from the acropolis of Pheneus you come to a 
stadium, and to the tomb of Iphicles, brother of Hercules and father 
of Iolaus. The tomb stands on a hill. The Greeks say that Iolaus 
shared most of the labours of Hercules ; and in the first battle which 
Hercules fought against Augeas and the Eleans, Iphicles, father of 
Iolaus, was wounded by the sons of Actor, who were named after 
their mother Moline. His friends carried him fainting to Pheneus. 
There a man of Pheneus, called Buphagus, and his wife Promne tended 

o him well, and when he died of his hurt they buried him. To Iphicles 

they still offer sacrifices as toa hero. 7. But the god whom the 

people of Pheneus most revere is Hermes, and they hold games 
called Hermaea: they have also a temple of Hermes and a stone 
image of him, which was made by an Athenian, Euchir, son of 

Eubulides. Behind the temple is the grave of Myrtilus. This 

Myrtilus is said by the Greeks to have been ason of Hermes and 

charioteer to Oenomaus. When any one came a-wooing the daughter 

of Oenomaus, Myrtilus used skilfully to drive the chariot of Oenomaus, 
who, whenever he drew near the wooer in the race, used to shoot him 
down. Myrtilus himself was in love with Hippodamia, but not 
daring to attempt the contest he submitted and acted as charioteer 
to Oenomaus. But they say that at last he turned traitor to 
Oenomaus, seduced by a promise made to him on oath by Pelops 

μι 

that he would allow Myrtilus to enjoy Hippodamia’s company for one 
night. But when he reminded Pelops of his oath, Pelops pitched 
him overboard; and the Pheneatians say that his corpse, being 
washed ashore by the waves, was by them taken up and buried, and 
every year they sacrifice by night to him as toa hero. 8. But it is 
clear that Pelops did not make a long coasting voyage, but only 
sailed from the mouths of the Alpheus to the port of Elis. There- 
fore the Myrtoan Sea, which begins at Euboea and extends past 
the desert isle of Helene to the Aegean Sea, plainly cannot be 
named after Myrtilus, son of Hermes. I am inclined to agree with 
the Euboean antiquaries, who hold that the Myrtoan Sea got its 
name from a woman called Myrto. 

μι 

Χν 

1. The Pheneatians have also a sanctuary of Demeter surnamed 
Eleusinian, and they celebrated mysteries in her honour, alleging 
that rites identical with those performed at Eleusis were instituted in 
their land; for Naus, they say, a grandson of Eumolpus, came to 
their country in obedience to an oracle from Delphi. Beside the 
sanctuary of the Eleusinian goddess is what is called the Petroma, 
two great stones fitted to each other. Every second year, when they 2 
are celebrating what they call the Greater Mysteries, they open these 
stones, and taking out of them certain writings which bear on the 
mysteries, they read them in the hearing of the initiated, and put 
them back in their place that same night. I know, too, that on the 
weightiest matters most of the Pheneatians swear by the Petroma. 
There is a round top on it, which contains a mask of Demeter 3 
Cidaria: this mask the priest puts on his face at the Greater 
Mysteries, and smites the Underground Folk with rods. 1 suppose 
there is some legend to account for the custom. The Pheneatians 
have a legend that Demeter came thither on her wanderings even 
before Naus; and that to those of the Pheneatians who welcomed 
her hospitably she gave all the different kinds of pulse except beans. 
They have a sacred story about the bean to show why they think it 4 
an unclean kind of pulse. The men who received the goddess, 
according to the Pheneatian legend, were Trisaules and Damithales : 
they built a temple of Demeter Thesmia (‘goddess of laws’) under 
Mount Cyllene, and instituted in her honour the mysteries which 
they still celebrate. This temple of Thesmia is just about fifteen 
furlongs from the city. 

2. Going along the road that leads from Pheneus to Pellene and 5 
Aegira in Achaia you come, after about fifteen furlongs, to a temple 
of Pythian Apollo: nothing is left of it but ruins and a great altar of 
white marble. Here the Pheneatians still sacrifice to Apollo and 
Artemis, and they say that the sanctuary was founded by Hercules 

after he had conquered Elis. 3. Here, too, are tombs of heroes who 
marched with Hercules against the Eleans, but after the battle 
6returned home no more. Telamon is buried hard by the river 
Aroanius, a little farther off than the sanctuary of Apollo; and 
Chalcodon is buried not far from the fountain called Oenoe. But 
that the Chalcodon and Telamon who fell in this combat were 
Chalcodon, the father of that Elephenor who led the Euboeans 
to Ilium, and Telamon, the father of Ajax and Teucer, is not to be 
believed. How, pray, could Chalcodon have helped Hercules in 
the battle when we have trustworthy evidence that he had previously 

7 been knocked on the head by Amphitryo at Thebes? And why 
should Teucer have founded Salamis in Cyprus, if on his return from 
Troy nobody had driven him from his native land? And who 
but Telamon should have driven him out? Clearly, then, it was 
not the Chalcodon of Euboea nor the Telamon of Aegina who 
marched with Hercules against the Eleans. Famous names have 
been borne by obscure persons in all ages, as they are at this day. 

ὃ 4. The Pheneatian territory marches with that of Achaia at 
more points than one. In the direction of Pellene the boundary is 
at the Porinas, as it is called: in the direction of Aegira it is at the 
place called ‘To Artemis.’ In the territory of Pheneus you shall 
go on past the sanctuary of Pythian Apollo no great way, and you 

9 shail find yourself on the road that leads to Mount Crathis. In 
this mountain are the springs of the river Crathis which flows into 
the sea beside Aegae, now a desert place, but in the olden time a 
city of Achaia. From this Crathis an Italian river in the land of 
the Bruttians takes its name. On Mount Crathis is a sanctuary of 
Pyronian Artemis: of old the Argives used to fetch fire from the 
sanctuary of this goddess for the Lernaean rites. 

XVI 

1. To the east of Pheneus there is a mountain-top called 
Geronteum, and by it there is a road. This Mount Geronteum 
forms the boundary between the districts of Pheneus and Stym- 
phalus. Keeping to the left of Mount Geronteum, and journeying 
through Pheneatian territory, you see, still in Pheneatian territory, the 
mountains called Tricrena (‘three fountains’), where there are three 
fountains in which the mountain nymphs are said to have washed 
the new-born Hermes; hence the springs are deemed sacred to 

2 Hermes. 2. Not far from Mount Tricrena is another mountain 
called Sepia. Here Aepytus, son of Elatus, is said to have been 
killed by the snake; and here they made his grave, for they could 
carry the corpse no farther. The Arcadians say that these 
snakes are still to be found on the mountain, but not in great 
numbers, indeed they are very rare. For as snow lies on the 

mountain most of the year, the snakes that are overtaken by 
it outside their holes perish; and even if they succeed in taking 
shelter in their holes before the snow comes on, still it kills some of 
them, since the frost penetrates even into the holes. I beheld the 3 
grave of Aepytus with great interest, because Homer mentions the 
tomb in his verses about the Arcadians. It is a mound of earth of 
no great size surrounded by a basement of stone. That it should have 
stirred Homer’s wonder was natural, as he had never seen a more 
remarkable tomb. Similarly he compares the dance wrought by 
Hephaestus on the shield of Achilles to a dance wrought by Dae- 
dalus, never having seen finer works of art. 3. Of many wonderful 4 
graves that I know I will mention two, one at Halicarnassus, and one 
in the land of the Hebrews. ‘The one at Halicarnassus was made 
for Mausolus, king of that city. So vast are its proportions, and so 
marvellous is its style, that the Romans, who greatly admire it, give 
the name of mausoleums to splendid tombs in their own country. 
In the land of the Hebrews, and in the city of Jerusalem, which the 5 
Roman Emperor razed to the ground, there is a grave of a native 
woman named Helen. In this grave there is a door, which, like the 
whole of the grave, is of stone, and is so contrived that it does not 
open until the revolving year has brought round a certain day and 
a certain hour; then it opens by its own mechanism, and after a 
short time shuts of itself. At any other time you could not open 
it if you tried, though by using force you might break it down. 

XVII 

1. After the grave of Aepytus there is Mount Cyllene, the 
highest mountain in Arcadia, and on its summit is a ruined temple 
of Cyllenian Hermes. It is obvious that the mountain got its name 
and the god his surname from Cyllen, son of Elatus. 2. The 2 
kinds of wood out of which men of old made images for themselves 
were, so far as I have been able to learn, the following: ebony, 
cypress, the cedars, the oaks, yew, and lotus. However, the image 
of Cyllenian Hermes is made of none of these woods, but of 
juniper. I guessed it to be about eight feet high. 3. Cyllene can 3 
boast of the following wonder: the blackbirds there are white all 
over. The birds which the Boeotians call blackbirds are probably 
a different species of bird, not songsters. On Mount Sipylus, about 
the lake called the lake of Tantalus, I have seen eagles called 
swan-eagles, which in whiteness closely resembled swans; and 
white wild boars and white Thracian bears have been owned even 
by private persons before now. White hares are native to Libya ; 4 
and I saw white deer at Rome, and very much surprised was I 
to see them; but it did not occur to me to inquire where they 
were brought from, whether from continents or islands. But 

enough of these observations, which I have made in order that no 
one may disbelieve what I have said about the hue of the blackbirds 
on Mount Cyllene. 

5 4. Connected with Cyllene is another mountain, Chelydorea, 
where Hermes is said to have found a tortoise, taken off its shell, 
and made a lyre of it. Here are the boundaries of Pheneus and 
Pellene ; and the greater part of Mount Chelydorea belongs to the 
Achaeans. 

6 5. As you go westward from Pheneus the road to the left 
leads to the city of Clitor, and the road to the right leads to 
Nonacris and the water of the Styx. Of old Nonacris was a town 
of Arcadia, and got its name from the wife of Lycaon, but at the 
present day it is in ruins, and even of its ruins there is not much 
to be seen. Not far from the ruins is a high cliff: I know no 
other cliff that rises to such a height. Water trickles down it, and 
the Greeks call it the water of Styx. 

XVIII 

1. Hesiod, in the Zheogony—for there are some who believe 
that poem to be Hesiod’s—represents the Styx as daughter of 
Ocean and wife of Pallas. They say that Linus in his poem 
expresses a similar view, but a reading of this poem convinced me 

2 that it was spurious. Epimenides, the Cretan poet, also says that 
Styx is a daughter of Ocean ; but on the other hand he represents 
her as the wife, not of Pallas, but of Piras (whoever he was), to 
whom she bore Echidna. But it is especially Homer who introduces 
the name of Styx into his poetry. Thus in the oath of Hera he 
says :— 

Witness me now, earth and the broad heaven above 
And the down-trickling water of Styx. 

This passage is composed as if the poet had himself seen the water 
of the Styx dripping. Again, in the list of the troops under Guneus, 

3 he makes the water of the river Titaresius flow from the Styx. Again 
he makes it a water in hell, for Athena says that Zeus forgets how 
by her means he saved Hercules from the tasks imposed by 
Eurystheus :— 

Had I but known this in my shrewd mind 

When he sent him down to the home of Hades the warder, 

To bring from Erebus the hound of loathed Hades, 

Never would he have escaped the lofty streams of the water of Styx. 

4 2. The water that drips from the cliff by Nonacris falls first 
upon a high rock, and passing through the rock it descends into the 
river Crathis. This water is deadly to man and every living 

creature. It is said that it once proved the bane of some goats 
which were the first to drink of it. Afterwards in course of time 
the other marvellous properties of the water became known. Glass, 5 
crystal, morrhia, and everything else made of stone, and earthen 
pots, are all broken by the water of the Styx; and things made of 
horn and of bone, together with iron, bronze, lead, tin, silver, and 
electrum, are corroded by it. Even gold is affected by it in the 
same way as the other metals. Yet we have the word of the 
Lesbian poetess, as well as the evidence of the metal itself, that 
gold does not rust. Hence we see that to the things that are most 6 
despised God has given power to overcome the things that surpass 
them in glory. Thus vinegar possesses the property of destroying 
pearls ; and the diamond, the hardest of stones, is melted away by 
the blood of a billy-goat. It is remarkable, too, that a horse’s hoof 
alone is proof against the water of the Styx, for it will hold the water 
without being destroyed by it. Whether Alexander, son of Philip, 
really died of this poison I do not know for certain, but I know 
that people say so. 

3. Above Nonacris are the Aroanian mountains, and in them is 7 
acave. ‘They say that the daughters of Proetus fled up to this cave 
in their frenzy, but Melampus by secret sacrifices and purificatory 
rites brought them down to a place called Lusi. The greater part 
of the Aroanian mountains belongs to Pheneus, but Lusi is on the 
borders of Clitor. They say that Lusi was once a city, and 8 
Agesilas, a man of Lusi, was proclaimed victor in the horse-race at 
the eleventh celebration of the Pythian festival by the Amphictyons ; 
but in our days there are not even remains of the place left. 
Melampus drew down the daughters of Proetus to Lusi, and healed 
them of their madness in a sanctuary of Artemis, and from that time 
this particular Artemis has been called Hemerasia (‘soother’) by 
the Clitorians. 

XIX 

1. There is another people of the Arcadian stock called 
Cynaethaens, who dedicated at Olympia the image of Zeus holding 
a thunderbolt in either hand. These Cynaethaens dwell forty 
furlongs from ... . and in their market-place are altars of the 
gods and a statue of the Emperor Hadrian. But what is most 
worthy of note is that there is a sanctuary of Dionysus here, and 
that they hold a festival in winter, at which men, their bodies 
greased with oil, pick out a bull from a herd (whichever bull the 
god puts it into their head to take), lift it up, and carry it to the 
sanctuary. Such is their mode of sacrifice. 2. There is here a spring 
of cold water, just two furlongs from the town, and over the 
spring grows a plane-tree. Whoever has been bitten or otherwise 3 
endangered by a mad dog is healed by drinking this water ; and 

No 

therefore they name the spring Alyssus (‘mad-less’). Thus it would 
appear that in Arcadia, the water at Pheneus, which they name Styx, 
was created to be a bane to men, while the spring at Cynaethae is 
a benefit designed to counterbalance the evil of the Styx. 

4 3. Of the roads from Pheneus leading westward, I have still 
to describe the one to the left. It leads to Clitor, running beside 
the channel which Hercules made for the river Aroanius. The 
road descends beside this channel to a place called Lycuria, which 
is the boundary between Pheneus and Clitor. 

XX 

1. Going on about fifty furlongs from Lycuria you will come to 
the springs of the Ladon. I have heard that the water which forms 
the mere in the territory of Pheneus, descending into the chasms in 
the mountains, rises here and forms the springs of the Ladon. But 
whether this is so or not I cannot say for certain. The water of the 
Ladon is the most beautiful river-water in Greece, and it is besides 

2 renowned for the legend of Daphne. 2. I pass over the version of 
the story of Daphne told by the Syrians who dwell beside the Orontes, 
and proceed to give the story as told by the Arcadians and Eleans. 
Oenomaus, the lord of Pisa, had a son Leucippus. This Leucippus 
fell in love with Daphne, and despairing of gaining her hand by an 
open wooing, because she shunned the whole male sex, he hit upon 

3 the following ruse. He was keeping his hair long for the river 
Alpheus; so braiding it like a maiden and donning womanly 
apparel he came to Daphne, and told her he was a daughter of 
Oenomaus and would fain hunt with her. ‘Thus by passing for a girl, 
and excelling the other maidens in rank and skill in the chase, as well 
as by his devoted attentions, he drew Daphne into a warm friend- 

4 ship. ‘Those who sing of Apollo’s love for her add that Apollo was 
jealous of Leucippus’ success in love; and straightway Daphne and 
the other maidens desired to swim in the Ladon, and having 
stripped the reluctant Leucippus, and seen that he was no maiden, 
they despatched him with their javelins and daggers. So runs the 
tale. 

XXI 
1. Sixty furlongs from the springs of the Ladon is the city of 
Clitor. The road from the springs of the Ladon is a narrow defile 
beside the river Aroanius. At the city you will cross the river 
Clitor, which falls into the Aroanius not more than seven furlongs 
from the city. Amongst the fish in the Aroanius are the so-called 

spotted fish. They say these spotted fish sing like athrush. I saw 
them after they had been caught, but I did not hear them utter a 

No 

CHS, XIX-XXII CLITOR—STVMPHALUS 399 

sound, though I tarried by the river till sunset, when they were said 
to sing most. 

2. The city of Clitor got its name from the son of Azan: it 3 
stands on level ground surrounded by low hills. The most famous 
sanctuaries at Clitor are those of Demeter, Aesculapius, and Ilithyia. 

. . . did not enumerate them. Olen, a Lycian, who lived in an 
earlier age, composed various hymns for the Delians, including one 
on Ilithyia, wherein he calls her ‘the spinner deft,’ clearly identifying 
her with Fate, and says that she is older than Cronus. The Clitor- 4 
ians have also a sanctuary of the Dioscuri under the name of the 
Great Gods : it is about four furlongs from the city, and the images 
of the deities are of bronze. 3. On the top of a mountain thirty 
furlongs from the city stands a temple of Athena Coria, with an 
image of the goddess. 

XXIT 

1. I return to Stymphalus and to Geronteum, the boundary 
between the cantons of Pheneus and Stymphalus. The Stymphalians 
are no longer ranked among the Arcadians, but belong to the Argive 
confederacy, which they joined voluntarily. But that they are of 
the Arcadian stock is proved by the verses of Homer, and 
Stymphalus their founder was a grandson of Arcas, son of Callisto. 
It is said, however, that the original settlement was not on the site 
of the present city, but in another part of the district. 2. They say 2 
that Temenus, son of Pelasgus, dwelt in old Stymphalus, that Hera 
was brought up by him, that he founded three sanctuaries in 
honour of the goddess, and bestowed three surnames on her: 
while she was yet a girl he called her Child ; when she married 
Zeus he called her Full-grown; and when she had quarrelled with 
Zeus for some reason and returned to Stymphalus, he named her 
Widow. I know that these things are said about the goddess by 
the Stymphalians. 

3. The present city has none of the objects I have mentioned : 3 
on the other hand it has the following. In the Stymphalian 
territory there is a spring from which the Emperor Hadrian 
brought water to Corinth. In winter the spring forms a small 
mere, from which again the river Stymphalus issues; but in 
summer there is no mere, and the river rises directly from the 
spring. This river goes down into a chasm in the ground, and 
reappearing in Argolis takes a new name, being called the Erasinus 
instead of the Stymphalus. 4. The story goes that man-eating birds 4 
once bred beside the water of Stymphalus: these birds Hercules is 
said to have shot down. However, Pisander of Camirus says that 
he did not kill them, but chased them away by the noise of rattles. 
Amongst the wild creatures of the Arabian desert, there are birds 

called Stymphalian, which are every whit as fierce and dangerous to 

s men as lions and leopards. They fly at the men who come to hunt 
them, wound them with their beaks, and kill them. They pierce 
armour of bronze and iron; but if the hunters wear thick garments 
of plaited bark, the beaks of the Stymphalian birds are held fast by 
the garment of bark, just as the wings of small birds are held by 
bird-lime. These birds are of the size of a crane, and they resemble 
ibises, but their beaks are stronger and not hooked like the beak of 

6 an ibis. Now, whether the Arabian birds of the present day differ 
in species from their namesakes which were once found in Arcadia, 
I do not know; but if there have always been Stymphalian birds, 
just as there have always been hawks and eagles, then I think 
that these birds are natives of Arabia: a flock of them might at 
some time have flown to Stymphalus in Arcadia. Probably the 
Arabs called them originally by some name other than Stymphalian ; 
but the renown of Hercules, and the superiority of Greeks over 
barbarians, prevailed so far as to cause the birds in the Arabian 
desert to be known even to the present day by the name of 
Stymphalian. 

7 5. In Stymphalus there is also an old sanctuary of Stymphalian 
Artemis: the image is of wood, mostly gilded. At the roof of the 
temple are represented the Stymphalian birds. It was difficult to 
distinguish clearly whether they were made of wood or gypsum, but 
so far as I could judge they seemed to be of wood rather than 
of gypsum. Here, too, are figures of virgins with the legs of birds, 

8 made of white marble: they stand behind the temple. 6. It is said 
that the following miracle took place in our own day. They used 
to celebrate the festival of Stymphalian Artemis at Stymphalus care- 
lessly, omitting most of the established customs connected with it. 
Well, some timber drifting into the mouth of the chasm, down 
which the river goes, dammed up the water, and the plain, they say, 

9 was turned into a lake for a space of four hundred furlongs. It is 
said that a deer pursued by a huntsman plunged into the marsh, and 
that the huntsman in the heat of the chase swam after it, and so 
both deer and man were engulphed in the chasm. ‘The water of 
the river, they say, followed after them, and thus by their means the 
Stymphalian plain was drained in a day of all the stagnant water. 
From that time they have celebrated the festival of Artemis with 
more zeal. 

XXITT 

1. After Stymphalus there is Alea, which is also a member of 
the Argive confederacy. ‘The natives declare that Aleus, son of 
Aphidas, was their founder. Here there are sanctuaries of Ephesian 
Artemis, and Athena Alea, and a temple of Dionysus with an image. 
In honour of Dionysus they hold a festival called the Scieria every 

second year: at this festival of Dionysus, in obedience to an oracle 
from Delphi, women are scourged, just as the Spartan lads are 
scourged at the image of Orthia. 

2. In my description of Orchomenus I showed that the straight 
road runs at first beside the gully, and afterwards to the left of the 
mere. In the plain of Caphyae an earthen dyke is constructed by 
which the water of the Orchomenian district is dammed off so as not 
to harm the cultivated land of Caphyae. On the inner side of the 
dyke flows another water, big enough to be ariver. It goes down 
into a chasm in the earth, and rises again beside Nasi, as it is called. 
The place where it rises is named Rheunus: having risen here, 

the water forms henceforward the perennial river Tragus. 4. The. 

name of the city is clearly derived from Cepheus, son of Aleus, but 
in the Arcadian tongue the form Caphyae has prevailed. The 
Caphyans say that originally they belonged to Attica, but that, being 
expelled from Athens by Aegeus, they fled to Arcadia, and throwing 
themselves on the protection of Cepheus, took up their abode here. 
The town lies at the end of the plain, at the foot of not very high 
mountains : it contains sanctuaries of Poseidon and of Artemis, sur- 
named Cnacalesian. There is also a Mount Cnacalus in the 
district, where they celebrate annual mysteries in honour of Artemis. 
A little above the city is a spring, and over the spring grows a 
great and beautiful plane-tree, which they call the plane-tree of 
Menelaus, because they say that when Menelaus was mustering his 
army to go against Troy, he came here and planted the plane-tree at 
the spring; and at the present day they call the spring as well as 
the plane-tree by the name of Menelaus. 4. If I had to make out 
a list, in accordance with Greek traditions, of the old trees which 
still stand alive and hale, I should say that the oldest is the willow 
that grows in the sanctuary of Hera at Samos; next to it are the oak 
at Dodona, the olive on the Acropolis, and the olive at Delos; and 
the Syrians would give the third place, in point of age, to the laurel 
which grows in their land. Of all other trees this plane-tree is the 
most ancient. 

5. About a furlong from Caphyae is a place Condylea, where 
there are a grove and temple of Artemis: she was called Condyleatis 
of old; but they say that the name of the goddess was changed for 
the following reason. Some children (they do not remember how 
many) playing about the sanctuary lit upon a rope, tied it round the 
neck of the image, and said that Artemis was being strangled. When 
the Caphyans discovered what the children had done they stoned 
them to death ; but no sooner had they done so, than their women 
were attacked by a disorder such that they were brought to bed 
prematurely, and the offspring were still- born, until the Pythian 
priestess bade them bury the children, and sacrifice to them yearly, 
because that they had been wrongfully slain. To this day the 

VOL. I 20 

NS 

nr 

Caphyans comply with all the injunctions of the oracle: in particular 
they have ever since called the goddess at Condyleae the Strangled 
One, for this also, they say, was enjoined them by the oracle. 6. 

8 Having ascended about seven furlongs from Caphyae you will then 
descend to Nasi (‘islands’), as it is called; and fifty furlongs 
farther on you will come to the Ladon. You will cross the river, 
and passing through Argeathae, Lycuntes, and Scotane, you will 
come to the oak forest of Soron, through which runs the road to 

9 Psophis. Like the other oak woods of Arcadia this forest contains 
wild boars, bears, and huge tortoises: out of these tortoises you 
might make lyres which would match those made from the Indian 
tortoise. At the skirts of the forest is the ruined hamlet of Paus, 
and a little farther is Sirae, the boundary between the cantons of 
Clitor and Psophis. 

XXIV 

1. Some say that the founder of Psophis was Psophis, son of 
Arrhon, son of Erymanthus, son of Aristas, son of Parthaon, son of 
Periphetes, son of Nyctimus; but others say that Psophis was a 
daughter of Xanthus, son of Erymanthus, son of Arcas. This is the 
account given in the traditions of the Arcadians about their kings, 
but the real truth is that Psophis was a daughter of Eryx, who 
ruled in Sicania. Her... into the house deigned not, but left 
her, being with child, in charge of his friend Lycortas, who dwelt in 
the city of Phegia, which before the reign of Phegeus had been 
called Erymanthus. Being brought up here, Echephron and 
Promachus, the sons of Hercules by the Sicanian woman, changed 
the name of Phegia to Psophis, after their mother. 2. The acro- 
polis of Zacynthus is also called Psophis, because a man of Psophis, 
Zacynthus, son of Dardanus, was the first who sailed across to the 
island and colonised it. 

Psophis is thirty furlongs from Sirae: beside it flows the river 
Aroanius, and the Erymanthus flows at a little distance from the 
4city. The springs of the Erymanthus are in Mount Lampea, which 

is said to be sacred to Pan, and may be regarded as part of Mount 
Erymanthus. Homer says that in Taygetus and Erymanthus . . . a 
huntsman then... of Lampea, Erymanthus . .. and flowing 
through Arcadia, with Mount Pholoe on its right bank, and the 
5 district of Thelpusa on its left, it falls into the Alpheus. It is said 
that Hercules, by command of Eurystheus, hunted beside the 
Erymanthus a boar which had not its match for size and strength. 
The inhabitants of Cumae, in the land of the Opici, profess that 
the boar’s tusks which are preserved in the sanctuary of Apollo 
at Cumae are the tusks of the Erymanthian boar, but the assertion 
6 is without a shred of probability. 3. In the city of Psophis there 
is a sanctuary of Aphrodite surnamed Erycinian: only ruins of it 

NX 

Go 

now remain. It is said to have been founded by the sons of 
Psophis ; and the statement is probable, for there is also in the 
district of Eryx, in Sicily, a sanctuary of the Erycinian goddess, 
which from time immemorial has been esteemed most holy, and is 
not less wealthy than the sanctuary at Paphos. The shrines of the 

heroes Promachus and Echephron, sons of Psophis, were in my day 7 

no longer of any significance. 

4. Alcmaeon, son of Amphiaraus, is also buried in Psophis. His 
tomb is a building neither large nor ornate; but cypresses grow 
round about it to such a height that the very mountain beside 
Psophis is overshadowed by them. These cypresses they deem 
sacred to Alcmaeon, and will not fell them: they are called Maidens 
by the natives. When Alcmaeon had slain his mother, he fied from 

Argos and came to Psophis, which was then still named Phegia 8 

after Phegeus. Here he wedded Alphesiboea, daughter of Phegeus, 
and amongst the presents which he naturally made her was the 
famous necklace. But as his disorder did not abate while he dwelt 
in Arcadia, he betook him to the oracle at Delphi, and the Pythian 
priestess told him that the only land whither the avenging spirit of 
Eriphyle would not dog him was the newest land, which the sea had 
uncovered since the pollution of his mother’s blood had been in- 
curred. So he discovered the alluvial land formed by the Achelous, 

and he took up his abode there and wedded Callirhoe, daughter of 9 

Achelous, according to the Acarnanians; and two sons, Acarnan 
and Amphoterus, were born to him. ‘They say that from Acarnan 
the people of this part of the mainland got their present name, 
having formerly been called Curetes. Many men and more women 
are shipwrecked on the shoal of foolish desires. ‘Thus Callirhoe 
desired to get the necklace of Eriphyle ; therefore she sent Alcmaeon 
against his will to Phegia, and he was treacherously murdered by 
Temenus and Axion, the sons of Phegeus. These sons of Phegeus are 
said to have dedicated the necklace to Apollo at Delphi. They say 
that it was during their reign in Phegia, as the city was then still 
called, that the Greeks turned their arms against Troy. The 
Psophidians say that they did not share in that expedition because 
their kings were at enmity with the Argive leaders, most of whom 
were kinsmen of Alcmaeon, and had marched with him against Thebes. 
5. That the Echinadian islands have not yet been joined to the main- 
land by the Achelous is due to the Aetolians; for they have been 
driven out, and the whole country has been turned into a wilderness. 
Hence Aetolia remaining untilled, the Achelous does not wash 
down so much mud on the Echinadian islands as it would otherwise 
do. In proof of this view I can point to the Maeander: flowing 
through the lands of Phrygia and Caria, which are ploughed every 
year, it has ina short time turned the sea between Priene and Miletus 
into dry land. 

12 6. The Psophidians have also a temple of Erymanthus, with an 
image of him, beside the river Erymanthus. The images of all 
rivers except the Egyptian Nile are made of white marble; but 
because the Nile descends through the land of the Ethiopians on 
its way to the sea, the custom is to make his images of black stone. 

13 7. 1 heard in Psophis a story of a man of Psophis called Aglaus, a 
contemporary of Croesus the Lydian. The story was that Aglaus 
had been happy all the days of his life; but I did not believe it. 
No doubt one man may have fewer ills to bear than the men of his 
time, just as one ship may be less buffeted by the tempest than 

14 another; but a man who has always been out of the reach of mis- 
fortune, or a ship that has always sailed with a fair breeze, is not to 
be found. Homer himself has represented a jar of blessings standing 
beside Zeus, and another jar of woes. This lesson he learned from 
the god at Delphi, who had called the poet himself both ill-starred 
and blessed, thus intimating that he was born to be both alike. 

XXV 

τ. On the way from Psophis to Thelpusa there is first a place 
called Tropaea on the left of the Ladon; next to Tropaea is the 
oak forest of Aphrodisium; and, thirdly, there is a monument with 
the following inscription in old letters :—‘ Boundary between the 
territories of Psophis and Thelpusa.’ In the district of Thelpusa 
there is a river called Arsen: this you will cross, and about five-and- 
twenty furlongs from it you will come to the ruins of a village Caus, 
and to a sanctuary of Causian Aesculapius, standing in the road. 

22. Just forty furlongs from this sanctuary is the city: it is said 
to have received its name from a nymph Thelpusa, a daughter 
of Ladon. As I have already shown, the water of the Ladon has 
its source in the territory of Clitor. It flows first past a place 
Leucasium and Mesoboa, and through Nasi to Oryx and Halus, 
and from Halus it descends to Thaliades and a sanctuary of Eleu- 

3sinian Demeter. This sanctuary is at the Thelpusian boundaries, 
and contains images, each not less than seven feet high, of Demeter, 
her daughter, and Dionysus, all of them of stone. After the sanctuary 
of the Eleusinian goddess the Ladon flows past the city of Thelpusa, 
which lies on a great hill on the left bank of the river. Most of the 
city is at present uninhabited, so that the market-place, which now 
stands at the end of the town, is said originally to have stood in the 
very middle of it. 3. In Thelpusa there is a temple of Aesculapius, 
and a sanctuary of the Twelve Gods: most of this sanctuary is now 
level with the ground. 

4 After Thelpusa the Ladon descends to the sanctuary of Demeter 
in Onceum. The Thelpusians call the goddess Fury, and with 

them agrees Antimachus, the poet who celebrated the expedition of 
the Argives against Thebes. His verse runs thus :— 

They say that there is a seat of Demeter Fury in that place. 

Oncius, according to common fame, was a son of Apollo, and he 
reigned at Onceum in the land of Thelpusa. 4. The goddess received 5 
the surname of Fury on this wise. When Demeter was seeking 
her daughter, they say that in her wanderings she was followed by 
Poseidon, who desired to gain her favours. So she turned herself 
into a mare, and grazed with the mares of Oncius; but Poseidon, 
detecting the deception, likewise took the form of a horse, and so 
enjoyed Demeter. ‘They say that at first Demeter was wroth, but 6 
that in time she relented, and was fain to bathe in the Ladon. 
Hence the goddess received two surnames: that of Fury (Z7inus) 
on account of her wrath, because the Arcadians call a fit of anger 
erinuein ; and that of Lusia, because she bathed (/ousasthat) in the 
Ladon. The images in the temple are of wood, but the faces, 
hands, and feet, are of Parian marble. ‘The image of the Fury holds 7 
the so-called cs¢a (sacred basket), and in her right hand a torch: the 
height of the image we guessed to be nine feet. The Lusia appeared 
to be six feet high. Some think that the image represents Themis, 
and not Demeter Lusia; but this is an idle fancy, and so I would 
have them know. 5. They say that Demeter had by Poseidon a 
daughter, whose name they are not wont to divulge to uninitiated 
persons, and that she also gave birth to the horse Arion; and it was 
for this reason, they say, that they gave Poseidon the surname of 
Hippius (‘of horses’), and they were first of the Arcadians who did 
“so. In proof of their story they quote verses from the /zad and the ὃ 
Thebaid. In the Ziad there is a reference to Arion :— 

Not even if he drove at thy back divine Arion, 
Swift steed of Adrastus, that sprung from the gods. 

And in the Zhedazd it is said that Adrastus fled from Thebes 
Wearing sorry garments, and with him dark-haired Arion. 

They accordingly maintain that the verses hint that Poseidon was 
father to Arion. But Antimachus says he was a child of Earth:—- 9 

Adrastus, son of Talaus, of the stock of Cretheus, 

Was the first of the Danai that drove two high-praised steeds, 
Fleet Caerus and Thelpusian Arion, 

Whom near the Oncean grove of Apollo 

Earth herself brought forth, a wonder for mortals to see. 

But even if the horse were sprung from the earth his lineage might 10 
still be divine, and his hair might still be blue. Το is also said that 
when Hercules was warring on the Eleans he begged the loan of the 

It 

horse from Oncus, and conquered Elis, riding on the back of Arion 
to the fights, and that afterwards he gave the horse to Adrastus. 
Therefore Antimachus says of Arion :— 

The third who mastered him was Lord Adrastus. 

6. The Ladon, after leaving the sanctuary of the Fury on the left, 
passes on the left the temple of Oncaeatian Apolio, and on the right 
a sanctuary of the Boy Aesculapius, where is the tomb of Trygon. 
They say that Trygon was a woman who nursed Aesculapius ; for 
they relate that Aesculapius, as a child, was left to perish at Thelpusa, 
but was found and reared by Autolaus, a bastard son of Arcas, and 
therefore the Boy Aesculapius . . . I consider the account which I 
gave in the section on Epidaurus as more probable. 7. There is a 
river Tuthoa, which falls into the Ladon at the boundary between 
Thelpusa and Heraea: this boundary is called by the Arcadians 
Pedium (‘plain’). At the point where the Ladon itself falls into the 
Alpheus there is an island named the Isle of Crows. Some people 
think that Enispe, Stratia, and Rhipe, which are mentioned by 
Homer, were once on a time inhabited islands in the Ladon. It is 
an idle belief, and so I-would have them know; for the Ladon 
never could have islands as big as a ferry-boat. There is indeed no 
fairer river either in Greece or in foreign land, but it is not broad 
enough to have islands on its bosom, like the Danube and the 
Eridanus. 

XXVI 

1. Heraea was founded by Heraeeus, son of Lycaon. The city 
lies on the right bank of the Alpheus, mostly on a gentle slope, but 
part of it reaches to the river-brink. Avenues are laid out beside 
the river, separated from each other by myrtles and other cultivated 
trees, and the baths are here. 2. There are also two temples to 
Dionysus: in one he is called Citizen, in the other Increaser. 
There is also a building where they celebrate the orgies of Dionysus. 
Further, there is in Heraea a temple of Pan, since he is a national 
god of the Arcadians. Of the temple of Hera the columns and some 
ruins still remain. Of all Arcadian athletes the most famous was 
Damaretus of Heraea, who was the first to win the armed race at 

3 Olympia. Descending from Heraea towards the land of Elis, you will 

cross the Ladon at a distance of about fifteen furlongs from Heraea, 
and about twenty furlongs farther on you will come to the Eryman- 
thus. 3. The boundary between Heraea and the land of Elis is the 
Erymanthus, according to the Arcadians, but the Eleans say that 

4 their territory is bounded by the grave of Coroebus. When the 

Olympic games, after a long interval, were revived by Iphitus, and 
the festival was celebrated anew, the only prizes offered were for 
running, and Coroebus was the winner. An inscription on his tomb 

states that Coroebus was the first man who won a prize at Olympia, 
and that his grave is at the verge of the land of Elis. 

4. There is a little town, Aliphera: many of the inhabitants left 5 
it at the time when the Arcadians united to found Megalopolis. On 
the way to this town from Heraea you will cross the Alpheus, and 
after passing over a plain just about ten furlongs broad you will come 
to ἃ mountain, and up this mountain you will ascend about thirty 
furlongs to the town. The city of Aliphera got its name from 6 
Alipherus, son of Lycaon: it contains sanctuaries of Aesculapius and 
Athena. They worship Athena above all the gods, saying that she 
was born and bred among them. They also founded an altar of Zeus 
Lecheates (‘ brought to bed’), because it was here that he gave birth 
to Athena. And there is a fountain which they call Tritonis, 
adopting the legend of the river Triton. The image of Athena is 7 
made of bronze: it is a work of Hypatodorus, and is worth seeing 
both for its size and workmanship. They also celebrate a public 
festival to one or other of the gods: I believe it is to Athena. At 
this festival they sacrifice first of all to the Fly-catcher, praying to 
that hero over the victims, and calling upon the Fly-catcher; and 
when they have done so, the flies do not annoy them any more. 

5. On the road from Heraea to Megalopolis is Melaeneae: it 8 
was founded by Melaeneus, son of Lycaon, but is now deserted, 
though it is well supplied with running water. Forty furlongs higher 
up than Melaeneae is Buphagium, where the river Buphagus, a 
tributary of the Alpheus, has its source. About the springs of the 
Buphagus is the boundary between Megalopolis and Heraea. 

XXVIII 

1. Megalopolis is the newest city not only in Arcadia, but in 
Greece, if we except the case of cities whose inhabitants, under the 
Roman Empire, have chanced to be transferred to new sites. . The 
Arcadians gathered into Megalopolis for the sake of security ; for 
they knew that the Argives of old had stood in almost daily danger 
of being conquered by the Lacedaemonians, but that after they had 
swelled the population of Argos by destroying Tiryns, Hysiae, Orneae, 
Mycenae, Midea, and the other petty towns of Argolis, they had had 
less to fear from the Lacedaemonians, and had at the same time 
gained a firmer hold over the outlying subject population. Such 2 
were the views with which the Arcadians united in a single city. 2. 
Of that city Epaminondas, the Theban, may justly be called the 
founder ; for he it was who collected the Arcadians to found the 
united city, and sent a thousand picked Thebans under Pammenes 
to stand by the Arcadians in case the Lacedaemonians should 
attempt to hinder the founding of the city. The Arcadians also 
chose as founders Timon and Proxenus, both froma Tegea; Lycomedes 

and Hopoleas from Mantinea; Cleolaus and Acriphius from Clitor ; 

Eucampidas and Hieronymus from Maenalus ; and two Parrhasians, 

Possicrates and Theoxenus. ~ 

3. The following is.a list of the cities which the Arcadians in 
their zeal and out of the hatred they bore the Lacedacmonians were 
persuaded to abandon, though in doing so they abandoned at the 
same time the homes of their fathers :—Alea, Pallantium, Eutaea, 

Sumateum, Iasaea, Peraethenses, Helisson, Oresthasium, Dipaea, 

Lycaea ; all these were in Maenalus. Of the towns of the Eutresians, 

there were the following :—Tricoloni, Zoetium, Charisia, Ptolederma, 

4 Cnausum, Paroria; of the towns of the Aegytians .... [and] 

Scirtonium, Malaea, Cromi, Blenina, and Leuctrum ; of the towns 

of the Parrhasians, there were Lycosura, Thocnia, Trapezus, 

Prosenses, Acacesium, Acontium, Macaria, Dasea; of the towns of 

the Arcadian Cynurians, there were Gortys, Thisoa on Mount 

Lycaeus, Lycaea, and Aliphera; of the towns belonging to 

Orchomenus, there were Thisoa, Methydrium, Teuthis; and 

besides these there was also the so-called Tripolis (‘ three cities’), 

comprising Callia, Dipoena, and Nonacris. Now, whereas the 
rest of the Arcadians set aside none of the provisions of the 
common resolution, but gathered briskly to Megalopolis, the 
people of Lycaea, Tricoloni, Lycosura, and Trapezus, changed their 
minds (they were the only Arcadians who did so), and refusing to 
abandon their old towns, some of them were brought by force 
reluctantly to Megalopolis. 4. But the Trapezuntians departed 
clean out of Peloponnese, that is to say, the remnant of them whom 
the Arcadians in their fury did not put to the sword. Such as 
escaped with their lives sailed to the Euxine, where the people of 

Trapezus on the Euxine welcomed them into their midst as name- 

sakes and brethren from the mother city. The Lycosurians, though 

disobedient, were spared by the Arcadians for the sake of Demeter 
and the Mistress, to whose sanctuary they had betaken themselves. 

7 5. Of the other cities I have enumerated, some at the present day 
are totally desolate; others are villages belonging to Megalopolis, 
namely, Gortys, Dipoenae, Thisoa near Orchomenus, Methydrium, 
Teuthis, Calliae, Helisson. Pallantium alone was to experience 
[even then] a milder fortune. Aliphera has retained the rank of a 
city down to the present day. 

8 6. Megalopolis was founded in the year in which the defeat of the 
Lacedaemonians took place at Leuctra, a few months after the battle, 
in the archonship of Phrasiclides at Athens, in the second year of 
the hundred and second Olympiad, in which Damon, a Thurian, won 

9 the foot-race. 7. Enrolled among the allies of Thebes, the Mega- 
lopolitans had nothing to fear from the Lacedaemonians. But when 
the Thebans became involved in the war known as the Sacred War, 
and were hard put to it by the Phocians, whose territory adjoins 

Go 

Oni 

ony 

CH, XXVII HISTORY OF MEGALOPOLIS 409 

Boeotia, and who were well supplied with money, seeing they had laid 
hands on the Delphic sanctuary, then, to be sure, the Lacedaemonians 
would have turned all the Arcadians, and especially the Megalo- 
politans, out of house and home, if wishing could have done it. 
However, as the Arcadians defended themselves with courage, and 
their neighbours staunchly supported them, neither side effected any- 
thing worth speaking of. But the hatred that the Arcadians bore to 
the Lacedaemonians contributed not a little to the growth of the power 
of Philip, sonof Amyntas, and to the spread of the Macedonian Empire ; 
and the Arcadians did not stand side by side with the Greeks at 
Chaeronea nor again on the battlefield in Thessaly. 8. Not long 
afterwards Aristodemus rose to be tyrant of Megalopolis: he was a 
native of Phigalia, and son of Artylas, but had been adopted by 
Tritaeus, a man of influence in Megalopolis. ‘This Aristodemus, 
tyrant as he was, earned the surname of ‘the Good.’ During his 
tyranny the Lacedaemonians, under the command of Acrotatus, 
eldest son of King Cleomenes, invaded the territory of Megalopolis. 
I have already given the genealogy of Acrotatus, as well as of the 
whole race of the Spartan kings. A sharp engagement took place, 
and many fell on both sides, but the Megalopolitans had the best of 
it, and amongst the Spartan dead was Acrotatus, who thus never 
lived to sit on the throne of his fathers. 

g. About two generations after the death of Aristodemus Lydiades 
made himself tyrant : his family was respectable, and his character was 
at once ambitious and, as he afterwards proved, patriotic; for he was 
still young when he seized the government, and when he came to 
years of discretion he voluntarily abdicated, although by that time 
his power was securely anchored. Megalopolis at that time be- 
longed to the Achaean League, and so high did the character of 
Lydiades stand, not only with the Megalopolitans, but with all the 
Achaeans, that his fame was equal to that of Aratus. The Lacedae- 
monians now put every man in the field, and under the command 
of the king of the other house, Agis, son of Eudamidas, marched 
against Megalopolis with a larger and better appointed force than 
that which Acrotatus had got together. ‘The Megalopolitans took 
the field against them, but were worsted, whereupon the Lace- 
daemonians brought up a powerful engine against the walls, with 
which they shook the tower that stood there, and were in hopes 
of battering it down the next day. The North Wind, however, 
was to be the saviour of Megalopolis, even as it had once done 
service to the whole of Greece, by dashing most of the ships of 
the Medes against the Sepiad rocks. For it blew a steady and 
furious hurricane, which broke down the engine of Agis and 
scattered it like chaff. The Agis, who was prevented by the 
North Wind from taking Megalopolis, is the same who lost 
Pellene, in Achaia, to the Sicyonians under Aratus, and _after- 

μι 

Ι 

wards came by his end at Mantinea. το. Not long afterwards 
Cleomenes, son of Leonidas, seized Megalopolis in time of truce. 
Of the Megalopolitans some fell that night in defence of their country, 
and amongst them Lydiades met a hero’s death in the fray; but 
about two-thirds of the men of military age, together with the 
women and children, made their escape to Messenia, under the 

16 conduct of Philopoemen, son of Craugis. Cleomenes put all whom 

o>) 

he caught to the sword, razed the city to the ground, and burned 
it. How the Megalopolitans recovered their country, and what 
they did afterwards, will be told in my notice of Philopoemen. ‘The 
Lacedaemonian people are not to blame for the sack of Megalopolis, 
for Cleomenes had converted the constitution from a monarchy into 
a despotism. 

11. As I have already said, the boundary between Megalopolis 
and Heraea is at the springs of the Buphagus. They say that the river 
got its name from a hero Buphagus, son of Iapetus and Thornax. 
The name of Thornax occurs again in Laconia. They say, further, 
that Artemis shot Buphagus on Mount Pholoe for daring to make 
a wicked attempt upon her. 

XXVIII 

τ. On the way from the sources of the river you will come 
first to a place Maratha, and after it to Gortys, now a village, 
but formerly a city. Here there is a temple of Aesculapius, built 
of Pentelic marble : the god is represented as a beardless youth, and 
there is an image of Health: the images are by Scopas. The 
natives say that the cuirass and spear were dedicated to Aesculapius 
by Alexander, son of Philip; and in my time the cuirass and the 
point of the spear were still to be seen. 

2. Through Gortys flows a river, which the people about its 
sources name the Lusius, because Zeus at his birth was washed there, 
so they say; but the people farther from the sources call it the 
Gortynius, after the village. Its water is colder than that of any 
other river. As to the Danube and the Rhine, also the Hypanis, 
Borysthenes, and the other rivers whose streams freeze in winter, 
these, in my opinion, would properly be called wintry, for they flow 
through countries where snow lies most of the year, and where the 
very air is frosty. But of rivers whose course is through lands 
enjoying a temperate climate, whose waters in summer are refreshing 
to drink or to bathe in, and in winter are not disagreeable, it is 
of such rivers that I should say that their water is cold. The 
waters of the Cydnus that flows through Tarsus, and of the Melas 
that runs by Side in Pamphilia, are also cold; and the coldness 
of the Ales at Colophon has been celebrated by elegiac poets. 
But the Gortynius is colder still, especially in summer. Its springs 

are in Thisoa, which borders on Methydrium, and the place where 
it joins the Alpheus is called Rhaeteae. 

3. Adjoining the district of Thisoa is a village Teuthis, which 4 
of old was a town. In the Trojan war the people of Teuthis fur- 
nished a leader of their own: his name, according to some, was 
Teuthis, but according to others it was Ornytus. When the Greeks 
did not get fair winds to waft them from Aulis, but, on the contrary, 
were kept shut up in harbour for a while by a heavy gale, Teuthis 
fell out with Agamemnon, and would have led back the Arcadians 
whom he commanded. Upon this, it is said, Athena, in the likeness 5 
of Melas, son of Ops, endeavoured to divert Teuthis from returning 
home. But he, swelling with rage, stabbed the goddess with his 
spear in the thigh, and led back his army from Aulis. When he 
returned to his own land he thought that the goddess appeared to him 
with a wound in her thigh. After that a wasting disease befell Teuthis, 
and it was the only district in Arcadia where the earth yielded no 
return. Some time afterwards the people received from Dodona 6 
various directions for pacifying the goddess, and in particular they 
caused an image of Athena to be made with a wound in her thigh. 

I saw this image myself, with a purple bandage wrapt round its 
thigh. There are also sanctuaries of Aphrodite and Artemis at 
Teuthis. 

4. On the road from Gortys to Megalopolis is the tomb of 7 
those who fell in the battle with Cleomenes. The Megalo- 
politans name the tomb Paraebasium (‘transgression’), because 
Cleomenes attacked them in violation of the truce. Adjoining 
Paraebasium is a plain about sixty furlongs long. On the right of 
the road are ruins of a city Brenthe. Here the river Brentheates 
rises, and five furlongs farther on it falls into the Alpheus. 

XXIX 

τ. Having crossed the Alpheus we come to what is called the 
Trapezuntian district, and to the ruins of a city Trapezus. Going 
down again to the left towards the Alpheus from Trapezus you come 
to a place named Bathos (‘depth’), not far from the river, where 
they celebrate mysteries every second year in honour of the Great 
Goddesses. There is here also a spring, called Olympias, which, every 
other year, does not flow, and near the spring fire rises up. 2. The 
Arcadians say that the legendary battle of the gods and the giants 
took place here, and not at Pallene, in Thrace, and they sacrifice 
here to lightnings, hurricanes, and thunders. In the Z/ad Homer 
makes no mention of giants, but in the Odyssey he says that 
Ulysses’ ships were attacked by Laestrygones in the likeness, not of 
men, but of giants, and he represents the king of the Phaeacians as 
saying that the Phaeacians were near akin to the gods, like the 

τὸ 

Cyclopes and the race of the giants. Thus he indicates that the 
giants are mortals, and not a divine race, and he brings this out 
still more clearly in the following passage :— 

Who once reigned over the haughty giants ; 
But he destroyed the reckless folk and perished himself. 

Now, in the poems of Homer, ‘folk’ means the mass of people. 

3 3. That the giants have serpents instead of feet is a silly story, 
as is shown by the following fact among many others. ‘The Syrian 
river Orontes does not flow throughout its whole course to the sea 
on level ground, but tumbles over a precipitous ledge of rock. 
Wishing, then, that ships should sail up the river from the sea to the 
city of Antioch, the Roman Emperor had a navigable canal dug 
with much labour and at great expense, and into this canal he 

4 diverted the river. When the old bed was dried up an earthenware 
coffin more than eleven ells long was found in it: the size of the 
corpse was proportioned to the coffin, and the whole body was that 
of a man. ‘This corpse, when the Syrians applied to the oracle 
at Clarus, was declared by the god to be Orontes, of the Indian 
race. Now, if it be true that the first men were produced by the 
sun warming the earth, which of old was still damp and full of 
moisture, what land is likely to have produced men earlier or bigger 
than India, which to this day rears beasts of extraordinary size and 
strange appearance ἢ 

5 4. About ten furlongs from Bathos is Basilis, of which the 
founder was Cypselus, who gave his daughter in marriage to Cres- 
phontes, son of Aristomachus. In my time Basilis was in ruins, 
and amongst the ruins was left a sanctuary of Eleusinian Demeter. 
Going forward from Basilis you will cross the Alpheus again, and 
come to Thocnia, which was named after Thocnus, son of Lycaon, 
but in our time it is quite deserted. Thocnus was said to have built 
the city on the hill. The river Aminius flows past the hill and 
falls into the Helisson, and a little way on the Helisson falls into the 
Alpheus. 

XXX 

τ. This river Helisson rises at a village of the same name (the 
village also being called Helisson), flows through the districts of 
Dipaea and Lycaea, and next through the city of Megalopolis. . . 
furlongs from Megalopolis it falls into the Alpheus. Near the city 
is a temple of Poseidon the Overseer: the head of the image 
remains. 

2. The city of Megalopolis is divided by the river Helisson 
just as Cnidus and Mitylene are separated into two parts respectively 
by arms of the sea. In the northern portion of Megalopolis, which 
is the portion on your right hand as you look down the river, is 

[Ὁ] 

the market-place, and in the market-place there is an enclosure 
of stones and a sanctuary of Lycaean Zeus. There is no 
entrance into the sanctuary, but its contents (for they can be seen) 
consist of altars of the god, two tables, as many eagles as tables, 
and a stone image of Pan, surnamed Oenois. ‘They say that Pan 
acquired this surname from the nymph Oenoe, who, like other 
nymphs, is said to have been his nurse. In front of this precinct is 
a bronze image of Apollo which is worth seeing. It is twelve feet 
high, and was brought from Phigalia as a contribution to the adorn- 

J 

ment of Megalopolis. ‘The place where the image was originally 4 

set up by the Phigalians is named Bassae. The surname of 
Succourer followed the god from the Phigalian territory: why he 
got it will be shown in my account of Phigalia. On the right 
of the Apollo is a small image of the Mother of the Gods, but 
of the temple nothing is left but the pillars. There is no statue in 
front of the temple of the Mother, but the pedestals are visible upon 
which statues once stood. An elegiac inscription on one of the 
pedestals declares that the statue was a portrait of that Diophanes, 
son of Diaeus, who first brought the whole of Peloponnese into the 
Achaean League. 3. The colonnade in the market-place named the 
Philippian Colonnade was not erected by Philip, son of Amyntas, but 
the Megalopolitans gave the building that name out of compliment to 
him. Beside it is a ruined temple of Acacesian Hermes: nothing was 
left of it but a stone tortoise. Adjoining the Philippian Colonnade 
is another smaller colonnade, where are the government offices of 
Megalopolis, six in number: in one of them is an image of Ephesian 
Artemis, and in another is a bronze Pan, surnamed Scolitas, an 
ell high, which was brought from the hill Scolitas. This hill is 
within the walls, and there is a spring on it whence a brook flows 
down to the Helisson. Behind the government offices is a temple 
of Fortune, with an image made of stone, not less than five feet 
high. In the market-place there is also a colonnade which they 
call Myropolis (‘ perfume-selling’): it was built from the spoils taken 
when the Lacedaemonian army under Acrotatus, son of Cleomenes, 
was defeated in the battle with Aristodemus, then tyrant of 
Megalopolis. 4. In the market-place of Megalopolis, behind the 
enclosure consecrated to Lycaean Zeus, is a likeness of Pclybius, 
son of Lycortas, wrought in relief on a monument: an elegiac 
inscription sets forth that he wandered over every land and 
sea, that he was an ally of the Romans, and that he appeased 
their anger against the Greeks. This Polybius wrote a history 
of Rome, describing among other things how the Romans 
went to war with the Carthaginians, what was the cause of the war, 
and how at last after the Romans had run great risks, Scipio, 

. . whom they name Carthaginian, put an end to the war, and 
razed Carthage to the ground. Whatever the Romans did by the 

wn 

cop) 

“NI 

J 

advice of Polybius turned out well; but it is said that whenever 
they did not listen to his instruction they went wrong. All the 
Greek states that belonged to the Achaean League obtained from 
the Romans leave that Polybius should frame constitutions and draw 
up laws for them. ‘To the left of the likeness of Pulybius is the 
Council House. 

5. The colonnade in the market-place, called the Aristandrian 
Colonnade, is said to have been built by a townsman Aristander. 
Close to this colonnade on the east is a sanctuary of Zeus surnamed 
Saviour: it is adorned with pillars round about. Zeus is seated 
on a throne: beside him stand on the right hand Megalopolis, and 
on the left hand an image of Saviour Artemis. These images are 
of Pentelic marble, and are the work of the Athenians Cephisodotus 
and Xenophon. 

XXXI 

1. At the other or western end of the colonnade there is an 
enclosure sacred to the Great Goddesses. ‘The Great Goddesses are 
Demeter and the Maid, as I have already shown in my account of 
Messenia. ‘The Maid is called Saviour by the Arcadians. Before the 
entrance are figures carved in relief: on the one side Artemis, on 
the other Aesculapius and Health. With regard to the images of the 
Great Goddesses, that of Demeter is of stone throughout, but the 
drapery of the Saviour is of wood. The height of each is about 
fifteen feet. The images. .. . and before them he made small 
images of girls in tunics reaching to their ankles: each of the two 
girls bears on her head a basket full of flowers: they are said to be 
the daughters of Damophon. But those who put a religious interpreta- 
tion on them think that they are Athena and Artemis gathering 
flowers with Proserpine. ‘There is also an image of Hercules about 
an ell high beside the image of Demeter: Onomacritus in his poem 
says that this Hercules is one of the Idaean Dactyls, as they are 
called. In front of this image stands a table, on which are wrought 
in relief two Seasons, Pan with a pipe, and Apollo playing the lyre ; 
there is also an inscription stating that they are among the first of 
the gods. 2. On the table are also represented nymphs: Neda carry- 
ing the infant Zeus; Anthracia, another of the Arcadian nymphs, 
with a torch ; Hagno with a water-pot in one hand and a goblet in the 
other ; and Archiroe and Myrtoessa carrying water-pots from which 
water is supposed to be pouring. Within the enclosure is a temple 
of Friendly Zeus: the image is by Polyclitus the Argive, and re- 
sembles Dionysus, for his feet are shod with buskins, and he holds a 
cup in one hand and a thyrsus in the other. But an eagle is perched 
on the thyrsus, and this is not in harmony with the myths of 
Dionysus. Behind this temple is a small grove of trees surrounded 

by a wall: people are not allowed to go into it. In front of it 
are images of Demeter and the Maid, about three feet high. 
3. Within the enclosure of the Great Goddesses there is also a 
sanctuary of Aphrodite: in front of the entrance are ancient wooden 
images of Hera, Apollo, and the Muses, which they say were brought 
from Trapezus. The images in the temple were made by Damo- 6 
phon: they consist of a Hermes of wood, and a wooden image of 
Aphrodite, but the hands, face, and feet of the latter are of stone. To 
the goddess they gave the surname of Contriver, and very rightly, 
methinks ; for many and many devices and all kinds of forms of 
speech have been invented by men for the sake of Aphrodite and 
her works. 4. There is also a building with statues in it of Callignotus, 7 
Mentas, Sosigenes, and Polus. ‘These men are said to have intro- 
duced the mysteries of the Great Goddesses into Megalopolis, and 
the ceremonies are an imitation of those at Eleusis. Within the 
enclosure of the goddesses there are also the following images, all 
of square shape: Hermes, surnamed Leader, Apollo, Athena, 
Poseidon, also the Sun with the surnames of Saviour and Hercules. 
They have also built a great <hall>, and here they celebrate the 
mysteries ‘in honour of the goddesses. 

5. On the right of the temple of the Great Goddesses is 8 
a sanctuary also of the Maid: the image is of stone, about 
eight feet high: its pedestal is completely covered with ribbons. 
Into this sanctuary women are always allowed to enter, but men 
enter it not more than once a year. 6. Abutting on the market- 
place on the west is a gymnasium. Behind the colonnade, which 9 
is called after Philip the Macedonian, rise two low hills, on one of 
which there are ruins of a sanctuary of Athena Polias, and on the 
other is a temple of Full-grown Hera, also in ruins. Under the 
latter hill is a spring called Bathyllus, which also goes to swell the 
river Helisson. Such were the objects of interest in this quarter. 

XXXII 

1. Among the memorable objects in the quarter on the farther 
or southern side of the river is a theatre which is the largest in 
Greece ; and in the theatre there is a perennial spring of water. Not 
far from the theatre are left some foundations of the Council House, 
which was built for the Arcadian Ten Thousand: it was called 
Thersilium after its founder. Near it is a house, now the property 
of a private man, which was originally built for Alexander, son of 
Philip. Beside this house is an image of Ammon, made like the 
square images of Hermes, with ram’s horns on his head. Of the 2 
sanctuary which was constructed for the Muses, Apollo, and Hermes 
in common, nothing worth mentioning was to be seen except a few 
foundations; but there remained one of the statues of the 

Muses and an image of Apollo, the latter made in the style of the 
square images of Hermes. ‘The sanctuary of Aphrodite was also 
in ruins, only the fore-temple was still left, together with three 
images, of which one was surnamed Heavenly, and another 
Vulgar: the third had no special name. 2. Not far off is an 
altar of Ares: it is said that originally there was a sanctuary 
built for the god. Above the sanctuary of Aphrodite a stadium 
has been constructed. One end of it reaches to the theatre, 
and there is here a fountain, which they deem sacred to Dionysus. 
At the other end of the stadium a temple of Dionysus was said 
to have been struck by lightning two generations before my 
time: not many ruins of it survived to my time. A common 
temple of Hercules and Hermes beside the stadium existed no 
4 longer, the altar only was left. 3. In this quarter of the city isa 
hill to the east, on which is a temple of Huntress Artemis: it, too, 
was dedicated by Aristodemus. On the right of the temple of the 
Huntress is a precinct: here there is a sanctuary of Aesculapius, 
with images of himself and Health. A little lower down are 
images of gods, also made in the square form, and surnamed 
Workers: they are Athena Worker and Apollo God of Streets. 
Touching Hermes, Hercules, and Ilithyia, the poems of Homer 
have given currency to the report that the first is a servant 
of Zeus, and leads down to hell the souls of the departed; 
that Hercules performed many hard tasks ; while [lithyia is repre- 
sented in the Ziad as caring for the travail-pangs of women. 
5 Under this hill there is also another sanctuary of the Boy Aescu- 
lapius: his image is erect, and measures about an ell: the image of 
Apollo seated on a throne measures not less than six feet. 4. Here, 
too, are preserved bones of superhuman size: they were said to be 
the bones of one of the giants whom Hopladamus mustered to 
defend Rhea, as I will relate hereafter. Near this sanctuary is a 
spring: the water that flows down from it is received by the Helisson. 

ῳ 

ΧΧΧΙΠΙ 

1. Megalopolis, the foundation of which was carried out by the 
Arcadians with the utmost enthusiasm, and viewed with the highest 
hopes by the Greeks, now lies mostly in ruins, shorn of all its beauty 
and ancient prosperity. I do not marvel at this, knowing that ceaseless 
change is the will of God, and that all things alike, strength as well 
as weakness, growth as well as decay, are subject to the mutations of 
fortune, whose resistless force sweeps them along at her will. Mycenae, 
which led the Greeks in the Trojan war; Nineveh, where was 
the palace of the Assyrian kings; Boeotian Thebes, once deemed 
worthy to be the head of Greece: what is left of them? Mycenae 
and Nineveh lhe utterly desolate, and the name of Thebes is shrunk 

to 

to the limits of the acropolis and a handful of inhabitants. The 
places that of old surpassed the world in wealth, Egyptian Thebes 
and Minyan Orchomenus, are now less opulent than a private man 
of moderate means; while Delos, once the common mart of 
Greece, has now not a single inhabitant except the guards sent 
from Athens to watch over the sanctuary. At Babylon the sanc- 3 
tuary of Bel remains, but of that Babylon which was once the 
greatest city that the sun beheld, nothing is left but the walls. And 
it is the same with Tiryns in Argolis. All these have been brought 
to nought by the hand of God. But the city of Alexander in Egypt, 
and the city of Seleucus by the Orontes, founded but yesterday, 
have attained their present vast size and opulence because fortune 
smiles on them. 2. Yet does she display her power on a still 4 
grander and more marvellous scale than in the disasters and the 
glories of cities. A short way across the sea from Lemnos lay the 
island of Chryse, where they say that Philoctetes met with his 
mishap from the water-snake. The billows rolled over all that 
island, and it went down and vanished in the depths. Another 
island called the Sacred Isle (A/erva) . . . So transient and frail 
are the affairs of man. 

XXXIV 

1. Just seven furlongs along the road that leads from Mega- 
lopolis to Messene there is a sanctuary of certain goddesses on the 
left of the high road. The goddesses themselves, as well as the 
district round about the sanctuary, bear the name of Maniae 
(‘madnesses’): this is, I believe, an appellation of the Eumenides, 
and they say that here Orestes went mad in consequence of 
shedding his mother’s blood. 2. Not far from the sanctuary 2 
is a small mound of earth surmounted by a finger made of 
stone. Indeed, the mound is named Finger’s Tomb. They 
say that here Orestes, when he went out of his mind, bit off a 
finger of one of his hands. Now, adjoining this place is another 
called Acé (‘remedies’), because in it Orestes was healed of his 
infirmity. Here, too, there is a sanctuary of the Eumenides. 
They say that when these goddesses were about to drive Orestes 3 
out of his wits they appeared to him black; but that when he had 
bitten off his finger, they seemed to him white, and his wits returned 
to him at the sight, and so he offered a sin-offering to the black 
goddesses to avert their wrath, but to the white goddesses he 
offered a thank-offering. It is the custom to sacrifice to the latter 
conjointly with the Graces. Near Acé is another place . . . called 
sacred, because there Orestes cut off his hair when he came to his 
senses. Peloponnesian antiquaries say that Orestes’ adventure with 4 
the Furies of Clytaemnestra in Arcadia happened before the trial at 

VOL. I 2E 

418 ROADS FROM MEGALOPOLIS ΒΚ. VIII. ARCADIA 

the Areopagus, and that the accuser who appeared against him was 
not Tyndareus, who was no longer in life, but Perilaus, who de- 
manded vengeance for the mother’s blood, he being Clytaemnestra’s 
cousin ; for Perilaus was a son of Icarius, and Icarius afterwards 
had also daughters born to him. 

5 3. From Maniae to the Alpheus is about fifteen furlongs. At 
this point the river Gatheatas falls into the Alpheus, and the 
Gatheatas is previously joined by the Carnion. The Carnion has its 
springs in the Aegytian district below the sanctuary of Apollo 
Cereatas ; while the Gatheatas has its springs at Gatheae in the 

6 Cromitian district. The Cromitian district is about forty furlongs 
up from the Alpheus; and in it the ruins of the city of Cromi can 
still be faintly traced. From Cromi it is about twenty furlongs to 
Nymphas, which is well watered and full of trees. From Nymphas 
it is twenty furlongs to the Hermaeum, where is the boundary 
between Megalopolis and Messenia. Here, too, there is a Hermes 
upon a slab. 

XXXV 

1. The road I have mentioned leads to Messene. Another 
road leads from Megalopolis to Carnasium in Messenia. On this 
latter road you will come first to the Alpheus at the point where it 
is joined by the Malus and the Scyrus, which have previously mingled 
their streams. From this point, keeping the Malus on your right, 
you will proceed about thirty furlongs, and then cross the river and 
ascend by a somewhat steep road to a place called Phaedrias. 2. 

2 About fifteen furlongs from Phaedrias is the Hermaeum, called ‘at 
the Mistress’: this again is the boundary between Messenia and 
Megalopolis; and there are small images of the Mistress and 
Demeter, also of Hermes and Hercules. I believe, too, that the 
wooden image which was made for Hercules by Daedalus, stood 
here on the borders betwixt Messenia and Arcadia. 

3 3. The road from Megalopolis to Lacedaemon strikes the 
Alpheus after thirty furlongs: thence you journey beside the river 
Thius, another tributary of the Alpheus, and then leaving the Thius on 
the left you will come, about forty furlongs from the Alpheus, to Pha- 
laesiae. Phalaesiae is distant twenty furlongs from the Hermaeum at 

4 Belemina. 4. The Arcadians say that Belemina originally belonged 
to them, and that the Lacedaemonians annexed it. The statement 
appears to me improbable on various grounds, chiefly because I do 
not think that the Thebans would have allowed the Arcadians to be 
thus defrauded if they could in fairness have made restitution. 

5 5. From Megalopolis roads also lead to the places in the 
interior of Arcadia. The distance to Methydrium is one hundred 
and seventy furlongs. Thirteen furlongs from Megalopolis 15 
a place called Sciadis, with ruins of a sanctuary of Artemis 

Sciaditis, said to have been erected by Aristodemus, the tyrant. 
About ten furlongs farther on there are a few memorials of the 
city of Charisiae, and it is other ten furlongs from Charisiae to 
Tricoloni. 6. ‘Tricoloni, too, was once a city, and here on a hill 6 
there remains to this day a sanctuary of Poseidon with a 
square image, and round about the sanctuary is a grove of trees. 
These cities were founded by the sons of Lycaon. Zoetia, about 
fifteen furlongs from Tricoloni (not on the straight road, but to the 
left from Tricoloni), is said to have been founded by Zoeteus, son of 
Tricolonus.. Paroreus, the younger of the sons of Tricolonus, also 
founded a city, to wit, Paroria, distant from Zoetia ten furlongs. 
Both cities were uninhabited in my time, but in Zoetia there 7 
remains a temple of Demeter and Artemis. There are other ruins 
of cities ; of Thyraeum, fifteen furlongs from Paroria; of Hypsus, 
situated above the plain on a mountain of the same name. ΑἹ] the 
country between Thyraeum and Hypsus is mountainous and full of 
wild beasts. I have already pointed out that Thyraeus and Hypsus 
were sons of Lycaon. 

7. Keeping to the nght from Tricoloni you first ascend by a 8 
steep road to a spring called Cruni. Descending from Cruni about 
thirty furlongs you come to the grave of Callisto, a lofty mound of 
earth, on which grow trees, many of them of the cultivated sorts, and 
many of the kinds that bear no fruit. On the summit of the mound 
is a sanctuary of Artemis surnamed Calliste (‘fairest’). I believe that 
Pamphos, the first poet who gave Artemis the epithet of Calliste, 
must have learnt it from the Arcadians. Five-and-twenty furlongs 9 
from here, but one hundred in all from Tricoloni, is a place Anemosa 
on the Helisson, on the straight road to Methydrium ; for Methy- 
drium is the only place left to describe on the road from Tricoloni. 
At Anemosa is also Mount Phalanthus, on which are ruins of a city 
Phalanthus. They say that Phalanthus was a son of Agelaus, who 
was a son of Stymphalus. 8. On the farther side of the mountain τὸ 
is a plain called the plain of Polus, and after it is Schoenus, called 
after a Boeotian man Schoeneus. If this Schoeneus migrated to 
Arcadia, the race-courses of Atalanta, near Schoenus, may have got 
their name from his daughter. Next there is . . . as it seems to 
me, called, and they say that the district here is Arcadia for all. 

XXXVI 

1. After that there is nothing left to be mentioned except 
Methydrium itself. The road to it from Tricoloni measures a hun- 
dred and thirty-seven furlongs. It was named Methydrium (‘betwixt 
the waters’), because there is a high knoll between the river Maloetas 
and the Mylaon, and on this knoll Orchomenus founded the city. 
Before it belonged to Megalopolis, men of Methydrium had won 

2 Olympic victories. 2. In Methydrium is a temple of Horse Poseidon, 
which stands on the bank of the Mylaon. Mount Thaumasius 
(‘wonderful’), on the other hand, lies above the river Maloetas, and 
the Methydrians maintain that Rhea, when she was pregnant with 
Zeus, came to this mountain and assured herself of the protection of 
the giant Hopladamus and his fellows, in case Cronus should assail 

3 her. And while they grant that she gave birth to Zeus on some part 
of Mount Lycaeus, they assert that it was here the deceit was 
practised on Cronus, and here the alleged substitution of the stone 
for the child took place. At the top of the mountain is a grotto of 
Rhea, into which no human being may enter, save only women who 
are sacred to the goddess. 

4 It is about thirty furlongs from Methydrium to a spring, 
Nymphasia, and it is as many more from Nymphasia to the place 
where the boundaries of Megalopolis, Orchomenus, and Caphyae 
meet. 

5 3. Passing through the gate of Megalopolis, which is named ‘ the 

Gate to the Marsh,’ and journeying towards Maenalus by the bank 

of the Helisson, we see on the left of the road a temple of the Good 

God. If the gods are givers of good things to men, and Zeus is the 

supreme god, we may logically infer that this epithet is applied to 

Zeus. A little farther on is a mound of earth, the grave of Aristo- 

demus, to whom, tyrant though he was, they did not refuse the sur- 

name of Good. There is also a sanctuary of Athena surnamed 

Contriver, because the goddess is the inventor of all sorts of plans 

and artifices. 4. On the right of the road is a precinct sacred to the 

North Wind, and the Megalopolitans offer sacrifices every year, and 

honour the North Wind as much as any god, because he saved them 

from Agis and the Lacedaemonians. Next is the tomb of Oicles, 
father of Amphiaraus, if indeed he died in Arcadia, and not on the 

expedition with Hercules against Laomedon. After it there is a 

temple and grove of Demeter, called Demeter in the Marsh: the 

place is five furlongs from the city, and women alone are allowed to 
enter it. Thirty furlongs farther is a place named Paliscius. Going 
on from Paliscius and leaving on the left the Elaphus, which is not 

a perennial stream, you come, after about twenty furlongs, to some 

ruins of Peraethenses, including a sanctuary of Pan. 5. If you 

cross the torrent and go straight on, you come to a plain 
fifteen furlongs from the river, and passing over this plain you reach 
the mountain which bears the same name as the plain, Mount 

Maenalus. At the skirts of the mountain are traces of a city Lycoa, 

and there is a sanctuary of Lycoan Artemis, with a bronze image of 

8 the goddess. On the southern side of the mountain once stood 
Sumetia. On this mountain are the so-called Meetings of Three 
Ways from which the Mantineans fetched the bones of Arcas, son of 
Callisto, in obedience to the Delphic oracle. Ruins of the city of 

(on) 

“I 

Maenalus still survive, to wit traces of a temple of Athena, a stadium 
for the contests of athletes, and another for horse-racing. Mount 
Maenalus is believed to be very sacred to Pan, and the people round 
about say they even hear Pan piping. 

6. From the town of Megalopolis it is forty furlongs to the 
sanctuary of the Mistress. Half-way between the two we come to 
the stream of the Alpheus. Crossing it, and proceeding two 
furlongs, we come to the ruins of Macareae. From these ruins to 
the ruins of Daseae is a distance of seven furlongs, and it is another 
seven from Daseae to what is called the Acacesian Hill. At the 
foot of this hill there used to be a city Acacesium, and to this 
day there is an image of Acacesian Hermes, made of stone, on the 
hill) The Arcadians have a legend about the hill, that Hermes as 
a child was brought up here, and that Acacus, son of Lycaon, was 
the man who reared him. The Thebans have a different legend, 
and the Tanagraeans, again, have another legend, which is at 
variance with the Theban one. 

XXXVII 

1. Four furlongs distant from Acacesium is the sanctuary of the 
Mistress. Here there is first a temple of Leader Artemis, with a 
bronze image holding torches: we guessed the height of the image to 
be about six feet. ‘Thence there is an entrance into the sacred close 
of the Mistress. On the way to the temple there is a colonnade 
on the right with reliefs in white marble on the wall. The first 
relief represents the Fates and Zeus, surnamed Guide of Fate; 
the second represents Hercules wresting the tripod from Apollo. 
The facts which I ascertained about the latter incident I will 
narrate in that part of my description of Phocis which relates to 
Delphi, if I ever get so far. In the colonnade which stands in 
the sanctuary of the Mistress there is a tablet between the afore- 
said reliefs, and on this tablet are painted pictures of the 
mysteries. On the <third> relief are represented nymphs and 
Pans. On the fourth is Polybius, son of Lycortas, with an inscrip- 
tion saying that Greece would not have fallen if she had entirely 
followed the advice of Polybius, and that in her misfortune he alone 
had succoured her. In front of the temple is an altar to Demeter, 
and another to the Mistress, and after it one to the Great Mother. 
2. The images of the goddesses, namely, the Mistress and Demeter, 
as well as the throne on which they sit and the footstool under their 
feet, are all made of a single block of stone. None of the drapery or 
work about the throne is made of a different stone, attached with 
iron clamps or cement: all is of one block. This block was not 
fetched from outside: they say that, following directions given in a 
dream, they found it by digging within the enclosure. The size of 

iS) 

ioe) 

422 SANCTUARY OF THE MISTRESS ΒΚ. VIII. ARCADIA 

each of the two images is about that of the image of the Mother 
at Athens. They are also works of Damophon. Demeter carries a 
torch in her right hand, the other hand is laid on the Mistress. 
4 The Mistress has a sceptre, and the basket, as it is called, on her 
knees: she holds the basket with her right hand. On either side of 
the throne are images. Beside Demeter stands Artemis clad in a 
deer-skin and with a quiver on her shoulders: she is holding a torch 
in one hand and two serpents in the other: beside her a bitch, of 
5 the hunting sort, is lying down. 3. Beside the image of the 
Mistress stands Anytus in the likeness of an armed man. ‘The 
attendants of the sanctuary say that the Mistress was reared by 
Anytus, and that he was one of the so-called Titans. Homer was 
the first who introduced the Titans into poetry, representing 
them as gods in what is called Tartarus: the verses occur in the 
oath of Hera. Onomacritus borrowed the name of the Titans 
from Homer, and in the orgies which he composed for Dionysus 
he represented the Titans as the authors of Dionysus’ sufferings. 
6 That is what the Arcadians say about Anytus. It was Aeschylus, 
son of Euphorion, who taught the Greeks the Egyptian legend 
that Artemis is a daughter of Demeter and not of Latona. 
The Curetes are represented under the images, and the Corybantes 
(a different race from the Curetes) are sculptured in relief on the 
pedestal: I know the stories told about both of them, but I pass 
7them over. 4. The Arcadians bring into the sanctuary the fruits 
of all cultivated trees except the pomegranate. On the right as you 
leave the temple there is a mirror fitted into the wall. Any one 
who looks into this mirror will see himself either very dimly or not 
at all, but the images of the gods and the throne are clearly 
8 visible. 5. Beside the temple of the Mistress a little higher up on 
the right is what is called the Hall. Here the Arcadians perform 
mysteries, and sacrifice victims to the Mistress in great abundance. 
Each man sacrifices what he has got. ‘They do not cut the throats 
of the victims as in the other sacrifices, but each man lops off a limb 
9 of the victim, it matters not which. 6. This Mistress is worshipped 
by the Arcadians above all the gods, and they say she is a daughter 
of Poseidon and Demeter. Mistress is her popular surname, 
just as the daughter of Demeter by Zeus is surnamed the Maid. 
The real name of the Maid is Proserpine, as it occurs in the 
poetry of Homer and of Pamphos before him ; but the’ true name of 
10 the Mistress I fear to communicate to the uninitiated. 7. Above 
the Hall is a grove sacred to the Mistress and surrounded by a stone 
wall. Amongst the trees inside the wall are an olive-tree and an 
evergreen oak growing from the same root: this is not a product of 
the gardener’s art. Above the grove are altars of Horse Poseidon, 
as father of the Mistress, and of other gods: on the last of the 
altars is an inscription stating that it is common to all the gods. 

8. Thence you will ascend by a staircase to a sanctuary 11 
of Pan. The sanctuary contains a colonnade and a small 
image. This Pan, equally with the most powerful of the gods, 
possesses the power of accomplishing men’s prayers and requiting 
the wicked as they deserve. In his sanctuary burns a fire that is 
never quenched. g. It is said that of old this god also gave oracles, 
and that his prophetess was the nymph Erato, who married 
Arcas, son of Callisto. They still remember some of Erato’s verses, 12 
which I have myself read. Here there is an altar of Ares, also a 
temple with two images of Aphrodite, the one of white marble, the 
other and older of wood. Likewise there are wooden images of 
Apollo and Athena; and there is also a sanctuary of Athena. 

XXXVIII 

1. A little higher up is the circuit of the walls of Lycosura, which 
contains a few inhabitants. Of all cities on earth, whether on the 
mainland or on islands, Lycosura is the oldest, and it was the first 
city that ever the sun beheld. The rest of mankind learned to 
build cities on its model. 

2. To the left of the sanctuary of the Mistress is Mount 2 
Lycaeus, which they also call Olympus, while others of the 
Arcadians name it the Sacred Peak. They say that Zeus was reared 
on this mountain. There is a place on Lycaeus called Cretea: it 
is to the left of the grove of Parrhasian Apollo, and the Arcadians 
maintain that the Crete where, according to the Cretan legend, Zeus 
was reared, is this place, and not the island of Crete. 3. The 3 
names of the nymphs by whom they say Zeus was reared are, 
according to them, Thisoa, Neda, and Hagno. A city in Partrhasia 
was named after Thisoa: in my time Thisoa is a village belonging to 
the district of Megalopolis. Neda gave her name to the river Neda ; 
and Hagno gave her name to a spring on Mount Lycaeus, which 
like the river Danube flows with an equal body of water winter and 
summer. If there is a long drought, and the seeds in the earth and 4 
the trees are withering, the priest of Lycaean Zeus looks to the water 
and prays ; and having prayed and offered the sacrifices enjoined by 
custom, he lets down an oak branch to the surface of the spring, 
but not deep into it; and the water being stirred, there rises a 
mist-like vapour, and ina little the vapour becomes a cloud, and 
gathering other clouds to itself it causes rain to fall on the land of 
Arcadia. 4. On Lycaeus there is a sanctuary of Pan, and round 5 
about it a grove of trees; also there is a hippodrome, and in front 
of it a stadium. Here of old they celebrated the Lycaean games. 
Here, too, are bases of statues, but the statues are no longer there : 
an elegiac inscription on one of the bases states that the statue 
was that of Astyanax, and that he was of the stock of Arcas. 

ΤΟ 

5. Of the wonders of Mount Lycaeus the greatest is this. 
There is a precinct of Lycaean Zeus on the mountain and people 
are not allowed to enter it; but if any one disregards the rule 
and enters, he cannot possibly live more than a year. It is also 
said that inside the precinct all creatures, whether man or beast, 
cast no shadows; and, therefore, if his quarry takes refuge in the 
precinct, the huntsman will not follow it, but waits outside, and 
looking at the beast he sees that it casts no shadow. Now, at 
Syene, on the frontier of Ethiopia, so long as the sun is in the 
sign of Cancer, shadows are cast neither by trees nor animals ; but 
in the precinct on Mount Lycaeus the same absence of shadow may 
be observed at all times and seasons. 

On the topmost peak of the mountain there is an altar of 
Lycaean Zeus in the shape of a mound of earth, and most of 
Peloponnese is visible from it. In front of the altar, on the east, 
stand two pillars, on which there used formerly to be gilded eagles. 
On this altar they offer secret sacrifices to Lycaean Zeus, but 1 
did not care to pry into the details of the sacrifice. Be it as it is 
and has been from the beginning. 

6. On the eastern side of the mountain is a sanctuary of 
Parrhasian Apollo; they also give him the surname of Pythian. 
They celebrate an annual festival in honour of the god, at which they 
sacrifice a boar in the market-place to Apollo the Succourer, and 
after the sacrifice they immediately convey the victim to the 
sanctuary of Parrhasian Apollo in procession to the music of a flute, 
and having cut out the thigh bones they burn them and consume 
the flesh of the victim on the spot. This is their regular practice. 

7. To the north of Lycaeus is the land of Thisoa, the inhabitants 
of which hold the nymph Thisoa in chief honour. The district of 
Thisoa is intersected by the rivers Mylaon, Nus, Achelous, Celadus, 
and Naliphus, all of which fall into the Alpheus. Besides the 
Arcadian Achelous there are two other more famous rivers of the 
same name. The one which flows through Acarnania and Aetolia, 
and falls into the sea at the Echinadian islands, is said by Homer in 
the //ad to be the prince of rivers: another Achelous which flows 
from Mount Sipylus is mentioned by him, along with Mount 
Sipylus itself, in connection with the story of Niobe. ‘The river at 
Mount Lycaeus is the third river that bears the name of Achelous. 

8. On the right of Lycosura are the Nomian mountains, as they 
are called. There is a sanctuary of Nomian Pan on them, and they 
name the place Melpea, saying that here Pan invented the music of 
the pipe. It is most obvious to suppose that the Nomian Mountains 
were so called with reference to Pan’s pastures (zomaz), but the 
Arcadians themselves say they are named after a nymph. 

CHS, XXXVIII-XXXIX PHIGALIA 425 

XXXIX 

1. Past Lycosura, on its western side, flows the river Platanis- 
ton: any one going to Phigalia must necessarily cross it. After it you 
ascend for about thirty furlongs or a little more. 2. I have already 
told the story of Phigalus, son of Lycaon, the original founder of the 
city, and how in course of time the city changed its name and was 
called after Phialus, son of Bucolion, and how it recovered its old 
name again. Another tradition, unworthy of credit, is that Phigalus 
was an aboriginal, and not a son of Lycaon; and it has been 
affirmed by some that Phigalia was one of the nymphs called Dryads. 
When the Lacedaemonians attacked the Arcadians and invaded 
Phigalia with an army, they defeated the natives in battle and laid 
siege to the town. When the walls were in danger of being taken 
the Phigalians made their escape, or capitulated and were allowed 
by the Lacedaemonians to march out. The capture of Phigalia 
and the flight of the people from the town took place when 
Miltiades was archon at Athens, in the second year of the thirtieth 
Olympiad, in which Chionis, a Laconian, was victorious for the third 

Gs 

time. The Phigalians who escaped resolved to go to Delphi and ask the 4 

god how they might be restored to their own country. The Pythian 
priestess answered that she saw no restoration for them if they tried 
to return to Phigalia by themselves, but that if they took with them a 
hundred picked men from Oresthasium, these latter would fall in the 
battle, and the Phigalians would by their means effect their own restora- 
tion. When the Oresthasians heard of the oracle that had been given 
to the Phigalians, every man vied with his neighbour who should be 
of the picked hundred and take part in the expedition to Phigalia. 
They advanced against the Lacedaemonian garrison and fulfilled the 
oracle to the letter, for they met a glorious death in battle, and by 
expelling the Spartans allowed the Phigalians to recover their native 
country. 

3. Phigalia stands on high and mostly precipitous ground, and 
the walls are built on the cliffs; but when you have reached the 
top, the hill is flat and level. Here there is a sanctuary of Saviour 
Artemis with a standing image of stone. From this sanctuary it 

is the custom for the processions to start. 4. The image of 6 

Hermes in the gymnasium represents him clad in a robe; however, 
it is not a full-length figure, but ends in the square form. There is 
also a temple of Dionysus, who is surnamed Acratophorus (‘ bearer 
of neat wine’) by the inhabitants. The lower part of the image is 
hidden in laurel-leaves and ivy. All of it that is visible is painted 

. cinnabar to shine: it is said to be found by the Iberians along 
with the gold. 

XL 

αι In the market-place at Phigalia there is a statue of Arrhachion 
the pancratiast. The statue is archaic, especially in its attitude, for 
the feet are not much separated, and the arms hang down by the 
side to the hips. It is made of stone, and they say that it bore an 
inscription, which, however, has been effaced by time. 2. Arrhachion 
gained two Olympic victories in the Olympiads before the fifty- 
fourth, and in the fifty-fourth Olympiad he won yet another victory 
2 by the just verdict of the umpires and his own manhood. For 
when he was contending for the crown of wild olive with the last of 
the competitors, his adversary, whoever he was, got the first grip, and 
twining his legs round him held him fast, while he squeezed his 
throat with his hands. Arrhachion put one of his adversary’s toes 
out of joint, and expired under the grip that his adversary had on 
his throat, but the latter in the act of throttling him was obliged at 
the same moment by the pain in his toe to give in. The Eleans 
crowned and proclaimed victorious the dead body of Arrhachion. 
3 3. I know that the Argives treated Creugas, a boxer of Epidamnus, 
in the same way: they gave him, though dead, the crown at the 
Nemean games, because his antagonist, Damoxenus of Syracuse, 
broke the agreement they had made with each other. For 
evening was about to fall while they were still boxing; and so 
they agreed, in the hearing of the people, that each should in turn 
stand up to a blow from the other. In those days boxers did 
not yet wear the sharp thong on each wrist, but boxed with the 
soft straps, which they fastened under the hollow of the hand in 
order that the fingers might be left bare: these soft straps were 
thin thongs of raw cow-hide, plaited together in an ancient fashion. 
4 On the occasion I refer to Creugas discharged his blow at the head 
of Damoxenus. The latter then bade Creugas hold up his arm, and 
when Creugas did so he struck him under the ribs with his fingers 
stretched straight out, and what with the sharpness of his nails and 
the force of the blow, he drove his hand right into the other’s body, 
5 and gripping his guts tore them out with a wrench. Creugas expired 
on the spot, and the Argives expelled Damoxenus, on the ground 
that he had broken the terms of the agreement by giving his 
adversary several blows instead of one. They gave the prize to 
the dead Creugas, and set up a statue to him in Argos, which down 
to my time still stood in the sanctuary of Wolfish Apollo. 

aw 

1. In the market-place at Phigalia is the common grave of the 
picked Oresthasians, and the Phigalians sacrifice to them as heroes 

every year. 42. A river called the Lymax flows just beside Phigalia 2 
and falls into the Neda. They say that the river got its name by 
reason of the purification of Rhea. For when she had brought forth 
Zeus, the nymphs purified her after her travail, and flung the filth 
into the river ; now the ancients called such filth Zzmata. Thus, for 
example, Homer says that when the Greeks were rid of the pestilence 
they cleansed themselves, and cast the filth (mata) into the sea. 
3. The springs of the Neda are in Mount Cerausius, which is a part 3 
of Mount Lycaeus. Where the Neda comes nearest to the city of 
Phigalia, the Phigalian boys shear their hair in honour of the river. 
‘Near the sea the Neda is navigated by small craft. Of all the rivers that 
we know of the Maeander flows with the most crooked stream, very 
often doubling back on its course and then bending round again ; 
but for windings and turnings the Neda might rank second. 4. 
About twelve furlongs above Phigalia there are warm baths, and not 4 
far from them the Lymax falls into the Neda. At the meeting 
of the streams is the sanctuary of Eurynome, hallowed from 
of old, and not easily accessible on account of the rugged 
nature of the place: a thick wood of cypresses grows round 
it. The Phigalian people are persuaded that Eurynome is a 5 
surname of Artemis; but those of them who are depositaries of 
ancient traditions say that Eurynome was that daughter of Ocean, of 
whom Homer makes mention in the //zad, where he describes how 
in company with Thetis she received Hephaestus. They open the 
sanctuary of Eurynome on the same day every year; but it is against 
their rule to open it at any other time. On that occasion they offer 6 
both public and private sacrifices. I did not happen to arrive at 
the season of the festival, nor did I see the image of Eurynome ; 
but I was told by the Phigalians that the image, which is of wood, 
is bound fast by golden chains, and that it represents a woman to 
the hips, but below that a fish. Now if she is a daughter of Ocean, 
and dwells with Thetis in the depths of the sea, the fish might be a 
sort of emblem of her; but if she were Artemis, she could not with 
any show of probability be represented by such a figure. 

5. Phigalia is surrounded by mountains, on the left by Mount 7 
Cotilius, while on the right it is sheltered by Mount Elaius 
(‘Mount of Olives’). Mount Cotilius is distant about forty 
furlongs from the city: on it is a place called Bassae, and the 
temple of Apollo the Succourer, built of stone, roof and all. Οἱ ὃ 
all the temples in Peloponnese, next to the one at Tegea, 
this may be placed first for the beauty of the stone and the 
symmetry of its proportions. Apollo got the name of Succourer for 
the succour he gave in time of plague, just as at Athens he 
received the surname of Averter of Evil for delivering Athens also 
from the plague. It was at the time of the war between the 9 
Pelopoiuuesians and Athenians that he delivered the Phigalians also, 

and at no other time: this is proved by his two surnames, which 
mean much the same thing, as well as by the fact that Ictinus, 
the architect of the temple at Phigalia, was a contemporary of 
Pericles, and built for the Athenians the Parthenon, as it is called. 
I have already shown that the image of Apollo stands in the market- 
place of Megalopolis. 

10 6. There is a spring of water on Mount Cotilius. A certain 
writer states that this spring is the source of the river Lymax, but 
he made this statement without having seen the spring himself, or 
spoken with any man who had. I have done both. I saw the 
river flowing, and I saw the water of the spring on Mount Cotilius 
not running far, but soon disappearing entirely. But it did not occur 
to me to inquire diligently in what part of Arcadia the Lymax has its 
source. Above the sanctuary of Apollo the Succourer is a place called 
Cotilum, and there is an Aphrodite in Cotilum: she has a temple 
and an image, but the roof of the temple is gone. 

XLII 

i. The other mountain, Mount Elaius, is about thirty furlongs 
from Phigalia: there is a cave there sacred to Demeter surnamed 
the Black. 2. All that the people of Thelpusa say touching the 
loves of Poseidon and Demeter is believed by the Phigalians ; 
but the Phigalians say that Demeter gave birth, not to a horse, 

2 but to her whom the Arcadians name the Mistress, and they 
say that afterwards Demeter, wroth with Poseidon, and mourning 
the rape of Proserpine, put on black raiment, and entering this 
grotto tarried there in seclusion a long while. But when all the fruits 
of the earth were wasting away, and the race of man was perish- 
ing still more of hunger, none of the other gods, it would seem, knew 

3 where Demeter was hid; but Pan, roving over Arcadia, and hunt- 
ing now on one mountain, now on another, came at last to Mount 
Elaius, and spied Demeter, and saw the plight she was in, and the 
garb she wore. So Zeus learnt of this from Pan, and sent the 
Fates to Demeter, and she hearkened to the Fates, and swallowed 
her wrath, and abated even from her grief. 

3. For that reason the Phigalians say that they accounted the 

4 grotto sacred to Demeter, and set up in it an image of wood. ‘The 
image, they say, was made thus: it was seated on a rock, and was in 
the likeness of a woman, all but the head; the head and the hair 
were those of a horse, and attached to the head were figures of 
serpents and other wild beasts ; she was clad in a tunic that reached 
even to her feet ; on one of her hands was a dolphin, and on the 
other a dove. Why they made the image thus is plain to any man 
of ordinary sagacity who is versed in legendary lore. They say 
they surnamed her Black, because the garb the goddess wore was 

black. They do not remember who made this wooden image, nor 5 
how it caught fire. 4. When the old image disappeared the 
Phigalians did not give the goddess another in its stead, and as to 
the festivals and sacrifices, why they neglected most of them, until 
a dearth came upon the land; then they besought the god, and the 
Pythian priestess answered them as follows :— 

Arcadians, Azanians, acorn-eaters, who inhabit 6 

Phigalia, the cave where the Horse-mother Deo lay hid, 

You come to learn a riddance of grievous famine, 

You who alone have been nomads twice, and twice tasted the berries 
wild. 

’Twas Deo stopped your pasturing, and ’twas Deo caused you again 

To go without the cakes of herdsmen who drag the ripe ears home, 

Because she was robbed of privileges that men of old bestowed on her 
and of her ancient honours. 

And soon shall she make you to eat each other, and to feast on your 
children, 

If you appease not her wrath with libations offered of the whole people, 

And if you adorn not the nook of the tunnel with honours divine. 

NI 

When the oracle was reported to them, the Phigalians held Demeter 
in higher honour than before, and in particular they induced 
Onatas, the Aeginetan, son of Micon, to make them an image of 
Demeter for so much. There is a bronze Apollo at Pergamus by 
this Onatas, which is one of the greatest marvels both for size and 
workmanship. So he made a bronze image for the Phigalians, 
guided by a painting or a copy which he discovered of the ancient 
wooden image; but he relied mainly, it is said, on directions 
received in dreams. This was about a generation after the ex- 
pedition of the Medes against Greece. Of this I have evidence. 8 
For at the time when Xerxes crossed into Europe, Gelo, son of 
Dinomanes, was tyrant of Syracuse and of all the rest of Sicily ; 
but when Gelo died, the sovereignty devolved on his brother Hiero ; 
and as Hiero died before he dedicated to Olympian Zeus the offer- 
ings which he had vowed for his victories in the chariot-race, they 
were offered by his son Dinomanes in his stead. ‘These offerings 9 
are also works of Onatas ; and there are inscriptions at Olympia. 
The one over the votive offering is this :— 

For his victories in thy august contests, Olympian Zeus, 
One victory with the four-horse car, and two with the race-horse, 
Hiero bestowed these gifts on thee: they were dedicated by his son, 
Dinomenes, in memory of his Syracusan sire. 

The other inscription runs :— 10 

Onatas, son of Micon, wrought me: 
He dwelt in a house in the isle of Aegina. 

Onatas may have been a contemporary of the Athenian Hegias, and 
of Ageladas the Argive. 
II 5. Chiefly for the sake of this Demeter I went to Phigalia, but 
I sacrificed no victim to the goddess, such being the custom of the 
natives ; instead, they bring the fruit of the vine and of other 
cultivated trees, also honeycombs, and wool which is yet unspun 
and full of grease; these they lay on the altar, which is built in 
front of the grotto, and having laid them on it they pour oil on 
them. Such is the rule of sacrifice observed both by private 
persons, and once a year by the Phigalian community. They have 
a priestess who performs the rites, and she is assisted by the youngest 
of the sacrificers, as they are called, who are citizens, three in 
number. 6. There is a grove of oaks round about the grotto, and 
cold water wells up from a spring. The image made by Onatas was 
no longer in existence in my time, and most of the Phigalians were 
13 not aware that it had ever existed; but the oldest man we met 
said that three generations before his time some stones from the 
roof had fallen on the image, smashing and annihilating it ; and sure 
enough in the roof we could still clearly see the places from which 
the stones had broken off. 

bo 

XLITI 

1. The plan of my work next requires of me to describe 
Pallantium, if there is anything notable there, and to explain why the 
Emperor Antoninus the First changed Pallantium from a village into 
a city, and granted it freedom and immunity from taxes. 2. They 
say, then, that one Evander by name was the best of the Arcadians 
both in council and in war, and that he was a son of Hermes by a 
nymph, the daughter of the Ladon, and that having set out to found a 
colony at the head of a band of Arcadians from Pallantium, he built 
a city by the river Tiber. And that quarter of the present city of 
Rome which was inhabited by Evander and his Arcadian followers 
got the name of Pallantium in memory of the city in Arcadia ; but in 
after time the name was changed by the omission of the letters L 
and N. It was for these reasons that privileges were conferred on 
3 Pallantium by the Emperor. 3. Antoninus, the benefactor of Pal- 

lantium, never voluntarily involved the Romans in war; but when 
the Moors took up arms against Rome he drove them out of all 
their land, and forced them to flee into the utmost parts of Libya, as 
far as Mount Atlas and the peoples who dwell on that mountain. 
These Moors form the greatest part of the independent Libyans : they 
are nomads, and harder to combat than the Scythians, inasmuch 
as they roam, not on wagons, but on horseback, they and their 
4 women. Also he deprived the Brigantians in Britain of most of 
their territory, because they, too, had entered on a war of aggression 

ts 

by invading the province of Genunia, which is subject to Rome. 
The Lycian and Carian cities, also Cos and Rhodes, were over- 
thrown by a violent shock of earthquake ; but the Emperor Antoninus 
restored them by a lavish expenditure of money, and by his eager- 
ness to have them rebuilt. As to his free gifts of money both to 
Greeks and to such of the barbarians as needed it, and his buildings 
in Greece, Ionia, Carthage, and Syria, they have been very exactly 
recorded by other writers. The Emperor bequeathed another 5 
memorial of himself, and it was this :—In virtue of a certain law, 
all provincials who were Roman citizens, but whose children were 
Greeks, had only the alternative of distributing their property among 
strangers, or of giving it to swell the Emperors wealth; but 
Antoninus allowed them to transmit their property to their children, 
for he would rather enjoy a character for humanity than uphold a 
law which brought money into the treasury. This Emperor was called 
Pius by the Romans, because he was known to be most devout. In 6 
my judgment, the title borne by the elder Cyrus might well be 
applied to him—the Father of Mankind. 4. He bequeathed the 
throne to a son of the same name, Antoninus the Second, who 
inflicted punishment on the Germans, the most numerous and war- 
like barbarians in Europe, and on the Sarmatian nation, both of 
whom had wantonly broken the peace. 

XLIV 

1. To complete my account of Arcadia, I have to describe the 
road from Megalopolis to Pallantium and Tegea, the same road which 
leads to the so-called Dyke. On this road there is the suburb of 
Ladocea, named after Ladocus, son of Echemus. 2. After it there 
was of old a city called Haemoniae: its founder was Haemon, son 
of Lycaon: the place has retained the name of Haemoniae to this 
day. After Haemoniae there are on the right of the road some 2 
notable remains of the city of Oresthasium, including columns of a 
sanctuary of Artemis, who is here surnamed Priestess. Keeping 
the straight road from Haemoniae you come to a place called 
Aphrodisium, and after it to another place Athenaeum. On the left 
of the latter is a temple of Athena with a stone image in it. Just 3 
twenty furlongs from Athenaeum are ruins of Asea: on the hill, 
which was then the acropolis, there are still vestiges of the wall. 
3. About five furlongs from Asea are the sources of the Alpheus and 
Eurotas: the source of the Alpheus is a little way from the road, the 
source of the Eurotas is just beside the road. At the source of the 
Alpheus there is a roofless temple of the Mother of the Gods, and 
two lions made of stone. The water of the Eurotas mingles with the 4 
Alpheus, and the two streams flow together for about twenty furlongs ; 
then they descend into a chasm and come up again, the Eurotas in 

the land of Lacedaemon, and the Alpheus at Pegae in the district 
of Megalopolis. 4. From Asea there is a way up Mount Boreus. 
On the top of the mountain are traces of a sanctuary: it is said that 
Ulysses made the sanctuary in honour of Saviour Athena and 
Poseidon after his return from Ilium. 

5 What is called the Dyke forms the boundary between the 
territory of Megalopolis on the one side and the territories of Tegea 
and Pallantium on the other. The plain of Pallantium is reached 
by turning off to the left from the Dyke. 5. In Pallantium there 
is a temple with two images of stone; one represents Pallas, 
and the other Evander. And there is a sanctuary of the Maid, 
the daughter of Demeter, and not far off is a statue of Polybius. 
The hill above the city was formerly used as an acropolis: on the 
top of the hill there remains to this day a sanctuary of certain gods. 

6 Their surname is Pure, and here it is customary to take the most 
solemn oaths. The people either do not know or will not divulge 
the names of these gods. We may conjecture that they were called 
Pure because Pallas did not sacrifice to them in the same way that 
his father sacrificed to Lycaean Zeus. 

7 6. On the right of the Dyke is the Manthuric plain. The plain 
is on the borders of the Tegean territory,and extends for just about 
fifty furlongs as far as Tegea. There is a small mountain on the 
right of the road called Mount Cresius: on it stands the sanctuary 
of Aphneus. According to the Tegeans, Ares loved Aerope, 

8 daughter of Cepheus, who was the son of Aleus: she expired in 
childbed, but the babe clung to his dead mother, and sucked abund- 
ance of milk from her breasts. Now this happened by the will of 
Ares, therefore they name the god Aphneus (‘abundant’); but the 
name given to the child, they say, was Aeropus. 7. On the road 
to Tegea there is a fountain called the Leuconian fountain. They 
say that Leucone was a daughter of Aphidas, and her tomb is not 
far from the city of Tegea. 

XLV 

1. The Tegeans say that in the time of Tegeates, son of 
Lycaon, the district alone received its name from him, and that the 
people dwelt in townships, namely Gareatae, Phylacenses, Caryatae, 
Corythenses, Potachidae, Oeatae, Manthyrenses, and Echeuethenses ; 
and in the reign of Aphidas, a ninth township, that of Aphidantes, 
was added. ‘The founder of the present city was Aleus. 2. Besides 
the enterprises which the Tegeans shared with the Arcadians 
generally, including the Trojan war, the Persian wars, and the 
battle with the Lacedaemonians at Dipaea, they have the following 
separate titles to glory. Ancaeus, the son of Lycurgus, wounded 
though he was, awaited the attack of the Calydonian boar, and 

NS 

CHS, XLIV-XLVI TEGEA—ATHENA ALEA 433 

Atalanta shot at and was the first to hit the beast; therefore she 
received the head and skin of the boar as a meed of valour. When 3 
the Heraclids returned to Peloponnese, Echemus, son of Aeropus, 
a Tegean, engaged in single combat with Hyllus and conquered him 
in the fight. Again, the Tegeans were the first of the Arcadians 
who, attacked by the Lacedaemonians, defeated them and took most 
of them prisoners. 

3. The ancient sanctuary of Athena Alea at Tegea was made by 4 
Aleus; but in after time the Tegeans constructed a large and 
stately temple for the goddess. The old sanctuary was destroyed 
by a sudden fire when Diophantes was archon at Athens, in the 
second year of the ninety-sixth Olympiad, in which Eupolemus, an 
Elean, won the foot-race. 4. The present temple far surpasses all 5 
other temples in Peloponnese both in size and style. The 
first row of columns is Doric, and the next Corinthian: within the 
temple, too, stand columns of the Ionic order. I learned that the 
architect was Scopas the Parian, who made images in many places 
of ancient Greece, and some in Ionia and Caria. On the front 6 
gable is the hunt of the Calydonian boar. The boar is set just 
in the middle. On one side are Atalanta, Meleager, Theseus, 
Telamon, Peleus, Pollux, and Iolaus, the comrade of Hercules in 
most of his labours ; and there are also Prothus and Cometes, sons 
of Thestius and brothers of Althaea. On the other side of the 7 
boar is Epochus supporting Ancaeus, who is wounded, and has 
dropped his axe: beside him are Castor, Amphiaraus, and Oicles, 
also Hippothus, son of Cercyon, son of Agamedes, son of Stymphalus ; 
and last of all is Pirithous. On the back gable is represented the 
fight of Telephus with Achilles in the plain of the Caicus. 

XLVI 

1. The ancient image of Athena Alea, and with it the tusks of the 
Calydonian boar, were carried off by the Roman Emperor Augustus, 
after he had defeated Antony and his allies, among whom were all 
the Arcadians except the Mantineans. 2. It is known that Augustus 
was not the first to carry off votive offerings and images of the gods 
from his vanquished foes, but that he only followed a_long- 
established precedent. For when Ilium was taken and the 
Greeks were dividing the spoils, the wooden image of Zeus of the 
Courtyard was given to Sthenelus, son of Capaneus. And many 
years afterwards, when the Dorians were migrating into Sicily, 
Antiphemus, the founder of Gela, sacked Omphace, a town of the 
Sicanians, and carried off to Gela an image which had been made 
by Daedalus. And we know that Xerxes, son of Darius, king of 3 
Persia, besides what he carried off from the city of Athens, took 
from Brauron an image of Brauronian Artemis; and moreover, 

VOL. I 2F 

No 

accusing the Milesians of wilfully playing the coward in the sea-fights 
with the Athenians in Greek waters, he took the bronze Apollo of 
Branchidae. The latter image was afterwards restored to the 
Ephesians by Seleucus. But down to my time the Argives still 
preserve the images they took from Tiryns: one of them, a wooden 
image, stands beside the image of Hera, the other is preserved in 

4 the sanctuary of Elean Apollo. When the people of Cyzicus com- 
pelled the people of Proconnesus by force of arms to setile in 
Cyzicus, they took from Proconnesus an image of Mother Dindy- 
mene: the image is of gold, and the face is made of the teeth of 
hippopotamuses instead of ivory. Thus the Emperor Augustus 
merely practised an ancient custom, which is observed by Greeks 
and barbarians alike. The image of Athena Alea at Rome is as 

5 you go to the Forum of Augustus. There it stands, an image made 
wholly of ivory, the work of Endoeus. As to the boar’s tusks, the 
keepers of the curiosities say that one of them is broken; but the 
remaining one is preserved in the imperial gardens, in a sanctuary 
of Dionysus, and is just half a fathom long. 

XLVII 

1. The present image at Tegea was brought from the township 
of Manthyrenses: amongst the Manthyrensians it went by the sur- 
name of Hippia (‘ of horses’), because, according to them, in the battle 
of the gods and the giants the goddess drove the chariot and horses 
against Enceladus. However, Alea has come to be her recognised 
name amongst the Peloponnesians and the rest of the Greeks. 
On one side of the image of Athena stands Aesculapius, on the 
other Health, made of Pentelic marble, works of Scopas the Parian. 

2 2. Amongst the most remarkable votive offerings in the temple is 
the hide of the Calydonian boar: it is rotting away with age, and is 
now quite bare of bristles. Also, there are hung up the fetters which 
the Lacedaemonian prisoners wore when they dug the plain of 
Tegea, but some of the fetters have been eaten away by rust. There 
is also a sacred couch of Athena and a picture of Auge; also the 

3 shield of Marpessa surnamed Choera, a woman of Tegea. I shall make 
mention of Marpessa hereafter. A boy acts as priest of Athena : 
how long his priesthood lasts I know not; but he can hold it only 
before the age of puberty, and not after it. They say that the altar 
was made for the goddess by Melampus, son of Amythaon. On 
the altar are represented Rhea and a nymph Oenoe holding the 
infant Zeus. On either side are four figures: on the one side 
Glauce, Neda, Thisoa, and Anthracia ; on the other side Ida, Hagno, 
Alcinoa, and Phrixa. There are also images of the Muses and 
Memory. 

4 3. Not far from the temple is a stadium formed by a bank of 

earth, and they hold games there, one set of which they name Aleaea 
after Athena, and the other Halotia, because they took most of the 
Lacedaemonians alive in the battle. To the north of the temple is 
a fountain, and at this fountain they say that Auge was violated by 
Hercules, but in this they differ from Hecataeus. About three fur- 
longs from the fountain is a temple of Hermes Aepytus. 

4. There is another sanctuary of Athena at Tegea, that of 5 
Athena Poliatis (‘Guardian of the City’): once each year a priest 
enters it. They name it the Sanctuary of the Bulwark, saying that to 
Cepheus, son of Aleus, a boon was granted by Athena, that Tegea 
should never be taken ; and they say that the goddess cut off some 
of the hair of Medusa and gave him it as a means of guarding the 
city. Of Artemis, the Leader, they tell the following tale. Aristo- 
melidas made himself tyrant of Orchomenus in Arcadia, and having 
fallen in love with a girl of Tegea, and got her into his power some- 
how or other, he committed the safe-keeping of the damsel to 
Chronius. But before she was brought to the tyrant the girl slew 
herself for fear and shame; and Artemis in a vision stirred up 
Chronius against Aristomelidas. So having murdered the tyrant and 
fled to Tegea, he made a sanctuary for Artemis. 

a 

XLVIII 

1. The market-place is shaped exactly like a brick : in it there is 
a temple of Aphrodite, called Aphrodite in Brick, with a stone 
image. There are two slabs, on one of which are wrought in relief 
Antiphanes, Crisus, Tyronidas, and Pyrrhias, who made laws for the 
Tegeans, and are honoured by them to this day. On the other 
slab is represented Iasius, holding a horse and bearing in his right 
hand a palm branch. They say that Iasius won the horse-race 
at Olympia at the time when the Theban Hercules celebrated 
the Olympic games. 2. Why a crown of wild-olive is given to the 2 
victor at Olympia, I have already explained in the section on Elis ; 
and in the sequel I will show why at Delphi he receives a crown of 
laurel. At the Isthmus the pine, and at Nemea the celery were 
adopted as symbols of the sufferings of Palaemon and Archemorus. 
But in most of the games the crown is of palm, and everywhere a 
palm is placed in the victor’s right hand. The origin of the custom 3 
was this: they relate that Theseus, returning from Crete, celebrated 
games in Delos in honour of Apollo, and crowned the victors with 
the palm. They say that this was the beginning of the custom. 
The palm-tree at Delos is mentioned by Homer in the supplication 
which Ulysses addresses to the daughter of Alcinous. 

3. There is also an image of Ares in the market-place of 4 
Tegea. It is wrought in relief on a slab, and they name the god 
Entertainer of Women . . . Laconian war, and when Charillus, 

the king of the Lacedaemonians, led the first invasion, the women 
took arms and lay in ambush at the foot of the hill which they still 
call Phylactris (‘Watch-hill’). When the armies had engaged, and 
the men on both sides were doing many doughty and memorable 
deeds, the women, they say, showed themselves and caused the 
rout of the Lacedaemonians. ‘They say that Marpessa, surnamed 
Choera, surpassed all the other women in valour, and that amongst 
the Spartan prisoners was Charillus himself. He was released 
without ransom, and swore to the Tegeans that never more 
would Lacedaemonians march against Tegea, but he broke his 
oath. The women, they say, offered the sacrifice of victory to Ares 
without the men, and did not give the men a share of the flesh of 
6 the victim. That is why Ares got his surname. 4. There is also 
an altar of Full-grown Zeus and a square image: the Arcadians 
appear to me to be exceedingly fond of the square shape. Here, 
too, are tombs of Tegeates, son of Lycaon, and of Maera, wife of 
Tegeates. They say that Maera was a daughter of Atlas. Homer 
mentions her in the tales that Ulysses tells Alcinous about his journey 
to hell, and about all the people whose souls he beheld there. 5. 
7 There is a temple and image of Ilithyia in the market-place, and the 
Tegeans call her ‘Auge on her Knees,’ because, say they, when 
Aleus delivered his daughter to Nauplius, with orders to take her and 
drown her in the sea, as she was being haled along she fell on her 
knees, and so gave birth to the boy at the place where the 
sanctuary of Ilithyia stands. Different from this story is another, 
that Auge hid the birth from her father, and exposed the child 
Telephus on Mount Parthenius, and that the forsaken boy was 
suckled by a doe. Nevertheless this latter story is also current 
among the Tegeans. 6. Beside the sanctuary of Ilithyia is an 
altar to Earth, and adjoining the altar is a slab of white marble. 
On this slab is represented Polybius, son of Lycortas, and on 
another slab is wrought Elatus, one of the sons of Arcas. 

On 

oo 

XLIX 

1. Not far from the market-place is a theatre, and beside it are 
pedestals of bronze statues, but the statues are no longer there. 
On one of the pedestals is an elegiac inscription stating that the 
statue is that of Philopoemen. ‘The memory of Philopoemen is 
fondly cherished by the Greeks for the wisdom he displayed, and for 
his many deeds of valour. His father, Craugis, belonged to one of 
the most distinguished Arcadian families in Megalopolis, but he died 
while Philopoemen was still an infant, and the guardianship of the 
child was undertaken by Cleander of Mantinea, who, having the mis- 
fortune to be exiled from his native city, had resided ever since in 
Megalopolis, where his family were united by ties of friendship with 

Nv 

the house of Craugis. They say that amongst the teachers of 
Philopoemen were Megalophanes and Ecdelus, who are said to have 
been disciples of Arcesilaus the Pitanaean. 2. In size and strength 3 
Philopoemen was a match for any man in Peloponnese, but he was 
hard-favoured. He scorned to train for prize competitions, but tilled 
his own land and did not neglect the chase. They say he read 
books of renowned writers and tales of war, and whatever served 
to illustrate the art of strategy. He would fain have modelled his 
whole life on the pattern set by the character and deeds of Epami- 
nondas, but could not equal him in all things; for while the 
temper of Epaminondas was very gentle, that of the Arcadian was 
passionate. 

3. When Cleomenes seized Megalopolis, Philopoemen, un- 4 
daunted by the suddenness of the blow, brought safe off to Messene 
about two-thirds of the fighting men and all the women and 
children ; for at that time the Messenians were their good friends 
and allies. To some of the escaped fugitives Cleomenes made over- 
tures, professing repentance for his crime, and expressing his willing- 
ness to treat with the Megalopolitans if they returned to their homes ; 
but Philopoemen persuaded his countrymen to open the way home 
with their swords, and to have nothing to do with truces and 
treaties. 

4. At the battle of Sellasia, where the Lacedaemonians, under 5 
Cleomenes, were confronted by troops from every city in Achaia and 
Arcadia, as well as by a Macedonian contingent under Antigonus, 
Philopoemen rode with the cavalry, but seeing that the decision of 
the day would rest with the infantry, he dismounted and joined 
them. In exposing himself with conspicuous gallantry he was run 
through both thighs by one of the enemy ; and though thus grievously 6 
hampered, he yet bent in his knees and made shift to go forward, till 
by the motion of his legs he snapped the spear in two. When he 
returned to the camp after the defeat of the Lacedaemonians and 
their king, the surgeons extracted the pieces of the spear from his 
thighs, from one thigh the spike, from the other the blade. Now 
when Antigonus heard of and saw his gallantry, he sought to take 
Philopoemen with him to Macedonia. But Philopoemen cared 7 
little for Antigonus. He sailed to Crete, where a civil war was 
raging, and here he was made a captain of free lances. On his 
return to Megalopolis he was immediately chosen by the Achaeans 
to command their cavalry, and he made them the finest cavalrymen 
in Greece. In the skirmish at the river Larisus between the Achaeans 
and their allies on the one side, and the Eleans and Aetolians, their 
kinsmen and allies, on the other side, Philopoemen first killed with 
his own hand Demophantus, the commander of the enemy’s horse, 
and then put the whole Aetolian and Elean cavalry to flight. 

ἰδ 

τ. It was now to Philopoemen that the Achaeans looked, and in 
him that they placed all their hope and pride. He was thus enabled 
to change the equipment of their infantry. Hitherto they had 
carried short javelins and oblong shields, like the Celtic targes or the 
Persian bucklers; but Philopoemen induced them to don breast- 
plates and put on greaves, and, further, to use Argolic shields and 
long spears. 2. When the Achaeans were involved once more in 
war with the Lacedaemonians under their upstart tyrant Machanidas, 
Philopoemen was in command of the Achaean troops. A battle 
took place at Mantinea, in which the Lacedaemonian skirmishers 
worsted the Achaean light troops, and the tyrant pressed the pursuit 
of the fugitives. But Philopoemen, at the head of the column 
of infantry, routed the Lacedaemonian foot, and falling in with 
Machanidas, who was returning from the pursuit, killed him. To 
the Lacedaemonians the loss of the battle was more than com- 
3 pensated by the recovery of their freedom. 3. Not long afterwards, 

when the Argives were celebrating the Nemean games, it chanced 
that Philopoemen was present at the competition of the minstrels. 
Pylades, a native of Megalopolis, and the most famous minstrel of 
his time, who had gained a Pythian victory, was singing an air of 
Timotheus the Milesian, called ‘The Persians.’ Scarcely had he 
struck up the song— 

NS 

The glorious crown of freedom who giveth to Greece— 

when all the people turned and looked at Philopoemen, and with 
clapping of hands signified that the song referred to him. I have 
heard that much the same thing happened to Themistocles at 
Olympia: the people in the theatre stood up to do him honour. 

44. But Philip, son of Demetrius, king of Macedonia, who poisoned 
Aratus of Sicyon, despatched men to Megalopolis with orders to 
assassinate Philopoemen. The attempt miscarried, but its author 
incurred the detestation of the whole of Greece. The Thebans 
had defeated the Megarians in battle, and were in the act of mount- 
ing the walls of Megara, when the Megarians deluded them into 
the belief that Philopoemen was come into the city. At this the 
Thebans were seized with a fit of caution so extreme that they left 

5 the campaign unfinished and departed homeward. 5. In Lace- 
daemon another tyrant arose. This was Nabis. The first of the 
Peloponnesians whom he fell upon were the Messenians. Attacking 
them by night when they looked for no enemy he took the city, 
all but the acropolis; but when Philopoemen came next day 
at the head of an army, Nabis capitulated and marched out of 
Messene. 

GHSy ἘΡΕΙ͂ PHILOPOEMEN 439 

When the term of his generalship had expired, and other generals 6 
of the Achaeans were elected, Philopoemen crossed again to Crete 
and helped the Gortynians, who were hard pressed in war. But the 
Arcadians were angry with him for absenting himself from the 
country, so he returned from Crete to find that the Romans had 
declared war against Nabis. ‘They had fitted out a fleet against 7 
Nabis, and the ardent temper of Philopoemen urged him to plunge 
into the fray. But being no sailor he unwittingly embarked in a 
leaky galley, which reminded the Romans and their allies of the 
verses in the Catalogue where Homer speaks of the Arcadians as 
ignorant of the sea. Not many days after the sea-fight Philopoemen, ὃ 
at the head of his regiment, took advantage of a moonless night to 
burn down the Lacedaemonian camp at Gythium. Hereupon Nabis 
intercepted Philopoemen and his Arcadians in difficult ground. 
The Arcadians were good soldiers, but they were few in number. 
However, Philopoemen, by changing the order in which he was con- 9 
ducting the retreat, turned the strongest positions to his own advan- 
tage; and having defeated Nabis and slaughtered many of the 
Lacedaemonians by night, he rose to a still higher pitch of glory 
in the estimation of the Greeks. Afterwards Nabis, who had been τὸ 
granted a truce by the Romans, was assassinated before its expiry 
by a Calydonian who came on a pretext of alliance, but who, in 
fact, was an enemy despatched by the Aetolians to do the deed. 

LI 

1. About this time Philopoemen threw himself into Sparta, and 
compelled the Lacedaemonians to join the Achaean League. Not 
long afterwards Titus, the Roman commander in Greece, and Dio- 
phanes, son of Diaeus, a Megalopolitan, who had been elected head 
of the Achaean League, marched against Lacedaemon, because they 
charged the Lacedaemonians with plotting against Rome. But 
Philopoemen, though at the time he was only a private man, shut 
the gates against them. For this service and for the exploits he 2 
had performed against both the tyrants, the Lacedaemonians offered 
to give him the house of Nabis, worth more than a hundred talents. 
But he disdained the proffered wealth, and bade the Lacedae- 
monians rather use their presents to win the good graces of the 
men who had the ear of the multitude in the Achaean diet. Τί is 
said that this innuendo was levelled at Timolaus. Philopoemen was 
again appointed general of the Achaeans. At that time the Lacedae- 3 
monians had been embroiled in civil strife ; so Philopoemen banished 
three hundred of the ringleaders from Peloponnese, sold about 
three thousand Helots, dismantled the walls of Sparta, and forbade 
the lads to exercise according to the laws of Lycurgus, ordering 
them to train like the Achaean lads. However, the national Spartan 

4 education was to be afterwards restored by the Romans. After 
the Romans under Manius <had defeated> at Thermopylae the 
Syrian army under Antiochus, descendant of that Seleucus who 
bore the name of Nicator, Aristaenus of Megalopolis advised the 
Achaeans to acquiesce in all the wishes of the Romans, and with- 
stand them in nothing. Whereupon Philopoemen looked angrily at 
him, and said that he was hastening the doom of Greece. When 
Manius wished to restore the Lacedaemonian exiles, Philopoemen 
opposed his design; but when Manius had departed, then, 
and not till then, did Philopoemen suffer the exiles to return to 
Sparta. 

5 2. But the penalty of a haughty spirit was to overtake Philopoe- 
men at last. When he was chosen general of the Achaeans for 
the eighth time, he twitted a man of some mark with having been 
taken alive by the enemy. Now, at that time the Achaeans had 
some grievance against the Messenians; so Philopoemen sent Lycortas 
with a force to lay waste the Messenian territory. But just two 
days afterwards, though he was suffering from a high fever, and was 
more than seventy years of age, he yearned to share the enterprise 
of Lycortas ; so he put himself at the head of some sixty horsemen 

6 and targeteers. 3. But now Lycortas and his army were in full 
retreat for home, without having exchanged any very hard knocks 
with the enemy. Philopoemen received a wound in the head in the 
action and fell from his horse, and they carried him alive to Messene. 
An assembly of the people was immediately convened, in which very 

7 different opinions were expressed. Dinocrates and all the wealthy 
Messenians advised to put Philopoemen to death; but the popular 
party were most anxious to save him, pitying him, and calling him 
the father of the whole Greek nation. However, Dinocrates sent 
poison to him in the gaol, and thus took him off, contrary to the 

8 wishes of the people. Not long afterwards Lycortas raised a force 
in Arcadia and Achaia, at the head of which he marched against 
Messene. The Messenian populace went over to them at once ; 
and all who had been accomplices in the death of Philopoemen 
were taken and punished, except Dinocrates, who laid hands on 
himself. The bones of Philopoemen were brought back to Megalo- 
polis by the Arcadians. 

LII 

1. From that day Greece ceased to be the mother of the brave. 
2. Miltiades, son of Cimon, by defeating the barbarians who landed 
at Marathon, and checking the advance of the Persian host, was the 
first benefactor of the whole Greek people, and Philopoemen, son of 
Craugis, was the last. For Codrus, son of Melanthus, the Spartan 
Polydorus, Aristomenes the Messenian, and all the rest who did 

bright deeds before Miltiades, will be found to have benefited each 
his native country and not Greece as a whole. After Miltiades, 
Leonidas, son of Anaxandrides, and Themistocles, son of Neocles, 
drove Xerxes from Greece —Themistocles by the two sea-fights, 
Leonidas by the combat at Thermopylae. But Aristides, son of 
Lysimachus, and Pausanias, son of Cleombrotus, both of whom 
commanded at Plataea, forfeited the title of benefactors of Greece— 
Pausanias by his subsequent crimes, Aristides by imposing tribute 
on the Greek islands, whereas before his time the whole Greek race 
had been exempt from tribute. Xanthippus, son of Ariphron, along 
with Leotychides, king of Sparta, destroyed the fleet of the Medes 
at Mycale; and Cimon struck many a famous blow for Greece. 
But as for the men who fought in the war of the Peloponnesians 
against Athens, especially the men who most distinguished them- 
selves in it, they may fitly be described as the assassins and almost 
the wreckers of Greece. From the low estate into which she had 4 
sunk, Greece was raised by Conon, son of Timotheus, and Epa- 
minondas, son of Polymnis—the former chasing the Lacedaemonian 
garrisons and governors out of the islands and coasts, the latter out 
of the inland cities, and both of them putting down the decemvirates. 
Moreover, by founding two renowned cities, Messene and the 
Arcadian Megalopolis, Epaminondas made Greece yet more illus- 
trious. Leosthenes and Aratus I also rank among the benefactors 5 
of the Greek nation. The former, in defiance of the wishes of 
Alexander, shipped safe back to Greece some fifty thousand Greek 
mercenaries, who had served in Persia, and had made their way to 
the coast. The history of Aratus has been already set forth by me 
in my description of Sicyon. 

3. The inscription on the statue of Philopoemen at Tegea is 6 
as follows :— 

[Ὁ 

ios) 

This man’s valour and glory are noised throughout Greece, for much by 
prowess 

And much by his counsels did he achieve. 

He was the Arcadian spearman, Philopoemen. Great renown 
Attended him as a leader of lances in war. 

Two trophies, won from Sparta’s tyrants, attest his fame ; 
And he checked the rising tide of slavery. 

Wherefore Tegea set up a statue of the great-hearted son of Craugis, 
The blameless author of freedom. 

LI 

1. Such is the tenor of the inscription. There are images of 
Apollo, the God of Streets, at Tegea. The Tegeans say that they 
set them up for the following reason. They relate that Apollo 
and Artemis went to every country and took vengeance on all 

the men of that age who, when the pregnant Latona in the course 

of her wanderings came to that land, paid no heed to her. So 

when the deities came to the land of Tegea, Scephrus, son of 

Tegeates, went up to Apollo and talked with him in secret ; but 

Limon, another son of Tegeates, suspecting that what Scephrus 

was saying reflected on himself, ran at his brother and slew him. 

Punishment immediately overtook the murderer, for Artemis shot 

him. Tegeates and Maera sacrificed to Apollo and Artemis at the 

time; but afterwards a great barrenness fell upon the land, and an 
oracle was sent from Delphi that they should bewail Scephrus. So 
at the festival of the God of Streets they perform various ceremonies 
in honour of Scephrus, and, in particular, the priestess of Artemis 

pursues a man, feigning that she is Artemis and he Limon. 2. 

4 They say, further, that Cydon, Archedius, and Gortys, the surviving 
sons of Tegeates, migrated voluntarily to Crete, and that the cities 
Cydonia, Gortyna, and Catreus, were named after them. The 
Cretans, however, do not agree with the Tegean legend, but say 
that Cydon was a son of Hermes by Acacallis, daughter of Minos, 
and that Catreus was a son of Minos, and that Gortys was a son of 

5 Rhadamanthys. Touching Rhadamanthys himself, Homer, in Proteus’ 
speech to Menelaus, says that Menelaus will come to the Elysian 
plain, but that Rhadamanthys was come there before him. Cinaethon 
in his poem represents Rhadamanthys as a son of Hephaestus, 
Hephaestus as a son of Talos, and Talos asa son of Cres. The 
legends of the Greeks differ from each other on most points, especi- 

6 ally in the genealogies. 3. The Tegeans have four statues of the 
God of Streets, one set up by each tribe. The names of the tribes 
are Clareotis, Hippothoetis, Apolloniatis, and Athaneatis. They are 
called after the lots which Arcas made his sons cast for the land, and 
after Hippothous, son of Cercyon. 

7 There is also in Tegea a temple of Demeter and the Maid, 
whom they name Fruit-bearers, and near it is a temple of Paphian 
Aphrodite. The latter was founded by Laodice, who dwelt in 
Paphos, and, as I have shown before, was descended from 
Agapenor, who led the Arcadians to Troy. Not far from it are 
two sanctuaries of Dionysus, an altar of the Maid, and a temple 

ὃ of Apollo, with a gilded image. ‘This image was made by Chiriso- 
phus, a Cretan by birth, but his date and master we do not know. 
The residence of Daedalus in Cnosus, at the court of Minos, con- 
ferred on the Cretans for a long time a reputation for the making 
of wooden images. Beside the Apollo stands a statue of Chirisophus, 
made of stone. 

9 There is also what the Tegeans call the Common Hearth of the 
Arcadians. Here is an image of Hercules, with a wound on his 
thigh, which he received in the first battle which he fought with the 
sons of Hippocoon. 4. The high place on which stand most of the 

iS) 

io) 

CHS. ΠῚ ΤΙΝ TEGEA 443 

altars of the Tegeans is called after Clarian Zeus: plainly the god 
received the surname from the lots (£/eroz) cast on behalf of the sons 
of Arcas. The Tegeans celebrate a festival here every year. They say 10 
that once the Lacedaemonians marched against them at the time of 
the festival: it was snowing, and the Lacedaemonians shivered and 
were faint with the weight of their arms. But the Tegeans stealthily lit 
a fire, and not being incommoded by the cold they got under arms, 
marched out against the Lacedaemonians, and got the best of it in 
the action. 5. I also beheld in Tegea the house of Aleus, the 
tomb of Echemus, and the combat of Echemus with Hyllus sculp- 
tured in relief on a slab. 

On the way from Tegea to Laconia there is an altar of Pan on 11 
the left of the road, also an altar of Lycaean Zeus, and some founda- 
tions of sanctuaries are still to be seen. ‘These altars are two 
furlongs from the city wall; and just about seven furlongs farther on 
is a sanctuary of Artemis, surnamed the Lady of the Lake, with an 
image of ebony: the style of the workmanship is what the Greeks 
call Aeginetan. About ten furlongs farther on are the ruins of 
a temple of Cnaceatian Artemis. 

LIV 

1. The river Alpheus is the boundary between the lands of 
Lacedaemon and Tegea. Its water rises at Phylace, but not far 
from its source it is joined by another water from a number of small 
springs, and so the place has got the name of Symbola (‘meet- 
ings’). 2. It is well known that the Alpheus is distinguished from 2 
all other rivers by the following natural peculiarity: it often vanishes 
underground and reappears again. Thus, after proceeding onward 
from Phylace and the place called Symbola, it sinks underground in 
the Tegean plain : it rises again in Asea, and after uniting its stream 
with the Eurotas, descends for the second time into the earth. It 3 
comes up at the spot which the Arcadians call Pegae (‘springs’), 
and flowing past the land of Pisa and past Olympia it falls into the 
sea above Cyllene, the port of Elis. Even the Adriatic could not 
stop its onward course: it flows through that wide and stormy sea, 
and in the isle of Ortygia, off Syracuse, it shows that it is the true 
Alpheus, and blends its water with Arethusa. 

3. On the straight road that leads from Tegea to Thyrea and 4 
the villages of that district, we may note the tomb of Orestes, the 
son of Agamemnon: it was from here, say the Tegeans, that a 
Spartan stole his bones. In our time the grave is no longer within 
the gates. The river Garates flows beside the road. Crossing it and 
going ten furlongs farther you come to a sanctuary of Pan, and 
beside it is an oak-tree, which is also sacred to Pan. 

4. The road from Tegea to Argos is an excellent carriage-road, 5 

and quite a highway. On this road there is first a temple of Aescu- 
lapius with an image of him; next, turning off to the left for about 
a furlong, we come to a dilapidated sanctuary of Pythian Apollo, 
entirely in ruins. On the straight road the oak-trees are numerous 
and in the oak grove is a temple of Demeter, called ‘Demeter in 
Corythenses’: near it is another sanctuary, that of Mystic Dionysus. 
65. After this begins Mount Parthenius. On it is shown a precinct 
of Telephus, and they say that here in his childhood he was exposed 
and was nourished by a doe. A little way off is a sanctuary of Pan, 
where the Athenians and Tegeans agree that Pan appeared to Philip- 
7 pides and spoke with him. On Mount Parthenius there are tortoises, 
which are well fitted for making lyres of ; but the men of the moun- 
tain fear to catch them, and will not allow strangers to do so either, 
for they think that the tortoises are sacred to Pan. When you have 
passed over the top of the mountain and reached the arable land 
you come to the boundary between Tegea and Argos: it is at 
Hysiae, which belongs to Argolis. 
These are the divisions of Peloponnese, and the cities in the

ΒΘ ΘΕΊΑ 

Lt 

1. Amoncst the places where Boeotia marches with Attica is Plataea, 
which is coterminous with Eleutherae. The Boeotians, as a nation, 
got their name from Boeotus, who, they say, was a son of Itonus 
and the nymph Melanippe, and Itonus again was a son of Amphictyon. 
Some of the cities are called after men, but the greater part of them 
are called after women. 2. The Plataeans, it seems to me, were 
originally children of the soil; but their name is derived from 
Plataea, whom they believe to have been a daughter of the river 
<Asopus>. It is clear that the Plataeans also were governed of 2 
old by kings ; for everywhere in Greece kingdoms and not demo- 
cracies were established long ago. But the only kings the Plataeans 
know of are Asopus and Cithaeron before him. They say that the 
one gave his name to the mountain and the other to the river. I 
believe that Plataea also, after whom the city is called, was a daughter 
of King Asopus, and not of the river. 

Before the battle which the Athenians fought at Marathon, the 3 
Plataeans had no title to fame. But they took part in the combat 
at Marathon; and afterwards, when Xerxes had come down to the 
sea, they dared to help the Athenians to man the ships; and they 
defended themselves against Mardonius, son of Gobrias, general 
of Xerxes, in their own territory. 3. Twice it befell them to be 
driven from their homes and to be brought back again to Boeotia. 
For in the war which the Peloponnesians waged against Athens, 4 
the Lacedaemonians besieged and took Plataea; but during the 
peace which the Spartan Antalcidas negotiated with the Persian 
king on behalf of the Greeks, Plataea was restored, and the people 
returned to it from Athens. But a second calamity was to over- 
take them. There was no open war between them and the 
Thebans, the Plataeans asserting that peace was unbroken because 
they had taken no share in planning or executing the seizure 
of the Cadmea by the Lacedaemonians. But the Thebans de- 5 

clared that as the Lacedaemonians had first made and then broken 
the peace, its obligations had ceased to be binding on any one. 
Therefore the Plataeans, viewing the behaviour of the Thebans 
with some suspicion, kept strict watch and ward in the city, and did 
not go daily even to the fields which were but a little way from 
the city. However, knowing that the deliberations of the Thebans 
were long, and were attended by the whole people, they waited till 
the Thebans were holding their public assemblies, and then looked 
after their lands at their leisure, even those whose farms lay farthest 

6 from the city. But the artifice resorted to by the Plataeans had not 
escaped Neocles, who was then Boeotarch in Thebes ; and he ordered 
every Theban to repair to the public assembly with his weapons. 
Then he instantly led them, not by the straight road from Thebes 
through the plain, but by the road that leads to Hysiae in the 
direction of Eleutherae and Attica, where the Plataeans had not even 
a sentinel posted. He calculated to be at the walls just about noon. 

7 But the Plataeans, thinking that the Thebans were holding a public 
assembly, had gone to the fields, and so were cut off from the gates. 
With such as they caught in the city the Thebans concluded a treaty, 
that they should depart before set of sun, every man clad in a single 
garment, and every woman in two. ‘Thus the fortune which befell 
the Plataeans on this occasion was the reverse of that which had 
overtaken them before when they fell into the hands of the Lace- 
daemonians under Archidamus. For whereas the Lacedaemonians 
took them by drawing a double line of circumvallation so that they 
could not get out of the city, the Thebans on this occasion attained 
the same end by preventing them from entering within the walls. 

8 The second capture of Plataea took place two years before the battle 
of Leuctra, in the archonship of Astius at Athens. The city was 
razed by the Thebans, all but the sanctuaries ; but the manner of its 
capture allowed all the people to escape with their lives. The exiles 
were again received by the Athenians. After his victory at 
Chaeronea, Philip introduced a garrison into Thebes, and amongst 
the other measures he took to humble the Thebans was the restora- 
tion of the Plataeans to their own land. 

II 

1. On Mount Cithaeron in the Plataean territory, if you turn a 
little to the nght out of the straight road, you come to ruins of 
Hysiae and Erythrae. They were once cities of Boeotia, and even 
now among the ruins of Hysiae there is a half-finished temple of 
Apollo and a sacred well. Long ago, say the Boeotians, people 
divined by drinking of the well. 2. Returning to the highway we 
come to what is said to be the tomb of Mardonius, also on the right. 
That the corpse of Mardonius disappeared immediately after the 

N 

battle is admitted ; but people are not agreed as to the person who 
buried it. It is known that Mardonius’ son, Artontes, gave many 
gifts, not only to Dionysophanes of Ephesus, but also to other Ionians, 
on the ground that they had been not unmindful of having 
Mardonius buried. This, then, is the road from Eleutherae to 
Plataea. 

3. On the road from Megara there is a spring on the right, and 3 
a little farther on a rock. They call the rock Actaeon’s bed, for 
they say that he slept on this rock when he was weary with the 
chase ; and they tell that he looked into the spring while Artemis 
was bathing in it. Stesichorus of Himera says that the goddess 
threw a deer-skin round Actaeon to ensure his death by the dogs, 
lest he should take Semele to wife. I am persuaded that without 4 
the intervention of the goddess the dogs of Actaeon went mad, and 
in this condition they would be sure to rend in pieces without 
distinction whomsoever they fell in with. On what part of Cithaeron 
Pentheus, son of Echion, met his doom, or where Oedipus was 
exposed at birth, no man knows with that certainty wherewith we 
know the Cleft Way on the road to Phocis, where Oedipus slew his 
father. [Mount Cithaeron is sacred to Cithaeronian Zeus.] These 
things I will describe more fully in their proper place. 

4. Just at the entrance into Plataea are the graves of the men 5 
who fought against the Medes. ‘There are separate graves for the 
Lacedaemonians and Athenians who fell, and elegies of Simonides 
are carved upon them. The rest of the Greeks are buried in a 
common tomb. Not far from this common tomb is an altar of 
Zeus of Freedom. . . . It is of bronze; but the altar and image of 
Zeus are made of white marble. They still celebrate games called 6 
the Eleutheria (‘games of freedom’) every fourth year, at which the 
chief prizes offered are for running. They run in armour in front 
of the altar. The trophy which the Greeks set up for the battle of 
Plataea stands about fifteen furlongs from the city. 

5. Going forward from the altar and image erected to Zeus 7 
of Freedom, we come, in the city itself, to a shrine of the heroine 
Plataea. I have already mentioned the legend about her and my 
own conjectures on the subject. There is a temple of Hera at 
Plataea, which is worth seeing both for its size and for the beauty of 
its images. On entering we see Rhea bringing to Cronus the stone 
wrapt in swaddling bands, as if it were the child whom she had given 
birth to. They call Hera Full-grown: her image is upright and of 
colossal size. Both images are of Pentelic marble, and are works 
of Praxiteles. There is another image of Hera here: it is seated, 
and is by Callimachus. They name the goddess the Bride for the 
following reason. 

III 

1. They say that Hera, enraged at Zeus for some reason, retired 
to Euboea; and that Zeus, when he could not persuade her, came 
to Cithaeron, who then ruled in Plataea ; for Cithaeron was second to 
none in craft. He accordingly advised Zeus to have an image made 
of wood, to convey it, wrapt up, in a bullock cart, and to say that he 
was taking to wife Plataea, daughter of Asopus. Zeus did as 
Cithaeron advised him, and no sooner had Hera heard of it than 
she flew to the spot, and going up to the wagon tore the dress 
off the image. And finding a wooden image instead of a bride, 
she was pleased with the trick, and made it up with Zeus. 
2. In memory of this reconciliation they celebrate a festival called 
Daedala, because people long ago called the wooden images daeda/a. 
I believe that they called them so even before Daedalus, son of 
Palamaon, was born at Athens, and I think that Daedalus was a 
surname subsequently given to him from the daeda/a, and not a name 
3 bestowed on him at birth. 3. So the Plataeans hold the festival 

of the Daedala, the local guide said, every sixth year, but really 
the celebrations take place at shorter intervals. We tried to 
reckon the exact interval between one Daedala and another, but 
4we could not do it. They hold the festival thus. There is an 
oak wood not far from Alalcomenae; the trunks of the oak-trees 
in it are the largest in Boeotia. ‘To this wood come the Plataeans, 
set out pieces of boiled flesh, and keep a sharp watch on the 
crows, which come flocking to them: the other birds do not 
trouble them in the least. They observe the crow which pounces 
on the flesh and the tree on which he perches. Then they fell the 
tree on which he perched, and make the daedalum out of it; for 
5 they name the wooden image also daedalum. 4. This festival the 
Plataeans hold by themselves, and name it the Little Daedala ; but 
the festival of the Great Daedala is held by them conjointly with 
the Boeotians every fifty-ninth year; for they say that the festival 
remained in abeyance for that time, when the Plataeans were in 
exile. There are fourteen wooden images made ready, these 
6 having been provided year by year at the Little Daedala. Lots are 
drawn for these images by the Plataeans, Coroneans, Thespians, 
Tanagraeans, Chaeroneans, Orchomenians, Lebadeans, and Thebans ; 
for at the time when Cassander, son of Antipater, restored Thebes, 
the Thebans desired to be reconciled to the Plataeans, to share in 
the common assembly, and to send a sacrifice to the Daedala. The 
towns of less note club together for images. Having decked the 
image . . . . to the Asopus, and having set it up on a wagon, they 
place a bridesmaid on the wagon. The representatives of the 
different cities again cast lots for the places they are to have in the 

to 

procession. ‘Then they drive the wagons from the river to the top 
of Cithaeron. On the summit of the mountain an altar has been got 
ready. They make it in this fashion :—They put together quad- 7 
rangular blocks of wood, fitting them into each other, just in the 
same way as if they were constructing an edifice of stone. Then, 
having raised it to a height, they pile brushwood on it. The cities 8 
and the magistrates sacrifice each a cow to Hera and a bull to Zeus, 
and burn the victims, which are filled with wine and incense, together 
with the images (daeda/a) on the altar. Rich people sacrifice what 
they please: persons who are not so well off sacrifice the lesser 
cattle ; but all the victims alike are burned. The fire seizes on the 
altar as well as the victims, and consumes them all together. I 
know of no blaze that rises so high, and is seen so far. 5. Just 9 
about fifteen furlongs down from the summit on which they make 
the altar there is a cave of the nymphs of Cithaeron: it is called 
Sphragidium, and the story goes that the nymphs gave oracles there 
in days of old. 

IV 

1. The Plataeans have also a sanctuary of Athena surnamed 
Warlike: it was built from the share which the Athenians assigned 
them of the booty taken at the battle of Marathon. The image 
is of wood gilded, but the face, hands, and feet are of Pentelic 
marble. In size it falls little short of the bronze image on the 
Acropolis, which the Athenians also dedicated from the spoils of the 
battle of Marathon. It was Phidias who made the image of Athena 
for the Plataeans as well as for the Athenians. ‘There are paintings 2 
in the temple: one of them, by Polygnotus, represents Ulysses after 
he has killed the wooers ; the other, by Onasias, depicts the former 
expedition of the Argives, under Adrastus, against Thebes. These 
paintings are on the walls of the fore-temple. At the feet of the 
image is a statue of Arimnestus, who commanded the Plataeans at 
the battle with Mardonius, and previously at the battle of Marathon. 
2. There is also a sanctuary of Eleusinian Demeter in Plataea, and 
the tomb of Leitus. Of the captains that led the Boeotians to 
Troy, this Leitus was the only one who returned home. ‘The 
Gargaphian fountain was filled up by Mardonius and the Persian 
cavalry because the Greek army, which was encamped over against 
them, drank of the fountain. However, the Plataeans afterwards 
recovered the water. 

3. On the way from Plataea to Thebes there is a river Oeroe: 4 
they say that Oeroe was a daughter of the Asopus. Before you cross 
the Asopus, turn aside and follow the stream downward, and after 
about forty furlongs you will come to ruins of Scolus. Amongst 
the ruins is an unfinished temple of Demeter and the Maid: the 

VOL. I 26 

ia) 

images of the goddesses are also but half finished. The Asopus 
still separates the territory of Plataea from that of Thebes. 

Vv 

1. The land of Thebes, they say, was first inhabited by the 
Ectenians, whose king was Ogygus, an aboriginal ; hence an epithet 
applied to Thebes by most of the poets is Ogygian. They say that 
the Ectenians were cut off by a plague, and that after them the Hyan- 
tians and Aonians settled in the country: I think the two latter were 
Boeotian tribes, and not foreigners. Being attacked by Cadmus and 
his Phoenician army they were defeated in battle ; and the Hyantians 
fled at nightfall. But the Aonians threw themselves on the protec- 
tion of Cadmus, and he suffered them to stay and to coalesce with 

2the Phoenicians. ‘The Aonians still dwelt in villages, but Cadmus 
founded the city which is called Cadmea to our day. With the 
subsequent expansion of the city the Cadmea became the acropolis 
of the lower town of Thebes. Cadmus made a distinguished 
marriage if he really married, as the Greeks say he did, a daughter 
of Aphrodite and Ares. His daughters, too, Semele and Ino, 
acquired the reputation, the former of having had a child by Zeus, 

3 the latter of being one of the divinities of the sea. In the time of 
Cadmus the most powerful persons, next to Cadmus himself, were 
the Sparti, to wit, Chthonius, Hyperenor, Pelorus, and Udaeus ; but 
Echion for his surpassing prowess was chosen by Cadmus to be his 
son-in-law. I was unable to get any fresh light about these men, so 
I follow the myth that they were named Sparti (‘sown’) because of 
the way they were produced. When Cadmus had gone away to 
dwell among the Illyrian tribe of the Encheleans, his son Polydorus 

4 succeeded to the throne. 2. Now Pentheus, son of Echion, was 
also powerful by virtue of his high birth and the king’s friendship. 
But being a man of overbearing character and having behaved im- 
piously to Dionysus, he was punished by the god. Polydorus had 
a son, Labdacus. When Polydorus’ end was at hand, Labdacus 
was still a child, and the father entrusted his son and the govern- 

5 ment to Nycteus. The sequel of the story, how Nycteus died, and 
how the guardianship of the boy and the regency of Thebes devolved 
on his brother Lycus, all this has been already narrated in my 
account of Sicyon. When Labdacus was grown up, Lycus ceded 
the sovereignty to him. But when Labdacus also died not long 
afterwards, Lycus acted once more as guardian, this time to Labdacus’ 
son Laius. 

6 3. During the second regency of Lycus, Amphion and Zethus 
mustered a force and returned to Thebes. Laius was stealthily 
removed out of the way by those who had it at heart that the 
house of Cadmus should not be forgotten in after ages ; but Lycus 

was defeated in battle by the sons of Antiope. When they came 
to the kingdom they added the lower city to the Cadmea, and named 
it Thebes, because of their relationship to Thebe. This is attested 7 
by Homer in the Odyssey -— 

Who first laid the foundation of seven-gated Thebe, 
And fenced it with towers, for without towers they could not 
Dwell in spacious Thebe, strong though they were. 

4. But Homer does not tell that Amphion sang and built the 
wall to the music of his lyre. Amphion was renowned as a 
musician, for through his connection with Tantalus he learned the 
Lydian music from the Lydians, and he added three new strings to 
the four old strings of the lyre. The author of the poem on Europa 8 
says that Amphion was the first who fingered the lyre, and that his 
master was Hermes. The poet, too, has told how, as he sang, he 
drew the very stones and beasts after him. Myro of Byzantium, a 
poetess who composed epic and elegiac poems, says that Amphion was 
the first who set up an altar to Hermes, and that, therefore, he 
received a lyre from the god. It is also said that Amphion is 
punished in hell for having been one of those who jeered at Latona 
and her children. ‘The punishment of Amphion is mentioned in 9 
the poem J/inyad, which deals both with Amphion and with the 
Thracian Thamyris. 5. But when the house of Amphion had 
been left desolate by a pestilence, and the son of Zethus had, by 
some mistake, been slain by the mother who bore him, and Zethus 
himself had died of a broken heart, then the Thebans brought back 
Laius to be king. 

While Laius sat on the throne and had to wife Jocasta, there 
came to him an oracle from Delphi, that if Jocasta should bear a 
son, that son would be his father’s death. Therefore he exposed 
Oedipus. But as fate would have it, when Oedipus was grown to 
manhood, he slew his father and married his mother. But I think 
he had no children by her, and Homer is my witness, who says in 
the Odyssey :-— 

μι 

oO 

And the mother of Oedipedes I saw, fair Epicaste, II 
Who all unwitting wrought a fearful deed, 

Wedding her son, But he his father slew 

And wedded her. And straightway the gods revealed it to mankind. 

Now, how could they have revealed it straightway if Jocasta was the 
mother of four children by Oedipus? In point of fact, the mother 
of his children was Euryganea, daughter of Hyperphas. This is 
proved by the author of the poem they call the Oecdzfodia ; and 
Onasias has painted a picture at Plataea of Euryganea bowed with 
grief at the battle between her children. 

6. Polynices retired from Thebes during the life and reign of 12 

Oedipus for fear that the curses of his sire might be fulfilled on the 
children. He went to Argos and took to wife a daughter of Adrastus, 
but returned to Thebes when hewas fetched by Eteocles after the death 
of Oedipus. But after his return he fell out with Eteocles, and so 
went into exile the second time. Having begged of Adrastus to give 
him a force which should restore him to his home, he lost his army 
and fought a single combat with Eteocles, according to challenge. 
13 Both the combatants fell. The sovereignty now devolved on 
Laodamas, son of Eteocles ; and Creon, son of Menoeceus, ruled as 
regent and guardian of the boy. 7. When Laodamas was come to 
manhood and sat upon the throne, <the Argives> led the second 
expedition against Thebes. ‘The Thebans encamped in face of the 
enemy at Glisas ; and when they came to close quarters Laodamas 
killed Aegialeus, son of Adrastus; but the Argives prevailed in the 
battle, and at nightfall Laodamas set out for Illyria with such of the 
14 Thebans as chose to follow him. Having taken Thebes the Argives 
handed it over to Thersander, son of Polynices. When the host of 
Agamemnon on its way to Troy strayed from their course on the sea 
and suffered the defeat in Mysia, Thersander approved himself the 
bravest of the Greeks in the fight <and was slain> by Telephus. His 
tomb is in the city of Elaea, as you go towards the plain of the 
Caicus, and consists of a stone standing in the open part of the 
market-place : the natives say that they sacrifice to him asa hero. 8. 
15 ‘Thersander being dead, when a second expedition was being assembled 
to attack Alexander at Ilium, they elected Peneleus to the command, 
because Thersander’s son Tisamenus was not yet of age. But when 
Peneleus was killed by Eurypylus, son of Telephus, they chose 
Tisamenus king, he being a son of Thersander by Demonassa, 
daughter of Amphiaraus. ‘The Furies of Laius and Oedipus did not 
visit Tisamenus with their wrath, but they did visit his son Autesion, 
16 so that in obedience to an oracle he migrated to the Dorians. On 
his departure they chose as king, Damasichthon, son of Opheltes, 
son of Peneleus. This Damasichthon had a son, Ptolemy, and 
Ptolemy had a son, Xanthus, whom Andropompus slew in single 
combat, not fairly, but by craft. Thenceforward it appeared better 
to the Thebans to entrust the conduct of affairs to several persons, 
than to be entirely dependent on a single man. 

VI 

1. Of the successes and reverses of the Thebans in battle, I 
found the following to be the most famous. They were defeated 
by the Athenians who had come to the help of the Plataeans in a 
war about boundaries. They sustained a second reverse when they 
were arrayed against the Athenians at Plataea, at the time when 
they are supposed to have preferred the cause of King Xerxes to 

that of Greece. ‘The people were not to blame for that, because at 2 
the time Thebes was governed by an oligarchy, and not by its 
hereditary constitution. Similarly, if the barbarians had attacked 
Greece while Pisistratus or his sons ruled at Athens, it is quite 
certain that the Athenians also would have incurred the charge of 
siding with the Medes. Afterwards, however, the Thebans won a 3 
victory over the Athenians at Delium in the land of Tanagra, and 
the Athenian general, Hippocrates, son of Ariphron, fell with most 
of his army. From the moment the Medes withdrew from Greece 
down to the Peloponnesian war, the Thebans were on good terms 
with the Lacedaemonians ; but when the war was over and the 
Athenian navy destroyed, the Thebans and Corinthians were soon 
drawn into a war with Lacedaemon. ‘They were defeated at 4 
Corinth and Coronea ; but at Leuctra they gained the most splendid 
victory that ever, to our knowledge, Greek gained over Greek. 
They then put down the decemvirates which the Lacedaemonians 
had set up in the cities, and they expelled the Spartan governors. 
Afterwards they waged for ten years continuously the Phocian, or, 
as the Greeks call it, the Sacred War. 2. In my description of 5 
Attica I have already said that the defeat at Chaeronea was a 
disaster for the whole of Greece. On the Thebans the blow 
fell with especial weight, for a garrison was introduced into 
their city. When Philip was dead and the crown of Macedonia 
devolved on Alexander, the Thebans contrived to overpower 
the garrison. Scarcely, however, had they done so when 
God foreshadowed to them their impending destruction. And 
in the sanctuary of Lawgiver Demeter the omens were the opposite 
of those that had preceded the battle of Leuctra. For before 6 
Leuctra spiders spun white threads over the doors of the sanctuary ; 
but at the approach of Alexander and his Macedonians, they spun 
black threads over the doors. It is said that God rained ashes on 
the Athenians the year before Sulla engaged them in the war which 
cost them such fearful sufferings. 

VII 

1. The Thebans, rendered homeless by Alexander, found their 
way to Athens, and were afterwards restored by Cassander, son of 
Antipater. The restoration of Thebes was promoted most eagerly 
by the Athenians, but the Messenians and the Arcadians of 
Megalopolis also bore a hand. 2. It seems to me that, in rebuilding 2 
Thebes, Cassander was chiefly actuated by hatred of Alexander. 
For he hunted to death the whole house of Alexander: he flung 
Olympias to the infuriated Macedonians to be stoned by them to 
death; and he poisoned Alexander’s sons, Hercules whom Alexander 
had by Barsina, and Alexander whom he had by Roxana. But he 

came to a bad end himself; for he swelled with a dropsy, and that 
3 bred worms in his body while he was still alive. 3. Of his sons, 
Philip the eldest had not long succeeded to the kingdom when he 
fell into a wasting sickness, which carried him off; and Antipater, 
his next son, murdered his mother Thessalonice on the plea that 
she was partial to Alexander, the youngest of Cassander’s sons. 
Thessalonice was a daughter of Philip, son of Amyntas, and her 
mother was Nicasipolis. Alexander invoked the aid of Demetrius, son 
of Antigonus, and by his means deposed and punished his brother 
Antipater. However, it appeared that in Demetrius he had found 
4 for himself an assassin instead of an ally. Thus did some one of 
the gods requite Cassander. 4. In Cassander’s time the whole 
ancient circuit of Thebes was rebuilt. But still fate had great 
sorrows in store for Thebes. For when Mithridates engaged in his 
war with Rome, the Thebans sided with him, purely, it seems to me, 
out of friendship for Athens. But when Sulla invaded Boeotia fear 
fell upon the Thebans: they veered round immediately, and threw 
5 themselves once more into the arms of Rome. Nevertheless Sulla 
treated them with rigour, and among other expedients for crippling 
them he took away half their territory on the following pretext. At 
the opening of the war with Mithridates he had been short of money. 
So he collected votive offerings from Olympia and Epidaurus, and 
6 he took from Delphi all that the Phocians had left. These treasures 
he distributed amongst his army ; and in lieu of them he made the 
gods a present of half the Theban territory. By the favour of the 
Romans Thebes afterwards recovered the forfeited territory, but 
from that hour she sank into the lowest depths of weakness. In 
my time the lower city, except the sanctuaries, was all deserted, the 
population being restricted to the acropolis, which is now called 
Thebes instead of the Cadmea. 

Vill 

1. When you have crossed the Asopus and are just ten furlongs 
from the city you come to the ruins of Potniae. Amongst them 
is a grove of Demeter and the Maid. The images at the river 
which <flows> past Potniae . . . they name the goddesses. At a 
stated time they perform certain customary ceremonies: in _par- 
ticular they throw sucking pigs into what they call the hails; 
and they say that at the same time next year those pigs <appear> 
at Dodona. The tale may possibly find credence with some 
people. Here, too, is a temple of Dionysus the Goat-shooter. For 
once while sacrificing to the god, flushed with wine, they grew so 
outrageous that they killed the priest of Dionysus. No sooner had 
they done so than a pestilence fell upon them; and from Delphi 
word came to them that the remedy was to sacrifice a blooming boy 

ὃ 

to Dionysus. But they say that not many years afterwards the god 
substituted a goat asa victim instead of the boy. A well is shown in 
Potniae, and they say that the mares of the district that drink of 
this water go mad. 

2. On the way from Potniae to Thebes, on the right hand side of 3 
the road, there is a small enclosure with pillars in it. They believe 
that here the earth yawned for Amphiaraus, and they add that birds 
do not perch on these pillars, and that no beast, wild or tame, 
browses on the grass that grows there. 

3. In the circuit of the ancient walls of Thebes there were seven 4 
gates, and they remain to this day. I learned that one of them was 
named after Electra, sister of Cadmus, and that another was called 
Proetidian, after a man of the country. But the date and ancestry of 
Proetus were hard to discover. The Neistan gate was named, 
they say, for the following reason: one of the cords of the lyre is 
called zefe, and they say that Amphion invented it at this gate. I 
have also heard that Amphion’s brother Zethus had a son named 
Neis, and that this gate was called after him. The Crenaean gate 5 
and the Hypsistan (‘highest’) gate are so named for the following 
reason .. . And beside the Hypsistan gate there is a sanctuary of 
Zeus surnamed Hypsistus (‘highest’). The next gate is named the 
Ogygian ; and the last is the Homoloidian. The name of this last 
gate seemed to me the newest, and that of the Ogygian the oldest. 
They say that the Homoloidian gate was called so for the following 6 
reason. When the Thebans were defeated in battle by the Argives 
near Glisas, most of them stole away with Laodamas, son of 
Eteocles. But some of them shrank from the journey to Illyria, and 
betaking themselves to Thessaly, seized Homole, the most fertile and 
best watered of the Thessalian mountains. But Thersander; son of 7 
Polynices, recalled them to their homes, and so they named the 
gate through which they returned the Homoloidian gate, after 
Homole. Coming from Plataea you enter Thebes by the Electran 
gate, and they say that here Capaneus, son of Hipponous, was 
struck by a thunderbolt while making furious assaults on the wall. 

IX 

1. I consider that this war which the Argives waged was the 
most memorable of all the wars carried on by Greeks against 
Greeks in what they call the heroic age. In the war of the 
Eleusinians against the rest of the Athenians, and also in the war 
of the Thebans against the Minyans, the assailants had to go but a 
little way to find the enemy, a single battle decided the issue, and 
a peace was immediately ratified. But the Argive army came from 
the heart of Peloponnese and penetrated into the heart of Boeotia, 
and Adrastus collected contingents from Arcadia and Messenia. 

Nv 

Similarly the Thebans were joined by mercenaries from Phocis, and 
by the Phlegyans who came from the Minyan territory. <A battle 
took place at the Ismenian sanctuary, the Thebans were defeated in 
the engagement, and being routed took refuge within the walls of 

3 the city. But as the Peloponnesians, not understanding the art of 

attacking fortifications, pushed their assaults with more courage than 
science, the Thebans knocked over a great many of them from the 
walls, and then, before they recovered from their confusion, sallied 
out and defeated the remainder, so that the whole army, except 
Adrastus, was cut off. The Thebans themselves suffered heavily in 
the action, and from that time a victory which proves fatal to the 

4 victors has been called a Cadmean victory. 2. Not many years after- 

wat 

Ὁ] 

=) 

wards the Epigoni (‘after-born’), as the Greeks call them, marched 
with Thersander against Thebes. It is plain that they too were 
accompanied not by Argives only, and Messenians, and Arcadians, 
but also by allies from Corinth and Megara, whom they had invited 
to join them. On their side the Thebans were supported by their 
neighbours, and a fierce battle took place at Glisas. The Thebans 
were worsted, whereupon some of them fled with Laodamas, others 
stayed behind, were besieged, and taken. 3. This war is the sub- 
ject of the epic poem the Z%ebaid. Callinus, after mentioning the 
poem, says that the author was Homer, and many respectable 
persons have shared his opinion. Next to the //ad and Odyssey 
there is certainly no poem which I esteem so highly. So much for 
the war waged by the Argives and Thebans on account of the sons 
of Oedipus. 

xX 

1. Not far from the gate is a great sepulchre in which are laid 
the men who fell in the battle with Alexander and his Macedonians. 
Not far off they point out a place where they say (believe it who 
likes) that Cadmus sowed the teeth of the dragon which he slew at 
the fountain, and that from the teeth the earth brought forth men. 

2. On the right of the gate is a hill sacred to Apollo: both the 
hill and the god are called Ismenian, after the river Ismenus which 
flows by the spot. First of all at the entrance are Athena and 
Hermes, both in stone, and named Pronai (‘those of the fore-temple’). 
The Hermes is said to be by Phidias, and the Athena by Scopas. 
Behind them is the temple. The image is of the same size as the one 
at Branchidae, and does not differ from it at all in form. Whoever 
has seen one of these two images and learned the artist’s name, 
needs no great sagacity to perceive, when he sees the other, that it 
too is a work of Canachus. ‘The only difference is that the image 
at Branchidae is of bronze, while the Ismenian one is of cedar. 3. 
There is here a stone on which they say that Manto, daughter of 
Tiresias, used to sit. It lies in front of the entrance, and still goes 

by the name of Manto’s seat. On the right of the temple are statues 
of women made of stone: they say that the one is Henioche, and 
the other Pyrrha, daughters of Creon, the regent and guardian of 
Laodamas, son of Eteocles. 4. The following custom is still to my 4 
knowledge observed in Thebes. A boy of good family, handsome 
and strong, is made priest of the Ismenian Apollo for a year. His 
title is Laurel-bearer, for these boys wear wreaths of laurel leaves. 
I am not clear whether it is the custom for all boys who have worn 
the laurel to dedicate a bronze tripod to the god; but I think it is 
not the rule for all of them to do so, for I did not see many of these 
votive offerings here. But the wealthier boys certainly dedicate 
them. Most remarkable for its age and for the renown of him who 
dedicated it, is a tripod dedicated by Amphitryo for Hercules who 
wore the laurel. 

5. Higher up than the Ismenian sanctuary you may see the 
fountain which they say is sacred to Ares, who set, it is said, a 
dragon to guard the spring. Beside this fountain is the grave of 
Caanthus. They say that Caanthus was a brother of Melia and son 
of Ocean, and that he was sent out by his father to seek for his 
sister who had been carried off. He found Melia in the possession of 
Apollo, and being unable to rescue her from him, he dared to set fire 
to the precinct of Apollo which is now called the Ismenium ; and 
the god, so the Thebans say, shot him with an arrow. His tomb is 6 
here. They say that Apollo had two sons, Tenerus and Ismenius, 
by Melia. To Tenerus he gave the art of soothsaying ; and the 
river got its name from Ismenius. But the river was not nameless 
before, if it be true that it was called Ladon before Ismenius, son 
of Apollo, was born. 

UL 

XI 

1. On the left of the gate which they name Electran are the 
ruins of a house where they say Amphitryo dwelt, when he fled 
from ‘iryns on account of the death of Electryon ; and Alcmena’s 
bridal-chamber can still be seen among the ruins. They say that it 
was built for Amphitryo by Trophonius and Agamedes, and that 
the following inscription was placed upon it :— 

When Amphitryo was about to bring hither his bride 
Alcmena, he chose this bridal-chamber for himself : 
Anchasian Trophonius and Agamedes made it for him. 

[Ὁ] 

Such was the inscription which the Thebans say was here inscribed. 
They also show the tomb of the children whom Hercules had by 
Megara. ‘Their account of the death of the children does not differ 
from that given by the poets Stesichorus the Himeraean, and Pan- 
yasis. But the Thebans add that in his madness Hercules was 

about to kill Amphitryo also, but before he could do so he fainted 
from the blow of the stone: it was Athena, they say, who hurled at 

3 him this stone, which they name Chastener. 2. Here are likenesses 
of women in relief, but the figures are somewhat worn. ‘The 
Thebans call them the Witches, and say that they were sent by 
Hera to hinder the travail of Alcmena. Accordingly they kept 
Alcmena from bringing forth ; but Historis, daughter of Tiresias, 
bethought her of playing the witches a trick: she set up a cry of 
joy in their hearing, pretending that Alcmena had been delivered. 
So the witches, they say, were deceived and took themselves off, 
and Alcmena was delivered of the child. 

4 Here there is a sanctuary of Hercules. The image is of white 
marble, and is called Champion: it is a work of Xenocritus and 
Eubius, two Thebans. The old wooden image is believed by the 
Thebans to be by Daedalus, and that was my impression too. 2. 
This image, it is said, Daedalus himself dedicated in acknowledg- 
ment ofa benefit received. For when he fled from Crete in small craft 
which he had made for himself and his son Icarus, he devised sails for 
the ships (an invention hitherto unknown) in order to take advantage 
of a fair wind, and so outstrip the fleet of Minos which was propelled 

5 by oars. Well, Daedalus himself was saved ; but Icarus, they say, 
steered awkwardly and his ship capsized. The drowned man was 
washed ashore by the billows on an island, then nameless, off the 
coast of Samos. Hercules found and recognised the corpse, and 
buried it where there still stands a small mound to Icarus on a head- 
land jutting into the Aegean sea. From Icarus both the island and 

6 the surrounding sea derived their names. 4. The sculptures in the 
gables at Thebes are by Praxiteles, and represent most of what are 
called the twelve labours. The affair of the Stymphalian birds and 
Hercules cleansing the land of Elis are wanting, and in their stead is 
the wrestling with Antaeus. Thrasybulus, son of Lycus, and the 
Athenians who with him put down the tyranny of the Thirty, set out 
from Thebes on their return to Athens, and therefore they dedicated 
colossal figures of Athena and Hercules in the sanctuary of Hercules. 
The figures are carved in relief on Pentelic marble and are works of 

7 Alcamenes. 

Adjoining the sanctuary of Hercules are a gymnasium and a 
stadium, both named after the god. 5. Above the Chastener stone 
is an altar of Apollo, surnamed Apollo of the Ashes: it is made of 
the ashes of the victims. There is here a regular system of divination 
by means of voices: this mode of divination is, to my knowledge, 
more employed by the people of Smyrna than by any other Greek 
people ; for at Smyrna also there is a sanctuary of the Voices out- 
side the walls, above the city. 

CHS, XI-XII HOUSE OF CADMUS 459 

XII 

1. The Thebans sacrificed bulls of old to Apollo of the Ashes. 
Once when the festival was come, and the hour of sacrifice drew near, 
the men who had been sent to fetch the bull had not yet appeared. 
So a wagon happening to be at hand, they sacrificed one of the 
oxen to the god; and from that time it has been their custom to 
sacrifice working oxen. Another story which they tell is this. 
When Cadmus was departing from Delphi by the road which leads 
to Phocis, he was guided on his journey by a cow which had been 
bought from the cowherds of Pelagon, and on each of the cow’s flanks 
was a white mark like the orb of the moon when it is full. Now the 2 
oracle of the god directed Cadmus and his host to take up their 
abode wherever the cow sank down exhausted. So the spot is still 
pointed out. 2. Here in the open air is an altar and an image «οἵ 
Athena>. They say that the image was set up by Cadmus. Against 
the view of those who think that Cadmus came to the land of 
Thebes from Egypt, and not from Phoenicia, is to be set the name of 
this Athena, for she is called by the Phoenician name of Onga, not 
by the Egyptian name of Sais. 3. The Thebans say that 3 
in that part of the acropolis where the market-place is at present 
the house of Cadmus stood of old. They also show the ruins of 
the bridal-chambers of Harmonia and Semele. Even to the present 
day they allow no one to set foot in the latter. The Greeks who 
believe that the Muses sang at the wedding of Harmonia can point 
to the place in the market-place where they say the goddesses sang. 
It is further said that along with the thunderbolt which was hurled on 4 
the bridal-chamber of Semele, there fell a log from heaven ; and they 
say that Polydorus adorned this log with bronze, and called it 
Dionysus Cadmus. Near it is an image of Dionysus made by 
Onasimedes of solid bronze. The altar was wrought by the sons of 
Praxiteles. 

4. There is a statue of Pronomus, a very popular flute-player. 5 
Before his time flute-players had three kinds of flutes. On one kind 
they played the Dorian music, while the flutes for the Phrygian 
melody were differently constructed, and the Lydian music again 
was played on flutes different from either. | Pronomus was the first 
who invented flutes suitable for every kind of melody, and he was 
the first who played such widely different airs on the same flutes. 
It is said, too, that he charmed his audiences to an extraordinary 6 
degree by the expression of his face and the carriage of his whole 
person. He also composed for the people of Chalcis, on the 
Euripus, the processional hymn to be used at Delos. Here, then, 
the Thebans set up his statue and the statue of Epaminondas, son 
of Polymnis. 

XIII 

1. Epaminondas was of illustrious descent, but his father’s 
means were less than those of an ordinary Theban genileman. He 
was not only thoroughly trained in the usual education of his country- 
men, but also studied as a youth under Lysis, a native of Tarentum, 
and an adept in the doctrines of Pythagoras the Samian. In the 
war between Lacedaemon and Mantinea, Epaminondas is said to 
have been one of a Theban contingent sent to aid the Lacedae- 
monians. In the battle Pelopidas was wounded, and Epaminondas 

2 saved him at extreme personal hazard. Afterwards, when the Lace- 
daemonians professed to be concluding the peace known as the 
peace of Antalcidas with the rest of the Greeks, Epaminondas was 
sent to Sparta on an embassy. On this occasion, being asked by 
Agesilaus whether the Thebans would allow the Boeotian cities to 
ratify the peace separately, he answered, ‘ Not, Spartans, till we see 
your subjects also ratifying it separately, city by city.’ 

3 2. When the war between Lacedaemon and Thebes had broken 
out, and a Lacedaemonian and confederate army was moving against 
Thebes, Epaminondas with a detachment took up a defensive 
position above the Cephisian Lake, expecting that the Peloponnesian 
invasion would be made by this route. But the Lacedaemonian 
king, Cleombrotus, struck off in the direction of Ambrosus in 
Phocis, cut to pieces the Theban corps under Chaereas, who had 
been ordered to guard the passes, and thus having passed the 

4 mountains, reached Leuctra in Boeotia. Here omens were vouch- 
safed by God to the Lacedaemonians in general and to Cleombrotus 
in particular. When the Spartan kings took the field they used 
to be followed by sheep, which were to be sacrificed to the gods, 
and were to give good omens before battles. On the march these 
flocks were led by certain goats which herdsmen call katoiades. 
Well, at the time I speak of, wolves rushed upon the flock and killed 

5 the goats called atoiades, but did no harm to the sheep. 3. It 
was said, too, that the wrath of the daughters of Scedasus rested on 
the Lacedaemonians. Scedasus dwelt at Leuctra, and he had two 
daughters, Molpia and Hippo. In their youthful prime these 
girls were wantonly violated by two Lacedaemonians, Phrurarchidas 
and Parthenius, and the damsels, unable to brook the outrage, 
immediately hung themselves. Scedasus went to Lacedaemon, but 
got no redress, so on his return to Leuctra he despatched himself. 

6 Epaminondas now sacrificed and prayed to Scedasus and the girls, 
on the ground that the battle would be as much to avenge them as 
to save Thebes. The opinions of the Boeotarchs differed widely 
from each other. Epaminondas, Malgis, and Xenocrates were 
for giving battle to the Lacedaemonians at once. Damoclidas, 

Damophilus, and Simangelus, on the other hand, were against 
engaging, and advised that they should quietly send the women and 
children to Attica to be out of the way, and prepare to stand a 
siege. Thus the counsels of the six were divided. But when 7 
Bacchylides, the seventh Boeotarch, who had been guarding the 
pass over Cithaeron, rejoined the army, he voted on the side of 
Epaminondas ; and then it was unanimously resolved to abide the 
issue of a battle. Now Epaminondas had his suspicions of some of 8 
the Boeotians, but more especially of the Thespians. Fearing, then, 
that they might desert in the course of the action, he allowed all 
who pleased to leave the camp and go home. So the Thespians 
went off to a man, together with such other Boeotians as nursed a 
secret grudge at Thebes. 4. The engagement began, and if there 9 
had been no love lost between the Lacedaemonians and their allies 
before, the latter now plainly evinced their detestation of their 
confederates by refusing to stand their ground, and by giving way 
wherever the enemy attacked them. The Lacedaemonians themselves 
and the Thebans were well matched; for if the Lacedaemonians 
were veterans who thought shame to lower the prestige of Sparta, the 
Thebans were animated by the knowledge that the fate of their 
country and of their wives and children was at stake. But when io 
King Cleombrotus with some of his officers had fallen, necessity was 
laid upon the weary Spartans not to give in; for amongst the Lacedae- 
monians it was deemed the height of infamy to suffer the dead body 
of a king to fall into the hands of the enemy. 

The victory achieved by the Thebans was the most famous that 11 
ever Greeks gained over Greeks. On the morrow the Lacedae- 
monians purposed to bury their dead, and sent a herald to the 
Thebans. But Epaminondas, aware that the Lacedaemonians were 
always inclined to conceal their losses, said he would allow their 
allies to take up their dead first, and only after they had done so 
did he consent that the Lacedaemonians should bury their dead. 
So when it had appeared that some of the allies had no bodies to 12 
take up, because none of them had fallen, while of others the loss 
was found to be trifling, the Lacedaemonians proceeded to bury 
their dead, and then the fact was revealed that the fallen were 
Spartans. The Thebans and the Boeotians who stood by them 
lost forty-seven men; but of the Lacedaemonians themselves there 
fell more than a thousand. 

XIV 

1. After the battle Epaminondas ordered the rest of the 
Peloponnesians to depart to their homes, but the Lacedaemonians 
he at first kept shut up in Leuctra ; till hearing that the Spartans of 
the capital had turned out to a man, and were marching to Leuctra 

to the help of their comrades, he made terms with his beaten foes 
and allowed them to depart, saying that it would be better to transfer 

2 the seat of war from Boeotia to Lacedaemon. The Thespians, filled 
with misgivings at the ancient ill-will and present good fortune of 
the Thebans, resolved to abandon their city and take refuge in 
Ceressus. Ceressus is a stronghold belonging to the Thespians, in 
which they had once long before taken up their quarters on the 
occasion of the Thessalian invasion. At that time the Thessalians, 
after a fruitless attempt, resigned all hope of capturing Ceressus, and 

3 betook themselves to Delphi to inquire of the god. The following 
oracle was vouchsafed to them :— 

Dear to me are shady Leuctra and the Alesian soil, 

And dear the two sad girls of Scedasus, 

There a tearful battle draws on, which no man 

Shall forecast, till the Dorians shall lose 

The flower of their young men, when the fated day comes on. 
Then may Ceressus be taken, but at no other time. 

4 2. But now Epaminondas, after capturing the Thespians who 
had taken refuge in Ceressus, bent his mind to the affairs of 
Peloponnese, whither he was also warmly invited by the Arcadians 
to proceed. Being come thither, he received the voluntary adhesion 
of the Argives, and gathered the Mantineans, who had been dis- 
persed in villages by Agesipolis, once more into their ancient city. 
Further, he persuaded the Arcadians to pull down all their 
petty towns, and founded a capital of Arcadia which is still 
called Megalopolis (‘Great City’). Meanwhile Epaminondas’ term 
of office as Boeotarch had expired, and death was the penalty for 
extending it. But considering the rule ill-timed he disregarded it, 
and continued to act as Boeotarch. He led his army against Sparta, 
but as Agesilaus did not come out to give battle, he turned his 
attention to the foundation of Messene, and the present city of 
Messene acknowledges him as its founder. I have already 
described the foundation of the city in my account of Messenia. 
6 3. Meantime the allies of the Thebans had dispersed and were 
overrunning and plundering Laconia. This induced Epaminondas 
to lead the Thebans back to Boeotia. When his army had reached 
Lechaeum, and was about to enter the difficult defile, it was assailed 
by an Athenian force of targeteers and other troops under Iphicrates, 
son of Timotheus. Epaminondas routed his assailants and ad- 
vanced to the Athenian capital. But Iphicrates prevented the 
Athenians from sallying out to fight, so Epaminondas marched 
back to Thebes. 4. He was tried for his life because he had acted 
as Boeotarch after the expiry of his term of office; but it is said 
_ that the jury who were balloted to try him did not even proceed to 
a vote. 

on 

Ἂ 

XV 

1. After this it happened that Pelopidas, paying a visit at the 
court of Alexander in Thessaly, in the belief that the prince was 
friendly to Thebes and well disposed to himself, was by that prince 
faithlessly and wantonly detained in bonds. The Thebans im- 
mediately prepared to march against Alexander. Cleomenes and 
Hypatus, the Boeotarchs for the time being, were appointed to 
command the expedition; and Epaminondas chanced to serve in 
the ranks. When the force had advanced beyond Thermopylae, 2 
Alexander surprised it in difficult ground. The situation seem- 
ing desperate, the army made Epaminondas general, and the 
Boeotarchs voluntarily resigned the command. But when Alex- 
ander saw Epaminondas in command of the enemy, he lost all 
stomach for fighting, and voluntarily released Pelopidas. 2. 
In the absence of Epaminondas the Thebans expelled the 3 
Orchomenians from their land. ‘Their expulsion was regarded as a 
calamity by Epaminondas, and he declared that such an outrage 
would never have been perpetrated by the Thebans if he had been 
present. Being again elected Boeotarch, he again marched with a 4 
Boeotian army into Peloponnese and defeated the Lacedaemonians 
at Lechaeum, in a battle in which the Lacedaemonians were sup- 
ported by the Achaeans of Pellene and an Athenian contingent 
under Chabrias. It was a rule with the Thebans to hold their 
prisoners to ransom, but to put to death all Boeotian fugitives who 
fell into their hands. So when Epaminondas had captured a 
Sicyonian town named Phoebia, where most of the Boeotian fugitives 
were assembled, he nominally assigned to each of the men he caught 
in it a different nationality and let them go. 3. When he led his 5 
army to Mantinea he was still victorious, but even in the hour of 
victory he fell by the hand of an Athenian. In the picture of the 
cavalry fight at Athens this man is depicted in the act of killing 
Epaminondas: he was Grylus, son of that Xenophon who marched 
with Cyrus against King Artaxerxes, and led the Greeks back to the 
sea. 

4. On the statue of Epaminondas is an inscription in elegiac 6 
verse in which, among other things, it is mentioned that he was the 
founder of Messene, and that Greece attained freedom through him. 
The verses run thus :— 

By my counsels Sparta was shorn of her glory, 
And sacred Messene received her children at last, 

And, thanks to Thebe’s weapons, Megalopolis was girt with walls, 
And all Greece became independent and free. 

So many were his titles to fame. 

XVI 

τ. Not far off isa temple of Ammon. The image was dedicated 
by Pindar: it is a work of Calamis. Pindar also sent a hymn in 
honour of Ammon to the Ammonians in Libya. This hymn was 
still to be seen in my time on a triangular slab beside the altar 
which Ptolemy, son of Lagus, dedicated to Ammon. After the 
sanctuary of Ammon at Thebes there is what is called the observa- 
tory of Tiresias, and near it is a sanctuary of Fortune.  For- 
tune is here represented carrying the child Wealth. ‘The Thebans 
say that the hands and face of the image are by Xenophon, an 
Athenian, and the rest by Callistonicus, a native artist. It was a 
happy thought of these artists to put Wealth in the arms of Fortune 
as his mother or nurse. Not less happy was the idea of Cephiso- 
dotus, who made for the Athenians the image of Peace with Wealth 
in her arms. 

2. There are wooden images of Aphrodite at Thebes so ancient 
that they are said to have been dedicated by Harmonia, and to 
have been made out of the wooden figure-heads of Cadmus’ ships. 
One of them is called Heavenly, another Vulgar, and the third 
Averter. These surnames were given to Aphrodite by Har- 
4monia. She called the goddess Heavenly, in reference to a love 

pure and free from lust: she called her Vulgar, in reference to 
the intercourse of the sexes; and she called her Averter, in order 
that she might turn away mankind from lawless desires and unholy 
deeds. For Harmonia knew that many a rash deed had been done, 
both in Greece and in foreign lands, such deeds as common fame 
afterwards ascribed to the mother of Adonis, to Phaedra, daughter 
5 of Minos, and to the Thracian Tereus. 3. They say that the 
sanctuary of Lawgiver Demeter was once the house of Cadmus and 
his descendants. The image of Demeter is visible as far as the 
breast. There are bronze shields preserved here, which are said to 
have belonged to the Lacedaemonian officers who fell at Leuctra. 
6 4. Beside the Proetidian gate there stands a theatre, and close 
to the theatre is a temple of Dionysus surnamed the Deliverer. 
For when some Theban prisoners were being carried off by 
Thracians and had reached Haliartia, the god delivered them, 
and gave the slumbering Thracians into their hands to smite 
with the sword. The Thebans say that one of the two images 
here is that of Semele; and they say that once a year, on certain 
stated days, they open the sanctuary. There are also the ruins of 
the house of Lycus and Semele’s tomb. But there is no tomb of 
Alemena, for they say that at her death she was turned into a 
stone. Their account of her does not agree with that of the 
Megarians. Indeed, Greek traditions are generally discrepant. 

ts 

ῳ 

NI 

Here, too, at Thebes are the tombs of the children of Amphion : 
the tombs of the sons are separate from those of the girls, 

XVII 

1. Close by is a temple of Artemis of Good Fame: the image 
is a work of Scopas. They say that Androclea and Alcis, daughters 
of Antipoenus, were buried within the sanctuary. For when Her- 
cules and the Thebans were about to fight the Orchomenians, there 
came to them an oracle that victory in the war should be theirs if 
the citizen of most illustrious birth would consent to die by his own 
hand. Now Antipoenus was the man sprung from the most famous 
line, and it was not sweet to him to die for the people. But his 
daughters were well pleased to do so: they despatched themselves, 
and are honoured accordingly. In front of the temple of Artemis 
of Good Fame is a lion, made of stone: it was said to have been 
dedicated by Hercules after his victory over the Orchomenians and 
their king Erginus, son of Clymenus. Near it is an image of Apollo, 
surnamed the Helper, and an image of Hermes of the Market: the 
latter is another votive offering of Pindar. The funeral pyre of the 
children of Amphion is just half a furlong from their graves. The 
ashes of the pyre remain to this day. 2. Hard by are two stone 
images of Athena surnamed Girder: they are said to have belonged 
to Amphitryo ; for the story goes that here Amphitryo armed him- 
self when he was about to take the field against Chalcodon and the 
Euboeans. Thus it eS that the ancient expression for putting 
on armour was to gird one’s self up; and they say that Homer, in 
comparing Agamemnon to Ares in respect of his girdle, meant to 
compare him in respect of his arms and accoutrements. 

ios) 

3. The common tomb of Zethus and Amphion is a small mound 4 

of earth. The people of Tithorea, in Phocis, try to filch some of 
the earth from this: mound at the time when the sun is in Taurus ; 
for if at that time they take earth from the mound <and place it 
on> the tomb of Antiope, their land will bear fruit, but the Theban 
land will be less fertile. Therefore at that season the Thebans 
keep a watch on the tomb. 4. This belief, shared by the people 
of both cities, is based on the oracles of Bacis, which contain the 
following passage :— 

But whenever a man of Tithorea honours Amphion and Zethus, 

By pouring on the ground propitiary offerings of libations and 
prayers, 

When Taurus is warmed by the might of the glorious sun, 

Then beware of a calamity, no light one, that threatens the city ; 

For the fruits waste away in it, 

When people have taken of the earth and bring it to the tomb of 
Phocus. 

VOL. I 2H 

466 GRAVES ON ROAD TO CHALCTS ΒΚ. IX. BOEOTIA 

6 Bacis calls it the tomb of Phocus for the following reason. The 
wife of Lycus honoured Dionysus above all the gods. So when she 
suffered what legend says she suffered, Dionysus was wroth with 
Antiope; for, somehow, excessive punishments are always looked 
on with disfavour by the gods. They say that Antiope went mad, 
and in her frenzy wandered all over Greece; till she fell in with 
Phocus, son of Ornytion, son of Sisyphus, who healed and married 

7 her. Thus Antiope and Phocus share the same grave. 5. The 
rough-hewn stones which form the base of Amphion’s tomb are said 
to be the very rocks that followed Amphion as he sang. A like story 
is told of Orpheus, how the beasts followed him as he harped. 

XVIII 

1. A road leads from Thebes to Chalcis by the Proetidian gate. 
On the high road is shown the grave of Melanippus, one of the best 
soldiers of Thebes. In the Argive invasion he slew Tydeus and 
Mecisteus, one of the brothers of Adrastus, and met his end, they 
2 say, at the hand of Amphiaraus. 2. Close to this grave are three 
unwrought stones. The Theban antiquaries say that it is Tydeus 
who lies here, and that he was buried by Maeon; as evidence, they 
quote a line of the //ad ----- 

Of Tydeus, whom at Thebes the heaped earth covers. 

3 3. Next are the tombs of the children of Oedipus. Though I 
did not see the ceremonies which are performed at them, I think 
they are quite credible. For the Thebans say that among the so-called 
heroes to whom they sacrifice are the children of Oedipus, and that 
while they are sacrificing to them the flame and the smoke from 
the flame part in two. I was disposed to believe their story by 

4 what I have seen myself, and that is this. In Mysia, beyond the 
Caicus, is a town Pioniae, the inhabitants of which say that it was 
founded by Pionis, one of the descendants of Hercules ; and when 
they are about to sacrifice to him, a smoke ascends of itself out of 
the grave. I have seen it happening myself. ‘The Thebans point 
out the tomb of Tiresias also: it is just fifteen furlongs farther off 
than the grave of the children of Oedipus. They admit that 
Tiresias died in Haliartia, and confess that the tomb here is a 
cenotaph. 

5 4. At Thebes is also the grave of Hector, son of Priam, beside 
what is called the fountain of Oedipus. The Thebans say that 
they brought his bones from Ilium in consequence of the following 
oracle :— 

Ye Thebans, who dwell in the city of Cadmus, 
If you wish your country to enjoy blameless wealth, 

Bring the bones of Hector, son of Priam, to your homes 
From Asia, and worship the hero as Zeus commands. 

The fountain of Oedipus got its name because in it Oedipus 
washed off the blood of his murdered father. Beside the spring is 
the grave of Asphodicus, who, in the battle with the Argives, slew 
Parthenopaeus, son of Talaus. So the Thebans say. But in the 
passage of the Zebaid about the death of Parthenopaeus, it is said 
that it was Periclymenus who killed him. 

XIX 

1. On this high road there is a place Teumesus: they say that 
Europa was hidden here by Zeus. But there is another story about 
a fox called the Teumesian fox, how in consequence of the wrath 
of Dionysus the beast was bred up to be the bane of Thebes, and 
how at the very moment when it was about to be caught by the dog 
which Artemis gave to Procris, daughter of Erechtheus, both fox and 
dog were turned into stone. There is a sanctuary of Telchinian 
Athena in Teumesus, but it has no image. Touching her surname, 
we may conjecture that some of the Telchinians who once dwelt 
in Cyprus came to Boeotia, and founded a sanctuary of Telchinian 
Athena. 

2. Going on seven furlongs to the left of Teumesus you come to 
the ruins of Glisas. In front of them, to the right of the road, is 
a small mound shaded by a wild wood and by cultivated trees. 
Here is buried Promachus, son of Parthenopaeus, and other Argive 
lords who marched with Aegialeus, son of Adrastus, against Thebes. 
I have already showed, in my description of Megara, that the tomb 
of Aegialeus is at Pagae. On the straight road from Thebes to 
Glisas is a place enclosed by unhewn stones. The Thebans call 
it the Snake’s Head: they say that this snake, whatever it was, 
popped its head out of its hole, and Tiresias, falling in with it, 
chopped off its head with his sword. That is why the place has its 
name. 3. Above Glisas is a mountain called Hypatus (‘supreme’), 
and on it is a temple of Supreme Zeus with an image. The torrent 
is called the Thermodon. 

Having returned to Teumesus and the road to Chalcis you come 
to the tomb of Chalcodon, who was killed by Amphitryo in the 

Go 

battle between the Thebans and Euboeans. 4. Next there are 4 

ruins of two cities, Harma (‘chariot’) and Mycalessus. The first got 
its name because, say the Tanagraeans, the chariot of Amphiaraus 
vanished here, and not where the Thebans say it vanished. But 
they agree that Mycalessus was so named because the cow that led 
Cadmus and his army to Thebes lowed (emuhésato) here. The 
manner of the destruction of Mycalessus has been told in my de- 

5 scription of Athens. In the direction of the sea from Mycalessus 
is a sanctuary of Mycalessian Demeter: they say that it is closed 
every night and opened again by Hercules, who, say they, is one of 
the so-called Idaean Dactyls. Here a miracle is shown. At the 
feet of the image they lay all the fruits of autumn, which remain 
fresh the whole year through. 

6 5. At this point the Euripus separates Euboea from Boeotia. 
On the right there is the sanctuary of Mycalessian Demeter, and a 
little farther on you come to Aulis, which, they say, was named after 
the daughter of Ogygus. There is a temple of Artemis here with images 
of white marble: one of the images carries torches, the other repre- 
sents the goddess in the act of shooting. They say that when the 
Greeks, in obedience to the directions of the soothsayer Calchas, were 
about to sacrifice Iphigenia on the altar, the goddess furnished a deer as 

7 the victim in her stead. In the temple are still preserved the remains 
of the wood of the plane-tree which Homer mentions in the //ad. 
It is said that in Aulis the Greeks had not a favouring gale, and 
that when a fair wind did spring up suddenly, every man sacrificed 
to Artemis whatever he happened to have, male and female animals 
indiscriminately ; and from that time it has continued to be a rule 
in Aulis that all victims are lawful. The spring, too, is shown 
beside which the plane-tree grew, and on a neighbouring hill the 

8 bronze threshold of Agamemnon’s hut. In front of the sanctuary 
grow palm-trees, of which the fruit, though not wholly edible like 
the dates of Palestine, ripens better than the dates of Ionia. Few 
people dwell in Aulis, and they are potters. The districts of Aulis, 
Mycalessus, and Harma, belong to Tanagra. 

XX 

1. To Tanagra also belongs Delium on the sea: in Delium there 
are images of Artemis and Latona. 2. The people of Tanagra say 
that their founder was Poemander, son of Chaeresileus, son of 
Jasius, son of Eleuther, <and that Eleuther> was a son of Apollo by 
Aethusa, daughter of Poseidon. They relate that Poemander married 
Tanagra, daughter of Aeolus; but the poetess Corinna says that 

2 Tanagra was a daughter of Asopus. They say that Tanagra lived 
to an extreme old age, and that in consequence the people round 
about dropped her proper name, and called her Graea (‘old woman’), 
and in course of time they applied this name to the city. This 
name adhered to it so long that Homer in the Catalogue says :— 

Thespia, and Graea, and spacious Mycalessus. 
But afterwards the city recovered its ancient name. 

3 3. At Tanagra there is the tomb of Orion, and Mount Cerycius, 
where they say that Hermes was born, and a place called Polus, 

τς Se T 

where they say that Atlas sat and pondered the things under the 
earth and the things in heaven, just as Homer has said of him :— 

Daughter of baleful Atlas, him who knows the depths 
Of every sea, and himself upholds the tall pillars 
Which keep earth and sky asunder. 

4. In the temple of Dionysus the image is worth seeing, being 4 
of Parian marble and a work of Calamis. But yet more wonderful 
is the Triton. The more pretentious of the stories about the Triton 
is that before the orgies of Dionysus the women of ‘Tanagra went 
down to the sea to be purified, and that as they swam the Triton 
attacked them, and that the women prayed to Dionysus to come and 
help them, and that the god hearkened to them, and conquered the 
Triton in the fight. The other story is less dignified but more 5 
probable. It is that the Triton used to waylay and carry off all the 
cattle that were driven to the sea, and that he even attacked small 
craft, till the Tanagraeans set out a bowl of wine for him. They 
say that, lured by the smell, he came at once, quaffed the wine, 
and flung himself on the shore and slept, and a man of Tanagra 
chopped off his head with an axe. ‘Therefore the image is headless. 
And because he was caught drunk, they think that it was Dionysus 
who killed him. 

XXI 

τ. I saw another Triton among the marvels of Rome, but it was 
not so big as the one at Tanagra. The appearance of the Tritons 
is this. On their heads they have hair which resembles the hair of 
marsh frogs both in hue and in this, that you cannot separate one 
hair from another. The rest of their body bristles with fine -scales 
like those of a shark. They have gills under their ears and a human 
nose, but their mouth is wider, and their teeth are those of a beast. 
Their eyes, I think, are blue, and they have hands, fingers, and nails 
like the shells of mussels. Under their breast and belly, instead of 
feet, they have a tail like a dolphin’s. 2. I saw, too, the Ethiopian 
bulls which they call rhinoceruses, because they have each a horn 
(Aeras) on the tip of the nose (vis), and another smaller horn above 
the first ; but on their heads they have no horns at all. 1 saw also 
the Paeonian bulls: they are shaggy all over, especially about the 
breast and the under jaw. And I saw Indian camels in colour like 
leopards. 3. There is a beast called the elk, in appearance between 3 
a stag and a camel: it is a native of the land of the Celts. It is 
the only beast we know of that cannot be tracked or seen afar off by 
man ; but sometimes when men have gone out to hunt other game, 
chance throws an elk in their way. It smells man, they say, while 
it is still a great way off, and plunges into gullies and the deepest 
caverns. So the hunters surround the plain or mountain in a circle 

iS) 

of at least a thousand furlongs, and taking care not to break the 
circle they gradually close in, and so catch all the animals inside the 
circle, the elks among the rest. But if the elk happens not to have 

4its lair here, there is no other way of catching it. 4. Ctesias, in 

σι 

N 

his description of India, mentions a beast which he says is called 
martichoras by the Indians, and ‘man-eater’ by the Greeks. I 
believe it is the tiger. That it has three rows of teeth on each 
jaw and prickles on the tip of the tail, and that it defends itself 
with these prickles at close quarters, and hurls them at its foes at 
a distance like the arrow of an archer: all this seems to me to be 
a false report which circulates amongst the Indians owing to their 
excessive fear of the beast. They were deceived also in respect 
of its colour; for when they saw the tiger in the sunlight it seemed 
to them to be red all over, either by reason of its speed, or, if it 
were not running, on account of its constantly turning about, 
especially if they did not see the beast near. And I think that 
if a man were to search the farthest parts of Libya, or India, or 
Arabia, for the wild animals of Greece, he would fail to find some 
of them at all, and others would appear different to him. For 
assuredly man is not the only animal whose aspect differs with differ- 
ences in climate and country: all the other animals, probably, are 
subject to the same law. For example, the Libyan asps differ from 
the Egyptian in colour, and in Ethiopia the asps are as black as the 
men. So careful should we be to avoid hasty judgments on the one 
hand, and incredulity in matters of rare occurrence on the other. I 
myself, for instance, have never seen winged snakes, but I believe 
that they exist, because a man of Phrygia brought to Ionia a scorpion 
that had wings just like those of locusts. 

XXII 

1. In Tanagra, beside the sanctuary of Dionysus, are three 
temples, one of Themis, one of Aphrodite, and one of Apollo, and 
associated with Apollo are Artemis and Latona. 2. There are 
sanctuaries of Hermes the Ram-bearer and of Hermes whom they 
call Champion. As to the former surname, they say that Hermes 
averted a plague from Tanagra by carrying a ram round the walls, 
and therefore Calamis made an image of Hermes carrying a ram 
on his shoulders. And at the festival of Hermes, the lad who is 
judged to be handsomest goes round about the walls carrying a lamb 
on his shoulders. As to Hermes the Champion, they say that 
when the Eretrians crossed in ships from Euboea and landed in 
the territory of Tanagra, Hermes led out the lads to the fight, and, 
armed with a scraper like a lad himself, did more than any one to 
rout the Euboeans. In the sanctuary of the Champion are preserved 
the remains of the wild strawberry-tree under which they believe 

that Hermes was nurtured. Not far off is a theatre, and beside it a 
colonnade. No Greek people, it seems to me, have regulated the 
worship of the gods so well as the people of Tanagra; for at 
Tanagra the dwelling-houses are in one place, and the sanctuaries 
are in another place, above the houses, in a clear space away from 
the haunts of men. 3. The tomb of Corinna, the only poetess of 3 
Tanagra, stands in a conspicuous part of the city; and in the 
gymnasium there is a picture of Corinna binding a fillet on her 
head for the poetical victory which she gained over Pindar at Thebes. 
In my opinion she owed her victory in part to her dialect, for she 
composed, not in Doric, like Pindar, but ina dialect which Aeolians 
would understand ; and in part she owed it to her beauty, for she 
was the fairest woman of her time, if we may judge by her portrait. 
4. There are two kinds of cocks at Tanagra, namely, game-cocks 4 
and the sort called blackbirds. These blackbirds are of the size of 
the Lydian birds, but in hue the bird is like a raven, while the 
wattles and comb are like an anemone; and they have small white 
marks on the tip of the beak and the tip of the tail. Such is their 
appearance. 

5. In Boeotia, to the left of the Euripus, is Mount Messapius, 5 
and at its foot, beside the sea, is a Boeotian city, Anthedon. Some 
say that the city got its name from a nymph Anthedon, while others 
say that one Anthas reigned here, a son of Poseidon and Alcyone, 
daughter of Atlas. Just about the centre of the city is a sanctuary of 
the Cabiri surrounded by a grove, and near it is a temple of 
Demeter and her daughter with images of white marble. There is 6 
a sanctuary of Dionysus with an image in front of the city, on the 
inland side. Here are the graves of the children of Iphimedea and 
Aloeus. Homer and Pindar agree in saying that their death was 
caused by Apollo. <Pindar adds> that they met their doom in Naxos, 
the island lying off Paros. 6. Their tombs are at Anthedon, and on 
the coast there is what is called Glaucus’ Leap. That Glaucus was 7 
a fisherman, and that by eating of a certain grass he was turned into 
a demon of the sea who foretells men the future, is believed by 
people in general, and many a tale do seafaring men in particular 
tell every year about the prophetic gift of Glaucus. Pindar and 
Aeschylus heard the story from the Anthedonians. The former 
has not said much about it in his poetry, but Aeschylus made it the 
subject of a play. 

XXITI 

τ. Before the Proetidian gate at Thebes is the gymnasium 
called the gymnasium of Iolaus, and a stadium formed by a bank 
of earth like the stadiums at Olympia and Epidaurus. Here, 
too, is shown a shrine of the hero Iolaus. The Thebans them- 

selves admit that Iolaus met his end in Sardinia along with the 
Athenians and Thespians who had crossed the sea with him. 2. 

2 Passing over the right side of the stadium you come to a hippo- 
drome in which is the tomb of Pindar. It chanced that the 
youthful Pindar was once journeying to Thespiae in the hot 
season at the hour of noon. Weariness and drowsiness overtook 
him, and he laid him down without more ado a little way above the 
road. And while he slept, bees flew to him and plastered honey 

3 on his lips. Such was the beginning of his career of song. When 
his fame was spread abroad from one end of Greece to the other, 
the Pythian priestess set him on a still higher pinnacle of renown by 
bidding the Delphians give to Pindar an equal share of all the first- 
fruits they offered to Apollo. It is said, too, that in his old age 
there was vouchsafed to him a vision in a dream. As he slept 
Proserpine stood by him and said that of all the deities she alone 
had not been hymned by him, but that, nevertheless, he should make 

4a song on her also when he was come to her. Before ten days 
were out Pindar had paid the debt of nature. But there was in 
Thebes an old woman, a relation of Pindar’s, who had practised 
singing most of his songs. ‘To her Pindar appeared in a dream and 
sang to her a hymn on Proserpine; and she, as soon as she was 
awake, wrote down all the song she had heard him singing in her 
dream. In this song, amongst the epithets applied to Hades is that 
of ‘golden-reined,’ obviously in reference to the rape of Proserpine. 

5 3. The road from here to Acraephnium is mostly over a level 
country. They say that the city of Acraephnium originally belonged 
to the territory of Thebes, and I found that when Alexander 
destroyed Thebes, some of the Thebans made their way hither, and 
being feeble and old they could not escape to Attica, and so took 
up their abode here. The town stands on Mount Ptous: a temple 

6and an image of Dionysus here are worth seeing. About fifteen 
furlongs to the right of the city is the sanctuary of Ptoan Apollo. 
The poet Asius says that Ptous, after whom Apollo and the 
mountain were named, was a son of Athamas and Themisto. 
Before the invasion of the Macedonians under Alexander and the 
destruction of Thebes there was an infallible oracle here. It is said 
that once a man of Europus named Mys was sent by Mardonius 
and inquired of the oracle in his own tongue, and the god answered 
him likewise, not in Greek, but in the Carian language. 

7 4. Having crossed Mount Ptous we come to ἃ Boeotian city, 
Larymna, on the sea. They say it got its name from Larymna, 
daughter of Cynus. Her more remote ancestors I will mention in the 
section on Locris. Larymna anciently belonged to Opus ; but when 
Thebes grew powerful the people of Larymna voluntarily joined 
the Boeotian confederacy. Here there is a temple of Dionysus with 
a standing image. They have a harbour where the water is deep 

CHS, XXIII-XXV COPAIC LAKE—HALAE 473 

close in shore; and wild boars may be hunted in the mountains 
above the city. 

XXIV 

τ. Following the straight road from Acraephnium to the 
Cephisian or, as it is sometimes called, the Copaic Lake, we come 
to the Athamantian plain: they say that Athamas dwelt in it. The 
river Cephisus falls into the lake: it rises at Lilaea in Phocis. And 
sailing across the lake you come to Copae, a town on the bank of 
the lake. 2. This town is mentioned by Homer in the Catalogue. 
Here are sanctuaries of Demeter, Dionysus, and Serapis. The 2 
Boeotians say that there were once other towns named Athens and 
Eleusis beside the lake, but that in winter the lake flooded and 
destroyed them. The fish in the Cephisian Lake do not differ from 
the fish usually found in lakes; but the eels in it are very large and 
very good to eat. 

3. About twelve furlongs to the left of Copae is Olmones, and 3 
about seven furlongs from Olmones is Hyettus: both places are 
and have always been mere villages. Both they and the Athamantian 
plain belong, I think, to the district of Orchomenus. The traditions 
which I heard about Hyettus an Argive, and Olmus, son of Sisyphus, 
will be included in my account of Orchomenus. At Olmones they 
had nothing whatever to show that was worth seeing; but at 
Hyettus there is a temple of Hercules, and the sick can be healed 
by him: he is represented, not by an artificial image, but in the 
ancient fashion by an unwrought stone. 

4. About twenty furlongs distant from Hyettus is Cyrtones: the 4 
old name of the town, they say, was Cyrtone. It stands on a lofty 
mountain, and there is a temple and grove of Apollo here: there are 
images of Apollo and Artemis, both represented standing. Here, 
too, there is cold water welling up from a rock. ‘There is a 
sanctuary of the nymphs at the spring and a small grove. All the 
trees in the grove have been planted. 

5. In crossing the mountain from Cyrtones you come to a town 5 
Corsea: beneath it is a grove of forest trees, most of them evergreen 
oaks. In the grove stands a small image of Hermes in the open 
air: it is about half a furlong from Corsea. Having descended into 
the level ground we reach a river called the Platanius, flowing into 
the sea. On the right of the river is Halae, the last town in 
Boeotia. It is situated on the arm of the sea which separates the 
mainland of Locris from Euboea. 

XXV 

1. Close to the Neistan gate of Thebes is the tomb of Menoeceus, 
son of Creon. He slew himself voluntarily in obedience to the 

474 SANCTUARY OF THE CABIRI BK. 1X. BOEOTIA 

Delphic oracle when Polynices and his army came from Argos. On 
the tomb of Menoeceus there grows a pomegranate-tree: if you 
break the outer husk of the ripe fruit, you will find the inside like 
blood. This pomegranate-tree is living. The Thebans say that 
they were the first people in whose land grew a vine, but they have 
no memorial of this to show. 2. They say that not far from the 
grave of Menoeceus the sons of Oedipus fell by each other’s hands in 
single combat. A pillar stands to mark the scene of the combat : 
on it is a shield in stone. A_ place is pointed out where 
the Thebans say that Hera was beguiled by Zeus into giving 
the breast to the infant Hercules. This whole place is called the 

Dragging of Antigone ; for when with all her efforts Antigone could 

not lift the corpse of Polynices, she hit upon the plan of dragging it, 

until she had dragged and cast it upon the lighted pyre of Eteocles. 
3. The river Dirce is named after the wife of Lycus. The story 

goes that she tormented Antiope, and was therefore killed by 
Antiope’s children. Crossing the Dirce we come to the ruins of 
Pindar’s house, and to a sanctuary of Mother Dindymene. The 
sanctuary was dedicated by Pindar: the image is a work of Aris- 
tomedes and Socrates, two Theban artists. It is the custom to 
open the sanctuary on a single day each year, not more. I was 
fortunate enough to arrive on that very day, and I saw the image, 
which, with the throne, is made of Pentelic marble. 

4 4. On the road which runs from the Neistan gate we come 
to a sanctuary of Themis with an image of white marble, then 
to a sanctuary of the Fates, and then to a sanctuary of Zeus of the 
Market. The image of the last is of stone: of the Fates there are 
no images. A little farther on stands an image of Hercules in the 
open air: it bears the surname of Nose-docker, because, according 
to the Thebans, Hercules insultingly cut off the noses of the heralds 
whom the Orchomenians sent to demand tribute. 

5 5. Five-and-twenty furlongs from here you come to a grove of 
Cabirian Demeter and the Maid: the initiated are allowed to enter it. 
About seven furlongs from this grove is the sanctuary of the Cabiri. 
I must crave pardon of the curious if I preserve silence as to who 
the Cabiri are, and what rites are performed in honour of them and 

6 their mother. 6. There is, however, nothing to prevent me dis- 
closing the account which the Thebans give of the origin of the rites. 
They say that in this place there was once a city, the men of which 
were named Cabiri ; and that Demeter made the acquaintance of 
Prometheus, one of the Cabiri, and of his son Aetnaeus, and 
entrusted something to their care; but what it was she entrusted 
to them and what happened to it, I thought it wrong to set down. 
At all events, the mysteries are a gift of Demeter to the Cabiri. 

7 At the time of the invasion of the Epigoni and the capture of 
Thebes, the Cabiri were driven from their homes by the Argives, 

N 

ῳϑ 

and for a time the mysteries fell into abeyance. But they say that 
afterwards Pelarge, daughter of Potneus, and her husband, Isthmiades, 
instituted the orgies afresh, and transferred them to a place called 
Alexiarus. But because Pelarge performed the initiations outside 8 
of the ancient boundaries, Telondes and all who were left of the race 
of the Cabiri returned again to Cabiraea. Amongst the honours 
which, in accordance with an oracle of Dodona, were to be instituted 
in honour of Pelarge, was the sacrifice of a pregnant victim. 7. The 
wrath of the Cabiri is implacable, as has been often proved. For 9 
instance, certain private persons dared to imitate the Theban rites at 
Naupactus, and were soon overtaken by the penalty of their crime. 
Again, out of the remnant of the army of Xerxes which was left with 
Mardonius in Boeotia, all who entered the sanctuary of the Cabiri, 
moved perhaps by hope of great treasures, but rather, I fancy, 
by contempt for religion, immediately went out of their senses, and 
perished by flinging themselves into the sea or from the tops of 
crags. Once more, when Alexander after his victory gave Thebes τὸ 
and all the land of Thebes to the flames, some Macedonians who 
entered the sanctuary of the Cabiri because it was in the enemy’s 
country, were destroyed by thunderbolts and lightning from heaven. 
So holy has this sanctuary been from the beginning. 

XXVI 

:. To the right of the Cabirian sanctuary is a plain called after 
a soothsayer Tenerus, whom they believe to be a son of Apollo and 
Melia, and there is also a great sanctuary of Hercules surnamed the 
Horse-binder. For they say that the Orchomenians came hither 
with an army, and that by night Hercules took and bound fast their 
chariot-horses. 2. Farther on we come to the mountain from which 2 
they say the Sphinx used to sally, reciting a riddle which proved 
fatal to those whom she caught. Others say that she was a pirate 
who, roving with a naval force, touched at Anthedon, and seizing 
this mountain, engaged in pillage till Oedipus conquered her by the 
superior numbers of an army which he brought from Corinth. An- 3 
other story is that she was a bastard daughter of Laius, who for 
the love he bore her revealed to her the oracle that had been given 
to Cadmus at Delphi. But no one knew the oracle except the 
kings. Now Laius had sons by concubines, and the Delphic oracle 
referred only to Epicaste and her children. So when any of her 4 
brothers came to claim the throne as against the Sphinx, she dealt 
subtly with them, pretending that, as sons of Laius, they must 
surely know the oracle given to Cadmus. And when they could 
not answer, she put them to death on the ground that their claim 
to the blood royal and the kingdom was baseless. But when 
Oedipus came, it appears that he had learnt the oracle in a dream. 

5 3. Fifteen furlongs from this mountain are the ruins of a city 
Onchestus : they say that Onchestus, a son of Poseidon, dwelt here. 
In my time there remained a temple and image of Onchestian 
Poseidon and the grove which Homer praised. 

6 4. Turning to the left from the Cabirian sanctuary, and going on 
for about fifty furlongs, you come to Thespiae, which is built at the 
foot of Mount Helicon. They say that Thespia was a daughter of 
Asopus, and that the city was called after her. Others say that one 
Thespius, a descendant of Erechtheus, came from Athens and gave 

7 his name to the city. 5. In the city of Thespiae there is a bronze 
image of Saviour Zeus. ‘The story they tell of it is that once upon 
a time, when a dragon was ravaging the city, the god commanded 
that every year the lad on whom the lot fell should be given to 
the beast. They say that they do not remember the names of the 
victims who perished; but that when the lot fell on Cleostratus, 

8 his lover Menestratus resorted to the following expedient. He 
had a bronze breast-plate made, with a fish-hook on the inside of 
each of its plates. Then he put on the breast-plate and freely 
surrendered himself to the dragon, with the certainty that he would 
kill the monster and be killed by it. Hence Zeus got the surname 
of Saviour. The image of Dionysus and that of Fortune, and else- 
where that of Health . . . but the image of Worker Athena and 
that of Wealth standing beside her were made by . . . 

XXVII 

1. Of all the gods the Thespians honour Love the most, and 
have always done so: they have a very ancient image of him, con- 
sisting of an unwrought stone. Who it was that taught the 
Thespians to worship Love above all the gods, I do not know. 
His worship is equally observed by the people of Parium on 
the Hellespont, who were originally a colony from Erythrae in 
Ionia, but are now dependent on Rome. 2. The general 
opinion is that Love is the youngest of the gods, and that he is 
a son of Aphrodite. But Olen the Lycian, author of the oldest 
Greek hymns, says in his hymn to Ilithyia that she is mother of 
Love. After Olen were the poets Pamphos and Orpheus, both of 
whom composed poems on Love to be sung by the Lycomids at the 
performance of the rites. I read . . . in conversation with a Torch- 
bearer. But on that topic I will say no more. Hesiod, or the 
person who fathered the Zeogony on him, says, I am aware, that 
Chaos first came into being, and that after Chaos were born Earth 
3.and Tartarus and Love. Sappho the Lesbian sang much of Love, 

but her utterances do not agree with each other. 
3. Afterwards Lysippus made a bronze statue of Love for the 
Thespians: Praxiteles had previously made one of Pentelic marble. 

N 

The story of the trick which Phryne played Praxiteles has been 
told by me elsewhere. They say that the first to remove 
the image of Love was the Roman Emperor Caius (Caligula), 
and that it was restored by Claudius only to be a second time 
carried off by Nero. At Rome it was destroyed by fire. Of the 4 
men who thus sinned against the god, Caius, in the act of giving 
the watchword, was despatched by a soldier, whose rage he had 
excited by always giving him, with a covert taunt, the same watch- 
word ; while Nero, besides his conduct to his mother, was guilty of 
accursed and unloyely crimes against his wives. The present image 
of Love at Thespiae is a copy, by the Athenian Menodorus, of the 
work of Praxiteles. 4. Here, too, are works of Praxiteles’ own 5 
hand, an Aphrodite and a statue of Phryne, both in stone. Else- 
where there is a sanctuary of Black Aphrodite, also a theatre and 
a market-place which are both worth seeing. Here stands a bronze 
statue of Hesiod. Not far from the market-place is a bronze 
Victory and a small temple of the Muses containing little images 
made of stone. 

5. There is also a sanctuary of Hercules at Thespiae. A virgin 6 
acts as his priestess till her death. The cause of this was, they say, 
as follows :—Hercules, in a single night, had connection with all the 
fifty daughters of Thestius save one, who alone refused to share his 
bed. . . . in consideration sentenced her to remain a virgin all the 
days of her life, serving him as priestess. I have heard another 7 
story, namely, that Hercules had connection with all the daughters 
of Thestius in the same night, and that they all bore him male 
children, the youngest and eldest giving birth to twins. But I can- 
not think it credible that Hercules carried his anger at a friend’s 
daughter so far. Besides, while he was still among men, punishing 
other people for presumption and especially for impiety, it is not 
likely that he would have established a temple with a priestess all 
for himself, just as if he were a god. As a matter of fact, the 8 
sanctuary seemed to me older than the time of Hercules, the son of 
Amphitryo, and I judged it to belong to the Hercules who is called 
one of the Idaean Dactyls, the same of whom I found sanctuaries 
at Erythrae in Ionia and at Tyre. Nor are the Boeotians ignorant 
of this name of Hercules, for they say themselves that the sanctuary 
of Mycalessian Demeter is entrusted to the Idaean Hercules. 

XXVIII 

τ. Helicon is one of the Greek mountains which have the finest 
soil, and are most thickly wooded with cultivated trees; and the 
wild strawberry bushes here furnish goats with a sweeter berry 
than is to be found anywhere else. The mountaineers of Helicon 
say that none of the herbs and roots that grow on the mountain 

are at all poisonous to man. Nay more, the food on which 
snakes here live actually weakens their venom, so that the people 
who are bitten usually escape, if they happen to fall in with a 
Libyan of the race of the Psyllians, or with any suitable medicine. 

22. It is true that in the most venomous snakes the poison is of 
itself fatal to man and to all animals alike; but the food contri- 
butes not a little to the strength of the poison. Thus I have 
been told by a Phoenician man that in the highlands of Phoenicia 
the vipers are rendered more venomous by the roots which they eat. 
He said that he had seen with his own eyes a man, fleeing from the 
attack of a viper, run up a tree: then up came the viper, blew a 
whiff of its venom at the tree, and the man was dead. So he told 

3me. As to the vipers that haunt the balsam-trees in the land of the 
Arabs, I know the following facts. The balsam-trees are about the 
size of a myrtle bush, and the leaves are like those of the herb mar- 
joram. The Arabian vipers lodge, in larger or smaller numbers, 
under each tree ; for the juice of the balsam is their favourite food, 

4 and besides they love the shadow of the plants. When the season 
for gathering the juice of the balsam has come, the Arabs provide 
themselves with two sticks apiece, and by rattling the sticks together 
they drive away the vipers. But they will not kill them, for they 
believe them to be sacred to the balsam-trees. If a man happens 
to be bitten by one of these vipers the wound is like the wound of 
a knife, but there is no danger from the venom. For as the vipers 
feed on the most fragrant of perfumes, their venom takes a milder 
and less deadly complexion. These things are so. 

XXIX 

1. They say that the first who sacrificed to the Muses on Helicon, 
and called the mountain sacred to the Muses, were Ephialtes and 
Otus: they also, it is said, founded Ascra. To this the poet 
Hegesinus refers in his Atthis :— 

And with Ascra lay the Earth-shaking Poseidon, 

And she, when the revolving year came round, bore him a son 
Oeoclus, who first with the children of Aloeus founded 

Ascra, which lies at the foot of Helicon, where springs abound. 

iS) 

This poem of Hegesinus I have not read: it was lost before my 
time ; but the verses are quoted as evidence by Callipus of Corinth 
in his history of Orchomenus, and I have profited by his information 
to do the same. Of Ascra nothing worth mentioning was left in my 
time except one tower. 2. The sons of Aloeus believed that the 
Muses were three in number, and the names they gave them were 
3 Melete (‘practice’), Mneme (‘memory’), Aoede (‘song’). But they 
say that afterwards Pierus, a Macedonian, who gave his name to 

the mountain in Macedonia, came to Thespiae and introduced nine 
Muses, and changed their names to those which they now bear. 
These views Pierus adopted, either because they seemed to him wiser, 
or because an oracle commanded him to do so, or because he learned 
them from one of the Thracians. For of yore the Thracians had the 
reputation of being a more gifted race than the Macedonians, and 
especially of not being so careless in matters of religion. But some 4 
say that Pierus had nine daughters, and that their names were those 
of the goddesses, and that all whom the Greeks called sons of the 
Muses were sons of the daughters of Pierus. In the preamble to the 
elegy which Mimnermus composed on the battle fought by the 
Smyrnaeans against Gyges and the Lydians, he says that the elder 
Muses are daughters of Sky, and that there are younger Muses, 
daughters of Zeus. 

3. On Helicon, as you go to the grove of the Muses, you see on 5 
the left the spring Aganippe : they say that Aganippe was a daughter 
of the Termesus, which flows round Helicon. On the straight road 
to the grove you come to a likeness of Eupheme carved in relief on 
a stone: they say she was the Muses’ nurse. After her likeness 6 
there is a portrait of Linus on a small rock cut to resemble a grotto: 
they sacrifice to him as to a hero every year before they sacrifice to 
the Muses. It is said that this Linus was a son of Urania and 
Amphimarus, son of Poseidon, and that he gained a greater reputa- 
tion for music than all his predecessors and contemporaries, and 
was slain by Apollo for vying with him in song. When Linus died 7 
the lamentation for him spread, it appears, to all foreign lands, so 
that with the Egyptians also he passed into a song, which in their 
native tongue they call Maneros. As to the Greek poets, Homer 
knew that the sufferings of Linus were the theme of a Greek song ; 
so among the scenes which he says Hephaestus wrought on the 
shield of Achilles is a minstrel boy singing the song of Linus:— 

And in their midst a boy upon a clear-toned harp 
Played charmingly, and as he played he sang of Linus fair. 

Pamphos, author of the oldest Athenian hymns, called him Oetolinus 8 
(‘doomed Linus’) at the time when the mourning for him was at its 
height. Sappho the Lesbian, borrowing the name of Oetolinus from 
the poem of Pamphos, sang of Adonis and Oetolinus together. The 
Thebans say that Linus was buried in their land, and that after the 
defeat of the Greeks at Chaeronea, Philip, son of Amyntas, in 
obedience to a vision of a dream, took up his bones and brought 
them to Macedonia, but that afterwards, in consequence of other 
dreams, he sent them back to Thebes. However, the tombstone, 9 
they say, and all the other marks of the grave have disappeared in 
course of time. The Thebans further aver that after this Linus there 
was another Linus called the son of Ismenius, that he was a teacher 

of music, and that Hercules in his boyhood killed him. Neither 
Linus, son of Amphimarus, nor the later Linus, composed poems ; 
or if they did, the poems have not come down to posterity. 

XXX 

1. First you come to images of all the Muses by Cephisodotus. 
A little farther on you come to images of three of them by the same 
artist, three others by Strongylion (a sculptor unrivalled in his repre- 
sentations of oxen and horses), and the remaining three by Olym- 
piosthenes. There is also on Helicon a bronze Apollo fighting with 
Hermes for the lyre. Also there is a Dionysus by Lysippus: the 
standing image of Dionysus was dedicated by Sulla, and is the finest 
of all the works of Myron, next to his statue of Erechtheus at 
Athens. It was not Sulla’s to dedicate: he took it from the Minyans 
of Orchomenus. ‘This is what the Greeks call worshipping God with 
other people’s incense. 

2. They have set up statues of the following poets and famous 
musicians :—Thamyris, represented as he was after he had become 
blind, holding a broken lyre; Arion of Methymna on a dolphin. 
The sculptor who fashioned the statue of Sacadas the Argive, 
not understanding Pindar’s poem on him, has made the flute- 
3 player no bigger than his flute. Hesiod, too, is seated holding 

a lute on his knees, which is not at all appropriate for Hesiod, 
since it is plain from his own poems that he sang with a laurel 
wand in his hand. Though I have investigated very carefully 
the dates of Hesiod and Homer, I do not like to. state my results, 
knowing as I do the carping disposition of some people, especi- 
4ally of the professors of poetry at the present day. 3. There 
is a statue of Orpheus, the Thracian, with Telete standing by his 
side, and round about him are beasts in stone and bronze listening 
to his song. One of the many falsehoods believed by the Greeks is 
that Orpheus was a son of the Muse Calliope, and not of the daughter 
of Pierus, that the beasts followed him spellbound as he sang, and that 
he went alive to hell to beg his wife from the nether gods. In my 
opinion Orpheus was a man who surpassed his predecessors in the 
beauty of his poetry, and attained great power because he was be- 
lieved to have discovered mystic rites, purifications for wicked deeds, 
remedies for diseases, and modes of averting the wrath of the gods. 
5 They say that the Thracian women plotted his death, because he had 
persuaded their husbands to follow him in his roamings, but that they 
did not dare to carry out their plot for fear of their husbands ; how- 
ever, when they had drunk deep of wine, they did the deed, and from 
that time it has been the rule for the men to march to battle drunk. 
But some say that Orpheus was struck dead by the god with a 
thunderbolt on account of certain revelations which he had made to 

No 

men at the mysteries. Others say that his wife died before him, 6 
and that for her sake he went to Aornum in Thesprotis, where 
there was of old an oracle of the dead: he thought that the 
soul of Eurydice was following him, but having lost her by 
turning round to look at her, he put an end to himself for grief. 
The Thracians say that the nightingales that have their nests on 
Orpheus’ grave sing sweeter and stronger. The Macedonians of 7 
the district at the foot of Mount Pieria and the city of Dium say 
that Orpheus met his end there at the hands of the women. 
Twenty furlongs along the road that leads from Dium to the 
mountain there stands on the right a pillar surmounted by a stone 
urn; and the urn, according to the natives, contains the bones of 
Orpheus. 4. There is also a river Helicon, which after a course 8 
of seventy-five furlongs disappears underground. Then, after an 
interval of just twenty-two furlongs, the water rises again, and taking 
the name of Baphyra instead of Helicon descends to the sea, a 
navigable river. The people of Dium say that originally this river 
flowed above ground throughout its whole course, but that the 
women who killed Orpheus wished to wash off the blood in its 
stream, and that the river dived underground in order not to lend its 
water to the cleansing of the guilt of blood. 5. Another account, 9 
which I heard in Larisa, was that on Mount Olympus there is a city 
Libethra, on the Macedonian side of the mountain, and that not 
far from the city is the tomb of Orpheus, and that the people of the 
city received an oracle sent from Dionysus in Thrace, to the effect 
that whenever the sun should look on the bones of Orpheus, the 
city of Libethra would be destroyed by a boar. ‘They gave little 
heed to the oracle, thinking that no beast would be big enough and 
strong enough to take their city, and that a boar in particular ts bold 
rather than strong. But in God’s good time there befell them what 
follows. Just about noon a shepherd laid him down on the grave 
of Orpheus and went to sleep. But as he slept he was moved to 
sing verses of Orpheus’ in a strong, sweet voice. So the herdsmen 
and ploughmen in the neighbourhood left every man his work, and 
gathered to listen to the song of the sleeping shepherd ; and what 
with jostling and struggling to get next the shepherd, they overthrew 
the pillar, and the urn fell from it and was broken, and so the sun 
looked on what was left of the bones of Orpheus. That very night 11 
God sent the rain in torrents from heaven, and the river Sys 
(‘boar ’)—one of the torrents on Olympus—broke down the walls of 
Libethra, overthrew the sanctuaries of the gods and the houses of 
men, and drowned the people and every living thing in the city. 
After the destruction of Libethra, the Macedonians of Dium (so my 
Larisaean friend informed me) brought the bones of Orpheus to their 
own land. Whoever has studied poetry knows that all the hymns 12 
of Orpheus are very short, and that their total number is not large. 
VOL. I 21 

" 

fe) 

6. They are known to the Lycomids, who chant them at the cele- 
bration of the rites. For poetical beauty they may rank next to the 
hymns of Homer, and they have received still higher marks of 
divine favour. 

XXXI 

1. There is also on Helicon a statue of Arsinoe, whom her 
brother Ptolemy took to wife. She is carried by a bronze ostrich. 
Ostriches have wings like other birds, but their bodies are so large 
and heavy that their wings are powerless to raise them into the air. 

22. Here, too, is a statue of a deer suckling the infant Telephus, 
son of Hercules: beside it is an ox and an image of Priapus which 
is worth seeing. This god is worshipped where there are pastures for 
goats and sheep or swarms of bees; but the people of Lampsacus 
esteem him more than all the gods, saying that he is a son of 
Dionysus and Aphrodite. 

3 3. Of the tripods that stand on Helicon the most ancient is 
that which Hesiod is said to have received at Chalcis on the 
Euripus for a victory in song. People dwell round about the grove, 
and the Thespians hold a festival here and games, called the 
Musaea. ‘They also hold games in honour of Love, in which they 
offer prizes for athletic sports as well as for music. If you ascend 
about twenty furlongs up from this grove, you come to the fountain 
called the Horse’s Fount (A/ippokrene): they say it was produced 

4 by Bellerophon’s steed touching the earth with his hoof. 4. The 
Boeotians of Helicon have a tradition that Hesiod composed 
nothing but the Works, and even from it they strike out the 
preliminary address to the Muses, saying that the poem begins with 
the passage about the Strifes. They showed me also beside the 
spring a leaden tablet, very time-worn, on which are engraved the 

5 Works. There is another opinion, quite distinct from the former, 
that Hesiod composed a great number of poems, namely, the poem on 
women, the poem called the Great Loeae, the Zheogony, the poem on 
the soothsayer Melampus, the poem on the descent of Theseus 
and Pirithous to hell, the Precepts of Chiron for the instruction of 
Achilles, and various other poems besides the Works and Days. 
Those who hold this view also say that Hesiod was taught soothsaying 
by the Acarnanians, and there is a poem on soothsaying, which I 
have myself read, and a work on the interpretation of prodigies. 5. 

6 Opposite accounts are also given of Hesiod’s death. All are agreed 
that Ctimenus and Antiphus, the sons of Ganyctor, fled from 
Naupactus to Molycria on account of the murder of Hesiod, and 
that, being there guilty of impiety towards Poseidon, they suffered 
the penalty of their crime. The young men’s sister had been defiled, 
and some say that the deed was Hesiod’s, while others affirm that 

CHS, XXX-XXXII CRE UOSTS—THISBE—TIPHA 483 

rumour falsely accused him of the crime. So different are the 
accounts of Hesiod’s life and poems. 

6. On the very summit of Helicon is a small river, the Olmius. 7 
In the Thespian district is a place named Donacon (‘ reed-bed’), and 
here is Narcissus’ spring. ‘They say that Narcissus looked into this 
water, and not perceiving that what he saw was his own reflection, 
fell in love with himself unaware, and died of love at the spring. 
But it is sheer folly to suppose that a person who has reached the 
age of falling in love should be unable to distinguish between a man 
and his reflection. There is another story about Narcissus which, 8 
though less known than the former, is also current. He had, it is 
said, a twin sister who resembled him in every feature, and their 
hair was the same, and they dressed alike, and went out hunting 
together. But Narcissus loved his sister, and when the girl died 
he used to haunt the spring, knowing that what he saw was his own 
reflection, but finding solace in imagining that he was looking, 
not at his own reflection, but at his sister’s likeness. The flower 9 
narcissus grew, I believe, before Narcissus’ time, at least if we may 
judge by the verses of Pamphos. For Pamphos, who was born 
many years before Narcissus the Thespian, says that the Maid, 
the daughter of Demeter, was carried off while she was playing and 
gathering flowers, and that the flowers by which she was beguiled 
were not violets, but narcissuses. 

XXXII 

1. At Creusis, the port of Thespiae, there is no public monu- 
ment, but in the house of a private man there was an image of 
Dionysus made of gypsum and painted. The voyage from Pelo- 
ponnese to Creusis is tortuous and stormy, for headlands jut out 
so that you cannot steer straight across, and besides, squalls come 
sweeping down from the mountains. 

2. Sailing from Creusis and standing, not out to sea, but along 2 
the Boeotian coast, you reach on the right a city Thisbe. First 
there is a mountain on the coast: crossing over the mountain you 
will come to a plain, and then to another mountain, at the skirts of 
which lies the city. There is a sanctuary of Hercules here with 
a standing image of stone, and they hold a festival of Hercules. 
Water is here so plentiful that the plain between the mountains 3 
must inevitably have been a lake, were it not that they have con- 
structed a strong dyke right across it; and thus every second year 
they divert the water to the farther side of the dyke and till the land 
on the other. ‘They say that Thisbe was a local nymph from whom 
the city took its name. 

3. Coasting along from Thisbe we come to a small town Tipha 4 
on the coast. ‘There is a sanctuary of Hercules at Tipha, and they 

hold an annual festival. The Tiphaeans claim to have been from 
antiquity the best sailors in Boeotia: they tell how a townsman of 
theirs, Tiphys, was chosen pilot of the Azgo,; and they point out 
the place off the city where they say the Arvgo anchored on her 
return voyage from Colchis. 

4. Going inland from Thespiae we come to Haliartus. Who 
founded Haliartus and Coronea is a topic which cannot naturally be 
severed from the history of Orchomenus. In the invasion of the 
Medes the Haliartians took the side of Greece, so a division of 
Xerxes’ army attacked and burned their land and city. In Hali- 
artus there is the tomb of Lysander the Lacedaemonian. He had 
made an assault on the walls of Haliartus, which was garrisoned by 
troops from Thebes and Athens: the enemy made a sortie, and he 
6 fell in the battle. 5. In some respects Lysander deserves the highest 

praise, but in others severe censure. Of ability he certainly gave 
proof. For being in command of the Peloponnesian galleys he 
took advantage of the absence of Alcibiades from the fleet to cajole 
Alcibiades’ pilot, Antiochus, into the belief that he was a match 
for the Lacedaemonians at sea; and when Antiochus, in a spirit 
of bravado, rashly put to sea, Lysander defeated him not far from 
7 the city of Colophon. When he was despatched a second time 
from Sparta to take command of the fleet, he so captivated Cyrus 
that he had only to ask for money for the fleet and it flowed in 
promptly and abundantly. Again, when an Athenian fleet of a 
hundred sail was anchored at Aegospotami, he watched for the 
moment when the sailors were dispersed to fetch water and procure 
provisions, and then captured their vessels. The following act is 
8a proof of his justice. Autolycus, the pancratiast, whose statue I 
have seen in the Athenian Prytaneum, had a dispute about some 
piece of property with Eteonicus the Spartan. The latter was con- 
victed of putting forward an unjust plea; but as the government of 
Athens was at that time in the hands of the Thirty, and as Lysander 
had not yet quitted the city, Eteonicus was encouraged to have 
recourse to blows, and when Autolycus stood on his defence, 
Eteonicus haled him before Lysander, making quite certain that the 
latter would give judgment in his favour. But Lysander decided 
that Eteonicus was in the wrong, and dismissed him with a rebuke. 
96. But if these acts were honourable to Lysander, the following 
were disgraceful to him. He put to the sword Philocles the 
Athenian general at Aegospotami, together with about four thousand 
Athenian prisoners, and did not even accord them burial, —a 
favour which the Athenians granted to the Medes who landed at 
Marathon, and which King Xerxes vouchsafed to the Lacedaemonians 
themselves who fell at Thermopylae. But he brought a still greater 
reproach on his country by the decemvirates which he established in 
10 the cities, and by the Laconian governors. And whereas, warned 

σι 

by an oracle that avarice alone would prove the bane of Sparta, the 
Lacedaemonians were not accustomed to amass wealth, Lysander 
imbued them with a keen desire for it. For my part, adopting 
the Persian standard, and judging by the Persian law, I am of 
opinion that Lysander did more harm than good to Lacedaemon. 

XXXITI 

1. In Haliartus there is the tomb of Lysander, and a shrine of 
the hero Cecrops, son of Pandion. Mount Tilphusius and the 
spring called Tilphusa are distant just fifty furlongs from Hali- 
artus. The Greeks say that when the Argives, along with the sons 
of Polynices, had captured Thebes, and were taking Tiresias with 
some more of the spoil to the god at Delphi, Tiresias was athirst, 
and having drunk by the way of the spring Tilphusa, he gave up 
the ghost; and his grave is at the spring. However, they say 2 
that his daughter Manto was bestowed by the Argives on Apollo, 
but that at the god’s command she crossed the sea to the district of 
Colophon in what is now Ionia. There she married Rhacius, a 
Cretan. The rest of the history of Tiresias, the number of the 
years which he is recorded to have lived, how he was changed from 
a woman into a man, and how Homer in the Odyssey represents 
him as the only man of understanding in hell—all this every one 
has heard of. 2. At Haliartus there is in the open air a sanctuary of 3 
the goddesses, whom they call Praxidicae (‘ exactors of punishment’). 
Here the Haliartians swear, but the oath is not one that they take 
lightly. The sanctuary of these goddesses is at Mount Tilphusius. 
There are temples in Haliartus without images and without roofs: I 
could not even learn to whom these temples were erected. 

3. In the territory of Haliartus there is a river Lophis. It is 4 
said that the district being originally parched and waterless, one of 
the rulers went to Delphi and inquired how they should find water 
in the land. The Pythian priestess commanded him to slay the 
first person he should meet on his return to Haliartus. On his 
arrival he was met by his son Lophis, and, without hesitation, he 
struck the young man with his sword. The youth had life enough 
left to run about, and where the blood flowed water gushed from 
the ground. Therefore the river is called Lophis. 

4. Alalcomenae is a small village situated just at the foot of a5 
not very high mountain. Some say that the name is derived from 
Alalcomeneus, an aboriginal, who brought up Athena. Others 
say that Alalcomenia was one of the daughters of Ogygus. On the 
level ground at some distance from the village is a temple of Athena 
with an ancient ivory image. Sulla’s treatment of Athens was 6 
harsh and alien to the Roman character, and his treatment of 
Thebes and Orchomenus was similar ; but he committed yet another 

ὋΣ 

[Ὁ 

486 CORONEA—MOUNT LAPHYVSTIUS BX. IX. BOEOTIA 

outrage at Alalcomenae by carrying off the very image of Athena. 
But after perpetrating these frantic outrages on Greek cities and 
Greek gods he was overtaken by the most loathsome of diseases : lice 
broke out over his body, and that was the miserable end of what 
the world had once esteemed his good fortune. Henceforth the 
sanctuary at Alalcomenae, bereft of its goddess, was neglected. In 
my time another circumstance contributed to the dilapidation of the 
temple. A great strong ivy-tree growing on the walls loosened the 
jointing of the stones and was rending them asunder. 5. Here, too, 
there flows a small torrent. They name it the Triton, because there 
is a story that Athena was brought up beside a river Triton, which 
they suppose to be this Triton, and not the river in Libya which 
issues from the Tritonian lake and falls into the Libyan Sea. 

XXXIV 

1. Before reaching Coronea from Alalcomenae you come to the 
sanctuary of Itonian Athena: the name is derived from Itonus, son 
of Amphictyon, and here the Boeotians meet for their general 
assembly. In the temple there are bronze images of Itonian 
Athena and Zeus: they are works of Agoracritus, a pupil and 
favourite of Phidias; and in my time they dedicated images of the 
Graces also. ‘The following story is also told :—Iodama, priestess 
of the goddess, entered the precinct by night, and Athena appeared 
to her; but on the goddess’s tunic was the head of the Gorgon 
Medusa, and when Iodama saw it she was turned to stone. There- 
fore a woman places fire every day on the altar of Iodama, and as 
she does so she says thrice in the Boeotian dialect that Iodama is 
alive and asks for fire. 

2. Coronea contains the following notable objects. In the 
market-place there is an altar of Hermes Epimelius (‘guardian of 
flocks’), and an altar of the Winds. A little lower down is a sanc- 
tuary of Hera with an ancient image, a work of Pythodorus the 
Theban. In her hand the goddess carries Sirens. For they 
say that the daughters of Achelous were induced by Hera to 
vie with the Muses in singing; and the Muses, being victori- 
ous, are said to have plucked off the Sirens’ feathers, and to 

4have made crowns for themselves out of them. 3. About forty 

furlongs from Coronea is Mount Libethrius, on which are images of 
the Muses and Nymphs, surnamed Libethrian. Also there are 
springs like a woman’s breasts, one named Libethrias and the 
other Petra; and water like milk wells up from them. 

4. From Coronea to Mount Laphystius and the precinct of 
Laphystian Zeus is just twenty furlongs. The image is of stone. 
They say that here, when Athamas was about to sacrifice Phrixus 
and Helle, the ram with the golden fleece was sent by Zeus to the 

children, and they escaped on the back of that ram. Higher up is 
a Hercules surnamed Bright-eyed: the Boeotians say that here 
Hercules came up bringing the hound of hell. As you go down 
from Laphystius to the sanctuary of Itonian Athena, there is a 
river Phalarus which falls into the Cephisian Lake. 

5. Over against Mount Laphystius is Orchomenus, than which 6 
there is no more famous city in Greece. After rising to the highest 
pitch of prosperity it was doomed to experience a fall scarcely less 
complete than that of Mycenae and Delos. All that is known of 
its ancient history is this. They say that Andreus, a son of the 
river Peneus, was the first person who settled here, and that the 
land was named Andreis after him. Being joined by Athamas he 7 
assigned to him, out of his own lands, the district round about 
Mount Laphystius, together with what are now the lands of 
Coronea and Haliartus. Now Athamas believed that he had no 
male children left. For he had himself laid violent hands on 
Learchus and Melicertes; Leucon had sickened and died; and 
as to Phrixus, his father knew not whether he was alive or had 
left offspring. So Athamas adopted Haliartus and Coronus, the 
sons of Thersander, the son of Sisyphus; for Athamas was a 
brother of Sisyphus. But on the return from Colchis of Phrixus 8 
himself or, according to others, of Presbon (the son of Phrixus 
by the daughter of Aeetes), the sons of Thersander allowed that 
the house of Athamas belonged to Athamas and his descendants, 
while they themselves founded Haliartus and Coronea, for Athamas 
gave them a portion of the land. Before these events Andreus had 9 
received from Athamas the hand of Euippe, daughter of Leucon, 
and a son Eteocles was born to him. But, according to the 
local tradition, Eteocles was a son of the river Cephisus ; -hence 
some of the poets in their verses call him Cephisades. This τὸ 
Eteocles, on coming to the throne, allowed the country to be still 
called after Andreus, but he instituted two tribes, of which he 
named the one Cephisias, and the other after himself. When 
Almus, son of Sisyphus, came to him, Eteocles gave him a small 
piece of land to dwell in, and the village was then called Almones, 
after Almus, but afterwards the name Olmones prevailed. 

XXXV 

τ, The Boeotians say that Eteocles was the first person who 
sacrificed to the Graces, Further, they know that he instituted three 
Graces ; but what names he gave them they do not remember. The 
Lacedaemonians, on the other hand, say that there are two Graces, 
that they were established by Lacedaemon, son of Taygete, and 
that he gave them the names of Cleta and Phaenna. ‘These are 2 
suitable names for Graces, and so are the names they go by at 

Athens; for the Athenians also have worshipped from of old two 
Graces—Auxo and Hegemone. Carpo is the name, not of a Grace, 
but of a Season: the other Season is worshipped along with Pan- 

3 dresus by the Athenians under the name of Thallo. It was Eteocles 
of Orchomenus who taught us to pray to three Graces ; and Angelion 
and Tectaeus, the sons of Dionysus, in making the image of Apollo 
for the Delians, placed three Graces in his hand. Moreover, at 
Athens, in front of the entrance to the Acropolis, there are also 
three Graces ; and beside them mysteries are celebrated which are 

4 kept secret from the multitude. Pamphos is the first man we 
know of who sang of the Graces, but he gives no particulars as to 
their numbers or names. Homer, who also mentions the Graces, 
says that one was the wife of Hephaestus, and he simply calls her 
Grace. He says, too, that <Sleep> was a lover of Pasithea, [and 
in] the speech of Sleep this verse occurs :— 

Verily to give me oneof the younger Graces. 

Hence some people have got a notion that Homer knew of other 
elder Graces also. But Hesiod in the Zzeogony (the authenticity 
of which I leave an open question), says that the Graces are 
daughters of Zeus and Eurynome, and that their names are Euphro- 
syne, Aglaia, and Thalia. The same account is to be found in the 
verses of Onomacritus. Antimachus, without mentioning the num- 
ber or names of the Graces, says that they are the daughters of 

Aegle and the Sun. MHermesianax, the elegiac poet, differs from 

his predecessors thus far that he represents Persuasion as also cone 

of the Graces. 

6 2. Who first represented the Graces naked, whether in sculp- 
ture or painting, I could not ascertain. Certainly at an earlier 
time they were habitually represented draped both by sculptors 
and painters. Thus at Smyrna, in the sanctuary of the Nemeses 
above the images there are figures of the Graces in gold, a work 
of Bupalus ; and there is also at Smyrna in the Music Hall a paint- 
ing of a Grace by Apelles. Similarly at Pergamus, in the chamber 

7 of Attalus, there are images of the Graces, also by Bupalus; and at 
what is called the Pythium there is a picture of them by Pythagoras 
of Paros. And Socrates, son of Sophroniscus, wrought images of 
the Graces in front of the entrance to the Acropolis. All these 
are draped. But later artists, I know not why, changed the mode 
of representing them. Certain it is that at the present day the 
Graces are represented naked both in sculpture and painting. 

mn 

XXXVI 

tr. On the death of Eteocles the kingdom devolved on the 
house of Almus. Almus had two daughters, Chrysogenia and 

Chryse, and tradition runs that Chryse had by Ares a son Phlegyas, 
who, when Eteocles died childless, succeeded to the throne. The 2 
name of the whole country was now changed from Andreis to 
Phlegyantis ; and besides the original city of Andreis, Phlegyas 
founded another city, named after himself, whither he gathered all 
the best warriors of Greece. 2. In course of time the reckless and 
daring Phlegyans renounced their connection with Orchomenus and 
began to harry their neighbours, till at last they actually made a 
raid on the sanctuary at Delphi. On that occasion Philammon led 
a picked body of Argives against them ; but he fell in the battle, he 
and hismen. That the Phlegyans delighted in war beyond any of the 3 
Greeks is proved also by the lines in the Z@ad about Ares and 
Terror, the son of Ares :— 

The two were arming for battle to go forth to the Ephyrians 
Or to the great-hearted Phlegyans. 

By the Ephyrians the poet, I think, here means the Ephyrians of 
Thesprotis. But the god utterly overthrew the Phlegyan race by 
continual thunderbolts and violent earthquakes ; and the survivors 
were wasted by a pestilence, but a few of them escaped to Phocis. 

3. As Phlegyas had no children he was succeeded by Chryses, a 4 
son of Poseidon by Chrysogenia, daughter of Almus. Chryses had 
a son Minyas, after whom the people he ruled over are still named 
Minyans. So great were the revenues of Minyas, that he outdid his 
predecessors in riches, and he was the first man we know of who 
built a treasury to store his wealth in. It appears to be a character- 5 
istic of the Greeks to admire what they see abroad more than what 
they see at home. For while distinguished historians have given us 
the minutest descriptions of the Egyptian pyramids, they have not 
even mentioned the treasury of Minyas and the walls of Tiryns, 
which are not a whit less wonderful. 

4. Minyas had a son Orchomenus, in whose reign the city was 6 
called Orchomenus and the people Orchomenians ; nevertheless 
they continued to be called Minyans also, to distinguish them from 
the Orchomenians in Arcadia. ΤῸ the court of King Orchomenus 
came Hyettus from Argos, exiled from his native land for the 
murder of Molurus, son of Arisbas, whom he had caught with his 
wedded wife. Orchomenus assigned to him all the land about what 
is now the village of Hyettus, together with the neighbouring 
territory. Hyettus is also mentioned by the author of the epic 7 
which the Greeks call the Great Hoeae :-— 

But Hyettus slew Molurus, the dear son of Arisbas, 

In the hall on account of his wife’s bed ; 

And he left his home and fled from horse-breeding Argos, 

And he came to Minyan Orchomenus, and the hero 

Received him and gave him a share of his possessions, as was meet. 

8 This Hyettus is the first man who is known to have exacted punish- 
ment for adultery. Afterwards when Draco legislated for the 
Athenians, it was laid down in the code which he drew up during his 
term of office that vengeance inflicted on an adulterer should be one 
of the deeds to which no legal penalty was attached. So high 
did the dignity of the Minyans stand, that even Neleus, son of 
Cretheus, king of Pylus, took a wife from Orchomenus, to wit, 
Chloris, daughter of Amphion, son of Iasius. 

XXXVII 

1. But it was fated that the race of Almus should also become 
extinct ; for Orchomenus left no child, and so the kingdom devolved 
on Clymenus, son of Presbon, son of Phrixus. Clymenus had sons, 
of whom the eldest was Erginus, next to him were Stratius, Arrhon, 
and Pyleus, and youngest of all was Azeus. 

2. Clymenus was murdered at the festival of Onchestian Poseidon 
by some Thebans who had flown into a rage at a trifle; and his 
eldest son Erginus succeeded to the throne. The new king and his 

2 brothers immediately mustered a force and marched against Thebes. 
They gained a victory, and an agreement was then concluded that 
the Thebans should pay an annual tribute for the murder of 
Clymenus. But when Hercules had grown up at Thebes, the 
Thebans were freed from the tribute, and the Minyans suffered a 
great reverse in the war. So, seeing that his people were ground 

3 down to the lowest depths of misery, Erginus made peace with. 

Hercules ; but in the effort to retrieve his former wealth and his old 
prosperity he neglected everything else till, before-he was aware, he 
was fallen on a wifeless and childless old age. But when he had 
amassed wealth he desired to have children born to him. So he 

4repaired to Delphi and asked about children, and the Pythian 
priestess answered him as follows :— 

Erginus, son of Clymenus Presboniades, 
Late art thou come to seek for offspring, but even now 
Put a new tip to the old plough-tree. 

3. So he married a young wife according to the oracle, and had 

by her Trophonius and Agamedes. But Trophonius is said to have 
5 been a son of Apollo, and not of Erginus, and I believe it, and so 
does every one who has gone to inquire of the oracle of ‘Trophonius. 
It is said that when Trophonius and Agamedes were grown up 
they became skilful at building sanctuaries for gods and palaces for 
men; for they built the temple at Delphi for Apollo and the 
treasury for Hyrieus. In the treasury they contrived that one of 
the stones could be removed from the outside, and they always kept 
pilfering the hoard ; but Hyrieus was speechless, seeing the keys 
and all the tokens undisturbed, but the treasures steadily decreasing. 

παν ME oe ee 

Wherefore over the coffers in which were his silver and gold he set 6 
traps, or at any rate something that would hold fast any one who 
should enter and meddle with the treasures. So when Agamedes 
entered he was held fast in the snare; but Trophonius cut off his 
head, lest at daybreak his brother should be put to the torture and 
he himself detected as an accomplice in the crime. The earth 7 
yawned and received Trophonius at that point in the grove at 
Lebadea where is the pit of Agamedes, as it is called, with a 
monument beside it. But the kingdom of Orchomenus passed to 
Ascalaphus and Ialmenus, said to be sons of Ares. Their mother 
was Astyoche, daughter of Actor, son of Azeus, son of Clymenus. 
Under their leadership the Minyans went to the Trojan war. The 8 
Orchomenians also shared with the sons of Codrus in the expedition 
to Ionia. They were driven from their homes by the Thebans, but 
restored to Orchomenus by Philip, son of Amyntas. But it was 
their fate to sink ever deeper into decay. 

XXXVITI 

τ. At Orchomenus there has been made . . . and of Dionysus ; 
but the oldest sanctuary is that of the Graces. They worship the 
natural stones most, and say that they fell to Eteocles from heaven. 
The artificial images were dedicated in my time, and they too are of 
stone. 2. There is also a fountain at Orchomenus which is worth 
seeing: they go down into it to draw water. The treasury of Minyas, 
than which there is no greater marvel either in Greece or elsewhere, is 
constructed as follows:—It is made of stone: its form is circular, rising 
to a somewhat blunt top, and they say that the topmost stone is the 
keystone of the whole building. 3. And there are graves of Minyas 
and Hesiod. They say that they recovered the bones of Hesiod in 
the following way. <A plague had fallen on man and beast, so they 
sent envoys to the god. The Pythian priestess, they say, answered 
the envoys that their only remedy was to bring back the bones 
of Hesiod from the land of Naupactus to the land of Orchomenus. 
The envoys next inquired in what part of the Naupactian territory 
they should find the bones, and the Pythian priestess answered them 
again that a crow would show them the spot. So when the 4 
messengers had landed, they saw, it is said, a rock not far from the 
road with the bird perched on it; and they found the bones of 
Hesiod in a cleft of the rock. And some elegiac verses are 
inscribed on the tomb :— 

G2 

Ascra with the many corn-fields was his father-land, but after his 
death 
The land of the horse-beating Minyans holds the bones 
Of Hesiod, whose glory will rise highest in Greece 
When men are judged by the test of genius. 

5 4. As to Actaeon the Orchomenians tell the following story. 
A spectre with a stone in its hand ravaged the land, and when they 
inquired at Delphi, the god bade them find out anything that was 
left of Actaeon and bury it. He bade them also make a bronze 
likeness of the spectre, and clamp it with iron toa rock. This image 
so fastened I saw myself. They sacrifice to Actaeon as to a hero 
every year. 

6 5. Seven furlongs from Orchomenus is a temple of Hercules 
with a small image. Here are the springs of the river Melas, which 
is another of the streams that fall into the Cephisian Lake. Most of 
the territory of Orchomenus is covered at any season by the lake ; 
but in winter, when the south wind generally prevails, the water 

7 encroaches still farther on the land. The Thebans say that the 
river Cephisus was diverted by Hercules into the plain of Orcho- 
menus, but that formerly it had passed out under the mountain into 
the sea, until Hercules blocked up the chasm through the mountain. 
But Homer knew that the Cephisian Lake existed of itself, and was 
not made by Hercules, and therefore he says :— 

Sloping to the Cephisian Lake. 

8 6. And it is improbable that the Orchomenians should not have 
found out the chasm, and by breaking down the work erected by 
Hercules have restored to the Cephisus its ancient passage, especially 
as they were opulent as late as the Trojan war. This is proved by 
Homer in the reply of Achilles to the ambassadors of Agamemnon :— 

Nor all the wealth that flows into Orchomenus, 

which clearly implies that even then the revenues of Orchomenus were 
great. 

9 They say that Aspledon was abandoned by its inhabitants for 
lack of water. The name of the city is said to have been derived 
from Aspledon, a son of the nymph Midea and Poseidon. With 
this agree the verses of Chersias, an Orchomenian :— 

To Poseidon and famous Midea 
Was born a son Aspledon in the spacious city. ’ 

1o The poetry of Chersias is now lost, but these verses also are 
quoted by Callippus in the same work of his on Orchomenus. The 
Orchomenians attribute to this Chersias the epigram inscribed on 
Hesiod’s grave. 

XXXIX 

1. Towards the mountains the land of Orchomenus is bounded 
by Phocis, but in the plain it is bounded by Lebadea. This city 
originally stood on high ground, and was named Midea after the 

mother of Aspledon; but when Lebadus came to it from Athens 
the people descended to the low ground, and the city was called 
Lebadea after him. Who was his father, and why he came, they do 
not know: all they know is that his wife was Laonice. 2. In style 
and splendour the city is equal to the most flourishing cities in 
Greece. It is separated from the grove of Trophonius by <the river 
Hercyna>. They say that Hercyna, while playing here with the Maid, 
the daughter of Demeter, had a goose in her arms, which she in- 
voluntarily let go. It flew into a hollow cave and hid itself under a 
stone, and the Maid entered and caught the bird as it lay under the 
stone. They say that water flowed from the spot where the Maid 
lifted up the stone, and that the river was therefore named Hercyna. 
There is a temple of Hercyna on the bank of the river, and in the 
temple is an image of a girl with a goose in her arms. In the grotto 
are the sources of the river and standing images, with serpents coiled 
round their sceptres. These images might be supposed to be 
Aesculapius and Health, but they may also be Trophonius and 
Hercyna, for they think that serpents are as sacred to Trophonius 
as to Aesculapius. Beside the river is the tomb of Arcesilaus, whose 
bones are said to have been brought back from Troy by Leitus. 
3. The most celebrated things in the grove are a temple and 
image of Trophonius: the image resembles Aesculapius, and 15 
by the hand of Praxiteles. There is also a sanctuary of Demeter 
surnamed Europa, and an image of Rainy Zeus in the open air. 
If we ascend to the oracle, and thence proceed forward on the 
mountain, we come to what is called the Maid’s Chase and a 
temple of King Zeus. This temple they have left half finished, 
by reason either of its size or of a succession of wars. But in 
another temple there are images of Cronus, Hera, and Zeus. There 
is also a sanctuary of Apollo. 

4. As to the oracle, the procedure is as follows. When a man 
has resolved to go down to the oracle of Trophenius, he first of 
all lodges for a stated number of days in a certain building 
which is sacred to the Good Demon and Good Fortune. During 
his sojourn there he observes rules of purity, and, in particular, 
refrains from warm baths. His bath is the river Hercyna; and he 
gets plenty of flesh from the sacrifices; for he who goes down 
sacrifices both to Trophonius himself and to the children of 
Trophonius, also to Apollo, Cronus, Zeus surnamed King, 
Charioteer Hera, and Demeter, whom they surname Europa, and 
say she was Trophonius’ nurse. At every sacrifice a soothsayer 
is present, who inspects the inwards of the victim, and, having done 
so, foretells the person descending whether Trophonius will receive 
him kindly and graciously. Now the inwards of all the other 
victims put together do not reveal the disposition of Trophonius 
so well as do those of a ram which, on the night when the man 

toy 

ios) 

wn 

fon) 

I 

I 

μι 

tN 

goes down, they sacrifice over a pit, callfmg upon Agamedes. 
Though all the former sacrifices may have \been favourable, it is 
no matter unless the inwards of this ram tell the same tale: if 
they do, then the man goes down with good hope. The way in 
which he goes down is this. First of all, in the course of the night 
two burgess boys, about thirteen years old, lead him to the river 
Hercyna, and there anoint him with oil and wash him. These boys 
are called Hermae: it is they who wash him and perform all need- 
ful offices for him. Next he is led by the priests, not at once to 
the oracle, but to certain springs of water, which are very near each 
other. Here he must drink what is called the water of Forgetful- 
ness (Lethe), in order that he may forget everything he has hitherto 
thought of. After that he drinks another water, to wit, the water of 
Memory, whereby he remembers what he sees down below. Then 
after having beheld the image which they say Daedalus made (it is 
not shown by the priests except to such as are about to visit Tro- 
phonius), having seen and worshipped it and prayed, he comes to 
the oracle clad in a linen tunic girt with ribbons and shod with 
boots of the country. 5. The oracle is above the grove on the 
mountain. It is surrounded in a circle by a basement of white 
marble, the circumference of which is about that of a threshing-floor of 
the smallest size, and the height less than two ells. On the basement 
are set bronze spikes connected by cross-rails, which are also 
of bronze, and there are gates in the railing. Inside the enclosure 
is a chasm in the earth, not a natural chasm, but built in the exactest 
style of masonry. The shape of this structure is like that of a pot 
for baking bread in. Its breadth across may be guessed at four 
ells, while its depth cannot be estimated at more than eight. There 
is no passage leading down to the bottom ; but when a man goes to 
Trophonius they bring him a narrow and light ladder. When he 
has descended he sees a hole between the ground and the masonry : 
the breadth of the hole appeared to be two spans and its height one. 
So he lays himself on his back on the ground, and holding in his 
hand barley cakes kneaded with honey, he thrusts his feet first into 
the hole and follows himself, endeavouring to get his knees through 
the hole. When they are through, the rest of his body is im- 
mediately dragged after them and shoots in, just as a man might be 
caught and dragged down by a swirl of a mighty and rapid river. 
Once they are inside the shrine the future is not revealed to all in one 
and the same way, but to one it is given to see, and to another to 
hear. They return through the same aperture feet foremost. They say 
that none of those who went down died, except one of Demetrius’ 
bodyguard, who, they say, observed none of the rules of the sanctuary, 
and went down, not to consult the god, but in the hope of carrying 
off gold and silver from the shrine. It is said that his dead body 
appeared at another place, and was not cast out at the sacred open- 

ing. There are other stories about the fellow, but I have told the 
chief. When a man has come up from Trophonius the priests 13 
take him in hand again, and set him on what is called the chair of 
Memory, which stands not far from the shrine; and, being seated 
there, he is questioned by them as to all he saw and heard. On 
being informed, they hand him over to his friends, who carry him, 
still overpowered with fear, and quite unconscious of himself and 
his surroundings, to the building where he lodged before, the house 
of Good Fortune and the Good Demon. Afterwards, however, he 
will have all his wits as before, and the power of laughter will come 
back to him. I write not from mere hearsay: I have myself con- 14 
sulted Trophonius, and have seen others who have done so. All 
who have gone down to Trophonius are obliged to set up a tablet 
containing a record of all they heard or saw. The shield of Aristo- 
menes still remains here: its history has been given by me above. 

XL 

τ. This oracle was formerly unknown to the Boeotians: they 
discovered it on the following occasion. No rain had fallen for 
more than a year, so they despatched envoys to Delphi from every - 
city. When they asked a remedy for the drought, the Pythian 
priestess bade them go to Trophonius at Lebadea and get the cure 
from him. But when they were come to Lebadea, and could not 2 
find the oracle, Saon of Acraephnium, the oldest of the envoys, saw 
a swarm of bees, <and he advised> that they should follow the bees 
wherever they went. Straightway he observed the bees flying into 
the earth here, and <followed> them to the oracle. They say that 
this Saon learned from Trophonius the ritual and observances as they 
are now practised. 

2. Of the works of Daedalus there are two in Boeotia, the image 3 
of Hercules at Thebes, and the image of Trophonius at Lebadea. 
There are two other wooden images by him in Crete, namely, a 
Britomartis at Olus and an Athena at Cnosus. At Cnosus there is 
also Ariadne’s Dance, which Homer mentions in the //ad, wrought 
in relief on white marble. At Delos, too, there is a small wooden 
image of Aphrodite: time has damaged the right hand, and instead 
of feet the lower end of the image is square. I am persuaded that 4 
Ariadne received this image from Daedalus, and took it with her 
from home when she followed Theseus ; and the Delians say that 
when Theseus was bereft of Ariadne he dedicated the wooden image 
of the goddess to the Delian Apollo, lest by bringing it home with 
him he should be drawn into remembering Ariadne, and thus find the 
sorrows of his love for ever new. I know no other extant works of 
Daedalus ; for the images which were dedicated by the Argives in 

496 CHAERONEA BK. 1X. BOEOTIA 

the sanctuary of Hera, and those which were brought from Omphace 
to Gela in Sicily, have vanished in the course of ages. 

5 3. Next to Lebadea is Chaeronea. The city was called Arne of 
old. They say that Arne was a daughter of Aeolus, and that 
another city in Thessaly was also called after her, but that the 
present name of the city is derived from Chaeron, whom they allege 
to be a son of Apollo by Thero, daughter of Phylas. This is 
attested also by the author of the epic poem, the Great Eoeae :-— 

6 And Phylas wedded a daughter of famed Iolaus, 
Lipephile : in form she was like the Olympian goddesses, 
And she bore him a son Hippotes in the halls, 
And lovely Thero, like the moonbeams. 
And Thero fell into the arms of Apollo, 
And she bore mighty Chaeron, the tamer of steeds. 

Homer, it seems to me, knew that Chaeronea and Lebadea were 
already so called in his time, but purposely employed the old names 
for them, just as he spoke of the river Egypt, not the Nile. 

7 4. In the territory of Chaeronea there are two trophies which 
the Romans under Sulla set up for their victory over the army of 
Mithridates under Taxilus. But Philip, the son of Amyntas, set up 
no trophy, neither at Chaeronea nor for any other victory that he won 
over barbarians or Greeks ; for it was not a Macedonian custom to 

ὃ erect trophies. It is said by the Macedonians that Caranus, 
reigning in Macedonia, defeated in battle Cisseus, a neighbouring 
chief. Caranus set up a trophy of his victory in the Argive way ; 
but they say that a lion came from Olympus and upset the trophy, 

9 [and] vanished . . . and that it was unwise of Caranus to incur the 
mortal hatred of the barbarians round about; for that neither 
Caranus himself nor any king of Macedonia after him ought to set 
up a trophy if they were ever to win the goodwill of their neigh- 
bours. A proof of this story is that Alexander set up no trophies, 
neither for the conquest of Darius nor for his Indian victories. 

10 5. As we approach the city we see the common tomb of the 
Thebans who fell in the battle with Philip. No inscription is carved 
on the tomb, but a lion is placed on it, perhaps in allusion to the 
spirit of the men. ‘The reason why there is no inscription I take to 
be that their fortune did not match their valour. 

II 6. The god whom the Chaeroneans honour most is the sceptre 
which Homer says Hephaestus made for Zeus, and Zeus gave to 
Hermes, and Hermes to Pelops, and Pelops bequeathed to 
Atreus, and Atreus to Thyestes, from whom Agamemnon had it. 
This sceptre they worship, naming it a spear; and that there 
is something divine about it is proved especially by the distinction 

12 it confers on its owners. ‘The Chaeroneans say that it was found 
on the borders of their territory and of Panopeus in Phocis, 

GHS Si ΥΕΙ CHAERONEA 497 

and that the Phocians found gold along with it, but that they 
themselves were glad to get the sceptre instead of the gold. 
I am persuaded it was brought to Phocis by Electra, daughter 
of Agamemnon. ‘There is no public temple built for it, but the man 
who acts as priest keeps the sceptre in his house for the year; and 
sacrifices are offered to it daily, and a table is set beside it covered 
with all sorts of flesh and cakes. 

XLI 

τ. Of all the objects which poets have declared and obsequious 
public opinion has believed to be works of Hephaestus, none is 
genuine save the sceptre of Agamemnon. ‘True it is that in the 
temple of Apollo at Patara the Lycians show a bronze bowl, which 
they allege to be a votive offering of Telephus and a work of 
Hephaestus: probably they were not aware that the first to fuse 
bronze were two Samians, Theodorus and Rhoecus. ‘The Patreans 
in Achaia give out that the chest which Eurypylus brought from 
Ilium is a work of Hephaestus, but they do not, in fact, produce it 
for inspection. 2. There is a city Amathus in Cyprus, in which 
there is an ancient sanctuary of Adonis and Aphrodite. They say 
that in it is preserved the necklace which was originally given to 
Harmonia, but was called the necklace of Eriphyle, because she 
accepted it as a bribe to betray her husband. ‘The necklace was 
dedicated at Delphi by the sons of Phegeus: how they acquired it 
I have already shown in my account of Arcadia. But it was carried 
off by the Phocian tyrants. Nevertheless I do not think that it is in 3 
the sanctuary of Adonis at Amathus. For the necklace at Amathus 
is of green stones fastened together with gold; but Homer in the 
Odyssey says that the necklace which was given to Eriphyle was 
made of gold. The passage runs thus :— 

[Ὁ] 

Who took precious gold as the price of her dear lord.' 

Not that Homer was ignorant of the necklaces composed of various 4 
materials. Thus in the speech of Eumaeus to Ulysses before 
Telemachus has returned to the court from Pylus, he says :— 

There came a cunning man to the house of my father 
With a golden necklace, and it was strung at intervals with amber 
beads. 

Again, among the gifts which Penelope received from the wooers he 5 
has represented Eurymachus giving her one :— 

And straightway Eurymachus brought a necklace, cunningly wrought, 
Golden, strung with amber beads, like the sun. 

But he does not say that Eriphyle received a necklace curiously 
VOL, J 2K 

wrought of gold and stones. Probably, therefore, the sceptre is the 
only work of Hephaestus. 

6 4. Above the city is a crag called Petrachus. They profess 
that here Cronus was beguiled when he received from Rhea a 
stone instead of Zeus; and there is a small image of Zeus 

7on the top of the mountain. Here in Chaeronea they distil 
unguents from certain flowers, to wit, the lily, the rose, the 
narcissus, and the iris. ‘These unguents are balms for the pains of 
men. ‘The unguent of roses, if you smear it on wooden images, 
keeps them from rotting. The iris grows in marshes: it is as large

ἘΠΕῚ 

I 

1. Ir is well known that the part of Phocis round about Tithorea 
and Delphi received the name of Phocis at a very remote time from 
a man of Corinth, Phocus, son of Ornytion; and not many years 
afterwards, when a body of Aeginetans under Phocus, son of Aeacus, 
had sailed to the country, the name came into general use as the 
designation of the whole region now known as Phocis. Opposite to 
Peloponnese, and in the direction of Boeotia, Phocis reaches to the 
sea, touching it on the one side at Cirrha, the port of Delphi, and on 
the other at the city of Anticyra. But in the direction of the 
Lamian Gulf the Hypocnemidian Locrians intervene between Phocis 
and the coast; for their territory bounds Phocis in this direction, 
Scarphea lying beyond Elatea, while Opus and its port Cynus are 
situated beyond Hyampolis and Abae. 

2. The most famous passages in the general history of. the 
Phocians are these. They took part in the Trojan war, and before 
the Mede marched against Greece, they waged war with the Thessa- 
lians, in the course of which they performed some memorable exploits. 
For at Hyampolis, where they expected that the Thessalians would 
invade their country, they buried earthen water-pots in the ground, 
heaped soil over them, and then awaited the Thessalian cavalry. The 
Thessalians, not being apprised of the Phocian stratagem, rode their 
horses blindly on the water-pots. Then crash went the horses’ legs 
into the pots, the horses were lamed, and their riders were 

N 

ῳὴ 

slaughtered or thrown. But when the Thessalians, more exasperated 4 

than ever at the Phocians, mustered out of all their cities and took 
the field against them, the latter, greatly alarmed at the Thessalian 
armament, and especially at the multitude of their disciplined cavalry, 
sent to Delphi to pray the god that they might escape the impend- 
ing danger. They received an oracle :— 

I will set a mortal and an immortal to fight, 
And I will give victory to both, especially to the mortal. 

5 3. When this oracle was reported to them, the Phocians sent out 
an officer, named Gelo, with three hundred picked men in the 
direction of the enemy. Night was falling, and his orders were 
to observe the Thessalians as quietly as he could, to return to 
headquarters by the least known path, and not to act on the 
offensive. These picked men, with their captain Gelo, were 
destroyed by the Thessalians, who trampled them under the 

6 hoofs of their horses and sabred them to a man. The blow 
struck such consternation into the Phocian camp, that they gathered 
together their women and children, and all their movable property, 
together with their raiment, their gold and silver, and the images 
of their gods, and having made a vast pyre, they left thirty men in 

7 charge, with orders that if it went ill with the Phocians in the 
battle, they were first to put the women and children to the sword, 
then place them and the valuables, like sacrifices, on the pyre, set 
fire to it, and then seek death themselves, either at each other’s 
hands or by charging home on the Thessalian cavalry. Hence all 
ruthless resolutions are named by the Greeks ‘Phocian despair.’ 
4. On that occasion the Phocians immediately marched out against 

8 the Thessalians. The horse was commanded by Daiphantes of 
Hyampolis, the foot by Rhoeus of Ambrosus. But the command- 
in-chief was held by a soothsayer, <Tellias> the Elean, and on him 

9 the Phocians rested their hopes. When they joined battle, the 
Phocians had in their mind’s eye the fate they had reserved for 
their women and childen; they saw, too, that their own lives 
trembled in the balance ; hence they performed prodigies of valour, 
and with the favour of the gods they won the most glorious victory 

10 of the age. Then all Greece understood the oracle that had been 
vouchsafed to the Phocians by Apollo. For the word invariably 
given in battle by the commanders was, on the Thessalian side, 
Itonian Athena, and on the Phocian side, Phocus, from whom the 
Phocians took their name. From the fruits of this victory the 
Phocians sent votive offerings to Apollo at Delphi, consisting of 
statues of Tellias the soothsayer, and of the other generals who led 
them in the fight, together with images of local heroes. These 
statues and images were by Aristomedon, an Argive. 

II 5. Afterwards the Phocians again hit upon a stratagem quite as 
ingenious as their former ones. For when the armies lay encamped 
over against each other at the pass leading into Phocis, five hundred 
picked Phocians waited till the moon was full, then rubbed them- 
selves over with chalk, and putting on white armour over the chalk 
fell upon the Thessalians by night. It is said that a great slaughter 
was wrought among the Thessalians, who deemed this night affair 
too weird to be an attack of the enemy. It was the Elean Tellias 
who instigated the Phocians to play this trick also on the Thes- 
salians. 

fii 

τ. When the Persian army crossed into Europe, it is said that 
the Phocians were compelled to side with the Persian king, but 
that they deserted from the Medes and ranged themselves on the 
Greek side at the battle of Plataea. At a later time it came to 
pass that they were fined by the Amphictyons. I am unable to 
discover the truth of the matter, whether the fine was really incurred 
by misconduct, or whether the Thessalians wreaked their old 
grudge by causing the fine to be inflicted on the Phocians. The 2 
amount of the fine dismayed them; but Philomelus, son of 
Theotimus, a Phocian of the highest rank, a native of Ledon in 
Phocis, took them in hand, showed that to pay the money was 
beyond their power, and endeavoured to persuade them to seize the 
sanctuary at Delphi. Amongst other specious arguments he asserted 
that Athens and Lacedaemon had always been favourable to them, 
and that if the Thebans or any one else went to war with them, 
their valour and treasures would secure them the victory. The 3 
majority of the Phocian people listened without reluctance to the 
proposals of Philomelus, perhaps because God had unsettled their 
judgment, or because it was their nature to think more of gain than 
godliness. 2. The seizure of Delphi by the Phocians took place 
when Heraclides was president at Delphi, and Agathocles was archon 
at Athens, in the fourth year of the hundred and fifth Olympiad, in 
which Prorus of Cyrene won the foot-race. No sooner had they 4 
seized the sanctuary than the best mercenary troops in Greece 
flocked to their standards; and the Thebans, who had been 
estranged from them before, now openly declared war. They fought 
for ten years without a break; and in this long war the Phocians 
and their mercenaries were often victorious, and often victory 
inclined to the side of Thebes. But in an engagement at the town 
of Neon the Phocians were routed, and in the flight Philomelus cast 
himself down a high precipice and expired. It chanced that 
this was the very punishment to which the Amphictyons had con- 
demned the robbers of the temple. 3. After his death the command 5 
was conferred by the Phocians on Onomarchus. But Philip, son of 
Amyntas, joined the Thebans, and was victorious in the engage- 
ment. Onomarchus fled and made his way to the sea, where he 
was shot down by his own men, who imputed their defeat to his 
cowardice and incapacity. 4. Such was the end of the ill- 6 
starred Onomarchus. His brother Phaylus was elected to the 
supreme command.  Scarcely, <it is said,> had he entered on 
the command when he saw a vision in a dream, and it was this. 
Amongst Apollo’s votive offerings was a bronze effigy of a | 
mouldering <corpse>, the flesh all wasted away, nothing left but 

the bones. It was said by the Delphians to be an offering of 
Hippocrates the physician. Now, in his dream Phaylus thought | 
that he resembled this effigy ; and immediately he was attacked by : 
7 a wasting sickness that fulfilled the augury of the dream. 5. On his | 
death the supreme power in Phocis devolved on his son Phalaecus, 
who being accused of embezzling some of the sacred treasures was i 
deposed. He sailed to Crete with a detachment of the mercenaries 
and with such of the Phocians as cast in their lot with him. There } 
he sat down before Cydonia, which had refused his demand for 

money. But he lost most of his army and perished himself. 

III 

1. In the ninth year after the seizure of the sanctuary Philip put 
an end to the Phocian, or, as it is also called, the Sacred War: this 
was when Theophilus was archon at Athens, in the first year of the 
hundred and eighth Olympiad, in which Polycles of Cyrene won the ; 
foot-race. 2. The cities of Phocis were taken and razed to the 
ground: they were Lilaea, Hyampolis, Anticyra, Parapotamii, Pano- | 
peus, and Daulis. These cities were renowned of old, chiefly through | 
the verses of Homer. Others again—Erochus, Charadra, Amphiclea, 

Neon, Tithronium, and Drymaea—became more generally known in 
Greece from having been burned down by the army of Xerxes. The 
other cities, with the exception of Elatea, were previously unknown 
to fame, namely, Phocian Trachis, Phocian Medeon, Echedamia, 
Ambrosus, Ledon, Phlygonium, and Stiris. All the cities I have 
enumerated were now levelled with the ground, and their inhabitants | 
dispersed in villages: Abae alone was excepted, because its inhabit- 
ants had kept clear of sacrilege, and had taken no part either in the 
seizure of the sanctuary or in the war. The Phocians were also 
deprived of their share in the Delphic sanctuary and in the general 
assembly of Greece, and their votes were transferred by the Amphic- 
tyons to the Macedonians. In course of time, however, the cities of 
Phocis were rebuilt, and the inhabitants were brought back from the 
villages to the homes of their fathers, though some cities were not 
rebuilt because they had always been weak, and were then too poor 
to afford it. It was the Athenians and Thebans who brought back 
the Phocians before the overthrow of the Greeks at Chaeronea. 53. 
4 The Phocians took part in the battle of Chaeronea, and afterwards 
they fought at Lamia and Crannon against the Macedonians under 
Antipater. In repelling the Gauls and the Celtic host, none of the 
Greeks were more strenuous than the Phocians; for they felt that 
they drew sword for the god of Delphi, and they wished, too, I 
suppose, to wipe out the old stains on their honour. Such were 
the memorable deeds of the Phocians. 

iS) 

Oo 

IV 

1. It is twenty furlongs from Chaeronea to Panopeus, a city of. 
Phocis, if city it can be called that has no government offices, no 
gymnasium, no theatre, no market-place, no water conducted to a 
fountain, and where the people live in hovels, just like highland 
shanties, perched on the edge of a ravine. Yet its territory is marked 
off by boundaries from that of its neighbours, and it even sends 
members to the Phocian parliament. The inhabitants say that the 
city got its name from the father of Epeus, and that they themselves 
are not Phocians, but are descended from Phlegyans who fled to 
Phocis from the land of Orchomenus. Viewing the ancient circuit 2 
of Panopeus, we guessed it to be just seven furlongs in extent; and 
we were reminded of Homer’s verses about Tityus, where he speaks 
of the city of the Panopeans with its fair dancing-grounds, and how in 
the fight for the dead body of Patroclus he says that Schedius, son of 
Iphitus, who reigned over the Phocians and was slain by Hector, 
dwelt in Panopeus. It seemed to me that the reason why the king 
dwelt here was the fear of the Boeotians, for the easiest pass from 
Boeotia into Phocis is at this point; so the king lived here and used 
Panopeus as a garrisoned fort. But I could not understand why 3 
Homer spoke of the fair dancing-grounds of Panopeus till it was 
explained to me by the women whom the Athenians call Thyiads. 
2. These Thyiads are Attic women who go every other year with 
the Delphian women to Parnassus, and there hold orgies in 
honour of Dionysus. It is the custom for these Thyiads to 
dance at various places on the road from Athens, and one of these 
places is Panopeus. Thus the epithet which Homer applies to 
Panopeus seems to allude to the dance of the Thyiads. 3. At4 
Panopeus there is beside the road a small building of unburnt 
brick, and in it is an image of Pentelic marble, which some say is 
Aesculapius and others Prometheus. In proof of the latter view 
they produce evidence. At the edge of the ravine lie two stones, 
each big enough to load a cart. ‘Their colour is that of clay, not an 
“earthy clay, but such as you would find in a ravine or a sandy tor- 
rent ; and they smell very like the flesh of a man. They say that 
these stones are remains of the clay out of which the whole race of 
man was*moulded by Prometheus. 4. Here at the ravine is also 5 
the tomb of Tityus. The circumference of the mound is just 
about a third of a furlong. ‘They say that the verse of the Odyssey— 

Lying on the ground; and he lay over nine roods, 

does not refer to the size of Tityus, but that Nine Roods was <the 
name> of the place where he was laid. Cleon of Magnesia, the city 6 
beside the Hermus, used to aver that people who have not happened 

N 

in the course of their own lives to see extraordinary sights are incredu- 
lous about marvels. Whereas he himself, he said, believed that 
Tityus and others had been just as tradition describes them. For 
he chanced, he tells us, to be in Cadiz, and he sailed away from the 
island with the rest of the multitude in obedience to the command 
of Hercules, and when they came back to Cadiz they found a man 
of the sea stranded on the beach: that man, said he, covered just 
five roods, and he was burning, for God had struck him with a 
thunderbolt. So said Cleon. 

5. About seven furlongs from Panopeus is Daulis. The people 
of Daulis are not many, but to this day they are still reputed the 
tallest and strongest in Phocis. ‘They say that the city got its name 
from a nymph Daulis, a daughter of the Cephisus. But others say 
that the site of the city was a thicket, and that woody or shaggy places 
(dasea) were called daula by the ancients, and that, they say, is why 
Aeschylus called the beard of Glaucus, the Anthedonian, a hupene 
daulos. 6. Here in Daulis the women are said to have dished up 
to Tereus his own boy, and this was the beginning of pollutions at 
table among mankind. The hoopoe into which, as the story goes, 
Tereus was changed, is a bird a little bigger than a quail, and the 
feathers on its head rise in the form of a crest. It is wonderful that 
in this country swallows neither lay eggs nor hatch them ; indeed, a 
swallow would not even build its nest on the roof of a house. The 
Phocians say that even in her bird-form Philomela has a dread of 
Tereus and of Tereus’ native land. At Daulis there is a sanctuary 
of Athena with an ancient image: the still older wooden image is 
said by the Daulians to have been brought by Procne from Athens. 
7. In the land of Daulis there is a place called Tronis, where 
there is a shrine of the hero-founder. Some say that this hero is 
Xanthippus, a famous warrior; but others say that he is Phocus, son 
of Ornytion, son of Sisyphus. However that may be, he is wor- 
shipped every day, and the Phocians bring victims, and the blood 
they pour through a hole into the grave, but the flesh it is their 
custom to consume on the spot. 

V 

1. There is a way up through Daulis to the top of Parnassus ; 
the ascent is longer than that from Delphi, but not so difficult. 
Returning from Daulis to the straight road to Delphi, and going 
forward, you come to a building on the left of the road called the 
Phocicum, where the deputies from all the Phocian cities meet. 
The edifice is large. In the interior are pillars running along the 
length of the building, and from these pillars steps rise to each wall. 
On these steps the Phocian deputies sit. At the end of the 
building there are neither pillars nor steps, but images of Zeus, 

Athena, and Hera. Zeus is seated on a throne, Hera is represented 
standing on his right, and Athena on his left. 

2. Going on from here you will come to what is called the 3 
Cleft Way. On this road was perpetrated Oedipus’ murder of his 
father. It was decreed, apparently, that memorials of the woes of 
Oedipus should be left all over Greece. At his birth they ran 
goads threw his ankles, and exposed him on Mount Cithaeron in 
the land of Plataea. He was nurtured at Corinth and in the country 
about the Isthmus; and Phocis and the Cleft Way were stained 
with the blood of his murdered father. Thebes is still more famous 
for the wedlock of Oedipus and the crime of Eteocles. To Oedipus 4 
the Cleft Way and the dark deed he did there were the beginning 
of sorrow. ‘The tombs of Laius and of the servant who attended 
him are at the very middle of the place where the three roads meet : 
unhewn stones are heaped upon them. They say that Damasistratus, 
king of Plataea, found the bodies lying and buried them. 

3. From this point the high road to Delphi grows steeper and 5 
more difficult to a man on foot. Many and diverse are the tales 
told about Delphi, and still more about the oracle of Apollo. For 
they say that in the most ancient times the oracle was an oracle of 
Earth, who appointed Daphnis, one of the nymphs of the mountain, 
to be her prophetess at the oracle. In a certain Greek poem called 6 
Lumolpia, and attributed to Musaeus, son of Antiophemus, it is said 
that the oracle belonged to Poseidon and Earth in common, that 
Earth gave the oracles in person, but that Poseidon employed a 
certain Pyrcon to give the oracles. The verses run thus :— 

And straightway the Earth goddess spake a wise word, 
And with her Pyrcon, the attendant of the famed Earth-shaker. 

In after time, they say, Earth resigned her share to Themis, and 
Themis made a present of it to Apollo, and Apollo gave Poseidon 
the island of Calauria off Troezen in exchange for the oracle. I7 
have also heard that shepherds feeding their flocks lit upon the 
oracle, and that they were inspired by the vapour, and prophesied 
at the prompting of Apollo. 4. But the most generally received 
opinion is that Phemonoe was the first prophetess of the god, and 
first sang in hexameters. But Boeo, a woman of the country, 
in a hymn which she composed for the Delphians, says that the 
oracle of the god was instituted by Olen and others who came 
from the land of the Hyperboreans, and that Olen was the first to 
give oracles and sing in hexameters. The verses of Boeo rung 
thus :— 

Here verily a mindful oracle was established 

By Pagasus and divine Agyieus, sons of the Hyperboreans ; 

«nd in enumerating other Hyperboreans she names Olen at the end 
of the hymn :— 

I 

I 

= 

Ny 

And Olen, who was the first prophet of Phoebus, 
And first composed a song in ancient verses. 

But. as far back as tradition goes it mentions no other man, but 
only women as the mouth-pieces of the oracle. 

5. They say that the most ancient temple of Apollo was made 
of laurel, and that the boughs were brought from the laurel in 
Tempe. This temple must have been in the shape of a shanty. 
The Delphians say that the second temple was made by bees out 
of wax and feathers, and that it was sent to the Hyperboreans by 
Apollo. Another story is that the temple was built by a man of 
Delphi named Pteras, and that hence the temple got its name 
from its builder. They say that a city in Crete was named Apteraei 
after this Pteras, with the addition of a letter. As to the story that 
they made a temple out of the fern that grows on the mountains 
by twining the stalks together while they were still fresh and green, 
I do not admit it fora moment. Touching the third temple, it is 
no marvel that it was made of bronze, since Acrisius made a bronze 
chamber for his daughter; and the Lacedaemonians have a 
sanctuary of Athena of the Bronze House to this day; and the 
Forum at Rome, a miracle of size and style, has a roof of 
bronze. So it cannot be improbable that Apollo should have had 
a temple of bronze. However, as to the rest of the legend, I do 
not believe that the temple was a work of Hephaestus, nor the 
story about the golden songstresses which the poet Pindar mentions 
in speaking of this particular temple :— 

And from above the gable 
Sang charmers all of gold. 

Here, it seems to me, Pindar merely imitated the Sirens in Homer. 
Again, as to the way in which the temple vanished, I found that 
accounts differed. Some say it fell into a chasm in the earth, others 

13 that it was melted down by fire. The fourth temple was built by 

Trophonius and Agamedes, and tradition says that it was made 
of stone. But it was burnt down when Erxiclides was archon at 
Athens, in the first year of the fifty-eighth Olympiad, in which 
Diognetus of Crotona was victorious. The present temple was built 
for the god by the Amphictyons out of the sacred treasures: the 
architect was Spintharus of Corinth. 

VI 

1. They say that the oldest city here was founded by Parnasus, 
son of a nymph Cleodora. Like other heroes, as they are called, he 
is credited with a divine and a human father, his divine father 
being Poseidon, his human father being Cleopompus. They say 

that Mount Parnassus and the Parnassian glen were named after him. 
Further, the taking of auguries from the flight of birds is said to 
have been an invention of Parnasus. 2. This city is said to have 2 
been flooded by the rains that fell in Deucalion’s time; but the 
people who were able to escape the storm were led safe to the 
peaks of Parnassus by the howlings of wolves, these beasts acting as 
their guides, and therefore they called the city which they founded 
Lycorea. A different legend is that Apollo had a son Lycorus by a 3 
nymph Corycia, and that the city of Lycorea was named after 
Lycorus, and the Corycian cave after the nymph. Another legend 
is that Hyamus, son of Lycorus, had a daughter Celaeno, and that 
Delphus, from whom the present name of the city is derived, was a 
son of Celaeno and Apollo. Some will have it that there was a man 4 
Castalius, an aboriginal, who had a daughter Thyia, and that she 
was the first priestess of Dionysus, and held orgies in honour of the 
god ; and they say that afterwards all women who rave in honour of 
Dionysus have been called Thyiads after her. At any rate, Delphus 
is believed by them to have been a son of Apollo and Thyia. 
Others say his mother was Melaena, a daughter of Cephisus. 
3. In after time the people round about called the city Pytho as 5 
well as Delphi, as Homer has done in the list of the Phocians. 
Those who would find genealogies for everything think that Pythes 
was a son of Delphus, and that from his reign the city got the name 
of Pytho. But the prevalent tradition is that he whom Apollo shot 
with his arrows rotted away here, and that hence the city got the 
name of Pytho, for the word meaning to rot was in those days 
puthesthat; and therefore Homer represented the island of the 
Sirens as full of bones, because the men who listened to their song 
rotted away (eputhonto). He whom Apollo slew is said by the-poets 6 
to have been a dragon set by Earth to guard the oracle. But it is 
also said that he was an over-bearing son of Crius, a chieftain of 
Euboea, and that he rifled the sanctuary of the god and the houses 
of wealthy men. But when he marched against Delphi the second 
time the Delphians besought Apollo to ward off the impending 
danger, and Phemonoe, who was then the prophetess, gave them 7 
the following oracle in hexameter verse :— 

At close quarters Phoebus will shoot a grievous shaft at the man 
Who robs Parnassus ; and men of Crete 
Shall cleanse his hands from blood ; and the glory shall never die. 

VII 

1. It seems that from the beginning the sanctuary at Delphi has 
been the object of innumerable plots. Thus it was attempted by 
the Euboean robber whom I have mentioned above, and some years 

Oo 

afterwards it was attempted by the Phlegyan race; also by Pyrrhus, 
son of Achilles, by a division of the army of Xerxes, by the Phocian 
chiefs (whose attacks on the treasures of the god were the most 
prolonged and determined), and by the Gallic host. It was destined, 
too, not to escape the all-comprehensive disdain cf Nero, who 
robbed Apollo of five hundred bronze statues of gods and men 
together. 

2. They say that the most ancient contest and the one for which 
prizes were first offered, was the singing of a hymn in honour of the 
god. Chrysothemis of Crete sang and won the prize: it was his 
father Carmanor who is said to have purified Apollo. After Chry- 
sothemis, they say that Philammon won the prize for singing, and 
after him his son Thamyris. But Orpheus, they say, gave himself 
such airs on account of the mysteries, and was altogether so proud 
that he would not enter the lists; and Musaeus, who laid himself 
out to copy Orpheus, followed his example. -They say that Eleuther 
won a Pythian victory by his strong sweet voice alone, for the song 
was not his own. It is said, too, that Hesiod was excluded from 
the competition because he had not learned to accompany himself 
on the lyre. Homer came to Delphi to inquire of the oracle; but 
even if he had learned to play the lyre, the loss of his sight 

4 would have rendered the accomplishment useless. 3. In the third 

year of the forty-eighth Olympiad, in which Glaucias of Crotona 
was victorious, the Amphictyons offered prizes for minstrelsy as 
hitherto, and added competitions in flute-playing both with and 
without the accompaniment of the voice. The victors proclaimed 
were Melampus, a Cephallenian, in minstrelsy ; Echembrotus, an 
Arcadian, in singing to the flute; and Sacadas, an Argive, in flute- 
playing. This same Sacadas was also victorious in the next two 
Pythiads. On the same occasion they for the first time offered 
prizes for athletes, the events being the same as at Olympia, except 
the four-horse chariot-race: they also added foot-races for boys in 
the long and the double courses. But in the second Pythiad the 
prizes were discontinued, and crowns were substituted. They also 
discontinued the singing to the flute, because they deemed the 
music was inauspicious. For the tunes were most doleful, and the 
words sung to them were dirges. This is proved by the votive- 
offering of Echembrotus: it is a bronze tripod dedicated to Hercules 
at Thebes, and bears this inscription :— 

Echembrotus, an Arcadian, dedicated to Hercules 

This pleasing gift for a victory which he gained at the games of the 
Amphictyons, ὶ 

Singing tunes and dirges to the Greeks. 

So the contest in singing to the flute was discontinued. But they 
added a chariot-race, and the victor was Clisthenes, tyrant of Sicyon. 

In the eighth Pythiad they added a competition in playing on the 
lyre, unaccompanied by the voice; and Agelaus of Tegea was 
crowned. In the twenty-third Pythiad they added a race in armour, 
and in it Timaenetus of Phlius won the laurel, five Olympiads 
after the victory of Damaretus of Heraea. In the forty-eighth Pythiad 
they instituted a race for two-horse chariots, and the chariot of 
Execestides, a Phocian, was victorious. In the fifth Pythiad after- 
wards they instituted a race for chariots drawn by foals, and the 
chariot of Orphondas, a Theban, distanced all competitors. A pan- 
cratium for boys, a race for chariots drawn by pairs of foals, and a 
foal-race, were borrowed many years later from the Eleans. The 
first was instituted in the sixty-first Pythiad, and Iolaidas of Thebes 
was the victor. At the next Pythiad but one they introduced the 
foal-race, and in the sixty-ninth Pythiad they established the race 
for chariots drawn by pairs of foals. In the foal-race Lycormas 
of Larisa was declared victor, and in the race for chariots 
drawn by pairs of foals the winner was Ptolemy, the Macedonian ; 
for the kings of Egypt loved to be Ἐν Macedonians, as indeed 
they were. 4. The reason why the prize for a Pythian victory is 
a laurel wreath, seems to me to be simply the common story that 
Apollo loved the daughter of Ladon. 

Vill 

τ. Some think that the council of the Greeks which meets here 
was instituted by Amphictyon, son of Deucalion, and that the 
members of the council were called Amphictyons after him. But 
Androtion, in his history of Attica, says that originally the council 
at Delphi was composed of deputies from the neighbouring peoples, 
and that the members of the council were named Amphictions, but 
that in course of time their present name prevailed. 2. Amphictyon 
himself is said to have formed a union, represented by a common 
council, of the following Greek tribes:— Ionians, Dolopians, 
Thessalians, Aenianians, Magnesians, Malians, Phthiotians, Dorians, 
Phocians, and the Locrians who border on Phocis, dwelling at the foot 
of Mount Cnemis. The seizure of the sanctuary by the Phocians, and 
the conclusion of the war nine years afterwards, wrought a change in 
the constitution of the Amphictyonic League. For the Macedonians 
contrived to join the League, whereas the Phocian nation and a 
branch of the Dorian race, namely, the Lacedaemonians, were struck 
out of it—the Phocians on the ground of their daring crime, the 
Lacedaemonians as a penalty for their alliance with the Phocians. 

When Brennus had led the Gallic host to Delphi, the Phocians : 

displayed more enthusiasm for the war than any other of the Greeks, 
and, as a result of this affair, they were reinstated in their position 
as members of the Amphictyonic League, and retrieved their ancient 

“NI 

to 

oS) 

reputation. It was the will of the Emperor Augustus that Nicopolis, 
near Actium, should join the Amphictyonic League, that the Mag- 
nesians, Malians, Aenianians, and Phthiotians should be included 
among the Thessalians, and that their votes, together with those of 
the Dolopians (who had ceased to exist as a people), should be 
4 exercised by the Nicopolitans. 3. At present the Amphictyons 
are thirty in number. Nicopolis, Macedonia, and Thessaly each 
send six: the Boeotians (who anciently inhabited Thessaly, and 
were then called Aeolians), Phocians, and Delphians each send 
5 two; and ancient Doris sends one. The Ozolian Locrians, and 
the Locrians opposite Euboea, send one apiece; and there is one 
for Euboea. Of the Peloponnesian states Argos, Sicyon, and 
Corinth, with Megara, contribute one; and there is one for Athens. 
The cities of Athens, Delphi, and Nicopolis send members to every 
session of the Amphictyonic council; but out of the nations 
enumerated above, each city has its turn, at periodic intervals, of 
sending members to the Amphictyonic council. 
6 4. On entering the city you come to a rowof temples. The first 
of them was in ruins, and the next was empty both of images and 
statues. The third contained portrait statues of a few Roman em- 
perors ; and the fourth is called the temple of Forethought Athena. 
The image in the fore-temple is an offering of the Massiliots, and is 
larger than the image in the interior. Massilia is a colony of 
Phocaea in Ionia, founded by some of those who fled from Phocaea 
to avoid Harpagus the Mede. Having beaten the Carthaginians at 
sea they made themselves masters of the land which they now hold, 
and attained to a high pitch of prosperity. The votive offering of 
the Massiliots is of bronze. The golden shield given by Croesus 
the Lydian to Forethought Athena was said by the Delphians to have 
been carried off by Philomelus. Beside the sanctuary of Fore- ih 
thought is a precinct of the hero Phylacus, who is commonly said 
by the Delphians to have stood by them at the time of the Persian 
S8invasion. ‘They say that in the open part of the gymnasium there a 
once grew a wild wood, and that when Ulysses, during his visit ¥ 
i 
᾿ 

NI 

to Autolycus, was hunting with the sons of Autolycus he here 

received from the boar the wound above the knee. 5. Turning to 

the left from the gymnasium and descending not more, I think, than i 

three furlongs, you come to a river named Plistus, which flows into ἢ 
9 the sea at Cirrha, the port of Delphi. On the way up from the 

gymnasium to the sanctuary you have on the right of the road the 

water of Castaly, and it is sweet to drink. Some say that a native 

woman, others that a man Castalius, gave the spring its name. But 

Panyasis, son of Polyarchus, author of an epic poem on Hercules, 

says that Castaly was a daughter of Achelous; for of Hercules he 

says :— 

And having traversed snowy Parnassus on his swift feet 
He came to the immortal water of Castaly, daughter of Achelous. 

I have also heard another story that the water was a gift to Castaly τὸ 
from the river Cephisus ; and so Alcaeus also had represented it in 
his hymn to Apollo. This is especially confirmed by the evidence 
of the Lilaeans, who on certain stated days throw cakes of the 
country, and other things prescribed by custom, into the spring of 
the Cephisus, and they say that they appear again in Castaly. 

ΙΧ 

1. The city of Delphi stands wholly on a slope, and not only 
the city, but also the sacred close of Apollo. The close is very 
spacious, and is situated at the highest part of the city. There are 
passages through it at short intervals. I will mention what seemed 
to me the most noteworthy of the votive offerings. As to the 2 
athletes and musical competitors who have attracted no notice from 
the majority of mankind, I hold them hardly worthy of attention ; 
and the athletes who have made themselves a name have already 
been set forth by me in my account of Elis. There is a statue of 
Phaylus the Crotonian at Delphi. He did not win a victory at 
Olympia, but won two Pythian victories in the pentathlum and one 
in the foot-race ; he also fought against the Medes at sea in a ship 
of his own, which he had equipped and manned with the Crotonians 
who were then sojourning in Greece. 2. On entering the precinct 3 
you see a bronze bull made by Theopropus, an Aeginetan, and 
dedicated by the Corcyraeans. It is said that in Corcyra a bull 
used to leave the herd and the pasture to go down and bellow by 
the sea-shore. The same thing happened every day, till the herds- 
man went down to the shore and beheld a countless shoal of tunnies. 
He told the Corcyraeans in the city, and they, after labouring in 4 
vain to catch them, sent envoys to Delphi, and in consequence they 
sacrificed the bull to Poseidon, and immediately after the sacrifice 
they caught the fish ; and with the tithe of their take they dedicated 
the offerings at Olympia and Delphi. 

3. Next are offerings of the Tegeans from booty taken from 5 
the Lacedaemonians: they consist of an image of Apollo, an 
image of Victory, and images of the heroes of their land, to wit, 
Callisto, daughter of Lycaon, Arcas, who gave his name to the 
country, and his sons, Elatus, Aphidas, Azan, and also Triphylus. 
The mother of Triphylus was not Erato, but Laodamia, daughter of 
Amyclas, king of Lacedaemon. There is also a statue of Erasus, 
son of Triphylus. The artists who made the images are these: 6 
Pausanias of Apollonia made the Apollo and the Callisto ; Daedalus 
of Sicyon made the Victory and the statue of Arcas; Samolas, an 

Arcadian, made the statues of Triphylus and Azan; and Antiphanes 
of Argos made the statues of Elatus, Aphidas, and Erasus. These 
offerings were sent by the Tegeans to Delphi after they had made 
prisoners of the Lacedaemonians, when the latter marched against 
Tegea. 

7 4. Opposite them are offerings of the Lacedaemonians from 
booty taken from the Athenians: they consist of images of the 
Dioscuri, Zeus, Apollo, and Artemis; also Poseidon crowning 
Lysander, son of Aristocritus, and a statue of Agias, who acted as 
soothsayer to Lysander, and a statue of Hermon who steered 

8 Lysander’s flag-ship. ‘This statue of Hermon was probably made by 
Theocosmus the Megarian, since the Megarians had enrolled Hermon 
among their citizens. The Dioscuri are by Antiphanes of Argos, 
and the soothsayer is a work of Pison, a native of Calauria, which 
belongs to Troezen. The Artemis, Poseidon, and Lysander are 
by Dameas ; and the Apollo and Zeus are by Athenodorus. Both 

9 Dameas and Athenodorus were Arcadians, natives of Clitor. Behind 
the offerings I have mentioned are statues of the men, whether 
Spartans or allies, who helped Lysander to win the victory of 
Aegospotami. They are these :—Aracus, a Lacedaemonian, and 
Enanthes, a Boeotian . . . above Mimas; from there came 
Astycrates. _ And the Chians, Cephisocles, Hermophantus, and 
Hicesius ; the Rhodians, Timarchus and Diagoras; the Cnidian 
Theodamus ; the Ephesian Cimmerius ; and the Milesian Aeantides. 

10 The statues of all these are by Tisander. The next are by Alypus 
of Sicyon, and represent Theopompus the Myndian, Cleomedes the 
Samian, two Euboeans, Aristocles of Carystus, and Autonomus of 
Eretria, the Corinthian Aristophantus, the Troezenian Apollodorus, 
and Dion of Epidaurus in Argolis. Next to these are statues of 
the Achaean Axionicus of Pellene, Theares of Hermion, the Phocian 
Pyrrhias, the Megarian Comon, the Sicyonian Agasimenes, the 
Leucadian Telycrates, the Corinthian Pythodotus, and the Ambra- 
ciot Euantidas; and, lastly, the Lacedaemonians, Epicyridas and 
Eteonicus. ‘They are said to be works of Patrocles and Canachus. 

115. The Athenians do not admit that they were fairly beaten at 
Aegospotami, alleging that they were betrayed by their generals, 
Tydeus and Adimantus, who had taken bribes from Lysander. In 
proof of this statement they quote from the oracles of the Sibyl :— 

Then Zeus, the High-Thunderer, whose might is greatest, 
Shall send on the Athenians lamentable sorrows, 

Battle and fighting on the war-ships 

Which perish in wily ways by the baseness of the leaders. 

The other prediction which they quote is from the oracles of 
Musaeus :— 

CHS ΣΙ: ATHENIAN OFFERINGS 513 

For on the Athenians comes a wild shower 

By the baseness of the chiefs. But there shall be a certain consolation 

For the defeat ; for they shall not escape the notice of the citizens, and 
shall pay penalty. 

But enough of this. 

6. The combat between the Lacedaemonians and Argives for the 12 
district called Thyrea was also foretold by the Sibyl, who declared 
that it would be a drawn battle. But the Argives claimed to have 
had the best of it, and sent to Delphi a bronze horse supposed to 
represent the Wooden Horse. It is a work of Antiphanes, an 
Argive. 

x 

τ. On the pedestal below the Wooden Horse is an inscription 
stating that the statues were made out of a tithe of the spoils taken 
at the battle of Marathon. ‘The statues are those of Athena, Apollo, 
and one of the generals, Miltiades. Of the heroes, as they are 
called, there are Erechtheus, Cecrops, Pandion, Leos, and Antiochus, 
the son of Hercules by Meda, daughter of Phylas, also Aegeus and 
Acamas, one of the sons of Theseus. ‘These gave names to tribes 
at Athens, in accordance with a Delphic oracle ; but Codrus, son of 
Melanthus, Theseus, and Phyleus are not of the number of the 
heroes who gave their names to tribes. The statues I have 
enumerated were made by Phidias, and they really do form part of 
the tithe of the battle-spoils. But the statues of Antigonus, his son 
Demetrius, and Ptolemy the Egyptian, were sent to Delphi by the 
Athenians at a later time; that of the Egyptian was sent out of 
friendship for him, but the statues of the Macedonians were sent 
because they were feared. 

2. Near the horse are other offerings of the Argives, representing 3 
the leaders of the army that marched to Thebes with Polynices, 
namely, Adrastus, son of Talaus, and ‘Tydeus, son of Oeneus, and the 
descendants of Proetus, to wit, Capaneus, son of Hipponous, and 
Eteoclus, son of Iphis, also Polynices, and Hippomedon, a son of 
Adrastus’ sister. Near them is represented the chariot of Amphi- 
araus with Baton, the charioteer and kinsman of Amphiaraus, stand- 
ing in it. Last of all is Alitherses. These are works of Hypato- 4 
dorus and Aristogiton, and they were made, as the Argives them- 
selves declare, from the spoils of the victory which the Argives and 
their Athenian allies won over the Lacedaemonians at Oenoe in 
Argolis. From the spoils of the same battle, I believe, were made 
the statues of the Epigoni, as the Greeks call them, which the 
Argives dedicated. For there are statues of the Epigoni also, 
namely Sthenelus and Alcmaeon, who, I suppose, was preferred to 
Amphilochus on the ground of his age ; also Promachus, Thersander, 
Aegialeus, and Diomede; and between Diomede and Aegialeus is 

VOL. I 2L 

[Ὁ 

5 Euryalus. Opposite them are other statues, dedicated by the 

Argives for the share they took with Epaminondas and the Thebans 
in founding Messene: they are statues of heroes, namely, Danaus, 
the most powerful king who ever reigned in Argos, and Hyperm- 
nestra, because she alone of all her sisters kept her hands clean of 
blood ; and beside her is Lynceus, and the whole race from them 
up to Hercules, and still further back to Perseus. 

3. The bronze horses and the captive women are offerings of 
the Tarentines from spoils taken from the Messapians, a barbarous 
people on the borders of the Tarentine territory: the statues are 
works of Agelades the Argive. Tarentum is a Lacedaemonian 
colony: the founder was Phalanthus, a Spartan. As he was setting 
out to found a colony, an oracle came to him from Delphi telling 
him that he would gain a country and a city when he should 

7 feel rain under a cloudless sky (a¢thra). At first, without inquiring 

into the meaning of the oracle himself, or communicating it to one 
of the interpreters, he put in with his ships to Italy. But when, in 
spite of his victories over the barbarians, he could not take any of 
their cities, or make himself master of the country, he remembered 
the oracle, and thought that the god had predicted what could never 
come to pass; for never surely could rain fall under a clear bright 
sky. In his despondency his wife, who had followed him from 
home, caressed him: in particular she laid his head on her lap and 
loused him; and somehow for the love she bore him, she fell 

8 a-weeping to see that his fortunes were at a standstill. Now, as she 

ty 

shed tears freely and wetted her husband’s head, he perceived the 
meaning of the oracle, for his wife’s name was Aethra ; and that very 
night he took Tarentum, the greatest and wealthiest of all the cities 
of the barbarians on the sea. 4. They say that the hero Taras was 
a son of Poseidon and a native nymph, and that both the city and 
the river were named after him ; for, like the city, the river is called 
Taras. 

XI 

1. Near the offering of the Tarentines is a treasury of the 
Sicyonians ; but neither in this nor in any other of the treasuries are 
there treasures to be seen. The Cnidians brought images to Delphi, 
to wit, an image of Triopas, founder of Cnidus, standing beside a 
horse, an image of Latona, and images of Apollo and Artemis 
shooting arrows at Tityus, who is represented wounded in various 
places. ᾿ These images stand beside the treasury of the Sicyonians. 

2. The Siphnians also made a treasury for the following reason : 
—There were gold mines in the island of Siphnus, and the god 
bade them bring a tithe of the profits to Delphi; so they built the 
treasury and brought the tithe. But when out of avarice they 
ceased to bring the tribute, the sea flooded and buried the mines. 

3. The Liparaeans also dedicated statues for a naval victory 3 
which they won over the Tyrrhenians. These Liparaeans were 
colonists from Cnidus, and they say that the leader of the colony 
was a Cnidian: his name was Pentathlus, according to the state- 
ment of Antiochus the Syracusan, son of Xenophon, in his Sicilian 
history. The historian further says that they founded a city on 
Cape Pachynum in Sicily, but were hard put to it in war and finally 
expelled by the Elymi and Phoenicians, so they took possession of 
the islands which still bear the Homeric name of the Islands of 
Aeolus. They either found the islands uninhabited or expelled the 
inhabitants. Of these islands they inhabit Lipara, where they 4 
founded a city: the islands of Hiera, Strongyle, and Didymae they 
till, crossing to them in ships. In Strongyle fire may be seen rising 
up out of the earth ; and in Hiera fire blazes up spontaneously on 
the highest point of the island, and there are baths beside the sea, 
which are well enough if you let yourself gently into the water, but 
to plunge into the water is painful on account of the heat. 

4. The treasury of the Thebans was built with the spoils of war, 5 
and so was the treasury of the Athenians. The Theban treasury 
was built with the spoils of the battle of Leuctra, the Athenian 
treasury with the spoils taken from the army which landed at 
Marathon under the command of Datis. But I do not know 
whether the Cnidians built their treasury to commemorate a victory 
or to display their wealth. The Cleonaeans, like the Athenians, 
suffered from the pestilence, and, in obedience to an oracle from 
Delphi, sacrificed a he-goat to the rising sun. So, finding that the 
plague was stayed, they sent a bronze he-goat to Apollo. The 
Potidaeans in Thrace and the Syracusans have also treasuries: the 
latter was built from the spoils taken in the great overthrow of the 
Athenians ; the former was erected out of reverence for the god. 

5. The Athenians also built a colonnade out of the treasures 6 
which they took from the Peloponnesians and their Greek allies 
in the war. They also dedicated the figure-heads of ships and 
bronze shields. The inscription enumerates the states from the spoils 
of which the Athenians sent the first-fruits: the states are Elis, 
Lacedaemon, Sicyon, Megara, Pellene in Achaia, Ambracia, Leucas, 
and Corinth itself. It also states that from the spoils of these 
sea-fights a sacrifice was offered to Theseus and to Poseidon at 
Rhium. ‘The inscription seems to me to refer to Phormio, son of 
Asopichus, and to his exploits. 

XII 

1. There is a rock rising above the ground. The Delphians 
say that on this rock Herophile, surnamed Sibyl, used to stand and 
chant her oracles. . . . The earlier Sibyl belonged, I find, to the most 

N 

Go 

ancient times. She is said by the Greeks to have been a daughter 
of Zeus and Lamia, daughter of Poseidon, and to have been the 
first woman who chanted oracles ; and they say that she was named 
Sibyl by the Libyans. Herophile was younger, but still even she is 
known to have been born before the Trojan war ; and she foretold in 
her oracles that Helen would grow up at Sparta to be the bane of Asia 
and Europe, and that Ilium would be taken by the Greeks on her 
account. The Delians remember a hymn which she composed on 
Apollo, and in which she calls herself not only Herophile, but like- 
wise Artemis ; also she says sometimes that she is Apollo’s wedded 
wife, sometimes that she is his sister, or again his daughter. ‘These 
poetical statements she made under the influence of frenzy and the 
inspiration of the god. But elsewhere in her oracles she says that 
her mother was an immortal, one of the nymphs of Ida, but that 
her father was a man. ‘The verses run thus :— 

By birth I am half a mortal and half a goddess, 

For my mother was an immortal nymph, but my father was a corn- 
eating man. 

By my mother’s side I am Ida-born, but my fatherland was red 

Marpessus (sacred to the Mother) and the river Aidoneus. 

2. On Trojan Ida there are still ruins of the city of Marpessus 
with a population of about sixty souls. The soil of the country 
all round about Marpessus is reddish and exceedingly parched ; 
and the fine and porous nature of the soil in this part of Ida is, as 
it seems to me, the cause why the river Aidoneus sinks into the 
earth, and rises again only to sink again till it- finally disappears 
underground. Marpessus is distant two hundred and forty furlongs 
from Alexandria in the Troad. 3. The people of this city of 
Alexandria say that Herophile was keeper of the temple of Sminthian 
Apollo, and that, in reference to Hecuba’s dream, she predicted in 
an oracle the things which we know came to pass. This Sibyl dwelt 
most of her life in Samos, but she also came to Clarus in the district 
of Colophon, and to Delos, and to Delphi; and whenever she came 

6 to Delphi, she used to stand on this rock and sing. However, she 

died in the Troad, and her tomb is in the grove of the Sminthian 
god with an elegiac inscription on the monument :— 

Here am I, the plain-speaking Sibyl of Phoebus, 
Hidden under this tomb of stone ; 
A voiceful maiden once, now voiceless for ever, 
Here fettered by strong fate. 
But I lie under the sod near the Nymphs and this Hermes, 
As a reward for having kept the temple of the Far-Shooting god. 

The Hermes stands beside the tomb: it is a stone figure of the 
square shape. On the left there is water falling into a basin and 

images of the nymphs. 4. The Erythraeans, who urge their claim to 7 
Herophile with more warmth than any other Greek people, point to 
a Mount Corycus and a cave in it, in which they say that Herophile 
was born, she being a child of Theodorus, a shepherd of the country, 
and a nymph. ‘The only reason, say they, why the nymph got the 
surname of Idaean was that wooded places were called in those 
days zdaz. ‘They strike out of the oracles the verse about Marpessus 
and the river Aidoneus. 

The next woman who similarly gave oracles is said by the 8 
historian Hyperochus of Cumae to have been a native of Cumae, in 
the land of the Opici, and to have been called Demo. The 
Cumaeans have no oracle of hers to produce, but they point to 
a small stone urn in a sanctuary of Apollo, alleging that in it are 
deposited the bones of the Sibyl. 

5. After the time of Demo there lived amongst the Hebrews 9 
who dwell above Palestine a prophetess of the name of Sabbe: they 
say that her father was Berosus, and her mother Erymanthe ; but 
some call her a Babylonian, others an Egyptian Sibyl. 

Phaennis, daughter of a king of the Chaonians, and the Peleae τὸ 
(‘ doves’) at Dodona, also prophesied by divine inspiration, but were 
not called Sibyls. To ascertain the date of Phaennis and read her 
oracles . . . for Phaennis was born at the time when Antiochus 
came to the throne immediately after the capture of Demetrius. 
But the Peleads (‘ doves’), they say, were still older than Phemonoe, 
and were the first women who sang these verses :— 

Zeus was, Zeus is, Zeus shall be: O great Zeus! 
The Earth yields fruits, therefore glorify mother Earth. 

They say that there have been the following prophetic men: 11 
Euclus, a Cyprian; Musaeus, an Athenian, son of Antiophemus ; 
Lycus, son of Pandion ; and a Boeotian Bacis who was possessed by 
the nymphs. I have read the oracle of all of them except Lycus. 

Such is the list of women and men down to my time who are 
said to have prophesied by the inspiration of God. But in the long 
course of time such things may happen again. 

XIII 

1. The bronze head of a bison or Paeonian bull was sent to 
Delphi by Dropion, king of the Paeonians, son of Leon. 2. 
These bisons are the most difficult of all beasts to take alive, 
and no nets could be made strong enough <to resist> their charge. 
They are hunted as follows. When the hunters find a place sloping 
down to a hollow, they first of all enclose it with a strong fence ; 
next they cover the slope and the flat ground at the end of the 
slope with fresh skins, or if they have no fresh skins they use dried 

2 hides lubricated with oil. Next, the best horsemen drive the bisons 
together to the place I have described. The beasts slip on the first 
skins they come to and roll down the slope till they reach the flat. 

3 Here they are at first left lying. But by the fourth or fifth day, 
when hunger and exhaustion have mostly subdued their spirit, the 
professional tamers bring them where they lie the fruit of the 
cultivated pine-tree, having first peeled the husk off, for at first the 
beasts will touch no other food. Lastly, the men fasten ropes round 
the animals and lead them away. That is how they catch them. 

4 3. Opposite the bronze head of the bison is a statue clad in a 
breast-plate with a cloak thrown over the breast-plate. ‘The Delphians 
say that it is an offering of the Andrians, and represents Andreus the 
founder of Andros. The images of Apollo, Athena, and Artemis are 
offerings of the Phocians, the fruit of spoils taken by them from 
their perpetual enemies the Thessalians, whose territory marches 
with their own except where that of the Hypocnemidian Locrians 

5 intervenes. The Thessalians of Pharsalus dedicated a statue of 
Achilles on horseback with Patroclus running beside the horse. 
The Macedonians of Dium, a city at the foot of Mount Pieria, 
dedicated the statue of Apollo grasping the deer. The Greeks of 
Cyrene, in Libya, dedicated the chariot with the image of Ammon on 
it. The Dorians of Corinth also built a treasury, and the gold from 

6 Lydia used to be kept there. The image of Hercules is an offering 
of the Thebans, sent by them at the time when they waged the 
Sacred War, as it is called, with the Phocians. ‘There are also 
bronze images dedicated by the Phocians when they had routed 
the Thessalian cavalry in the second encounter. The Phliasians 
brought to Delphi a bronze Zeus, and along with it an image of 
Aegina. 4. There is a bronze Apollo, an offering from Mantinea in 
Arcadia: it stands not far from the treasury of the Corinthians. 

7 There is a group representing Hercules and Apollo, both grasp- 
ing the tripod and about to fight for it. Latona and Artemis are 
trying to soothe the rage of Apollo, and Athena is doing the same 
by Hercuies. This is another offering of the Phocians, made by 
them at the time when Tellias the Elean led them against the Thes- 
salians. The Athena and Artemis are by Chionis, the other figures 
of the group are the joint work of Diyllus and Amyclaeus : all three 

8 artists are said to be Corinthians. It is said by the Delphians, that 
when Hercules, the son of Amphitryo, came to the oracle, the pro- 
phetess Xenoclea would not give him a response on account of the 
murder of Iphitus, but that he lifted the tripod and carried it out of 
the temple, whereupon the prophetess said :— 

So Hercules of Tiryns is a different person from him of Canopus. 

For the Egyptian Hercules had come to Delphi before. But at the 
time I speak of the son of Amphitryo gave the tripod back to Apollo, 

and learned from Xenoclea all that he wanted to know. The poets 
have taken up this story, and have sung of a fight between Hercules 
and Apollo for the tripod. 

5. From the spoils of the battle of Plataea the Greeks dedicated 9 

a national offering in the shape of a golden tripod resting on a bronze 
serpent. The bronze part of the offering is preserved to this day ; 
but the Phocian captains did not leave the gold in quite the same 
condition. The Tarentines sent another tithe to Delphi from the 
spoils of the barbarous Peucetians. The offerings are the works of 
Onatas the Aeginetan, and Calynthus . . . they comprise images of 
footmen and horsemen, to wit, Opis, king of the Iapygians, come to 
fight for the Peucetians. He is represented slain in the fight, and 
over his prostrate body are standing the hero Taras and Phalanthus 
of Lacedaemon ; and not far from Phalanthus is a dolphin. For 
before Phalanthus reached Italy they say that he was cast away in 
the Crisaean Sea, and was brought to land by a dolphin. 

XIV 

1. The axes are an offering of Periclytus, son of Euthymachus, 
a native of Tenedos, and refer to an old legend. 2. They say that 
Cyct.us was a son of Poseidon, and reigned in Colonae, which was a 

town in the Troad opposite the island of Leucophrys. Cycnus had a 2 

daughter named Hemithea, and a son called Tennes by Proclea, who 
was a daughter of Clytius, and sister of Caletor. Homer, in the Ziad, 
says that this Caletor was killed by Ajax in the act of setting fire to the 
ship of Protesilaus. But Proclea died before her husband ; and his 
second wife Phylonome, daughter of Cragasus, fell in love with 
Tennes, and being foiled, she told her husband falsely that ‘Tennes 
had made love to her against her will. Cycnus believed the lying 
tale, put Tennes and his sister in a chest, and flung them into the 
sea. The brother and sister reached the island of Leucophrys safely, 
and the island got its present name from Tennes. But Cycnus, who 
was not to be hoodwinked for ever, sailed to find his son, intending 
to confess his mistake, and ask forgiveness for his error. However, 
when he had put into the island and had fastened the cables from 
his ship to a rock or tree, Tennes in a rage cut the cables with an 

axe. Hence the proverb applied to people who deny anything 4 

stoutly : ‘So and so has cut such and such a thing with an axe of 
Tenedos.’ The Greeks say that Tennes was slain by Achilles in 
the act of defending his native land; and in course of time the 
Tenedians were constrained by their weakness to attach themselves 
to Alexandria, the city on the mainland of the Troad. 

3. The Greeks who fought against the king dedicated not only 
a bronze Zeus at Olympia, but also an Apollo at Delphi, from the 
spoils of the sea-fights at Artemisium and Salamis. It is said, more- 

over, that Themistocles came to Delphi bringing some of the spoils 
of the Medes to Apollo. | But when he inquired whether he should 
dedicate them inside the temple, the Pythian priestess bade him take 
them out of the sanctuary altogether. The passage in question 
of the oracle is as follows :— 

The beauteous splendour of the Persian’s spoils do not 
Deposit in my temple ; send them away home with all speed. 

6 I was amazed that Themistocles should have been the only person 
at whose hands the god refused to accept the spoils of the Medes. 
Some think that the god would similarly have rejected all spoils 
taken from the Persians, if only, like Themistocles, every one be- 
fore dedicating had inquired the pleasure of the god. Others say 
that the god, knowing that Themistocles would yet throw himself on 
the protection of the Persians, refused to accept the gifts, lest by 
suffering Themistocles to dedicate them he should render the resent- 
ment of the Medes against Themistocles implacable. The expedi- 
tion of the barbarians against Greece may be found foretold in the 
oracles of Bacis ; and still earlier are the verses of Euclus about it. 

7 4. There is an offering dedicated by the Delphians themselves 
near the great altar: it consists of a bronze wolf. They say that 
a man stole some of the god’s treasures, and hid himself and the 
gold in the thickest part of the forest on Mount Parnassus ; but 
that while he slept a wolf fell upon him and killed him, and then 
went daily to the city and howled. So thinking that the hand of 
God was in it they followed the beast; and thus they found the 
sacred gold, and dedicated a bronze wolf to the god. 

XV 

1. The gilded statue of Phryne is a work of Praxiteles, one of 
her lovers, but was dedicated by Phryne herself. Next to 
it are two images of Apollo: one of them was dedicated by 
the Epidaurians of Argolis out of spoils taken from the Medes; the 
other was dedicated by the Megarians for a victory which they won 
over the Athenians at Nisaea. There is an ox dedicated by the 
Plataeans at the time when, along with the rest of the Greeks, 
they defended themselves against Mardonius, son of Gobryas, in 
their own territory. Next there are two more images of Apollo, 
one dedicated by the people of Heraclea on the Euxine, the other 
by the Amphictyons at the time when they imposed a fine on 
the Phocians for cultivating the territory of the god. This last 
Apollo is called Sitalcas by the Delphians, and is five-and-thirty ells 
high. Also there are statues of the Aetolian generals, an image of 
Artemis, one of Athena, and two of Apollo: these were offered by 
the Aetolians when they had brought their affair with the Gauls to an 

Nv 

end. 2. That the Celtic host would cross from Europe into Asia 
to destroy the cities had been foretold by Phaennis in her oracles a 
generation before the event took place :— 

Then having crossed the narrow strait of the Hellespont 

The destructive army of the Gauls shall pipe; they shall lawlessly 

Ravage Asia ; and God shall make it yet worse 

For all who dwell by the shores of the sea 

For a little while. But soon the son of Cronus shall stir up a helper 
for them, 

A dear son of a Zeus-reared bull, 

Who shall bring a day of doom on all the Gauls. 

By the son of a bull she meant Attalus, king of Pergamus, who is 
also described in an oracle as bull-horned. The statues of cavalry 4 
officers on horseback were set up by the Pheraeans in the sanctuary 
of Apollo after they had routed the Attic cavalry. 3. The bronze 
palm-tree and the gilt image of Athena on it were dedicated by 
the Athenians out of the spoils of the two battles—the battle on 
land and the naval battle on the river—which they won on the 
same day at the Eurymedon. I observed that in some places the 
gilding on the image was damaged. I laid the blame on evil-doers 5 
and thieves. But Clitodemus, the oldest of all the writers who 
have described Attica, says in his work on Attica, that when the 
Athenians were fitting out their armament to attack Sicily, an 
innumerable flock of crows flew to Delphi, pecked this image, 
and tore the gold off it with their beaks. He says, too, that they 
broke off the spear and the owls and the mimic fruit on the 
palm. He also describes other omens which warned the Athenians 6 
not to set sail for Sicily. 4. The Cyrenians dedicated at Delphi 
a statue of Battus on a chariot: it was Battus who led them in 
ships from Thera to Libya. The charioteer is Cyrene, and in the 
chariot are Battus and Libya, who is in the act of crowning him. 
The work is by Amphion, a Cnosian, son of Acestor. When 7 
Battus had founded Cyrene it is said that he was cured of his 
stammer in the following way. As he was traversing the district of 
Cyrene he beheld in the utmost parts of it, which were still un- 
inhal ited, a lion, and terror at the sight forced from his lips a 
loud articulate cry. Not far from the statue of Battus is another 
statue of Apollo, erected by the Amphictyons out of the fine paid 
by the Phocians for their sacrilege. 

XVI 

1. Of the offerings sent by the kings of Lydia nothing now 
remains except the iron stand of Alyattes’ bowl. This stand is a 
work of Glaucus the Chian, who invented the welding of iron. Each 

plate of the stand is fastened to another plate, not by bolts or nails, 
but simply by the welding which holds them together and acts as 

2 a ligature to the iron. The shape of the stand is like that of a tower, 
broader at the base and rising to a truncated top. The sides of 
the stand are not each ina single piece, but the iron cross-bands 
are arranged like the rungs of a ladder; while the upright plates of 
iron are bent outward at the top, thus forming the rest for the bow]. 

3 2. What the Delphians call the Navel (omphalos) is made of 
white marble, and is said by them to be at the centre of the whole 

4 earth, and Pindar in one of his odes agrees with them. There is 
here an offering of the Lacedaemonians: it is a work of Calamis, 
and represents Hermione, daughter of Menelaus, who married 
Orestes, son of Agamemnon, after having been previously married 
to Neoptolemus, son of Achilles. The statue of Eurydamus, an 
Aetolian general who led his countrymen against the Gallic host, 
was dedicated by the Aetolians. 

5 3. Among the mountains of Crete there is still in my time a 
city Elyrus. The people of that city sent a bronze goat to Delphi. 
The goat is suckling the infants Phylacides and Philander, who, 
according to the Elyrians, were the children of Apollo by a nymph 
Acacallis, whom Apollo visited in the city of Tarrha and in the 
house of Carmanor. 

6 The Carystians of Euboea also set up a bronze ox in the 
sanctuary of Apollo from the spoils of the Medic war. The reason 
why the offerings both of the Carystians and Plataeans took the 
form of oxen was, I think, that one of the benefits which they 
secured by having repelled the barbarians was freedom to till the 
ground. Statues of generals and an image of Apollo, and another 

of Artemis, were sent by the Aetolian nation after they had sub- ᾿ 
dued their neighbours the Acarnanians. ᾿ 
7 4. I was told of a most extraordinary success achieved by the 

Liparaeans over the Tyrrhenians. The Liparaeans were bidden by 
the Pythian priestess to fight the Tyrrhenians with the fewest 
possible ships. So they put to sea with five galleys to meet the 
Tyrrhenians. The latter, thinking shame if they were not a match 
for the Liparaeans at sea, put out to meet them with the same 
number of ships. So the Liparaeans captured these ships, and 
when other five afterwards put to sea against them, they captured 
them too, and they conquered a third, and likewise a fourth squadron 
of five ships each. Therefore they dedicated at Delphi as many 

ὃ images of Apollo as they had captured ships. The small Apollo 
was dedicated by Echecratides of Larisa: the Delphians say that 
this was the first of all the offerings. 

XVII 

1. Of the barbarians of the west, the inhabitants of Sardinia sent 
to Delphi a bronze statue of the hero after whom they are named. 
2. In size and wealth Sardinia is a match for the most celebrated 
islands. What the ancient name given to it by the natives may 
have been I know not; but the Greeks who made trading voyages 
thither called it Ichnusa, because the shape of the island is very 
like a man’s footstep (échnos). Its length is one thousand one 
hundred and twenty furlongs, and its breadth four hundred and 
twenty. The first to cross over to the island in ships are said to 
have been Libyans: their leader was Sardus, a son of that Maceris 
whom the Egyptians and Libyans surname Hercules. Maceris 
himself was chiefly famed for his journey to Delphi; but Sardus 
had the distinction of leading the Libyans to Ichnusa, and the 
island received its new name from him. However, the Libyan 
invaders did not expel the aborigines, who suffered the newcomers 
to settle among them, not because they wished them well, but 
because they could not help it. Neither the Libyans nor the 
natives knew how to build cities: they lived dispersed, as chance 
directed, in huts and caves. 3. Years after the advent of the 3 
Libyans there came to the island Aristaeus and his company 
from Greece. They say that Aristaeus was a son of Apollo 
and Cyrene, and that being exceedingly distressed at the sad end 
of Actaeon, and disgusted with Boeotia and the whole of Greece, 
he migrated to Sardinia. Some think that Daedalus at that 4 
time had fled from Camicus, because of the Cretan invasion, and 
joined Aristaeus in colonising Sardinia. But it would be utterly 
irrational to suppose that Daedalus, a contemporary of Oedipus, king 
of Thebes, could have participated in a colony or anything else with 
Aristaeus, who married Autonoe, daughter of Cadmus. However 
that may be, certain it is that neither did the Greek colonists found 
a city, I suppose because their numbers and strength were not 
equal to it. 4. After Aristaeus the Iberians crossed into Sardinia, 5 
under the command of Norax, and founded a city Nora, which 
tradition affirms to have been the earliest city in the island. They 
say that Norax was a son of Hermes, by Erythea, daughter of 
Geryon. A fourth element of the population was formed by an 
army from Thespiae and Attica, which landed in Sardinia, under the 
command of Iolaus, and founded a city Olbia. The Athenians, 
however, founded a city by themselves, and called it Ogryle, either 
in memory of one of their townships at home, or because one 
Ogrylus actually shared in the expedition. At all events, in my 
time there are still places in Sardinia called Iolaia, and Iolaus is 
worshipped by the inhabitants. When Ilium was taken, amongst 6 

Nv 

ὃ 

g 

Io 

II 

the Trojans who escaped were the fugitives who accompanied 
Aeneas : some of them were driven by gales to Sardinia, and blended 
with the Greek population which they found in the island. But the 
barbarians were prevented from fighting the Greeks and Trojans ; 
for, being well matched, and the river Thorsus flowing between 
their lands, both sides were equally afraid to cross it. However, 
many years afterwards the Libyans crossed over once more to the 
island in greater force than before, and attacked the Greek popula- 
tion. ‘The Greeks were utterly annihilated, or the remnant of them 
was small. But the Trojans fled to the highlands and occupied 
precipitous mountains, which they strengthened still further by pali- 
sades. In my time they still retain the name of Ilians, but in 
features, in the style of their weapons, and in their whole way of 
life, they resemble Libyans. 5. There is an island at no great 
distance from Sardinia, known to the Greeks as Cyrus, but 
called by the Libyans who inhabit it Corsica. A considerable part 
of the population of that island, oppressed by faction, migrated 
to Sardinia, and having appropriated a part of the mountainous 
district, settled there; but the Sardinians still call them by their 
original name of Corsicans. When the Carthaginians were at the 
height of their naval power they subdued the whole population of 
Sardinia, except the Ilians and Corsicans, who were saved from 
slavery by the natural strength of their mountains. Like some of 
their predecessors, the Carthaginians founded cities in the island, 
namely, Caralis and Sulci. Some of the Carthaginian auxiliaries, 
either Libyans or Iberians, fell out about the booty, and, in a rage, 
revolted and withdrew to the highlands, where they, too, settled. 
Their name in the Corsican tongue is Balari, that being the Corsican 
for fugitives. 

6. Such are the different races that inhabit Sardinia, and such 
was the mode of their settlement. The northern side of the island and 
the side towards the Italian mainland are occupied by an unbroken 
chain of rugged mountains ; and, as you coast along, there is no 
anchorage for ships in this part of the island, and from the tops of 
the mountains fitful and furious squalls come sweeping down to the 
sea. Another lower range of hills runs through the middle of the 
island. ‘The air here is generally close and sickly, in consequence of 
the salt that crystallises in these parts, and of the suffocating blast 
of the sirocco; while the height of the mountains on the Italian 
side of the island hinders the north winds in summer from cooling 
the air and the earth, But some say that Corsica, which is 
mountainous and lofty throughout, and is divided from Sardinia by 
a strait not more than eight furlongs wide, hinders the west and 
north winds from reaching that island. Snakes, whether of the 
noxious or of the harmless sort, will not live in the island, nor will 
wolves. The rams are not larger than rams elsewhere, but their 

δ 
“ 
ἮΝ 
A 

CHS, XVII-XVIII VARIOUS OFFERINGS 525 

shape is such as a wild ram would have in Aeginetan sculpture, 
though their breasts are too shaggy for Aeginetan art. ‘Their horns 
do not stand out from the head, but curl up beside the ears: in 
fleetness of foot they surpass all animals. 7. The island is also 13 
free from all deadly poisons, with the exception of a single plant. 
This fatal herb resembles celery; and it is said that those who 
taste it die of laughing. Hence Homer, and people since his 
time, have named sinister laughter sardonic. The herb grows 
especially near springs, but it does not, however, impart its poison 
to the water. My reason for introducing this account of Sardinia 
into my description of Phocis is that the island is but little known 
to the Greeks. 

XVIII 

τ. The inscription on the horse which stands next to the statue 
of Sardus states that it was dedicated by an Athenian, Callias, son 
of Lysimachides, from spoils which he had himself taken in the 
Persian war. 2. The Achaeans dedicated an image of Athena after 
they had besieged and taken an Aetolian city named Phana. They 
say that the siege lasted some time, and that, when they could not 
take the town, they sent messengers to Delphi, and received an 
oracle :— 

[Ὁ] 

Ye dwellers in Pelops’ land and in Achaia, who have come to Pytho 
To inquire how ye shall take a city, 

Come, observe what daily rations of water, 

Druk by the people, save the city which has drunk them. 

For thus shall ye take the towered village of Phana. 

Not perceiving the meaning of the oracle, they were thinking of 3 
raising the siege and sailing away home. ‘The people in the town, 
too, made light of them, and a woman came forth from the walls to 
draw water from a spring at the foot of the wall. But some soldiers 
ran at the woman and took her prisoner, and from her the Achaeans 
learned that the scanty supply of water from the spring, fetched 
night by night, was measured out among the besieged, who had no 
other means of quenching their thirst. So the Achaeans choked 
up the spring and took the town. 

3. Beside this image of Athena there is an image of Apollo, set 4 
up by the Rhodians of Lindus. The Ambraciots dedicated a bronze 
ass for a nocturnal victory over the Molossians. The Molossians 
had laid an ambush for them by night. But, as luck would have 
it, a lusty ass, being driven home from the field, gave chase toa 
she-ass, braying hoarsely, while his driver bawled in a thick, coarse 
voice. Up jumped the Molossian ambush in a panic, and thus the 
Ambraciots discovered the trap that had been set for them, and, 
falling upon the Molossians in the dark, discomfited them. 

to 

[6] 

4. The people of Orneae in Argolis, being hard put to it by the . 
Sicyonians in war, vowed to Apollo that if they should drive the 
Sicyonian army out of their native country they would institute a 
procession in his honour every day at Delphi, and would sacrifice 
such and such animals in such and such numbers. Well, they beat 
the Sicyonians in battle ; but, finding that the expense of fulfilling 
their vow daily was great, ‘and the trouble still greater, they hit upon 
the device of dedicating to the god bronze figures representing a 
sacrifice and a procession. 

5. There is here also a representation of one of the labours of 
Hercules, to wit, his combat with the hydra: the group is at once an 
offering and a work of Tisagoras. Both the hydra and Hercules are 
of iron. Now, to make images out of iron is a most difficult and 
laborious process. The work of Tisagoras (whoever he was) is 
therefore wonderful. And wonderful, too, in a high degree, are the 
heads of a lion and wild boar at Pergamus, which are also of iron: 
they were made as offerings to Dionysus. 

6. The Phocians of Elatea sent a bronze lion to Apollo at 
Delphi, because, with the aid of Olympiodorus from Athens, they 
had stood a siege by Cassander. The Apollo, close to the lion, is 
an offering of the Massiliots, the first-fruits of the sea-fight with 
the Carthaginians. 7. There is a trophy, erected by the Aetolians, 
together with an image of an armed woman, no doubt representing 
Aetolia. These offerings were dedicated by the Aetolians after 
they had chastised the Gauls for their cruelty to the Callians. 
There is a gilt statue, an offering of Gorgias of Leontini, representing 
Gorgias himself. 

XIX 

1. Beside the statue of Gorgias is an offering of the Amphictyons 
representing Scyllis of Scione, of whom fame says that he dived to 
the deepest depths of every sea; and he taught his daughter Hydna 
to dive too. When the fleet of Xerxes was overtaken by a hurricane 
off Mount Pelion, these two completed the disaster by dragging 
away the anchors and moorings of the galleys from below. 
For this service the Amphictyons dedicated statues of Scyllis and 
his daughter ; but the statue of the latter went to make up the tale 
of statues carried off by Nero from Delphi. [Of womankind it is 
only chaste maidens that can dive into the sea. | 

2. I will now tell a Lesbian tale. Some fishermen at Methymna 
brought up out of the sea in their nets a face made of olive-wood. 
The features had something divine about them, yet they were 
foreign, not the usual features of Grecian gods. So the Methym- 
nians asked the Pythian priestess of what god or hero it was a 
likeness, and she bade them worship Dionysus Phallen. Therefore 
the Methymnians kept the wooden image that was fished out of the 

sea, and honoured it with sacrifices and prayers; but they sent a 
bronze copy of it to Delphi. 

3. The sculptures in the gables represent Artemis, Latona, 4 
Apollo, the Muses, the setting of the Sun, and Dionysus with the 
Thyiad women. The first of them were wrought by an Athenian, 
Praxias, pupil of Calamis ; but as the building of the temple lasted 
some time, Praxias died in the meanwhile, and the rest of the 
decorations in the gables were executed by Androsthenes, also an 
Athenian by birth, but a pupil of Eucadmus. On the architrave 
are golden shields: some of them were dedicated by the Athenians 
from the spoils of the battle of Marathon; but the shields at the 
back and on the left are Gallic shields, dedicated by the Aetolians : 
in shape they closely resemble the Persian bucklers. 

4. In my description of the Council House at Athens I have 5 
already noticed the invasion of Greece by the Gauls ; but I wished 
to treat the subject in more detail in my account of Delphi, because 
Delphi was the scene of the greatest exploits of the Greeks against 
the barbarians. The first foreign expedition of the Celts was made 
under the leadership of Cambaules. They advanced as far as 
Thrace, but did not dare to push on any farther, conscious that 
they were too few in numbers to cope with the Greeks. But when 6 
they resolved a second time to carry their arms into an enemy’s 
country—a step to which they were chiefly instigated by the men 
who had been out with Cambaules, and in whom the experience of 
marauding had bred a love of plunder and booty—a large force of 
infantry assembled, and there was no lack of recruits for the cavalry. 
So the leaders divided the army into three parts, and each was 
ordered to march against a different country. Cerethrius was to lead 7 
his force against the Thracians and the Triballian tribe: Brennus 
and Acichorius commanded the army destined to attack Paeonia ; 
while Bolgius marched against the Macedonians and Illyrians, and 
engaged in conflict with Ptolemy, then king of Macedonia. It was 
this Ptolemy who first sought the protection of Seleucus, son of 
Antiochus, and then assassinated his protector, and whose excessive 
daring earned him the nickname of Thunderbolt. Ptolemy himself 
fell in the battle, and the Macedonian loss was heavy; but again 
the Celts had not the courage to march against Greece, and so the 
second expedition returned home again. 5. Hereupon Brennus, at 8 
public assemblies and in private interviews with the leading men, 
energetically urged an expedition against Greece, pointing to the 
present weakness of Greece, to the wealth of her public treasuries, 
and to the still greater wealth stored up in her sanctuaries in 
the shape of offerings and of gold and silver coin. So he pre- 
vailed on the Gauls to march against Greece, and amongst his 
colleagues in command whom he chose from among the leading men 
was Acichorius. 6. The assembled army numbered one hundred 9 

fe) 

I 

I 

μι 

[Ὁ] 

and fifty-two thousand foot, and twenty thousand four hundred horse. 
But though that was the number of the cavalry always on service, 
the real number was sixty-one thousand two hundred; for every 
trooper was attended by two servants, who were themselves good 
riders and were provided with horses. When the cavalry was 
engaged, the servants kept in the rear and made themselves useful 
thus. Ifa trooper had his horse killed, the servant brought him a 
fresh mount ; if the trooper himself was slain, the slave mounted his 
master’s horse ; but if both horse and man were killed, the slave was 
ready mounted to take their place. If the master was wounded, one 
of the slaves brought the wounded man off the field to the camp, 
while the other took his place in the ranks. These tactics, it 
seems to me, were copied by the Gauls from the Persian corps of 
the Ten Thousand, known as the Immortals. The difference was 
that in the Persian corps the places of the dead were filled up by 
enlistment after the action, while with the Gauls the squadron was 
brought up to its full strength on the field of battle. This organisa- 
tion they called ¢vimarcisia in their own tongue; for you must 
know that the Celtic name for a horse is marca. Such was the 
force, and such the intentions with which Brennus marched against 
Greece, 

XX 

1. The spirit of the Greeks had fallen very low, but the very 
excess of their fear roused them to the necessity of defending 
Greece. They saw that the struggle would not now be for freedom 
as it had been in the Persian war, and that safety was not to 
be had by a gift of water and earth; for the fate that had over- 
taken the Macedonians, Thracians, and Paeonians in the former 
inroad of the Gauls was still fresh in their memory, and reports 
were reaching them of the atrocities that even then were being 
perpetrated on the Thessalians. Death or victory, that was the 
alternative that every man and every state prepared to face. 

2. We may, if we please, compare the numbers that mustered 
at Thermopylae to meet King Xerxes with those that now gathered 
to face the Gauls. ‘To meet the Mede there came the following 
Greek forces :—Lacedaemonians under Leonidas, not more than 
three hundred; Tegeans, five hundred; the same number from 
Mantinea ; from Orchomenus, in Arcadia, one hundred and twenty ; 
from the other cities in Arcadia, one thousand; from Mycenae, 
eighty ; from Phlius, two hundred ; double that number of Corinth- 
ians ; and of the Boeotians there came forward seven hundred from 
Thespiae, and four hundred from Thebes. One thousand Phocians 
guarded the path on Mount Oeta: their number should be added to 

2 the total of the Greek force. The numbers of the Locrians who 

dwell under Mount Cnemis is not stated by Herodotus, though he 

says that they came from every city; but it is possible to estimate 
their numbers with a very close approximation to the truth. For 
the number of Athenians who marched to Marathon, inclusive of 
slaves and of those whose age rendered them unfit for active service, 
did not exceed nine thousand; therefore, the fighting force of 
Locrians which marched to -Thermopylae cannot be reckoned at 
more than six thousand. Thus the whole army may have numbered 
eleven thousand two hundred. But even that force notoriously did 
not remain the whole time guarding Thermopylae; for, with the 
exception of the Lacedaemonians themselves, the Thespians, and the 
Mycenaeans, they did not wait to see the issue of the fight. 3. To 
meet the barbarians who had come from the Ocean the following 
Greek forces marched to Thermopylae. Ten thousand heavy 
infantry and five hundred horse from Boeotia: the Boeotarchs were 
Cephisodotus, Thearidas, Diogenes, and Lysander. From Phocis, 
five hundred horse and infantry to the number of three thousand, 
under the command of Critobulus and Antiochus. The Locrians 
who dwell opposite the island of Atalanta were led by Midias: their 
number was seven hundred: they had no cavalry. From Megara 
there came four hundred heavy infantry: the Megarian cavalry was 
led by Megareus. The Aetolian force was very numerous and 
included every arm. ‘The strength of their cavalry is not given. 
Their light infantry numbered ninety and . . . their heavy infantry 
numbered seven thousand. The Aetolians were led by Polyarchus, 
Polyphron, and Lacrates. The general of the Athenians was 
Callippus, son of Moerocles, as I have mentioned before; and the 
Athenian forces consisted of all their seaworthy galleys, five hundred 
horse, and one thousand foot. In virtue of their ancient prestige 
they held the command. The kings of Macedonia and Asia -con- 
tributed five hundred mercenaries each: the contingent sent by 
Antigonus was commanded by Aristodemus, a Macedonian: the 
Asiatic force sent by Antiochus was under Telesarchus, a native of 
the district of Syria on the Orontes. 

4. When the Greeks who were assembled at Thermopylae 
learned that the Gallic army had already reached Magnesia and the 
district of Phthiotis, they resolved to send a detachment, consisting 
of the cavalry and a thousand light infantry, to the Spercheus to dis- 
pute the passage of the river. On reaching the river the detachment 
broke down the bridges and encamped on the bank. But Brennus 
was no fool, and had, for a barbarian, a pretty notion of strategy. 
Accordingly that very night he despatched a force, not to the places 
where the old bridges had stood, but lower down the river, in 
order that they might effect the passage unperceived by the Greeks. 
At this point the Spercheus spread its waters over the plain, forming 
a marsh and a lake instead of a narrow rushing stream. ‘Thither, 
then, Brennus sent some ten thousand Gauls who could swim, or 

VOL. I 2M 

ω 

αι 

ion) 

were taller than their fellows; and the Celts are by far the tallest 

8 race in the world. This force passed the river in the night by 
swimming the lagoon, the men using their national bucklers as rafts. 
The tallest of them were able to cross the water on foot. No 
sooner were the Greeks on the Spercheus informed that a detach- 
ment of the enemy had passed the marsh than they immediately fell 
back on the main body. 

ΧΧΙ 

1. Brennus ordered the people who dwell round the Malian 
Gulf to bridge the Spercheus. They executed the task with alacrity, 
actuated at once’ by a fear of Brennus, and by a desire to get the 
barbarians out of their country, and thus to save it from further 
devastation. When he had led his army across the bridges he 
marched on Heraclea. The Gauls plundered the district, and 
butchered all whom they caught in the fields, but failed to take the 
city. For the year before the Aetolians had compelled Heraclea to 
join their confederacy ; so now they bestirred themselves in defence 
of a town which they regarded as belonging as much to them 
as to its inhabitants. Brennus himself cared little about Heraclea, 
but was bent on dislodging the enemy from the passes, and pene- 
trating into the interior of Greece, south of Thermopylae. 

2. He had been informed by deserters of the strength of the 
Greek contingents assembled at Thermopylae, and the information 
inspired him with a contempt for the enemy. So advancing from 
Heraclea, he offered battle the next morning at sunrise. He had 
no Greek soothsayer with him, and he consulted no sacrificial omens 
after the manner of his people, if indeed the Celts possess an art 
of divination. The Greeks came on in silence and in order. On 
engaging the enemy, the infantry did not disturb their formation by 
charging out from the ranks; and the skirmishers, standing their 
ground, hurled darts and plied their bows and slings. The 
cavalry on both sides was useless; for the ground at Thermopylae 
is not only narrow, but also smooth by reason of the natural rock, 
and mostly slippery owing to the numerous streams. The Gauls 
were the worse equipped, their national shields being their 
only defensive weapon ; and in military skill they were still more 
3 inferior. They advanced on the foe with the blind rage and 

passion of wild beasts. Hacked with axes or swords, their fury 
did not desert them so long as they drew breath: run through 
with darts and javelins, they abated not of their courage while 
life remained: some even tore from their wounds the spears 
with which they had been hit and hurled them at the Greeks, or 
4 used them at close quarters. Meanwhile the Athenian fleet, with 
much difficulty and at some risk, stood close in to the shore, 
through the mud which pervades the sea for a great distance, and 

Nd 

laying the ships, as nearly as might be, alongside the enemy, raked 
his flank with a fire of missiles and arrows. The Celts were now 
unspeakably weary: on the narrow ground the losses which they 
suffered were double or fourfold what they inflicted; and at last 
their leaders gave the signal to retreat to the camp. Retiring in 
disorder and without any formation, many were trampled under foot 
by their comrades, many fell into the swamp and disappeared beneath 
the mud ; and thus their losses in the retreat were as heavy as in 
the heat of action. 

3. On that day the Attic troops outdid all the Greeks in 5 
valour ; and amongst them the bravest was Cydias: he was young, 
and it was his first battle. He was slain by the Gauls, and his 
kinsmen dedicated his shield to Zeus of Freedom with the following 
inscription :— 

I hang here, missing sadly the bloom of Cydias’ youth, 
I, the shield of a glorious man, and an offering to Zeus ; 
I was the first shield through which he thrust his left arm 
When rushing Ares raged against the Gaul. 

The inscription remained till the shields in the colonnade of Zeus 6 
of Freedom, with other things at Athens, were removed by the 
soldiers of Sulia. 4. After the battle at Thermopylae the Greeks 
buried their dead and spoiled the barbarians. The Gauls sent no 
herald to request permission to take up their dead, and deemed 
it a matter of indifference whether they were laid in earth or 
were devoured by wild beasts and the birds that prey upon 
corpses. Their apathy as to the burial of the dead resulted, it 7 
seems to me, from two motives: a wish to strike awe into the 
enemy, and an habitual callousness towards the deceased. Forty 
of the Greeks fell in the battle: the exact loss of the barbarians 
could not be ascertained, for the number that sank under the mud 
was great. 

XXIT 

1. On the sixth day after the battle a corps of the Gauls 
attempted to ascend Mount Oeta from Heraclea ; for here, too, a 
narrow footpath leads up the mountain just beyond the ruins of 
Trachis. In those days there was also a sanctuary of Athena above 
the territory of Trachis, with offerings in it. So they hoped to 
ascend Oeta by this footpath, and to secure the treasures of the 
sanctuary by the way .. . the guard . . . to Telesarchus. They 
defeated the barbarians; but Telesarchus himself fell—a Greek 
patriot if ever there was one. 

2. All the barbarian leaders except Brennus now stood in 2 
terror of the Greeks, and were perplexed as to the future, seeing 
that their enterprise made no progress. But it occurred to Brennus 

4 = 
ae 

ese δν 

that if he could force the Aetolians to return home to Aetolia, his 
operations against the Greeks would be much facilitated. So he 
detached from his army a force of forty thousand foot and some 
eight hundred horse, and placed it under the command of Ores- 
3 torius and Combutis. These troops marched back by the bridges 
over the Spercheus, retraced their steps through Thessaly, and 
invaded Aetolia. The sack of Callium by Combutis and Orestorius 
was the most atrocious and inhuman in history. They put the 
whole male sex to the sword: old men and babes at their mothers’ 
breasts were butchered alike; and after killing the fattest of the 
4 sucklings, they even drank their blood and ate their flesh. All 
matrons and marriageable maidens who had a spark of spirit anti- 7 
cipated their fate by despatching themselves when the city was | 
taken ; but the survivors were forcibly subjected to every kind of 
outrage by beings who were equal strangers to pity and to love. 
Such women as chanced to find an enemy’s sword laid hands on 
themselves: the rest soon perished from want of food and sleep, 
the ruthless barbarians outraging them in turn, and glutting their 
5 lust on the persons even of the dying and dead. 3. Apprised by 
messengers of the disasters that had befallen them, the Aetolians 
immediately set out from Thermopylae, and hastened with all 
speed to Aetolia, moved with rage at the sack of Callium, but still 
more with a desire to save the towns which had not yet fallen. 
From all their towns, too, poured forth the men of military age ; 
even the old men, roused by the emergency, were to be seen in the 
ranks. The very women marched with them as volunteers, their ex- 
6 asperation at the Gauls exceeding even that of the men. 4. After 
pillaging the houses and sanctuaries, and firing the town of Callium, 
the barbarians set out to return, Here they were met by the 
Patreans, the only Achaeans who came to the aid of the 
Aetolians. Being trained infantry, the Patreans attacked the 
barbarians in front, but suffered heavily from the numbers and 
desperation of the Gauls. The Aetolians, on the other hand, men 
and women, lined the whole road, and kept up a fire of missiles on 
the barbarians, and as the latter had nothing but their national 
shields few shots were thrown away. Pursued by the Gauls they easily 
escaped, and then, when their enemies were returning from the 
7 pursuit, they fell upon them again with vigour. Hence, dreadful as 
had been the fate of the people of Callium,—so dreadful, indeed, 
that in the light of it even Homer’s account of the Laestrygones and 
the Cyclops appears not to be exaggerated,—yet they were amply 
avenged ; for out of the forty thousand eight hundred barbarians less 
than half returned alive to the camp at Thermopylae. 
8 5. Meanwhile the Greeks at Thermopylae fared as follows. 
There are two paths over Mount Oeta: one, starting above Trachis, 
is exceedingly steep and in most places precipitous; the other, 

CHS, XXII-XXIII GAULS ATTACK DELPHI 533 

leading through the territory of the Aenianians, is more passable for 
an army. It was by this latter path that Hydarnes, the Mede, once 
fell on the rear of Leonidas and his men, and by it the Heracleots 
and Aenianians now offered to lead Brennus, not from any ill-will 
they bore the Greeks, but merely because they would give much 
to rid their country of the destroying presence of the Celts. 
Pindar, it seems to me, is again right when he says that every 
man is weighed down by his own troubles, and is callous to the 
sorrows of others. Incited by the promise held out to him by the 
Aenianians and Heracleots, Brennus left Acichorius in command 
of the army, with orders to advance to the attack the moment the 
Greeks were surrounded. Then at the head of a detachment of 
forty thousand men he set off by the path. It happened that on 
that day the mist came down thick on the mountain, darkening the 
sun, so that the Phocian pickets stationed on the path did not per- 
ceive the approach of the barbarians till they were close upon them. 
Attacked by the enemy, they stood bravely to their arms, but 
were at last overpowered and driven from the path. Nevertheless 
they succeeded in running down to their friends, and bringing them 
word of what was taking place before they were completely sur- 
rounded. ‘This gave the Athenian fleet time to withdraw the Greek 
army from Thermopylae; and so the troops dispersed to their 
several homes. 

XXIII 

τ. Brennus lost not a moment, but, without waiting to be joined 
by the army he had left under Acichorius in the camp, marched on 
Delphi. The trembling inhabitants betook themselves to the oracle, 
and the god bade them have no fear, ‘For,’ said he, ‘I will myself 
guard my own.’ 2. The Greeks who rallied in the defence of the 
god were these :—the Phocians, who came forth from every city, 
four hundred infantry from Amphissa, and a handful from Aetolia. 
This small force was despatched by the Aetolians as soon as they 
heard of the advance of the barbarians: afterwards they sent twelve 
hundred men under Philomelus. But the flower of the Aetolian troops 
advanced against the army of Acichorius, and without giving battle 
hung on his rear, capturing his baggage trains and killing the men. 
This was the chief cause of the slowness of his march. Besides, he 
had left behind at Heraclea a corps to guard the camp baggage. 

3. Meantime the Greeks who had mustered at Delphi drew out 
in order of battle against the army of Brennus, and soon to confound 
the barbarians the god sent signs and wonders, the plainest that 
ever were seen. For all the ground occupied by the army of the 
Gauls quaked violently most of the day, and thunder rolled and 
lightning flashed continually, the claps of thunder stunning the Celts 
and hindering them from hearing the words of command, while 

το 

Ι 

[Ὁ] 

the bolts from heaven set fire not only to the men upon whom they 
fell, but to all who were near them, men and arms alike. Then, too, 
appeared to them the phantoms of the heroes Hyperochus, Laodocus, 
Pyrrhus ; some add to these a fourth, to wit, Phylacus, a local hero 

3 of Delphi. Of the Phocians themselves many fell in the action, 
and amongst them Aleximachus, who on that day above all the 
Greeks did everything that youth and strength and valour could do 
in slaying the barbarians. The Phocians had a statue of him made, 

4and sent it to Apollo at Delphi. Such were the sufferings and 
terrors by which the barbarians were beset all that livelong day ; 
and the fate that was in store for them in the night was 
more dismal far. For a keen frost set in, and with the frost 
came snow, and great rocks slipping from Parnassus, and crags 
breaking off, made straight for the barbarians, crushing to death not 
one or two, but thirty or more at a blow, as they chanced to be 

5 grouped together on guard or in slumber. 4. At sunrise the Greeks 
advanced upon them from Delphi. All except the Phocians came 
straight on; but the Phocians, more familiar with the ground, 
descended the precipices of Parnassus through the snow, and 
getting in the rear of the Celts unperceived, showered their darts 

6 and arrows on the barbarians in perfect security. At first, despite 
the cross-fire of missiles and the bitter cold which told on them, and 
especially on the wounded, not less cruelly than the arrows of the 
enemy, the Gauls made a gallant stand, notably Brennus’ own 
company, the tallest and most stalwart of them all. But when 
Brennus himself was wounded and carried fainting from the field, 
the barbarians, beset on every side, fell sullenly back, butchering 
as they went their comrades, whom wounds or sickness disabled 
from attending the retreat. 

7 5. They encamped on the spot where night overtook them on 
the retreat ; but in the night a panic fear fell upon them. (Causeless 
fears, they say, are inspired by Pan.) It was late in the evening 
when the confusion arose in the army, and at first it was a mere 
handful who lost their heads, fancying they heard the trampling of 
charging horses and the onset of foemen; but soon the delusion 

8 spread to the whole army. So they snatched up their arms, and, 
taking sides, dealt death and received it. For they understood not 
their mother tongue, nor perceived each other’s forms and the shapes 
of their bucklers, both sides alike in their present infatuation fancying 
that their adversaries were Greeks, that their arms were Greek, and 
that the language they spoke was Greek. So the god-sent madness 
wrought a very great slaughter among the Gauls at the hands of 

9 each other. ‘The Phocians who were left in the fields to watch the 
herds were the first to perceive and report to the Greeks what had 
befallen the barbarians in the night. Then the Phocians took heart 
and pressed the Celts more vigorously than ever, keeping a stricter 

watch on their encampments, and not suffering them to forage 
unresisted. This immediately produced a dreadful scarcity of corn 
and all other necessaries throughout the whole Gallic army. 6. 
Their losses in Phocis amounted to a little under six thousand in τὸ 
action, over ten thousand in the wintry night and the subsequent 
panic, and as many more by famine. 

7. The Athenians sent scouts to see what was doing at Delphi. τὶ 
When these men returned and reported ali that had befallen the 
barbarians, and what the god had done to them, the Athenians took 
the field, and on the march through Boeotia were joined by the 
Boeotians. Their united forces followed the barbarians, lying in 
wait for and cutting off the hindmost. The fugitives under Brennus 12 
had been joined by the army of Acichorius only the night before ; 
for the march of the latter had been retarded by the Aetolians, who 

elted them freely with darts and anything else that came to hand, 
so that only a small part of them escaped to the camp at Heraclea. 
8. Brennus’ hurts still left him a chance of life; but they say that, 
from fear of his countrymen, and still more from wounded pride as 
the author of the disastrous campaign in Greece, he put an end to 
himself by drinking neat wine. After that the barbarians made 13 
their way with difficulty to the Spercheus, hotly pressed by the 
Aetolians. But from the Spercheus onward the Thessalians and 
Malians lay in wait and swallowed them up so completely that not 
a man of them returned home. 

9. The expedition of the Celts against Greece and their destruc- 14 
tion happened when Anaxicrates was archon at Athens, in the second 
year of the hundred and twenty-fifth Olympiad, in which Ladas of 
Aegium won the foot-race. Next year, in the archonship of Democles 
at Athens, the Celts crossed into Asia. Such was the course of 
events. 

XXIV 

t. In the fore-temple at Delphi there are inscribed useful 
maxims for the conduct of life. They were inscribed by those 
whom the Greeks call the Sages. These were two Ionians, Thales 
of Miletus and Bias of Priene; one Aeolian of Lesbos, Pittacus of 
Mitylene ; a Dorian of Asia, Cleobulus of Lindus ; Solon of Athens ; 
Chilon of Sparta; the seventh place is assigned by Plato, son of 
Aristo, to Myson of Chenae instead of to Periander, son of Cypselus. 
Chenae was a village on Mount Oeta. These men, then, came to 
Delphi and dedicated to Apollo the famous maxims ‘ Know thyself,’ 
and ‘ Nothing in excess.’ 

2. You may also see a likeness of Homer in bronze on a monu- 2 
ment, and may read the oracle which is said to have been given to 
him :-— 

Blest and unhappy, for thou wert born to be both, 

Thou seekest thy father-land ; but thou hast a mother-land and no father- 
land. 

The isle of Ios is the father-land of thy mother, and it in death 

Shall receive thee ; but beware of the riddle of young children. 

3. The people of Ios show Homer’s tomb in the island, and in 
another place the tomb of Clymene, who, say they, was Homer’s 

3 mother. But the Cyprians, who also claim Homer, say that his 
mother was Themisto, a native of their island, and that the birth of 
Homer was predicted by Euclus in the following lines :— 

And then in sea-girt Cyprus a singer great shall be, 

Whom Themisto, that fair lady, shall give birth to in the fields, 

Far away from wealthy Salamis, and famous shall he be. 

He shall leave Cyprus and be tossed on the billows and wetted with 
the spray, 

And having been the first and only bard to sing the woes of spacious 
Greece 

He shall be deathless and ageless for aye. 

I have heard all this and read the oracles, but express no views of 
my own as to the native land or age of Homer. 

4 4. In the temple there is an altar of Poseidon, because the 
possession of the oldest oracle was shared by Poseidon. ‘There are 
also images of two Fates ; but instead of the third Fate there stand 
beside them an image of Zeus, Guide of Fate, and an image of Apollo, 
Guide of Fate. Here, too, you may see the hearth on which the 
priest of Apollo slew Neoptolemus, son of Achilles: the story of the 

5 death of Neoptolemus has been mentioned by me elsewhere. Not far 
from the hearth stands the chair of Pindar. It is of iron, and they say 
that whenever Pindar came to Delphi he used to sit on it and sing 
his songs to Apollo. Into the inmost part of the temple few enter : 
there is there another image of Apollo made of gold. 

6 5. Quitting the temple and turning to the left you come to an 
enclosure, inside of which is the grave of Neoptolemus, son of 
Achilles. The Delphians offer sacrifice to him annually as to a 
hero. Ascending from the tomb you come to a small stone. On 
this stone they pour oil every day, and at every festival they put 
unspun wool on it. There is also a notion that this stone was 
given to Cronus instead of the child, and that Cronus spewed it out 
again. 

On our way back to the temple after seeing the stone, we come 
to the spring Cassotis : there is a small wall at it, and the ascent to 
the spring is through the wall. They say that the water of this 
Cassotis goes down underground and inspires the women with 
the spirit of prophecy in the shrine of the god. She who gave her 

“I 

eat a ee ee ee ee ee 

name to the fountain is said to have been one of the nymphs of 
Parnassus. 

ΧΧΥν 

1. Above the Cassotis is a building with paintings by Polyg- 
notus: it was dedicated by the Cnidians, and is called by the 
Delphians the Club-room (Zesche, ‘ place of talk’), because here they 
used of old to meet and talk over both mythological and more 
serious subjects. That there were many such places all over 
Greece is shown by Homer in the passage where Melantho rails 
at Ulysses :— 

And you will not go sleep in the smithy, 
Nor yet in the club-room, but here you prate. 

2. On entering this building you perceive that all the painting 
on the right represents Ilium after its capture, and the Greeks 
setting sail. Menelaus’ crew is making ready to put to sea: 
the ship is painted with the sailors on board, and children 
amongst them: in the middle of the ship is the pilot Phrontis 
with two punting-poles in his hands. Homer represents Nestor 
talking with Telemachus, and saying, amongst other things, that 
Phrontis was a son of Onetor and pilot to Menelaus, that he 
was esteemed a master of his craft, and that he met his end as 
he was sailing past Sunium in Attica. Up to that point Menelaus 
had been sailing in company with Nestor, but then he stayed 
behind to bury Phrontis and pay him funeral rites. Phrontis, 
then, is seen in Polygnotus’ painting, and below him is a certain 
Ithaemenes carrying raiment, and Echoeax going down the gang- 
way with a bronze urn. Polites, Strophius, and Alphius are 
taking down Menelaus’ hut, which stands not far from the ship ; 
and Amphialus is taking to pieces another hut. Under the feet 
of Amphialus is seated a boy ; but there is no inscription at the boy. 
Phrontis is the only man with a beard. He is also the only figure 
whose name Polygnotus has taken from the Odyssey: the names of 
the rest, I suppose, he invented. Briseis is represented standing, 
Diomeda is above her, and Iphis is in front of both: all three seem 
to be scrutinising Helen’s form. Helen herself is seated, and so is 
Eurybates near her. We surmised that the latter was Ulysses’ herald, 
though he had no beard. Beside Helen stands her handmaid, Pan- 
thalis, while Electra, another handmaid, is putting on her mistress’ 
sandals. ‘These names are also different from the names in the 
Iliad, where Homer represents Helen, accompanied by her slave- 
women, going to the city-wall. 3. Above Helen, a man clad ina 
purple mantle is seated in an attitude of profound dejection: you 
might guess it to be Helenus, son of Priam, even before reading 
the inscription. Near Helenus is Meges, who is wounded in the 

Ny 

w 

wn 

I 

I 

arm, just as he is described by Lescheos of Pyrrha, son of Aeschy- 
linus, ia his poem, Zhe Sack of Ilium: the poet says he was 
wounded by Admetus, son of Augeas, in the battle which the 

6 Trojans fought by night. Lycomedes, son of Creon, is also de- 

ἋΣ 

ὃ 

oO 

- 

picted beside Meges with a wound on his wrist: Lescheos says 
that he was so wounded by Agenor. Clearly Polygnotus could 
not thus have depicted their wounds unless he had read the poem 
of Lescheos; however, he has given Lycomedes in addition 
a wound on the ankle and another on the head. Euryalus, son 
of Mecisteus, is also wounded on the head and wrist. These figures 
are higher up than Helen in the painting. Next to Helen is the 
mother of Theseus, with her hair closely cropped, and Demophon, 
one of the sons of Theseus: to judge from his atttitude, Demophon 
is considering whether it will be in his power to rescue Aethra. ‘The 
Argives say that Theseus had alsoa son Melanippus by the daughter 
of Sinis, and that Melanippus won a race when the Epigoni, as they 
are called, celebrated the Nemean games for the first time since the 
original celebration of them by Adrastus. As to Aethra, Lescheos 
says that when Ilium was taken she stole out to the Greek camp, and 
was recognised by the sons of Theseus, and that Demophon asked her 
from Agamemnon. Agamemnon said he was willing to gratify him, 
but would not do so till he had obtained Helen’s consent; so he 
sent a herald, and Helen granted the favour. Accordingly, in the 
painting Eurybates appears to have come to Helen about Aethra, 
and to be delivering Agamemnon’s message. 4. The Trojan women 
are depicted as captives and lamenting. Andromache is painted, and 
in front of her stands the boy grasping her breast: this child, says 
Lescheos, was killed by being hurled from the tower, not that he 
was doomed by the Greeks, but that Neoptolemus took it on himself 
to murder him. Medisicaste is also painted: she was another of the 
bastard daughters of Priam. Homer says that she left Troy to 
go to the city of Pedaeum as the wife of Imbrius, son of Mentor. 
Andromache and Medisicaste wear hoods ; but Polyxena has her hair 
braided after the manner of maidens. Poets tell how Polyxena was 
slain on Achilles’ tomb, and both at Athens and at Pergamus on the 
Caicus I have seen pictures of her tragic fate. Nestor is painted 
with a cap on his head and a spear in his hand ; and there is a horse 
in an attitude as if it were about to roll on the ground. As far as 
the horse the scene is the sea-shore, and pebbles may be distin- 
guished on it; but from that point the scene is no longer the sea. 

XXVI 

τ. Above the women grouped between Aethra and Nestor are 
other captive women, Clymene, Creusa, Aristomache, and Xenodice. 
Stesichorus, in his Sack of lium, reckons Clymene among the 

CHS, XXV-XXVI POLYGNOTUS’ PAINTINGS 539 

captive women; also in the Ae¢urns (Vostot) he represents Aristo- 
mache as a daughter of Priam and wife of Critolaus son of 
Hicetaon ; but I know of no poet or prose writer who mentions 
Xenodice. Touching Creusa, they say that the Mother of the Gods 
and Aphrodite rescued her from Greek slavery because she was the 
wife of Aeneas. But Lescheos and the author of the epic called 
the Cypria say that Aeneas’ wife was Eurydice. Above these 
are painted sitting on a couch, Deinome, Metioche, Pisis, and 
Cleodice. Of these, Deinome alone is mentioned in the Lz¢de 
Iliad, as it is called: the names of the others, I suppose, were 
invented by Polygnotus. Epeus is painted naked, in the act of 
razing to the ground the wall of Troy: above the wall appears 
the head alone of the Wooden Horse. Polypoetes, son of Pirithous, 
is represented with a fillet tied round his head, and beside him is 
Acamas, son of Theseus, wearing a helmet on his head, and there 
is a crest on the helmet. Ulysses is also represented . . . and 
Ulysses is clad in a corselet. And Ajax, son of Oileus, holding 
a shield, is standing beside an altar, taking an oath with regard to 
the outrage on Cassandra. Cassandra herself is seated on the 
ground and is holding the image of Athena, for she overturned the 
wooden image from its pedestal when Ajax dragged her out of 
sanctuary. The sons of Atreus are also depicted wearing helmets. 
Menelaus holds a shield, and on the shield is wrought a serpent, in 
allusion to the prodigy which appeared at Aulis. They are swear- 
ing Ajax on the sacrificial victims. In a straight line with the horse 4 
which stands by Nestor’s side, is Neoptolemus: he has just slain 
Elasus, whoever Elasus may be. Elasus is represented still faintly 
breathing. Astynous, who is also mentioned by Lescheos, has fallen 
on his knees, and Neoptolemus is smiting him with his sword. 
Neoptolemus is the only one of the Grecian host whom Polygnotus 
depicted as still engaged in slaughtering the Trojans, and the reason 
is that the whole painting was to be executed over the grave of 
Neoptolemus. The son of Achilles is always named Neoptolemus 
by Homer ; but in the epic called the Cyfria it is said that he was 
named Pyrrhus by Lycomedes, and Neoptolemus (‘young warrior’) 
by Phoenix, because Achilles began to make war at an early age. 2. 
In the painting is seen an altar and a little boy clinging to it for fear, 5 
and on the altar is a bronze corselet. Corselets of the sort repre- 
sented are scarce nowadays, but they were worn in the olden time. 
They consisted of two bronze pieces called gwa/a: one fitted the 
breast and the parts about the belly ; the other was meant to protect 
the back. One was put on in front, the other behind; then they 
were joined by buckles. Such a corselet was thought to be a6 
sufficient protection even without a shield ; hence Homer represents 
Phorcys, the Phrygian, without a shield, because he had one of 
these corselets. I have seen a corselet of this sort depicted, not 

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No 

only in Polygnotus’ painting, but also in a painting by Calliphon 
the Samian in the temple of Ephesian Artemis, where women are 
represented buckling on the gwa/a of Patroclus’ corselet. 2. 
On the farther side of the altar Laodice is painted standing. 
I do not find Laodice included by any poet in the list of captive 
Trojan women, and probability appears to me entirely in favour of 
the supposition that she was released by the Greeks. For Homer 
in the //ad describes the hospitable reception of Menelaus and 
Ulysses in the house of Antenor, and how Laodice was the wife 
of Antenor’s son Helicaon. And Lescheos says that Helicaon, 
wounded in the nocturnal battle, was recognised by Ulysses and 
carried alive out of the fray. Hence the regard which Menelaus 
and Ulysses had for the house of Antenor would make it natural 
that Agamemnon and Menelaus should do no ill turn to the wife of 
Helicaon. The tale which Euphorion, a Chalcidian poet, tells about 
Laodice is wholly improbable. Next to Laodice in the picture is 
a bronze wash-basin on a stone stand. Medusa is seated on the 
ground grasping the stand in both hands. _ She, if we were tc follow 
the ode of the Himeraean poet, would have to be reckoned among 
the daughters of Priam. Beside Medusa is an old woman or eunuch, 
with closely cropped hair, holding a naked child on his or her 
knees. The child is represented holding its hand before its eyes 
for fear. 

XXVII 

1. Of dead bodies there are the following. ‘The naked man, 
Pelis by name, is flung on his back. Below Pelis lie Eioneus and 
Admetus, both still clad in their corselets. Lescheos says that 
Eioneus was slain by Neoptolemus and Admetus by Philoctetes. 
Other corpses lie higher up. Under the wash-basin is Leocritus, 
son of Pulydamas, slain by Ulysses. Above Eioneus and Admetus 
is Coroebus, son of Mygdon. This Mygdon has a famous tomb at 
the boundaries of the territory of Stectori'um in Phrygia, and after 
him poets have been wont to give to the Phrygians the name of 
Mygdones. Coroebus came to wed Cassandra and was killed, 
according to the general account, by Neoptolemus, but according to 
Lescheos by Diomede. Above Coroebus are Priam, Axion, and 
Agenor. Lescheos says that Priam was not killed on the hearth of 
the God of the Courtyard, but that he was dragged from the altar 
and made short work of by Neoptolemus at his own door. As for 
Hecuba, Stesichorus, in Zhe Sack of /Zium, represents her as conveyed 
to Lycia by Apollo. Lescheos says that Axion was a son of Priam, 
and was slain by Eurypylus, son of Euaemon. Agenor, according 
to the same poet, was butchered by Neoptolemus ; and thus it would 
appear that Agenor’s son Echeclus was slaughtered by Achilles, 
but Agenor himself by Neoptolemus. Sinon, a comrade of Ulysses, 

and Anchialus are bringing out the corpse of Laomedon. Another 
dead man is painted, Eresus by name. But no poet, so far as we 
know, has sung of the fate of Eresus and Laomedon. 2. The 
house of Antenor is seen with a leopard’s skin hung over the 
entrance, as a sign to the Greeks to spare the house. Theano 
is painted with her children, Glaucus being seated on a corselet 
composed of back-piece and breast-piece, and Eurymachus on a 

rock. Beside Eurymachus stands Antenor, and next Antenor is his 4 

daughter Crino, with a baby in her arms. The expression on all 
. their faces is sorrowful. Servants are putting a coffer and other 
gear upon an ass; and on the ass is seated a little child. At this 
part of the picture there is also a couplet of Simonides :— 

Polygnotus, a Thasian by birth, son of Aglaophon 
Painted the sack of Ilium’s citadel. 

XXVIII 

1. The other portion of the painting, that on the left hand, re- 
presents Ulysses in hell, whither he has descended to consult the 
soul of Tiresias about his return home. The painting is as follows. 
There is water to indicate a river, obviously the Acheron: reeds are 
growing in the river, and so dim are the outlines of the fish that 
you would take them for shadows rather than fish. There is a bark 
on the river, and the ferryman at the oars. Polygnotus, it seems to 
me, followed the poem called the AWinyad ; for in the A/myad there 
is a passage about Theseus and Pirithous :— 

Then the bark of the dead, which the ancient 
Ferryman, Charon, was wont to guide, they found not at its moorings. 

Accordingly Polygnotus has represented Charon as an aged man. 
The passengers on board the bark are not very famous personages. 
Tellis appears as a lad, and Cleoboea as still a maid, holding on 
her knees a box such as they make for Demeter. All I heard about 
Tellis was that the poet Archilochus was his grandson. As for 
Cleoboea, they say that she was the first who brought the orgies of 
Demeter to Thasos from Paros. On the bank of Acheron, just 
below Charon’s bark, is a man who had once ill-used, and is now 
being throttled by, his father. 2. For the men of old set the 
greatest store by their parents, as we may judge by the example, 
amongst others, of the so-called Pious Folk at Catana, who, when 
the stream of fire poured down from Aetna on Catana, recked nothing 
of gold and silver, but picked up, this one his mother, that one his 
father, and fled. As they toiled onwards, the flames came scudding 
along and overtook them. But even then they did not drop their 
parents ; so the stream of lava, it is said, parted in two, and the fire 

to 

ios) 

passed on without scathing either the young men or their parents. 
5 Hence these pious folk are still worshipped at the present day by the 
Catanians. In Polygnotus’ picture, near the man who maltreated 
his father and is suffering for it in hell, there is a man punished for 
sacrilege. The woman who is chastising him is skilled in drugs, 
6 especially baleful ones. 3. Hence we see that in those days men were 
still exceedingly pious, as the Athenians showed when they captured 
the sanctuary of Olympian Zeus at Syracuse, for they disturbed none 
of the votive offerings, and left the Syracusan priest in charge of 
them. Datis the Mede also showed it, not only in the words he. 
spoke to the Delians, but also in his conduct; for finding an image 
of Apollo in a Phoenician ship, he restored it to the Tanagraeans at 
Delium. Thus all men feared God in those days, and that is why 
Polygnotus painted the punishment of the sacrilegious man. 4. 
7 Higher up than the figures I have enumerated is Eurynomus ; 
the Delphian guides say that he is one of the demons in hell, and 
that he eats the flesh of the corpses, leaving only the bones. 
But Homer’s Odyssey, and the poem called the J/myad, and the one 
called Zhe Returns, though they all speak of hell and its terrors, 
know of no demon Eurynomus. However I will describe his 
appearance and attitude in the painting. His colour is between 
blue and black, like that of the flies that settle on meat: he is 
showing his teeth, and is seated on a vulture’s skin. Next after 
Eurynomus are Auge from Arcadia, and Iphimedea. Auge went to 
the court of Teuthras in Mysia, and of all the women with whom 
Hercules is said to have consorted none bore a son so like his 
father as did Auge. Iphimedea receives great marks of honour 
from the Carians of Mylasa. 

~ 

XXIX 

1. Higher up than the figures I have enumerated are Perimedes 
and Eurylochus, the comrades of Ulysses, bringing sacrificial victims, 
and the victims are black rams. 2. After them is a man seated: an 
inscription sets forth that the man is Indolence (Okzos). He is 
represented plaiting a rope, and beside him stands a she-ass furtively 
eating the rope as fast as he plaits it. They say that this Indolence 
was an industrious man who had a spendthrift wife, and as fast as he 
earned money she spent it. Hence people hold that in this 
picture Polygnotus alluded to Indolence’s wife. I know, too, that 
when the Ionians see a man toiling at a fruitless task they say he is 
splicing the cord of Indolence. The same name of Indolence 
(oknos) is also given to a certain bird by the soothsayers who 
observe birds of omen: it is the largest and handsomest of the 
3 herons, and is amongst the rarest of birds. ‘Tityus, too, is painted : 

his punishment is over, but the prolonged torture has worn him 

Nv 

quite away, and he appears as a dim and mangled spectre. 
Continuing our survey of the picture, we see Ariadne close to the 
man who is twisting the rope. She is seated on a rock, and is 
looking at her sister Phaedra, who is ina swing and is grasping 
the rope on each side with both hands. The posture, though 
graceful enough, suggests the manner of Phaedra’s death. 
Ariadne was wrested from Theseus by Dionysus, who bore down 4 
with a larger fleet: the encounter may have been accidental, or 
Dionysus may have lain in wait for her. This Dionysus is, in my 
opinion, no other than he who first led an army against India, and 
first bridged the Euphrates. Zeugma (‘joining,’ ‘ bridge’) was the 
name given to a city at the point where the Euphrates was bridged ; 
and to this day the rope is there preserved wherewith he spanned 
the river: it is plaited of vine and ivy branches. Many are the 5 
tales told of Dionysus both by Greeks and Egyptians. 3. Under- 
neath Phaedra is Chloris leaning on Thyia’s knees. It is safe 
to say that the two women were friends in their lifetime; for 
one of them, Chloris, belonged to Orchomenus in Boeotia, and 
the other . . . They told another story about them, that Poseidon 
had connection with Thyia, and that Chloris was the wife of Neleus, 
son of Poseidon. Beside Thyia stands Procris, daughter of Erech- 6 
theus, and after her is Clymene, who is turning her back to Procris. 
In the poem called Zhe Returns, it is said that Clymene was a 
daughter of Minyas and married Cephalus, son of Deion, and that 
they had a son Iphiclus. But the story of Procris is in every 
one’s mouth—how she was the wife of Cephalus before he married 
Clymene, and how she was slain by her husband. Inward 7 
from Clymene you will perceive Megara of Thebes. This 
Megara was taken to wife by Hercules, but dismissed by him 
in course of time because he lost the children whom he had by 
her, and so concluded that his marriage with her had been in- 
auspicious. Over the heads of the aforesaid women is the 
daughter of Salmoneus seated on a rock, and Eriphyle is standing 
by her, holding up the tips of her fingers through the neck of 
her tunic, and you may guess that in the folds of the tunic she 
is grasping the famous necklace with the other hand. 4. Above 8 
Eriphyle are depicted Elpenor and Ulysses. Ulysses is crouching 
and holding his sword over the trench, and the soothsayer Tiresias is 
advancing towards the trench. Behind Tiresias is Anticlea, the mother 
of Ulysses, on a rock. Instead of a coat, Elpenor is clad in a mat, 
such as is commonly worn by sailors. Lower down than Ulysses 9 
are Theseus and Pirithous seated on chairs. Theseus is holding 
the swords in both hands, the sword of Pirithous and his own, 
while Pirithous is gazing at them: you may guess that he is vexed 
at the swords for proving useless and unavailing in their bold 
emprise. The poet Panyasis says that Theseus and Pirithous were 

not pinioned to their chairs, but that the rock growing to their flesh 
held them as in a vice. The famous friendship of Theseus and 

10 Pirithous is alluded to by Homer in both his poems. Thus Ulysses 
is represented saying to the Phaeacians :— 

And now should 1 have seen yet others of the men of old, whom | 
longed to see, 
_ Theseus and Pirithous, famed children of the gods. 

Again in the /zad he has represented Nestor admonishing 
Agamemnon and Achilles in the following verses amongst others :— 

For never saw I yet, nor am I like to see such men 
As Pirithous and Dryas, shepherd of the people, 

And Caeneus and Exadius, and god-like Polyphemus, 
And Theseus, son of Aegeus, like to the immortals. 

XXX 

1. Next Polygnotus has painted the daughters of Pandareos. 
Homer, in a speech of Penelope, says that the parents of the damsels 
perished by the wrath of the gods, and that the orphan girls were 
brought up by Aphrodite, and received gifts from other goddesses, 
from Hera wisdom and beauty, from Artemis tall stature, and from 

2 Athena instruction in women’s work. But Aphrodite (he goes on) 
went up to heaven to obtain a happy marriage for the girls from 
Zeus, and in her absence they were snatched away by the Harpies, 
and by them given over to the Furies. Such is Homer’s account of 
them. Polygnotus has painted the damsels crowned with flowers 
and playing at dice: their names are Camiro and Clytie. You must 
know that Pandareos was a native of Miletus in Crete, and that he 
was an accomplice in Tantalus’ theft and in the stratagem of the 

3 oath. After the daughters of Pandareos there is Antilochus, with one 
foot on a rock and his face and head resting on both his hands. 
After Antilochus there is Agamemnon leaning on his sceptre, 
which is under his left armpit, while he holds up a rod in his 
hands. Protesilaus is looking at Achilles, who is seated. Such is 
the attitude of Protesilaus. Above Achilles is Patroclus standing. 

4 All these except Agamemnon are beardless. 2. Above them is 
Phocus, depicted as a lad, and Iaseus, the latter well bearded. 
Iaseus is represented taking a ring off the left hand of Phocus, 
which is explained by the following legend. When Phocus, son 
of Aeacus, crossed from Aegina to what is now called Phocis, 
and was desirous of acquiring sovereignty over the people of 
that part of the mainland, and of settling there himself, Iaseus 
struck up a fast friendship with him, and gave him amongst other 
presents a signet-stone set in gold; but when Phocus returned to 
Aegina not long afterwards, Peleus immediately plotted his death. 

ee ee 

—- 

Therefore, in memory of that friendship Iaseus is represented 
wishing to look at the signet, and Phocus is allowing him to take it. 
3. Above them is Maera seated on a rock. In the Returns it is 5 
said that she died a maid, and was a daughter of Proetus, son of 
Thersander, who was a son of Sisyphus. Next to Maera is Actaeon, 
son of Aristaeus, with his mother: they hold a fawn in their arms, 
and are seated on a deer-skin. A hound is stretched at their side 
in token of the life that Actaeon led and the death he died. 
Casting your eye back again to the lower part of the picture you 6 
perceive, next to Patroclus, Orpheus seated as it were on a sort of 
hill. With his left hand he grasps the lute, while with his other 
hand he touches some willow-branches, and he is leaning against the 
tree. The grove seems to be the grove of Proserpine, where, as 
Homer thinks, black poplars and willows grow. ‘The aspect of 
Orpheus is Greek: neither his dress nor head-covering is Thracian. 
On the other side of the willow leans Promedon. Some think that 7 
the name Promedon was invented by Polygnotus by a sort of 
poetical fiction; but others say that he was a Greek with a love 
for music, and especially for the singing of Orpheus. 4. At8 
this part of the painting is Schedius, who led the Phocians to Troy. 
After him is Pelias seated on a chair, with hoary beard and 
head: he is looking at Orpheus. Schedius holds a dagger in his 
hand, and is crowned with grass. Near Pelias sits Thamyris with 
his sightless eyes and lowly mien: long are his locks and long, too, 
his beard: at his feet is flung a lyre, its sides and strings broken. 
5. Above him is Marsyas seated on a rock, and beside Marsyas is 9 
Olympus in the likeness of a blooming boy learning to play the flute. 
The Phrygians of Celaenae maintain that the river which flows 
through their city was once the famous flute-player, and that. the 
Mother’s Air on the flute was composed by Marsyas. ‘They say, 
too, that they repulsed the Gallic army by the help of Marsyas, who 
defended them against the barbarians by the water of the river and 
by the music of his flutes. 

XXXI 

1. If you look back to the upper part.of the picture you see that 
next to Actaeon are Ajax of Salamis, Palamedes, and Thersites, 
amusing themselves with dice, the invention of Palamedes. The other 
Ajax is looking at them as they play. The complexion of the latter 
Ajax is like that of a castaway, the brine forming a scurf on his skin. 
Polygnotus has purposely grouped together the enemies of Ulysses. 2 
Ajax, son of Oileus, bore Ulysses a grudge, because Ulysses advised 
the Greeks to stone him for his outrage on Cassandra; and Pala- 
medes, as I have read in the epic called the Cyf7ia, was drowned by 
Ulysses and Diomede when he went out a-fishing. Meleager, son 3 

VOL. I 2N 

of Oeneus, is higher up in the painting than Ajax, son of Oileus, and 
appears to be looking at Ajax. All these except Palamedes are 
bearded. 2. As to the death of Meleager, Homer says that the 
Fury hearkened to the curses of Althaea, and that was the cause of 
Meleager’s death. But the poem called the Zoeae and the A/inyad 
agree in saying that Apollo helped the Curetes against the Aetolians, 

4 and that Meleager was slain by him. The legend of the fire-brand, 
how the brand was given by the Fates to Althaea, and Meleager was 
not to die till the brand was consumed by fire, and how Althaea in 
a rage burnt it—this legend was first dramatised by Phrynichus, son 
of Polyphradmon, in his play of Zhe Pleurontan Women :-— 

For chilly doom 
He did not escape, but a swift flame consumed him 
While the brand was being destroyed by his grim mischievous 
mother. 

But Phrynichus, as we see, has not worked out the story in detail, | 
as an author would do with a creation of his own: he has merely | 
5 touched on it as a story already famous all over Greece. In ! 
the lower part of the picture, after the Thracian Thamyris, is : 
Hector seated: his hands are clasped round his left knee, and his | 
attitude speaks of sorrow. After him is Memnon seated on a rock, | 
and Sarpedon next to Memnon: Sarpedon’s face is buried in his | 
hands, and one of Memnon’s hands is laid on Sarpedon’s shoulder. 
6 All are bearded. On Memnon’s cloak are wrought birds, called 
Memnonides. ‘The people of the Hellespont say that every year on | 
certain days these birds go to Memnon’s grave, and where the tomb | 
is bare of trees and grass the birds sweep it and sprinkle it with their 
7 wings which are wet with the water of the Aesepus. Beside Memnon | 
stands a naked Ethiopian boy, because Memnon was king of the | 
Ethiopian race. However, he came to Ilium, not from Ethiopia, 
but from Susa in Persia, and from the river Choaspes, having 
subjugated all the intervening nations. The Phrygians still show 
the road by which he led his army, choosing the short cuts: there 
8 are halting-places at intervals along the road. 3. Above Sarpedon 
and Memnon is Paris, beardless as yet: he is clapping his hands 
just as a churl might do; you would say that he was calling 
Penthesilea to himself by the noise. Penthesilea is there also, 
looking at him; but by the toss of her head she seems to disdain 
him and hold him of no account. She is depicted as a maiden 
armed with a bow of the Scythian sort, and with a leopard’s skin 
gon her shoulders. The women above Penthesilea are carrying 
water in broken pitchers. One of them is represented in the bloom | 
of youth, the other advanced in years. Neither of them has a 
separate inscription, but an inscription common to them both sets | 
το forth that they are of the uninitiated. Higher up than these women 

is Callisto, daughter of Lycaon, also Nomia, and Pero, daughter of 
Neleus: it was as the price of Pero’s hand that Neleus demanded the 
kine of Iphiclus. Callisto has a bearskin for a mat, and her feet rest 
on the knees of Nomia. I have already mentioned the statement of 
the Arcadians that Nomia is one of their local nymphs. The poets 
say that the nymphs live a great many years, but are not quite 
beyond the pale of mortality. After Callisto and the women with 
her is the outline of a cliff, and Sisyphus, son of Aeolus, is struggling 
to shove the stone up the cliff. 4. In the picture you may also see 11 
a wine-jar, and an elderly man, a boy, and two women: one of the 
women is young, and is under the rock ; the other is beside the elderly 
man, and is, like him, elderly. All the others are carrying water, but 
the old dame’s pitcher appears to be broken : all the water that is left 
in the potsherd she is pouring into the wine-jar. We inferred that 
these persons also were of the number of those who held the 
Eleusinian rites of no account. For the Greeks of an earlier age 
esteemed the Eleusinian mysteries as much superior to all other reli- 
gious exercises, as they esteemed gods superior to heroes. Under 12 
this wine-jar is Tantalus suffering all the torments that Homer has 
described, and added to them all is the terror inspired by the stone 
hung over him. Clearly Polygnotus has followed Archilochus’ 
account ; but whether Archilochus borrowed the incident of the 
stone or invented it himself, I do not know. 
So varied and beautiful is the painting of the Thasian artist. 

XXXII 

1. Abutting on the sacred close is a theatre which is worth see- 
ing. Ascending from the close . . . And here there is an image of 
Dionysus, an offering of the Cnidians. There is a stadium in the 
highest part of the city: it was made of the common stone of 
Parnassus, until Herodes the Athenian rebuilt it of Pentelic marble. 
Such were the notable objects left at Delphi in my time. 

2. Going from Delphi towards the peaks of Parnassus you come, 2 
after about sixty furlongs, to a bronze image of Delphus. The 
ascent to the Corycian cave is easier for a man on foot than for 
mules and horses. ‘This cave, as I pointed out a little above, got 
its name from a nymph Corycia ; and of all the grottos I have seen 
it appeared to me the most worth seeing. 3. The total number of 3 
caves that open upon the beach or on the deep sea is past finding 
out ; but the most famous caverns in Greece and in foreign lands are 
these. ‘The Phrygians who dwell by the river Pencalas, and who 
migrated thither originally from Azania in Arcadia, point out a cave 
called Steunos: it is circular and of a stately height, and is sacred 
to the Mother, of whom there is an image. Themisonium, above 4 
Laodicea, is also inhabited by Phrygians. When the army of the 

Gauls was ravaging Ionia and the border lands, the Themisonians 
say that Hercules, Apollo, and Hermes came to their help by 
revealing the existence of a cave to the magistrates in dreams, and 
bidding the Themisonians hide in it with their wives and children. 

5 For this reason there stand in front of the grotto small images of 
Hercules, Hermes, and Apollo, which they call the Gods of the 
Grotto. It is distant about thirty furlongs from the city: there are 
springs of water in it, but there is no way into it, and the sunlight 
does not penetrate far in, and most of the roof is close to the floor. 

6 4. Again, in the territory of Magnesia, on the river Lethaeus, there 
is a place called Hylae, where is a grotto consecrated to Apollo. 
There is nothing very wonderful in the size of the grotto, but the 
image of Apollo is very old, and it imparts strength equa! to any 
labour. Men sacred to the god leap down precipices and high 
rocks, tear exceedingly lofty trees from their roots, and walk with 

7 their burdens along the narrowest footpaths. 5. But the Corycian 
cave is larger than those I have mentioned, and you can go a very 
great way through it even without lights. The roof rises to a 
sufficient height above the floor; and there is water, some welling 
up from springs, but still more dripping from the roof, so that 
all through the cave the marks of droppings are visible on the 
floor. ‘The inhabitants of Parnassus believe that it is sacred to the 
Corycian nymphs, and especially to Pan. From the Corycian cave 
it is hard even for a man on foot to reach the peaks of Parnassus. 
The peaks are higher than the clouds, and the Thyiad women rave 
on them in honour of Dionysus and Apollo. 

ὃ 6. Tithorea is distant, I should guess, eighty furlongs from 
Delphi by the path over Parnassus. The other road, which is not 
mountainous the whole way, and is even suitable for vehicles, was 
said to be some furlongs longer. Iam aware that different state- 
ments as to the name of the city have been made by Herodotus in 
his account of the Persian invasion, and by Bacis in his oracles. 

9 Bacis calls the men of the place Tithoreans; but Herodotus’ 
account of them is that when the barbarian was advancing the 
inhabitants fled to the summit, and that Neon was the name of the 
city, and Tithorea the name of the peak of Parnassus. It appears, 
therefore, that at first the whole district was called Tithorea, and 
that afterwards, when the people migrated from their villages, the 
city also came to be known by the name of Tithorea instead of 
Neon. The natives say that Tithorea received <its name> 
from Tithorea, a nymph such as, the poets say, grew out of trees, 

10 especially oaks, in days of yore. A generation before me the 
fortune of Tithorea declined. There is the structure of a theatre, 
and the enclosure of a somewhat ancient market-place. But 
the most notable things in the city are a grove of Athena with a 
temple and image; also there is the tomb of Antiope and Phocus. 

7. In my account of Thebes I showed how Antiope went mad 
in consequence of the anger of Dionysus, and why she had_ brought 
down on herself the wrath of the god. Also I showed how Phocus, 
son of Ornytion, loved her, and how she married him and was 
buried with him, and what the prophet Bacis said about this grave 
in connection with the grave of Zethus and Amphion at Thebes. 
There were no objects of note in the town except those I have 
mentioned. Past the city of Tithorea flows a river which supplies 
the people with drinking-water: they get it by going down to the 
banks and drawing water. The name of the river is Cachales. 

8. Seventy furlongs from ‘Tithorea is a temple of Aesculapius 
who is called Founder. He is worshipped by the Tithoreans, and 
not less by the rest of the Phocians. Inside the close are dwellings 
for the suppliants and for the slaves of the god; and in the middle 
is the temple with a bearded image made of stone, over two . 
feet high. A couch stands on the right of the image. They are 
accustomed to sacrifice to the god all animals except goats. 

g. About forty furlongs from the temple of Aesculapius is an 
enclosure and sacred shrine of Isis, the holiest of all the sanctuaries 
made by Greeks for the Egyptian goddess. For the Tithoreans 
deem it not lawful to dwell round about it, and there is no 
admission to the shrine save for those whom Isis herself has 
favoured with an invitation ina dream. The same thing is done also 
by the nether gods in the cities on the Maeander : they send visions 
in dreams to whomsoever they wish to enter their shrines. In the 
territory of Tithorea festivals are held twice a year in honour of Isis, 
one in spring and one in autumn. ‘Two days before each festival 
the persons who are free to enter the shrine clean it out in a certain 
secret way ; and whatever remains they find of the sacrificial victims 
which were cast in at the previous festival, they always carry to the 
same spot and bury them there. The distance of this spot from the 
shrine we judged to be two furlongs. That is what they do to the 
sanctuary on this day. On the next day the hucksters set up booths 
of reeds and other improvised material; and on the last of the three 
days they hold a fair for the sale of slaves and all kinds of cattle, 
also garments, and silver and gold. After noon they betake them- 
selves to sacrificing. The richer people sacrifice oxen and deer, 
the poorer folk sacrifice geese and guinea fowl. But it is against the 
custom to use swine, sheep, and goats for this sacrifice. Those 
whose <duty it is> to burn the victims, and bring them into the shrine 

. must wrap the victims in bandages of linen, either common 
linen or fine linen: the mode of dressing them is the Egyptian. 
All the animals sacrificed are led in procession: some convey 
the victims into the shrine, others burn the booths in front of it and 
depart in haste. They say that once upon a time, when the pyre 
began to burn, a profane fellow who had no right to go down into 

_ 

_ 

the shrine rashly entered it out of curiosity. The whole place 
seemed to him full of spectres; and scarcely had he returned to 
Tithorea and told what he had beheld when he gave up the 

18 ghost. το. I have heard a like story from a Phoenician man. He 
said that the Egyptians hold the festival of Isis at the time when 
they say she is mourning for Osiris. At that time the Nile begins to 
rise, and it is a common saying among the natives that it is the 
tears of Isis that cause the river to rise and water the fields. Well, 
then, my informant said that at that season the Roman governor of 
Egypt bribed a man to go down to the shrine of Isis at Coptus. 
The man who was thus sent in returned from the shrine; but after 
he had told all that he had beheld, he, too, I was informed, im- 
mediately expired. Thus it appears to be a true saying of Homers, 
that it is ill for mankind to see the gods in bodily shape. 

19 11. The olive oil of Tithorea is not so plentiful as that of 
Attica and Sicyonia, but in colour and sweetness it is superior to the 
Iberian oil and the oil from the island of Istria. They make all 
sorts of unguents out of it and send the oil to the Emperor. 

XXXII 

1. Another road from Tithorea leads to Ledon. In its day 
Ledon also ranked as a city, but in my time it had been abandoned 
by its scanty inhabitants, and some seventy souls dwelt beside the 
Cephisus. Still their habitations go by the name of Ledon, and, 
like the Panopeans, they have the privilege of sending members to 
the Phocian parliament. Forty furlongs up from this hamlet on 
the Cephisus are the ruins of ancient Ledon. They say the city 
took its name from an aboriginal man. Other cities have suffered 
irreparable injuries from the wickedness of their inhabitants ; but 
Ilum was brought to utter ruin by the outrage which Alexander 
offered to Menelaus; and Miletus fell through the fickleness of 
Histiaeus, who at one time hankered after the city in the land of 
the Edonians, at another time craved to be taken into the councils 
of Darius, and at another time longed to return to Ionia. In like 
manner the impiety of Philomelus was visited on the heads of the 
people of Ledon. 

3 2. Lilaea is a winter day’s journey from Delphi: the way lies 
across and down Parnassus. We judged the distance to be one 
hundred and eighty furlongs. Even after Lilaea had been rebuilt 
its inhabitants were destined to suffer a second time at the hands of 
the Macedonians. For, being besieged by Philip, son of Demetrius, 
they surrendered, and a garrison was introduced into the city, till 
a townsman, named Patron, banded the citizens of military age 
against the garrison, and defeating the Macedonians compelled them 
to capitulate and march out. For this service the Lilaeans dedicated 

bo 

a statue of him at Delphi. In Lilaea there is a theatre, a market- 4 
place, and baths. ‘There are also sanctuaries of the gods, one of 
Apollo and one of Artemis. The images are in a standing posture, 
the workmanship is Attic, the material Pentelic marble. They 
say that Lilaea was one of the so-called Naiads, and a daughter of 
the Cephisus, and that the city got its name from the nymph. ‘The 5 
river has its source here. The water does not always well up 
quietly ; generally it rises just at midday with a sound which you 
might compare to the bellowing of a bull. The climate of Lilaea is 
good in autumn, summer, and spring, but owing to Mount Parnassus 
its winters are not correspondingly mild. 

3. Twenty furlongs off is Charadra, perched on a high crag. 6 
The inhabitants are ill off for water. Their drinking supply is 
furnished by the river Charadrus, but they have to go down 
about three furlongs to fetch it. The Charadrus falls into the 
Cephisus, and it seems to me that the name of the city was derived 
from that of the river. In the market-place of Charadra there are 
altars of heroes, as they are called. Some say they are altars of the 
Dioscuri, others say they are altars of local heroes. 

4. The valley of the Cephisus is decidedly the best land in 7 
Phocis for planting, sowing, and pasture, and no part of the country 
is so carefully cultivated as this. Hence there is a saying that the 
verse, 

And they who dwelt by a river (far fotamon), the divine Cephisus, 

refers, not to a city named Parapotamui, but to the husbandmen 
beside the Cephisus. But this opinion runs counter to the history 8 
of Herodotus as well as to the record of the victors in the Pythian 
gaines. For these games were first held by the Amphictyons, and 
on that occasion a Parapotamian, called Aechmeas, won the prize 
for boxing in the boys’ match. Likewise Herodotus, enumerat- 
ing the cities of Phocis which were burned by King Xerxes, 
includes in the list the city of Parapotamii. However, Parapotamii 
was not rebuilt by the Athenians and Boeotians ; but the inhabitants, 
being few and poor, were distributed among the other cities. No 
ruins of Parapotamii remained in my time, and the very spot on 
which the city stood is forgotten. 

5. The distance to Amphiclea from Lilaea is sixty furlongs. 9 
The name Amphiclea was corrupted by the natives. Herodotus, 
following the oldest tradition, called it Amphicaea; but the Am- 
phictyons, when they published their decree for the destruction of 
the Phocian cities, gave it the name of Amphiclea. The natives tell 
the following tale about it. A certain prince suspected that his 
enemies were plotting against his baby boy, so he put him in a 
vessel and hid him in the part of the country where he knew the child 
would be safest. A wolf tried to get at the child, but a serpent coiled 

fe) 

I 

Leal 

iS) 

itself round the vessel and kept strict watch. But when the father of 
the child came, he thought that the serpent had had designs on the 
child, so he let fly his javelin and killed the child and the serpent to- 
gether. But being told by the shepherds that he had killed the kind 
serpent that had guarded his child, he made a pyre for the serpent 
and the child together. ‘They say that the place still resembles a burn- 
ing pyre, and they hold that the city was named Ophitea after the 
serpent. Most remarkable are the orgies which they celebrate in 
honour of Dionysus. There is no entrance to the shrine, nor have 
they any visible image. ‘The Amphicleans say that this god gives 
them oracles and is their helper in sickness. He communicates 
cures to the Amphicleans and their neighbours in dreams: the priest 
acts as the god’s mouthpiece, and gives oracles by the inspiration 
of the god. 

6. Fifteen furlongs from Amphiclea is Tithronium, situated in a 
plain. It contains nothing worth mentioning. From Tithronium 
it is twenty furlongs to Drymaea. At the point where this road 
meets the straight road which runs from Amphiclea to Drymaea by 
the bank of the Cephisus, there is a grove and altars of Apollo in 
Tithronian territory. There is also a temple, but no image. 
Drymaea is distant eighty furlongs from Amphiclea. ‘Turning to 
the left, . . . according to the statement of Herodotus, but more 
anciently Naubolenses. The people of the place say that the founder 
was Phocus, son of Aeacus. ‘There is an old sanctuary of Lawgiver 
(Thesmophoros) Demeter at Drymaea, with an image in a standing 
posture made of stone. And they hold a yearly festival in her 
honour, called the Thesmophoria. - 

XXXIV 

1. Elatea is, next to Delphi, the largest city in Phocis. It lies 
opposite Amphiclea, from which the distance by road is one hundred 
and eighty furlongs, mostly over level ground, though for a short 
distance close to the town of Elatea the way is up hill. The 
Cephisus flows in the plain, and the birds that chiefly frequent its 
banks are the bustards. 2. The Elateans succeeded in repulsing 
Cassander and his army of Macedonians, and they also contrived to 
baffle Taxilus, the general of Mithridates. For this service the 
Romans granted them freedom and immunity from burdens. They 
claim to be of foreign race, and assert that they were Arcadians 
originally. For they say that when the Phlegyans marched against 
the sanctuary at Delphi, Elatus, son of Arcas, defended the god, and 

3 settling with his army in Phocis founded Elatea. Elatea is to be 

reckoned among the Phocian cities burned by the Medes. Some 
of the calamities which befell the people of Elatea were shared 
by the rest of the Phocians, but fortune brought on them 

special troubles of their own at the hands of the Macedonians. 
In Cassander’s war it was chiefly due to Olympiodorus that 
the Macedonians had to raise the siege. But Philip, son of 
Demetrius, terrified the populace of Elatea to the last degree, 
and at the same time seduced by bribes the more influential 
citizens. Titus, the Roman general, who had been sent from 4 
Rome to give freedom to the whole Greek race, promised to restore 
to the Elateans their ancient constitution, and proposed to them 
by envoys that they should revolt from Macedonia. But through 
the folly either of the populace or of the magistrates, Elatea 
remained faithful to Philip, and was besieged and taken by the 
Remans. Afterwards it held out against Taxilus, general of Mithri- 
dates, and his Pontic barbarians, and for this service the Romans 
granted the inhabitants their freedom. The robber horde of the 5 
Costobocs, who overran Greece in my time, came to Elatea, among 
other places; but here a certain Mnesibulus collected a band of 
men, and, after slaughtering many of the barbarians, fell in the 
fight. This Mnesibulus won various victories in running; in 
particular, at the two hundred and thirty-fifth Olympiad he won 
the foot-race and also the double race with the shield. There 
is a bronze statue of him at Elatea in the Street of the Runner. 
3. The market-place is worth seeing, and so is the figure of Elatus, 6 
wrought in relief on a slab. Iam not sure whether the people of 
Elatea caused the slab to be put up simply as a gravestone, or 
because they revere Elatus as their founder. There is a temple of 
Aesculapius with a bearded image. ‘The artists who made the 
image are named Timocles and Timarchides: they are of Attic 
race. At the right hand extremity of the city there is a theatre and 
an old bronze image of Athena. They say that this goddess helped 
them against Taxilus and his barbarians. 

4. About twenty furlongs from Elatea is a sanctuary of 7 
Cranaean Athena. ‘The road rises so gently that the slope is not 
tiring, and, indeed, is almost imperceptible. At the end of the road 
is a hill, mostly precipitous, though neither very large nor very high. 
On this hill stands the sanctuary, and there are colonnades with 
dwellings opening off them, where the attendants of the goddess reside, 
especially the priest. They choose the priest from among boys 8 
under the age of puberty, taking care that the term of his priesthood 
shall expire before he reaches puberty. He acts as priest for five 
successive years, during which he lodges with the goddess, and 
bathes in tubs after the ancient fashion. The image is another work 
of the sons of Polycles: it represents the goddess equipped as for 
battle, and on her shield is carved in relief a copy of the reliefs on 
the shield of the Virgin, as they call her, at Athens. 

XXXV 
τ. To reach Abae and Hyampolis from Elatea, you follow a 
mountain road on the right of the town. The high road from 

Orchomenus to Opus also leads to these cities. If, then, you take 

the road that leads from Orchomenus to Opus, and turn off a short 

way to the left, you reach Abae. The people of Abae say that they 
came to Phocis from Argos, and that their city took its name from 

Abas its founder, who was a son of Lynceus and Hypermnestra, 

daughter of Danaus. 2. Abae is one of the places which has been 

deemed sacred to Apollo from of old, and there was an oracle of 

Apollo there. But the god at Abae did not receive the same 

respectful treatment from the Persians as from the Romans. For 

whereas the Romans, out of reverence for Apollo, allowed the 

Abaeans to retain their independence, the army of Xerxes burned 

down the very sanctuary at Abae. The Greeks, who withstood the 

barbarian, resolved not to restore the burnt sanctuaries, but to leave 
them for all time as records of hate. ‘That is why the temples in 
the land of Haliartus, and the temple of Hera at Athens on the 
road to Phalerum, and the temple of Demeter at Phalerum, remain 

3 half-burnt even in my time. Such, I take it, was the aspect also of 
the sanctuary at Abae until in the Phocian war a band ot defeated 
Phocians took refuge in Abae, whereupon the Thebans gave them, 
and the sanctuary in which they had sought shelter, to the flames. 
Thus the sanctuary was twice burnt, first by the Medes and, second, 
by the Thebans. However, it stood down to my time the most 
tumble-down building ever damaged by the flames, for the Boeotian 
fire completed the ruin which the Persian fire had begun. 

4 3. Beside the great temple stands a smaller one, built by the 
Emperor Hadrian in honour of Apollo. The images are older, and 
were dedicated by the Abaeans themselves: they are of bronze, and 
all in standing attitudes. They represent Apollo, Latona, and 
Artemis. There is a theatre at Abae, also a market-place, both of 
ancient construction. 

5 4. Having returned to the straight road which leads to Opus, 
you will come next to Hyampolis. The very name is enough to 
show the origin of the people, and the place from which they were 
driven when they came to this district. ‘They were, in fact, the 
Hyantians of Thebes, who fled thither from Cadmus and his army. 
In earlier days the city was called by the people in the neighbour- 
hood the city of the Hyantians, but in course of time the name 

6 Hyampolis prevailed. The city was burnt down by King Xerxes, 
and afterwards razed to the ground by Philip, but nevertheless there 
are still left a market-place of ancient construction, and a Council 
House (a small building), and a theatre not far from the gates. 

to 

CHS, XXXV-XXXVI STIRIS—A MBROSUS 555 

The Emperor Hadrian built a colonnade which is named after him. 
The town possesses one well which supplies the inhabitants with all 
their water for drinking and washing, for they have no other water 
except rain-water in winter. They worship chiefly Artemis, and 
have a temple of her. I cannot describe the image ; for it is their 
custom to open the sanctuary only twice a year. They say that 
whatever cattle they pronounce sacred to Artemis remain free from 
disease and fatter than the rest. 

5. The straight road to Delphi, through Panopeus and past 
Daulis and the Cleft Way, is not the only pass from Chaeronea 
into Phocis. There is another rough and mostly mountainous road 
from Chaeronea to Stiris, a city in Phocis: the distance by the road 
is a hundred and twenty furlongs. The people of Stiris say that 
they are not Phocians, but Athenians originally, and came from 
Attica with Peteos, son of Orneus, when he was chased from Athens 
by Aegeus ; and because most of the people came with Peteos from 

the township of Stiria, the city was called Stiris.s The town is on 9 

high and rocky ground; hence the inhabitants are short of water 
in summer, for the wells in the place are few and their water bad. 
These wells supply the people with water for washing, and the 
beasts of burden with drinking-water ; but the inhabitants fetch their 
own drinking-water from a spring about four furlongs down from the 
town. The spring is dug in the rocks, and they go down to it and 
draw water. ‘There is a sanctuary of Stirian Demeter at Stiris: it is 
made of unburnt brick, but the image is of Pentelic marble, and 
represents the goddess holding torches. Beside it is one of the 
most ancient images of Demeter, with ribbons tied to it. 

XXXVI 

τ. From Stiris to Ambrosus is about sixty furlongs: the road is 
level, running through a plain with mountains on either hand. Most 
of the plain is covered with vines. In the land of Ambrosus there 
grows, though not so thickly as the vine, the shrub which the 
Tonians and the rest of the Greeks name sokkos, and which the 
Galatians above Phrygia call in their native tongue Aus. This 
kokkos is about the size of what is called the rhamuos: its leaves 
are blacker and softer than those of the mastich-tree, which in all 
other respects it resembles. Its fruit is like the fruit of the night- 
shade, and is about the size of the bitter vetch. In the fruit of the 
kokkos there is bred an insect which, if it makes its way to the air 
when the fruit is ripe, immediately takes wing and assumes the 
appearance of a gnat. But they gather the fruit of the £o&kos before 
the insect begins to stir, and the blood of the insect is a dye for 
wools. 

2. Ambrosus lies under Mount Parnassus, but on the opposite 

ΟῚ 

side from Delphi. They say that the city was named after a hero 
Ambrosus. When the Thebans went to war with Philip and the 
Macedonians, they threw a double wall round Ambrosus. - The walls 
are built of the local stone, which is black and exceedingly hard. 
The breadth of each of the two circuit-walls is a little less than a 
fathom, and the height is two and a half fathoms, where the wall 

4 has not given way. ‘The interval between the first circuit-wall and 
the second is a fathom. But towers, battlhements, and other mural 
decorations were all omitted, since the walls were built solely for the 
purpose of immediate defence. There is a small market-place at 
Ambrosus: most of the stone statues in it are broken. 

5 3. The road to Anticyra at first goes up hill; but after you have 
ascended about two furlongs the ground is level, and on the right of 
the road is a sanctuary of Dictynnaean Artemis. ‘This goddess the 
Ambrosians hold in the highest honour: the image is of Aeginetan 
workmanship, and is made of black stone. From the sanctuary of 
the Dictynnaean goddess the road runs down hill the whole way to 
Anticyra. They say that in former days the name of the city was 
Cyparissus, and that Homer, in his list of the Phocians, purposely 
used this name, though the city was even then called Anticyra, 

6 since Anticyreus was a contemporary of Hercules. ‘The city lies over 
against the ruins of Medeon. At the beginning of my <description> 
of Phocis I mentioned that... . committed sacrilege on the 
sanctuary at Delphi. The people of Anticyra were driven from 
house and home by Philip, son of Amyntas, and a second time by 
Otilius, the Roman, because they were subjects of Philip, son of 
Demetrius, king of Macedonia. Otilius had been sent from Rome 

7to help the Athenians against Philip. 4. The mountains above 
Anticyra are very rocky, and hellebore grows in great abundance on 
them. Black hellebore purges by evacuation of the bowels : white 
hellebore purges by producing vomiting. It is the root of the 

8 hellebore which is thus employed as a purge. There are bronze statues 
in the market-place of Anticyra. And at the harbour there is a small 
sanctuary of Poseidon built of unhewn stones: the interior is 
coated with stucco. The image is of bronze, and represents the god 
standing with one foot on a dolphin; on this side he has his hand 

9 on his thigh, in the other hand he holds a trident. Over against the 
gymnasium, in which are the baths, is another old gymnasium, con- 
taining a bronze statue, the inscription on which states that 
Xenodamus, a pancratiast of Anticyra, won an Olympic victory in 
the men’s match. If the inscription says true, Xenodamus must 
have won the wild olive in the two hundred and eleventh Olympiad ; 
but that is the only Olympiad which is omitted in the Elean register. 

10 Above the market-place is a spring of water in a well: the well is 
sheltered from the sun by a roof supported on pillars. <A little 
higher up than the well is a tomb built of common stones. They 

ἶ 
: 
ὶ 

say that the sons of Iphitus are buried here: one of them, they say, 
returned safe from Ilium, and died in his native land ; but Schedius 
perished in the land of Troy, and his bones were brought home. 

XXXVI 

1. On the right of the city, just two furlongs from it, is a high 
rock, forming part of a mountain, and on the rock is a sanctuary of 
Artemis. <Her image> is a work of Praxiteles. She has a torch in 
her right hand, and a quiver over her shoulders: at her left side is 
a dog. ‘The image is taller than the tallest woman. 

2. Bordering on Phocis is the district named after Bulon, the 
leader of the colony. ‘The town of Bulis was founded jointly by 
colonists from the cities of ancient Doris. The Bulians are said 
of Philomelus and the Phocians . . .. the parliament. To 
Bulis it is a distance of eighty furlongs by road from Thisbe in 
Boeotia. But from Anticyra, in Phocis, I doubt if there be a road 
by land at all, so impassable and rugged are the mountains between 
Anticyra and Bulis. However, to the port «οἵ Bulis> it is <a sail> of 
a hundred furlongs from Anticyra; and the distance by road from 
the port to Bulis we guessed to be just seven furlongs. 3. A 
torrent here falls into the sea: the natives name it Heracleus. 
Bulis stands on high ground, and vessels crossing from Anticyra to 
Lechaeum, the port of Corinth, sail past it. More than half the 
people here are fishers of the shell-fish which yields the purple dye. 
The buildings of Bulis are not very striking: they include two 
sanctuaries, one of Artemis, the other of Dionysus. The images are 
of wood, but we could not conjecture who made them. The god 
whom the Bulians worship most is named by them the Greatest 
God, which I suppose is a title of Zeus. There is a spring at Bulis 
called Saunium. 

N 

4. To Cirrha, the port of Delphi, is a distance by road of sixty 4 

furlongs from Delphi. When you have descended into the plain 
you come to a hippodrome, and here they hold the horse and chariot 
races at the Pythian festival. In my description of Elis I have given 
an account of the Taraxippus at Olympia. Now, considering the mut- 
ability for better or worse of all human fortune, it is very possible that 
a charioteer may meet with a mishap in the hippodrome of Apollo 
also; but in the course itself there is nothing naturally calculated to 
startle the horses, whether in the shape of a hero or anything else. 
The plain all the way from Cirrha is bare, and the people will not 
plant trees, either because a curse rests on the land, or because 
they know that the soil is not adapted to grow trees. It is said of 
Cirrha . . . . and they say that from Cirrha the place got its present 
name. Homer, however, calls the city by its original name of Crisa, 
both in the Zéad and in.the hymn to Apollo. But afterwards the 

wn 

people of Cirrha sinned against Apollo, and in particular they appro- 

6 priated some of the god’s land. So the Amphictyons resolved to 

make war on the Cirrhaeans, and they appointed Clisthenes, tyrant 
of Sicyon, to the command, and fetched Solon from Athens to give 
them his advice. When they inquired how the victory would go, 
the Pythian priestess gave them this answer :— 

Ye shall not take and cast down the towers of this city, 
Till on my precinct blue-eyed Amphitrite’s 
Wave, plashing o’er the darkling deep, shall break. 

5. Hence Solon persuaded them to consecrate the territory of 
Cirrha to the god, in order that Apollo’s precinct might be bounded 

7by the sea. He devised yet another stratagem against the 

Cirrhaeans. The water of the Plistus flowed into the city in a 
canal, and he diverted the water into another channel. But as the 
besieged still held out, subsisting on water from wells and on rain- 
water, he flung roots of hellebore into the Plistus, and when he saw 
that the water was sufficiently charged with the drug he turned it 
back into the canal. The Cirrhaeans drank so freely of the water 
that the sentinels on the walls were forced, by incessant diarrhoea, 

8to quit their posts. When the Amphictyons took the city they 

to 

ῳ 

punished the Cirrhaeans on behalf of the god, and Cirrha is still the 
port of Delphi. The town can show a temple of Apollo, Artemis, 
and Latona: the images are colossal and of Attic workmanship. An 
image of Adrastea stands in the same place, but it is smaller than 
the other images. 

XXXVITI 

1. The land of the Ozolian Locrians, as they are called, adjoins 
Phocis in the direction of Cirrha. I have heard different explana- 
tions of the surname of these Locrians, all of which I will set down. 
When Orestheus, son of Deucalion, reigned in the land, a bitch of 
his littered a stick instead of a puppy. Orestheus buried the stick, 
but when spring came round, a vine, they say, grew out of the stick, 
and from the branches (οζοῖ) of the stick the people got their name. 
Others think that while Nessus was acting as ferryman on the 
Evenus he was wounded by Hercules, but not killed outright, and 
that he escaped to this country, and when he died his body rotted 
unburied and tainted the atmosphere with its noisome smell (ose). 
The third explanation is that the exhalations and even the water of 
a certain river were fetid; while a fourth is that asphodel grows in 
plenty, and when it is in flower . . . by the smell. It is also said 
that the first inhabitants were aborigines, and that, not knowing as 
yet how to weave garments, they made themselves coverings of 
untanned skins of wild beasts as a protection against the cold, 

turning the shaggy side out for the sake of appearance. So their 
skin must have stunk like the hides. 

2. A hundred and twenty furlongs from Delphi is Amphissa, 4 
the largest and most famous city of the Locrians. But the people 
reckon themselves Aetolians, being ashamed of the name of Ozolians, 
and their contention derives a certain probability from the fact that 
when the Roman Emperor turned the Aetolians out of house and 
home in order to gather them into his new city of Nicopolis, the 
bulk of the population withdrew to Amphissa. Nevertheless, 
originally they are of the Locrian stock. They say that the city 
was named after Amphissa, daughter of Macar, son of Aeolus, and 
that Apollo was Amphissa’s lover. 3. The city is handsomely 5 
built. The most notable structures are the tombs of Amphissa and 
Andraemon: they say that with Andraemon was buried his wife 
Gorge, daughter of Oeneus. In the acropolis is a temple of Athena, 
with a standing image made of bronze. ‘They say that the image 
was brought by Thoas from Ilium, and was part of the Trojan 
spoils ; but they did not convince me. I showed before that the two 6 
Samians, Rhoecus, son of Philaeus, and Theodorus, son of Telecles, 
were the first who discovered the art of founding bronze to per- 
fection, and they were the first who cast it in a mould. I have not 
discovered any surviving work of Theodorus, at least in bronze. 
But in the sanctuary of Ephesian Artemis, as you go to the building 
which contains the pictures, you come to a stone wall above the 
altar of First-seated Artemis, as she is called; and among the 
images on the wall there stands at the end the statue of a woman 
which is a work of Rhoecus: the Ephesians call it Night. That 7 
image is plainly older and ruder in style than the image of Athena 
at Amphissa. ‘The Amphissians also celebrate mysteries of the Boy 
Lords, as they are called. But what gods these Boy Lords are is not 
agreed. Some say they are the Dioscuri, others the Curetes, and 
those who think they know better say they are the Cabiri. 

4. These same Locrians possess the following other cities. 8 
Inland from Amphissa and up above it, at a distance of thirty fur- 
longs, is Myonia. It was the people of this city who dedicated the 
shield to Zeus at Olympia. ‘The town stands on high ground: it 
has a grove and an altar of the Gracious Gods. The sacrifices to 
the Gracious Gods are at night, and it is the custom to consume the 
flesh on the spot before the sun rises. There is a precinct of 
Poseidon above the city: it is called the Posidonium, and contains 
a temple of Poseidon, but the image was gone in my time. 

5. Myonia, as I have said, is above Amphissa. On the coast 9 
there is Oeanthea, and bordering on Oeanthea is Naupactus. All 
these towns except Amphissa are governed by the Achaeans of 
Patrae, who received the privilege from the Emperor Augustus. In 
Oeanthea there is a sanctuary of Aphrodite, and a little above the 

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city is a grove of cypresses and pines, and in the grove is a temple 
of Artemis with an image. On the walls were paintings, but so 
faded with time that nothing was left of them to see. I suppose 
that the city was called after a woman or nymph. But as to Nau- 
pactus, I know it is said that the Dorians who follewed the sons of 
Aristomachus built here the vessels in which they crossed to Pelo- 
ponnese ; and that, they say, is why the place got its name. The 
history of Naupactus—how the Athenians wrested it from the Locrians, 
and gave it as a home to the rebels who retired to Ithome at the time 
of the earthquake at Lacedaemon, and how, after the defeat of the 
Athenians at Aegospotami, the Lacedaemonians drove the Messenians 
out of Naupactus—all this has been narrated by me more fully in my 
description of Messenia. When the Messenians were compelled to 
quit it the Locrians assembled once more in Naupactus. 6. The 
epic poem which the Greeks call the JVaupactia is commonly 
attributed to a Milesian author; but Charon, son of Pythes, says it 
was composed by Carcinus, a Naupactian. I agree with the opinion 
of the Lampsacenian historian, for why should an epic on women by 
a native of Miletus get the name of (Vaupactia? At Naupactus 
there is a temple of Poseidon beside the sea, with a standing image 
made of bronze. ‘There is also a sanctuary of Artemis with an image 
of white marble: the goddess is represented in the act of hurling a 
dart, and she is surnamed Aetolian. Aphrodite is worshipped in 
a grotto. People pray to her for various reasons, and, above all, 
widows ask the goddess for husbands. 7. The sanctuary of Aescu- 
lapius was in ruins: it was originally built by a private man 
Phalysius. For when his eyes ailed him and he was nearly blind, 
the god at Epidaurus sent the poetess Anyte to him with a sealed 
tablet. ‘The woman thought the message only a dream, but soon 
it turned out a waking reality ; for she found in her hands a sealed 
tablet, and sailed to Naupactus, and bade Phalysius remove the seal 
and read the contents. To him it appeared impossible that with 
his eyes as they were he could see the writing. But hoping for 
some benefit from Aesculapius he removed the seal, and when he 
had looked at the wax he was made whole, and gave to Anyte 
what was written in the tablet, and that was two thousand golden 
staters, 

ΘΙ 1 xr. NO mes